A BOOK OF NOTES and Common places, with their expositions, collected and gathered out of the works of divers singular Writers, and brought Alphabetically into order. A work both profitable and also necessary, to those that desire the true understanding & meaning of holy Scripture BY JOHN MARBECK. 2. Tim. 3. 16. All Scripture is given by inspiration of God, & is profitable to doctrine, to reprove to correction, to instruction, which is in righteousness, that the man of God may be perfect, instructed unto all good works. Imprinted at London, by Thomas East. 1581. ¶ TO THE RIGHT HONOURABLE, AND HIS ESPECIAL good Lord, the Earl of Huntingdon, Knight of the most noble order of the Garter, etc. john Marbeck wisheth a most happy and prosperous estate, with increase of virtue in the fear of God. AS THE CHILdren of Israel had inestimable cause to praise the great goodness of almighty God, and to render condign thanks unto him for his most merciful deliverance out of their vile captivity & bondage, which they so long had sustained under that proud resister of God's omnipotent power, king Pharaoh; Even so (Right honourable) are we no less bound, to honour, land, and praise the same God with immortal thanks, which now of his entire love, pity, and compassion (in this our last age of the world) hath broken the yoke of our miserable servitude, under that proud exalter of himself, the Romish Antichrist, and of the bondmen and slaves of that tyrant, hath made us free men in his son jesus Christ through the true knowledge of his eternal and everlasting word. For as the people that dwell in the country called Cimmeria do remain in continual darkness, by reason they want the clear light of the Sun which is so far distant from them. So were we (poor souls) during the time of our thraldone under the power of the Pope in like obscurity shut & penned up (as prisoners) in the dark dungeon of his Antichristian jurisdiction, and always constrained to feed on the scraps of his own unsavoury and most unfruitful traditions & devilish devices, for lack of the wholesome food of the Gospel of jesus Christ, whereof the least little spark could not be permitted to put forth his light among us. But now (my good Lord) seeing that all the sleights and grounds of the Pope's inventions (which wholly consisteth in false superstitious worshipping, filthy Idolatry, feigned hypocrisy, foolish scrupulosity, with other the like) be clearly sifted and bolted out, from the bolting tub of his Canon laws by infinite godly & learned writers, especialiye by such as be here expressed within this volume, it shall behove us to embrace and lay sure hold on the profound saying of those so godly writers, or rather upon the truth uttered by their pens: that being weaponed with such artillery, we may be able to resist & overthrow, whatsoever the whole Popish army shall assay to assault us 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 Egypt's gain? But that they despise to apparel themselves with the armour of Christ, esteeming much better their old apparel of Popery, although it seem never so vile in the sight of God. Which miserable and deceived sort (but yet truly most wilful & froward people) that I might by the mercy of God in some measure persuade, if not wholly convert to the truth, I have the rather employed my diligence in collecting these common places (sincerely expounded by the authors themselves) that in the reading and earnest study thereof, there may some spark of God's true knowledge, kindle aright understanding in them, which the Lord grant, that his only praise & glory may therein be showed. And now, Right honourable, having as yet no help for the publishing of my Concordance, which without special help is like to lie not only helpless, but also fruitless, enclosed in an huge volume of mine own writing, wherein I have spent many years, in purpose thereby 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 unto you: I shall most humbly beseech your honour to accept and take in good part, my simple travails in this other work, which God of his goodness, in these mine old years, hath now brought forth in me: That I may not seem altogethers unfruitful to the Church of God, nor unthankful unto you mine especial good Lord, but that at the least a testification of my faithful heart to God's people, and of my good will to your honour, may somewhat therein appear. For whom as duty requireth, I will remain during life, a continual intercessor unto almighty God, that his blessings may be multiplied upon you, & that abounding in all good gifts both of body and mind, you may enjoy upon 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 ever in the felicity of the faithful. Amen. THE TABLE. A. AAron. How long he was before Christ. Fol. 1. How he is a figure of Christ. eodem. A comparison between him and Christ. eod. What Aaron's bells signified. eod. Abaddon. The name of Satan and of the Pope. 2. Abominable. Who is abominable. eod. Abomination of Deso. How it is understood. 3. Abimelech. How he is put in the steed of Achis. eod. Of the vices of Abimelech the son of leroboam. 4. Abraham. How he is the heir of the world. eo What is meant by his bosom. 5. How his lie to Abimelech is excused. 5 How he did eat Christ's body. 6. Of y● communication between 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 Abraham's riches. eod. Absolution No mortal man can absolve. 7. How it standeth not in the will of the Priest. 8. Abstinence. What it is. eod. What difference is between it & fasting. 8 Abuses. By whom they ought to be reform. 9 Of whom they ought to be rebuked. eo. Achab. Of Satan's deceiving of him. 10 Accident. What an Accident is. eod. How it is not without his subject. eod. Adam. The first man y● God created. 11. Of things done by Adam and Seth. eod. Comparison between Adam & Christ. eo. How he did eat Christ's body & drank. 12 Of the first Adam earthly, & the second heavenly. eod. How Adam was not deceived but Eue. 13. How the sect of the Adamits sprang up. 14. Add. What it is to add or to take away. eod. Adoption. How the Lawyers define it. 15. Adoration. What it is. 16. Adultery. What a damnable sin it is. eo. How the adulterer repenting is forgiven. 17. Advocate. How there is no more for us to God, but Christ. 18. Affliction. How they are measured to us. eo. The difference between the afflictions of the godly and ungodly. eod. Why the just be afflicted. 19 How the afflictions shallbe witnesses. eo. How they are called light things. eod. How the rest of Christ's afflictions are fulfilled. 20. Against. Who is against Christ, & who not. eod. Agony. Why Christ was in such an agony. 21. Agrippa. For what cause he herd Paul. eo Alabaster. What the property of it is. eo. Albanenses. Of their opinions. 22. Albigenses. What their opinions were. eo. Allegory. What an Allegory is. eod. What the true use of an Allegory is. 23. Of two kinds of Allegories. 24. All. How this word (All) is taken. eo. God will have all men saved, the meaning. eo All things are yours, what it meaneth. 26 Alms. What Alms signifieth. 27. We must take heed how we give, etc. 29. What profit cometh by alms giving. eo. Of the alms sent to the Saints at Jerusalem. eod. Sell that ye have and give alms, the meaning. eod. Of the alms the Atticus B. of Con sent. 30 Of the alms of Cornelius. eod. Aloes. What Aloes is. eod. Alogiant. What heretics they w●r. eod. Almuth Lab. i. What the word signifieth. 31 Altar. What an altar is, and how they began. eo. How Christ is the true Altar. 33. What S. Austen did understand by the Altar. eod. Amethyst. The definition thereof. 36. Amen. What the word signifieth. 37. Amorites. What an evil custom they had. eod. Anabaptists. How they began. eod. Ananias. Of his dissembling. 38. How he might have kept his possession. 39 Anathema. What the word signifieth. eod. Andrew. Of the death of this Apostle. eo. Of an heretic called Andrew. eo. Angel. What an Angel is. eod Wherefore Angels were made. 41. How they ought not to be worshipped. eo Of good and evil Angels. 42. How they are not against the authority of Magistrates. eodem. Why the Angels be called powers, principalities, virtues, etc. eo. How they be called the sons of the Gods. 43. How they appearing in humane bodies. eod. Whether they did eat and drink when they appeared. 44. How they be by nature spirits. eod. How they be not borne but created. eod. Appointed to wait on the faithful. 45. How we shall be like unto them. eod. How Christ is greater than they. eo. Of man's good and bad Angel. 46. The degrees of Angels. eod. What is meant by the four Angels. 47. What is meant by the 7. Angels. eo. Who the Angel was. eod. Of the Angel y● went down to the pool. 48 Anger. What anger is. eod. How anger (in some respect) is no sin. eo What anger is forbidden. 49. How anger or wrath is in God. eo. Of two kinds of anger. 52. Anointing. What is meant by anointing. eodem. The anointing of the sick with oil. eo Ants. The first inventors of a common weal. 53. Antichrist. What Antichrist is. eo. A prophesy of antichrist's birth. 55. The time of antichrist's disclosing. eod. Proves that the Pope is Antichrist. 57 The marks to know Antichrist by. eo. The place of antichrist's reign. 58. Of antichrist's Disciples. 59 Of antichrist's progeny. eod. Antipas. Of his faithful service to God. 60. Antropomorphitae. What they were. eo. Apparitions of souls. 61. Appelles. What his heresy was. eod: Apolinaris Of the heresy he fell into. eo. Apostle. What an Apostle is. 62. Who were Apostles. eod. How they were not the heads of the church. eodem. How the Apostles were equal with Pet●r. 63. How they had wives. 64. Of four manner of Apostles. 65. To take heed of false Apostles. eo. Of the Apostles traditions. 66. Aquarij What they were. eo. Archbishop. How the name is approved. eo Archontici. 68 Archdeacon. When the Archdeacon's begins. eod. Ark. What the Ark of covenant was. 69 What is meant by the ark of the testament. 70 Of the Ark of Noe. eo. Armagedd●n. How it is interpreted eod. Arme. What the arm of God signifieth. 61 Armintant. Of their damnable opinions. 72 Arrius Of his heresy & lamentable end. 73 Of the confutation of the Arrians. 74. Arrows. What the arrows of God are. eo How they are sometime takend for thunder. eod. How they are taken for sickness. eod. Asia. What Asia is. eod. Of whom it was first possessed. 75 Ask. The manner of ask of God. eo Of whom we ought to ask our petition. eo How Christ asked what men did, etc. 67. Assur. How the people of Assiria, took, etc. eod. What is meant by Assur. eo. Astharoth. What manner of idol it was. 77 Astrology. What Astrology is. eo. Authorities against the abuse thereof. 78 Astronomy. What Astronomy is. 80. The first inventor of Astronomy. eod. ave Maria. An ave Maria of the Pope's making. eo. Avenge. How we ought not to avenge. 81 Auims. What the word doth signify. 82. Auricular confession. eod. Axe. What is meant thereby. eo. B. BAal. What Baal was, and etc. 82. What Baal-berith was. 83. what Baal Peor was. eo. Babel. What Babel signifieth. eo. For what intent the tower of Babel was built. eod. Babylon. What Babylon signifieth. 84. Why Babylon is called an hill. eod. The description of Babylon, and, etc. eo. How Babylon is fallen. 85. How it is called the waist Sea. 86. How his destruction was prophesied. eo Backeparts of God. What is meant thereby. eo. Baptism. The right use of Baptism. 87. How we be washed by Baptism. eo. How Baptism bringeth no grace. 88 Of the Baptism of Infants. 89. How it is no Baptism but to the child. 91. Significations of Baptism. eo. Considerations of Baptism. 92. How it purifieth and cleanseth. eod. To be baptized in Christ what it is. 93. To be baptized in Moses, what it is. eod To be baptized by the holy Ghost, what it is. eod. To be baptized over the dead, what it signifieth. eod. What john's Baptism signifieth. 94. Of dipping in Baptism. eo. Of the Oacrament of Baptism. eo. How Baptism is taken here. 95. Barchochebas. Of his heresy. eo. Bariesu Of his craft and subtlety. eo. Barren. What a reproach it was in women. 99 How barren mothers have brought forth excellent men. eo. The meaning of the place. 97. Why the Church is called barren. eod. Barthelmew. Of his death and martyrdom. eod. Basilides. What his heresies were. eo. Bastard. What child is called a bastard 98 How bastards are not admitted in, etc. eo Baths. How baths without God, etc. eo Of Bath, a certain measure. 99 Beelzabuh. An Idol of the Philistines. eo Behemoth. What beast this is. eod. Believe. What it is to believe. 100 Prophesied y● few will believe Christ. 101 How men are driven to believe through the works of God. eod. The meaning of certain places. eo. Beam. What this beam signifieth. eod. Benedict. Why he is set among the heretics. eod. Beril. The description of Beril, etc. 102. Berillus. Turned from his heresy, etc. eo Beast. That came out of the bottomless pit. eo. Of the beast that rose out of the sea. 103 How the number of the beast noteth, etc. eodem. Of the beast the woman sat on. 104. Of the beasts that came into the Ark. eodem. Of the beast called B●oz. eod. Of four sorts of beasts. eod. Bethel. Of the situation of Bethel. eod. It is the name of a City, and also of a mount. 105. How it & Bethaven are not both one. eo. How Bethel is taken here. eod. Of two Bethels. eo. Of the finding to Ta●ob in Bethel. eod. Of the false worshipping at Bethel eod. Bethleem. How it was made famous. 106 Bethphage. What manner of village it was. eod. Bethseda. What the word signifieth. eod. betraying. What it is to betray. 107. Bible. In whose days it was translated in. eod. Bilney. Of the comfort he had of his. 108 His answer to a proud Papist. 109. Binding and losing. What it meaneth. 110 Bishop. What a Bishop is. 111. How Bishops were chosen. eod. Of the ordinance of Bishops and ministers. 112. Of unpreaching Bishops and Pastors. eod. How they are unlike they were in Paul's time. 113. What regard they ought to have in feeding the poor. eod. Of the equality of Bishops. 114. What is meant by Bishops & Deacons. 115. The Bishop's oath to the Pope. eod. Of the rebellion of Bishops. 116. Blasphemy. What blasphemy is. eod. What blasphemy of the holy spirit is. eo. Bless. What it is to bless, and, etc. eod. What Gods blessings are. 119. Who is blessed & sanctified to God. eod. Of the sacramental blessing. 120. What it is to bless the Lords name. 121. A place of the. 24. Psalm expounded. eod. Blind. Who be blind. 122. Why God is said to blind men. eod. The meaning of the place. eod. Blood. What is meant by blood. 123. How our cleansing is by Christ's blood. eod. How flesh and blood is not in the Sacrament. 124. How the blood of Martyrs is the seed of the Church. 125. Body. What a natural body is. eod. What a spiritual body is. eod. How the body of Christ is in one place. 128. Book. What the book of life is. eod. Who be written in the book of life. eod. Of what credit the book of Maccabees be in the scripture. 129. Books of holy scripture lost. 130. Of the book of the law found. 131. Borders. Borders on the jews garments. eod. Born. Of water and spirit. eod. Bosom. How it is diversly taken. eod. Of the bosom of Abraham. eod. Bramble. The property of a bramble compared, etc. 132. bow down. What it is to bow down. eo. Bow. The Gospel likened to a bow. eod. Branches. Who be the branches cut off. eod. Bread. What bread is in Scripture. 133. How bread is called Christ's body. eod. How it is a figure of Christ's body. 134. How bread remaineth after the consecration. 136. How the sacramental bread ought not to be reserved. 137. Of the breaking of bread. eod. Of three kinds of bread. eod. brethren of Christ. Who are so called. 139. Bridegroom. Who is the bridegroom. 140 Brook Cedron. Wherefore it was so called. eod. Bruised reed. What it signifieth. 141. Buddas. Of his heresy and final end. eod. Bull. The Bull of Pope Clement the sixth. eod. Of the Priest that cast the Pope's Bull at his feet. 142. Doctor Whittington slain with a Bull. eod. Of the Bulls of Basan. 143. Burden. What is meant by this word, Burden. 144. The burden of the Lord. eod. Of the burden of Babel. 145. Burial. How it is a looking Glass, etc. eod. The pomp of burial forbidden. eo. What the Greeks & Hebrews call it. eo. What it is to be buried with Christ. 146. Of the burial of john Baptist. eod. burn. What it is to burn. eod. What burning lights do signify. eod. Of burnt offerings and peace offerings. eodem, Why it was called a whole burnt offering. 147. How the christians do offer burnt sacrifices. eod. C. CAin. How he was slain. 148. Of a certain Sect called Cayni. eo. Caiphas. How he was the mouth of God, and the, etc. 149. Call. What it is to call upon the name of God. eod. Of three manner of callings. eo. Of two manner of callings. 151. Calf. Of the calf that Aaron made. 152 Camel. How (Camelum) is taken two ways. eod. Candles and Tapers. Against them. 153. Candlestick. The Church likened to a Candlestick. 154. Captivity The meaning thereof. eo. Care. What care is forbidden. 155. What care we ought to care for. 156 Carpocrates. Of his wicked opinions. eo. Carrion or carcase. 157. Castor and Pollux. What they were. eod. Cau● or Den. The difference. eod. Cause. What the cause of unbelief is. 158 God is not the cause of sin. eo. The success maketh not the cause either good or bad. 159. Cenchrea. What Cenchrea is. eo. Cerdon. 160. Ceremonies. What Paul meant by cere. eo. When they may be retained, & when not eo How ignorance sprang out of them. eod. What ceremonies or traditions are to be refused. 161. Caesarea Philippi. Two cities so called eod. Chalcedon. Of y● nature of this stone. 162. Chamber. What the word signifieth. eod. Charybdis and Scylla. What these are. 163. Chariot. What a chariot is, & how, etc. eo. Charity. What Charity is. 165. Chastise. What the word betokeneth 166. Chastity. How it is expounded. eod. How is Chastity the one part may offend, and not, etc. eod. Of counterfeit chastity. 167. Chance. How nothing cometh by chance 168. chanter. What this word signifieth. 169. Cheek. What is meant by turning of the cheek. 170. Chemarims. What they were. eod. Cherinthus. Of this opinions. eod. Of his sudden death. 171. Cherub. What a Cherub is. eo. Cherubin. What the Cherubins were. 172 Chief Priest. eod. Children. How they are not forbidden to come, etc. eod. How they ought to be brought up. 174. Of children adopted. eodem. Of the children of this world. eo. How the children of God are helped. eo. What is understood by children in this place eo. Chilassis. Of his fond opinions. 175. Chore. A Psalm made by the children of Chore. 176. Chosen. Wherefore we are chosen. eod. How God hath chosen us, and not we him. 177. Not chosen many wise men. eod. Of Mary magdalen's good choosing. eod How God chooseth two manner of ways. 178. Of the choosing of ministers. eo. chrysolite. The nature of this stone. eod. Chrisoprace. the description of this stone. eo Christ. How he was first promised to Adam. 179. How he grew in age and wisdom. eod. How he is called David's son. eod. How Christ had money. eod. Why Christ became man. 180. Why Christ fasted. eo. Why he is called holy. 181. Why he is called true. eod. Why he was borne of a woman. eod. Why Christ died for us. eod. The time of Christ's crucifying. 182. Of his calling upon God in his passion. eo How he baptized and baptized not. eod. Of his humanity. eod. Of his descending into hell. 183. Of his ascension. 186. How he is the end of the law. 187. How Christ dwelleth in us. eod. What Christ is in the holy Script. 189. How he entered the doors being shut. eo How his natural body is in one place. eo How he is called Messiah. eod. How he is called our Altar. eod. How Christ is called sin. eo. How Christ is the Father's word. 190. How he is the Image is God. eod. How in his Godhead he is every where. eodem. How he is not carnally present with us. eo. How he drank of it himself. 191. How he bore himself in his own hands. eodem. Of Christ's name and offices. eo. Who they be y● come before Christ. 192. Of the right hand of Christ. eod. Wherefore Christ is worshipped. eod. How we cannot have him here always. eo How Christ is our apparel, our house, our root, etc. 193. How he was subject to the law. eod. How to know Christ aright. eod. How he suffereth in his members. eo. How he is y● head of y● church militant. 194 How he doth call us brethren. eo. His lying in the stall expounded. 196. How he is called the Rock. eod. What it is to put on Christ according to the Gospel. eod. How Christ first loved us. and not we hint. 197. How his corporal presence is hurtful. eo. How Christ is God. eod. Certain of the Arrians objections that Christ is not God. 202. What Christ hath done for us. 203. Christian. The definition of a christian. eo Where the name of Christian begun. 204. A christian after the Pope's religion. eo How he may warrant himself forgiveness. 205. Church. what a church or the church is. 206 Of whom the Church began. 208. Why the church is holy and catholic. eo. How it is made clean by Christ. 209. How the Church hath spots and wrinkles. eod. How it is said aright that the church cannot err. eod. How the Church is known. 211. What is meant by the militant and Triumphant. 213. Who is the true head of the true Church. eo. How the Church is unspotted. eo. How the Church received not her first preaching. 214. How the Church is hid. eo. How it is not above the word of God. 215 How it hath no authority to reform the Scriptures. eod. How the Church moved Augustine to believe. 216. How the Church is our mother. eod. How the Church is visible. 217 Marks whereby the church is known. eo Of the church of Antichrist the Pope. eo Of the universal Church. 218. Circumcision. What it doth represent. eod. what was meant by circumcision. 219. How it is the sign of the covenant. 220. Why Christ was circumcised. eod. Why it was marked in the members of generation. eod. How the jews circumcise their chil. 221 How the Egyptians circumcise theirs. eo Clouds. how God did cover himself with them. 222. How they be called Gods pavilions. 223 Cockatrice egge●. The meaning thereof. eo Cold. What it is to be cold. 224. Coats of fire. What the meaning is. 225. Comfortless. The meaning thereof. eod. Commandments of God. Impossible. eo. A reason of the Pelagians, answered. 227 A profane example. 228. Common. how and when all things were common. eod. Common prayer. eo. Communion. Of the receiving thereof. eod. How it ought to be received in both kinds. 229. Receiving in one kind disproved. eod. Bucers' opinion of the Commnion bread. 223. Concomitantia Devised of y● Papists. 234 Concord. A definition thereof. eod. Who is the mother of concord. eod. A praise of concord. eod. Concubine. how she is taken in holy scripture. 235. The difference between a wife and a concubine. 236. Concupiscence. What it is. 237. How it is sin. eod. Confession. When it began. 238. Of confession of God, and against auricular confession. 239. Of. 3. manner of confessions to men. 241. A Monk's opinion of confession. 245. Confirmation. What it was. 246. Conjuring. Of conjuring the Devil. 247. Conscience. What conscience is. 248. At a seared conscience. eod. Consecration. What it is. 249. Contempt. how it is defined. eo. Contention. Between Paul & Barna. eod. Continency. What continency is. eo. Cornelius. how he was justified. 250. Corner stone. Who is the corner stone. 251. Corruption. From whence our corruption cometh. eod. Covetousness. What it maketh men to do. 252. Counsels. Of a Council before Christ revealed. eo. A council of the Scribes & Phare. 253 Of the high Priests and Paresies. 254. Of the Scribes, Pharisees, & elders. eo. Counsels held of the Apostles. eo. Of certain general counsels. 255. How counsels may err. 259. Of wicked counsels. 260. Creta The description of this isle. eod. Cry. What it is to cry unto the Lord. 261 Co cry from the ends of the earth. eod. Crosse. How it is not to be worshipped. 262. How the cross was esteemed among the Egyptians and Romans. eo. Of bearing the cross. eod. Crown of gold how it is understood. eo. The crown that ●ob speaketh of. 264. Cruelty. From whence it is derived. eodem. cubit. What the measure of a cubit is. eodem. Cup. The sundry significations thereof eo What the Cup of the new Testament signifieth. 265. What is meant by the cup of salvation. 266. Of the cup of blessing. eod. Taken for the drink in the cup. eod. By the cup is signified Christ's passion. 267. How it is taken for the cross of affliction. eod. Of the Pope's golden cup. eod. Curse. What it importeth. eod. Of two manner of curses. 268. Of the curse of good men. eod. The meaning of the place. eod. What Gods curse is. 269. Custom. The definition of custom. eod. Of vicious customs, and, etc. eod. How customs must yield to y● truth. 270 Customs. What customs are. 271. Cut off. What is meant by cutting off. eo. D. DAy. How they were first called & after changed. 272. What is here meant by day. 273. How good days are to be esteemed. 274. why it was called the day of sweet bread eo What is meant by the day of Mandian. eo. Of the day of doom. eod. Of the observing of days. 276. Dagon. What Dagon was. eo. Damnation. How it is understood. eod. Dan. Why y● tribe of Dan is left out. 277. Daniel. Wherefore he set open his window. eo. Wherefore he abstained from y● king's meat eo Darkness. Of the darkness of the land of Jewry. 278. What is meant by darkness. 279. David. Of his praise to king Saul by Doeg. 280. The cause why David was known. eo. Of David's commig to Ahimelech the Pr. eo Of David's lie to Ahimelech. 281. Why the people flocked to him. eod. How David's adultery was punished. 282 How David is said to be righteous. eod. How he numbered the people. eod. Why David and Abraham are first rehearsed. 283. Where David laid up the armour of Goliath. eod. Daughters of men. eod. Daughters of Zion. eod. Dancing. How it is a cursed mirth. eod. Against dancing used now. 284. What dances are honest, & what evil. eo. Dancing taken in good part. 285. The heathniks' opinion of dancing. eo. Deacons. What the deacons office was. 286. Of the election of Deacons. eod. How deacons may preach and baptize. eo. Dead. To be dead to y● law, what it is. 287 The dead shall hear, how it is understood. 288. How the dead praise not God. eod. Of the dead, burying the dead. 289. To do good to them that be dead. eod. Of the dead Israelites. eod. How the place is understood. 290. Of the Supper & Baptism given over the dead. eodem. Whether the dead know what we do. eo. Deceit. Defined. 291. Deeds. How they justify not. eod. Deaf man. By whose faith he was healed. eod. Denying of God. How and when men deny him. eod. Deep. What the deep signifieth. 292. Desperation. What an offence it is. eod. Let no man despair of God's mercy. eo. The means to keep us from despair. eo. Destiny. 293. Destroy not. The meaning thereof. eod. Death. what death is. 294. How the devil hath power of death. eo. Of everlasting death. eod. The meaning of the places. 295. How y● children of god, may wish death. 296 Of four 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 forgave his servant. 298. Devil. What devil doth signify. eod. In what respect the devil is evil. 299. How long he hath been a liar. eod. Who they be that offer to devils. eod. How we must answer the Devil. eod. Devotion. What true devotion is. 300. What the Popists call devotion. 301. From whom Popish devotion sprung. eo. Difference. To make difference of the Lords dody. eo. Disobedience. Examples thereof. 302. Divorcement. How divorcement may be. 303. Of the Bill of divorcement. 305. Why y● jews were suffered to be divor eo. The meaning of the place. eod. Doo. Whatsoever God willeth to do, is well. 305. How the doers of y● law are justified. eo. Doctors. How far they ought to be believed. 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 doom. 311. Door. 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 Egypt is called a Dragon. eod. The meaning of the place. eod. Who be the Dragon's Angels. 315. Of the Dragon, Beast and false Prophet. eod. Drawing. The meaning of the places. eod. Dreams. How it is hard to discern them. 316. Of dreams natural & supernatural. eod. Drunkenness. What Drunkenness is. 317. How it is condemned by the scripture. eo Profane examples of drunkenness. 318. Example thereof out of scripture. 319. Drops. How they show Christ to be a true man. 320. Drucilla. What manner of woman she was. 321. Dwell. What the word betokeneth. eod. How men should dwell with their wives. 322. E. EBion. Of the heresy of this man. 322. edifying. What it is to edify. eod. Edom. What is signified by Edom. 323 Eye. A description of the Eye. eod. To what end 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 prophecy. 328 Elders. Why he nameth them Elders. eod. Eleazar. The meaning of the place. eod. Election. what y● cause of our election is. eo. How our election is particular and not universal. 332. Signs of our election. eod. The saying of y● elect within himself. eod How to make our election sure. 333. Elements. what is signified by them. 334. Eleventh hour. 335. Elias. The jews 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 Mary's cousin. eod. Emanuel. wherefore christ is so called. 337. emerald. The description of the stone. eo Emims. What kind of people they were. eo Enach. What the Enachs' were. 338. Enemy. how an enemy is not to be despised. eod. Of a reconciled enemy. eod. Enon & Salim. why john baptized ther. eo Enter. how the places be expounded. 339. Envy. how envy came first into the world. eod. Examples of envy. eod. Epha. What an Epha is. 340. Ephesus. Of whom the City took his name. eod. Ephod. What an Ephod is. eod. Of two kinds of Ephods. 341. Ephraim. Why his tribe is not reckoned. eo Epistle. Why it is thought not to be S. Paul's. eod. Equality of Bishops. 342. Equinoctial. What it is. eod. Ears. To what end their use serve. eod. How & by whom they must be opened. 343. How God is said to have ears. eod. Earth. how it is founded upon the Seas. eo Earthquake. how earthquakes do come. 345 Esau & Ishmael. 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. Ostrich. Of his nature and property. eod Eating. Of the eating of Christ's flesh. eo Who do eat & drink the body, etc. 351 What it is to eat God. 352. Of the true sacramental eating. eod. Eternal life. how it is sometime called a reward. 353. Evangelists. Who be Evangelists. eod. Ever. how the word ever is taken. 354. Eucharist. What Eucharist is. eod. Eutichee. What men they were. eod. Eucharists. What they were. 355. Evil men. how far they are to be borne with. 356. Eunomius. Of his heretical opinions. eo. Eustachius. Of his opinions. & how. eod. Exalt. What it is to exalt or humble. 357 Examine. how we should examine, etc. eod. Excommunication. What it is. 358. What S. Paul meant by the excommunicating of Alexander. 359. Exorcists. What the office was. eod. Extreme unction. 360. F. FAce. What the face of Christ is. 360. What the face of God is. eod. How the place is understood. 361. Faith. what faith is. eod. How faith is the ground of all good works. 362. How faith justifieth. 363. How faith is the work of God. 364. What faith is without works. 365. Of faith and deeds, and how, etc. 366. How faith is nourished. 368. How without charity faith is nothing. eod. How faith engendereth charity. 369. From faith to faith, what it is. eod. How the faith that saved the old fathers shall save us. eod. How faith is a work. 370. Of faith before works. eod. How faith is perfect. eod. How faith overcommmeth the world. eod. How faith & invocation are unseperab. eo. How faith is called the marriage garm. 371. Of faith, love and hope. eod. The office of faith. eod. What one man's 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 between faith and incredulity. eod. Of only faith. eod. Faithful. how God hath delivered them. eo Fall. how Christ is the fall, & uprising of many. 376. False. Of false Christ's. eod. What the false Prophets are. 377. Fan. What the fan is. eod. Far fair with men. how it is understood 378. Farthing. What this farthing meaneth. eod Fasting. A definition of fasting. eod. What true fasting is. eod. No days of fasting appointed in scripture. 380● Who first prescribed laws of fasting. 381 The Manichees fast & the Papists, etc. eo. How fasting is of three sorts. eod. The manner of fasting in the old time. eo. Against superstitious fasting. 382. How hypocrites will have their fasting accepted. eod. How fasting driveth out devils. eod. The understanding of these places 383 Of miraculous fast. eod. Of the fast compelled. eod. Father. how these places be expounded. 384. The Father's wickedness punished in their children. 386. How our fathers did eat the same, etc. eod. How our fathers were justified by faith as we are now. 387. Fat. what is meant by the fat. eod. What the fatted Calf signifieth. 388. What fat bread signifieth. eod. Favour. how favour casteth many away. eod. Feed. Feed my sheep, expounded. eod. Felix. wherefore he is praised. eod. Of his trembling. 389. Why he would have pleased y● Jews eod Fear. A definition of fear. eod. Difference of fears. 390. What fear importeth. eod. What the fear of God is. eod. How the place is expounded. 391. Of fear that cometh of faith. 392 How we cannot shake off all fear. eod. Fervent. Of two sorts of feruentues. 393 Feasts. Feast of dedication. eod. Feast of Passcover. eod. Feast of Penticost. 394. Feast of Tabernacles. eod. Of the omitting thereof. eod. Festus. Ascribed madness to S. Paul. 395. Fee●e of God. What they signify. eod. Fire. how every man's work is tried, etc. eo. The meaning of the place. 397. Fig tree. That Christ cursed. 398. Figure. proves how y● bread is a figure. eo Figures of Christ's resurrection. 400. Figurative speech. how they are known. eo. Of figurative speeches. 402. Finding of things lost. eod. Finger of God. What it is. 403. First. Of the first begotten son. eod. Of the breathing of our first faith. 404. What the first fruits do signify in y● law. eo The meaning of the first and last. 406. Fishers. The meaning of the place. eod. The first inventor of fisher boats. eod. Five loaves. how they are applied. eod. Flying. Of flying in tune of persecute. 407. Of two manner of fliengs. eod. Flesh. what is understood by flesh. 408. The meaning of the place. 409. What it is to be in the flesh. eod. What it is to live after the flesh. 410. unquietness of the flesh expounded eod. To take no thought for the flesh. 411. The meaning of the place. eod. What flesh shall inherit heaue●. 412. Of the battle between the flesh and the spirit. eod. What flesh and spirit signifieth. eod. How the flesh profiteth not. eod. Florinus. Of his heresy. 414. Followers. Who be y● followers of Christ eod. Foole. That calleth his brother fool. eod. Of the Foolish woman. eod. Forget. how God is said to forget. eod. Forgive. How it is understood. 415. fornicator. How he was delivered to Satan. 416. Forsake. What it is to forsake a man's self. eod. What it is to forsake the Lord. 417. Fortune. Nothing ascribed to fortune. eod. Foot. What the foot doth signify. 418. What the feet of God signifieth. eod. Footstool. What the footstool was. eo. Four. Of the four Angels. 419. Of the fourth watch. eo. Fourteen generations. eod. Form of God. What it is so to be. eod. What it is to take the form of a servant. eod. How form signifieth very bread, etc. 420. Foxes. Of the Fox's the Samson caught eod. Free. How we are free in Chrst. 421. Free will How the word is not found in Scripture. eod. The free will of man before his fall. eod. The free will of man after his fall. 422. The Council of Milenitan in 2. Can. 425 How God ordereth man's free will, examples. 426. Fruit. The meaning of these two places. eod. Foundation. How Christ is the foundation of, etc. 427. G. Gaderenes. Of the city of Gaderenes. 427. Galgal. what the word signifieth. eod. Galileans. how we ought to judge of them. eod. Gall what is signified thereby. 428. Guards. what they do signify. 429. Garment of health. what it is. eod. Gate. How it is taken in scripture. eod. How the gates of hell is understood. 430 What the gates of Zion signifieth. eo. Of the gates of Brass. eod. How the gates do mourn. 431. Of the gates of righteousness. eod. What the gates of death are. eod. Gelded. how it signifieth chastity. eod. controversy. what the law of controversy is. eod. After what manner God is jealous. eod. Wherefore Paul was jealous. eod. Genealogy. Of Adam and Christ. eod. Generation. How it is taken. eod. Gentiles. how God chose y● Gentiles. 433. How they found that which they sought not for. eod. Gentleness. what a virtue it is. 434. Given. To whom it is given to know. eo. Guide. who is the guide of a woman's youth 435. Gift. what the gift of God is. eod. Githith. what it signifieth. eod. Glory. what glory is. 436. How glory doth follow true virtue. eod. How the glory of the Lord is taken eod. What is signified by y● glory of God. eod What is understood by glory here. eod. Glorify. what it is to glorify God. 437. How God is glorified in his son. eod. Gluttony. what gluttony is. eod. Gnostici. what heretics they were. 438. God. How there is no God but one: eod. How God is the Saviour of all men eod. Who they be that are without God. 439 How God is almighty. eod. How God did foreknow Adam's fall 440. How God is said to laugh. eod. How God is said to sleep. 441. How God is said to awake. eod. How God is said to forget. eod. How God is said to sit. eod. How God is said to stand. eod. How he is said to rise. eod. How he is said to walk. eod. How he is said to be a shooter. eod. How God is said to remember. eod. How God is said to be angry. eod. How God only forgiveth sins. eod. How God will have all men saved. 442. How God is said to have shoulders. eod. How he is said to have wings. eod. How he is said to have eyes. eod. How he is said to have ears. eod. Of God's face. eod. What the nose of God doth signify. eod. What the mouth of God signifieth. eod. What the tongue of God is. eo. What the arm of God is. eod. What the hand of God is. eod. What his right hand doth signify. eod. What his left hand signifieth. eod. What the finger of God is. eod. What the feet of God are. eod. What his hinder part is. eod. What the shoe of God is. eod. How God is said to come down. eod. How God is said to look. 443. How God is said to search. eod. How God is said to rest. eod. How he cannot be shut up in a pyx. eod. How God is called a Rock. eod. How God is not changed. 444. How God heareth no sinners. eod. How God tempteth no man to evil. 445. How we are made like unto God. eod. How to serve God in spirit. eod. Of God's permission and suffering. eod. What the hiding of God's face is. eod. How God is to be worshipped. eod. How God is a consuming fire. 446. How his Ordinances may not be broken. eod. How God was seen. eod. Of God's consolation in trouble. eod. What Gods curse is. eod. What God appointeth and no more. 447 How things come to pass by Gods wil eod. Of two wills in God. eod. How God ordained sin, and yet is not the Author. eod. Of the God of this world. eod. What is meant by the God of jacob. eod. What the seat of God is. eod. Godhead in Christ. How it is understood. eod. How Christ in his Godhead is every where. 448. God's mercy. Of such as presume to much thereof. eod. How y● Magistrates are called gods. eo. What the nature of God's word is. eod. Godly sorrow. What it bringeth to a man. eod. Godliness. What godliness is. 449. Gog & Magog. What they were. eod. How they shall be destroyed. 450. Gold. What is meant by gold, silver, and precious stones. 451. Of Gold, frankincense, & Myrrh. eod. Golgotha. What the word signifieth. eod. Good. What good or goodness is. 451. How there is none good but God. eod. Of good and evil doing. eod. What a good age is. eod. How y● good life of a christian smelleth. 453 Of the good purpose of a man. eod. Good intent. How it must agree with God's word. eod. Of y● good intent of Nadab & Abihu. 454 Examples of good intents. eod. Goods. Where they ought to be laid up. 455. How the Church goods ought to be bestowed. eod. Gortheans. What they were. eod. Gospel. What the Gospel signifieth. 456. Of the Gospel preached to the dead. 457. How it is likened to a bow. 458. Why the gospel is said to be everlasting. eod. How it is no less to be regarded, than the body of Christ. 459. Whether the Book or leaves be the Gospel. eod. An exposition of the place. 460. Goat. How it signifieth Christ. eod. Grace. What grace is. 461. The true definition of grace. eod. What it is to reject grace. eod. The difference between grace and gift. eod. The difference between grace and the law. 462. What is understood by grace and peace. 464. How grace and truth are expounded. eo. The meaning of the place. 465. Graffing. How we are graffed in Christ. 466. Grief. What it is, and how it is defined. 467. Greeks. Of whom they came. eod. The meaning of the places. eod. Great. The meaning of the place. 468. Grove. The meaning of the places. 469. Guile. The definition thereof. 470. Of good and evil guile. eod. H. halcyon. What halcyon was. 470. What the halcyon days be. eod. Hand. What the hand of God signifieth. 471. Of the hand that Balthasar saw. eod. What is meant by the place. eod. Hand writing what it was. eod. Happy. The meaning of the place. 472. Harden. How God is said to harden 473. Heart. Where the heart of man is placed. eod. How some man's heart is hairy. eod. How man's heart poisoned, will not burn. eo. Of the heart and womb of God. eod. Hart or Stag. As the Hart coveteth the water. 474. Harvest What is understood by har. 475. Hate The meaning of the place. eod. When a man may hate his neighbour. eod. Hath. The understanding of the place. eod. Hazael. How he came to his kingdom. 476. Hebron. What Hebron was. eod. Head. What is meant by head of God. 477 What y● head of the serpent signifieth. eod Hairs of God. What they do signify. eod. H●lchesaites. What their opinions were. eo. Helias. Of the strange vision seen at his birth. eod. Heliseus. What befell at his birth. 478 Hell. How it is taken in Scripture. eod. The meaning of the place. 479. What hell meaneth here. eod. Helpers of faith. How men be helpers of faith. eod. Helindius. What his heresy was. 480. Hem. How we touch the hem of Christ's vesture. eod. Hemerobapti. What heretics they were eo. Henoch. What his taking up signifieth. eo Her and Anan. How they were slain. 481. Hear him. How Christ is to be, etc. eod. Heresy. The definition of heresy. eod. The proof of heresy. 482. How it is to be avoided. eod. Heretics. What is to be done with them. 483. How they ought not to be compelled. eo. Herode Of his great cruelty. 484. Why he burned the Scriptures. eod. Of his death. 485. Of the second Herode. eod. How he led away, his brother Philip's wife. eod. Of Herode Agrippa. 487. What the Herodians were. 488. Heaven. Of the opening of heaven. eod. Hide. What the hiding of God's face is. eo. Hien● Of the property of this beast. eod. Hime ●eus. Of his opinion. 489. High Priest. How y● office was divided. eo How ●uery Bishop is called, etc. eod. Hill. W●at is meant by this hill. eod. Hin. W●at manner of measure it was. eod. Hi●d●rpart. What is meant thereby. eod. Hipo● rite. What an hypocrite is. eod. Hypocrisy described. eod. Hipo●iposis. What the word signifieth. 491. Hire. What is meant by hire. eod. Why eternal life is called hire. eod. History. What an history in. 492. Hobab. What this Hobab was. eod. Holy. Who is holy. eod. How Christ is called holy. 493. What is meant by the Angels crying, Holy, Holy. eod. The meaning of the Prophet. eod. Holy ghost. How & when he was, etc. 494. How the holy Ghost is God. 495. Proved by ancient Doctors. 497. Holy water. How it was called of old. eod. Of the Pope's holy water. 598. Homilies, Bucers' judgement thereof. eod. Honour. What honour signifieth. eod. What honour is to be given to the wife. 499 What it is to honour parents. eod. Of 3. manner of honours. eod. Hope. A definition of hope. 500 How hope is of things absent. eod. How hope hangeth upon faith. 501. Of Augustine's hope. eod. Hormis. What people they were. 502. Horn. What it signifieth. eod. Hornet. What an Hornet is. 503. Horseleech. What her 2. daughters be. eod. Hosanna. What the word betokeneth. eod. Hot. What it is to be neither hot, etc. 504. Hours. The distribution of y● hours. eod. What is meant by half an hour. eod. House of God. What y● house of God is. eo. How the place is understood. 505. Humility. A definition thereof. eod. Who they be that be humble. 506. Hundred fold. What it is to receive, etc. eo. Hunger and thirst. eod. Hu●. Of the land of Hus. 507. Husband. What the husband's office is. eo. What is meant by the husband of one, etc. eo. I. IAcinct. The description thereof. 508 What hyacinth signifieth here. 509. jacob. how he is a figure of the church. eo What is meant by this word jacob, etc. eo. Of jacobs' eye to his father. 510. Of his wrestling with the Angel. 511. What the seed of jacob is. eod. How God beholdeth no sin in jacob. eod. Of the finding of jacob in Bethel. eod. The understanding of the place. eod. ●am. The meaning of the place. 512. james. why he was called y● Lords brother. eod. Of the death of this james. eod. Of the death of james the brother of john eod jannes' and jamhres. What they were. eod. jasper. The description of the stone. 513. Idleness. How it is the Image of death. eod. Against idle Colligeners. 514. Idol. What an Idol is. eod. What it signifieth in the place. eod. The difference between an Idol & an Image. eod. How an Idol is nothing. 515. When an Idol is known to be an idol. 517. Idolatry. what Idolatry is. eod. Who be Idolaters. eod. When Idolatry first began. 518. What the head of Idolatry is. eod. How Idolatry is punished. 519. How Idolatrous things may be converted to the honour, etc. eod. jehovah. what jehovah is. eod. How the hebrews do speak thereof. 520 jerusalem. The meaning of the place eod. How it was called holy. eod. jesus. Of the mystical, & hid significa. 521. What is meant by his being seenewith Moses and Helias. eod. What is meant by his sleeping in the ship. eo What is meant by his groaning in spir. 522 jews. Of whom they took their name. eod Of the misery y● happened unto them. eo. Why they were suffered to swear. eod. What do stop the jews from christianity. 523. Why they were suffered to be divorced. eo How they were driven out of divers lands eod. Of the conversion of the jews. 524. Ignorance. what a pleasure it is to Satan. 525. How no man is excused thereby. eod. Whereunto the maintainers may be likened. eod. ●le, what is signified by the isle. 526. Images. The beginning of Images. eod. How they are not to be worshipped. eod. The Council of Colen against them. 527. Godly honour forbidden them. eod. How they were worshipped through ignorance. 528. To worship them is heresy. 530. No religion where they be used. eod. How they are teachers of lies. eod. How they move weak hearts to. etc. 531 How they were taken out of Churc. 532● How god cannot be presented by, etc. 533 The jews esteemed no Carver, etc. eo. Of the harm that cometh by Im. 534 A place of Chrisostome opened. eod. Against the Image of the Trinity. 535 How Christ is called the image of god. 536 Of the Image that came down from heaven. eod. Of the Image set up by Nabu●ho, 537. Of the Image of provocation. eod. An exposition of the place of Esay. eod. Of y● images called in latin, Colos●i. 538 Imber days. why they were invented. eo. Immortality. How it belongeth properly to God. 539. From whence the immortality of the soul proceed. eod. Impatiency What Impatiency is. 540. Imposition of hands. Whereof the custom arose. eod. Impossibility. eod. Imputation. What imputation is, 541. Incest, What Incest is, 542. Infants. How they ought to receive the Supper. eod. Infidelity. How it is y● cause of all, etc. eo. In o●nem terrā● The ver expounded. 543. Instruments. How they served in the old law. eod. Intent. What the word signifieth. 544. Of good intents. eod. Intercession. No intercession nor praying to Saints. eod. In the Church. An error to believe in the Church. eod. Invocation. What Invocation is 546. Proves against invocation of saints. eo. job. His name interpreted. 549. Wherefore he cursed the day of his birth. 550. How God suffered Satan to sinite job with sores. 551. How he doth not justify himself. eod. How the place is understood. 552. john Baptist. Of his burial. eod. How he was thought to work miracles after, etc. 553. Wherefore he was called Helias. eod. Wherefore he did no miracles. eod. Of john's Baptism. 554. Of the difference between his baptism and Christ's. eod. john the Evangelist. Of his life. 555. A notable history of john. 556. How he is called a barbarous fellow. 557 jona. The interpretation of the name. eo. josaphat. Of his supreme government. 558. joseph. Of joseph the husband of Mary. 559. Of joseph the son of jacob. eod. Why they buried his bones. eod. josia. How his name was prophesied. eo. How he removed the groves. 560. How he put out the Priests from ministering. eod. Ironice. What Ironice is. eod. Isaac. At what age he was sacrificed. eod. Isope. The meaning of the place. eod. Israel. What Israel doth signify. 561. Of God's goodness towards Israel. eod. Of Israel's adversity. eod. What S. Paul meaneth by the place eo. jubely. What it signifieth. 562. By whom it was first brought up. eod. judas. How the place is understood. eod. Whereunto he was called. 563. Whereunto he was chosen. eo. Of judas the brother of james. eod. judge. How christians may judge, etc., 564 judgement of spiritual matters, to whom. eod. What judgement is forbidden. 565. The meaning of the places. eod. What it is to stand in judgement. 566. Whether a judge being guilty in any crime, may, etc. eod. Wherefore judges are called Gods. 567. Of the last judgement. 568. just. Who is a just man. eod. What is meant by the just man. eod. The difference of a just man and a man justified. 569. justice. The definition of justice. eod. justification. What is understood thereby. 570. How we are justified freely, and by faith only. 571. What thing doth purchase justification. 572. How Cornelius was justified. 573. justified by grace, what it meaneth. eo. Against them that say they justify others. eodem. How God doth justify us. eod. justifying of the ungodly. 575. Of two manner of justifications. eod. How God is justified in us. eod. How wisdom is justified. 576. A lively comparison for justification. eo. justinus. Of his martyrdom. 577. What moved him to embrace the faith. eo. K. KEy. What a key is. 577. How the word of God is the right key. 578. How they were given to the Church. eodem. How the Dunce men interpret y● keys. 579. How the Priests be but the key-bearers. eod. Of the key of David. or keys of the Church. eo. To whom the key of the bottomless pit was given. 580. How the Popish prelate's have not the keys of heaven. 581. Keep. What it is to keep the saying of Christ. eod. How the place is understood. 582. Kill. how the intent to kill, is worse than the deed. eod. King. How and wherefore we are called kings. 583. Of the kings of Israel & juda how many were good. eod How kings have to do in matters of religion. 584. Of josophats' supreme government. 585. How kings do reign by God's providence. 586. How they were called nurse's. eod Of the kings that served josua. 587 How wicked kings are of God, and not of, etc. eod. Of two kings, the one succeeding a good father, etc. 588. Tokens of a wicked king or kingdom. 589 How a king's word must stand. eod. Precepts given unto kings. 590 Kingdom. what the kingdom of heaven is. eod. The place expounded eod. How it is taken two ways. eod The place expounded. eod. The meaning of the place. eod. How the kingdom of God is within us. 592. How Christ's kingdom is not of this world. eod. Kiss. The understanding of the place. 593 Knowledge. The meaning of the place. eo. How joseph knew not Mary, etc. 594. Of knowing one another after this life. 595. The heathen doubt not thereof. eod. L. Laban's Gods. how they were stolen. 596. Labours. The meaning of the place. eod. Ladder. what is signified thereby. eod. Lay men. how they ought to read the scriptures. 597. The doctors affirmations. 598. Of lay men's books. 600. How say men may baptize. eod. The opinion of john Caluine. eod How they have ministered the sacrament. 601. Laying on of hands. who the custreof me arose. eod. The meaning of the place. 603. Lamps. what they without oil do signify. eod. Land. what is meant by the crying of the land. 604. Laodieia. what the word signifieth. eod. Of the stri●e y● was there for Easter. eod. Last. Of the last day. eod Who be last and who be first. 605 Of the last farthing. eod. Latria. what the word signifieth. eod Law. what the law is. 606. Plato's definition of the law. 607. What the office & the use of the law is. 608. What the law of nature is. eod. What the law written is eod. How the law is our scho lem●●ster. 609. How the law first entered 610. How the law was given in thunder. eo. Wherefore the law was given. eod How the law was given by Moses. 611. How we are dead through the law. eod. How the law increaseth sin. 612. Why it is called y● messenger of death. eod What the law of God requireth. eod. What it is to be under the law. eod. What it is not to be under the law 613. Why Paul calleth the book of Genesis the law. eo. How the law is impossible to fulfil. eod. How the law is called a yoke. 614. The difference between God's law and man's. eod. Who hath fulfilled the law. eod. How the Gentiles were not without law. eod How the law maketh all men sinners. eo. How it maketh us to hate God. 615. How the law is spiritual. eod. How we die to the law. eod. To die in the defence of the law. eod. The meaning of these places. eod. The argument of the law. 616. The nature and office of the law and Gospel. 617. Lazarus. how the poor & rich are matched together. eod. Of the losing of Lazarus. eod. Left hand. what Gods left hand sig. 618. Legion. what a Legion is. eod. League. what a league is. eo. Of three kind of seagues. 619. Lend. Net lend upon usury. eo. Len●. whereupon the lenten fast is gro●ided. eod Why the fathers instituted Lent. 620 Leper. what the Leper signifieth. 621 How a Leper was known. eod. Of the leprosy that Christ healed. eod Less. The meaning of the place. eod Litanies. what the Litanies were. 622. Letter● what the letter signifieth. eod How the letter killeth. 623 How the letter and circumcision is taken here. 624 leaven how it is diversly taken in scrip. eo Levy. Of Levy otherwise called Matthew 625. Levites. what their office was. eod. How the place is to be understood. 626 Leu●athan. what Lemathan signifieth. 627 Libanus & Charmel what they signi. eod. Liberty of Christ. To stand therein. 628. Lie The definition of a lie. eod. Whether we may lie to preserve, or no. eod Of the Midwives lie, & of Rahabs' lie. 629. How Paul's jye is excused. eod. Of one that would not lie. 630 Of Abraham's jye. eo. Of David's jye. eo Life. how the places are expounded. eod Whether a man may lengthen or shorten his life. 631. Light. who is the true light. eod. The meaning of the places. 632. What is meant by the shining light. 633. Wherefore these lights were ordained. eod Lilies. what it is to gather up Lilies. eod Lion. The meaning of the place. 634 How they be compared to the persecutors of Christ. eod. How Tyrants are likened to Lions. 635 How they are fed by God's providence. 636. Locusts. what manner of beasts they were. eod. Loins gird. what is meant thereby. eod The meaning of the place. eod. Long life. how a good man may desire it. eod. Lord. how he is our shepherd & feedeth us. 638. Of the Lords help in trouble. eod. How the Lord suffereth long. 639 Lordship. The meaning of the place. eod. Lots. how they may be used lawfully. 640 love. Of the order of love. eod. How it is the fulfilling of the law. 641. How we ought to love God. 642. Why love hath the chief place. eod. Of Mary Magdalene's love. 643 How perfect love casteth out all fear. 644 The meaning of the place. eod. The difference between love and charity. 645. Of 5● manner of loves. eod. Lowliness. wherefore lowliness come to worship. 646 Losing and binding. eod. Of the losing of Lazarus. eod. Lucifer. what is meant by Lucifer. eod. Luke. The life of Saint Luke. eod. Luke warm. what it meaneth. 648. Lunatic Of the man y● was lunatic. eo Luther what he was. eod. The cause why he first wrote against the Pope. eo How he wrote to Pope Leo. 649. How he was troubled with the lusts of the flesh. eod Of his question a little before his death. 650. His prayer before his death. eod. What sects is said to rise out of him. eod. M. MAcedonius. Of his cruelty and tumult. 650 Magi. What the Magies were. 651. Magistrate. what a magistrate is. eod How they are y● ministers of gods in. 652 How the Ecclesiastical person is subject unto him. eod. How magistrates the do not persuade the people to God's word, are not to be obeyed in cause of conscience. eod. Magnify. what it is to magnify. 653. Mahomet of y● rising up of this false pr. eo Of his fair show of holiness. 654 Mayzim what this word signifieth. 656. Maker. against the word maker in y● sacr. eo Malachy. of y● sacrifice he speaketh off. 657 Mammon. what Mammon signifieth 658 man.. how he was made after the image of God. eod. How god made man to be undestroyed. eo How the death of man and beast is alike 659 How man's life is but sorrow & care eod Of man's good purpose before grace. eod How man's ordinance may be altered. 660 Of the disposition of man. eod. Of man's will and running. 661. Of 2. Hebrew words y● signify man. eod. Of the first man Adam, and the second man Christ. 662. Of the man that gathered sticks on the Sabbath day. eod. Of the man wounded. 663. How the birth of man is 4. manner of ways. eo. Mandragoras. What Mandragoras is. eod. Manes. how the sect of the Manichees rose of this man. 664. Wherein y● Papists agree with them eo The manichees confuted. 665. Many. of many that be called. 666 Manna. What Manna signifieth. eod. How it is not the true bread that came down from heaven. eo Of those that eat Manna, & are dead. eo What Manna and the white stone signifieth. 667. How Manna & the water brought out of the Rock, is, etc. eod. Maranatha. What this word signifieth. 668. Martion. Of his damnable heresy. eo A comparison between Martions' doctrine, and the Popes. 669. An example of Ma●cions chaste life. 670. Marcus. The detestable heresy of this man. eod. Mary. how she ought not to be worshipped. 671. Of the painting of her Image. 672. Wherein she was most blessed. eod. Of Mary magdalen's love. eod. Of Mary the sister of Lazarus. eod. Marriage. who ordained marriage, and how it is, etc. eod. How every man is commanded to marry, that hath not. etc. 674. Against condemners of marriage. eod How it is no hindrance to godliness. 675. Proves for the marriage of Priests. 676 By whom their marriage was forbidden. 680 The saying of Hieracles concerning marriage. eod. The use of marriage among the Chaldeans. 681 Marinus. Of this man's heretical opinions. 682. Mark Of the life of Saint Mark y● Evangelist. eod. Of y● martyrdom of this Evangelist. 683. What the mark in the right hand signifieth. eo. Marks to know y● false Apostles by. eo Mars street. What Mars street is. 684. Martyr. what maketh a Martyr. eod. How Martyrs ought not to be worshipped. eod. Mass. how it was used at first. 685. How it is falsified upon S. lame. eod. By whom it was patched up. 686. How it is no sacrifice propitiatory. eod. Massiliant. Of the opinions of these heretics. eod. Master. what the master's office is to the servant. 687 The dissembling pharisees call Christ Master. eod. Matthew. his life written by S. Hieron. 688 Matrimony. eod. Mediator. Proves that Christ is our only Mediator. eo Meek. Who are meek. 702. How y● meek shall possess the earth. eo. How that God doth guide the meek in judgement. 703. Melchisedech how he is a figure of Christ eod. How he and Sem are one person. 704. The meaning of Saint Paul in making mention of him. eod. How the Papists by him maintain the Mass. 705. Of y● heretics called Melchisedechiani. eo Memorial. how the sacrament is a memorial. 706. Mean. How the mean is best. eod. Menander. of his erroneous opinions. eod. Mene. the interpretation of this word. eo. Men pleasers. who they be the please men. 707 What it is to be men servants. eod. Men of divers natures & properties eo Mer●es. A Latin Word. 709. Mercy. what mercy is, and how it is defined. eod. What it is to have mercy, or be merciful. eod. What is meant by mercy and truth. 710 What the mercy seat was. eod Of the mercifulness of Zabulon. eod. Merry, how the children of God may be merry. eod Merit. what merit is. 711. What merit of congruence is. eod. What merit of worthiness is. eod. What merit of condign is. 712. How we can merit nothing after our death. 714. Proves y● the merit of man is nothing. eo How the name of merit ought to be abolished. 716. Of two kinds of meriting. 718. Mesech and Kedar. what people they were. eod. Messenger. The meaning of the places. 719. What the messenger of Satan meaneth. eo Messiah. how Christ in Hebrew is called Messiah. eod Measure. Of y● spirit of God given by measure. 720. Meat. what the meat is that Christ said he had to eat. eod. How we may not hurt our brother, with our meat. eod. How meat of de●ileth not a man. 721. The meaning of the place. eod. Michael. what the place meaneth. eod. Who be Michael's Angels. 722. Michol. divers doubtful places of her opened. eod. Mictham. what this word Micthan sig. 723 My day. The meaning of the place. eod My Gospel. wherefore Paul calleth it his Gospel. eod. Milk. what is meant by milk. 724. Millstone. what is meant by this milsto. eod What is meant by the taking it to pledge. eod Minister. what the minister is by the word of God. 725. What men ought to be ministers in the church of God. eod The quality of good ministers. eod. How ministers ought to be preachers. 726 How they ought first to be doers, before they be reachers. eod. How they are called stars. 727. How they were chosen in old time. eod. Why they are not now so chosen. 729. How they ought not to forsake their vocation. eod. How a scisne ought not to be made for their evil lives. 730. Miracles. A definition of true miracles eo To what use miracles do serve. eod. Whether we should believe miracles. 731 Why they be not done now a days. eod. How they are wrought by the devil. 732 Why Christ did not work many miracles in his own country. 733. How to know true mira. from false. eod. How faith grounded upon miracles abideth not. eod. How false teachers shall deceive by mi. 734 What the cause of false miracles is. eo. How miracles are done in these days. eo Myrrh, Aloes and Cassia. What Myrrh is, etc. eod. Mystery. What a mystery is. 735. Moloch. What manner of Idol it was. eo Money. How Christ had money. 736. Months. The 42. months in the apocalypse expounded. eod. Monetarius. Of whom the Anabaptists sprang up. 737. Montanus. The first that wrote laws of fasting. eod. Monks. Of their lives in S. Hieromes time. eod. Of the Monks that be now. 738. The old father's opinions, of Monks God's service. 739. Of their Idleness. eod. Of the original of Monks. 740. The form of a Monkish absolution eo. Moon. Of the profit y● is of the moon. eo Morning & Even. how y● place is, etc. 741. Mortification. what true mortifying is eo. How we cannot mortify the flesh, by our own free will. 742. Moses. How he came by his impediment of speech. eod. The cause why he fled from Pharaoh. 743 How he seemed to doubt in God's promises. eod. How the Lord was angry with Mose●, and why. eod. How he stilled the people's murmuring 744 How he took an Aethiope to wi●e. eod. Wherefore he slew the Egyptian. 745. What Moses face is. eod. Of Moses & Helias, which talked, etc. eod. Of Moses chair what it signifieth. 746. How Moses did eat y● body of Chri. 747 How the place is understood. eod. How we are sent to Moses & to the Pr. 748 How Moses was bid to put off his shoes. eod. Of Moses death and burial. eod. Mother of God. Wherein she was most blessed. 749. How mother is taken for grandmother. eo. How the church is called our mother. eo. Mountains. How they do signify here, the Scriptures. eod. What these mountains signify. 750. What is meant by their translating. eod. What y● name of this mountain was. eo. Mourn. What it is to mourn. eo. The mourning of the Christians under the cross. eod. How far mourninng for the dead is admitted. 751. Mouth. What the mouth of God is. eod. Of the staff of God's mouth. 273. Multitude. Not good always to follow a multitude. eo. Murder. who be murderers. 753. Of murder first committed. eo. Musick● The first inventor of music. 754 How far music is sufferable. eo. Of musical instruments. 755. What music S. Austen alloweth. eod. N. NAaman. How he was justified by faith. 756. How it was against his heart to worship Idols. 757. Nabuchodonosor● how his death is compared to Lucifer. eod. How he was God's servant. eo. What his policy was touching the kings seed. 758. For what purpose he set up the Image of gold. eod. How the place is understood. eod. What y● Prophet meaneth here by Lucifer. eod. Nation. whom he calleth a Nation. 759. Naked. How the word is to be understood. eod. How Saul is said to be naked. eod. How the people is said to be naked eod. Narrow way. what the narrow way is. eod. Nature. What nature is. 760. What the nature of God's word is. 761. What the nature of God is. eo. How the nature of creatures in themselves are not evil. eod. Of three natures of men. 762 Of two natures in Christ. eod. Navel. What the navel doth signify. eod Nazaraeans. what their opinions were. 763. Necenas. what he was. eod. Neginoth. what it is. 764. Negligence. what negligence is. eod. Nehiloth. what it signifieth. eod. Nehustan. what it is, & how the Serpent was so called eod. Neighbour what the word signifieth. 765 Who is our neighbour. eod. How our neighbour ought to be loved. eod. Nestorius. Of his heresy. 766. New. what it is to be new. eod. How Christ's doctrine seemeth new to the Papists. 767. A declaration of the old and new Testament. 768. How they called Christ's doctrine new. eod. Nicholas. Of the heresy that sprang up by him. 769. How this Nicholas is excused. eo. Night. how night is taken in this place. eo How it was divided into four parts. 770. Nilus. The description thereof. eo. Nimroth. The first inventor of Idolatry eod. Nine. That returned not again unto Christ. eod. Noetus. what his heresy was. 771. Number. The number of the beast. eod. Nose of God. what it signifieth. eod. Not. The meaning of the places. eod Not possible. 772. Not seen. eod Not chosen many. eod. Nothing. The meaning of the place. eod. Novacian. what his opinions were. eod. By what occasion his heresy sprang. eo When his heresy was condemned. 773. O. OBedience. The definition thereof. 773 What is meant by obedience here. eod Observing of days. 774. Offence. Of three manner of offences. eo. Of an offence given and an offence taken. 775. What it is to be offended in Christ. eod How a man may offend God, & not, etc. 776. Offerings. What they do signify. eod. Oil. What Oil doth signify. 777. What the oil of gladness is. eod. Of it that S. lame speaketh of. eod Of the oil that the Papists do use. 778 How it is compared to the bread in the Sacrament. eod. Old man. what is understood by our old man. 779. Of old wine. eod. Only faith. how only faith justifieth. eo. One. Of one inediatour. 780. What is meant by one head. eod. Of one sheepfold. 781 Of one spirit. eod. Oracle. what an oracle is. 782. Originian●. Of whom these Heretics sprang eod. Of those that sprang of the learned Origen. eod. Original sin. That no man is without it. eod Oth● What an oath is. 783. How an oath is lawful. 784. How an oath is damnable. eod. How wicked oaths are to be broken. 785 Of He●odes wicked oath. eod. How oaths first began. eod. Othoniel. how he was called the brother of Caleb. 786. Own. why Christ calleth the jews his own. eod. Ox. Of the Ox that treadeth out the Corne. 787. P. PAtience. What true patience is. 787. Of our patience under y● cross. 789. Painted wall. how the place is understood. eod. Of the painting of the virgin Mary. eod. Paradise. The meaning of the place. 790. The felicity thereof described by Saint Austen. eod. Paradox. What Paradox is. 791. Paraphrase. What Paraphrase is. eod. Pardons. Of y● Pope's forged pardons. eo. passover. How the Lamb was so called 794. What the passover was. eod. How the place is understood. eod. Of the passover offering of the clean and unclean. 795. Passion. what a passion is. eod. What is now the passions and sufferings of Christians. eod. Pastors. who are pastors & shepherds. eo Paterniani. what their opinions were. 796 Patmos. what Patmos is. eod. Patricians. what manner of heretics they were. eod. Paul. His afflictions prophesied of Agabus. eod. How he persecuted Christ in his members. 797. Of God's comfort to Paul in his ●ourney. eod. Of Paul's purifying. eod. Of his appealing. 798. How his authority was of God● & not of Peter. eod. How he and lame are made to agree. eo How he denieth to be crucified for us. 799. Of his beating & mortifying his body. eo Of his unquietness of the flesh. eod How Paul wrought with his hands. eo. Wherefore he wished him to be separated from Christ. 800. How Paul had a wife. eod. What he calleth the infirmity of the flesh. eod. Of Paul's vow. 801. Paulus Samosatenus. Of his heresy. eod. Peace. How Christ came not to send peace. eod. What it is to be at peace with God. 802. How peace makers be blessed. eod. What peace offering is. eod. Pelagius. Of his heresy. 803. Penance. what it is, and how it was invented. eod. What true penance is. eod. To do penance & repent● what it is. 804. Peny. How a penny is taken in Scripture. eod. Peor. What Peor is. eod. Pepuziani. What heretics they were. 805 Perfection. To be perfect what it is. eod. Wherein perfection consisteth. 806. How man's perfection is unperfect. eod. Pergamus. what Pergamus was. 807. Pearl. What a Pearl in Scripture signifieth. eod. Perjury. How the Pope maketh it lawful. eod. Permission Of God's permission or suffering. 808. Persecution. What persecution is. eo. How some persecution is just, and some wrong. 810. How the church doth persecute. eod. Wherefore the true christians are persecuted. 811. How in persecution the Christians do multiply. eod. The miserable end of certain cruel persecutors. eod. Peter. Why he is called chief of the Apostles. 812. Of Peter's confession. eod. How Peter was not the rock, but Christ. 813. Of his denying of Christ. 814. How Peter speaketh for all. eod. How Peter's faith is prayed for. 815. Peter's seate● what it is. 817 How Peter was rebuked of Saint Paul. eod. How Peter had a wife. 818. How he suffered nothing against his will. eodem. How his power was no greater than the rest. eod. How Peter was never at Rome. 820. Of the shadow of Peter. 821. How he was but a figure of the church. eod. Pharaoh. Whereof the word is derived. eo. How his heart was hardened. 822. Why he was called Leviathan. eod. Pharisees. What the Pharisees were. eod. When the Sect of the Pharisees began. 824. What their wickedness was. eod. After what manner Paul commendeth their Sect. 825. How they added to the Scripture. eod. What Pharesaicall righteousness is. eo. Phashur. Of his cruelty to jeremy y● prophet. eod. Phebe. What ministration she used in the Church. 826. Phigellus. Of his heresy. eo. phylacteries. What a Philacterie was. eo. Philip. Of his martyrdom. 827. Philosophy. What Philosophy is. eod Physic. By whom it was first invented. 828. Of the woman the had spent all her goods in physic. eod. How God must be sought before Physicians. 829. Photinus. Of his heresy. eod. Piety. What piety is. eod. Pilate. Of the acts and death of Pilate. eod. Of pilate's wife. 830. Why the Priests delivered jesus to Pilate. 831. Plant. How the place is expounded. eod. Plough. By what means the plough goeth awry. 832. Polichronicon. What Polichronicon is. 833. Polygamy. What Polygamy is. eod. Poor. How the place is understood. eo. What the complaint of the poor is. 834. How the poor in spirit are blessed. eod. How the poor receiveth us into everlasting tabernacles. eod. Pope. Reasons of the Papists, answered. 835. more of the Papists fond reasons. 838. How the Pope's doctors prove him the head. 839. Of the Pope's triple crown. eod. How the Pope blasphemeth God. 840. How the Pope is an Idol. eod. In what respect y● Papists may be called catholics. 841. What the Pope saith of himself. eod. What his own law saith. 842. How the Pope hath power over Angels eod. How he is the devils viceregent & Antichrist. eod. Power. None hath power to forgive sins but God. eod. How all power is in and of God, and not in man. 843. How y● higher powers are to be obeyed. eo What absolute power is. 844. Prayer. What prayer is. eod. The meaning of the place. 847. How prayer for the dead availeth not. 848. Prayer in a strange tongue profiteth not. 851. Of common prayer. eod. Of prayer and fasting. 852. How prayer ought to be made. eod. What modesty ought to be used in prayer. eod. To pray continually, how it is understood. 853. What the prayers of Saints in the Apo. meaneth. 855. The meaning of the place. 856. A prayer for the king or chief governor. eod. What private prayer is. 857. Of public prayer. eod. Preachers. What doctrine they ought to teach. eod. That we must not presume of inspiration without preaching. eod. How they ought not to yield to the wicked. 858. What weapons they must use. eod. What preachers may fly, etc. eod. Of general preaching. eod. Predestination. What Predestination is. eod. How is was the first work that God made. 861. No reason can be given why God doth predestinate more one, etc. 862. Of God's mercy in predestination. 864. Places out of S. Austen for predestination. eod. Objections answered. 865. Prescience. what the prescience of God is. 867. Prick of the flesh. The meaning of Paul therein. 868. Priest. What a Priest doth signify. eod. Of the Priests deceiving of the people. 869. How his office ought not to be despised for his, etc. eod. How all men be Priests. 870. How to know ● true Priest. 871. How they are forbidden to be at y● death. etc. eod. How they eat the sins of the people. 872. Of Priest's marriage. eod. How the Priesthood is translated. eod. Who made the statute of Priest's chastity. eod. Princes. How they ought to be obeyed. 873. How they have to do in matters of rel. eo How the place is understood. eod. Priscillianus. Of his damnable heresy. eo. Privy contract. How it is not lawful. 875 Processions. How they came up. eod. Promise. A constant rule of all humane promises. 876. How promises may be broken. eod. Proper and improper. Speeches in Scripture. eod. Of proper and improper speeches in Christ's words. 877. prophesy. How wicked men sometime do prophesy. eo. Prophets. What the Prophets were 878. Against false Prophets. eod. How the people gave ear rather to the false Prophets. eod. How a false Prophet is known. 879. The meaning of the place. eod. Proselyte. What a Proselyte is. eod. Protestants. How the name came up. eodem. Providence. What the providence of God is. eod. Proving. What the proving of a man's self is. 881. P●olomeus. Of his heretical opinions. eod. Publican. What the Publicans were. eod. Punishment. How it doth not satisfy for sin. eo. Pure in heart. who they be that are so called. 883. Purgatory. How it is disproved by scripture. 883. How it and pardons came jointly together. 885. How it was not known. 400. years after Christ. eod. How it came from the heathen. 886. An Argument of Purgatory. eod. An objection answered. eo. How our sins are only purged by Christ. eod. Doctor Readmans' opinion of Purgatory. eod. Purple and linen. eod. Putting on of hands. 888. Q. Queen of heaven. Who it was they so called. 888. Questions. S. Paul's teaching of questions. eod. Of good questions. 889. Of vain questions. eod. Of the foolish questions of schoolmen. 890 R. RAbbi What the word doth signify. 891 Racha. What Racha signifieth. eod. Rachel. The opening of the place. 892 Raguel. how he and jethro were not both one person. 893. Rahab. How she was no harlot. eod. Of Rahabs' lie she made. 894. How she confesseth God. eo. Why she and Ruth are named in the Genealogy. eod. Rainbow. What it sigifieth. eo. Raven. how y● ravens feedeth Helias. 895 How God feedeth the Ravens. eod. Of the Raven and Dove sent out of the Ark. eod. Reality. When & by whom it was invented. eo. Received. All that we have, we receive of God. 896. Reconciliation. What it is to be reconciled. eod Reed. What is signified by the Reed eod How the power of Egypt is compared to a Reed. eod. What is meant by the bruised Reed. eod. Reading. what profit cometh by reading the Scriptures. 897 Regeneration. What the word importeth. 898. How it is taken in these places. eod. rains. What they signify. 899. Rejoice. Wherefore we should chief rejoice. 900. Releasement. How it and payment cannot stand together. eod. Religion. Of couples joined in contrary religion. eod. The devil is sorry to see Christ's religion flourish. 901. Remember. How God is said to remember. eod. Remnant. Of the remnant that God reserved. eo. Rent. What is meant by renting of clothes. eod. What is meant by renting of the heart. 903 Repentance. What it is, and how it is defined. eod. How it is attributed to God. 904. Of Esau's repentance. 905. Of two manner of repentance. eod. Reprobation. How it is defined. 906. How the just cause thereof is hid unto us. 907. Reserving of the bread. eo. Rest. How rest is understood. eo. How it is taken for the land of Canaan. eod. Resurrection. How that we all do rise by Christ. 908. The meaning of the place. eod. Infallible tokens of Christ's resurrection. eod. What the first resurrection is. eod. Of two resurrections. eod. Reward. How Reward is defined. 909. Riches. What the true use of riches is. 910. The rich that trust therein, are discommended. eod. Of the rich man's burying. 911. How the poor and rich are joined together. eod. Riddles. Why they were put forth in feasts. eod. Righteous Who are righteous. 912. How and by whom we are righteous. eo. How the righteous, is allowed to praise God. eod. The proves thereof. 913. Righteousness. What Righteousness is. 914. The christian righteousness. eod. Of the righteousness which cometh by faith. 915. How by Christ's righteousness we are justified. eod. How righteousness is to be understood. 916. Of outward and inward righteousness. eod. How we receive our righteousness, etc. 917. Right hand. What is meant by God's right hand. 918. What the right hand here, doth signify. 921. Of the right hand of Christ. eod. Rob. how it is no theft when God commandeth it. 922. Rock. How Christ was the rock. eod. How Christ is the true Rock. eod. Rod. The opening of the place. 923. Of the rod and staff of God. 924. Rome. How Babylon is proved to be Rome. eod. An objection answered. 925. Reasons to prove that Christ suffered at Rome. eod. How Babylon is proved to be Rome, by the Doctors. 926. Rudiments. What they were, etc. 927. S. SAbboth. Wherefore it was instituted. 928. How the Priests broke it and were blameless. 929. What is meant by the second Sabbath. eod. Why the Maccabees sought on the Sabbath. 930. The meaning of the place. eo. The signification of the Latin word Sabbathum. eod. Sackcloth What the wearing of sackcloth meaneth. eod. Sacrament. What a Sacrament is. 931. What are Sacrament doth signify 933. How it is called the body of Christ eod. The right consecrating of the Sacrament. eod. How it is a memorial or sign of Christ's death. 934. How it is received with our mouth. eod. How it is more than bare bread or wine. eod. How it is made of two natures. eod. How Sacraments are no cause of grac●. eod. What ought to be considered in Sacraments. eod. How they be holy, whether the minister be good or bad. 935. What the old Fathers do teach of the Sacrament. eod. As it is our body, so is it Christ's. 936. How it hath no Accident without his substance. eod. Of a new Article invented in the Sacrament 937. Of the Sacramental change. eod. Of the Sacramental word. eod. How in the Sacrament, remaineth bread and wine. eod. Of the Sacramental eating. 938. What is to be wondered at in the Sacrament. eod. How the sacrament may be poisoned. eo. How it was cast in the fire & burnt. 939. How there is but two Sacraments. eod When it was forbidden to be ministered in both kinds. eod. Sacraments of the Elders compared to ours. eod. Sacrifice. What a sacrifice is. 940. Of two manner of sacrifices. eo. How the Priests cannot offer up Christ in sacrifice. 941. How it is to offer our bodies a quick sacrifice. 942. What manner of sacrifice we offer to god. eod. Of the sacrifice of the Table and Crosse. eod. What the sacrifice of righteousness is. 943. The difference between a sacrifice and a sacrament. eod. What sacrifices do signify. eod. Of the levitical sacrifices. eod. Of sacrifices made by fire. eod. What the sacrifice of thanks is. eod. The sacrifice of the old law, what it meant. 944. Sacrilege. What sacrilege is. eod. Saducees. What the Saducees were. 945. Sagaion. what it signifieth. eod. Saints. how they are not to be prayed unto, nor, etc. 946. To praise God in them, what it is. 947. How the dead saints know nothing. etc. eod. How they cannot impart their righteousness to other. 948. Certain objections answered. eod. Wherefore Saints deeds do serve. 952. How they have not merits sufficient for themselves. eod. How the faithful living in earth are Saints. 953. How Saints shall judge the world. 954. salomon's House. Of the beauty thereof, etc. eod. Of Salamons' Temple. 955. What salomon's porch meaneth. eo. Salt. What is to be salt. eo. Who it is meet to salt. 956. Of the salting of hypocrites. eo. Of the salt that hath lost his saltness. eo How our speech ought to be powdered with salt. eod. How the nature of Christ is set out by the ceremony of salt. 957. How salt in Baptism is not Christ's order. eod. Of the salted covenant. eod. What the sowing of salt meaneth. eod. Salvation. A firm argument of our salvation. 958. How without the Church is no salvation. 959. The causes of our salvation. eod. How our salvation is nearer now, then when, etc. 960. To work out our salvation what it meaneth. eod. Salute. The meaning of the places. eod. Samaritans. Of their opinions. 961. Samuel. how the place is understood. eod. Of the raising up of Samuel. eod. Sanctus sanctorum. what the meaning of these are. eod. Sanctify. what it is to sanctify. 962. The meaning of the place. eod. How our meats are sanctified. 963. Sanctuary. Of the prayers made in the Sanctuary. eod. What it is to fear the Sanctuary. eod. sapphire. The nature of the sapphire, and etc. 964. Sapience. A definition thereof. eod. Sardine. A description of the stone, etc. eod. Sardis. What Sardis is. 965. Sardonix. The description thereof, etc. eod. Satan. how Satan is taken for an enemy. eod. How he is called the Prince of this world. 966. How his standing among the Angels is understood. eod. Of the man that Paul delivered to Satan. 967. How Peter is called Satan. 968. How Satan can do no more than God permitteth. eod. How he entered into judas. eo. Of his binding up & losing again 969 Satisfaction. What is understood thereby. 970. How hurtful the doctrine of satisfaction is. 971. Of two manner satisfactions. 972. Saturninus. Of his opinions. eod. saviours. How there is no more saviours but one. eod. How the place is understood. 973. To be saved by hope, what it meaneth. eo Saul Why he was called Paul. eo. How Saul rend samuel's coat. eod. Escape goat. 974. Sceptre. What the sceptre of Christ is. eo Schism. What Schism is, and how it is defined. eod. Of Schisms good and evil. 975. Scorner. The property of a Scorner. 976 Scorpion. The papists compared to a scorpion. eod. Scribe. What a Scribe is. 977. Scripture. How the Scriptures are easy to be understood. 978. How Christ and the Church are learned therein. 979. Against them that say they be dark. eo. How in them are things needful for our salvation. 980. How holy Scripture is to be read. 981. Of the ignorance & knowledge of Scriptures. eod. How by them all doubts are tried. 982. How Christ overcometh Satan with Scripture. 983. How the place is to be understood. eo. How it hangeth not upon the judgement of the Church. eod. When the Scripture was in English. 985 Of Herodes burning the Scriptures. eo. Sea. Of y● divers name● give to the sea eo What the sea of Glass signifieth. eod. What job meaneth by these two, Sea 〈…〉 Whale. 986. Sebellius. Of his heretical opinions. eo. Second. Of the second time of punishing. 987. What is meant by the second death. eod. Secretness. How secrets ought not to be disclosed. 988. Sect. What is meant by the word Sect. eo How many Sects are laid to Luther's charge. 989. Secundiani. What they were. eo. See or seeing. What is meant by the place eo. How the people saw God. 990. How the just shall see God. eod. Seed. how the seed of the righteous is said to inherit. eod How y● field may not be sown with mingled seed. 991. Seek. The meaning of the place. eo. What it is to seek after God. 992. Selah. What the word signifieth. eo. Seal. The opening of the seven seals. eo The meaning of the place. 994. Seleuciani. What their opinions were. 995. Sell. How the place is understood. eod. Sold under sin, what it meaneth. 996. Selum. The misery y● happened the jews under him. eod. Senechdoche. What kind of figure it is 997 Sennacherib. wherefore his sons slew him. eod. Sent. How this place is understood. eod. Search. why God is said to search. 998. Commanded of Christ to search the Scriptures. eo. Serpent. What Serpent doth signify. 999 What it is to suck y● serpent's head eod. Service. what the true service of God is. 1000 How it ought to be ministered in a known tongue. eod. Objections answered. eod. Sea●e of God. What y● seat of God is. 1001 Sethtani. What manner of heretics they were. eod. Seven. How it is taken in Scripture eo What the 7. Angels do signify. 1002. seventy interpreters. Of their transt. 1003 Seue●us. Of his heretical opinions. 1004 Shadow. eod. Shame. What shame is. eod. How and whereof shame came first eod. Shape of God. What it is to be in the shape of God. 1005. Shave. How the woman taken in war. was shaven. eod. Wherefore Hannon shaved the beards of David's ambassadors. eo. Sheepfolde. How there shall be one sheepfold. eod. Shepherd. The opening of these places. eo The property of a good shepherd. 1006 Of the restoring of good shepherds. eo. Of the outward government of foolish shepherds. eod. Of the sword that should come of the shepherds. 1007. Of four kind of shepherds. eo. Show bread. Wherefore it was called so. eo. Objections answered. eod. How the Lords death is showed. 1008. shoe. What Gods shoe is. eod. Short life. How it is not a general rule of God's judgement. eod. Sicera. What kind of drink it was. 1009 Sickle. What a Sickle is. eod. Sichem. What is meant by the dividing of Sichem. 1010. Siggaion. What it is. 1012. Sign. What a sign is. eo. How it is not both the sign, & the thing signified. 1013. Silence. What is meant by the word silence. eod. Siloh. What Siloh is. 1014. The meaning of the place. eod. Of the soft running waters of Siloh. eo. How that by Siloh Christ is meant. eod. Of the tower of Siloh. 1015. Silver. What it is to turn silver into dross. eod. What a siluerling is. eod. Simon Magus. Of his opinions and end. eodem. Of Simon Chananeus the Apostle. 1016 Simple. Who are simple. eod. Synagogue What a Synagogue is. 1017. Singing. The meaning of the places. eod. When it was brought into the Church. 1018. The judgement of the learned concerning singing. eod. When plain song, pricksong, and Descant, were brought into the Church. 1020. Single life. What the fruits thereof are among the Priests. eod. sin.. The definition of sin. 1022. What sin is. eod. How every sin is mortal. 1023. The Doctors saying in that matter. 1024. How God ordained sin, and yet is not the author thereof. 1025. The cause of sin is not to be laid to God. eod. How all sin is both deadly and venial. eod. How it is not of God's creation in man. 1026. How it entered into the world. eod. How Christ is called sin. eo. How no man can pardon sin but Christ. 1027. To sin against the holy Ghost, what it is. eod. Wherefore the holy Ghost will rebuke the world of sin. 1028. Of sin unto death, how it is declared. 1029. How our sin is made Christ's sin. 1031. How sin is forgiven in Baptism. eod. Sin offering, what was meant thereby. eo. Sold under sin. eod. Zion. What Zion is 1032. What the daughters of Zion signifieth. eod Sir. How men of countenance may be called Sir. eod. Sirtes. What the Sirtes were. eod. Sister. how Abraham made his wife to say she was his sister. 1033. Sit. what it is to sit in the temple of God. eod. What it is to sit on the right hand of God. eo What it is to sit in the dust. eod. Why they sat not at the eating of passover. 1034. Six. What it is to deliver out of six, etc. eo What time of the day the sixth hour was. 1035. Sleep. Now sleep is taken in Scrip eod. What David meant by this sleep. 1036. The meaning of the place. eod. How God is said to sleep. eod. Slime. What slime is. 1037. Smirna. What Smirna was. eod. Snare What the snare signifieth. eod. The meaning of t●e place. eod. Snow. Of the engendering of snow. 1038. Sold. What it is to be sold under sin. eo. Son of man. what is meant by the son of man. eod. How the son is punished for the Father's fault. 1039. Son of God. How Christ is proved so to be. 1040. Of his delivering up his kingdom. eod. How he is equal to his father. 1041. Who are the sons of God. eod. How we are borne the sons of God. 1042. Sophist. what a Sophist was, and what now. 1043. Sorrow. Of godly sorrow, & worldly sorrow. eod. How Christ overcame the sorrows of death. 1044. Soldier. what the profession of a soldier is. eod. The meaning of the place. eo. Soul. The diverse taking of the word 1045. How Christ's soul was heavy. 1046. Of Christ's soul descending into hell. eo Wherein the soul of man and beast do differ. eod Of the apparition of souls. eod Of souls departed. 1048 The meaning of the place. eod. How Satan hath no part of the soul of the godly. 1049. How the souls departed know nothing, what, etc. eod. Sound. How Caluine useth this word Sound. 1050. Sow. what it is to sow in the flesh. 1051. Spittle. How Christ made clay with his spittle. eod. Spider's web. What it is to weave the Spider's web. 1052. Spirit. how the word spirit is understood. eodem. How the spirit of God maketh intercession for us. eod. Who is of the spirit of truth, and who is not. eod. Of y● spirit that Christ promised to send. 1053. Why the holy Ghost is called the spirit of truth. eod. Of the spirit of southsaieng. eod. Of the spirits of the Prophets. eod. Of the spirits in prison. eod. How to serve God in spirit. 1054. Spiritual. who they be that be spiritual. eo Of the spiritual house. 1055. Of the spiritual eating of Christ's body. eod. Spitting. What is meant by spitting in her face. eod. Sprinkling. What is meant by the sprinkling of blood. 1056. Staff. What it is to go with a staff. eod. What the staff of God's mouth signifieth. eod. What the staff of bread signifieth. eod. Stained clothes. eod. Star. What the star was that appeared to the Magies. eod. How the moon and stars are vncle●● in God's sight. 1957. Of the seven stars called Pleiades. eo How the good instructors shall shine as stars. eod. How stars presage nothing. eod. Steward Of the unjust steward. eod. stoics. What they were. 1058 What certain of their opinions were. eo. Stone. Of the stone that josua pitched up. eodem. Of the stumbling stone, and who shall stumble thereat. 1059. What stones in this place signifieth. eod. Of the stone cut out of the mountain eo Who is the corner stone. 1060. Who is the stone full of eyes. eod. strait gate. What it doth signify eod. Subjection. Of Christ's subjection to his father. eod. Sucoth. 1061. Superstition. What it is, and how it is defined. eod. Superstition of Angels. eod. Sun. The meaning of the place. eod. What it is to regard the rising of the Sun. eod. Supper of the Lord. Wherefore it was ordained. 1062. Why it was called a sacrifice. eod. The Doctor's minds upon the supper of the Lord. 1063. How the Lords death is showed therein. 1064. The meaning of the place of john. eod. Supremacy. Proves against it. eod. Sure. How we are sure of our salvation. 1065. Surples. From whence the wearing thereof came. eod. Suspension. What suspension is. eod Swearing. Why the jews were suffered to swear. 1066. Who sweareth aright. eod. What swearing is lawful. eod. To swear by the Lord, and to the Lord. are two. eod. All private swearing is forbidden. 1067 How customable swearing is dangero eod. The Doctous against swearing. eod. Laws made against swearing. 1069. How the Pharisees corrupted swearing. eod. Of the concealing of swearing. eod. Sweeting. The cause of sweeting. 1070. Sweet. What is meant by sweet odours. eo Swine. What manner of people is meant by swine. eod. Sword. To whom it belongeth to punish. 1071. What is meant by the two swords. eod T. Table. what is meant by the table. 1072. The meaning of the place. 1073. Tabernacle. Wherefore it was ordained, and, etc. eod. Why it was called the Tabernacle of the congregation. eod. How the Tabernacle was divided eod. Why it was called the tabernacle of witness. 1074. Of the Tabernacle of David. eo. Of the feast of Tabernacles. eo. Tabithae. What the word doth mean and signify. eod. Tacianus. Of his heretical opinions eod. Talent. What a Talon is. eod. Of the talon left to the servants. 1075. Tapers. Against the use of them. eo. Taught of God. How it is understood eo. Tell no man. How the places be understood. 1076. Temperance. What it is. eod. Temples. wherefore they are ordained eod. How God dwelleth not in temples made with hands. 1077. How long the Temple was a building, and, etc. 1078. The meaning of the place. eo. Of them that trusted in the outward service 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 evil. 1080. The Israelits rebuked for tempting the L. eo How God tempteth no man to evil eod. Of the Pharesies tempting of Christ. 1081. How Christ to tempted of the devil eod God suffereth none to be tempted above his strength. 1082. Ten. what the number of ten signifieth. eo How the ten commandments are divided. eod. What the ten horns do signify. eod. Of the ten virgins. 1083 Tents. How tents were first invented. eo. Of three manner of tents. eod. Tears. whereof tears cometh. eod. The meaning of these places. 1084. Terebint. what manner of tree it is. eod. Tertulianistae. What heretics they were. eo Testament. what a testament is. eod. Tetrarchae. What Tetrarchae were. 1085 Teudas. Of his rebellion. eod Thamar. Why she is reckoned in the Genealogy. eod How she is thought to be David's natural daughter. eod. Thammuz. What this Thammuz was. 1086 Thankeoffering what thank offering is. eo Tharsis. What Tharsis is thought to be. eo Thebulis. What his heresy was. 1087. Theft. What theft is. eod Thema. What Thema was. eod Theodotus. what his heresy was. eod. Theraphim. What this Theraphim was. eod. Theudas. Of his rebellion. 1088 Thiatria. what Thiatria was. eod. Think. How of ourselves we cannot think well. eod. How our sins shall not be thought upon. 1089. This is my body. The interpretation hereof. 1090. Thomas. How Thomas & Didimus is one name. 1091. How he was reproved for his unbelief. eod. Of his death and martyrdom. eo. Thoughts. How every thought is not sin. eod. The meaning of the place. 1092 Threshing. Of two manner of threshing. eod. What is meant by threshing of the mountains. 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 half a time. 1096 Tithes. what is understood by tithes. eod Of the tithes laid up for the poor. eod. To day. what the saying meaneth. eod. Tongue. To speak with tongues, what it meaneth. eo. How the Apostles spoke with strange tongues. eod. What it is to smite with the tongue. 1097 What the tongue of God is. eod. How the tongue is compared unto 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 forbidden to touch Ch. eo Traditions. Of the traditions of men. 1099. A reason that overthroweth them all. 1100. Transmutation. When it was first invented 1101. Transubstantiation. what it signifieth. eod When it was first invented. 1102. Reasons against transubstantiations. eo. How it hath made the Turks power to increase. eod The cause wherefore it is holden & defended. 1103 Tree. The tree falling compared to death. eod. What the tree of life meaneth. 1104 Winter. The meaning of the place. eod Wisdom. how it signifieth Christ. eod How wisdom is justified of her children. 1167. Wise men what these wise men are. 1168 With the holy. The meaning of the Prophet here. eo. Witness. how y● places are to be under. eo Woe. What woe is. 1169 What is meant by the three woes. eo. Wood what it is to build on wood. 1170 Wolf. how a wolf is sometimes taken in a good sense. eod. The meaning of the places. eod. Woman. of y● woman arrayed in purple. eo Of woman's apparel. 1171 How they may not wear man's appa. eo Of the woman taken in adultery. 1172. Of a woman taken in war. eod. How women are called ministers. eo How women ought not to baptize. eod. What the woman clothed in the Sun, signifieth. 1173 Why women are commanded to keep silence in the Church. eo. What is meant by the foolish woman. 1174 What is meant by the strange woman. eod The meaning of the place. eod Word of God. What the word of God is. 1175. How the word was made flesh. eo. What is meant by the word in this pl. 1176. How the word of God is called the light 1177. How it endureth for ever. 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 plain. eod The more it is trodden down, the more it groweth. eod How the word and flesh be not both of one nature. 1179. How it ought not only to be rend, but expounded to the people. 1180 Works. how works of the law justify not. eod. Of works done before faith. 1182 That worketh not, how it is underst. eo. How works are not the cause of felici. eo Of workest love and faith. 1183. How our good works, are the works of God. eod. How we deserve nothing by our good works. eod. Of the unableness of our works. 1184. The meaning of the place. eod Of the works of darkness, & of the spirit. eod How they know not God, that deny him in deeds. eo. World. what the world signifieth here. 1185 Why it is called of Paul, present & evil. eo Of the disputers of this world. eod. The meaning of the place. eod. Worme● how Christ compareth himself to a worm. 1168 Wormwood. Compared to false teachers etc. eod. Worship. what is meant by worship. 1187. How God only is to be worshipped. 1188 Of the worshipping of Saints. eod. Wrath. what wrath is in God. eod Written. so much as is necessary for our our salvation. eo What it is to be written in the earth. 1189. Who are written in the book of life. 1190 Y. Year. how it is, as it was in the old time. 1190 How the year was divided. 1191. Yoke. how the yoke of Christ is understood. eod. What the yoke of servitude is. 1192. What this yoke signifieth. eod. What the yoke of transgression is. eod What is meant by the yoke in this place. eo. Iron furnace. what is meant thereby. eod. Z. Zachary. how he & his wife are just. 1193 Zeal. A definition thereof. 1194. FINIS. ¶ Common places with their expositions, collected and gathered out of the works of divers singular Writers. And brought Alphabeticallie into order. AARON. How long Aaron was before Christ. AAron the son of Amram, nephew to Levy, and brother to Moses, was borne about the year before Christ's incarnation 1609. at what time as Amenophis was king of Egypt. Lanquet. How Aaron is a figure of Christ. And he stood between the dead. ¶ Aaron is here a figure of Christ, which is the mediator between God and the Church, Nu. 16. g. ver. 48. which restraineth the just vengeance of God for the sins of the world, which helpeth the chosen when they be in misery. T. M. A comparison between Aaron and Christ. Aaron was in nature a perfect man, and so was Christ and more excellent in property, being without sin. Aaron ministered not for the people's sake, but for his own also being a sinner: Christ for the people only, himself néeding nothing. Aaron offered Sacrifice, but other things none of his own: Christ offered his Sacrifice, his own, and himself. etc. Deering. What Aaron's Bells signified. As Aaron with his succession was a lively figure of our Saviour Christ jesus, who is the high Priest for ever, after the order of Melchisedech, by whom they had all a full & perfect salvation, that by him do come to God, living always to this end, that he may appear in the sight of God for us. Exo. 28. f. ver. 33. So the golden Bells that he was commanded to have in the hem of his Tunicle did signify the earnest & lively preaching of the Gospel, whereby Christ our saviour and his Apostles did waken the world out of the sleep of death, as all good & faithful ministers of the Church following his example, and the example of the Apostles, aught to do. So doth Origen expound it saying: Let also the high sovereign Priest, have bells about his garment, that when he goeth into the holy place he may give a sound, and not enter into it with silence. And these Bells that ought always to ring, are put in the hem of his Tunicle, which (as I believe) is done to this end, that thou shouldest never hold thy peace of the latter days, and of the end of the world, but thou shouldest always ring of it, according to that that is said: Remember the end, & thou shalt live. 1. Veron. ABADDON. How it is the right name both of Satan and of the Pope. WHose name in Hebrew is Abaddon. Apoc. 9 b. ver. 11. ¶ Abad in Hebrew signifieth to destroy, whereof cometh Abaddon, as ye would say a destroyer, or destroying, & in Greek Apollyon. For in Greek Apollyon signifieth the same y● Abaddon doth in Hebrew. The old translator in latin hath added, Habens nomen exterminans: that is to say in English, Having the name of destroyer. For john wrote in Greek, and passed for no more, but to be understood of them that knew the Greek. And yet it must not seem against reason, that the ancient translator was desirous to have the latin men know what Apollyon signifieth, to the end that all men might beware of antichrist's wiles. For this name agreeth very fitly to Satan, and to Antichrist his son. For like as Satan is a murderer from the beginning. john. 8. ver. 44. and undid all mankind with his naughtiness: even so hath Antichrist with the venom of his errors, led away an innumerable multitude of men into deadly, yea & speedy destruction. In which respect Paul termeth him the child of perdition. 2. The. 2 a. ver. 3. And Christ saith: A thief cometh not but to steal, & to murder, & to destroy. john. 10. b. ver. 10. Marl. upon the Apo. fo. 134. ¶ Abaddon, that is destroyer: for Antichrist the son of perdition, destroyeth men's souls with false doctrine, and the whole world with fire and sword. Geneva. ABOMINABLE. Who be abominable. ANd the Abominable. Apoc. 21. b ver. 8. ¶ He termeth them Abominable, who after the knowledge of the truth, do not only slide back from it, by Apostasy, but also become most deadly enemies thereof, biting & blaspheming it with their currish chaps: & finally, abhor the truth, & are likewise abhorred of God who is the truth. For Abominable signifieth any thing that the stomach loatheth or abhorreth. Concerning such loathly & abominable creatures, look M. t. 12 d. ver. 45. & Heb. 6. a. ver. 4. 5. 6. 7. 8. and 2. Pet. 2. ver. 20. 21. 22. Therefore we must regard, not what pleaseth the world, but what pleaseth God, lest we vouchsafe chief honour upon those, whom God doth worthily abhor. For (saith M●rlarat) this saying of our Saviour is well known: Luke. 16. ver. 15. That which is highly in the favour of men, is abominable before God. Marl. upon the Apoc. fol. 289. ¶ Abominable, They which jest & mock at religion. Geneva. ABOMINATION OF DESOL. How this place of Daniel is understood. THese words of Christ & Daniel are diversly applied. Mat. 24 b. ver. 15. Origen in Mat. Tract. 29. saith thus, Antichrist is the abomination of desolation. S. Chrysost. in opere imperfecto. hom 44 saith: Dan. 9 g. ver. 27. This Antichrist is called the abomination of desolation, for y● he shall cause the souls of many Christians to be desolate & forsaken of God. Greg. Nazianzenus saith: Antichrist shall come in the desolation of the world, for he is the abomination of desolation. S Hierom in Mat. cap. 24. saith: By the abomination of desolation we may understand all perverse doctrine: he saith also, the abomination of desolation shall stand in the Church until the consummation of the world, lewel. fol. 446. ¶ This Abomination y● Daniel speaketh of, was the wickedness & Idolatry of the jews, wherewith almost all the whole nation was infected. It is called abomination (which is as much to say as lothlines) because God loathed it as a most filthy thing, & it was termed the Abomination & desolation for the punishment y● ensued, which punishment was the desolation & waist of all the jewish people. ¶ Meaning (by desolation) that Jerusalem and the sanctuary should be utterly destroyed, for their rebellion against God and their Idolatry: or some read that the plagues should be so great, that they should all be astonished at them. Geneva. ABIMELECH. How Abimelech is put in steed of Achis. IN the title of the. 34. Psalm, Psal. 34. it is said that David changed his countenance before Abimelech. And in the first book of kings the. 21. Chapter the story saith, he feigned himself before Achis. Here, seemeth to be a great contrariety, & to make these two places agree, many hath taken Ahimelech for Abimelech, yet there is great difference in these two names, for Ahimelech is as much to say in latin, as Frater meus Rex, my brother the King, and Abimelech is as much to say in latin, as Pater meus Rex, my Father the King. So that they cannot be all one name. But admit it were so, yet it cannot be true: for though David did dissemble his adversity and persecution before Abimelech the Priest, yet he did not change his cheer nor countenance before him, but made good semblance, as though all had been quiet between king Saul & him, and on the other side David did entreat him friendly and very gently, & not roughly. But when he came before Achis, he feigned himself mad, as the story saith. Therefore to make this plain, ye shall understand that Abimelech, which is mentioned in the title of the 34. Psal. is the self same person that is called in the text Achis the king of Geth. So that Achis and Abimelech, is all one person, and all one king. For like as the Emperors of Rome, are called Caesar's, of julius Caesar, & the kings of Egypt generally called by the name of Pharaoh: so all the kings of the Philistines, were generally called by the name Abimelech. And so in the one place, he is called by his general name Abimelech, & in the other by his proper name Achis. Bi. Turnar. ¶ Whereas in steed of Achis, there is put Abimelech, it is a likelihood that the latter name was commonly used among the Philistines, like as the Egyptians called their king's Pharaoz, & like as the Roman Emperors have borrowed the name of Caesar of julius Caesar, who made himself the first tyrant among them. And we know that many hundred years before David was borne, the kings that reigned in Gerar in the time of Abraham, were called by the name Abimelech, wherefore it is no marvel that this name shall pass to their successors from hand to hand, so as it should become common to all the kings of Palestine. Calvin. Of the vices of Abimelech the son of jerobaal or Gedeon. First he was very ambitious, he deceitfully and falsely accused his brethren, useth the corruption of bribery to work treason, is a robber of the common treasury, he wrought by open violence, and at the last committed murder of his brethren, called Parricidium. Pet. Mar. upon judic. fol. 157. ¶ Read more of his properties, in (Bramble.) ABRAHAM. How Abraham is the heir of the world. THere is no where by express words had, any such promise made to Abraham: howbeit, it is contained in the promises which we have in the Scripture. For God said to him, that his seed should be multiplied, like the sand of the Sea, Gen. 22. ver. 17. & the stars of heaven, Wherefore herein consisteth the promise, This his seed should fill the whole world. For they are not counted his seed which have proceeded from him only as touching the flesh, but which imitate his faith. And forasmuch as such are dispersed throughout the whole world, by them hath Abraham the inheritance of y● whole world, which self thing, is very expressly spoken, Gen. 22. ver. 18. when God made this promise to him: And in thy seed shall all nations of the earth be blessed. Pet. Mar. upon the Ro. ●o. 88 What is meant by Abraham's bosom. Some by the bosom of Abraham, Luke. 16. ver. 20. do understand the faith of Abraham. Other some also understand it of the place, where the elect and chosen that follow the faith of Abraham do rest after their death. Bosom. But where that place is (because the Scripture doth not expressly determine it) can we not tell. And therefore may no man be so bold, as to define it. W. Tindale. ¶ The ecclesiastical writers do understand by Abraham's bosom, either the promise made to Abraham (In thy seed shall all nations be blessed) or Christ himself which came of the bosom and seed of Abraham, or else the fellowship of them, that died in the faith of Abraham. Sir. I. Cheek. ¶ As the Fathers in the old law, were said to be gathered into the bosom of Abraham, because they received the fruit of the same faith with him. So in the new Testament, we say that the members of Christ are joined to their head, & gathered unto him. The Bosom signifieth y● most blessed life, which they that die in the faith y● Abraham did, shall enjoy after this world. Geneva. How Abraham's lie to Abimelech is excused. Abraham also is objected, who said that Sara was his sister, Gen. 20. ver. 2. but herein (as Augustine teacheth) he lied not, he told that which was true, but yet he spoke not all the truth. And that is of no man required, to utter all that is true which he knoweth. Lie. He did not tell that she was his wife: yet because she was his kinswoman, he might according to the manner of the Hebrews truly say, that she was his sister: but he seemeth not to be utterly excused: for although he lied not in calling her sister, yet it seemeth that therein he fell, because in not opening that she was his wife, he put her in danger of loosing her chastity, for he left her naked of that aid, whereby only she might have been defended from coming into strange loves. Neither is it necessary y● I should labour utterly to defend Abraham: for he was a man & by over much fear he might easily fall. Howbeit Augustine mentioneth, y● Abraham was then in danger two manner of ways: one, lest he should be killed himself, the other was the adultery of his wife. The first danger he might avoid, by calling her sister: but the other, namely, lest she should be defiled, he was not able to repel. For although he had said, that he was her husband, that would not have served to have delivered her from the filthy lusts of the Egyptians. Wherefore he committed unto God, that which he himself could not turn from him. And in that which he had in his own power, he would not tempt God. This seemeth to be Augustine's judgement. ¶ He said to Abimelech, she is not my wife, but she is my sister, which was true, for she was his sister by his father's side, but not by his mother, the daughter of Aran his brother, & consequently of his father. Forasmuch as Fil●●s fil●orum dicuntur etiam filii avorum. The sons sons & daughters, are also called the sons & daughters of the grandfather. And so she was Abraham's sister, because she was his brother's daughter. How Abraham did eat Christ's body. When this promise was established to Abraham, Gen. 26. ver. 4. by the word of God, which said: In thy seed shall all the nations of the earth be blessed, he believed, which was counted to him for righteousness, and did both eat his body, Eat. & drink the blood of Christ (through faith) believing verily, that Christ should take our nature, and spring out of his seed (as touching the flesh) & also that he should suffer death to redeem us. And as Christ testifieth, he heartily desired to see the day of Christ, who saw it, & rejoiced, He saw it in faith, joh. 8. ver. 56 & had the day of Christ, that is to say, all those things that should chance him plainly revealed unto him, albeit he were dead many hundred years, before it was actually fulfilled & revealed unto the world, & by that faith was he saved, & yet never did eat his flesh with his teeth, nor never believed y● bread should be his body, & wine his blood. And therefore sith he was saved without that faith, and the same faith shall save us that saved him, I think we shall also be saved, if we eat him spiritually (as he did) although we never believe, that the bread is his body. I. Frith upon the Lord's supper against Moor. How Abraham saw the day of Christ. ¶ Looke. My day. Of the communication between Abraham and the glutton. The communication that the glutton had with Abraham happened spiritually, Luke. 16. for so thought the glutton with himself in his torments, and such answer received he in his own conscience. Heming. How God tried Abraham's faith. Take now thy son, etc. and offer him up there. ¶ Herein stood the chiefest point of his temptation, seeing he was commanded to offer up him, in whom God had promised to bless all the nations of the world. Geneva. How Abraham is said to be a Prophet. Deliver the man his wife again, for he is a Prophet. ¶ That is, one to whom God revealeth himself familiarly. Geneva. ¶ Of the doubting of Abraham. Look Doubt. ¶ Of Abraham's riches. Look Lazarus. ABSOLUTION. How no mortal man can absolve from sin. THeir absolution also; justifieth no man from sin, for with the heart do men believe, to be justified with all faith. Saint Paul. Rom. 10. ver. 10. that is, through faith & believing the promises are we justified, as I have sufficiently proved in other places with the scripture. Faith (saith Saint Paul in the same place) cometh by hearing, that is to say by hearing the preacher that is sent from God and preacheth. God's promises. Now when they absolve in latin, the unlearned heareth not, for how saith Paul, 1. Cor. 14. ver. 16. when thou blessest in an unknown tongue, shall the unlearned say Amen unto thy thanks giving, for he wotteth not what thou sayst. So likewise the lay man wotteth not whether thou lose or bind, or whether thou bless or curse. In like manner it is, if the lay understand Latin, or though the Priest absolve in English, for in his Absolution he rehearseth no promise of Christ, but speaketh his own words, saying: I by the authority of Peter and Paul, absolve and lose thee from all thy sins. Thou sayst so which art but a lying man, and never more then now verily. Thou sayst, Io●. 1. ver. 29. I forgive thee thy sin, and the scripture (john the first,) that Christ only forgiveth and taketh away the sins of the world, and Paul & Peter and all the Apostles preacheth, that all is forgiven in Christ, & for Christ's sake. God's word only looseth, & thou in preaching that, mightst lose also, & else not. T●m● fo. 149. How absolution standeth not in the will of the Priest. Gratian saith, Voluntas sacerdotis: etc. The will of the priest can neither further nor hinder: but the merit of him that desireth absolution. jewel. fol. 138. ABSTINENCE. What the abstinence of a Christian man is. THe abstinence of a Christian man is to withdraw himself from sin. To. 4. ve. 6 1. Thes. 4. ● ver. 3. As it is said in Toby, how that he taught his son from his youth up to fear God, & to refrain from sin, And S. Paul exhorteth the Thessalonians from fornication and other sins. Tindale. What difference is between fasting and Abstinence. True fasting is a religious work, ordained to testify our humility, and to make the flesh the more obedient unto the spirit, that we may be the quicker to pray, & to all good works But Abstinence from this or that meat with opinion of holiness, superstitious it may easily make a man, but holy it cannot. S. Paul saith: It is not meat that maketh us acceptable unto God. 1. Cor. 8. ver. 8. Again, It is good to confirm the heart with grace, & not with meats, wherein they that have walked, have found no profit. Heb. 13. Ver. 9 The meat serveth for the belly, & the belly for the meat, the Lord will destroy them both. 1. Cor. 6. ver. 13. And again, The kingdom of God is not meat & drink. Rom. 14. ver. 17. Likewise Christ saith: The thing that entereth into the mouth defileth not the man. Ma●. 1● ver. 〈…〉. Here it is easy to see, that fasting is one thing, & abstinence from flesh another. The Nazaries in the Testament abstained not from flesh, & yet they fasted. Elias (3. Reg. 17. ver. 6.) was fed with flesh: john the Baptist, eat y● flesh of locusts, yet they both fasted. Socrates Socra. li. 5. cap. 12. saith, that many Christians in y● Lent season, did eat fish & birds: Many abstained until. 3. of the clock in the afternoon, & then received all kind of meats, either fish or flesh, without difference. Likewise Epiphanius saith, some eat all kind of birds or fowl, abstaining only from the flesh of four footed beasts. And yet they kept their lent truly, & fasted as well as any others. Wherefore abstinence from any one certain kind of meat, is not of itself a work of religion to please God, but only a mere positive policy. S. Austin saith, Non quaero, etc. I demand not what thou eatest, but wherein thou hast pleasure. And Saint Jerome saith of the Manichees, jeiunant illi, etc. They fast in deed, but their fasting is worse, then if they filled their bellies, jewel. fol. 15. ABUSES. By whom they ought to be reform. THe abuses that he in the Church, Rom. 13. 3 aught to be corrected by Princes. Let every soul (saith Saint Paul) submit himself to the higher powers. Hezekia destroyed the brazen Serpent, 4. Reg. 18. 4. when he saw the children of Israel abuse it. josaphat sent abroad his commission, 2. Par. 17. 7. to suppress and banish all Idolatry and superstition out of his land. josia cleansed his land from Idolatry, 4. Reg. 13●● 4. witchcraft, sorceries, and all other abuses. joas destroyed the house of Baal, broke down the Altars, 2. Par. 32. 17. and corrected many other abuses within his dominions. By whom they ought to be rebuked. The ministers ought to preach against abuses. Mat. 14. 4 john Baptist rebuked king Herod, for keeping his brother Philip's wife. S. Paul rebuked the Corinthians for having of sects among them, for one held of Paul, an other held of Apollo, 1. Cor. 1● 11. some held of Peter and some of Cephas. For suffering a fornicator among them, even such one as kept his father's wife. 1. Cor. 5. 〈…〉 For because they accused one an other before unlawful judges, 1. Cor. 6. 5. and not rather set an unity between brother and brother among themselves. For because they sat with the Gentiles in their Tables, and did eat with them of their sacrifices. 1. Cor. 8. 1. For praying in a tongue that men understood not. And also because they doubted in the resurrection. 1. Cor. 15. 8 All manner of mere traditions are abuses: 1. Cor. 1●. 19 In vain do ye worship me (saith Christ) teaching the traditions and precepts of men. Mat. 15. 8. Esaie. 29. 13. Tindale. ACHAB. Of Satan's deceiving of Achab, how it is understood. WHo is it (saith God) that shall beguile me Achab? Satan prevented not God in this case: neither came he afore hand to say, If thou wilt give me leave to beguile Achab, I will do whatsoever thou wilt have me to do, but God beginneth, saying: where shall I find a lying spirit to go and deceive Achab? for I see he will needs be deceived even to the bottom of hell. And wherefore is it that God speaketh so? Even because the case stood upon executing of just vengeance upon an hypocrite, a despiser full of cruelty, and a mortal enemy of all goodness. Achab was a man that had perverted all God's service utterly, & was wholly defiled with his own Idols: and therewithal also is full of sturdiness and malice against the Prophets, and would give no ear to any admonition. When he was thus hardened in his sins, in such sort that a man could gain nothing by seeking to bring him into the right way: after that God had assayed all ways, and saw he was a man forlorn, when he held his assizes, and demanded who was he that would deceive Achab, for it was Gods will to execute the office of a judge. We see then, that when God meaneth to punish wicked folk, and to execute his wrath upon them according to their deserts, he tarrieth not till he be moved to it by Satan, but preventeth him, etc. Caluine upon job. fol. 220 ACCIDENT. What an Accident is. AN Accident is a thing, that may be or not be, without corruption of that wherein it is. As for example: One may take away the whiteness of a wall, yet the substance doth still remain. Erasmus. How an Accident is not without his subject. In the Sacrament of the Altar (saith he) after the consecration, there is not, john Purvey. neither can be any Accident without the subject, but there verily remaineth the same substance, and the very visible and incoruptible bread, and likewise the very same wine, the which before the consecration were set upon the Altar to be consecrated by the Priest: likewise as when a Pagan or Infidel is baptized, he is spiritually converted into a member of Christ through grace, and yet remaineth the very same man which before he was, in his proper nature and substance. This was the opinion of john Puruaie, in the days of king Henry the fourth. In the book of Mar. fol. 649. ADAM. How he was the first man that God created. ADam was the first man that God created here in earth, Gen. 1. 2●. after he had made both heaven and it, with all the ornaments and things belonging unto them both. The first year of the world, and the year before Christ (after the supputation that is set out in the end of the Bible of Geneva) 3974. he lived. 930. years. Of certain notable things done by Adam and Seth. josephus writeth, that Adam and Seth made two columns or pillars, one of Brass, the other of stone (for they foreseeing an extermination of all things to be, one by the power of fire, the other by the violence and greatness of the waters) graved therein, those things which they had invented with the prophecies, by the which the word of God might be preserved, so that they should remain as a perpetual monument to their successors, to declare what had been done. He writeth furthermore, they divided the year into. xii. months, and first observed and taught the course of the celestial bodies, for it is unpossible that man's wit could attain to the understanding of so high and difficult things, except God had showed the knowledge thereof. Lanquet. Of the comparison the Apostle doth make between Adam and Christ. They also object unto us, that the Apostle compared Adam with Christ, & said unto the Romans, Rom. 5. 17. the even as in Adam we all die, so in Christ we are all quickened. Wherefore by this means they say, the the grace of Christ ought universally to be laid forth unto all men But if they will so take this comparison, they shall be compelled to grant, the all shall by Christ be brought to felicity, as by Adam all thrown headlong into sin, & into death's But seeing that the thing itself declareth the contrary, they may easily perceive that this similitude is not to be taken as touching all the parts thereof, especially when as none fall of their own consent, into original sin: but these men will not have grace to be received, but through a man's own consent. Wherefore if they admit this difference, how dare they affirm that the matter is on each side a like? The scope of the Apostle in this comparison, is to be considered and beside the scope, nothing is to be inferred. And in that comparison, Paul meant nothing else, but that Christ is to those which are regenerate, the beginning of life and blessedness: as Adam is to them that are derived of him, the cause of death and of sin. Now whosoever is afterward beside this scope gathered touching the equality of multitude or of the manner, the same is Per accidens, that is by chance, and pertaineth not unto the scope and substance of the similitude. Pet. Mar. fol. 305. How Adam did eat Christ's body, and drink his blood. As soon as Adam had transgressed the Lords precepts, ●en. 3. 6. and was fallen under condemnation, our most merciful Father of his gracious goodness, gave him the promise of health & comfort, whereby as many as believed were saved, from the thraldom of their transgression. The word and promise was this: I shall put enmity between thy seed and her seed, that séed shall tread thou on the head, and thou shalt tread if on the heel. In this promise they had knowledge that Christ should destroy the devil with all his power, and deliver his faithful from their sins. And where he said that the devil should tread it on the heel, they understood right well, that the devil should find the means, by his wiles and wicked ministers, to put Christ to death. And they knew that God was true, & would fulfil his promise unto them, and heartily longed for this seed, and so did both eat his body & drink his blood. Acknowledging with infinite thanks, that Christ should for their sins take the perfect nature of manhood upon him, & also suffer the death. This promise was given to Adam, and saved as many as did believe and were thankful to God for his kindness. I. Frith. fol. 109. Of the first Adam earthly, and the second heavenly. The first man was of earth earthly, 3. Cor. 15. and the second man the Lord himself from heaven. ¶ As concerning Adam, it hath no darkness in it at all. It is known how he is of the earth, & is called earthly. But where as Christ the second Adam is said to be from heaven, that is perverted by heretics. The true meaning of it is, that Christ & Adam are alleged by the Apostle, as the two heads in mankind, to this intent that he might express by them, the condition of our mortality and glorification. As many as be of Adam be earthly, and bearing the Image of their parent, subject unto death and corruption. And this all we be universally. On the other side, the elect which be borne not of blood, nor of the will of the flesh, nor of the will of man, but of God, they be called here heavenly, albeit in flesh they be of Adam: and of them it is reported, that they shall be such in the resurrection, as the heavenly Christ is also. If the Val●ntinians, The opinion of the Valentinians and Euthichians, confounded. and the Euthichians do gather of this, the one sort, that the flesh of Christ cometh not of our flesh, the other sort, that it did not hold the true nature of man: it followeth, that the flesh of the elect persons also is of the very same condition. For the Apostle saith here not only that the second man Christ is of heaven heavenly, but he addeth that also manifestly saying: And such as is the heavenly, such be they also that be heavenly. And because you shall not refer it to Angels, in knitting up the matter he doth conclude: Therefore, like as we have borne the image of the earthly, so we shall bear also the image of the heavenly. Wherefore it appeareth that the Apostle doth attribute this unto the faithful, because they do express in them both the Images of Adam & of Christ, one of corruption & mortality, the other of incorruption and immortality: So that in the former they do express the earthly Adam in that they do die & be corrupted: In the latter they do express the heavenly Adam, that is Christ, when they shall rise in the end of the world, to glorifying, immortality, and incorruption. This is the true & right meaning of the Apostle, which cannot stand, unless we do grant, that the flesh of Christ was taken of our flesh without sin, carried into heaven to the glory of immortality, through the conjunction of the word, and the power of God. Otherwise we can have no hope, that after the Image of the earthly man, we shall be like unto the heavenly. Musculus. fol. 138. How Adam was not deceived, but Eue. And Adam was not deceived but the woman. ¶ The woman was first deceived, 1. Tim. 2. 14. and so became the instrument of Satan to deceive the man. And though therefore God punish them with subjection and pain in their travail, yet if they be faithful and godly in their vocation, they shall be saved. Geneva. How the sect of the Adamites sprang up. The Adamites were a sect of heretics, which took their beginning of a Pickard, who came into the land of Boheme, and said that he was the son of God, and named himself Adam. And he commanded all men and women to go naked, Adamites. & that whosoever desired to company carnally with any woman, should take her by the hand, and bring her to him and say, he fervently desired her company, and then would Adam say: Go together and increase and multiply. This heresy was begun in the year of our Lord. 1412. in the time of Sigismonde the Emperor. And men suppose that it endureth yet, not only in Bohemia, but in other places also. ADD. What it is to Add or take away from the word of God. TO Add or take away from the word of God, is this: To think otherwise, or teach otherwise of God, than he hath in his word revealed. They take't from the word, that believe less then in his word is expressed. Those add to the word: first, which teach or decree any thing, either in matters of faith or ceremonies contrary to the word. secondly, such as make any religion or opinion of merits in any thing that they themselves have invented, beside the word of God. Last of all, they do add to the word, which forbidden that for a thing of itself unlawful, which Gods word doth not forbid: and to make that sin, which Gods word doth not make sin. If any man shall add unto these things, etc. ¶ The effect is, Apoc. 22. 18. that men must neither put any thing to, nor take any thing away from the Scripture ● according as it is said in an other place. All the saying of God are as it were cleansed with fire, they are a shield to them that trust in them, put not any thing to the words thereof, lest he perchance do reprove thee, and thou be found a liar. Pro. 30. 5. 6. Marl. upon the Apoc. fol. 317. They (saith Gasper Megander) be said to add to the Scripture, which counterfeit it and mar it, and make a cloak of it for their leasings and errors, of which sort be the heretics and deceivers, etc. Marl. upon the Apoc. fol. 317. ADOPTION. How the Lawyers define adoption. THE Lawyers, as it is had in the institutions, define Adoption to be a legitimate an imitating nature, found out for their solace and comfort, which have no children. Further, they make a distinction, between Adoption and Arrogation. For Arrogation they say is, when he which is his own man, and at liberty, is received in steed of a son. But Adoption is, when he which is received, is under an other man's power. Howbeit, the laws forbidden, that the elder should be adopted of the younger: for it seemeth a thing monstrous, that the son should erréed the father in years. And therefore Cicero oftentimes vehemently inveigheth against that Adoption of Clodius. Now, God adopteth unto himself his elect, not for that he had not an other son (for he had his only begotten son Christ in whom he was well pleased) but for that in all the nature of man, he had yet no children, for through Adam we were all made strangers unto him. Wherefore God for this cause, sent his natural and legitimate son into the world, that by him, he might adopt unto himself, many children out of our kind, etc. Pet. Mar. fol. 205. We have received the spirit of Adoption, saith S. Paul. ¶ Adoption is the inheritance promised by grace. Tindale. ¶ So he meaneth the holy Ghost of the effect, which he causeth in us, Rom 8. 15. when he proposeth us salvation by the law, with an impossible condition, who also doth seal our salvation in our hearts by Christ's free adoption, that we consider not God now as a rigorous Lord, but as a most merciful father. Gal. 4. 5. Geneva. Into the Adoption of children. ¶ Whereas we were not the natural children, he received us by grace, & made us his children. Geneva. Ephe. 1. 5. Men do call children adopted, those which be not natural children to them which do choose & accept them for their children: but they are it only by the love & favour of him which taketh them for his children, & giveth them such right, as he might give to his natural children. The like is with us towards God, seeing the of nature we were the children of wrath, it doth then follow we be not Gods natural children, but that he maketh us his children, and counteth us for such, by his only grace, which he showeth us, because of the love wherewith he hath loved us in his well-beloved son jesus Christ, without any of our deserts, but wholly the contrary. Viret. The same spirit beareth witness with our spirit. Rom. 8. 16. ¶ Whereas the Apostle saith, beareth witness together, he signifieth after a sort that there are two testimonies of this adoption. The one is our spirit, and the other the spirit of God. For it is no small or light sign of this Adoption, Two testimonies of our adoption. that we have a quiet conscience, and that we do believe, that we are now reconciled unto God: and do now feel, that we are refreshed and recreated with many other good gifts. Although these things are not sufficient for our incredulity and infirmity. For there is none of us which hath his conscience so quiet, as we ought to have: and which putteth so much confidence in God, as we ought to do. Wherefore seeing the testimony of our spirit is weak & infirm, God would put to a confirmation of his spirit. For he it is which testifieth together with our spirit, that we are the sons of God. Pet. Mar. upon the Rom. fol. 208. ADORATION. ¶ Looke. Worship. ADULTERY. What a damnable sin Adultery is before God. Adultery is a damnable thing in the sight of God, and much mischief followeth thereof. David to save his honour was driven to commit grievous murder also. It is unright in the sight of God and man, that thy child should be at another man's cost, and be another man's heir. Neither canst thou nor thy mother have lightly a quiet conscience to God, or a merry heart, as long as it is so. Moreover what greater shame canst thou do to thy neighbour, or what greater displeasure? What if it be never known, or come any child thereof? The precioust gift that a man hath in this world of God, is the true heart of his wife, to abide by him in wealth and woe, and to bear all infirmities with him. Of that hast thou rob him: for after she hath once coupled herself with thee, she shall not lightly love him any more so truly, but happily hate him and procure his death. Moreover, thou hast untaught her to fear God, and hast made her to sin against God. For unto God promised she, and not to man only. For the law of matrimony is God's ordinance. For it is written. Gen. 29. when P●tiphars wife would have joseph to lie with her, he answered, how could I do this wickedness & sin against God: yea, verily it is impossible to sin against man, except thou sin against God. Finally, read chronicles and stories, and see what hath followed adultery. Tindale. fol. 205. God plagued both Pharaoh and Abimelech with all their households, Gen. 12. 20. for taking of Abraham's wife from him, although they never committed any evil with her. The Levites wife was sore plagued, Gen 19 for playing the whore with the Sodomites. David for committing of adultery with Bethsabe the wife of Urias, 2. Reg. 12. was sore plagued with pestilence. The two judges that would have defiled Susanna, Dan. 13. were both put to death. Herod for keeping his brother Philip's wife, Mat. 14. was rebuked to john Baptist, and afterward (as stories saith) sore punished of God. Adultery bringeth a man to deffamation, beggary, Pro. 6. and utter destruction. How the adulterer repenting is forgiven. It is sufficient for the same man that he was rebuked of many, etc. ¶ We must beware that we do not use too much rigour in the ecclesiastical discipline. For that should be to turn that most comfortable salve & wholesome physic unto poison: we ought to excommunicate to this end, that the open sinner may acknowledge his sin & repent. And so be reconciled again, and that by times, lest Satan do get his pray, and drive the poor miserable man thus banished from the congregation, to utter despairing. It is said that the Church forgiveth, when either it doth comfort them that are troubled in conscience, or receiveth the repentant into favour again. Sir I. Cheek. How this adulterer or fornicator, was first delivered to Satan. Look Satan. ADVOCATE. How there is no more advocates between God and man, but jesus Christ. In all the whole Bible is not this word Advocate found: but only in the first Epistle to Saint john, the second Chapter, in the which place it is said, that Christ is our advocate to the Father. Tindale. ¶ Babes, if any man do sin, we have an advocate with the Father, jesus Christ the righteous. ¶ Saint Austin upon the place of Saint john, saith: john drank the secrets of hid mysteries, out of the Lords breast. He (for all he was such a man) saith not you have an advocate with the Father, but we have an advocate. He said not you have me, nor you have Christ, but he put in Christ and not himself: and he said, we have, and not you have. He rather put himself in the number of sinners to have Christ his advocate, then put himself an advocate in Christ's steed, and be found among the proud damned. Brethren, we have jesus Christ the righteous an advocate with the Father, he is the mercy seat of our sins. He that hath holden this, hath done no heresy: he that hath holden this, hath done no schism nor sedition. ¶ Christ is our only advocate and atonement, for the office of intercession and redemption are joined together. Geneva. Look more in Mediator. AFFLICTION. How and by whom our afflictions are measured unto us. LIke as when a Physician giveth his patient such quantity as he thinketh good, the patient must be feign to receive the drink in such portion as the Physician shall have appointed: or like as a Father in cherishing his children, cutteth every of them their pitaunce, & giveth them to eat & drink after his own pleasure: even so must God dispose of us, and have the authority over us, to charge us, and to give us such portion of miseries, as he shall think good, etc. Calvin upon job. fol. 100 The difference between the afflictions of the godly, and ungodly. As many as I love I rebuke and chasten. Apoc. 3. 19 ¶ To chastise (saith Gasper Megander) is to correct one to his behoose. And therefore here is to be noted the difference between the afflictions of the godly & the ungodly, for the godly are afflictted to their own profit, namely, that they may be nurtured to patience, & hold fast in the fear of the Lord, according as you may see in job. 5. 17. lere. 31. 18. and. 47. 28. Pro. 3. 11. Heb. 12. 6. But the correction of the ungodly is called a consuming of them. jeremy. 30. 23. 24. and 46. 10. And therefore the chosen do amend at the Lords chatisement, as did David. 3. Reg. 12. 13. but the reprobates are hardened the more by God's scourge, as Pharaoh was. Exo. 9 7. 35. Marlo. upon the Apo. fol. 69. Why the just be afflicted. There are two principal causes, why God doth yield the just men to be punished of the ungodly and unjust. The one is for their exercise, the other for a special example. For exercise, that they may thereby, be trained, in faith, hope prayer, and praise of his name. Such a matter Paul expressed, saying: We will not have you ignorant brethren of our trouble which betided us in Asia, 2. Cor. 1. 8. etc. The other is: the elect and godly persons be made examples of faith and patience, when they do with constant faith and sufferance, bear the strugglings of their afflictions in this world, and so do shine as bright as stars in the Church of the faithful, etc. Musculus fol. 511. How our afflictions suffered for the truth, shall be witnesses against our enemies. And this shall turn to you for a testimonial. ¶ This shall be the end of your troubles and afflictions. Luke 21. 1● They shall be witness both before God and man, as well of the treacherous and cruel dealing of your enemies, as also of your constancy: A notable saying, that the afflictions of the godly and holy men, pertain to the witness of the truth. Beza. ¶ This their sufferance shall both be a great confirmation of the Gospel, and also by their constancy, the tyranny of their enemies, shall at length be manifest before God and man. Chapter. 12. 12. Matthew. 10. 19 Mark. 13. 11. Geneva. How afflictions are called light things. For our light afflictions, which is but for a moment. ¶ Afflictions are not called light, as though they were light of themselves, 2. Cor. 4. 17. but because they pass away quickly, when as indeed our whole life is of no great continuance. Beza. Light afflictions, which is so called, in respect of the everlasting life. Geneva. How the rest of Christ's afflictions are fulfilled. And fulfil the rest of Christ's afflictions, etc. Col. 1. 24. ¶ The afflictions of the Church are said to be Christ's afflictions, by reason of that fellowship and knitting together, that the body and the head have the one with the other, not that there is any more need to have the Church redeemed, but that Christ showeth his power, in the daily weakness of his, and that for the comfort of the whole body. As Christ hath once suffered in himself to redeem his Church, & to sanctify it, so doth he daily suffer in his members, as partakers of their infirmities, and therefore a revenger of their injuries. Geneva. Look passion. AGAINST. Who is against Christ, and who not. Whosoever is not against us, Mar. 9 40 is on our side. ¶ He that doth not withstand the Gospel, nor let the preaching of it, but rather doth favour it, and willeth it to be set forth, suffering himself to be taught and rebuked by it, though that he do not follow Christ in all things, yet ought we not to count him for an enemy, but much rather for a friend. Christ saith in the. 12. Chapter of Matthew. He that is not with me, is against me, but that saying is nothing contrary to this, where he saith: He that is not against us, is with us. For in the twelve of Matthew, he speaketh of open blasphemies and haters of the truth. Sir I. Cheek. Although he show not himself to be mine, yet in that he beareth reverence to my name, it is enough for us. Geneva. He that is not with me, is against me. Mat. 12. 30. ¶ He declareth to the Pharisees, that they were in two sorts his enemies, not only because they did forsake him, but also make open war against him. Geneva. AGONY. Why Christ was in such an agony. BUT being in an agony, he prayed more earnestly. Luk. 22. 44. ¶ This agony showeth that Christ strove much, & was in great distress: for Christ strove not only with the fear of death as other men use to do, for so many martyrs might seem more constant than Christ, but with the fearful judgement of his angry Father, which is the fearfullest thing in the world: and the matter was, for that he took the burden of all our sins upon himself. Beza. ¶ The word signifieth, the honour that Christ had received, not only for fear of death, but of his Father's judgement and wrath against sin. Geneva. AGRIPPA. For what cause Agrippa was so willing to hear Paul. I Would also hear the man myself. Act. 25. 22 ¶ Agrippa will hear Paul, not for to learn the truth, whereof he was nothing desirous, but that he might hear some new thing, being in this matter like unto many which now a days go to sermons, not to learn how to amend their lives, but to hear news. Sir I. Cheek. Agrippa said unto Paul, somewhat thou persuadest me to be a Christian. Act. 26. 28 ¶ He saw a little light, but it was soon out, much like unto those that hearing a Sermon, are for the time well minded, but after return to their old trade. The Bible note. ALABASTER. What the property of Alabaster is. Saving an Alabaster bore. Mat. 26. 7. ¶ This was a very fine and delicate box, being made of Alabaster, which was a kind of glass, very necessary to preserve ointment in: it was so called of the Grecians, and of taking the primative A, because for the smoothness thereof it could not be held. Play in his 36. book, and viii. Chapter, maketh mention of the Alabaster stone. For when he had spolien in the. 35. Chapter of the Onyx stone, he goeth forward thus: Some men (saith he) call this the Alabaster stone, the which they make hollow to put in ointment: because it is said to preserve the same very well. These things agree with that which Homer writeth, saying, the little Onir will draw unto it, a pipe of the Oil spikenard or Nardus ointment. Marl. upon Matthew. fol. 620. ALBANENSES. The opinions that these heretics held. THis sect began about the year of our Lord. 1120. which held sundry heresies. One was that the soul of man after his death, was put into an other body. An other, that Baptism was of no efficacy. The third, that there were two Gods, one good and an other evil. And that of the good God proceeded good things, and of the evil God evil things. The fourth, that in hell were none other pains, then be in this world. The fift, that the general judgement is past, and that there is none to come. The sixth, that it is not lawful for any man to swear. The seventh, that a man hath no free-will, called in latin, Liberum arbitrium. The eight, that the matter whereof the world was made, was not made of God, but is coeternal with God. The ninth, that there is no original sin. Also that sin conuneth not of frée-will, but of the devil. The tenth, they denied that the body should eftsoons arise at the day of judgement. The eleventh, they abjected all the old Testament, as a vain thing, and of no authority. Eliote. ALBIGENSES. The opinion of these heretics. THese were heretics which began by Tolonce in France, the year of our Lord. 120. which held the heresies of the Albanenses, touching the soul of man, that after death the soul was put into an other body. And that Baptism was of none effect. And that there was two Gods, the one good, and the other evil. And that the general judgement was past And beside that, they said it was not lawful for a Christian man to eat flesh. Eliote. ALLEGORY. What the nature of an Allegory is. AN Allegory is that which is, one in words, and an other in sentence and meaning. It is as much to say, as strange speaking or borrowed speech, as when we say of a wanton child: This Sheep hath maggattes in his tail, he must be anointed with Byrchin salve, which speech I borrow of the Shepherd, etc. Tindale. An Allegory is, when the words are not transferred from the proper signification, but sound one thing, and covertly show forth an other thing: as when it is said, that pearls are not to be given to Swine: here every word keepeth still his proper signification, and in them is taught that the precious doctrine of God ought not to be set forth unto impudent and obstinate men, etc. Pet. Mart. upon the Romans. fol. 327. What the true use of an Allegory is. First, Allegories prove nothing (And by Allegories understand examples or similitudes borrowed of strange matters, and of an other thing, then that thou entreatest off) And though circumcision be a figure of Baptism, yet thou canst not prove Baptism by circumcision. For this argument were feeble. The Israelites were circumcised, therefore we must be baptized. And in like manner, though the offering of Isaac were a figure or example of the resurrection, yet is this argument nought: Abraham would have offered up Isaac, but God delivered him from death, therefore we shall rise again, and so of all other. But the very use of Allegories is, to declare and open a text, that it may be the better perceived and understood. As when I have a clear text of Christ and of his Apostles, that I must be baptized, than I may borrow an example of circumcision, to express the nature, power, & fruit, or effect of Baptism. For as circumcision was unto them a common badge, signifying, that they were all soldiers of God to war his war, and separating them from all other nations disobedient unto God: Even so Baptism is our common badge, and sure earnest, and perpetual memorial, that we pertain unto Christ, and are separated from all that are not Christ's. And as circumcision was a token, certefieng them that they were received unto the favour of GOD, and their sins forgiven them: Even so Baptism certifieth us that we are washed in the blood of Christ, and received to favour for his sake. And as circumcision signified unto them the cutting away of their own lusts, and slaying of their free-will (as they call it) to follow the will of God: even so Baptism signifieth unto us repentance, and the mortification of our unruly members and bodies of sin, to walk in a new life, and so forth. Tindale. fol. 15. Of two kind of Allegories. There are two kinds of Allegories. For some are set forth unto us by holy Scripture: as Christ is jonas, who was in the heart of the earth three days, as he was in the belly of the Whale. Again, that he is Solomon, or the serpent hanged up in the desert, or the Lamb: And that the two sons of Abraham, are two testaments. Those I say, for as much as they are found in the holy Scriptures, may in no wise be rejected, but are firm places, whereby when need requireth may be proved doctrines. There are other allegories, which men through their own judgement and reason find out, whom indeed we confess, that they may follow their own fantasy, so that they beware of two things. First that they devise nothing, that is repugnant to sound doctrine: secondly, that they obtrude not those their devices, as natural and proper senses of the holy Scripture. Pet. Mar. upon the Rom. fol. 345. ALL. How this word All is taken. AND all the cattle of Egypt died. ¶ This word all is not taken here for every one, but a great number, Exo. 9 6 or of all sorts of cattle some as. 1. Tim. 2. 1. T. M. How this place (God will have all men saved) is understood. God will have all men saved. 1. Tim 2. 4. ¶ That is, will have the Gospel preached to all men, without exception, & offer to all men repentance, and will have all men prayed for. Tindale. ¶ The meaning of this foresaid text is, that God hath chosen of every estate, condition, order or degree of men, whom he will have to be saved, and to come to the knowledge of the truth. Whereby we do learn, that God doth as well choose the king as the subject, and as well the subject as the king, as well the rich as the poor, and as well the poor as the rich. And that there is no estate or condition of life, out of the which he will not have some to be saved, and come to the knowledge of the truth. I. Veron. ¶ Here we learn that God refuseth no nation, whether they be jews or Heathen. Also that he refuseth no estate, whether they be poor or rich, king or subject, it is all one to him, he hath no respect of persons, but will have his Gospel to be preached unto all nations & estates, that such as be preordinated unto life, may come to the knowledge of the truth. Sir. I. Cheek. ¶ We take it to be spoken of all estates and kinds of men, namely that God will have some of all kind of men to be saved, which interpretation agreeth excellently well with the purpose of the Apostle. He had commanded that prayers & supplications should be made for all men, & especially for kings, and those which have public authority, that under them we may live a quiet life in all piety & chastity. And therefore to declare that no estate or kind of men is excluded, he added, That God will have all men saved. As if he should have said, no man is letted by that vocation and degree wherein he is placed, so that it be not repugnant to the word of God, but that he may come to salvation, and therefore we ought to pray for all kind of men. But hereof we cannot inserre that God endueth every man with grace, or predestinateth every man to salvation: as in the time of the flood all living creatures are said to have been saved in the Ark with Noah, for that only some of every kind were gathered together in it. Or we may understand it thus, that God will have all men to be saved, for that as many as are saved, are saved by his will. As if a man should say of one that teacheth Rhetoric in a city, that he teacheth all men. By which kind of speech is not signified, that all the citizens are learners of Rhetoric, but as many as learn, are taught of him. And this also is like. If a man pointing to the gate of an house should say, that all men enter in this way, we must not thereby understand, that all men enter into that house, but as many as do enter, do enter in by that gate only. etc. Pet. Mar. upon the Rom. fol. 306. Objection. If God (say they) would have all men saved, how can that stand firm and steadfast, that he hath chosen some only to save, and refused the rest. Answer. To this Saint Augustine saith thus: which would have all men saved, not that there should be no man, whom he would not have saved. Which would do no virtue of miracles amongst them which he said would have done penance, if he had done them, but we should understand by all men, all sorts of men, distributed in certain differences, kings, private persons, noble and base, high and low, etc. And a little after: for the Apostle commanded that they should pray for all men, and specially he added for kings, and them that were in high estate, which might have been thought to refrain from the baseness of the christian faith, for a loftiness of courage, and a worldly pride. Therefore when he said, This is good before God our saviour, that is to say, that we should pray also for such, he did add by and by to take away desperation, Which would all men to be saved. In another place he saith thus: But as that which is said, All shall be restored to life in Christ, whereas for all that many are condemned to eternal death, it is said therefore, because that all, as many as do enjoy everlasting life, do not enjoy it but in Christ: so the same that is spoken, God will have all men saved, whereas he willeth not to have so many saved, it is spoken therefore, because that they which be saved, are not saved but as he willeth. And in case these words of the Apostle may be any otherwise understood, so that for all that they may not be contrary to this most manifest truth, wherein we do see so many not saved, where as men would, and God willeth not. This saith Augustine. Whereby we do see that the words of the Apostle are not so to be taken, that of all men God hath refused none, but that he would have no sort of men shut out from his salvation and knowledge of the truth, etc. Musculas. fol. 214. The meaning of this place following All things are yours. 1. Co. 3. 22 ¶ This place of S. Paul, Athanasius that ancient writer expoundeth on this wise: All things are yours, only for that God hath subject all things unto you, and hath ordained all things to serve your commodity and pleasure, you are Christ's through your creation and servitude: Christ is Gods, because he was before the world with the father, & was of the same essence & substance that God the father was of, etc. I. P. ALMS. What alms signifieth. THis word Alms, importeth as much as mercy. Now we see that among other titles, God challengeth this unto himself, that he is gentle and merciful. Then can we not be his children, neither will he acknowledge us for such, except we labour to follow his example in this behalf: namely to be moved to pity when we see any poor folk in adversity, and to go about to provide for them, every of us according to his ability. True it is, that we may give all our substance, and yet our doing shall not be counted a virtue. For before the hand be opened to give, it behoveth the heart to be touched with compassion: but if we have pity of those which are in adversity, it behou●th us also to secure them to our power. For (as ●●●ames saith) If I say to a poor man, my friend God help thee, thereby I show that I have no love in me. If I say, it is great pity of this man, and yet in the mean while labour not to secure him whom I ought to relieve it is a mockery, & I am but an hypocrite. That is to say, I see there how God showeth me a pitiful case, & it is as much, as if God gave me occasion to employ myself, & thereby I see that he calleth me, & yet in the mean time, I make no countenance of it at all. If there were but one drop of kindness in me, would I not endeavour to help such a necessity for my part. So then we have to bear in mind in this text, that the holy ghost exhorteth us to alms deeds, & that the same consisteth in two points, that is to say, in being pitiful towards our neighbours when we see them in adversity, & also, when we have such pitiful affection, as we seek the means to secure them, & every man straineth himself to his power. True it is that we cannot stead all the necessities that we see And therefore a christian man may well mourn in his heart, without putting his hand to his purse. For it is impossible (even for them that be best minded) to help at all times. And therefore this pitifulness shall suffice them, & God accepteth it for an Alms deed, as if the poor were nourished, and fed by them. And when they have this compassion upon a poor man, it is as great a Sacrifice unto God, as if he had given and dealt dole out of a full purse, etc. Calvin upon job. fol. 535. ¶ Alms deeds properly is mercifulness, notwithstanding use and custom hath brought to pass that alms is called a gift, that of compassion and mercy is given unto him that needeth. But in that diversity, there lieth no weight nor force, whether thou read righteousness or alms, because it is manifest enough, that by them both, the vice of ambition is reproved, which in doing well, looketh to have praise of men, as did the Scribes & lindsays, of whom Christ speaketh thus: All that they do is to be seen of men. He forbiddeth not here to do well in the sight of men, but that we should not do it to this end, to be commended of them. For otherwise it is lawful for us to give our alms publicly, so that our mind have respect unto God, and brotherly love to men and the praise of men. Mar. fol. 112. An exposition of this place following. Give alms, Luk. 11. 41. and all things are clean unto you. ¶ These words may be expounded three manner of ways. The first way is, to say that that kind of speech was any Irony, as if Christ should have said to the lindsays: ye give alms, and ye thinks strait y● all things are clean unto you, which is not so, for we ought first to make clean those things which are within. another way is, which Augustine followeth in his Enchiridion to Laurentius: certain had persuaded themselves, that if they gave alms they should be saved, though they ceased not from sinning, & their chiefest anchor hold, was these words of Christ. Augustine answereth, that those words of Christ, are to be understood of the true & approved alms: of which it is written in Eccl●. the. 30. Chapter: Have compassion of thy soul, and please God. Wherefore thou oughtest to begin true alms at thine own self: that having compassion on thyself, thou mayst be converted unto God, and cease of from sins, and afterward have compassion on oth●rs. And the third way is this, which in my judgement more agreeth unto the purpose: Christ being at dinner with the lindsays, he began to eat with unwashed hands: for which thing when they were offended, Christ began to reprove their ignorance, which would have their dishes, hands and all outward things made clean and beautiful, but as touching that which they had inward, that is, in their mind, they were nothing careful. Wherefore he first exhorted them to purify the heart which is inwardly, which thing is done by faith: for in the Acts it is written, By faith purifying their hearts. Afterward as touching outward things he addeth: Give alms, and so all things shall be clean unto you, etc. Pet. Mar. upon the Rom. 383. What thing we ought to take heed unto in giving our alms. Take heed to your alms, Mat. 6. 1. etc. ¶ That our alms may be acceptable unto God, three things are required: First, that we give with a joyful heart, for he loveth him that giveth cheerfully. secondly, that we give liberally, 2. Cor 9● 7 putting aside niggardship, for he that soweth little shall reap little, and he that soweth plentifully shall reap plenteously. 2. Cor. 9 6 Let every man do according as he is able. The poor woman that did offer but two mites, Mar. 12. 42 did highly please God. thirdly that we give without hypocrisy and ostentation, not seeking the praise of men, nor our own glory. Cheek. What profit cometh by alms giving. If we give alms, we shall provoke men, to give immortal thanks unto God, so that by our alms, two profits shall ensue and follow. First, our poor brethren shall be succoured & helped: secondly, God the Author of all goodness shall be (through the same liberality that he hath stirred up in us) be praised and lauded, which thing all Christians ought to seek. Read 2. Cor. 9 12. Of the alms sent to the Saints at Jerusalem. It is not my mind, 1. Cor. 8. 13. that other be set at ease, and ye brought into cumbrance, but that there be equalness now at this time, etc. ¶ Liberality aught to be moderated, that they which do give, be in no wise thereby, brought to extreme penury and poverty, the other unto whom it is given in the mean season living at ease & in idleness. This is the equalness that S. Paul speaketh of here. The Corinthians had riches, & the Saints of Jerusalem had wholesome doctrine coupled with godliness (at that time there was great dearth in Jerusalem, and in all Syria) This is then the meaning of the Apostle: I will that with your riches (whereof ye have great plenty & abundance) ye secure their need, and that they, with their godly doctrine, do supply that which is wanting in you. Sir. I. Cheek. The meaning of this place following. Sell that ye have, and give alms. Luk. 12. 33. ¶ This is the figure Metonymia. For by this word Alms is meant that compassion and friendliness of an heart, that tendereth the misery and poor estate of a man, and showeth forth itself by some gift, and hath the name given it of the Greek tongue, of mercy and compassion. And therefore he is said to give Alms, who parteth with some thing to another, and giveth to the poor, showing thereby, that he pitieth their poor estate. Beza. Of the alms that Atticus Bishop of Constantinople sent. Atticus Atticus. unto Calliopius (Minister of Nice) sendeth greeting in the Lord. I am given to understand, that there is an infinite number in your city ready to perish with famine, and stand in need of the alms and charity of godly and well disposed persons. Where I writ an infinite number, I mean a great multitude, the certain number whereof, I do not readily know. Therefore seeing I have received money of him which bestoweth abundance and plenty of riches upon them which use it aright: seeing also daily experience teacheth us that some do want to the end, that such as be rich, wealthy, and minister not unto them, may throughlie be tried: my will is (well-beloved brother) that thou receive of me these three hundred pieces of gold, and distribute them at thy discretion among the poor people of thy parish, see thou deal the same, not among such as respect only the belly and make a living or trade throughout their life time of begging, but among such as are ashamed to beg. Neither would I have thee herein to respect any opinion or sect whatsoever, neither to prejudice them which practise in doctrine a contrary faith unto us, but only to have consideration of this, that thou relieve them which hunger and thirst, and have not wherewithal to help himself. Eusebius. fol. 391. Of the alms of Cornelius, ¶ Looke. Cornelius. ALOES. ¶ Looke. Myrrh. ALOGIANI. What manner of heretics they were. THese men denied that the son of God was Logos, Heretics which some do interpret in Latin Verbum, some Sermo. And therefore they rejected the Gospel of Saint john, and his apocalypsis, saying that they were not his words. But that Cerinthus the heretic wrote the Revelation. Eliote. Epipha. heres. ● 1. Augustine. ALMUTH LABEN. What this word signifieth. IT signifieth (as some think) a certain instrument of Music. Some say, Psal. 9 that Almuth signifieth of the death, which some understand by Laben Goliath or some other Philistine. Some read the Title thus: A vehement and often made exhortation of a secret or foolish son: they understood thereby, the righteous, which by faith is the son of God, and the same is to the world foolish, because he is continually in death and secrets, for his life is hid in Christ till the hid things be showed. Again, in the judgement of God, then shall it appear, that the death of this world is glory. Felix readeth the title thus, unto the victor or overcomer of the death of a fool, which ye may well understand of the death of foolish Antichrist, and of the ruin of his kingdom: howbeit this title should seem more convenient, for the which after the Hebrews is a distinct Psalm from this, whereas the Latinists make this and the next both one. ALTAR. What an Altar is, and how they began. AN Altar is nothing else, but a thing builded to offer Sacrifices on. Altar is a Latin word, which is so named as the grammarians do say, of Altitudo or height. Not that an Altar is so great and high, but because the Romans before the receiving of the true religion of Christ, they made Altars, in three sundry places. Some they called Altaria, upon the which they did offer Sacrifices unto the supernal Gods. Other Altars they had which were made beneath upon the plain ground, upon the which they did Sacrifice unto the Gods on the earth. And other Altars they made under the earth, (as were in Paul's,) upon the which they did offer Sacrifice, Dijs infernalibus, unto Gods under the ground. And these two last kind were called Ara or A●e, but the high Altars were properly called Altaria. Thus much concerning the name of the Latin word Altar. In all the new Testament where we read this Latin word Altar, as in the 5. of S. Matthew, the first of S. Luke, 1. Cor. 9 & the 13. of the Hebrews. In all these places in the Greek book is red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which word is as much to say in English, as a Sacrificing place, or a thing made to offer sacrifices on, which is more plain than the Latin word Altar is So that an Altar is nothing else but a sacrificing place, or a thing made to offer sacrifices on. When Noah was preserved from the general Deluge, with his wife and his three sons & their wives & restored again by the tender mercy of God to dry land, he made an Altar unto the Lord, and offered all manner of clean beasts and fowls thereon for a sacrifice, with whose doings the Lord was well pleased, because he did it in the faith of Christ, which was figured by the Altar, and promised never to drown the world any more for man's wickedness, etc. Upon the same faith did Abraham, the father of all faithful believers, make an Altar unto the Lord, what time as God promised unto him, that in his seed (which was Christ) should all the nations of the earth be blessed. Likewise God commanded ●acob to build an Altar at Bethel, in the remembrance that he had delivered him, from the hands and cruelty of his brother Esau. Thus in the law of nature Altars began. But chiefly they did flourish, after the law of the ten commandments were given by Moses. We read that God warned Moses to keep the people from making of Gods of gold or of silver, and to keep them the better from it, thou shalt (said he) cause them to make an Altar not of gold nor silver, but make up a little heap of earth, and thereupon do thou offer the burnt-offerings, & the peace-offerings. And if the people be desirous to build an Altar of stone, thou shalt not suffer it to be made of hewn stone, but of rough stone, after the rudest fashion, that the people take not a superstitious conceit, reposing a confidence in the Altar itself, and not in the thing that is signified by the Altar, which is Christ. Yet all this while, there w●re no perfect form n●r fashion of Altars, till the Tabernacle of the tastimonies was made. When that was once made, than Altars grew to their perfection. For then God commanded to make two Altars for the Tabernacle, the one was called the Altar of incense, which Altar was made of Sethim wood, & above covered over with fine gold. The other Altar was made also of Sethim wood, but above, it was covered over only with Brass, and therefore sometimes it is called the brazen Altar. This Altar was properly called the Altar of burnt-offerings, upon this Altar was offered every day two Lambs, one in the morning, and the other at night, beside an innumerable sort of other levitical Sacrifices. Now mark, in these two Altars, ye must consider, that it was a part of the Ceremonial Law of Moses, all which Law was but a figure; and a shadow of Christ the true light itself. As the Apostle saith: The Ceremonial law was but a shadow of good things, that were then to come, and given by Christ. But now h●er● may be thought: seeing that Altars were used from the beginning of the world: First in the law of Nature, second in the law written, by commandment given by Moses the man of God, thirdly frequented and used in Christ's Church, since the beginning and used to this day in most places of Chris●endome, how is it then that the Church of England hath taken them away. To this I answer, that wheresoever Altars be used, (whether in England or in any other places of Christendom) they be an occasion of great Idolatry, & blaspheming of Christ's blood, and merits of his bitter passion. For whereas by Christ's one Sacrifice offered upon the Altar of the Cross, we are all made clean, and inheritors of the kingdom of heaven: our Altars did teach us, that he was offered up there a new every day for our redemption by the work of a priest, which is most fal●e and untrue, and most blasphemous & injurious to Christ's merits and sacrifice offered once for all. And to the end to pluck out this blasphemous opinion out of the simple people's heads, it ought to be judged of all the King's people, as good a deed of the King and his Counsel to beat down and destroy the Altars in England, as that King Ezechias did, when he broke and brent the brazen Serpent, that Moses by the commandment of God did make, because the people did worship it, and so committed Idolatry. Though that Altars were well accepted at the hands of Noah, Abraham, Isaac, jacob, and also commanded during the time of Moses Law, yet ye must understand, that that Law is now abrogated, and utterly repelled. The whole Law given by God to Moses for the people of Israel, was divided into three forts: laws moral, which is the law of the ten commandments, laws judicial or Civil laws, which we in the realm of England call temporal laws: The third kind of laws were Ceremonial laws. The law of the ten Commandments do stand in their first strength. But the other two, the law judicial, and the laws ceremonial, are quite abolished and of no strength. Since that Christ hath suffered his passion for our redemption. And where as no nation under y● Sun were so laden with Ceremonies as the jews were. God did it for two purposes. One was to keep the people from the idolatricall inventions of their own hands and of their own heads. The other was, with pretty figures and shadows to induce the gross and stiff-necked people, to inbrace and believe the mysteries of Christ's incarnation, passion, and resurrection, which mystery was principally figured and set out by their shadows and figures of the law. So that there was not a ceremony, but it was a figure of Christ or his Apostles, or else of his mystical body the Church: all which Ceremonies and figures, after that Christ had once suffered, which was figured by them, they were all banished away out of Christ's Church, because there was no use for them. For like as when it is dark, the light of a candle is good, but when the night is past, & the day is come, why should we occupy any longer a candle. Even so, when Christ was come, and had suffered, which was the end of the law, what should we do with the Ceremonies and figures of Christ, but utterly to cast them away as a burden, not only necessary, but also as Saint Peter saith importable. And now being delivered from the severity of the judicial Laws. And multitude of the Ceremonial Laws, he that goeth about to retain any one or part of them, to him may well be spoken the words of Saint Paul: If ye will needs be circumcised, Christ doth profit you nothing. For he that is circumcised is bound to keep the whole Law: so they that will have Altars to stand by the force of Moses law, they must by the same reason, have all the whole Tabernacle to stand, with the furniture thereof, which is a falling away from Christ. Ric● Tu●nar. We have an Altar whereof they have no right to eat which serve in the Tabernacle. Heb. 13. 10 ¶ Habemus Altar, We have an Altar, is as much to say, as Habemus Sacrifi●ium, We have a Sacrifice, But not such a sarifice as the jews had, for they of their Altars did eat carnally, to the filling of their bellies, but we do eat Christ spiritually by faith. So that now when Saint Paul saith, we have an Altar, whereof it is not lawful for the Priests of Moses Law to eat, he understandeth by the Altar, the Sacrifice that was offered upon the Altar, of the which the Priests did eat, they did not eat of the very Altar, for than they should have eaten stones and mortar, but they did eat the Sacrifice offered upon the Altar. And as they had a sacrifice carnal, whereof they did eat, so have we a spiritual Sacrifice which is Christ, whom we do eat by faith spiritually. And to the mystical eating of Christ and drinking his blood, it skilled not whether the Table be of wood or stone. Ric. Turnar. ¶ They that stick to the Ceremonies of the ●awe, can not be partakers of our Altar which is thanksgiving, and liberality: which two Sacrifices or offerings, are now only left to the Christians. Geneva. How Christ is the true Altar. They shall come up to be accepted upon mine Altar. Esa. 60. 7. ¶ Because the Altar was a figure of Christ. Heb. 13. He showeth, that nothing can be acceptable to him, which is not offered unto him by this Altar, who was both the offering and the Altar itself. Geneva. What Saint Austen did understand by the Altar. When Saint Austen and other holy Fathers did speak● of the Altar, they understood none other thing by it, but the Table or board that they used in their Communion, which (I say) they called an Altar, alluding to the Altars of the old Law, and having respect to the Sacrific● of praise and thanksgiving, that was offered by the Church in the Supper of the Lord. This was the state of the Church concerning this matter in Saint Austin's time, who was about four hundred years after the Ascension of our Saviour jesus Christ, at the which time the Church began wonderfully to grow out of kind. I. Veron. Saint Paul doth compare the jewish Levites, and the Preachers of the Gospel together, 1. Co. 9 13 saying thus: Do you not know, that they which minister about holy things, etc. Proving there●by, as the jewish Levites served the Altars and lived of the Altars, that is of such things as was offered thereon: even so the Preachers of the Gospel ought likewise to live of the Gospel. S. Austen upon this word Altar saith: The Altar signifieth the Altar of the jews. So that by this place, the Papists cannot 'stablish their Altars. That part that was burnt, was devoured of the Altar: and the other was due unto the Priests by the Law. Geneva. If thou bring thy gift to the Altar, Mat. 5. 23 etc. ¶ He apply all this speech to the state of his time, when as there was an Altar standing in Jerusalem. And therefore they are very foolish, that gather hereupon, that we must build Altars, and use sacrifices: but they are more fools, which draw, that to Purgatory, which is spoken of peace making and atonement one with another. Beza. AMETHYST. The description of an Amethyst, and what is betokened thereby. THe twelfth an Amethyst. Ap●. 21. 20 ¶ This ●●one is as red as a rose, and casteth out certain little flames. And it signifieth that the blessed sort are crowned with an unapparable and flaming crown of everlasting life: which shall continue always as fresh and red as a Rose, t●●e without end. Marl. upon the Apoc. fol. 300. The Amatist● is purple, violet, and rose coloured: and this betokeneth them that are servant, meek and constant in the Lord's truth, and that hath been always ready to shed their blo●d for it. Such were the seven brethren in the Maccabees, with their most faithful mother● So was also james the more, and Antipas the faithful witness: None can show a more token of love, than he which giveth up his life for his friend. This ●ort did Christ proclaim altogether blessed, and said that the kingdom of Heaven was their own. Bale. AMEN. What this word signifieth. AMen is an Hebrew word, and signifieth even so be it, Nu. 5. 22. or be it fast and sure, approving and allowing the sentence going before: and when it is double it augmenteth the confirmation, as in many Psalms. and john. 5. and. 6. T. M. Even so, Apoc. 1. 7. Amen. ¶ Amen among the Hebrews betokeneth commonly an affirming or allowing of a thing. Like as Etiam doth among the Latins, and as yea, or sobeit doth among Englishmen. By which term they mean that they agree to the opinion of other men, and subscribe their saying, and also that they with the same thing with their heart, which some forespeaker hath prayed in words set together for the purpose. So is that term used in psalms and prayers, according as it is to be seen in the ●. Cor. 14. 16. Howbeit among the Hebrews, their Amen importeth an assuring or oath, according as we see the same term used in the Gospel. Marl. upon the Apoc. fol. 15. How shall he that occupieth the room of the unlearned say Amen, 〈…〉 at thy giving of thanks. ¶ One only made the prayers, and the rest of the people followed in heart his words, and when he had prayed, they all said, Amen. Signifying, that they believed assuredly, that God wou●● grant their requests. Geneva. AMORITES. What an intolerable custom they had. IT was the custom of the Amorites, that their Brides do set themselves forth at the gates of the Cities by the space of seven days together, to be abused in fornication. And by this means, juda was deceived of Thamar his daughter in law. ANABAPTISTS. How this sect began, and who was the Author thereof. About the year of our Lord 1525. in Mulhausen a t●w●● in Thuringe was a Preacher named Monetarius which taught openly that he would reform the state of the Church, and made advant privily, that revelations were showed to him by God, and that the sword of Gedeon was committed to him, to overthrow the tyranny of the Impius. He led out great companies, commanding them to spoil and rob Monasteries, and the palaces of great men. But while the unruly people were scattered and dissevered without order, the Princes of Saxony suddenly oppressed them, and took their Captain, whom they put to death. This Monetarius was the first Author of the devilish sect of heresy, of the Anabaptists which long time after vexed Germany, and is not yet altogether extinguished. The Anabaptists caused great trouble and ruffling in the North parts of Germany, and at the City Monstere, choosing to their King one john a lead (a Coblar as saith Sledane) exercised much cruelty, expelling other out of the City that would not condescend unto their belief. This john a lead in token that he had both heavenly and earthly power, gave to his Guard green and blue, and had for his Arms the figure of the world, with a sword thrust through it. He married himself fifteen wives, and ordained that other should have as many as they listed, and all other things to be common among them. The Bishop of Monstere by the aid of other Princes besieged the City against the rebellious Anabaptists fifteen or sixteen months. In which time the stubborn and froward people sustained so great scarcity and hunger, that they being alive were like dead corpses, and did eat commonly dogs, cats, mice with other wild beasts, and séething hides, leather, and old shoes, did powne the same and make bread thereof. After long siege, the City was won, spoiled and destroyed with great cruelty and slaughter of that wicked people. Cooper. ANANIAS. How his dissembling was punished. Brought a certain part, Act. 5. 2. and laid it at the Apostles feet. ¶ By the casting of his money at the Apostles feet, would he have been counted to be one of the Christian Congregation, and that one of the chief. But in holding part back, he declared utterly what he was, that is, subtle and an hypocrite, mistrusting the Holy ghost, which thing because Peter would in no condition should be used among that sort, therefore punished he it so earnestly. Tindale. How he needed not to have sold his possession, if he had lust. Was it not thine own, Act. 5. 4. and after it was sold, was it not in thine own power, etc. ¶ By this place we may evidently see, that in the Primitive Church, no man was compelled to make his goods common, for Peter telleth plainly, that it did lie in Ananias power, whether he would sell his land or no, and when he had sold it the money was his own, so that he might have kept it, if he had lusted. ANATHEMA. What Anathema is. ANathema (saith Chrisostome) are those things which being consecrated to God, are laid up from other things, and which also no man dare either touch or use. Pet. Mart. ANDREW. Of the death of Andrew the Apostle. I Erome in his book De catologo Scriptorum Eccl. writeth, how that Andrew the Apostle and brother to Peter, which did preach to the Scitians, Sogdians, Saxons and to the City Augustia, was crucified of Aeneas the Governor of the Edessians, & was buried in Patris a city of Achaia. Book of Mar. fol. 52. Of an heretic called Andrew. This man was an Italian, Heretic. who went about the country, leading a blind red dog, and by telling men's fortunes, he brought them into great misfortunes, by deceiving of them with heretical fables. Futrop. ab vsperg. ANGEL. What an Angel is. Angel, is a Greek word, and signifieth messenger, and all the Angels are called messengers, because they are sent so oft from God to man on message. Even so, Prophets, Preachers, and the Prelates of the Church, are called Angels, that is to say messengers, because their office is to bring the message of God unto the people. The good Angels here in this book, are the true Bishops and Preachers, and the evil Angels are the heretics and false preachers, which ever falsify God's word, with which the Church shall be thus miserably plagued, unto the end of the world. Tindale. This word Angel hath undoubtedly sprung from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which in Latin is as much to say as Nuntius, a Messenger. By the which it is plain that Saint Augustine saith: Angelus non nature, sed officij nomen est. As I am a man naturally, but I am a priest, a preacher by office. So naturally an Angel is a spirit, but when he is sent on message, then is he an Angel. Saint Augustine defineth an Angel on this wise: Angelus spiritus est, substantia in corpora, invisibilis, rationabilis, intellectualis, immortalis. An Angel is a spirit, that word Spiritus is in the place of Genesis a spirit, that is a substance bodiless, or a substance without a body, invisible, endued with reason, understanding and immortal. They eat not, they drink not, they marry not, they sleep not, but live evermore in heavenly joy and fruition of God, fulfilling his blessed will and pleasure, with all readiness, without any weariness or slackness, and therefore we say in the Lord's prayer: Fiat voluntas tua, sicut in coelo & in terra. They serve God, not with crying of the mouth, for they have none, but with crying of mind, and that they do continually. And as Esay the Prophet saith, these be part of their holy crying, Sanctus, sanctus, sanctus, Dominus Deus Sabaoth. As they are without body, so they occupy no circumscriptive place, that is to say, no bodily place, no several nor quanticative place, and yet their intellective and spiritual place is so, that when they be in Heaven they be not in earth. And contrary when they be in earth they be not in Heaven. For there is no power finite, that can be in two places at once. And if ye will know saith Saint Austen, how Angels do eat and drink, ye shall understand, that Angels taking upon them the visible and tangible bodies of men, Edent habent potestatem, sed non necessitatem. Rich. Turnar. Wherefore Angels were made. An Angel is the creature of God, in spiritual understanding, mighty, made to serve God in the Church, from which end of their creation, some are fallen and become enemies of the Church. Other that fell not, but continued in their innocency, do serve to God and his Church. How Angels ought not to be worshipped. We ought (saith Saint Austin) August de vere relig●ca. vlt. to believe that the bountiful Angels, and the most excellent ministers of God, will have us worship one God with them, by whose contemplation they are all blessed. Neither do we build temples for them, for they will not be so honoured of us, because that they know that when we are godly, we are the Temples of God. Therefore it is well and rightly written, that man was forbidden of the Angel to worship him, but one God, under whom he was his fellow-servant. How this place following is understood. Which after his own imagination, Col. 2. 18. walketh in the humbleness and holiness of Angels. ¶ By religion of Angels, saith the old translation. Erasmus, By superstition of Angels. What S. Paul meaneth here I cannot well tell, Humbleness, holiness, religion, or superstition of Angels. except he mean that false Apostles phantasied some high honour & worship, to be given to holy Angels, if they keep y● law given by the ministration of holy Angels: and those to displease the Angels, y● keep not the law given by Angels: & holy Angels to honour them, that observe the law● So they taught y● Angels of God, to venge their injury & displeasures in them y● keep not the law of Moses. So these Pseudo Apostles taught it to be a worshipping of Angels, to observe y● law & the works of the law, as necessary to salvation, which thing S. Paul counteth here, no honour nor worship of Angels, but superstition of Angels, a pretence to honour Angels, & do dishonour them, & most rebuke to Angels that can be done. Or else this place may be otherwise expounded after this manner. That some Pseudo Apostles among the Coll●sians studied to deceive them, saying: they were the Angels of God, sent from God above, & that they had received certain visions of Angels, and of holy spirits in some Oracles, wherein they were showed the will & pleasure of God, & what God would have done of men in the earth, & that was that they must needs keep the law of Moses & the works of it, or else they said they could not be saved, which thing S. Paul reproveth in all his Epistles, but most plainly improved & condemned of y● Apostles of Christ. Act. 15. Such Pseudo Apostles was among us sometimes, that said holy Angels, holy spirits & souls of men departed to have appeared unto them, that they should go this pilgrimage to this Image or that Image, in such a place that they should cause to be said or sung, so many D●riges, so many Masses, found such a foundation for Masses, for prescript prayers, purchase such Pardons & such Indulgenties, and many like revelations hath been showed to men, as Pseudo Apostles said, by the which means they deceived many of a long time, but thanks be to God, their deceit is known in a manner to all men, how vain & foolish it was, & how ungodly & how perilous & contrary to man's salvation, & how it came not of God but of the devil, & was invented of men, and maintained for lucre sake. I. Ridley. Of good and evil Angels. Of good Angels that do derue God and his Church. Good Angel. The Epistle to the Hebrews saith thus: Are not all ministering spirits, and sent to minister for their sakes which shall be heirs of salvation. Heb. 1. 14. Of the evil Angel the Lord saith: Evil Angel. that Satan with his company is a liar and a murderer from the beginning. And Saint Peter saith: The devil goeth about like a roaring lion, seeking whom he may devour. john. 8. 44 1. Pet. 5. 8. How the Angels are not against the authority of Magistrates. When the Angels which are greater both in power & might, 21. Pet. 2●●1. give not railing judgement against them before God. ¶ Albeit the Angels condemn the vice & iniquity of wicked magistrates, yet they blame not the authority and power which is given them of God. Geneva. Why the Angels be called powers, principalities, virtues, etc. Although Angels be called powers, principalities & virtues, it is not for that God hath resigned his own office unto them, it is not for that he hath despoiled himself of his own power, it is not for that he himself abideth idle in heaven: But it is for that the Angels are instruments of his power, to the end it should be spread out over all, etc. Calvin upon job. fol. 15. How Angels be called the sons of the Gods. Among the sons of the Gods. ¶ He calleth the Angels the sons of the Gods, Psal. 89. 6. because they neither have had their beginning of the earth, nor are clad with corruptible bodies, but are heavenly spirits, endued with the glory of God. Not y● they be any part of gods being or substance as brainsick persons dream: but because God uttereth his mighty power in them, therefore is their nature distinguished from ours by this title. The effect thereof is that although there shine forth a greater majesty is y● Angels then in other creatures, insomuch that they ravish us to wonder at them, yet come they nothing near unto God, that they should dim him with their excellency, or part stakes of sovereignty with him: which thing is to be marked advisedly, because y● although God do every where avouch y● Angels to be but servants & ready at his commandment, yet y● world being not contented with the one God, forgeth to itself many Gods. Calvin. How Angels appearing in humane bodies were not men. Two things are diligently here to be weighed. One is, whether Angels when they after this sort put on humane bodies, may be called men: I think not. For if we understand humane flesh, which is form & borne of a reasonable soul, undoubtedly Angels after that manner cannot be said to have hamaine flesh. What then will some men say? Were the senses deceived when men saw them? Not so. For the senses judge only outward things, & such things as appear. But what inwardly impelleth or moveth these things which they see they judge not. That longeth to reason to seek & search out. This also is to be added, that Angels did not continually retain these bodies, because they were not joined to them, in one and the self same substance: so y● an Angel & a body were made one person. The holy Ghost also although he was a true Dove where he descended, yet was not he together one substance with it, wherefore the Dove was not y● holy Ghost, not y● holy Ghost the Dove. Otherwise Angels may (as we have before taught) enter indeed into a body before made, & which before had his being, as it is read of y● Angel which spoke in y● Ass of Bala●m, and of the devil, which by the Serpent talked with Eue. But at this present we dispute not of that kind, but only say, that Angels working in this manner in the bodies of creatures, are not joined unto them in one and the self same substance. Wherefore, the ass could not be called an Angel, neither was the Angel an Ass, even as the Serpent was not in very deed the devil, neither was the devil the Serpent. Pet. Mar. upon judic. fol. 211. Whether Angels did in very deed eat and drink when they appeared. Of the Schoolmen, some think that they did eat in very deed, and other deny it. Scotus thinketh that to eat is nothing else, then to chaw meat, and to convey it down into the belly, and this thing did the Angels, wherefore he gathereth, that they did eat in very deed. Other do think, that to eat, is not only to chaw the meat, and to convey it down into the belly, but moreover to convert it into the substance of his body by concoction through the power of vegitation. This forsomuch as the Angels did not, therefore they did not eat in very deed. The book of Tobias is not in the Canon of the Hebrews, but yet it might be applied to our purpose, but that there is variance in the copies, for in that book which Munster set out in Hebrews, in the twelfth Chapter. Raphel the Angel saith: I seemed to you to eat and to drink, but I did not eat neither drink, the common translation hath: I seemed to eat & to drink, but I use invisible meat and drink. Neither text denieth, but that the Angel after a certain manner did eat. Pet. Mart. upon judic. fol. 212. How Angels be by nature spirits, by office messengers. The Scripture declareth of the Angels, that they be by nature spirits, by office Angels, that is to say, messengers. August. Psal. 103. The spirits be Angels, & when they be spirits, they be not Angels, when they be sent they be Angels, for Angel is the name of the office, & not of nature. Respecting that whereof he is, he is a spirit: and in respect of that which he doth, he is an Angel, Who maketh (saith the Apostle) Angels his spirits: y● is to say, he maketh messengers of his spirits, & in the first Chapter of the Hebrews. They be all serueable spirits sent for the health of the elect. Musculus. fol. 10. How Angels be not borne, but created of God. Scripture teacheth us, that Angels be not gotten of God, as Christ the only begotten of God, but that they be created of God, and made in like sort as the rest of the creatures. That they be not gotten of God as Christ was. The Apostle witnesseth where he saith: Heb. 1. 5. To which of his Angels did he say at any time: I have begotten thee this day: and again, I will be to him a Father, and he to me a son: but whereas in job, the Angels be called the sons of God, it is not to be understood, that they be the natural sons of God as Christ was, but because they be the sons of grace and adoption, as all the elect be. That they be created and made, the Prophet David witnesseth Psalm. 148. 2. But when and what time they were made, there is no mention in any place of Scripture. A man may gather that they were made at that time, when the foundation of the world was set, by that we do read in job. 38. read the place. But it appeareth not by that place plainly & determinately, when they were created, as it is not in any place declared, whereof and how they were made. Musculus. fol. 10. How Angels are appointed to wait on the faithful. Then said they, it is his Angel. Act. 12. 15. ¶ There be many places in the Scriptures where we do plainly learn, that Angels be appointed to wait on the faithful, even from their very birth. Ag. 18. 10. Heb. 1. 14. And in th● Psalms: He hath given commandment to his Angels, that they keep thee in thy way. Such a thing is here meant by his Disciples. Sir. I. Cheek. ¶ For they did know by God's word, that Angels were appointed to defend the faithful. And also in those days, they were accustomed to see such sights. Geneva. How we shall be like unto Angels. But are as Angels of God in heaven. Mat. 12. 30. ¶ Here we must note and mark, that Christ doth not say, in the resurrection they shall be Angels, but they shall be like unto Angels. For Angels have no bodies at all, but we shall have our bodies both raised from death, and also glorified. Sir. I. Cheek. How Christ is greater than the Angels, proved by this place. He maketh his Angel's spirits, and his ministers a flaming fire. ¶ The absolute meaning of which words, we must learn of the Apostle himself, Heb. 1. 7. in the 〈…〉 4. ver. following, where according to this testimony, he hath defined their nature, and called them ministering spirits. Then in these words he maketh his Angel's spirits, and his ministers a flaming fire, according to the similitude in which their glory hath been seen: as the Angels that were with Elize●s, his servants saw them in Chariots of fire: The similitude of the beasts which Ezechiel saw, were as coals of burning fire: and the Seraphins have their names, because they be of fiery colour. And these words spirits & ministers, we must resolve thus, ministering spirits. Angels are ministering spirits. So out of this text his argument standeth thus: Christ is called the son, the first begotten son, whom the Angel's worship: but the Angels are his ministering spirits, therefore Chris● is greater than the Angels. Dear. The opinion that every man hath his good and bad Angel is false. The opinion y● particular men have of their particular Angel, A good and bad Angel. one good, an other bad, is an heresy (saith M. Deering) not much unlike the Manichees, who taught y● every man was violently drawn to do good or evil, by a good spirit or evil, which equality of themselves had rule in man, etc. The first author of it (saith he) was Empedocles the Philosopher, who as Plutarch saith, taught, t●●t every man had two Angels, one good, and an other bad, etc. Plut. de Animi. Tranqu. The degree of Angels falsely proved, answered. The Prophet Ezechiel describing the glory of the king of Tire, ●ze. 8. 13. he nameth nine precious stones, which are in his garments: in which place, he nameth the same king Cherub, comparing him with the Angels, therefore these stones signified nine orders of Angels. Answer. Touching the argument of the nine precious stones of the king of Tyrus, it is nothing but folly: for what though he were compared to Angels in glory, because his garment was full of precious stones, doth it therefore follow, y● as many kind of stones as were in his gown, so many orders there should be of Angels? Nine orders of Angels. If I saw a man clothed in rich colours, & many jewels about him, so that I would say, he shineth like the Sun: must it needs follow, y● as many colours as are about him, so many colours are in the Sun? But the thing is all false, the king is not there compared to Angels, but because the Cherubins y● covered the mercy seat were of beaten gold, & excellent workmanship, with that, y● king is compared & called the covering, and the anointed Cherub: so that the nine precious stones, must be nine orders of Cherubins upon y● mercy seat, or nine orders of clothing. Deering. What is understood by the four Angels. By these four Angels Four Angels. are understood noisome ministers, Apoc. 7. ●. which go about to hinder both the life & doctrine of the gospel, & the true faith. The Angel which ascended from the rising of the Sun, etc. is our saviour Christ, which always procureth some to further the Gospel against tyrant's antichrists. Sir. I. Cheek. I saw four Angels (saith S. john) etc. Apoc. 7. 1● These are the hypocrites with their false doctrine: The antichrists with their pestilent degrees & traditions. The cruel princes with their tyrannous laws, & the ungodly magistrates with their ignorance & blindness. These stand upon y● four corners of the earth, they reign in the four quarters of y● world, with lies in hypocrisy: errors in superstition, with tyranny in power, & cruelty in executing humane laws. These withhold ●he ●oure winds of the earth. The doctrine of the spirit which God hath sent to be blown the world over, they withstand, resist, stop, vex, & evermore persecute, lest it should blow upon y● earth, which is y● garden of god, driving away from thence all filth & corruption. Bale. What is meant by the seven Angels. And I saw the seven Angels, etc. ¶ These seven Angels, Apoc. 8. 〈…〉. be many Antechristes', and those mighty that do harm to the faithful & hinder y● Gospel. But jesus Christ standeth at the Altar, with the oblation of his body, for y● faithful. Sir. I. Cheek. Who the Angel was. And showed by his Angel. ¶ There be y● think, y● by this Angel, Apoc. 1. 1● was meant Christ: but more rightly do other understand him to have been some one of those heavenly spirits y● are called ministering spirits, & are sent abroad about service, for their sake y● shall be heirs of salvation. Herald 1. 14. for by this means Christ proved to be the Lord of Angels, as by whose service in y● wonderful administration of his kingdom, he both delivereth the godly out of the hands of the ungodly, and also punisheth the wicked from time to time. Beside this, we shall see the Angel, more than once refuse the worship that john was about to yield unto him, in this present book. 19 10. and. 22. 9 which thing Christ would not have done, inasmuch as he is far more excellent, not only then man, but also then all the Angels. Mar. upon the Apoc. fol. 5. Of the Angel that went down into the pool, where the sick lay. For an Angel went down at a certain season into the pool, john. 5. 4. etc. ¶ It is uncertain when or how often, the Angel came down to the water, whether once in a year or oftener. Some think that he descended every festival day, & that then some one sick person or other was healed. Othersome think y● this was done upon the day of Pentecost. Notwithstanding this is most certain that the benefit is to be ascribed unto God, who in working hath ever used the ministery of Angels, of men, of Elements. For that which the Angel did here, he did it as a minister of God. For it is a work proper unto God, to cure the sick. But as he hath ever used the hand and work of Angels, so he hath committed these parts in charge to the Angels, for the which cause the Angels are called powers or virtues, not because God resigning his power unto them, sitteth himself idle in heaven: but because he working mightily in them, mightily declareth unto us his power. Therefore they do very wickedly which ascribe any thing to Angels, which is proper to God, or which make them such mediators between God and us, that they obscure the glory of God: when as we ought rather directly to come unto Christ, that by his conducting aid and commandment, we may have the Angel's helpers and ministers of our salvation. Mar. upon john. fol. 146. ANGER. What Anger is, by Aristotle's definition. Anger is nothing else (if we may believe Aristotle in his rhetorics) but a desire of revengement because of contempt. For they which perceive themselves to be despised and contemned, do strait way think, how they may be revenged, and they diligently meditate how by some punishment, they may requite the injury or despite done unto them. How Anger (in some respect) is no sin. ANger is no sin, so that the original thereof, and the end whether it extendeth be virtuous, and proceed with charity. Moses was angry and broke the tables of God in his zealous and godly passion. He put the idolaters to death, but the end was to destroy vice, and maintain virtue. So was David, so was Saul, so was Christ, but it sprang of a love towards God, and extended to a virtuous end, the punishment of vice, and commendation of virtue. Whooper. Be angry and sin not. Ephe. 4. 34. ¶ Christ was angry at the blindness of the jews. Psal 4. 5. Mat. 23. and so was Moses at the idolatry of the Israelites. Exo. 32 and at the sedition of Chore, Dathan, and Abiram, Num. 16. nevertheless this anger or wrath was but a very zeal unto the law of God, as thou mayst see by Phinehes in Nu. 25 and by Mathathias. 1. Mac. 2. As for malice & unlawful wrath, it is utterly forbidden, as it followeth in the same chapter, where he saith: let not the Sun go down upon your wrath. Tindale. I have been through angry, 3. Reg. 19 10. for the Lord God of hosts sake. ¶ Anger is not here taken for such as is between enemies, but such as proceedeth of servant love, as when the Father is angry with the son, not because he would him evil, but showeth thereby that he loveth him better, for in correcting him he provideth that he fall not into worse. Such an anger, zeal, or jealousy, had Phinehes also. Nu. 25. What Anger is forbidden. Christ prohibiteth anger as the beginning of hatred, murder, and destruction. For he said, he that is angry with his brother is worthy of judgement: for anger and revengement are separate one from an other, only as the root and the fruit. For he that is angry with any man, if he hurt him not, that chanceth, because either he cannot, or else feareth the punishment of the laws. He that hateth his brother (saith john) is a murderer. But among those which are counted very angry, kings above other are numbered, when they perceive that they are despised of their subjects. Wherefore Homer saith: Great is the anger of a king's displeasure. Pet. Mar. upon judic. fol. 166. How anger or wrath is in God. God is said to be angry (kiss the son lest the Lord be Psal. 2. 12. angry) when we break his commandments, despise his threatenings, set light by his promise, and follow our own corrupt appetites. God is said to be angry and changed but the change is in us and not in him, Augustine for he is immutable, with whom saith S. james, is no variableness, neither is he changed. The Psalmist saith. 101. He changeth all things as a vesture, but he himself is immutable, unchangeable. Lactantius in the book which he writeth of the anger of God, doth not only attribute this unto God that he seemeth to be angry, when he doth chasten and punish sinners: but he doth expressly give unto him a certain commotion also which we do call anger. And I will not grudge to recite his words. These things saith he, which be nought must of necessity displease him that is good and just, and he that is displeased with evil, is moved when he seethe it done. We do rise to revenge, not because we be hurt and annoyed, but that discipline may be kept, men's manners corrected, liberty refrained. This is a just anger, Just anger which as it is necessary in man for the redress of naughtiness, so is it also in God, from whom the example came unto man. For like as it behoveth us to chasten them which be subject unto our jurisdiction, so it beseemeth God, to chasten the sins of all, and that he may do that he must needs be angry. For it is natural for the good to be moved and stirred at the sin of an other. Therefore they should have defined it thus, that anger is the motion of the mind, meaning to chastise sin. For the definition of Cicero: Anger is a desire to revenge, is not much different from that we said afore. But the same anger● which we may call either fury or rage, Evil anger Good anger. ought not to be in man, because it is altogether faulty. But that anger which belongeth to correction of vice, neither aught to be taken from man, neither can be taken from God, because it is both profitable & necessary for men. This saith Lactantius, by which words he doth not take from God the commotion and stir of anger, but that only which is joined with fault, and is unseemly also for man. Musculus. fol. 438. For some when they heard, Heb. 3. 16. provoked him to anger. ¶ He is angry here, because they refused wisdom and embraced folly, because they forsook y● word of truth, & followed vain devices, because they would not enter into the rest promised them, but had more desire to return to y● heavy labour & bondage of Egypt. This madness of y● people the Lord is angry with, as a loving Father y● had care over them. So if we will have holy anger, Holy anger. let it be free from all hatred & revenge, & arise only for the profit and well doing of our neighbour. Thus we read our Saviour Christ was angry, when he saw y● frowardness of the jews, who by no admonitions would be made wiser. Thus S. Paul provoketh Timothy, when he saith: Reprove & sharply rebuke men, y● they turn not away from y● truth. So S. Jude biddeth us all if we fall into company with froward men, to save them with fear, as if we would suddenly pluck them out of the fire. Thus if we can have our affections moved, we are holily angry, for the end of our doings, is y● profit of our brother Deering. By wrath Wrath. is understood, not a disturbance or perturbation of the mind, for these things can have no place in God. But as Augustin hath well interpreted in his book of y● Trinity: Wrath in God signifieth a just vengeance. And God is said to be angry, when he showeth forth his effects of an angry man, which are to punish & avenge. So he is said to repent himself that he had made man: because like a man that repenteth himself, he would overthrow his work. Pet Mart. upon the Rom. 107. And the wrath of the Lord warred hot●e against Israel, etc. Whereas y● wrath of God warred hot against Israel, judic. 2. 14 is not so to be understood as though God had any affections, for that pertaineth only unto men. But according to the common & received exposition of these places, we feel y● God is like unto men y● are angry, after which self same reason it is written, y● he sometime repenteth, wherefore God either to repent or to be angry, is nothing else, but that he doth those things, which men repenting or to be angry use to do, for the one do either alter or else overthrow that which before they had done: and the other take vengeance or injuries done unto them. Ambr●se in his book of Noah & the Ark, the 4. Chapter, speaketh otherwise of the anger of God: for neither doth God (saith he) think as men do, as though some contrary sentence should come unto him, neither he is angry, as though h●● wore mutable, but therefore these things are believed, to express the bitterness of our sins, which hath deserved the wrath o● God, & to declare that the fault hath so much & so far increased, that even God also (which naturally is hot moved either by anger or hatred, or any passion) seemeth to be provoked to wrath, etc. And aptly is there mention made of the anger, before the punishment. For men use first to be angry before they revenge. Pet Mar. upon judic. fol 70. Of two kinds of Anger. He was exceeding wrath, Mat. 5. 16. etc. ¶ There are two kinds of anger, the one deserved the other undeserved. The deserved anger is, with the which God is provoked against sinners, parents against disobedient children, Magistrates against wicked subjects, and masters against negligent scholars, and such like. He that giveth occasion of such anger offendeth and is in fault, because the party against whom the offence is committed, is justly angry, but such was not the anger of Herod. The undeserved anger is, when as they are let by some means or other from their wicked intent and purpose. He that giveth occasion to these, is not in fault. With this kind of anger was Herod angry, therefore the fault was in himself and not in the wise men. Marl. upon Math. fol. 24. ANOINTING. What is meant by the Anointing of the head. But wheu thou fastest, Mat. 6. 17. anoint thy head, etc. ¶ To anoint the head is meant, as turning the other cheek, and of that the left hand should not know what the right did. That is, that they should avoid all vain glory, and fast to God, and for the intent that God ordained it for. And that with a merry heart and cheerful countenance, thereby to seek the working of God, and to be sure of his favour. Such is the meaning, and not to bind them that fast to anoint their heads and wash their faces. And the manner and phrase of speaking cometh of an usage that was among the jews, to anoint themselves with sweet and odiferous ointmentes, when they were disposed to be merry and to make good cheer. As ye see how Mary of Bethanie powered a box of precious ointments upon Christ's head as he sat at supper. Tindale. Of the anointing of the sick with Oil, what was meant thereby. And they anointed many that were sick, Mat. 6. 13 with Oil. ¶ In healing the sick the Apostles did use oil, to signify thereby, that they were healed by the virtue of the holy Ghost, which in the holy Scriptures many times is signified by outward unction. Sir. I. Cheek. Look Oil. ANTS. The first inventors of a common weal. PLato saith, that the first inventors of a common weal were the Ants, for as we see by experience, they live togethers, they travail togethers, and make provision in the winter togethers. And in going and coming from their work, they hurt not one an other, but each one rejoiceth at others travail, and none do give them to any private thing, but altogethers for the common wealth, and they live by thousands together in one little hillock, where as two men only in a common weal cannot live in peace and concord. ANTICHRIST. What Antichrist is. ANtichrist is not the proper name of a person, 1. john. 2. 18. but of an office. For as S. john in his first Epistle and second Chapter, saith, many are Antichrists. ¶ Antichrist signifieth not any particular man, 1. john. 4. 3 which (as the people dream) should come in the end of the world. For ye see that in Saint john's time he was already come. But all that teach false doctrine contrary to the word of God, are Antichrists. Tindale. Mark this above all things, that Antichrist is not an outward thing, that is to say, a man that should suddenly appear with wonders, as our Fathers talked of him, no verily. For Antichrist is a spiritual thing, & is as much to say, as against Christ, that is, one that preacheth false doctrine contrary to Christ. Antichrist was in the old Testament, Antichrist was in the old Testament. and fought with the Prophets. He was also in the time of Christ, and of the Apostles, as thou readest in the Epistles of Saint john, and of Paul to the Corinthians and Galathians, and other Epistles. Antichrist is now, & shall (I doubt not) endure unto the world's end. But his nature is (when he is uttered and overcome with the word of God) to go out of the place for a season, & then to come in again with a new name, a new raiment. As thou seest how Christ rebuked y● scribes & the pharisees in y● gospel (which were very Antichrists) saying: Woe be unto you Pharesies, for ye rob widows houses, ye pray long prayers under a colour, ye shut up the kingdom of heaven, & suffer them not y● would to enter in, ye have taken away the key a knowledge, ye make men to break God's commandments with your traditions, ye beguile y● people with hypocrisy, & such like, which things all our prelates do, but have yet got them new names, & other garments, & are other wise disguised. There is difference is y● names between a Pope, a Cardinal, a Bishop, & so forth, & to say a Scribe, a pharesie, a Seviour, & so forth, but the thing is all one. Even so now, when we have uttered him, he will change himself once more, & turn himself into an angel of light. 2. Cor. 11. read y● place I exhort thee, whatsoever thou art that readest this & note it well. The jews look for Christ, and he is come. 1500. years ago, & they not aware: we also have looked for Antichrist, & he hath reigned as long, & we not ware, & that because either or us looked carnally for him, & not in y● place where we ought to have sought. Christ, neither Antichrist, not a right looked for. The jews had found Christ verily, if they had sought him in y● law & Prophets, whither Christ sendeth them to seek. john. 5. We also had spied out Antichrist long ago, if we had looked in y● doctrine of Christ & his Apostles, where, because the beast seeth himself now to be sought for, he roareth & seeketh new holes to hide himself in, & changeth himself into a thousand fashions, with all manner wiliness, falsehood, subtlety, & craft, because y● his excommunications are come to light, he maketh it treason unto the king to be acquainted with Christ. If Christ & they may not live together, one hope we have y● Christ shall live for ever. The old Antichrist brought Christ unto Pilate, saying, by our law he ought to die, and when Pilate had them judge him after their law, they answered: It is not lawful for us to kill any man, which they did to the intent y● they which regarded not the shame of their false excommunications, should yet fear to confess Christ, because y● the temporal sword had condemned him. They do all things of a good zeal say they. They love you so well y● they had rather burn you then y● you should have fellowship with Christ. They are zealous over you amiss, as saith S. Paul. Gal. 4. 17. They would divide you from Christ & his holy Testament, and join you to the Pope to believe his Testament. Tindale. fol. 60 It is to be noted, that as oft as any mention is made of Antichrist, it must not be restrained unto any one man, but rather be extended to some whole kingdom, which sets itself against Christ's kingdom. For there have been many Antichrists from the beginning, according as john declareth. 1. john 2. 18. namely, even as many as have gone about to lead Christ's Church away from the pureness & singleness of God's word, by their untoward & noisome errors, etc. Marl. upon the Apo. fol. 183 A prophesy of antichrist's birth. While king Richard was yet in the land of Palestine, he sent to the isle of Calabria for Abbas joachim, of whose famous learning & wonderful prophecies he had heard much. Among other demands, he asked him of Antichrist, what time & in what place he should chiefly appear. Antichrist saith he, is already borne in the city of Rome, & will set himself yet higher in y● seat Apostolic. I thought saith y● king, that he should have been borne in Antioch or in Babylon, & to have come to the stock of Dan. I reckoned also y● he should have reigned in the temple of God within Hierusale●, & only have travailed, for y● space of three years & a half whereas Christ travailed, to dispute against ●noch & Helias. Not so (saith joachim) but as the Apostle reporteth, he is the only adversary which extolleth himself above all y● is called God. For whereas the Lord is called but holy, he is called the most holy father. This Antichrist shallbe opened, & him shall God destroy with y● spirit of his mouth, & light of his coming, etc. Bale. The time of antichrist's disclosing. If ye will weigh Paul's words diligently, we shall also know the time wherein Antichrist must be disclosed to the world. For writing to y● Thessalonians y● thought y● Christ should shortly come to judgement, 2. Thes. 2. 3 & minding to bring them out of y● opinion, saith: y● there shall a departing come before the day of judgement, y● is to say, y● men must fall from y● Emperor of Rome, as Hierom Anselme, Theophilact, Bede, Dionise, & almost all y● rest of y● interpreters take it. True it is y● Paul spoke this thing dark lie, lest he should offend men's minds. Therefore then (saith Paul) y● great wicked body shall show forth himself, yea, & he shall not only succeed, especially at Rome in his own strength, but also as Daniel writeth he shall bring to nought y● rest of the horns & strength of y● empire of Rome. So y● we now see plainly enough y● the people hath not only shrunk from the obedience of the Empero●r of Rome: but also y● the Emperors have no dominion in Rome, more than these. 700. years. The Bishops have occupied this place in the stead of y● emperors, by the which Bishops chiefly. The emperors power hath been diminished, wherefore we must grant that they be right Antichrists. B. Ochine. The Lord shall not come, 2. Thes. 2. 3 unless there come first a decay, & that the sinful man be revealed, the child of perdition, which shall be the adversary, & be advanced above all that is called God or godly, etc. ¶ No man doubteth but that he doth speak of Antichrist, & that he reporteth y● he shall be revealed before the coming of Christ, so that the revealing or opening of Antichrist, is the token of these times, which do go before the coming of the Lord. And here we may see what Barnard Barnard. saith upon the Psalm. Qui habitat. Sermo. 6. at the end. Now saith he, there is peace with pagans, peace with heretics, but we have not peace with false children. Thou hast multiplied people Lord jesus, but thou hast not multiplied gladness: for there be many called and few chosen. All Christian men, and well near all do seek things of their own, and not of jesus Christ. Yea, the very offices of the dignities of the Church, are changed into a filthy gain, & traffic of darkness, and there is not sought in them, the salvation of men's souls, but the waist of riches: for this they be sworn, for this they do haunt Churches, say Masses, sing Psalms, they do strive shamefully now a days for Bishopriks', for Abbotshippes, for Archdeaconries', and other dignities, so that the rents of the Churches be wasted, in the use of superfluity and vanity. There remaineth that the man of sin, the child of perdition be revealed, the devil not only of the day, but of the noon day, which is not only transfigured into an Angel of light, but is advanced also over all that is called God, or that is worshipped. This saith Barnard, whereby it appeareth well enough unto whom he thought that the words of the Apostle should be referred, so that no man can charge us y● we be the first that have referred the same unto the head of the most corrupt Clergy, I mean the Simon of Rome. He gathered by y● simony, buying & selling, covetousness & excess of the Churchmen in his time, that the revelation of Antichrist was at hand. Where we must mark by the way, that Barnard did not only acknowledge the Antichrist should soon be revealed, but also that he was in the Church, else he could not have been revealed, if that his coming had been yet behind as it is surmised in the Popery. Musculus. fol. 451. Proves that the Pope is Antichrist, & no heathen Prince. First S. Paul. 2. Thes. 2. 1. Reason. speaking purposely of Antichrist saith expressly that he shall sit in the Temple of God, which is the Church of Christ. And Christ saith. Mat. 24. that they must come in his name. But it is manifest, that the Heathen Emperors did not ●it in this Temple of God, therefore Heathen Emperors be not this Antichrist. And by the same reason, Mahomet is not Antichrist, because he sitteth without the Temple of God. And so Ottomanus. Now the Pope sitteth in the mids of the Temple of God, and boasteth himself to be God, challenging unto himself such authority as is proper only unto God, and usurping such honour as in peculiar unto God. Therefore not in the heathen Emperors, but in the Pope, is the Prophecy accomplished. Again, 2. Reason. it is manifest in scripture, that Antichrist should deceive the world with false doctrine, under pretence and colour of true religion: and therefore the scriptures so oftentimes warneth men that they be not seduced by him, which were needless, if any open professed enemies of Christ, should be that Antichrist. For there is no likelihood that any heathen man (a jew or a Turk) should deceive any multitude of true Christians, but he that under the pretence of the name of Christ, seeketh most of all to deface the honour of Christ: he is a subtle adversary, & the very spirit of Antichrist. As Saint john also, in his Epistle cap. 2. doth testify. It is clear therefore, that Antichrist is no Heathen Emperor, which was never of the Church nor any false Prophet, that took upon him to teach in the Church. The same may be said of Mahomet. But that the Pope is most evidently Antichrist, upon the words of our Saviour Christ, when he commanded that he which had no sword should sell his coat, and buy one, signifying the great danger that was at hand, Lord said the Apostles here are two swords. These words (saith the Romish gloser) are the Civil and Ecclesiastical power, which remained in Peter, and therefore his successors the Pope, hath pre-eminence of both. W. Fulke. The marks to know Antichrist by. Saint Gregory Gregory. saith: He is Antichrist that shall claim to be called the universal Bishop, and shall have a guard of Priests Guard of Priests. to tend upon him. Gregory. li. 4. Epist. 38. Sacer. Again he saith, Ego fidenter dico, etc. I speak it boldly: whosoever calleth himself the universal Priest, or desireth to be so called (as doth the Pope) in the pride of his heart, he is the forerunner of Antichrist. Grego. li. 4. Again in the same place he saith: The king of pride (that is Antichrist) is coming to us, and an army of Priests is prepared, which thing is wicked to be spoken. S. Barnard Barnard. saith thus: Bestia illa. etc. That beast that is spoken of in the book of Revelation unto the which beast is given a mouth to speak blasphemy, and to keep war against the Saints of God, is now gotten into Peter chair, as a Lion prepared unto his pray. Bar. epis. 125. pag. 311. Antichrist shall cause all religion, to be subject unto his power. Hierom. Hierom aglasiani. The greatest terror and fury of his Empire, Sibilla. & the greatest woe that he shall work, shall be by the banks of Tiber. The place of antichrist's reign. Daniel the Prophet describeth the four Monarches of the world, 4. Monarches. under a similitude of four Beasts, that is to say the Empire of Babylon which was of the Assyrians. The Empire of the Persians, of the Grecians, and of the Romans. And out of the fourth Beast (that is to say, out of the head of y● Monarch of Rome, sprang a little horn, that is to say, Antichrist himself) who hath so advanced his might and power, that he hath broken the power, both of the other horns, and also the Empire of Rome, and hath prevailed against the godly. The same thing Paul the Apostle confirmeth saying: Before Antichrist be revealed, and appear very strong, there must be a daparting or going away, that is to say, the people must fall away from the obedience of the Emperor. Moreover john in his apocalypse setting forth the Church of Rome unto us, to be, not the spouse of Christ but of Antichrist, saith. That he saw a certain whore the mother of all uncleanness & abomination of all the world, holding a golden Cup in her hand, of whose mingled liquor, all the dwellers of the earth should be made drunk, from the highest to the lowest. And further, this whore shall be made drunk with the blood of Saints, and of the Martyrs of Christ, and upon her forehead she had written Babilonia. And lest any man should doubt, whether john speak of Rome or not, he saith plainly that the Whore sat upon seven hills, 7. Hills. which thing is well known to be agreeable unto Rome, whereupon it is called the City with seven hills, wherefore Antichrist seat must be at Rome, which thing is evident both by holy scripture, and also by Hierom in an Epistle he wrote to Fabiola against jovinian, to Marcello and Aglasia, in the 47. Chapter of his Commentaries upon Esay, and in the second Chapter upon Ose. The same is confirmed by authority of Tertulian, writing against the jews and the Gentiles, in a book of the resurrection of the body, and of Saint Austen also in his book De civitate Dei. In the same opinion is Nicolaus de lyra, and many other beside. Bar. Ochine. Of antichrist's disciples. Saint Paul foretelleth of antichrist's disciples. Hiero. i●●Ier. cap 7. li. 2. 1. Timo. 4. that they shall bear a great countenance of continent life, & forbidden marriage. And of such Saint Hierom saith: jactant pudicitiam suam inpudenti fancy: They make brag of their chastity, with whorish countenance. jewel. Of antichrist's progeny. Antichrist was the son of a certain wicked person called Sin, having to his mother a certain woman called Perdition, who caused him to be brought up of a corrupt nurse called dame Falsehood the daughter of Satan. The person of this Antichrist, is not simple, but compounded of two natures, that is to say diabolical and humane, as jesus Christ is compounded both of divine and humane. And as of God and man is made one jesus Christ, so of the Devil and of the Pope, is made one Antichrist. And as jesus Christ is the head of the believing Church, which is his body, so is Antichrist likewise, the head of the malignant Church, which is his body, and doth receive of him being her head, all manner of corrupt humours running down into her. And because he is borne into the world, only to be contrary to jesus Christ, therefore all his thoughts, all his will, all his works, all his doctrine, and briefly all his life is repugnant to JESUS CHRIST, even to the drawing of his sword against him. Albeit he would have the world believe, that he doth all this, for the better observing of Christian religion. F. N. B. the Italian. ¶ Look more of Antichrist, in Rome. Pope. ANTIPAS. Of his faithful service to God. ANtipas my faithful witness, Apoc. 2. 13 was put to death among you. ¶ It is a likelihood that this Antipas was some one of the notable Ministers of the Church, whom the servants of Satan could the less away with, because he taught Christ there, more earnestly and strongly then other did, and stood more stoutly against the adversaries in defence of the things which the true faith containeth, and that is to be conjectured upon this, that he calleth him a faithful witness, such a one as Stephen was at Jerusalem. And truly this name agreed very well unto him: for this word Antipas is as much to say, as before or against all men. For nothing aught to move a Christian heart, from the constancy of faith, and pure confession of the truth, Marl. upon the Apoc. fol. 44. ANTROPOMORPHITAE. What a kind of Heretics they were. THese were Monks inhabiting the Deserts of Egypt, Heretics. who affirmed that God had a body and members as a man had. And here upon it rose saith Socrates li. 6. cap. 7. that God the father hath been painted like an old man in a grey beard. They were about the year of our Lord. 380. The Antropomorphites persuaded themselves, that God might be known by the senses, as men which did attribute unto God a human body: but their opinion is utterly rejected, for the holy scripture testifieth that God is a spirit, and it also putteth a manifest difference between a spirit & a body, when our Saviour saith: Feel and see, because a spirit hath neither flesh nor bones. And there is none which understandeth not, that a humane body and his members, cannot consist without flesh and bones. Further, their foolishness hereby appeareth, because there is not a body found, which is every way pure and simple: for let it be as equal as thou wilt, at the least way it hath parts whereof it is composed, and that all composition is against the nature of God, even the Ethnic Philosophers perceived, etc. Pet. Mar. upon judic. fol. 118. APPARITIONS OF SOULS. ¶ Looke. Soul APELLES. What his heresy was. Apelles' was a Marcionite, Heretic. he said that Prophecies were of a contrary spirit, he was guided by one Philumena a woman. He thought it was not for men to reason of religion, but every one to continue as he believed. Eusebius, li. 5. cap. 12. How Tertulian confuteth his heresies. Apelles the Heretic being in manner overcome with the foresaid reasons of Tertulian, granteth that Christ had indeed true flesh, but he denied that he was borne, but brought from heaven: and he objected that the bodies which were taken by Angels were true bodies, but they were not borne, such a body (saith he) had Christ. Tertulian answereth hereunto: They, saith he, which set forth y● flesh of Christ after the example of the Angels, saying that it was not born, namely a fleshly substance, I would have them compare the causes also, as well of Christ, as of the Angels, for which they came into the flesh. No Angel did at any time therefore descend to be crucified, to suffer death, and to rise again from death. If there were never any such cause why Angels should be incorporate, than hast thou a cause why they took flesh, and yet were not borne. They came not to die, therefore they cannot be borne. But Christ being sent to die, it was necessary that he should be borne, that he might die: for none is wont to die, but he which is borne, etc. Pet. Mar. upon judic. fol. 210. APOLINARIS. Of the heresies he fell into. THis man was Bishop of Laodicia. Heretic. Who notwithstanding he had written 30. books of our faith against Porphirius, fell into heresy, saying that Christ received no flesh of the Virgin Mary, but that in the act of his incarnation● some part of the word was converted into flesh. He said that Christ's soul was not of that part that was rational, but only of that part which kept the body living. And therefore in his incarnation he took only the body and not the soul. Cooper. APOSTLE. What an Apostle is. APostle, is an Ambassador, a Messenger, or one sent. And after this manner, Christ is our Apostle sent of his Father. Tindale. Who were Apostles. Apostles are those chosen sort, which were sent by Christ himself to preach the Gospel over all the world, confirming the same with miracles, and bearing witness of Christ's resurrection: of which sort were the twelve. Mat. 10. 1. into whose state Paul was called afterward. These being bound to no certain abiding, went from country to country preaching Christ, and travailed as ambassadors, to sundry nations, planting: Churches, and setting up Christ's kingdom wheresoever they came. Marl. upon the Apoc. fol. 259. How the Apostles were not called the heads of the Church. Augustine in his third book, writing against the letters of Petulian denieth that the Apostle Paul, could be the head of the whom he had planted in the faith of Christ, saying: O what a rashness and pride is this of man? Not heads Why dost thou not rather suffer, that Christ should always give faith, and to make thee a Christian in the giving of it? Why dost thou not suffer, that Christ should be ever the beginning of the Christian man, and that the Christian man should fasten his root in Christ, that Christ be the head of the Christian man. For what time 〈…〉 the spiritual grace is bestowed unto the believers, by the holy and faithful ministers, the Minister himself doth not justify, but he only of whom it is said, that he doth justify the wicked. For the Apostle Paul was not the head and beginning of them whom he planted, nor Apollo the root of them whom he watered, but he which gave them increase, as he himself saith in the third chapter in the first Epistle to the Corinthians: I have planted, Apollo hath watered, but God hath given increase. So that not be which planteth is any thing, nor he which watereth, but God hath given increase, nor he was not the root of them, but he rather which said, I am the vine, and you be the branches. And how could he be their head, when he said, we being many are one body in Christ? And when he doth report most plainly in many places, that Christ himself is the head of the whole body. This saith Augustine. Musculus. fol. 261. How the Apostles were equal with Peter. Saint Cyprian Cyprian. saith. Non erant utique & caeteri Apostoli, etc. The rest of the Apostles were the same that Peter was all endued with one fellowship both of honour & of power. Yet the beginning is taken of one, to show that the Church is one. Cipri. de simplicita. Prçlatorum. jewel. fol. 109. Saint Hierom Hierom. saith: Dices super Petrum fundatur Ecclesia, etc. Ye will say the Church is founded upon Peter. Notwithstanding in another place the same thing is done upon all the Apostles: and all receive the keys of the kingdom of heaven: and the strength of the Church is founded equally upon them all. Hierom, advers. jovinia. li. 1. jewel. fol. 107. Origen Origen● saith: Quod si super unum illum Petrum tantum, etc. If thou think the whole Church was builded upon Peter, what wilt thou then say of john the son of thunder, and of every of the Apostles. Origen in Math. tract. 1. jewel. fol. 107. S. Chrisostome Chrisostome. of Peter saith thus: Duplex crimen erat, etc. Peter was in double fault, both for that he withstood Christ, and also for that he fell himself before the rest. Chrisost. in Math. hom. 83. S. Austen Augustin● saith: Inter se concorditer, etc. Peter and his fellows lived agreeable together. August. Epist. 86. Again he saith: Christus sine personarum, etc. Christ without any choice of persons, gave the same authority to Paul to minister among the Heathen, that he gave to Peter among the jews. The ordinary gloze Glos. saith thus of Saint Paul: Non didici, etc. I learned not of (Peter and) others, as of my betters: but I had conference with them, as with equals and friends. Glos. Gal. 2. jewel. fol. 107. Paul himself saith: Gal. 2. 9 james, Peter and john that seemed to be pillars, gave unto me and Barnabas the right hands of the fellowship, which the gloze expoundeth thus: Societatis, etc. O● fellowship, that is, of equality. jewel. fol. 107. How the Apostles had wives. Have we not power to lead about a wife being a sister, 1. Cor. 9 5 as well as other Apostles, and as the brethren of the Lord, and Ceyphas. ¶ This text clearly proveth, that Peter and other Apostles had wives, and wherefore then should it be unlawful for Priests to marry, they are no better, nor no holier than the Apostles were. But here will some say, that the Apostles had wives before that Christ did choose them, but afterward they forsook their wives, & followed Christ, which thing is not true, that they forsook their wives, for that had been plainly against the doctrine of their master Christ, which taught them not to forsake their wives, but in any wise to keep them, saving only for fornication. And this place of S. Paul: Have we not power, etc. doth prove how S. Peter after his Apostleship, and also other disciples of Christ, carried their wives about with them, when they went a preaching wherefore it is a false lie that they had forsaken them. D. Barnes. Eusebius in the third book of the Ecclesiastical story in the 27. chapter, reporteth Clement's Clement. words thus: Clement whose words we have here marked, writing against them which despise marriage saith these words: Do they also disallow the Apostles, for Peter & Philip had wives, and gave their daughters, to be married unto men. And also Paul the Apostle is not ashamed to make mention in a certain Epistle of his own make and companion, Phil. 4. 3. and to greet her, whom he said that he led not about with him, that he might be the more ready and comberlesse to preach the Gospel. I do not backbite th● other blessed men, which were coupled in matrimony, Ignatius. of whom I made mention now. For I wish, that being worthy of God, I may be found in his kingdom at their feet as Abraham, Isaac, & jacob: as joseph, Esay, & other Prophets were. As Peter and Paul, and the other Apostles, which were coupled in marriage, which had wives, not to fulfil the 〈…〉 s of the flesh, but to have issue and posterity 〈…〉 Ignatius in Epist. ad Philadel. Erasmus in his annotations upon the fourth Chapter of the Epistle to the Philipians reporteth the witness of Ignatius on this wise: The holy Martyr Ignatius in an Epistle to the Philedelphians doth plainly grant, that not only Peter but also Paul and other of the Apostles had wives. And that they had them in no less reputation therefore, because Patriarches and Prophets were married, not for lust's sake, but for children's sake. Chrisostome Chrisostō● granteth that there were some which reckoned that Paul did speak unto his wife, but dissenteth showing no cause of his dissension. But to whom it is more right that we should stick to Clement and Ignatius, of which the one was Saint Peter's companion, and the other was Saint Mark the Evangelists disciple, or shall we better believe Chrisostome, which was so long a space after the Apostles time. Thus far Erasmus. Of four manner of Apostles. Paul an Apostle not of men, Gal. 1. 1. &. ¶ There be four manner of Apostles or Messengers. The first, which were neither sent of men, but by jesus Christ and God the Father, as was isaiah the Prophet and Paul himself. The second of God, but by man, as josua was ordained of God, but by Moses which was a man, The third sort, are such as by favour or money, to get y● room of Ministers. The 4. are false Apostles, & Apostles of whom S. Paul writeth on this wise: such false Apostles do fashion themselves, as though they were the Apostles of Christ, jere. 14. 14 & dare say, This saith the Lord, whereas the Lord hath not sent them. Sir. I. Cheek. How we are warned to take heed of false Apostles. Such as say they are Apostles and are not. Apoc. 2. 2. ¶ That is to say, such as brag that they be sent of God: to the end they may the easilier beguile the reckless and simple sort. And are not, that is to wit, no true Apostles, but false teachers, sent of themselves and not of God, according as the Lord complaineth of the false prophets by his Prophet ●eremie. 14. 14. Here we see how Satan is wont to take upon him the shape of an Angel of light, according as Paul saith 2. Cor. 11. 14. After y● same manner do his Ministers also, when they vaunt themselves of the name of Apostles, as for example, Himmineus and Alexander. 1. Ti. 1. 20. And also Philogus & Hermogenes. 2. Tim. 1. 15. and therefore doth Paul the Apostle also commend the ●aith and constancy of the Ephesians, in that they gave no place, but rather stoutly withstood the doctrine of the false Apostles. Eph. 1. 15. Marl. upon the Apoc. fol. 32. Of the Apostles traditions. ¶ Looke. Tradition. AQ●AR II. THese were heretics Heretics which offered water in the Sacrament in steed of wine. August. li. de haerel. ARCHBISHOP. How this name is approved. POlidore Virgil. li. 4. de m●entoribus rerum. cap. 12. saith, that Clement in his book entitled, Compendiarum christiana religionis, testifieth y● the Apostle Peter did in every Province appoint one Archbishop, whom all other Bishops of the same Provencie should obey. He saith also, that the same Archbishop was called Primas Patriarcha, and Metropolitanus. In those days (saith Eusebius Eusebius. ) john the Apostle & Euangeli●●, whom y● Lord loved, lived as yet in Asia, which did govern the Churches there, after he was returned out of y● I'll from banishment, after the death of Domitian, & a little after he saith y● he went being desired, Ad vicina Gentium loca, etc. Unto the places of the Gentiles adjoining, partly that he might appoint Bishops, partly that he might establish whole Churches, partly that he might by lot choose such into the charge, as the holy ghost should assign. So that whether he had the name of Archbishop or no, certain it is that he had the government and direction of the rest. I. W. Cyprian, Cipri. li. 1. speaking of the office of an Archbishop, saith thus: Neque enim aliunde haeroses abo●●e etc. Epist. ad 3. Cornelium Neither have heresies or schisms risen of any other occasion, then of that that the Priest of God is not obeyed neither one Priest for the time in the Church, and one judge for the time in the steed of Christ thought upon, to whom if the whole brotherhood, would be obedient according to Gods teaching, no man would move any things against the College of Priests. Cornelius being Bishop of Rome, and having excommunicated certain notorious wicked men, & afterward being threatened and ill used at their hands: Cyprian hearing thereof, wrote comfortably unto him, and willed him in any wise to proceed: showing further, what sects and schisms ensueth in any Province or Diocese, whereas the Bishop's authority is despised. For in these words he speaketh not of the usurped authority of the Bishops of Rome over all Churches, but against the insolency of some, which despising their Metropolitan or Archbishop, did with their factiousness trouble the Church. For he would have an Archbishop in every Province, which should bear the chief rule over the rest of the Clergy, and so do the godliest and best learned expound Cyprian. I. W. fol. 354. Cyprian writing to one Florentius. Pupianus, speaking in his own behalf being Bishop of Carthage, saith on this sort: unde scismata, etc. From whence hath heresies and schisms sprung heretofore, and whereof spring they now, but that the Bishop which is one, and governeth the Church, by the presumptuous disdain of certain is despised, and a man preferred by God's allowance, is examined and judged by unworthy men. For it is the chief and principal office of an Archbishop, to keep unity in the Church, to confound covetousness, to redress heresies, schisms, factions, to see that Bishops and all other of the Clergy which is under him, to do their duties, etc. I. Whitegift. fol. 155. Caluine Calu. cap. ● Sect. 54. in his Institution saith on this sort, that every Province had among their Bishops an Archbishop, and that the Counsel of Nice did appoint patriarchs, which should be in order and dignity above Archbishops, it was for the preservation of discipline: Therefore for this cause especially, were those degrees appointed, that if any thing should happen in any particular Church, which could not there be decided, it might be removed to a Provincial Synod, from whence there was no Appeal, but unto a general Counsel. This kind of government some called Hierarchiam, an improper name and not used in the Scriptures: For the spirit of GOD will not have us to dream of Dominion and rule in government of the Church. But if (omitting the name) we shall consider the thing itself, we shall find that these old Bishops did not frame any other kind of government in the Church, from that which the Lord hath prescribed in his word. ¶ Caluine here mistiketh this name Hierarchia, but he alloweth the name and authority of Patriarches and Archbishops, & thinketh the government of the church then used, not to differ from that, which God in his word prescribeth. I. W. fol. 417. In the Ecclesiastical estate, we take not away the distinction of ordinary degrees, such as by the Scripture be appointed, or by the primative Church allowed, as Patriarches or Archbishops, Bishops, Ministers and Deacons, for of these four, we especial read as chief: In which four degrees as we grant diversity of office, so we admit the same also diversity of dignity: neither denying that which is due to each degree, neither yet maintaining the ambition of any singular person, for as we give to the Minister place above the Deacon, to the Bishop above the Minister, to the Archbishop above the Bishop, so we see no cause of inequality why one Minister should be above another Minister: one Bishop in his degree, above another Bishop to deal in his diocese: or an Archbishop above another Archbishop. And this is to keep an order duly and truly in the Church, according to the true nature and definition of order by the authority of Augustine. lib. de civi. Ordo est parium dispariumque rerum sua cuique loca tribuens dispositio. M. Fox. ARCHONTICI. THese were heretics Heretics in Palestina, which referred the creation of all things to man's powers. They said that the Sabaoth, was the God of the jews, and that the Devil was the son of the Sabaoth. Epiphan. haeres. 40. August. li. de haeres. They denied the resurrectin of the body. Eliote. ARCHDEACON. When the Archdeacon's began. THe Archdeacon's began then to be created, when the plenty of the goods, Epist. ad Nepo. Epis. 10. 〈…〉 required a new and more exact manner of disposing them: albeit Hierom doth say, that it was even in hi● age. In their charge was the sum of their revenues, possessions and store, and the collection of the daily offerings. Whereupon Gregory declareth to the Archdeacon of Salon, that he should be holden guilty, if any of the goods of the Church perished, either by his fraud or negligence. But where as it was given to them to read the Gospel to the people, & to exhort them to prayer, & whereas the power admitted to deliver the Cup in the holy Supper, that was rather done to garnish their office, that they should execute it with more reverence, when by such signs they were admonished, that it was no profane Bailiwicke that they exercised, but a spiritual function, and dedicate to God. Caluine. 4. li. cha. 4. Sect. 6. Damasus calleth Stephen, an Archdeacon. Hierom in his Epistle Ad Euagrium hath this name Archdeacon. Sextus in his decrees saith that Laurence the Martyr was an Archdeacon. Sozomenus. lib. 7. cap. 19 maketh mention of an Archdeacon reading the Scriptures, and these be his words: And this also is a strange thing in the Church of Alexandria, whiles the Gospel are a reading, the Bishop doth not rise up, which I heard of others. This holy book, a Monk that is an Archdeacon readeth there, in other places Deacons, in many places, the Priests only, but in principal Feasts Bishops. Socrates in the seventh book of his Ecclesiastical history, speaketh of one Timothy, an Archdeacon. I. W. Fol. 344. 345. ARK. What the Ark of covenant Ark of covenant. was. THis was a coffer or Chest, made by Moses in the Desert, (five cubits in length and three in breadth) wherein were put the Table of the old Law and Rod of Moses, and part of Manna. It was made of strong wood and soot, and covered as well within as without with fine gold. And on the top were two Images of Angels, Cherubins. Cooper. ¶ Tindale saith it was a coffer or Chest, as our Shrines, save it was flat. And the example of ours was taken thereof. Tindale. fol. 11. What is meant by the Ark of the Testament. And the Ark of his Testament was seen. Apoc. 11. 19 ¶ That is to say, Christ is now disclosed in the doctrine of his Gospel, and in all the new Testament, in whom all the treasures of wisdom and knowledge are bestowed. Col. 2. 3. Who hath fulfilled the old Testament, and filled the new. For Christ being man is the true Ark of the covenant, Ark of the Testament. because the whole fullness of the Godhead (lying enclosed in him as in an Ark or Chest) dwelleth in him bodily. Col. 2. 9 At the beholding of whom, God is become at one with us. For God the Father hath set him forth to be the atonement maker through faith, by the means of his blood. Rom. 3. 25. In respect whereof, he is also called the Atonement for our sins. 1. john. 2. 2. Marl. upon the Apoc. fol. 166. Of the Ark of Noe. The Ark of Noah, was a great vessel, which God commanded Noah to make, that he, his wife, his three sons, and their wives might be preserved from the universal flood, the year of the world. 1652. And before the Incarnation. 2310. years. The vessel contained in length. 300. Cubits Geometrical, every cubit containing as Saint Augustine saith, six common cubits, which is 9 foot. And so it was in length, two thousand seven hundred foot. And in deepness from the upper deck to the bottom 30. Cubits, which was 270. foot. And the roof over it was one cubit, which was 9 foot. This Ark was not by man's power brought into the Sea, but by the course of the waters rising up, it was borne away: and rather by divine providence, then by man's policy, it was governed from running to wrack. And Noah began to build this Ark, in the 533. year of his age, and before the flood as Berosus saith. 78. years. Lanquet. Grafton. ARMAGEDDON. The interpretation of this word. WHich in Hebrew is called Armageddon. ¶ In the Scriptures, places take their names, Apo. 16. 16 either of some notable adventure, or by some notable mischance. As for example, the Graves of lust in Nu. 11. 34. Meriboth, or the waters of strife. Nu. 20. 24. And other like in the Scriptures. So also doth Armageddon by prevention in this place: which may be interpreted, the Army of wasting or slaughter: representing even by the unlucky name of it, what shall be●all at length to the army of Antichrist. Hierom (whom Aurigallus followeth in his Hebrew places) interpreteth Armageddon to be a certain Mountain where the Israelites were wont to pitch their tents. Other think rather that Armageddon should be called Gospel hill, or the Hill of glad tidings, or Apple hill, or the Hill of choice fruits. And truly the Kings and Princes of the Earth, have none other quarrel to fight against the godly, but only for Christ's Gospel, whereunto all power ought to be subject. M●lorate upon the apocalypse fol. 233. ¶ Armageddon. As if he would say, the craftiness of destruction, when as Kings and Princes shall war against GOD, but by the craft of Satan are brought to that place, where they shall be destroyed. Geneva. ARM. What is to be understood by the Arm of God. THe Arm of God, Augustin. signifieth Christ, of whom jeremy. 32. 21 writeth thus: Thou hast brought the people of Israel out of the land of Egypt, with a mighty hand and stretched out Arme. ¶ By the Arm we understand the mighty power of GOD to save, for so Paul defineth the Gospel, that it is the power and might of GOD to salvation. Neither is there any cause, but that also by the Arm of GOD, we may well understand Christ: for as every man by the Arm doth all things that he doth. So GOD by his word, createth, governeth, and justifieth, and therefore his word, which is jesus Christ, is called his Arme. Neither is this word Arm applied only to a man, but also the long snout of an Elephant, is called an hand or an arm, for that by that instrument he worketh many things, etc. Pet. Mar. fol. 325. And his arm shall rule for him. Esa. 40. 10 ¶ His power shallbe sufficient, without help of any other, and shall have all means in himself to bring his will to pass. Geneva. ¶ Where the Lord saith, Esa. 52. 10 he hath made bare his holy Arm, is as much to say, as he is ready to smite his enemies, and to deliver his people. Geneva. Therefore mine own Arm helped me. Esa. 63. 5. ¶ God showeth that he hath no need of man's help, for the deliverance of his, and though men refuse to do their duty through negligence & ingratitude, yet he himself will deliver his Church, and punish the enemies. Read Chap. 59 10. Geneva. ARMINIANS. Of their heretical and damnable opinions. THese people were of the Countreie of Armenia, Heretics and of late years christened, but now they be subject to the Turks. They in some things erred from the Church of the Latins and Greeks. They have one great Bishop, whom they call Catholicum. They celebrate much like unto our fashion. They keep holy neither the Nativity of Christ, nor his Baptism: saying, he needed not to be purged nor cleansed of sin. Also they took from all sacraments the virtue to confer grace. They eftsoons baptize those that came from the Church of the Latins to them, saying that we be not of the Catholic faith, but they. They say, that no man may be christened, unless he receive the Sacrament of the Altar: & that Infants need not to be baptized, affirming that in them is no Original sin. That the holy Ghost proceedeth of the Father, and not of the Son. That the Sacrament of the Altar, may not be consecrated of bread, clean without leaven. Also in the consecration, they put no water into the wine. Moreover they say, that the receiving of the Sacrament, profiteth only the body. That when Christ descended into Hell, he led with him all that were there. That Matrimony is no Sacrament, and may be dissolved at the will of the man or woman. That Christ did rise the saterday after good Friday. All these and other heresies are condemned by sundry general counsels, and the consent of all Christendom. Eliote. ARRIUS. Of his heresy and lamentable end. ARrius borne in Libya yet a Priest of Alexandria, hearing Alexander the Bishop entreating curiously of y● Trinity, thought verily that he maintained the opinion of Sabellius, set himself against the Bishop, and said, that the son of God had a beginning of essence, that there was a time when he was not, he said that God was not always a Father, that the son was not from everlasting, but had his beginning of nothing. Being called before the Emperor, he would subscribe to the Nicene counsel and swear to. His deceit was to carry in his bosom, his heretical opinion written in a piece of paper, and when he came to the book, he would swear y● he thought as he had written, meaning in his bosom. His end was lamentable, for coming from the Emperor after the oath he had taken, with great pomp through the street of Constantinople, he was taken with sudden fear, & withal he felt a lask, immediately he asked of them where there was any house of office, thither he went and voided his guts. As many as went by were wont to point at the place with the finger, and say, in yonder jakes died Arrius the heretic. Socrates. li. 1. cap. 3. 25. Epiphan. Haeres. 68 69. ¶ About the year of our Lord. 499. Transamandus king of the Vandals in Africa, banished. 220. Bishops, for that they withstood and resisted the heresy of Arrius. ¶ About the year of Christ. 522. justine the Emperor banished all the Bishops of the Arrians, Manichees, and other heretics, and endeavoured to restore again the pure and sincere Christian faith. But shortly after, he fearing of the power of Theodorich the king of the Ostrogothes, permitted the Arrians to turn to their Churches. ¶ About the year of our Lord. 591. Leonigildus king of Spain, slew his own son Hermogile, because he would not consent to the heresy of Arrius. Cooper. Of the confutation of the Arrians, Look, Christ. ARROWS. What the Arrows of the Almighty are. FOr the Arrows of the Almighty is in me, job. 6. 4. etc. ¶ The Arrows of the Almighty after some men's opinion, are the soreness of his judgement, and his wrath: After some other they are the trouble which the law moveth in the hearts of men, while they thereby are stirred to hate themselves, & so are healthfullie killed, as it is said Psalm. 38. 2. Some again expound them to be the cross of misery and wretchedness, wherein God had now wrapped him. For the Saints (say they) receive their cross of the hand of God. The same will that this sentence be an increasing and amplifying of that which his adversary had fierslie laid against him. Eliphas in the beginning of the fourth Chapter had said, that the plague was come upon him, & had touched him. With this (say they) meeteth he now. Behold, it not only toucheth me, but woundeth me with Arrows, and those venoumed with venom, haply with the gall of Dragons, with which touching both my blood waxed wood, and all my spirit is suppled up. Moreover, God hath not only thrown these darts upon me, but also his dreadful fears, that is, whatsoever he hath that is terrible layeth he on me. T. M. How Arrows, are sometimes taken ●or thunder and lightnings. Then he sent his Arrows (that is to say, his lightnings) and scattered them. Psal. 18. 14. Read Psalm. 77. 17. Geneva. How they are sometimes taken for sickness. For thine Arrows have light upon me. Psal. 38. 2. ¶ Thy sickness where with thou hast visited me. Geneva. ASIA. What Asia is. ASia is one of the three parts of the world, containing Asia the less, Lydia, Caria, Bith●●●a, Galatia, Capadocia, Armenia, Cilicia, Sarmatia, Assiria, Arabia, Persia, Hyrcania, Media, the two Indies, with many more, as Ptolemy describeth in his twelve Tables. Cooper. Of whom Asia was first possessed. Sem the first son of Noah, Prince of Asia, called also of some Melchisedech, a just and peaceable King, a Priest of Almighty God, from whom Christ liniallie descended, possessed Asia with his children. For of Elam came first the Persians: of Assur the Assyrians: of Arphaxat the Chaldeans: of Lud the Lydians, and of Aram the Syrians. Grafton. ASK. The manner of ask of God. THis saith David Kimhi, was the manner of ask of God. He which would inquire concerning any public affair, or otherwise of any weighty matter, came unto the Priest, and he putting on an Ephod, stood before the Ark of the Lord. In the Ephod or in the breast plate were. 12. precious stones, wherein were written the name of the twelve Tribes, And there were also set the names of Abraham, Isaac, and jacob. And in those stones were all the letters of the Alphabet. The asker ought to turn his face unto the Priest, and to ask, not in deed so apertly that his voice should be heard, neither yet so softly, that he should only think in mind the things which he● desired, but in such sort as we read that Hanna prayed in the first book of Samuel, where it is said, that she moved her lips only, neither spoke she any thing that could be heard. Then was the Oracle given on this manner unto the Priest. By the power of the holy Ghost certain letters appeared above the other in the breast plate, and that either in place or in brightness, wherein the Priest read the Oracle and will of God. And these things are those urim and Thumim, which the Priest bore in his breast lap. This is Kimhies' opinion, unto whom, what faith is to be given I cannot tell, for it might be that the spirit of God, did without letters give Oracles, by the voice of the high Priest, whose heart he inspired with prophesy, etc. Pet. Mar. upon judic. 272 Of whom we ought to ask our petition. verily verily I say unto you, whatsoever ye ask y● father in my name, joh. 16. 23● he will give it unto you. ¶ He saith not whatsoever ye ask the Father in the name of Saint Peter, Saint Paul, or other Saints, but in my name. Let us ask therefore help in the name of him which is able to obtain for us of his Father whatsoever we ask: lest peradventure, hereafter in the end of the world at the strait judgement, we shall hear: Hitherto in my name ye have asked nothing. Bilney in the book of Mar. fol. 1139. How Christ asked what men did say of him. He asked of his Disciples saying: Mat. 16. 13. whom do men say that I the son of man am. ¶ If any man (saith Origen) be a Bishop or a Magistrate, let him hardly ask this question: what do men say of me: but this they must ask of them, that will tell the truth without flattery. Cheek. ASSUR. How the people of Assiria took their name of him. THe Assyrians which is a part of Asia, came of Assur, the second son of Sem, which Assur (as Lyra saith) would not rebel against God, with Nembroth in the building of the tower of Babylon, but fled out of the land of Senhar into another far country, where he first inhabited, by reason whereof the country took his name, and was called Assiria. In the which country he builded a city, that in process was called Ninive, which city was so great, that it was three days journey to go through it. Lyra. What is meant by Assur in this place following. Assur also shall be slain with the sword, not with a man's sword. Isay. 31. 8 ¶ The Prophet should here seem to prophesy of the great destruction that happened unto Sennacherib. 2. Par. 32. 21. And Esaie. 37. 36. which was done by the sword of the Angel, not by the sword of man, as ye may there see. Sennacherib was the king of Assiria, and therefore is the destruction of the Assyrians which happened under him, signified by this word Assur. Some (because the Prophet a little before in the Texts moveth the people to forsake Idols) expound it thus: not by our Idols, not by our strength, not by man's help (which all may be called the sword of man) shall our spiritual enemy (which is signified by Assur) perish: but by the power of God, and the invisible sword that cannot be seen, with which the Angel slew, an hundred, four score and five thousand in one night. T. M. ASTHAROTH. What manner of Idol it was. THis Idol (Astharoth) was so called, because it stood to be worshipped in the form of a Sheep. For a sheep in Hebrew is called Aschtor. And as it appeareth by the fourth book of kings. Cap. 23. 13. it was an Idol of the Sidonians, whereunto Solomon by the instigation of his wives, builded sometime a cappel, etc. Pet. Mar. upon judic. fol. 68 ● ASTROLOGY. What Astrology is. Astrology is the knowledge of the natural order and disposition that God hath set in the stars and planets, to judge of the office, property, and virtue, and to bring all to their end and use. Caluine. The ginger is he that knoweth the course and motions of the heavens, and teacheth the same which is a virtue, if it pass not his bonds, and he become of an ginger an Astronomer. Who taketh upon him to give judgement and censure of those motions and course of the heavens, what they prognosticate and destiny unto the creatures of the earth, man, beast and other, what shall be the temperature of the air, the condition of the earth, the state & success of such fruit as it bringeth forth. By this knowledge they forespeak of pestilence, and other diseases, and seeth the death of great men to come, & such commotions and wars as shall follow between the Princes of the world. And thus they say they know, by the course of the heavens. Whereas they see the conjunctions of many planets, of figures, and fatal disposition and quality, concur: by reason of whose influence into these inferior parts, all those calamities must happen. Hear they abuse not only the name of God, and the natural discourse of reason which hath comprehended the motions and course of heavens, but also heaven itself, and attribute unto the heavens, the thing that only appertaineth to God: To say the health of man, the sickness of man, the plenty of the earth, and scarcity of the same, the regument of common, and the life & death of governors thereof. Their knowledge and practice in those things is nothing at all. For almighty God hath not made the heavens to that end and purpose, that man should learn of them good fortune or ill, as it is plain. Gen. 1. In the second day, God made the Firmament and superior Stars, which the text calleth Rakiah, to this end that it should separate the waters that be under the Firmament, from those that be above the Firmament, and God called the Firmament heaven. In the fourth day GOD made the Sun, the Moon, and the Star●es. And showeth to what purpose and end he made them, the one to have dominion in the day, the other in the night, and God put them in the Firmament of heaven, to give light unto the earth. These rule in the day and night, and put difference between light and darkness, to divide the year into his ports, the Spring, summer, Autumn, and Winter. They are in signs likewise saith the Text. The which the Husbandman that tilleth and soweth the ground, observeth without superstition, to sow and reap his corn. He casteth it into the ground in the Winter, and receiveth it again in the Summer. So doth the Mariner make the revolution of the Moon, his decrease and increase, whereby he knoweth the tides, the ebbs and flow of the same. And the latter Physicians, Auicene, and Auerrois hath likewise assigned their use in man's body, therefore they appoint diversity of days in the practice of Physic, one to be more apt for letting of blood than other, to purge and to bane then the other. If they may be observed without superstition, it may be suffered. So that notwithstanding that such as observe not these latter rules, may both minister and receive medicines, for the heavens were made to serve us, and not to master us, were created for man, and not man for them. Therefore it is a false superstition to say, good or bad, plenty, or scarcity, sickness or health, war or peace, dependeth of the influence of the heavens, etc., Whooper. Authorities against the abuse of Astrology. Where are now thy wise men, that they may tell thee, Esa. 19 12 or may know what the Lord of hosts hath determined against Egypt. And yet there was no part of Astrology but it was there. The Prophet doth as it were speak in despite against all them that meddle with it, saying that it is not their office, to know the things which come to pass as they make profession. Caluine. Thou art warned in the multitude of thy counsels, Esa. 47. 13. let now the Astrologers, the Stargasers, and prognosticators stand up and save thee from those things that shall come upon thee: behold they shall be as stubble, the fire shall burn them, etc. ¶ The Chaldeans were most renowned in Astrology that ever were any: so that all they which have thrust themselves into this curiosity, did borrow their name from them. Wherefore we see how God reproveth and condemneth them: and pronounceth plainly, that men cannot learn of the star, the mutation and falls of kingdoms. And that he will punish the pride of them, which have thrust themselves in, to enterprise it, etc. Caluine. This saith the Lord, Learn not the way of the heathen, & be not afraid for the signs of heaven, jere. 10. 2● though the heathen be afraid of such. ¶ God forbiddeth his people to give credit or fear the constellations and coiunctions of stars and planets which have no power of themselves, but are governed by him, and their secret motions and influences are not known to man, and therefore there can be no certain judgement thereof. Deut. 18. 9 Geneva. I destroy the tokens of the Soothsayers, & make them that conjecture fools, Esa. 44. 25 & turn the wise men backward, and make their knowledge foolishness. ¶ He armeth them against the soothsayers of Babylon, which would have borne them in hand, that they knew by the Stars that God would not deliver them, and that Babylon should stand. Geneva. It is not without cause (saith Austen) Augustin. that men supposeth, that when the Astrologers do merua●lousie in their answers declare many truths, the same is done by a secret instinct of wicked spirits whose care is, to fasten and confirm in men's minds, these false and hurtful opinions of starry destinies, and not by any art or cunning of the noting and beholding of the birth star, for there is no such art at all. August of the City of God. li. 5. Chap. 7. Look there be no diviner, which doth divine and foretell things, Deu. 18. 10 be found among you: nor observer of day, nor that hath respect to birds nor witch, nor conjuror which doth conjure, nor any which doth counsel or ask counsel of familiar spirits, nor conjuring the dead: for all that so do, are abomination unto God. Look more in Stars. ASTRONOMY. What Astronomy is. THe true Astronomy that can be bidden by, by learning, is no more but a conjectural science, it is no demonstrative science no more than Physic is. And, yet both well used are very good. But to colour witchcraft, sorcery, and familiarity with the devil, with the name and colour of Astronomy as some do, is a devilish and a damnable practice, condemned by the word of God in a thousand places, would have man wholly and only to trust in God's promises, and in his governance, and so to let the judicial Astronomer and palmisters go like limbs of the devil which deny God's providence. R. Turnar. The first inventor of Astronomy. I find alleged by Berosus, that No had an other son, (beside Sem) borne after the flood, who was named jonithus, or jonichus, which was a great Astronomer, and was the first that attained to the whole science of Astronomy, and thereby did divine and show before what should after happen to the four principal Monarchies of the world. He was also schoolmaster to Nembroth, who began the building of the tower of Babylon, and at that time all the people of the world spoke but one tongue. Graston in his Chro. fol. 13. AVE MARIA. A new ave Maria of Pope Sextus making. IN English thus: Hail Marry full of grace, the Lord is with thee: blessed art thou among women, and blessed is the fruit of thy womb jesus Christ: and blessed is Anna thy mother, of whom thy virgin's flesh, hath proceeded without blot of original sin. ¶ Here is three things to be noted: First, how the Pope turneth unproperly into a prayer, which properly was sent of God for a message or tidings. Secondly, how the Pope addeth to the words of Scripture, contrary to the express precept of the Lord. Thirdly, how the Pope exempteth Marie the blessed Virgin, not only from the seed of Abraham, and Adam, but also from the condition of a mortal creature. For if there be in her no original sin, than she beareth not the Image of Adam, neither doth she descend of that seed, of whose seed evil proceedeth upon all men & women to condemnation, as Paul doth teach. Rom. 5. 12. wherefore if she descended of that seed, than the infection of original evil, must necessarily proceed unto her. If she descended not thereof, than she cometh not of the seed of Abraham, nor of the seed of David, etc. Again, seeing that death is the effect and stipend of sin, by the doctrine of Saint Paul, Rom. 6. 23. Then had her flesh injury by the law (as Christ himself had) to suffer the malediction and punishment of death, and so should never have died, if original sin had no place in her, etc. Book of Mar. fol. 925. AVENGE. How we ought not to avenge ourselves. Avenge not thyself. ¶ As a Father over his children is both Lord and judge, forbidding one brother to avenge himself on an other, Rom. 12. 19 but (if any cause of strife be between them) will have it brought to himself, or his assigns, to be judged & correct: so God forbiddeth all men to avenge themselves, and taketh the authori●● and office of avenging unto himself, saying: vengeance is mine, and I will reward. Deut. 32. 35. which Text Paul allegeth. Rom. 12. 19 For it is impossible that a man should be a righteous and equal, or an indifferent judge in his own cause, lusts and appetites, so blind is our affections in us. Moreover, when thou avengest thyself, thou makest not peace, but stirreth up more debate. God therefore hath given laws unto all Nations, and in all lands hath héeput lungs and governors, and rulers in his own stead, to rule the world through them, and hath commanded all causes to be brought before them, as thou readest. Exo. 22. Tindale. AVIMS. What this word doth signify. AVims was a kind of Giants, and the word signifieth, crooked, unright, or weaked. Tindale, fol. 15. AURICULAR CONFESSION. ¶ Look Confession. AXE. What is meant by this Axe, that john speaketh of here. NOw also is the Axe put to the root of the tree. Mat. 3. 10. ¶ The judgement of God is at hand, to destroy such, as are not meet for his Church. Geneva. ¶ Some do expound it thus: The Axe is the power of the Romans, which were the iustruments of God to destroy utterly, the wicked and unfaithful generation of the jews. Sir I. Cheek. BAAL. What Baal was, and what the word signifieth. OF which never man bowed his knee to Baal. 3. Reg. 19 18. ¶ Baal was (as some think) a common name of all strange Gods, because it commonly signifieth Lord or Master, and thereof took the Gods of the Gentiles their names, as Baal Phegor, or Phogor, or Baal Peor, that is, the Lord or Master, or Phegor, etc. T. M. ¶ Baal signifieth as much as Master or patron, or one in whose power an other is, which name the Idolaters at this day give their Idols, naming them patrons and patronesses or Ladies. Beza. What Baal Berith was. And made Baal Berith their God. judic. 9 4. ¶ In this place is particular mention made of Baal Berith, Baal berith which a man may call iovem faederis, or iovem faederatum, him made they (meaning the Israelites) a God over them, and worshipped him for their God. The worshipping of him seemeth to be this, that they referred all the good things which they had, as received of him, & they believed that he turned away from them those evils which they were not troubled with. By reason of which faith, they counted him for their God, and worshipped his outward Image. Pet. Mar. upon. judic. fol. 155. What Baal Peor was. They joined themselves also to Baal Peor. Psal. 106. 28. ¶ Baal Peor Baal Peor was the Idol of the Madianites, but why he was named so, it is not fully agreed upon. Truly (Bagual) importeth as much as a a patron or advocate, and because (P haguar) signifieth to open, some interpret it, the God of opening, and they add, that the cause was, for that they destroyed their privy members before him: which thing I dare not avouch for certainty. And it may be, that it is the name of some place, according as we know, that oftentimes the heathen men gave their Idols the names of the Countries. Cal●●●e upon the Psal. BABEL. What Babel signifieth. BAbel signifieth confusion or mirture. It was the name of a Tower builded by Nembroth, Gen. 11. 9 before the incarnation. At the building hereof was the first confusion of tongues. This was done in the land of Sennaar, in the Countreie of Chaldea, Eliote. For what intent the Tower of Babel was built. The land was of one language, at the building of the Tower of Babel, which Nembroth and his people began to build, intending that the top thereof should have touched the Heaven, wherein they might have saved themselves, if any Deluge should afterward have happened. But God seeing their pride and rebellion, confused so their language, that every one spoke in such sundry speeches, that one understood not an other, whereby of necessity, the work was left unfinished. Lyra. BABYLON. What Babylon signifieth. BAbilon the great City. Apoc. 14. 8 ¶ Babylon signifieth Rome, for as much as the vices which were in Babylon, are found in Rome, in great abundance: as persecution of the Church of God, oppression and slanders, with destruction of the people of God, confusion, superstition, idolatry, impiety. And as Babylon the first monarch was destroyed, so shall the wicked kingdom of Antichrist have a miserable ruin, though in be great and seemeth to extend throughout all Europe. Geneva. Why Babylon is called an hill. Behold I will come upon thee thou noisome hill. jere. 51. 25 ¶ Babylon is called an hill, although it stood in a low place, and no hills about it, for that her walls and buildings were so great, and high as mountains. The Bible note. ¶ Not that Babylon stood on a hill or mountain, but because it was strong, and seemed invincible. Geneva. The description of Babylon, and how it was won. In the land of Sennaar, that is in the land of the Chaldees, in a great plain was Babylon builded in process of time, mightily & strongly augmented with rich palaces, pleasant houses, strong walls and towers, called the head City and Empire of all the world, so celebrated, and standing invict, with many glorious victories, by the space of. 1495. years, having the whole world under their dominion. It was builded four in square, three thousand paces over from wall to wall. The wall was. 200. foot high, and. 500 foot broad. And yet was every foot longer by three fingers then ours. It was in circuit without the outward walls. 480. furlongs. It was double walled with many high and strong towers, and by a marvelous craft and labour, the flood Euphrates was brought to run round about it, betwixt and without the walls, and through many places of the city. It is so described of the ancient history writers, as of joseph, Pliny, Herodoto, Orosio, as no City else to be like it. But this so mighty a City and golden head, when the king Balthasar with his nobles were feasting and banqueting in the night in most security, for that they thought their City to be inexpugnable. Then came king Cyrus and laid siege to Babylon. He digged up the banks of Euphrates, and turned the flood clean from the City, so that without peril he might with his host enter in, and then having the king of Babylon in such drunkenness and security, he slew him and took the city. In that City yet (as it is left) there remaineth the Temple of jupiters' Image called Bele, the finder of the Syderall science, or else is there none other memorial or scant any vestigie thereof. Melan cthon and others upon Daniel. How Babylon is fallen three manner of ways. She is fallen in wealth and riches, Her abbeys, Monasteries, Nunneries, Friaries, Hospitals, Chauntreis', Churches, and chapels now overthrown, and made even with the ground. All lands, jewels, Ornaments, and great treasures that belong to the same, are clean taken away from them. She is fallen in power and authority: for the kings of the earth, which sometimes were subject to that monstruous beast, yea, the most part of the ten horns, which were all the kings and potestates of the earth, which gave over their power and authority unto the same beast, that acknowledged the Pope for their sovereign Lord, do now hate and abhor that harlot of Rome, and do withdraw their subjects obedience from her. She is fallen (and that chiefly) in the credit of her doctrine: For● beside so many states of Christendom and Princes that by public authority have received the Gospel, and utterly abolished all Babylonical doctrine, even in the midst of her bloody tyranny and persecution, great multitudes are so lightened with the●hri●ht beams of the Gospel, y● for all inquisitions impris●nments, exquisite torments, and cruel burnings that can be devised, they never a whit diminish, but mightily increase, as God hath promised, that the blood of the Martyrs should be the seed of the Gospel. W. Fulke. How Babylon is called the waist Sea. This is the heavy burden of the waist Sea. Esay. 21. 1. ¶ By the waste sea is understood Babylon, it is so called because of the exceeding great cruelness and tyranme, wherewith it exercised the jews. Hereof is there a proverb: Babylon is the Sea of evils, and even the waist of the Sea, that is the most tempestuous and desolate place, and that is least possible to be sailed through. T. M. How the destruction of Babylon was prophesied long before. Thou shalt bind a stone to it, lere. 51. 63 and cast it in the midst of Euphrates. ¶ Saint john in his Revelation alludeth to this place, when he saith: Apo. 18. 21 The Angel took a Millstone and cast it into the Sea, signifying thereby the destruction of Babylon. His words be these: Then a mighty Angel took up a stone, like a great millstone, & cast it into the Sea, saying: With such violence shall the great City of Babylon be cast, and shall be found no more. ¶ That is, It shall not be like to other Cities which may be builded again, but it shall be destroyed without mercy. Geneva. ¶ Look more of Babylon in the word (Rome.) back PARTS OF God. What is meant by the back parts of God. ANd thou shalt see my Backepartes: Exo. 33. 23 but my face shall not be seen. ¶ Shall see my backparts. That is: so much of my glory, as in this mortal life thou art able to see. Geneva. Death is the haven, that carrieth us to the place where we shall see GOD face to face, which we shall never see so long as we be in this mortal life, but must cover our faces with Moses and Helias, till the face or forepart of the Lord be gone by. Now must we look on his Backepartes, beholding God in his words, and in his creatures, and in the face of jesus Christ our Mediator. But when this body is dissolved by death, we shall see God face to face, and know him as we are known. Luther. BAPTISM. The right signification and use of Baptism. Baptism which is now come in the room of circumcision, signifieth on the one side, how that all that repent and believe are washed in Christ's blood: and on the other side, how that the same must quench and drown the lusts of the flesh to follow the steps of Christ. Tindale. fol. 6. ¶ Baptism is a sign of repentance and of forgiveness of sins, whereby God doth testify, that he washeth away or forgiveth the sins of them that believe, and also whereby God doth seal and admonish us of true repentance, all the days of our life. Cheek. All we which have been baptized into jesus Christ, Rom. 6. 3. have been baptized into his death. ¶ That is, that sin through Christ's death may be abolished and die in us, and that as we are made clean outwardly with water in our Baptism, so inwardly our sins may be washed away, and cleansed by the blood of Christ. The Bible note. ¶ Baptism is an outward sign, representing in us the renewing of the spirit, and mortifying of our members in jesus Christ, by the which we are buried in death with him. Tind. ¶ Baptism is a Sacrament by the which jesus Christ doth offer unto us the remission of our sins, and our regeneration under the figure of the water, as he doth indeed communicate the same unto us, by his holy spirit. Also it testifieth unto us, that he receiveth us into his Church, as true members of the same. And we for our part do testify that we acknowledge him, for such a one, as he declareth himself toward us, & that we believe that he maketh us partakers of all his great riches. Pet. Viret. ¶ By Baptism wherewith we be washed out wardlie, is signified that we be washed inwardly by the blood of Christ, the remembrance whereof, all the Apostles endeavoured to work in the minds of the faithful. Marl. upon the Apoc. fol. 11. How we be washed by baptism. Whereas Saint Paul saith we be washed by Baptism, his meaning is, that GOD doth thereby both witness our washing, and therewithal perform the thing that is figured. For except the truth or performance of the thing, went jointly with the sign of it, it were an unproper speech to say, that Baptism is the washing of the soul. And by the way, we must beware that we put not over that thing, either to the sign, or to the minister of the sign, which is proper to God only, that is to say, that we think not the minister to be the author of washing us clean, or the water to purge the filthiness of our soul. Which to do belongeth only unto Christ's blood. Again, we must take heed that no piece of our trust do stick either to the water or to the man, for as much as the only right use of the Sacrament is, to lead us straightly by the hand unto Christ, and there to stay. For it is only the holy Ghost that reneweth and quickeneth us, and no creature or outward work is able to bring that to pass. For if circumcision do nothing avail in Christ, Gal. 5. 6. Surely neither availeth it any man, to be but only dipped in water, and to be admitted into the Church, except he have faith, that is workefull by charity, which thing the pouring on of water performeth not, for than should all that be baptized be faithful: And therefore there is added, Through the word. Marl. upon the Apoc. fol. 292. How baptism bringeth no grace, examples follow Baptism bringeth no grace with it, Act. 8. 21. as doth appear by Simon the Sorcerer. Tindale. ¶ He hath not put on Christ (saith Saint Jerome) that hath only received the washing of the water, except also he receive the holy Ghost. Simon Magus received water, but because he received not the holy Ghost, No grace. therefore he put not on Christ jesu. Paul here judgeth of Christians as a man judgeth, but God doth not measure and judge his faithful only by outward signs, but by the inward thoughts and hearts. D. Heines. ¶ Cornelius the Centurion, Act. 10. 44. received the holy Ghost before he was baptized. ¶ The gelded man of Queen Candace believed (and therefore had grace) before he was baptized. Act. 8. 28. Objection. The Apostles being commanded to baptize in the name of the Father and of the Son and of the holy Ghost: they notwithstanding baptized in the name of jesus Christ only. Answer. To baptize in the name of Christ, is to baptize according to the institution and commandment of Christ, neither do these words in the name of Christ, import that Baptism was ministered in the name of Christ only, and in none other name beside, no more than these words, Paul the Servant of jesus Christ, do import, that Paul was the servant of jesus Christ only, and so not the servant of God the Father, nor of the Holy Ghost. Or these words that Paul spoke unto the Keeper, Believe in the Lord jesus, do discharge him from believing in the other two persons of the holy Trinity. Of the Baptism of Infants. Note here, that the Fathers made a league with God, not only for themselves, but also for their posterity, as God again for his part promised them, that he would be the God, not only of them, but also of their seed and post eritie, wherefore it was lawful for them to circumcise their children, being yet Infants. And in like manner it is lawful for us to baptize our little ones being yet Infants, forasmuch also, as they are comprehended in the league. For they which have now the thing itself, there is nothing that can let, but that they may receive the sign. It is manifestly written in the. 29. Deu. 29. 13. Chapter of Deu. That the league was made not only with them which was present, but also with them which was absent and not yet borne. Pet. Mar. upon judic. fol. 75. Concerning young children, because their faith is unknown to us, it is requisite that they be partakers of y● fruits of the sacraments, and it is not very likely that they have faith because they have not the use of understanding, except God do work in them extraordinarily, the which appeareth not to vs● nevertheless we cease not to communicate to them Baptism. First, forasmuch as there is now the same cause in Baptism which was sometime in Circumcision, which is called by Saint Paul, the seal of righteousness, Rom. 4. 1● which is by faith, Goe 17. 17. and also by express commandment of God the male children were marked the eight day. secondly there is a special regard to be had to the Infants of the faithful, For, although they have not faith in effect, such as those have that be of age, yet so it is that they have the seed and the spring, in virtue of the promise, which was received and apprehended by the Elders. For God promiseth not us only to be our God, Goe 17. 7. if we believe in him: but also that he will be the God of our offspring and seed, yea unto a thousand degrees, that is to the last end. Therefore said Saint Paul that the children of the faithful be sanctified from their mother's womb. By what right or title then do they refuse to give them the mark & ratification of that thing which they have & possess already. And if they allege yet further, that although they come of faithful Elders or parents, it followeth not y● they be of the number of the elect, & by consequent, & they be sanctified, (For God hath not chosen all the children of Abraham and Isaac. Rom. 9 7. ) The answer is easy to be made, that it is true all those be not of the kingdom of God, which be borne of faithful parents, but of good right we leave this secret to GOD for to judge, which only knoweth it, yet, notwithstanding we presume ●●stlie to be the children of God, all those which be issued & descended from faithful parents according to the promise. Forasmuch as it appeareth not to us the contrary. According to the same we baptize the young children of the faithful, as they have used and done from the Apostles time in the Church of God, & we doubt not but God by this mark (joined with the prayers of the church which is their assistant) doth seal the adoption & election in those which he hath predestmate eternally, whether they die before they come to age of discretion, or whether they live to bring forth the fruits of their faith in due time, and according to the means which God hath ordained. Beza. The place alleged of the anabaptists is in the Acts, Act. 8. 37. where the Eunuch was not permitted to be baptized, before confession made of his faith. ¶ The answer is made thus, that that was done to the Eunuch, must not be drawn to the Infants of Christians, rashly to keep them from Baptism, which only is to be observed in strangers to religion, & those that are of full age, For we affirm that such as are strangers from the Church of Christ, (as sometimes were the jews and Gentiles, and as are at this day the jews and Turks, and other such like) ought not to be baptized until they have made profession of their faith. But the reason of Infants borne of Christians, is of a far other sort and case, for they are accounted among the children and household of the Church, by reason of the law of covenant. They be holy, and Christ commandeth them to be brought unto him. It is manifest they please God, because their Angels always, see the face of the father. And although our capacity cannot conceive their state and condition, yet Christ testifieth they have faith, and that they have the Holy Ghost, the examples of john Baptist and others teach us. Gualther. fol. 385. How baptism is no baptism but to the child. Christ bid the Church to baptize in the name of the Father, Mat. 28. 19 the Son and the holy Ghost: If a Priest say these words over the water, and there be no child to be baptized, these words only pronounced do not make Baptism. And again, Baptism is only Baptism to such as be baptized, and not to any other standing by. As Baptism is no Baptism, but to the child that is baptized, and not to the standers by: so the Sacrament of the body, is no Sacrament, but to them that worthily receive. Whereas Saint Austen saith, that Infants are baptized In Fide Susceptorum, in the faith of their Godfathers, yet in so saying, he meaneth of the faith of Christ, which the Godfathers do, or aught to believe, and none otherwise. john Philpot in the book of Martyrs. Significations of baptism. As the people of God (in the time of josua) were conveyed through the water of jordane into the Land of promise, josu. 3. 15. following the Ark of God, which the Priest bore before them, even so are all we that believe in Christ, conveyed out of the Kingdom of Satan, into the Kingdom of God by Baptism, following our Ark Christ, which is gone before us. The passing of Helias through the water of jordane, and so lift up into Heaven, doth signify in a shadow to us, 4. Re. 2. 8. that our passage into Heaven, should be made by Baptism. The cleansing of Naaman the Sirian in the Water of jordane, 4. Re. 5. 14 from the filthy Leprosy, at the commandment of Helias, doth prefigure unto us, the spiritual cleansing from sins to be made by Baptism, through the inward working of the holy Spirit, That Baptism should be a figure of Christ's death, burial and resurrection is proved by that he termed his passion by the name of Baptism, when he answered the children of Zebedy on this wise: Can ye be baptized with the Baptism that I am baptized withal. Hemming. Considerations of baptism. We must be fully resolved that our Baptism is a certain most free ensealement and Sacrament of our atonement with God, and that this atonement is made by the blood, death, and resurrection of Christ, and to put us in mind of the mortifying of the flesh, of the quickening of the spirit, and continual repentance, & of the glorifying that shall be hereafter by Christ. It must also put us in mind, that the benefit of regeneration, is the gift and work of the whole Trinity, in whose name we are baptized, to the intent we should stick thereunto, and worship it all our life long. Hemming. How baptism purifieth and cleanseth. Baptism hath also his word and promise, which the Priest ought to teach the people, and christian them in the English tongue, and not to play the Popengaie, with Credo say ye, Volo say ye Baptismum say ye, for there aught to be no mumming in such matter. The Priest before he baptizeth, asketh, saying: Believest thou in God the Father Almighty, and in his son jesus Christ, and in the Holy Ghost, and that the Congregation of Christ is holy, and they say, yea. Then the Priest upon this faith baptizeth the child, in the name of the Father & of the Son and of the holy Ghost, for the forgiveness of sins, as Peter saith. Act. 2. The washing without the word helpeth not, but through the word it purifieth and cleanseth us. As thou readest. Ephe. 5. 26. Now Christ cleanseth the Congregation in the Fountain of water through the Word. The Word is the promise that God hath made. Now as Preachers in preaching the word of God saveth the hearers that believe, Word. so doth the washing in that it preacheth and representeth unto us, the promise that God hath made unto us in Christ. The washing preach unto us, that we are cleansed with Christ's bloodshedding, Washing. which was an offering and a satisfaction for the sin of all that repent and believe, consenting and submitting themselves unto the will of God. Plunging into the water. The plunging into the water, signifieth that we die & are buried with Christ, as concerning the old life of sin, which is Adam. And the pulling out again, signifieth that we rise again with Christ in a new life, full of the holy Ghost which shall rule us and guide us, and work the will of God in us, as thou s●est. Rom. 6. 4. Tindale. fol. 143. To be baptized in Christ what it is. To be baptized in Christ is nothing else, then according to his commandment and institution, to be imitated. And by this form of speaking is signified that we do pass into Christ, to the end we may be more straightly joined together with him in faith, hope and charity. Christ's soldiers. For even as Soldiers do swear to the name of obedience of their Captain, and are so bound unto him, that afterward it is not lawful for them, to be conversant in the Camp of their enemies, which thing if they do, should be death unto them. So we in Baptism are bound unto Christ, and do swear that we will never afterward fall away unto the Devil, etc. Pet. Mar. fol. 143. To be baptized in Moses, what it is. Whereas in the Epistle to the Corinthians, 1. Co. 10. 2 it is said, that the Fathers are baptized in Moses, the sense of that place is, that the Israelites passed over the Sea, trusting to those promises which were set forth of God by Moses. Pet. Mar. ¶ Moses being their guide or minister, Moses. or as some read, they were baptized unto Moses Law, other by Moses. Geneva. To be baptized by the holy Ghost, what it is. To be baptized by the holy Ghost, Act. 11. 16● Holic Ghost. is to receive the visible graces and gifts of the holy Ghost, or to be endued with the graces of the holy Ghost. The Bible note. Geneva. To be baptized over the dead, what it signifieth. baptized over the dead. 1. Cor. 15. 29. Dead. ¶ Some men say, that in token of the general resurrection, certain Christian men were baptized over dead men's graves, signifying that the same dead men, should rise at the last day. Tindale. ¶ That is as dead, and because they were but newly come to Christ, would be baptized before they died. Except these things be true of Christ's kingdom and his subjection, what shall become of them, whom the Church daily baptizeth, for to destroy death in them, which is the end of Baptism, and so they to rise again. Geneva. ¶ Among the Corinthians, if any had deceased afore he could be baptized, some did take in hand to be baptized for them, thinking that the same should be available unto the dead, against the resurrection. Tertulian, Theophilactus, Ambrose. Though Saint Paul did not allow this superstition, yet thereby did he take an occasion to confute them, which among the Corinthians denied the rising again of the dead. I. Cheek. What john's Baptism signifieth. Indeed I baptize you with water to amendment of life. Mat. 3. 11. ¶ The outward sign putteth us in mind of this, that we must change our lives and become better, assuring us as by a seal, that we are engraffed into Christ, whereby our old man dieth and the new man riseth. up. Beza. Of dipping in Baptism. As touching the dipping down of the child that is to be baptized, Dipping. I think (saith Musculus) it is not so necessary, but that the Church is at liberty to baptize, either by dipping in, or else by sprinkling. We may see in Augustine, that this liberty was ●ept in the Churches: He that is 〈…〉 baptized (saith he) doth confess his● aith before the Priest, and doth answer as he is asked, 〈…〉. And after his answering he is either sprinkled with water or dipped into it. And Cyprian doth uphold the use of sprinkling in Baptism, but yet so, that he saith it is at men's liberty. Masculus. fol. 29●. Of the Sacrament of Baptism. The Sacrament of Baptism (saith the Master of the Sentences) doth consist in two things, that is to say, in the Word, and in the Element, so that although that the other things be away, which were instituted for the better beautifying of the Sacrament, Word & Element. in case that the Word be there and the Element. For both in this, and in other Sacraments also, there are accustomed to be done some things to the beauty, comeliness, and some things which belong to the substance and cause of the Sacrament. The Word and the Element be of the substance of the Sacrament, the rest is applied to the solemnity of it. Thus saith he. Of which (saith Musculus) I like well, that he doth acknowledge that the wholeness and substance of Baptism doth consist in two things, that is to wit, the Word and the Element. And that the Sacrament is true and holy, if it have these two things, though the rest be away. But whereas he doth refer the rest, unto beauty, comeliness, and solemnity, what followeth thereof else, but that john and the Apostles did baptize neither beautifullie, nor comely, nor Colemnlie: for as much as they used none of these things. Musculus. fol. 291. How Baptism is taken, in this place. following. Baptism which now saveth us. 1. Pe. 3. 21 ¶ By Baptism here do divers learned Interpreters understand, the blood and Passion for a figure, taking the sign for the thing signified thereby, for this doth baptism signify unto us, besides other things, that as we are there washed with water, so are our sins washed away with the shedding of Christ's blood. For Saint Peter showeth, that we are saved by Baptism, not by washing away of the filthy flesh, but by the examination of a good conscience in God. Tindale. BARCHOCHEBAS. BArchochebas a Captain of the jews, alluding unto his name, affirmed that he was the Light or a Star come down from Heaven to comfort the jews. He led them to rebellion, so that (as Dion. Cass. in Adriano writeth) there were slain of them above fifty thousand. Euseb. li. 4. cap. 6. BARIESV. Of the craft and subtlety of this false Sorcerer. THey found in the City of Paphos a certain Sorcerer, Act. 13. 6 a false Prophet which was a jew, named Bariosu. ¶ Bariesu, that is by interpretation, jesus son. Even this name had this Sorcerer gotten to blind the world withal, as now our Sorcerers and Coniorers, when they go to work, they fall to crossing, and praying with all holy words, to deceive the people withal, making them to judge that they rather talked with God then with the Devil. And Elimas was his name by interpretation saith the Text, which (as Erasmus affirmeth in his Paraphrasis) soundeth as much in the Syrians language, as great and false Prophet. Tindale. ¶ This jew being a false Prophet and a Sorcerer, went about to pervert and turn from the faith, Sergius Paulus the Deputy. Paul the Apostlo reprehended him, so that the Sorcerer was smi●●ten with blindness, and the Deputy converted, of whom Paul● borrowed his name. Act. 13. Beda. BARREN. What a reproach it was to women that were barren. To take from me my rebuke among men. Luke 1. 25. ¶ For it was a chief blessing of God to be fruitful in children. Gen. 7. 3. Exo. 23. 26. Psal. 127. 3. 128. 4. Because it was a multiplying of the Lords people, & fulfilling of God's promises. Gen. 14. And therefore was taken among the jews, for a reproach to the Barren. The Bible note. ¶ For the Barren women enjoyed not the promise which God made to them that were married to have issue: but principally they were deprived of that promise, which God made to Abraham that he would increase his seed. Geneva. How barren mothers have brought forth excellent men. And his name was Manoah, whose wife was Barren. ¶ When God decreed to send any notable and excellent man, judi. 13. 2. he very oftentimes stirred him up out of a Barren woman. Which thing also we see come to pass in Samson, likewise in Samuel and john Baptist, and in very many other, that it might manifestly appear to be altogether the work of God. Barrenness among the Hebrews, was a thing ignominious: but God because he would declare, that of things most contemptible, he can bring forth things excellent, hath very oftentimes done after this manner. And that fault of barrenness was in this place in the woman, and not in the man. For sometime it may be in both: but the Scripture here pronounceth it of the woman, and not of the man, Pet. Mar. upon judic. fol. 200. The meaning of this place following. Then the children, whom the Barren shall bring forth unto thee, shall say in thine ear, this place is too narrow, etc. ¶ Some read: Yet shall the children of thy barrenness say in thine ear, etc. The meaning is, when thou art most Barren, & haste fewest of y● faithful in thee (that is to say, the twelve Apostles and a few of their disciples jews borne) by and by shalt thou hear a noise, that these are increased to such a number, that they shall not find place sufficient to dwell in: At the first sermon of Peter, were there increased three thousand. Act. 2. 41. T. M. A Prophecy of the Church, and why it is called barren. Rejoice thou Barren that didst not bear, Esay. 54. ● etc. ¶ After that he hath declared the death of Christ, he speaketh to the Church, because it should feel the fruit of the same, & calleth her Barren, because that in the captivity she was as a widow, without hope to have any children. Geneva. BARTHELMEW. Of his death and martyrdom. THis Apostle is said to preach to the Indians, Apostle. and to have converted the Gospel of S. Matthew into their tongue, where he continued a great space, doing many miracles. At last in Albania a City of great Armenia, after divers persecutions, he was beaten down with staves, and after being excordiate, he was at length beheaded. In the book of Mar. fol. 52. BASILIDES. What his heresies were, and who confuted them. EVsebius writeth, that one Agrippa Castor, Heretic. a stout champion, & a famous writer of those times, published a confutation of Basilides, disclosing all his Satanical juggling. He was about the year of our Lord 110. Having displayed his secrecy, he reporteth that Basilides wrote. 24. books upon the Gospel, feigning unto himself Prophets, whom he called Barcabus and Barcoph, & certain others never heard of before: Inventing those barbarous names, to amaze the hearers with all: teaching that indifferently things offered to Idols mais be eaten: that in time of persecution, the faith with perjury may be renounced: commanding silence after the manner of Pythagoras, for the space of 5. years. And such like heresies of Basilides, the said writer hath plainly confuted. Euse. li. 4. ca 7. BASTARD. What child is called a Bastard. A Bastard is he, which cannot tell who is his father. Or if he can tell one, whom it is not lawful for him to have to his father, as it is written in the Digests, De statu personarum, in the Law Vulgo concepti. How bastards are not admitted to the inheritance of their fathers. Chrisostome upon the Epistle to the Romans, when he interpreteth these words (Now is the hour for us to rise from sleep) he vehemently inveigheth against whoremongers. Why dost thou sow (saith he) that which is not lawful for thee to reap? Or if thou do gather it is ignominious unto thee: for infamy will thereby come, both to him which shall be borne, & to thee also. For he as long as he liveth shall be full of ignomy, and thou, both when thou art living & when thou art dead shall be noted of filthy lusts, etc. Wherefore it is ordained by the laws that Bastards should not be admitted to the inheritance of their fathers. Pet. Mar. upon judic. fol. 177. A Bastard shall not enter into the Congregation of y● Lord. ¶ This was to cause them to live chastely, Deut. 23. 2 that their posterity might not be rejected. Geneva. If therefore ye be without correction, etc. then are ye bastards and not sons. ¶ He concludeth that they which refuse the Cross deny to be of the number of God's children, Heb. 128 but are bastards. Geneva. ¶ Read. Eccl. 40. 15, and 41. 5. 6. BATHS. How baths without God, are of no force or virtue. IF the Baths that be in Swicerland● in juliers, in Sicily, in Valeria, in England, and divers other countries, do help those that are diseased, the same is to be attrributed to the goodness of God. For there is no earthly things which have in them any force or virtue to help men, except they be made effectual by the power of him is y● Omnipotent. Nevertheless those benefits which are given to us by means, are not to be contemned, neither ought we to abuse them. For all the gifts of God ought to be used to the glory of God, to our soul's health, and for the necessity of our body. But we must always beware that we do not ascribe that to Creatures, which belongeth only to God. Marl. upon john. fol. 147. Of Bath, a certain measure. And it contained two thousand Bath, 3. Re. 7. 26 ¶ Bath & Epha seem to be both one measure. Every Bath contained ten pottels. The Epha contained in dry things, that which Bath did in liquor. Read. Eze. 45. 10. Geneva. BEELZABUB. An Idol whom the Philistines worshipped. Go and inquire of Beelzabub the God of Ekron. 4. Reg. 1. 2. ¶ The Philistines which dwelled at Ekron worshipped this Idol, which signifieth the God of flies, thinking that he could preserve them from the biting of flies. Or else he was so called because flies were engendered in great abundance of the Sacrifices that were offered to that Idol. Geneva. If they have called the master of the house Beelzabub. ¶ It was the name of an Idol, Mat. 10. 23 which signified the God of Flies, and in despite thereof was attributed to the Devil, and the wicked called Christ by this name. Geneva. BEHEMOTH. What beast this is thought to be. THe word Behema signifieth simply a Beast, job. 40. 1●. and under that name are Oxen & all other Beasts comprehended. Here it is said in the plural number: Look upon Behemoth, whom I created with them● & although y● word. Behemoth be the plural number in the Hebrew, yet it is spoken wit of one Beast & no more. Howbeit forasmuch as God meant to betoken here one sort of beasts: that is the cause why he setteth Behemoth in the plural number. Nevertheless, it cannot be conjectured, what kind or beast it is that he speaketh, except it be an Elephant by reason of the hugeness of that beasts body, etc. Caluine upon job. fol. 730. ¶ The hebrews understand by Behemoth the greatest beast in the earth, that is an Elephant. Other understand thereby, any earthly beast that is great: but unto an Elephant do all the properties here recited right well agree, wherefore it seemeth most agreeable to the truth, that by the word by signified in Elephant. T. M. BELIEVE. What it is to believe. TO believe is not to doubt of the promises of God: but rather to be fully persuaded of the promises of God, that as God hath promised, so shall it undoubtedly chance unto us. basil. ¶ To believe, is certainly to be persuaded and assured in mind through the holy Ghost, that by the Lord jesus we are purged from our sins, and made the children of God, that by his man's nature we are made partakers of his Divinity: by his mortality, we have obtained immortality: by his curse, everlasting blessing: by his death, life, briefly that by his descending into the earth, we ascend into heaven. Traheron. ¶ To believe in the name of Christ, is to receive him as the Son of God, and the Saviour of the whole world, which is done of us, when we depend wholly upon him by a sincere faith and trust and commit ourselves wholly as disciples unto him, etc. Marl. upon john fol. 18. ¶ To believe in God, is to be sure that all thou hast, is of him, and all thou needest must come of him. Which if thou do, thou canst not but continually thank him for his benefits, which continually without ceasing receivest of his hand, and thereto ever cry for help, for thou art ever in need, & canst no where else be helped. And thy neighbour is in such necessity also: wherefore if thou love him, it will compel the● to pity him, and to cry to God for him continuatlie, and to thank as well for him as thyself. Tindale. fol. 238. How it is prophesied, that few will believe Christ's words. Who will believe our report, Esa. 53. 1. and to whom is the Arm of the Lord revealed. The Prophet showeth that very few shall receive this their preaching of Christ, & of their deliverance by him. john. 12. 38. Rom. 10. 16. And that none can believe, but whose hearts God toucheth with the virtue of his holy spirit. Geneva. Lord who hath believed our report. Rom. 10. 16 ¶ Meaning the Gospel, and the good tidings of salvation, which they preached. Geneva. How men are driven to believe through the works of God. Then believed they his works. Psa. 106. 1● ¶ The wonderful works of God, caused them to believe for a time, and praise him. Geneva. The meaning of this place following. He that believeth shall not make haste. Esa. 28. 16 ¶ He shall be quiet, and seek none other means, but be content with Christ. Geneva. I believed, therefore did I speak. Psa. 116. 10 ¶ I felt all these things, & therefore was moved in faith to confess them 2. Co. 4. 13. Geneva. BEAM. What this beam signifieth. O Hypocrite, Mat. 7. 5. cast out first the Beam that is in thine own eye, etc. ¶ Thou understandest all God's laws falsely, and therefore thou kéepest none of them truly: his laws require mercy and not Sacrifice: moreover thou hast a false intent in all thy works that thou dost, and therefore are they all damnable in the sight of God. Hypocrite cast out the Beam that is in thine own eye: learn to understand the law of God truly, and to do thy works aright, and for the intent that God ordained them, and then thou shalt see whether thy brother have a mote in his eye or not: and if he have, how to pluck it out, or else not. Tindale. fol. 237. BENEDICT. Why he is set among the Heretics. THis man was the first founder of the order commonly called Saint benedict's, Heretic. and died saith Volateran. li. 21. in the year of our Lord. 518. He was the first and the only deviser of a several trade of life, within y● first. 600. years after Christ, and because he presumed to invent a new way, which all the godly Fathers before him never thought of: I (saith the Author) laid him here down for a Schismatic, & couched him in this Catalogue of Heretics. BERILL. The description of Berill, and what is betokened thereby. THe eight a Berill. Apo. 21. 20 ¶ This stone glittereth like water, when the Sun shineth upon it, and it is said to heat the hand of him that holdeth it. It betokeneth men enlightened with the grace of the holy Ghost, which bring other to the love of heavenly things, by preaching and teaching the same grace. Marl. upon the Apoc. fol. 300. ¶ The Berill is of a pale green colour, betokening those faithful persons, which of Christian compassion, hath dolorouslie lamented the fall of their brethren. Of this godly nature was Steven, which prayed for them that stoned him to death. So was afore his time Samuel, which mourned for Saul, when he saw him cast out of the Lords favour. Bale upon the Apoc. fol. 100 Berillus the Bishop of a Town in Arabia named Bustra, taught that Christ neither was before his carnal nativity, Reduced from his heresy. nor had any proper divinity, but only the Deity of God the father dwelling in him: whom Origen confounded, and brought again to the unity of the Church. Eusebius. li. 6. Chap. 32. BEAST. Of the beast that came out of the bottomless pit. THe Beast that came out of y● bottomless pit shall make war. Apoc. 11. 7 ¶ This Beast (that is to say Antichrist) is said to come out of the bottomless pit, because that being engendered of the Devil, and starting out of the innermost dungeon of hell, he is mounted up so high in pride, that like as the Giants went about in old time to drive their jupiter out of heaven as the Fables report: even so seemeth he to be desirous to thrust Christ the King of all Kings from his Kingdom, john. 8. 44. following the footsteps of his father Satan, who hath been a murderer from the beginning, and abode not in the truth. Marl. upon the Apoc. fol. 154. Of the beast that rose out of the Sea. I saw a Beast rise out of the Sea, Apoc. 3. 1. having 7. heads, etc. ¶ By the 7. heads he meaneth Rome, because it was first governed by seven Kings or Emperors after Nero, and also is compassed about with seven Mountains. Geneva. ¶ This Beast is the Kingdom of Rome: The Cat of the mountain is the errors and blasphemous vices of the whole world gotten in battle: The bears feet, Tyranny: The mouth of the Lion, is spoilefull and greedy to devour: wounded by insurrections and civil war, until Dominion and governance came in one man's hand. This other Beast that cometh out of the earth, is the pomp of the Romish Bishop. He pretendeth to be a Lamb. This is the second Kingdom of Rome. S. I. Cheek. How the number of the beast, noteth the Pope's coming. Count the number of the Beast, for it is the number of a man. ¶ Number of a man, Apoc. 13. 18 that is such as may be understood by man's reason. For about 666. years after this Revelation, the Pope or Antichrist began to be manifest in the world, for these Characters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify 666. and this number is gathered of the small number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the whole make 666. and signifieth Latinus or Latin, which noteth the Pope or Antichrist, who useth in all things the Latin tongue, and in respect thereof, he contemneth the Hebrew and Greek, wherein the word of God was first and best written: and because Italy in old time was called Latinum, the Italians are called Latini, so that hereby, he noteth of what Country chiefly he should come● Geneva. Of the beast the woman sat on. I saw a woman sit upon a Scarlet coloured Beast, etc. ¶ The Beast signifieth the ancient Rome. Apo. 13. 3. The Woman that sitteth thereon, new Rome, which is the Papistry, whose cruelty and bloodshedding is declared by Scarlet. Geneva. ¶ Looke. Woman. Of the miraculous coming of the beasts into the Ark of Noe. When Noah with his wife, Gen. 7. 9 and three sons with their wives entered into the Ark, suddenly there came together to him, beasts of all kinds, not brought thither by man, but even by the miracle of God Neither did No take them, but suffered them as they came to enter: neither came any more of unclean beasts then two, a male and a female. And of clean beasts 7. four Males, and three females, of which one male was reserved for Sacrifice after the flood, the residue were kept for generation. Lanquet. ¶ God compelled them to present themselves to Noah, as they did before to Adam. Gen. 2. 19 when he gave them names. Geneva. Of the beast called Booz. The property of this Beast is, Booz. when he is pursued with hunters and hounds, not to defend himself with his horns: but having a long bag hanging down under his chin, wherein is gathered much water, he defendeth himself therewith. For in his running and chase, the water in the bag than waxeth so scalding hot, that when he casteth it upon the hounds that follow him, it scaldeth and burneth them so sore, that they are forced to give over their suit. Policro. li. ●. fol. 26. Of four sorts of beasts. Whatsoever parteth the hoof, ●eu. 11. 3. etc. He noteth four sorts of Beasts. Some chew the Cud only, and some only have the foot cloven. Other neither chew the Cud, nor have the foot cloven. The fourth both chew the Cud, & have the hoof cloven. The last may be eaten. Geneva. BETHEL. Of the situation of Bethel. BEthel is a place famous both for praise and dispraise, vii●. miles from Jerusalem, on the right hand as one iourneith from Jerusalem to Sichar, or Naples, because of the golden Calf, which king leroboam set up. 3. Reg. 12. 29. The jews of contempt called it Bethaven, that is the house of an Idol, whereas jacob gave it the name of the house of God. Gen. 28. 17. How Bethel is both the name of a city and of a mount That goeth out from Bethel to Luz. josu. 16. 2. ¶ Luz is thought to be a city, at the end of mount Bethel, which is also named Bethel. Gen. 28. 19 And so Bethel is both the name of a City and of a mount, The Bible note. How Bethel and Bethaven, are not both one. Which is beside Bethaven, josu. 7. 2. on the East side of Bethel. ¶ Here it appeareth that Bethel and Bethaven were two places & not both one. Although Bethel were after turned into Bethaven, when the right service of God was turned into luore and to Idolatry. 1. Reg. 13. 6. Ose. 5. 8. Bethel, Jerome. that before was called the house of God, after that jeroboams calves were set up in it, was called Bethaven, that is to say, a house unprofitable, and the house of an Idol. Hierom. in Ose. li. 1. Cap. 4 How Bethel is taken in this place following. And came up to Bethel. judi. 20. 1● ¶ Bethel in● this place is not the name of a city, but is taken for the house of God: and signifieth a place where the Ark of the covenant remained. Pet. Mar. upon judic. fol. 269. Of two Bethels. The same is Bethel. ¶ Which was in the Tribe of Ephra i●, josu. 18. 13 an other Bethel was in the Tribe of Benjamin. Geneva. Of the finding of jacob in Bethel. He found him in Bethel, Ose. 12. 4. and there he spoke with us. ¶ He found jacob as he lay sleeping in Bethel. Gen. 28. 12. and spoke with him there, that the fruit of that speech appertained to the whole body of the people whereof we are. Geneva. Of the people's worshipping at Bethel and other places. Come to Bethel, Amos. 4. 4. and transgress to Gilgal, etc. ¶ He speaketh this in contempt of them which resorted to these places, thinking that their great devotion and good intention, had been sufficient to have bound God unto them. Geneva. But seek not Bethel nor enter into Gilgal, Amos. 5. 5 etc. ¶ In these places they worshipped new Idols, of which afore time served for the true honour of God, therefore he saith that these shall not save them. Geneva. Read Jeremy. 48. 13. BETHLEEM. How Bethleem was made famous by the birth of Christ. AND thou Bethleem in the land of juda, Mat. 2. 6. art not the least. ¶ Though thou (meaning Bethleem) be a small town, yet shalt thou be very famous and noble through the birth of the Messiah, who shall be borne in thee. Beza. ¶ Understand, because Christ was borne there. Bethleem betokeneth the Christenty, which in the eyes of the world is little and vile, but in the eyes of God is great & precious. Tindale. And thou Bethleem Ep●rathah art little to be among the thousands of juda. Mat. 5. 2. ¶ For so the Jews divided their country, that for every thousand, there was a chief Captain. And because that Bethleem was not able to make a thousand, he calleth it little. But yet God will raise up his Captain and governor therein And thus it is not the least by reason of this benefit. Geneva. BETHPHAGE. What manner of village it was. AND were come to Bethphage. Mat. 21. 1. ¶ Bethphage was a little village at the bottom or foot of the mount Olivete, which was near to the city of Jerusalem, being distant from the same not above two miles, as we may read in the first Chapter of the Actes● Marl. upon Math. fol. 458. BETHSEDA. What this word signifieth. BEthseda or as some writeth Bethesda. john. 5, 2● is as much to say, as a spittle or an hospital, whereas poor folks hath their being, which place was by a pool, where the Sheep that were offered in the temple were kept. And the sick remained there, looking for the moving of the water. T. ¶ If signifieth the house of pouring out, because the water ran. outby conduits. Geneva. ¶ Of this name there are diverse interpretations and diverse translations also, for according to the Hebrew word, it is sometime called Betzaida, sometime Bethesda, and other, while Betheder: whereupon some interpret this word to signify the house belonging to the flock, and other some the place of fishing. But their opinion is more probable which expound the same to the place of effusion. For so much doth the Hebrew word Eshed sound: but the Evangelist hath pronounced the two last syllables thus, Esda (as Beth-esda) according to the Chaldees tongue, which at that time was much used. It is very likely that the water was brought to this place by conduct pipes. Also this place or pool was called in latin, Probatica piscma, that is to say, the pond where the Priests did wash the sheep that should be sacrificed, for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or probation signifieth a Sheep. Marl. upon john. fol. 145. betraying. What it is to betray. TO Betray seemeth in Latin to signify three things, namely to bewray, to deceive, and deliver up. Proditio therefore is an action, whereby by guile, bewraying or delivering up our neighbour or their goods are hurt, and that especially of those, which ought rather to defend the same. Pet. Mar. upon judic. fol. 37. BIBLE. In whose days it was translated into our vulgar tongue. SAint Bede saith, Bede. that one Cedman an English Poet translated the book of Genesis and Exodus, with diverse other stories of the Bible into English Rhyme. Likewise king Adelstone about a nine hundred years past, Adelstone caused the whole ● Bible to be translated into English. S. john Trevisa saith, that Bede himself turned Saint john's Gospel into English. Also he saith, Alured. that Al●red caused the Psalter to he turned into English. Therefore it is untruly said, that this isle hath continued thirteen hundred years without having the Scripture in English. john Trevisa. li. 5. Chap. 24. and li. 6. Chap. 1 ¶ Theodoretus writeth thus: Theodoretus. Ye may commonly see (saith he) that not only the teacher of the people and rulers of the Churches, but also Tailors, Smiths, and Clothworkers, and other artificers do understand the principles of our religion. And further, y● not only learned women if there be any such, but also such women as live by their labour, & sewsters and maid servants, but also husbandmen and dichers, & heard men, and graffers, can reason of the holy Trinity, and of the creation of the world, and of the nature of mankind, a great deal more skilfuller than either Plato or Aristotle were ever able to do. ¶ In Policronicon it is showed, how when the Saxons did inhabit the land, the king at that time which was a Saxon, did himself translate the Psalter into the language that then was generally used. Yea, I have seen a book at Crowland Abbeie, which is kept there for a relic. The book is called Saint Cuthlakes. S. Cuthlake Psalter. Psalter, and I ween verily it is a copy of the same that the king did translate, for it is neither English, Latin, Gréek●, Hebrew, nor Dutch, but somewhat soundie to our English. And as I have perceived sith the time I was last there, being at Antwerp, the Saxon tongue doth sound likewise after ours, and it is to ours partly agreeable. Lambert in the book of Mar. fol. 1273. BILNEY. Of the comfort he had of his friends, and they of him, the night before he died. THe friday at night, which was before the day of his execution, being Saint Magnus' day and saterday, Bilney had diverse of his friends resorting unto him, into the guild hall, where he was kept. Among whom one of the said friends finding him eating of an Albrew, with such a cheerful heart and quiet mind as he did, said that he was glad to see him at that time so shortly before his heavy & painful departure, so heartily refresh himself: Oh said he, I follow the example of the husbandman of the country, who having a ruinous house to dwell in, will yet bestow cost as long as they may hold it up, & so do I now with this ruinous house of my body, and with God's creatures in thanks to him, refresh the same as ye see. Then sitting with his said friends in godly talk to their edification, some put him in mind, that though the fire which he should suffer the next day, should be of great heat unto his body, yet the comfort of God's spirit should cool it to his everlasting refection. At that word the said Thomas Bilney putting his hand toward the flame of the candle burning before them (as also he did divers times beside) & seeling the heat thereof, O said he, I feel by experience, & have known it long by philosophy, the fire by God's ordinance is made naturally hot. But yet I am persuaded by God's holy word, and by the experience of some, spoken of in the same, that in the flame they felt no heat, and in the fire they felt no consumption. And I constantly believe, that howsoever the stubble of this my body shall be wasted by it, yet my soul & spirit shall be purged thereby: A pain for a time, whereon notwithstanding followeth joy unspeakable. And he much entreated of this place of Scripture, Noli timere, etc. 1 say. 43. 1 Fear not, for I have redeemed thee, and called thee by name. Thou art mine own, when thou goest through the water I will be with thee, and the strong flood shall not overthrow thee: when thou walkest in the fire it shall not burn thee, and the flame shall not kindle upon thee, for I am the Lord thy God, the holy one of Israel. Which he did most comfortably entreat off, as well in respect of himself, as appling it to the particular use of his friends there present. Of whom some took such sweet fruit therein, that they caused the whole said sentence to be fair written in tables, and some in their books, the comfort whereof (in diverse of them) was never taken from them to their dying day. In the book of Mar. fol, 1131. His answer to a proud Papist. BIlney being demanded in derision by a proud Papist, when he went to his death, why he wrought no Miracles (being so holy a man as he was accounted) answered, with mild voice and countenance. God only (said he) worketh miracles & wonders, & he it is that hath wrought this one wonder in your eyes, that I being wrongfully accused, falsely belied, opprobriously and spitefully handled, imprisonned, buffeted, and condmned to the fire: yet hitherto have I not once opened my mouth with one ill word against any of you. This passeth the work of nature, and is therefore the manifest miracle of God, who will by my suffering and death be glorified, and have his truth enhanced. Of the Bill of divorcement. ¶ Look Divorcement. BINDING AND LOSING. What is meant hereby. TO bind and loose is to preach the law of God and the Gospel or promises, as thou mayst see in the third chapter of the second epistle to the Corinthians, where Paul calleth the preaching of the law, the ministration of death and damnation, and the preaching of the promises, the ministering of the spirit, and of righteousness. For when the law is preached, all men are found sinners, and therefore dampened: And when the Gospel of glad tidings are preached, then are all that repent and believe found righteous in Christ, etc. Tindale. fol. 150. Whatsoever ye bind on earth, Mat. 18. 18. etc. ¶ That is, whatsoever ye condemn, by my word in earth, the same is condemned in heaven. And that ye allow by my word in earth is allowed in heaven. Tindale. In the. 16. Chapter, verse. 19 he meant this of doctrine, and here of Ecclesiastical discipline, which dependeth of the doctrine. Geneva. ¶ To bind is to banish the stiff-necked and unrepentant sinner, from the congregation of the Saints: to lose is (when he repenteth and submitteth himself) to receive him again into the fellowship of the elect and chosen people of God. Sir. I. Chee. ¶ God in promising men the forgiveness of their sins, giveth charge and commission to the ministers of his word to draw them from death, according as it is expressly said, that the keys of the kingdom of heaven are committed so those which preach the gospel, to what end? To forgive sins, not of their own authority, but to the intent, that the wretched man be the better assured of their salvation, and not doubt, but God receiveth them to mercy. Cal. ●pon job. fol. 592. BISHOP. What a Bishop and his office is. IF a man covet the office of a Bishop, 1. Tim. 3. ●. he desireth a good work, etc. ¶ Bishop is as much to say, as séer to, or an over séer. Which when he desireth to feed Christ's flock with the food of health, that is with his holy word, as the Bishops did in Paul's time, desireth a good work, and the very office of a Bishop. But he that desireth honour, gapeth for lucre, thirsteth great rents, seeketh pre-eminence, pomp, dominion, coveteth abundance of all things without want, rest and hearts ease, castles, parks, Lordships, Earldoms, etc. desireth not a work, much less a good work, and is nothing less than a Bishop, as Saint Paul here understandeth a Bishop. Tind. How Bishops were chosen. In choosing of Bishops, the people had their liberty long preserved, that none should be thrust in, that were not accepted of all. This therefore was forbidden in the counsel at Antioch, that none should be thrust in to them against their will, Which thing also Leo the first doth diligently confirm. Hereupon came these saying: Let him be chosen whom the Clergy and the people, or the greater number shall require. Again, let him that shall bear the rule over all be chosen of all. For it must needs be, the he that is made a ruler being unknown and not examined, is thrust in by violence. Again, let him be chosen by the Clarks, and desired by the people: and let him be consecrate by them of that province with the judgement of the Metropolitan. The holy Fathers took so great heed: that the liberty of the people should by no means be diminished, that when the general Synod gathered together at Constantinople did ordain Nectarius, they would not do it without the allowance of the whole Clergy and people: As they testified by three Epistles to the Synod at Rome. Therefore when any Bishop did appoint a successor to himselfe● it was none otherwise established, unless y● whole people did confirm it. Whereof you have not only an example, but also y● very form in Augustine in the naming of Gradius. And Theodor●te when he reheraseth that Peter was named by Athanasius to be his successor, by & by addeth y● the elders of Priests confirmed it, & the magistrate & nobility & the people approved it with their allowing shout. Caluine in his insti. 4. ●. Chap. 4. Sect. 11. Of the ordination of Bishops and Ministers. The ordination of Bishops hath nothing proper or peculiar, besides fruits & commodities that necessarily depend thereof, for it is the decree of the Lord, that of them to whom they minister the secrets and mysteries of the heavenly life, they receive the things that belong to the necessary uses and maintenance of this life. As Saint Paul plainly proveth to the Corinthians. 1. Chapter. 9 from the. 4. verse to the. 15. And the 1. to Timothy. 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 just & right law of God, that the Bishops or ministers are to be maintained of the Churches: and such a measure is to be kept, the they be neither pressed with over great need, nor run riot with too much excess, for in either of them a regard is to be had to the calling of a Bishop, whom Saint Paul willeth to be both watching and sober, and also modest & herberous, & in 1. Cor. 9 proveth that it is lawful for him not only to eat & drink at the Corinthians, costs and charges, as in the. 4. verse. But also to entertain a wife, as in the. 5. verse, and generelly to live well and honestly as in the. 14. verse. Of unpreaching Bishops and Pastors. The world (saith Gregory) is full of Priests, Gregory. but yet in the harvest, there are seldom workmen found: because indeed we take upon us the office of Priests, but we fulfil not the work of the office. Again, because they have not the bowels of charity they will seem Lords. They acknowledge not themselves to be Fathers. They change the place of humility into the advancing of lordliness. Again: But what do we, O Pastors, we receive the reward and are not workmen? We are fallen to outward business, and we take in hand one thing and perform an other: we leave the ministry of preaching: and to our punishment as I see, we are called Bishops, and keep the name of honour, but not of virtue. Cal. in his inst 4. b. Chap. 5. Sect. 12. How Bishops are unlike they were in Paul's time. A great pity it is to see, how far that office of a Bishop is ●egenera●● from the origi●●● in the Scripture. It was not so at the beginning when Bishops were at the best. As the Epistle of Paul to Tit. testifieth, that willed him to ordain in every City of Crete a Bishop. And in case there were such love in them now as was then toward the people, they would say themselves there were more to do for the best of them in one City, than he could do. They know that the primative Church had no such Bishops as be now a days, as examples testify, until the time of Sylvester the first, a little and a little riches crept so into the church, that men sought more her, than the wealth of people, and so increased within few years, that Bishops became Princes, and Princes were made servants. So that they have set them up with their alms and liberality in so high honour, that they cannot pluck them down again with all the force they have. Whooper. What regard Bishops ought to have in feeding the poor. Many godly Bishops and ministers after the Apostles were so studious for the poor, Read Palinus Bishop of Nola. that they spent not only upon them the goods of the church, but also their own patrimony, & when that would not serve, they laboured with their own hands, that by this means they might supply that which lacked, according to the example of Saint Paul. They hired not men to keep the poor out of their gates, but appointed men to stand before their gates, after the example of Abraham and Lot, to call the poor into their houses. The glory of a Bishop (saith S. Jerome) is to provide for the poor, Jerome. but the ignominy of all Priests, to look for their own ease and profit. Jerome de vita clericorum. The Pope's law saith: Dist. 81. 〈…〉 Episcopus. Hospitality is so necessary for Bishops, that if they be found to be no maintainers thereof, they may lawfully be deposed Again, a Bishop to the uttermost of his power ought to minister unto the poor, and to the sick, which through weakness are not able to labour with their own hands, meat, drink, and cloth. ¶ A Bishop ought to have a liberal hand, he should help them which are in need, Dist. 86. ca fratrem. and think other men's necessity to be his own necessity, if he be not thus affected and minded, he beareth the name of a Bishop in vain. ¶ Bishops build houses in bigness not unlike to Churches. Hugo de Clastio. li. 1. cap. 1. They have a great delight to have their chambers painted and set out with most goodly and precious colours, and hanged with rich and costly clothes: but the poor man goeth naked. I may truly say, the poor are many times spoiled and rob, that stones and stocks may be garnished. They garnish their halls, with great and mighty pillars: They set lodges before their doors, but would God they were made to receive, and not to deceive the poor. ¶ S. Hierom Hierom. saith, Let other build Churches, hang walls, make great pillars, and gild the tops of them, & deck Altars with gold and precious stones. But be thou of another mind, I mean to cloth Christ in the poor, to feed him in the hungry, to visit him in the sick, to receive in, them that want lodging, specially in them that are of the household of faith. ¶ Saint Barnard Barnard. likewise saith: O vanity passing all vanities, and yet no more vain than mad. The Church shineth in the walls, and lacketh in the poor. It garnisheth her stones with gold, and leaveth her children naked. That which should be spent upon the poor, is bestowed to please the eyes of the rich. Thus much (for this matter) out of the works of Theodore basil. Of the equality of Bishops. ERasmus expounding S. Hieroms words saith thus: Hieronimus aequare videtur omnes Episcopes, etc. Hierom seemeth to match all Bishops together, as if they were all equally the Apostles successors, and he thinketh not any Bishop to be less than other, for that he is poorer, or greater than other, for that he is richer. For he maketh the Bishop of Eugubium, (a poor town) equal with the Bishop of Rome. And farther, he thinketh that a Bishop is no better than a Priest, saving that the Bishop hath authority to order Ministers. jewel. fol. 109. ¶ S. Cyprian Cyprian saith: Nemo nostrum, etc. None of us appointeth himself Bishop of Bishops, much less the Prince of all Pastors. In Cons. Cartha. ¶ Again, he saith: that the authority of the Bishops in Africa is as good, as the authority of the Bishop of Rome. And calleth them all lewd and desperate persons that will say the contrary. ¶ The words of the Counsel of Africa: Ad transmarina, etc. Whosoever shall think he ought to appeal to the judgements beyond the Seas, that is (to the Bishop of Rome) let no man within Africa, receive him to Communion. ¶ Sain Peter calleth Christ the Prince of Pastors, (and not the Pope) saying thus: 1. Pe. 5. 4. That when Christ the Prince of Pastors shall appear, ye may receive the uncorruptible crown. ¶ In the Counsel of Constantinople it was decreed that the Bishop there, should have even and equal authority with the Bishop of Rome. jewel. fol. 112. What is meant by these two names, Bishops and Deacons. With the Bishops and Deacons, Phil. 1. 1. grace be with you. ¶ By the Bishops are meant both the Pastors, which have the dispensation of the word, Bishops & Deacons. and the Elders that govern. And by Deacons are meant those that were stewards of the Treasury of the Church, and had to look unto the poor. Beza. ¶ By Bishop's here he meaneth them that had charge of the word, and governing, as Pastor's Doctors, Elders. By Deacons, such as had charge of the distribution, and of the poor and sick. Geneva. The Bishop's oath to the Pope. ●. N. elect Bishop of N. from this time forth will be faithful and obedient to blessed Peter, and to the holy Apostolic Church of Rome, and to our Lord N. the Pope, and to his successors entering canoniallie. The Counsel which they shall commit unto me, by themselves, messengers, or by their letters to their hindrance, I will not willingly disclose to any man. I will be an helper unto them, to retain and defend against all men the Popedom of Rome, & the royalty of Saint Peter. I will do my endeavour, to keep defend, increase, and enlarge the rights, honours, privileges, & authority of the Church of Rome, of our Lord the Pope, & of his foresaid successors. Neither will I be in counsel, practice or treaty, wherein shallbe imagined against our Lord the Pope himself, or the same Church of Rome, any sinister or prejudicial matter, to their persons, right, honour, state or power. And if I shall uderstand such things to be imagined or procured by any, I will hinder the same, as much as lieth in me, & with as much speed as conveniently I may, I will signify the same unto our said Lord, or to some other by whom it may come to his knowledge. The rules of the holy Fathers, the decrees, ordinances, sentences, dispositions, reservations, provisions & commandments Apostolica I will observe with my whole might, and cause them to be observed of other. Heretics, schismatics, and rebels against our Lord the Pope, I will persecute and to my ability fight against. Here is not one word of the Gospel neither yet of Christ. Bullinger. How by means of this oath, certain Bishops rebelled here at home against their own Prince. About the year of Christ. 1102. Ranulph Ranulph Bishop of Durham excited Robert Curt●eise Duke of Normandy to war upon his brother Henry the first (who favoured nothing the usurped power of the Bishop of Rome) for the crown of England, who assembled a strong army and landed at Portsmouth: But by meditation, peace was made on this condition, that Henry should pay. 3000. marks yearly to Duke Robert. ¶ About the year of our Lord. 1106. Anselme Anselme. the Bishop of Canterbury (by whose means the Priests of England were constrained to forego their wives) strove with Henry the first, for the investitute of Bishops, and giving of benefices. ¶ About the year of our Lord. 1164. Thomas Becket Thomas Becket. Bishop of Canterbury, strove with king Henry the second, for the liberties of the holy Church, as he called them. ¶ About the year of our Lord. 1045. in the seventh year of king Henry the fourth, sir Richard Scrupe Richard Srupe. Archbishop of York, and diverse other of the house of the Lord Mumbrey, for grudge they bore to king Henry, gathered to them a great power of Scots, and Northumber's, intending to have deposed him from all kingly authority, but he had knowledge thereof, and made against them in so speedy wise, that he came upon them unwares, and taking the said Bishop with his Allies, commanded them to be beheaded at York. Cooper. BLASPHEMY. What blasphemy is. Blasphemy is to withstand the truth, which a man knoweth, as did the Pharisees, attributing the works of Christ unto the devil. Tindale. ¶ To blaspheme, signifieth among the divines to speak wickedly, and among the more eloquent Grecians to slander. Beza upon Mat. 9 3. But for thy blasphemy. john. 10. 33 ¶ The name of blasphemy the which profane writers use generally for every kind of reproach, the Scripture referreth unto God, when his majesty and his glory is defaced. And there are two sorts of blasphemy, as either when God is rob of his proper honour (as if so be a man should arrogate y● unto himself which is proper to God) or else when any thing is attributed and given to him, which his nature will not bear. Therefore they call Christ a sacrilegious & blasphemous person, because he being a mortal man, usurped to himself divine honour. And this was a true definition of blasphemy, if so be Christ had been nothing more than a man. Only they sin in this, that they refuse to behold the divinity which was evident to be seen in his miracles. Marl. upon john. fol. 389. ¶ Blasphemy is, to attribute that thing unto a creature, which is proper or peculiar to God, as to forgive sins is proper unto God, who saith by the Prophet Esay: I am, I am he that wipeth away thine iniquities, Esa. 43. 25. for mine own name sake, etc. Of this place the Scribes & Pharisees argued that Christ was a blasphemer, because he took upon him to forgive sins: which no doubt had been a true argument, if Christ had been like unto the Scribes, that is to wit, if he had been mere man, and not God also, etc. What blasphemy of the holy spirit is. Blasphemy of the holy spirit is, when men see and know the open & manifest truth of God & his word, their conscience being fully certified thereof. And yet notwithstanding will rail upon it, and persecute it to the uttermost of their power, saying it is of the devil, and not of God, which sin shall never be forgiven. Tindale. ¶ Look Sin against the holy Ghost. BLESS. What it is to bless, and who be blessed. To bless God, is to give him praise and thanks for his benefits. ¶ To bless a king or a Prince, is to thank him for his kindness, and to pray to God that he may long reign to the laud of God, and wealth of his Commons. ¶ To bless a man's neighbour, is to pray for him, and to do him good. ¶ To bless my bread & meat, is to give God thanks for it. To bless myself, is to give God thanks, for his great benefits that I have received of him, & to pray to God of his infinite goodness he will increase those gifts y● he hath given me, unto his laud and praise, and as touching this flesh, to fulfil his will in it, & not to spare it but to scourge, cut and burn it, only that it may be to his honour & glory. This is the form of blessing, and not to wag two fingers over us. I. Frith. To bless in the Hebrew manner of speech, is nothing else but to with an happy success and to desire good things for him. As simeon when he blessed Christ and his parents, showed by his affection, Luke. 2. 34. that he wished well to the kingdom of their new king. Hemming. ¶ The word bless, Psal. 5. 12. when we talk of men, signifieth among the hebrews to with well: & when it is referred to God, it betokeneth as much as to give a man good fortune (as they term it) or to enrich him abundantly, with all good things. For in as much as God's favour is workfull, his blessing bringeth forth of itself abundance of all good things. Cal. in the. 5. Psal. verse. 12 To bless is to speak well, profess well, live well. S. Augustine Augustine saith: I will bless the Lord in all times, always his praise shall be in my mouth. Chrisostome Chrisostome. saith: when God is blessed, and thanks be given of men unto him, then more plenteous blessing is wont to be given of him for their sakes, by whom he is blessed. For he that blesseth maketh him debtor of a greater blessing. Calfehill. fol. 116. By blessing understand not the wagging of the pope's or Bishop's hand over thy head, but prayer, as when we say, GOD make thee a good man, Christ put his spirit in thee, or give thee grace and power to walk in the truth, & to follow his commandments, Gen. 14. 60 & as Rebeccaes friends blessed her when she departed, saying. Thou art our sister, grow into thousand thousands, & thy seed possess the gates of their enemies. And as Isaac blessed jacob, Gen. 27. 28 saying: God give thee of the dew of heaven, and of the fatness of the earth, abundance of corn, wine, and oil. And Gen. 28. 3. Almighty God bless thee and make thee grow and multiply thee, that thou mayst be a great multitude of people, & give to thee and to thy seed after thee, the blessing of Abraham, that thou mayst possess the land, wherein thou art a stranger, which he promised to thy grandfather, & such like. Tindale fol. 145. What Gods blessings are. God's blessings are his gifts: as in the first Chapter of Genesis: he blessed them, saying, Grow and multiply & have dominion. And in the. 9 Chapter, he blessed. Noah & his sons, and gave dominion over all beasts, & authority to eat them. And God blessed Abraham, with cattle and other riches. And jacob desired Esau to receive the blessing which he brought him, that is the present and gift. God blessed the. 7. day. That is, gave it a pre-eminence that men should rest therein from bodily labour, and learn to know the will of God and his laws, & how to work their works godly all the week after. God also blessed all nations in Abraham's seed, that is, he turned his love and favour unto them, & giveth them his spirit, and knowledge of the true way, and lust and power to walk therein, and all for Christ's sake Abraham's son. Tindale. fol. 5. Who is blessed and sanctified of God. He is blessed which keepeth himself, that which he is by new birth, Apoc. 20. 6 that is to wit, which continueth in walking in newness of life, according to the which Christ saith. Blessed are they which hear the word of God and keep it. Luke. 11. 28. Also, Blessed is he to whom the Lord imputeth no sin, & in whose heart there is no guile. Psal. 32. 1. 2. Rom. 4. 8. Marl. upon the Apoc. fol. 276. ¶ Blessed is that man of the Lord, yea, holy, just, and perfect, may he be reported also of all men which hath portion convenient in y● first resurrection with David, Magdalene, Zacheus, & Peter. Happy are they which hearing the word of God, retaineth it in their living, for they being renewed with the glad tidings of life, are depured by the spirit of Christ, sanctified, & so made the habitacles of the holy Ghost. Bale upon the Apoc. fol. 59 Some peradventure will ask, who be they that be blessed, and sanctified of God, truly all they whom Christ hath sanctified in his blood, and washed their sins in his blood, that hath faith, and doth believe their sins only to be taken away by Christ and his bloodshed, for their remission of sins, & which will believe surely till they die. These be they which be truly hallowed and sanctified in God the father, and these be holy and blessed, The Bishop's fingers cannot bless. whether men do bless them or curse them. Other there be that be sanctified, as of men, and of the Pope, of the Cardinals, of Bishops or Abbots, but these be not holy nor blessed, except that Christ hath sanctified them in his blood, and hath remission of their sins by jesus Christ, which thing they believe surely, or else they be not sanctified of God nor blessed, be they never so oftentimes blessed of the pope's holy hand, and all his three crosses, with all the mitres of his Cardinals and Bishops. Bibliander in the exposition of jude. Of the sacramental blessing. jesus took bread, Mar. 14. 22 blessed, etc. ¶ To bless is not to make a cross, but rather to give thanks as he himself doth express by & by, when he speaketh of the cup. Again, where Mark useth this word blessed, Matthew, Luke, and Paul do say, he gave thanks both in Greek, and in the Latin. Sir I. Cheek. And when he had blessed. Mat. 26. 26 ¶ Mark saith, had given thanks: and therefore blessing is not a consecrating, with a conjuring of murmuring & force of words: and yet the bread & the wine are changed, not in nature but in quality, for they become undoubted tokens of the body and blood of Christ, not of their own nature and force of words, but by Christ his institution, which must be recited and laid forth, that faith may find what to lay hold on, both in the word and the element. Beza. The cup of blessing which we bless, 1. Cor. 10. 16. etc. ¶ When I spoke (saith Chrisostome) of blessing, I spoke of thanksgiving: and speaking of thanksgiving, I open all the treasure of the goodness of God, and rehearse those great gifts of his. For with the cup we add the unspeakable benefits of God, and whatsoever we have obtained. So we come unto him, we communicate with him, thanking him that he hath delivered mankind from error, that when we had no hope, and were wicked persons, he admitted us brothers and companions to himself: with those and such other renderings of thanks, we come unto him. Here ye see, what Chrisostome took blessing to be. Calfehil. fol. 106. What it is to bless the Lords name. Blessed be the name of the Lord. job. 1. 21. ¶ We may not only pick out the words, but also consider of what mind they proceed, and that they be spoken truly and unfeignedly, for how is it possible that we should bless the name of God, if we do not first acknowledge him to be righteous? But he that grudgeth against God, as though he were cruel and unkind, curseth God, because that as much as in him lieth, he lifteth himself up against him. He that acknowledgeth not God to be his father, and himself to be God's child, ne yieldeth record of his goodness, blesseth not God. And why so? For they which taste not of the mercy and grace that God showeth unto men, when he afflicteth them, must needs grind their teeth at him, and cast up, and vomit out some poison against him. Therefore to bless the Lords name importeth as much as to persuade ourselves, that he is just and righteous of his own nature: and not only that, but also that he is good and merciful. Lo● here how we may bless God's name after the example of job, that is by acknowledging his justice and uprightness, and moreover also, his grace and fatherly goodness towards us, etc. Caluine upon job. fol. 32. ¶ Hereby he confesseth that God is just and good, although his hand before upon him. Geneva. He that shall bless in the earth, Esa. 65. 16 shall bless himself in the true God, and he that sweareth in the earth, shall swear by the true God. By blessing, and by swearing, is meant the praising of God for his benefits, & the true worshipping of him, which shall not be only in judea, but through all the world. Geneva. How this place of the Psalm is expounded. And he shall receive a blessing of the Lord. Psa. 24. 5. ¶ When he speaketh of blessing, he doth us to wit that not all they which in title only vaunt themselves for worshippers of God, shallbe partakers of the promised blessedness: but they that are answerable to their calling from the heart Howbeit, it is a very effectual encouragement to godliness to and good life, when the faithful hear, that they misspend not their labour in following righteousness, because there is an assured blessing laid up for them with God. Caluine. BLIND. Who be blind. ANd blind. Apoc. 3. 17 ¶ That is to say, one whom Christ enlighteth not, which knoweth not God, nor jesus Christ, whom he hath sent. Concerninn blindness, see john. 9 41. Also he is called blind, which seeth not how miserable and needy himself is. Marl. upon the Apoc. fol. 68 Why God is said to blind men. The cause why God is said to blind men, is for that when he hath bereft them of right understanding of mind, and of the light of his holy spirit, he giveth them up to the Devil, to be carried away, into a wilful wicked mind. Rom. 1. 28. and sendeth them strong illusions. 2. Thes. 2. 11. And so executeth just vengeance upon them by the minister of his wrath. Marl. upon the Apoc. fol. 92. ¶ God is said to blind men's eyes, so oft as he doth revoke or take away the contemned light of his truth and sincerity, leaving them that delight in darkness still, for then the Lord permitteth his word to be preached to the unthankful and ungodly receivers unto their judgement or condemnation. For so verily doth the evangelical and Apostolic doctrine teach us to think. This saith the Lord is condemnation, or, this is judgement, that the son of God, the very true light came into the world, and the world loved darkness more than light. And Paul said, If yet the Gospel be hid, it is hid in them that perish in whom the God of this world hath blinded the senses of their understanding, etc. Pullinger in his Decades. fol. 492. The meaning of this place following. Except thou take away the blind and the lame, 2. Re. 5. 6. thou shalt not come in hither. ¶ The jebusites spoke this in derision, being persuaded that the● strong hold was of such force y● David could not overcome it, although it were defended only by lame and blind men. Some writ that they spoke this of a confidence they had in their Idols, which the children of God, esteemed as blind and lame. The Bible note. ¶ The Children of God called Idols, blind & lame guides. Therefore the jebusites meant, that they should prove y● their Gods were neither blind nor lame. Geneva. BLOOD. What is meant by blood. And blood went out of the wine fat unto the Horse bridles. Apo. 14. 20 ¶ By the name of blood, the Scripture is wont to betoken vengeance and revengement: and so meant john to describe the greatness of God's wrath in this place. Marl. upon the Apoc. fol. 218. ¶ By this similitude he declareth the horrible confusion of the Tyrants and Infidels, which delight in nothing but wars, slaughters, persecutions and effusion of blood. Geneva. How our cleansing is by Christ's blood. And made them white in the blood of the Lamb. Apoc. 7. 14 ¶ That is to say, in faith and in following the sufferings of Christ. But how can blood make them white will some man say? I answer after the same manner that the Author of the Epistle to the Romans saith: If the blood of Bulls and Goats, and the ashes of a Bullock besprinkling them that are defiled, do hallow them as touching the cleansing of the flesh: how much more shall the blood of Christ (who by the everlasting spirit hath offered himself unspotted unto GOD) cleanse your consciences from dead works, Heb. 9 13. to serve the living God. The Saints therefore and the faithful being cleansed by the blood of the Lamb, both from original sin, and also from actual sin committed, through humane ignorance and weakness, and being preserved that they should not give their assent to pestilent errors against y● faith, are said to have clear, (yea and also comely) garments. Marl. upon the Apoc. fol. 111. ¶ There is no purity nor cleanness, but by the blood of Christ only, which purgeth our sins, and so maketh them white. Geneva. And sprinkling of the blood of jesus Christ. 1. Pet. 1. 2. ¶ Here S. Peter seemeth to have had respect unto the old Ceremony of blood sprinkling: Blood sprinkling for even as it was not enough then, that the Sacrifice should be offered and the blood thereof shed, unless the people had been sprinkled with the same, so now at this present it shall profit us nothing, that Christ's blood is shed, unless our conscience be cleansed and purified therewith, which thing is done by the ministering of the holy Ghost, which doth sprinkle our consciences with Christ's blood to wash them withal. Sir. I. Cheek. How the very flesh and blood of Christ is not in the Sacrament. It was not lawful by Moses law, Deu. 12. 23 to eat nor drink the blood, Blood forbidden. neither of man nor of beast. And the Apostles themselves, somewhat favouring the infirmity of the jews, did institute that men should abstain from blood. Now if the Apostles had taught that in the sacrament the very flesh and blood of Christ is eaten and drunken with the teeth and mouth, it had been a great occasion to have excluded all y● Jews at once from Christ: again the Apostles would have been too scrupulous (if they had so grossly understood it) to have drunken the very blood, seeing it was so plain against Moses Law. Read the 10. of the Acts, where as Peter had the cloth sent down. I. Frith. Blood is the soul Deu. 12. 23 ¶ S. Augustine upon these words saith thus: So is the Blood the Soul, even as the Rock was Christ. And in the same Chapter, he joineth these three sentences together. The Blood Blood. is the Soul, Soul. the Rock was Christ, and This is my Body, as being all both of like meaning, and also of like manner of utterance. ¶ Saint Ambrose expounding the same words saith thus: When Moses in that place called the Blood the Soul: doubtless he meant thereby, that the Blood is one things and the Soul another. For this is my blood in the new Testament. ¶ The wine signifieth, that our souls are refreshed and satisfied with the blood of Christ spiritually received, so that without him we have no nourishment. Geneva. How the blood of Martyrs is the seed of the Church. And there fell a great fear upon those that saw them. Apo. 11. 11 ¶ That is to say, when the enemies of the truth saw they availed nothing by putting the Preachers of the word to death, they were sore afraid, like as at this day many of the persecutors of the Gospel are constrained to say, that they lose their labour utterly in persecuting those that be against the Popish doctrine. For the more of them that be burned and put to death, the more do come away from the untoward doctrine, to the doctrine of the Gospel, for the blood of Martyrs Blood of Martyrs. is the seed of the church Marl. upon the Apoc. fol. 159. body. What a natural body is. A Natural body is he that is led by his affections, 1. Cor. 2. 14 not understanding the things of the spirit of God. Tindale. What a spiritual body is. A spiritual body is he, Rom. 8. 14 that is led by the spirit of God. How the body of Christ is in one place. Dardamus did write unto Saint Austen for the exposition of these words, Augu. ad Dardamus that Christ spoke unto the Thief saying: This day shalt thou be with me in Paradise: and witted not how to understand it, whether Christ meant, that the Thief should be in Paradise with Christ's soul, or with his body, or with his Godhead. Thereupon Saint Austen writeth, that as touching Christ's body that day it was in the Sepulchre, & saith it was not in Paradise, although it was in a garden that he was buried, for Christ (he saith) meant of a place of joy, and that was not (saith S. Augustine) in his Sepulchre. And as for Christ's soul it was that day in hell, and no man will say that Paradise is there, wherefore (saith S. Austen) the text must needs be understood that Christ spoke it of his Godhead. ¶ Here S. Austen saith plainly, that Christ's body as touching his manhood was in the grave: and as touching his Soul it was in Hell: so that while his body was in the grave, it was not in Paradise. For if he had thought that Christ's body or soul might have been in divers places at once, he would not have said that the text must needs be understood of his Divinity. Again. As touching his Manhood he was in Earth, and not in Heaven (where he now is) when he said, No man ascendeth into Heaven, but he that descended from Heaven, the Son of man which is in Heaven. ¶ Doubt not (saith Austen again) but that Christ our Lord, the only begotten son of God, equal with the Father and the same being the son of man, wherein the Father is greater, is whole present in all places as touching his Godhead, and dwelleth in the same Temple of God as God, and in some place of heaven, for the cordition of his very body. Here S. Austen saith as touching his Manhood, he is only in one certain place in heaven, and not in many places at once. ¶ The same one man is local (that is to say contained in one place) as touching his manhood, Fulgen. ad Transmun. reg. li. 2. which is also God unmeasurable from the father. The same one man as touching the substance of his manhood, was absent from heaven when he was in earth, and so forsaking the earth, when he ascended into Heaven: but as touching his Godhead & unmeasurable substance, he neither forsook heaven, when he descended from heaven, nor forsook the earth, when he ascended into heaven, which may be known by the most sure word of the Lord, which to show his humanity to be local (that is to say contained in one place only) did say unto his Disciples: I ascend unto my father & your father, my God, and your God. Of Lazarus also when he said: I am glad for your sakes (that you may believe) for that I was not there. And again, showing the unmeasurableness of his Godhead, & said unto his Disciples: I am with you unto the world's end. How did he ascend into heaven but because he is local and a very man, or how is he present unto his faithful, but because he is unmeasurable and very God. ¶ Now may Christ be called a stranger, Origen in Ma. ho. 33 is he departed into a strange country, seeing he is with us unto the world's end, and is among them, that be gathered in his name? Answer. Christ is both God and man, having in him two natures. And as man he is not with us unto the world's end, nor is present with his faithful gathered together in his name. But his divine power & spirit is ever with us. Paul (saith he) was absent from the Corinthiaris in body, but he was present with them in spirit. So is Christ gone hence (saith he) and absent in his humanity, which in his divine nature is every where: and in these saying we reserve to both his natures their properties. ¶ A body must needs be in some place, Augu. ad Dardamus if it be not within the compass of a place, it is no where, if it be no where, it is not. ¶ Doubt not but jesus Christ as concerning the nature of his manhood is now there, Aug. ad Da Ep●st. 17. from whence he shall come. And we may not think that his man's nature is every where, for we must beware, that we do not so establish his divinity, to take away the virtue of his body. ¶ Christian people must believe that although Christ be absent from us concerning his body, Ciril in john. l●. 6. ca 4. yet by his power he governeth us & all things. For like as when he was conversant here in earth as man, yet than he filled heaven. Even so being in heaven with his flesh, yet filleth the Earth, and is in them that love him. ¶ S. Ambrose saith: Ambr. in Luke. l●. 10. ca 4. We must not seek Christ upon earth, nor in earth, but in heaven where he sitteth at the right hand of his Father. ¶ To go to his father from us, Vige. count Eutichen. li. 1. was to take from the world, the nature which he received of us. He is with us and not with us. For touching the form of a servant (which he took away from us into heaven) he is absent fromm us, but by y● form of God, he is present with us. And nevertheless both present & absent, he is all one Christ. ¶ If the word & flesh were both of one nature, seeing that the word is every where, Vige. contr. Eutich. li. 4 why is not the flesh than every where. For when it was in Earth, then verily it was not in heaven. And when it is in heaven, it is not surely in earth. And so sure that it is not in earth, that we look for him to come from heaven. ¶ To be contained in a place, and to be every where, Vigelius. be divers and contrary, & one nature cannot receive in itself, two divers and contrary things. ¶ He is created by nature of his flesh, Vigelius. and not created by the nature of his Godhead. He is comprehended in a place by the nature of his flesh, and not comprehended in a place by the nature of his Godhead. ¶ Thus much (of this matter) gathered out of the works, of I. Frith. BOOK. What the book of life is. ANd there was an other book opened, which is the Book of life. Apo. 20. 12 ¶ This is the book wherein the chosen are reported to be written before the beginning of the world, by reason of the certainty of their Predestination, whereof thou readest thus: either forgive them this offence, or if thou wilt not do it, wipe out of the book of life which thou hast written. Exodus. 32. 32. Also be glad, for your names are written in heaven. Luk. 10. 20 Also whose name are in the book of life. Phil. 4. 3. Moreover it is a similitude borrowed of the custom of men, who in taking musters are wont to write the choicer sort, and to call them by name. So is God said to take view of his servants by name, and to call them by name. Exo. 33. 12. and john. 10. 3. Mar. upon the Apoc. fol. 281. ¶ After this was an other book opened, of a far diverse nature from the other books, for it was the sweet book of life, wherein were registered all that were predestinate to be saved from the world's beginning. And this book is, the eternal predestination of God. Bale. Who be written or wiped out of the book of life. And I will not wipe him out of the book of life. Apoc. 3. 5. ¶ To be wiped out of the book of life, is as much as not to be reckoned among the living, blessed, and happy sort. For the book of life is nothing else, but the register of the righteous which are fore ordained to life, according as Moses saith, Exo. 32. 32. And as it is written in Psal. 69. 27. and in Dan. 12. 2. This register, saith (Gasper Megander) doth God reserve in his own keeping: And therefore it is nothing else but his eternal dteermination fore purposed in his breast. In like manner David saith: let them be wiped out of the book of the living. Psal. 69. 27. that is to say, let them not be reckoned among Gods chosen, whom he alotteth to the possession of his church and kingdom. In this book of life, that is to say, in this election or choice, determination, purpose, knowledge or predestination of God, there is not registered aunt misbelieving Turk, any wicked jew, any unrepentant noughty pack, nor any stubborn hypocrite, unless they turn to the Lord, & acknowledge Christ the only son of God. For none be written in it, but such as believe aright in Christ. And that we may read this book, we need not to climb up into heaven with the worldly wise men, to search out God's secrets: but must come to the plain Shepherd to the Dxe ●all where Christ lay. Luke. 2. 16. We must look upon Christ, who is become man, and was crucified and put to death for us: and if we find ourselves in Christ, then do we read our name written in the book of life. For he that believeth in the son of God, hath everlasting life. john. 3. 36. And he shall not come to damnation, but is passed from death to life. john. 5. 24. And in this place Christ's meaning is, that he which overcometh not, but like a weakling and coward shrinketh in this encounter, by consenting to wicked error, shall be cast away with shame, & have his name stricken out of the book of life. Marl. upon the Apoc. fol. 59 And the Books were opened● Apo. 20. 12 ¶ These books seem to be the consciences of all men be they good or bad, Book of men's consciences. which shall be then laid open, according as the Apostle witnesseth. Rom. 2. 15. 1. Cor. 4●5. by reason that Christ shall bring all the things to light which were covered before. Other some take these books to be the old and new Testaments, that forasmuch as there is showed in them, what God had commanded it should appear also by them, what every man had done or not done. But the first exposition is the truer. Marl. upon the Apoc. fol. 280. Of what credit the books of Maccabees be in the scripture. Saint Austen received it for Canonical. But first of what sure credit did he receive it? The jews (saith he) esteem not the writings of the Maccabees, as they do the Law, the Prophets and the Psalms, of which the Lord himself hath witnessed, as of his witnesses saying: It was necessary that all things should be fulfilled that are written in the Law, Luk. 24. 4●. and the Psalms and Prophets concerning me. But it hath been received of the Church, not unprofitably, if it be soberly read or heard. And Jerome teacheth without any doubting, that the Authority thereof is of no force to the proving of Doctrines. And it evidently appeareth by that old book, Book of Macchabees which is entitled under the name of Cyprian concerning the exposition of the Crede, that it had no place at all in the old Church. But why do I here strive without cause? as though the Author himself did not sufficiently show, how much he is to be credited, when in the end he craveth pardon, if he have spoken any thing not well. Truly he that confesseth his writing to need pardon, saith plainly that they are not the Oracles of the Holy Ghost. Beside all that, the godliness of judas is praised for none other cause, but for that he had an assured hope of the last resurrection, when he sent an offering for the dead to Jerusalem. Neither doth the writer of that history refer that which judas did to be a price of redemption, but that they might be partakers of the eternal life with the other faithful, that had died for their Country and Religion. This doing was indeed not without superstition and preposterous zeal, but they are more than fools, that draw a Sacrifice of the Law so far as unto us: forasmuch as we know that things do cease by the coming of Christ, that then were in use. Caluine in his institutions. 3. li. chap. 5. Sect. 8. Of certain books of holy scripture lost. Whereof it shall be spoken in the book of the Battles of the Lord. N●. 21. 14 ¶ Which seemeth to be the Book of the judges or as some think a Book which is lost. Geneva. Is it not written in the book of jasher. josu 10. 13 ¶ Some read, in the book of the righteous, meaning Moses. The Chaldees text readeth, in the Book of the Law: but it is like that it was a book thus named, which is now lost. Geneva. In the Book of Nathan the Prophet & in the Book of Gad ¶ The Book of Nathan the Prophet, 2. Par. 29. ●9 and the Book of Gad, are thought to have been lost in the Captivity. Geneva. Written in the Book of Chronicles of the Kings of juda. 3. Reg. 14. ●9. ¶ Which Books are called the Books of Semeia and Iddo the Prophets. 2. Par. 12. 15. Geneva. Of the book of the Law found. I have found the Book of the Law of the Lord. 4. R●. 22. ● ¶ This was the copy that Moses left them, as appeareth. 2. Par. 34● 14. which either by the negligence of the Priests had been lost, or else by the wickedness of idolatrous Kings had been abolished. Geneva. BORDERS. Wherefore the jews did wear borders on their garments. ANd make large borders on their garments. Mat. 23. 5. ¶ Read N●. 15. chapter and verse 38. and there thou shalt learn, why the jews did wear such borders on their garments. Sir. I. Cheek. ¶ Looke. Guards. phylacteries. BORN. ¶ Looke. Water and Spirit. BOSOM. How it is diuer●lie taken. For I have given my maid into thy ' Bosom. Gen. 16. 5. ¶ Bosom after the manner of the hebrews is taken for companieng with a woman. And it is also taken for faith, as in Luke. 16. 23. of Lazarus. T. M. In the Bosom of the father. john. 1. 1●. ¶ This is a speech borrowed out of the custom of 〈…〉. For when we will signify that we will commit our secret to any, we say we will admit him to our Bosom. So the meaning is, that he (meaning Christ) is privy to all God's secrettes, and therefore can show us such heavenly mystery, as no man can declare. And this exposition, Saint Austen followeth. cyril thinketh that in the Bosom, is as much to say, as in the Father, and of the Father, and as you using many words, in the inward part of the Father, for he is not a piece cut off, and divided from the substance of the Father, as it fareth in man's begetting, but he so begotten, as he is still in the Father. Traheron● Of the bosom of Abraham. Look. Abraham. BRAMBLE. The property of a bramble compared to Abimelech. Pliny in his 24. book● and 14. Chapter, writeth of this kind of Thorn. And as ●ou●hing this matter, these are the properties thereof: ●t is a 〈…〉, it was Abimelech, who was a bastard, judic. 9 15 and borne of an handmaid, so that he was not to be compared with his brethren. And as he without any utility governed the Israelites, so is the bramble wont to bring forth no fruit. The Bramble also pricketh, even as Abimelech very much huried the Israelites. Moreover some writ, that the boughs of Brambles are 〈…〉 〈…〉 so vehemently shaken and moved with the wind, that out of the●● is fire kindled, where with not only they themselves brent, but the whole wood wherein they grow is burnt: which thing jothan now foretelleth to come to pass of Abimelech, wherefore the properties do wonderfully well agree. Pet. Mar. upon judic. fol. 160. ¶ See more in (Abimelech.) BOOW DOWN. What it is to bow down. TO bow down, is to cap and● to knee, to duck with the head, and bend the body, to fall down, to honour, to worship and to reverence. Bullinger, fol. ●22. Bow down their backs, R●. 11. 10. etc. ¶ To bow down, their backs doth not only signify that they should be brought under of the Gentiles, and oppressed● with all kind of evil, but thate they should not once● look up to call on the Lord with sure belief of heart. Tind●le. BOW. How the Gospel is likened to a Bow. ¶ Look Gospel. BRANCHES. Who are the branches cut off. Though some of the branches be broken of. 〈…〉. 1●. 17. The branches that are broken off are the jews, which are forsaken and cast off. The wild Olive tree are the Gentiles. The right Olive tree is the covenant, or faith and vocation of the saint: The fatness thereof is the grace of God and the glory of the elect. The jews then being come of the fathers, were as a man might say, naturally grafted in the covenant, but the Heathen being come of Idolaters were as wild Olive trees grafted therein. Sir. I. Cheek. ¶ These broken branches were the unbelieving jews, which for their unbelief were cut off from the promise of God, in whose steed was the wild Olive, that is, the Gentiles grafted through faith. The Bible note. BREAD. What Bread is in Scripture. BRead in scripture, is taken for all that is necessary to this present life: And I will fet a morsel of Bread to comfort your hearts withal: And as we say in our Lord's prayer, Give us this day our daily Bread. Tindale. How Bread is called Christ's body. Ireneus Irene● cont. writing against the Valentinians Valen. li. 4 cap. 32. ca 34. ca 57 in his fourth book, saith that Christ confessed bread, which is a creature, to be his body, and the Cup to be his blood: and in the same book he writeth thus also: The Bread wherein the thanks be given, is the body of the Lord. And yet again in the same book he saith, that Christ taking bread of the same sort that our bread is off, confessed that it was his body: and that the thing which was tempered in the Chalice was his blood. Lib. 5. And in the fift book he writeth further, that of the Chalice● (which is his blood) a man is nourished, and doth grow by the bread which is his body. ¶ These words of Ireneus be most plain, that Christ taking very material bread, a creature of God, and of such sort as other bread is, which we do use, called that his body, when he said: This is my body, and the wine also which doth feed and nourish us, he calleth his blood. ¶ T●ertulian Tertu. adverse. judeos. in his book written against the jews, saith, that Christ called bread his body. And in his book against Martion, he oftentimes repeateth the self same words. ¶ Saint Cyprian Cyprian ad Magn● l●. 1. Epist, 6. lt. 2. Epist. 13. in the first book of his Epistles saith that Christ called such bread as is made of many corns joined together, his body, and such wine he named his blood, as is pressed out of many Grapes, and made into wine. And in his second book he saith these words: Water is not the blood of Christ, but wine. And again in the same Epistle he saith, that it was wine which Christ called his blood, and that if wine be not in the Chalice, than we drink not of the fruit of the vine. And in the same Epistle he saith, that meal alone or water alone, is not the body of Christ, except they be both joined together, to make thereof bread. ¶ Epiphanius Epipha. in Ancorato saith that Christ speaking of a loaf which is round in fashion, and cannot see nor feel, said of it, This is my body. ¶ Saint Hierom writing ad Hedibiam, Hiero. ad Hedibiam saith these words: Let us mark, that the bread which the Lord broke and gave to his Disciples, was the body of our Saviour Christ, he said unto them, Take and eat, this is my body. ¶ Saint Augustine saith, Augu. de tim. li. 3. ca 4. that although we may set forth Christ, by mouth, by writing, and by the Sacrament of his body and blood, yet we call neither our tongue, nor words, nor ink, letters nor paper, the body and blood of Christ, but that we call the body and blood of Christ, which is taken of the fruit of the earth, and consecrated by mystical prayer. Also he saith: Dever. jesus called meat his body, and drink his blood. ¶ cyril Cyril. upon Saint john saith, Apo. Se. 2. that Christ gave to his disciples pieces of bread, saying, Take, eat, this is my body. cyril in john, li. 4. ca 14. ¶ Theodoretus saith, Theod. in Dialog. l. When Christ gave the holy mysteries, he called bread his body, and the cup mixed with wine and water, he called his blood. ¶ By all these foresaid Authors, and places, with many more, it is plainly proved, that when our Saviour Christ gave bread unto his Disciples, saying: Take and eat, this is my body, and likewise when he gave them the cup, saying, Drink this among you, and drink you all of this, for this is my blood, he called then the material bread his body, and the very wine his blood. ¶ Thus much out of Cranmers' book. fol. 118. 119. How bread is a figure of Christ's body. ¶ Christ himself (saith Tertulian) Terrul. li. 1. cont. did not reprove or discommend bread, which doth represent his body. ¶ For the understanding of this place, you must know that there was an Heretic called Martion, Martion. which did reprove creatures, & said that all manner of creatures were evil. This thing doth Tertulian improve by the Sacrament and saith: Christ did not reprove or discommend bread, the which doth represent his body. As though he should say, If Christ had counted the bread evil, then would he not have left it for a Sacrament, to represent his body, meaning that it is a Sacrament, token, sign, and memorial of his body, & not the body itself. And that this his meaning, doth plainly appear in his sourth book as followeth. Christ taking bread and distributing unto his Disciples, Tert. li. 4. cont. Mar. made it his body, saying: This is my body. But this could not have been a true figure of it, except Christ had had a true body: for a vain thing or fantasy can take no figure. ¶ For the understanding of this place, you must mark, that this Heretic Martion against whom this Author writeth, did hold opinion, that Christ had no natural body, but only a fantastical body, the which Tertulian improveth by the Sacrament of the Altar, saying: The Sacrament is a figure of his body, Ergo Christ had a true body, for a vain thing or fantasy can take no figure. After the mystical Easters Lamb fulfilled, Jerome sup. Mat. and that Christ had eaten the lambs flesh with the Apostles, he took bread which comforteth the heart man, and passeth to the true Sacrament of the Easters Lamb, that as Melchisedech brought forth Bread and Wine figuring him, so might he likewise represent the truth of his body, etc. ¶ Here doth Saint Jerome speak after the manner of Tertulian before: That Christ with his bread and wine did represent the truth of his body. For except he had had a true body, he could not leave a figure of it, nor represent it unto us: for a vain thing or fantasy can have no figure, nor cannot be represented. As by example, how can a man make a figure of a Dream, Dream. or represent it unto our memory. But CHRIST hath left us a figure and representation of his body in bread and wine. Therefore it followeth that he had a true body. This thing S. Bede doth more copeouslie set forth, writing upon S. Luke. You shall not eat this body that you see, Augu. in perfa. psa. 98. nor drink that blood which they that crucify me shall shed out. I have given a certain Sacrament unto you, if it be spiritually understood it quickeneth you, but flesh profiteth nothing. This is plain enough spoken. ¶ Thus much out of Frith. Look. Figure. How bread remaineth after the consecration. Theodoretus saith, The mystical signs after the blessing (of the Priest) depart not from their own nature. For they remain in their former substance, figure, and form. Further he saith, yet the same bread and wine remaining as they were before, are understood and believed, and adored as y● things that they are believed. The saying of Thomas Salisburiensis: Thomas Salisburi. No man (saith he) be he never so simple or never so wise, ought precisely to believe, that this is the body of our Lord, that the Priest hath consecrate, but only under this condition, if all things concerning the consecration be done as appertaineth. For otherwise he shall avouch a creature to be the creator, which were Idolatry. Surely the Sacrament of the body and blood of Christ which we receive, Gelasi in conci. Ro. are a godly thing, and therefore through them are we made partakers of the godly nature, and yet doth it not cease to be the substance and nature of bread and wine, but they continue in the properties of their own nature. And surely the Image and similitude of the body and blood, are celebrated in the act of the mysteries. ¶ Looke. Oil. That which you see (saith S. Austen) in the Altar is the bread and the cup, Aug. in. serm. ad infants. which also your eyes do show you, but faith showeth further, that bread is the body of Christ, & the cup his blood. ¶ Here he declareth two things: That in the Sacrament remaineth bread & wine which we may discern with our eyes, & that the bread and wine be called the body and blood of Christ. Craumer. He that called his natural body (saith Theodoretus) Theod. in Dialog. wheat and bread, and also called himself a vine, the self same called bread and wine his body and blood, and yet changed not their natures. And in his second Dialogue he saith more plainly. For (saith he) as the bread and wine after the consecration, lose not their proper nature, but kept their former substance, form and figure, which they had before: even so the body of Christ after his ascension, was changed into the godly substance. Although ye make me to abide, judic. 13. 16. yet I will not eat of your bread. ¶ This Hebrew word Lechem, signifieth not only bread, but sometime meat in universal, yea and sometime flesh also. Hereof was invented the subtlety of the Papists: to whom when we say the bread remaineth in the Eucharist, and prove it by that which Paul writeth: The bread which we break, is it not the communicating of the body of Christ: they answer that the bread in that place may signify flesh, as it doth oftentimes in the holy Scriptures. But they ought to remember, that Paul wrote these words in Greek, & not in Hebrew. But Arnos, that is bread in Greek cannot signify as Lechem may in Hebrew. Farther in the holy Supper, the flesh of Christ is not broken, but they are Symbols or Signs which are broken. Pet. Mar. upon judic. fol. 205. How the sacramental bread ought not to be reserved. Saint Cyprian Cyprian saith, this bread is received, and not shut up. Clemens Clemens. saith: Let there be as many hosts, or so much bread offered at the Altar, as may be sufficient, for the people: if any thing remain, let it not be kept until the morning. Origen Origen. or Cyrillus saith: The bread that our Lord gave to his Disciples, he lengered if not, nor bade it to be kept till the morning, whose reason is grounded upon Christ's institution: for Christ said not take and keep, but take and eat. Of the breaking of bread. And broke bread in every house. ¶ This place ought not to be understood of the Communion or Sacrament of the body and blood of Christ, Act. 2. 46. as the place before, but of the hospitality that was among them that believed. Therefore they that by this place do take a boldness to use the communion privily in their house, have no example at all of that thing in the Scripture, and therefore they do nought, unless they be thereto driven by sickness. Sir. ●●●eeke. Being come together 〈…〉 to break bread. Act. 20. 7. ¶ By this it is evident and plain, that in the administration of the Sacraments, we are bound neither to time nor yet to place. For Paul did break the bread, Augu ad. jou. epi. 118 and did minister the Communion in the night time, and we do it in the day time Again, he did both preach Christ, and minister the lords supper in a Parlour, and these things are we not wont customably to do in the Church. Howbeit all things ought to be done in a due decent order. Sir. I. Cheek. And when he had broken them. Ma. 14. 19 ¶ The breaking of bread was so common and usual with Christ, that by the same he was known to his two Disciples, as they were going to Emaus. This manner of broking of bread was very fatherlike and commendable among the elders of old time, as it is hitherto in many places, and after the same sort, best beseeming and belonging unto Christ by whom we are all fed. Furthermore, this breaking of bread hath in itself a sign to divide, as appeareth by this place of the Prophet: Break thy loaf to the hungry. For a loaf cannot refresh many without it be broken and divided. And by this means it answereth and is agreeable to the mystery of the communicating the body of the Lord. The Apostle saying: The bread which we break is it not the participation of the body of the Lord? not that the body of Christ is therefore said to be broken, because it hath in itself some cut: but because it is made communicable, that is, apt and meet to be participated and received of many. The Apostle Paul saith in an other place in the person of Christ. 1. Cor. 11. This is my body which is broken for you, in steed of the which Saint Luke hath, Luk. 22. 19 which is given for you, etc. Marlorate. Of three kinds of Breads. The hebrews (as Lyra Lyra. saith) hath three kinds of Breads, Panis propositionis sive facierum, panis oblationis, & panis laicos sive communis. Holy show bread, set before the face of the Lord upon the propitiatory seat, Three Breads. and this bread belonged only to Aaron and his sons, Hoc est soli Sacerdotibus. The bread offered upon the oltar of Holocaust, & that was not to be eaten but of the Levites. And there was common bread, indifferent for every man that list. Ric. Turnar. BRETHREN OF CHRIST. Who are called the bretheen of Christ. THen came his mother and his brethren. Mar. 3. 31. ¶ Here they are called Christ's brethren, which in deed were not his natural brethren, but his cousins and kinsfolks, even as Lot is called Abraham's brother, which was his brother. Arams' son. Confer the sixth of Mark, and the. 13. of Matthew with the 19 of john, and thou shalt find the virgin Marie, had never no more sons and daughters but Christ only. Sir I. Cheek. Is not his Mother called Marie, Ma. 13. 55 and his brethren, james, and joses, and Simon, and judas, etc. This place and the first of the Acts, and Gal. the first, Helindius bringeth to prove that Marie Christ's mother was no virgin. Answer. In the Scripture a man is said to be our brother, 4. manner of ways, that is to say, by nature, by country, by kindred, and affection. By nature brethren are, as Esau and jacob, the twelve patriarchs, Brethren 4. ways. Andrew and Peter, james and john. By Country brethren are said to be, as the jews, which among themselves were called brethren, as in Deut. If thou buy thy brother which is an Hebrew, he shall serve thee six years. And so S. Paul, I have wished myself to be accursed from Christ for my brethren and kinsmen, according to the flesh. By kindred they are said to be brethren which come of one house, that is, when of one stock, a multitude do spring as in Genesis, Abraham said to Lot. Let there be no contention between thee and me, and between my shepherds and thy shepherd because we are all brethren. And again, Laban said to jacob, because thou art my brother, thou shalt not serve me freely for nothing. Those that be brethren by affection are divided into two sorts, into spiritual and common. They are spiritual brethren which are Christians, as in the Psalm. 133. Behold how joyful a thing it is, brethren to dwell together in unity. Commonly we be called brethren, because we came all of one brother. By this division it is, apparent that they were said to be the brethren of CHRIST, by kindred not by nature, not by Countreie nor affection. Therefore as joseph was called the Father of Christ, even so were they said to be his brethren, & that both in one respect. For joseph was thought to be the Father of jesus, and so were james & joses and others, thought to be his brethren. But none will contend about this, but such as be too curious. Mar. fol. 20. ¶ Look Christ. BRIDEGROOM. Who is the Bridegroom, and whereto the parable tendeth. TO meet the Bridegroom. Mat. 25. 1. ¶ It is very corruptly added of the old interpreter, in that he saith, to meet the Bridegroom and the Bride: seeing it is found in none of the Greek books. And as for Chrisostom, hilarius, & Theophilact, they make no mention of the Bride. For Christ is the Bridegroom: And the whole parable tendeth to this end, that he coming we should go forth to meet him. No part of the parable pertain to the Bride, nay, they which come to meet the Bridegroom in good time, even they (I say) are the Bride. Saint Augustine expounding this place (in a sermon which he made of the words of Christ, out of the 22. of Matthew) neither readeth nor maketh any mention of this word Brid. Marl. fol. 592. ¶ The pomp of Bridealls was wont for the most part, to be kept in the night seasons, and that by Damsels. Bez●. When the Bridegroom shall be taken from them. Mar. 2. 20 ¶ The Bridegroom is taken from us when evil affections, concupicense, and lusts do drive Christ out of our hearts: Then ought we to use abstinence, thereby to tame our wanton flesh, and to give ourselves to earnest prayers, that so the spirit of God may be renewed in us. Sir I. Cheek. BROOK CEDRON. Wherefore it was so called. Over the Brook Cedron. ¶ Some think that this Brook was called the brook of Ceders, because many Cedar trees grew about the same, but it is very like notwithstanding that this name came up through error. For of the vallcie or brook of Cedron, there is mention oftentimes made in the Scripture, where the Hebrew word doth not signify Cedar trees, but dimness or darkness. Concerning the which brook, we read in the book of kings. This place was so called because of the darkness, because it was a deep valley, & much shadowed Marl. upon john. fol. 574. ¶ Brook Cedron, was a deep valley, through the which a stream ran after a great rain. Geneva. BRUISED REED. Look Reed. BUDDAS. Of his heresy and final end. BVddas, otherwise called Terebinthus, was a little before Manes the heretic. Heretic. He taught about Babylon, that he himself was borne of a Virgin, and that he was bred and brought up in the mountains. He wrote. 4. books: The first of Mysteries, the second he called the Gospel, the third Thesaurus, the fourth, a Summerie. Through witchcraft he took his flight into the air to offer sacrifice, but the devil threw him down and broke his neck. Socrates. li. 1. cap. 17. BULL. The Bull of Pope Clement the sixth, published for the year of jubilee. 1350. Whosoever purposeth for travail sake to come to Rome, may choose that day whereon he setteth forward, a confessor, or confessors, or else in his journey by the way, or in any other place: unto the which confessor or ghostly Father, we give full power to give absolution in all causes that concern the Popes own prerogative, Pope's Bull. in as ample manner, as if our own person were present. Item we grant, that if any being confessed die by the way, that he shall be free and discharged from all their sins: And furthermore, we command the Angels of Paradise (that his soul being fully delivered from Purgatory) they receive it into Paradise. In an other Bull, he writeth thus. We will not that any man be formented in himself with the pain of hell: And also we grant to all those that wear the cross, three or four souls at their pleasure, whom soever they will, to deliver them out of Purgatory. Bale. Of a certain Priest that cast the Pope's Bull before the Pope's feet. There was a certain Priest, Priest. which coming before the Pope, cast the Pope's Bull down before his feet, saying: Lo, here take your Bull unto you, for it doth me no good at all. I have laboured now these three years with all, and yet notwithstanding for all this your Bull, I cannot be restored to my right. The Pope hearing this, commanded the poor Priest to be seourged, and after to be cast into prison, what became of him afterward, the writer of the Story Henricus de Erphodia, maketh no mention. In the Book of Mar. fol. 487. How Doctor Whittington was slain with a Bull. There was a faithful woman that suffered martyrdom in a certain town called Cheping Sadberie, in the time of king Henry the seventh, condemned by the chancellor called doctor Whittington. Whittington. At whose death a great concourse of people there gathered together to behold her end. Among the which the foresaid Chancellor was there present to see execution done. The Sacrifice being ended, the people began to return homeward, coming from the burning of this blessed martyr. It happened in the mean time, that as the Catholic executioners were busy in slaying this silly lamb at the town side, a certain Butcher in the town was as busy in slaying of a Bull, which Bull he had fast bound in ropes, ready to knock him on the head. But the Butcher (belike not so skilful in his art of killing beasts, as the Papists be in murdering Christians) as he was lifting his Axe to strike the Bull;, sailed in his stroke and smit a little too low, or else how he smote I know not. This was certain that the Bull; although some what grieved at the stroke, but yet not stricken down, put his strength to the ropes, and broke lose from the Butcher into the street, the very same time as the people were coming in great press from the burning. Who seeing the Bull coming towards them, and supposing him to be wild (as was no other like) gave way for the beast, every man shifting for himself as well as he might. Thus the people giving back, and making a lane for the Bull, he passed through the throng of them, touching neither man nor child, till he came where the Chancellor was. Against whom the Bull, as pricked with a sudden vehementie, ran full but with his horns, and taking him upon the paunch, gored him through & through, and killed him immediately, caring his guts and trailing them with his horns all the street over, to the great admiration and wonder of all them that saw it. Book of Mar. fol. 919. Whereunto the Bulls of Basan are compared. The strong or fat Bulls of Basan, have compassed me in on every side. Psal. 2●. 12 ¶ A Bull is a beast, not only stout and strong, but also boisterous, blockish, fierce and cruel: If his nimbleness and quickness were to his might, there were lightly no beast to be compared unto a Bull: Of these natural properties, and specially of his hornewoode and mad fierceness, when he is well baited and bitten with dogs, the cruel enemies and the spiteful persecutors of our Saviour Christ are very aptly and lively called Tauri robusti. Boisterous Bulls, By Basan ye shall understand that it was a plentiful land, full of woods and pastures, over the which, Og that great fat hog was king. Which Og was a Giant, whose bed was of iron, in length. 13. foot and a half, and in breadth 6. foot and an half. This country Basan. ●. Pinguedo was a land of such fertility and plenty, that the Prophet very aptly doth translate and apply the same unto the persecutors of Christ, which for their worldie wealth, their tyranny, and pride, are very properly called fat Bulls of Basan. ●. men wallowing in wealth, in riches and plenty, even as the Bulls of Basan do wallow in fat pastures. And if a man would now narrowly draw and apply this place of the Prophet unto the manners of such wicked men, which now a days do persecute Christ in his members, then by the fat Bulls of Basan, ye may well & easily understand all such idle, rich, fat, covetous worldly rich men, which in our time do so much gather togethers and keep to them and to their hefres, that no poor man nor mean man, nor handy crafts man, can have any competent living by the true labour of their hands. Ric. Turnar. ¶ He meaneth (by the Bulls of Basan) that his enemies were so fat, proud, and cruel, that they were rather beasts than men. Geneva. BURDEN. What is meant by the word burden. I will lay none other burden upon you. Apo●. 2. 24 ¶ Although there be some which in this place understand the word burden, to be meant of the grief of mind and bitterness of heart, which the godly should sustain, by reason of his error, which they should be feign to endure till Christ come and deliver them by his visitation: yet is the place more rightly understood of the burden of the law. For we know it was the property of heretics and false Apostles to burden the Church with ceremonies, whereas contrariwise Christ saith, my yoke is sweet and my burden light. Mat. 11. 30. etc. Read, Act. 15. 10. Rom 8. 15. Gal. 5. 1. Marl. upon the apocalypse. fol: 53. ¶ My mind is to yoke you with no other law, nor to burden you with any other traditions than I have already given you, neither with ceremonies, rites, nor ancient customs, in the observation of days, months, times, nor years, in holy days, fastings, vigils, nor Sabotes, for they were but shadows of things to come. Bale upon the Apoc. fol. 40. The meaning of this place following. What is the burden of the lord jere. 23. 33 The Prophets called their threatenings, God's burden, which the sinners were not able to sustain: Therefore the wicked in deriding the word, would ask of the Prophets, A prophesy against false Prophets. what was the burden, as though they would say, you seek nothing else but to lay burdens upon our shoulders. And thus they rejected the word of God as a burden. But because this word was brought to contempt and derision, he will (saith the Prophet) teach them another manner of speech, and will cause this word burden to cease, and teach them to ask with reverence, what saith the Lord. For the thing that they mock and contemn, shall come upon them. Geneva. ¶ The wicked men's hearts were so hardened against 〈…〉 truth, that they used scornfully to scosfe at God's threatening prophestes in mocking, calling them Gods farthel or burden. The Bible note. Of the burden of Babel. The burden of Babel which isaiah the son of Amos did see. Esay. 13. 1 ¶ That is the great calamity which was prophesied to come on Babel as a most grievous burden, which they were not able to bear. In these twelve Chapters following, he speaketh of the plague, wherewith God would smite those strange nations (whom they knew) to declare that God chastened the Israelites as his children, and these other as his enemies: And also that if God spared not these that are ignorant, that they must not think strange if he punish them which have knowledge of his law and keep it not. Geneva. BURIAL. How Burial is a looking glass of resurrection. burial was brought in by God. It is no invention of man without good ground, but it is God's ordinance, to the end it should be a witness to us of the resurrection and everlasting life. When men be buried, they are laid up in the earth, as in a store house until they be raised up again at the last day, and so our burial is unto us a looking glass of the resurrection. Caluine upon job. fol. 472. The Pomp of burial forbidden. But when thou dost hear (saith Chrisostome) that our Lord did rise again naked, cease I pray thee from the mad expense of the burying, what meaneth this superfluous and unprofitable expense, which unto them that make it bringeth hurt, and no profit to the dead, but rather harm. What the Greeks and Hebures do call their buring places. The Greeks Greeks. do call their burying places, Cam●tereum, that is to say, a Dorter or sleeping place, signifying thereby that we ought to be as sure or rather more sure, that they that be buried shall be raised again at the last day of the general resurrection, than we are sure to rise again when we lay ourselves down to sleep, and that therefore we ought no more to 〈…〉, be w●ese, 〈…〉 out friends, when we see any of them to be laid into the ground, than we ought to be sori● when we see them go to ●edde, and lay themselves down to take their rest, being most assured by the undoubted & infallible word of God, that we shall receive them again immortal and most gloriou●●: The hebrews hebrews. do call their burying placed o● the 〈…〉 〈…〉 the living, because that they that be buried 〈…〉 God, and shall be received again by his 〈…〉. I. Veron. What 〈…〉 is to be buried with Christ. 〈…〉 buried with Christ 〈…〉 Bap●●●e in to his death, Rom. 6. 4. that like as Christ was raised from the dead; by the glory of the Father, so we also should walk in newness of life. ¶ This partaking of death and life with Christ, is nothing else but the mortifying of our own flesh, the quickening of the spirit, in that the old man is crucified, and we may walk in newness of life. Cal●ehill. Of the Burial of john Baptist. ¶ Look john Baptist. BURNE. What it is to Burn. IT is is better to marry then to burn. 1. Cor. 7. 9 ¶ To burn after Saint Ambrose: is when the will consenteth to the lust of the flesh. Tindale. ¶ Then to burn with the fire of concupiscence, that is, when man's will so giveth place to the lust that tempteth, that he cannot call upon God with a quiet conscience. Geneva. What these burning lights do signify. And your lights burning. Luk. 12. 35 ¶ These burning lights that Christ willeth us to have in our hands, are a lively faith, working through charity. The works of the Christians ought to be lively, fervent, and burning. Sir. I. Cheek. Of burnt offerings, and peace offerings, They offered burnt offerings and peace offerings. ¶ Burnt offer were they which were all burnt: but of peace offerings, a certain part was offered, an other part was given unto the Priest, an other part returned unto him which offered it; to eat it with his friends in the sight of the Lord. Pet Mar. upon judic. fol. 271. Why it was called a whole burnt offering. And offered a whole burnt offerings ¶ It is called a whole burnt offering, Gen. 8. 20 because the whole sacrifice was consumed with fire, by the which is signified that the person which did offer the same, should have his heart and mind wholly upon God, as it is written: Love thy God, with all thy heart, & with all thy soul, etc. The Bible note. How the Christians do offer burnt 〈…〉. Although that the burnt offering of 〈…〉, 〈…〉 Sheep, of Calves and Birds (offered in the old law) be abolished by the glory of Christ, whose death and passion they did adumbrate, a● S. Paul witnesseth. Heb. 10. Shall we think there● fore that we now which be Christians, have not burnt 〈…〉 fice to offer unto God, yes, m● than they had. For so often as we do preach, or the king or any other godly man, doth cause or help Christ's Gospel to be purely and sincerely preached to the people, so oft do we offer a burnt sacrifice of sweet savour unto God, a sacrifice that pleaseth God, far above the offering of a young fat calf that hath horns and houes● This is that sweet sacrifice whereof Malachi the Prophet doth speak in the first Chapter, saying: From the rising of the Sun, to the going down of the same, great is my name among the Gentiles, and in every place shall sacrifice be made and offering set up to my name. This sacrifice and burnt offering, is not the sacrifice of the wicked Mass, but it is the sacrifice of the preaching of Christ's death, and the meritas of hi●●sion● We do also offer burnt sacrifices unto the Lord, when we do offer ourselves, our hearts our minds, and all 〈…〉 dilie members to the true serving of God in perfect faith. Of the spiritual sacrifice that the Christians do daily offer unto God. Look Rom. 12. 1. Phi. 4. 18. 1. Pet. 2●5. Ric. Turnar. See more in the word (Sacrifice.) CAIN. How and by what means Cain was slain. IN the beginning of the world, most people went naked, saving that they were partly covered with skins of some beast, & at that time they had no dwelling house to defend them, neither from the cold, neither yet from heat, but after their own fantasies, they made with pretty boughs and twigs of trees, such little pretty lodgings as we call Cabens or Booths. And it so chanced that Cain being very old and also weary, happened one day to lay him down to rest in a bush that was enclosed with green boughs as aforesaid. And Lamech one of y● kindred of Cain in the fift degree, who by reason of his great age had lost his sight, and yet at a time was disposed to go abroad to kill some wild beast. And taking his Bow and Arrows, he took also a little boy to lead and direct him, where he might have a good shoot. And when he drew somewhat near unto the bush where Cain lay, the little boy espying the bush to wag, & seeing as it were a great thing in the midst thereof, he imagined that there lay some wild beast, and the boy being afraid thereof, gave knowledge to old Father Lamech, that in a bush standing right before him, Gen. 4. 23. & not far off, there lay a great and terrible beast. And Lamech upon the report of the child, stretched out his arm, & drew a strait draft toward the bush, where he slew his cousin Cain, that lay in the same after he had lived. 730. years, as saith Philo. Graftonan his Chro. fol. 7. ¶ Lyra saith, that when Lamech perceived he had slain Cain, (whom the Lord had forbidden him in pain of great punishment) he fell upon his own servant, & beat him so that he died. Of a certain sect called Caini. Caini were heretics Heretics which honoured Cain: and took him for their father. They highly esteemed of Esau, Chore, Dathan, Abiram, with the Sodomites. They called judas the traitor their cousin, honouring him for betraying of Christ, affirming y● he foresaw how great a benefit it would become unto mankind. They read a certain Gospel written as they say by judas, they reviled the law and denied the resurrection. Epiphani. haeres. 38. August de haeres. CAIPHAS. How he was the mouth of God, and the mouth of the devil all at one time. HE was the mouth of God, joh. 11. 49. in as much, as God made him to say, that his people could not be saved but only by the death of his son jesus Christ: but he was the mouth of the devil according to his intent after the which he so spoke, for he did not speak according to the meaning of the holy Ghost, but as a murderer, an enemy of truth, pretending the death of jesus Christ, because of the hatred which he bore towards him. ¶ God made him to speak, neither could his impiety let God's purpose, who caused this wicked man even as he did Balaam, to be an instrument of the holy Ghost. Geneva. ¶ The spirit of prophesy do many times speak by the mouth of an ungodly man, for the ungodly are so excecated and blinded, that they do oftentimes speak against theirown selves unwittingly, and that to their utter undoing and destruction. ● Sir I. Cheek. CALL. What it is to call upon the name of the Lord. IN that time began men to call upon the name of the Lord. Gen. 4. 26. ¶ To call upon the name of the Lord, is to require all things of him and to trust in him, giving him the honour and worship that belongeth unto him, as in Gen. 12. 8. T. M. ¶ In these days God began to move the hearts of the godly to restore religion, which a long time by the wicked had been suppressed. Geneva. Of three manner of callings. Many are called, Ma. 22. 14 etc. ¶ Christ speaketh of the external calling by the preaching of the Gospel, of y● which there are three degrees. All men are called, yea, even they which hear not, these which are dumb and are deaf minded, are also called. The second sort enter in, and promise that they will serve God, nevertheless their consciences condemneth them, because they have not the true root. As Simon Magus, which did feign himself to believe of the faithful, being convicted in his conscience by the truth of the Gospel professed the same, but he had no root, as Peter casteth him in the teeth. Such are they truly to whom the Lord sendeth his holy spirit, and whom for a time he illuminateth, but at the length by the just desert of their ingratitude he forsaketh them, and striketh them with great blindness. 〈…〉 The third calling is special & of great efficacy, by the which God doth very much advance the elect & faithful only, when that by the inward lightning of the spirit, he bringeth to pass, that the word preached abideth in their hearts. To these, testimony is given by the same spirit, that they are the adopted sons of God. We cannot judge who are the elect and who are the reprobate: for we ought to leave this judgement unto God. Notwithstanding by signs there may be some conjecture had, but we must always beware of rash judgement. Every man that is elected and chosen of God, is fully certified in himself of his calling. The which thing we may daily behold. For many are brought into the Church, which afterward fall away from the same, either being terrified by persecution, or else being overcome with some other temptation. Such truly are of the number of them that are called, but are not elected, for hereby our election is proved, if we persever unto the last end. Mar. fol. 51. ¶ First, all men be generally called, even those that doth not hear the word, for unto them both heaven and earth, and and the creatures comprehended therein, doth not cease to preach the almighty power of God, and also his goodness and mercy, so that all men (as the Apostle saith) are unexcusable before the majesty of God. And with them may be comprehended those that hear the word, who (though they be called) be so deaf in their hearts and minds, that they will neither give care nor heed to the calling. The second sort that be called, do profess the Christian religion, & receive the word, but it hath no true root in them as Simon Magus being convinced in his heart, y● the gospel was true, did for a time profess, but because it had no root in him, he did soon fall away from it. Such are them to whom y● Lord doth give his holy spirit, illuminating them for a time, but after ward he doth forsake them, because of their ingratitude and unthankfulness, & doth strike them with great blindness. The third manner of calling is both particular and also most effectual. For by it the Lord doth only call his elect and chosen, and whom he hath ordained before unto life everlasting, working so in them by the inward operation of his holy spirit, that the word preached to them doth take root in their hearts, and bringeth forth fruit unto life eternal. He doth also by the same spirit testify unto them, I mean unto their spirits, that they be the children of God, and heirs of the kingdom of heaven. I. Veron. Of two manner of callings. There are two sorts of vocation, the one outward and the other inward. By the outward vocation, I mean a common and general vocation, by the which God doth call by his outward preaching, all those to whom the Gospel is preached, be they chosen or reprobates. And by the inward I understand, a vocation whereby God doth not only call men by the outward preaching of his word, but maketh them to feel the power and efficacy of the same by his holy spirit, in such sort that they do not only hear it with their outward ears, but do also receive it into their hearts by faith, whereby they are justified. Pet. Viret. ¶ The calling of God, is of two sorts: the one is common, whereby men in deed are after a sort stirred up, but they ●●●not bowed, for that those things which are offered please them not: but the other is a convenient, apt, & mighty calling, whereby the minds are touched, and truly changed. After this manner was jacob called, and not Esau. Therefore the one was beloved, and the other hated, the one drawn, and the other forsaken. Caluine in his insti. fol. 257. God doth call men two ways, the one is a general calling, by the which God with the outward preaching of 〈…〉 word doth invite all men unto him, yea, those to whom his word is propounded for their damnation. The other is a special ●●ling, that is, a calling according to God's purpose, by the wh●●● he worketh so through the inward lightning of the spirit 〈…〉 the word preached is also grounded in our hearts, tru● 〈…〉 stood & faithfully believed, Even as we see y● will of God 〈…〉 two sorts, the one preached and revealed in his holy Scripture, whereby he willeth that all men should be saved, albeit for their iniquities few be saved: The other unsearchable and also unknown to us, whereby he worketh his will, both in heaven and in earth. F. N. B. the Italian. ¶ See more in these words. Election. Predestination. Chosen. Many are called and few be chosen. Ma. 20. 16 ¶ All nations and people, are by the outward preaching of the Gospel, called: but only they that are ordained & chosen to life everlasting do believe and give credit to the word. Sir. I. Cheek. CALF. Of the Calf that Aaron made. ANd made of it a molten Calf. Exe. 32. 4. They smelled of their leaven of Egypt, where they saw calves, oxen, and serpents worshipped. Geneva. ¶ The hebrews when they compelled Aaron to make them a Calf to worship, had not that mind to fall from the true God, when they confessed that he brought them out of Egypt. This was only their intent, to worship him under some sign or visible form, and they chose that form, whereby they had seen the Egyptians express their God by. Pet. Mar. upon judic. CAMEL. How the Latin word Camelum is taken two ways. IT is easier for a Camel, Ma. 19 24 etc. ¶ The latin text is: Facilius est Camelum acus transire. This word Camelum a Camel, in y● English translation, is expounded of some to signify in this place the Cabell of a Ship: and truly that doth better agree to the eye of a needle. And yet Pollux writing of y● instruments pertaining to a ship, maketh mention of this word Camelus, & Suidas only is found to understand this word in that signification: yet understanding it so, as it is written with (i) & not with (e) as Camilos, and not Camelos. For though there be a little difference in the words, yet notwithstanding in sense there is great contrariety, for the first signifieth a beast called a Camel, and the other signifieth a Rope or Cable of a Ship. Other some do rather agree to Hierom which followeth Origen, which taketh this word Camelum being a Greek word (as we showed before) for the beast called a Camel. For Christ would have it seem altogether as impossible for a rich man trusting in his riches to enter into the kingdom of heaven, as for a Camel being a monstrous beast to go through the eye of a needle. But & if this saying seem to any man obscure, let them remember the man reprehended of the Lord, which went to pluck y● moat out of his brother's eye, and could not see the beam in his own eye. What can be more absurd, then to say that a man carrieth a beam in his eye? But this absurdity of his words, hath a great Emphasis and force. Marl. fol. 434. CANDLES OR TAPERS. Against the superstitions of Candles and Tapers in the Church. ANd whereas they bring thither burning Candles, Hier. cont. Vigilan. and that at noon days, it must needs come from the superstition of the ethnics. The old christian men used burning candles, but it was in the night time, because they durst not assemble together in the day season, and it was not very handsome to sit in the dark. Whereupon Hierom also saith: We do not light candles at broad day, as you do slander us without cause, but by this comfort we do delay the darkness of the night, and do watch by light, least like blind folk, we should sleep in darkness, like as thou dost. Musculus fol. 291. ¶ Lactantius inveighing the Heathenish or Popish superstition of Candles that hath been used, saith: Accendimus lumina velut in tenebris, etc. They light candles unto God, as it were in the dark. But if they will behold heavenly light (they we call the sun) they may understand that their God lacketh no lights, that for the use of man, hath given so clear a light. And yet, whereas in so small a circle, which by reason of the distance, seemeth no bigger than a man's head, there is so great a oli●●ering, that the engine of man's eye, is not able to look directly upon it. And if for a while you fix your sight thereon, dignesse & darkness do follow your dazed eyes. What light, what clearness, may we think to be with God, with whom there is no night at all? Who hath so ordered this light of his, that neither by too much shining beams, nor over parching heat, he should hurt● the cattle. And yet of both hath departed so much, as either the bodies of men may bear, or riping of the fruit require, wherefore he concludeth with these words saying: Is he to be thought to be in his right wits, that to the Author & giver of light, offer up the light of Candles and Tapers for a gift. candlestick. Why the Church is likened to a candlestick. ANd the 7. Apo. 1. 20. Candlesticks which thou sawest, are the 7. churches. ¶ The Church is likened to a candlestick, because the true light shineth in it, whereof all the godly are partakers. And therefore Paul calleth the Church, the pillar and groundwork of truth. 1. Tim. 3. 15. Or else Christ's Church is called a candelstick, because there are in it, Prophets, Apostles, Evangelists, Pastors and Teachers (Eph. 4. 11.) to give light unto others, by the most wholesome doctrine of Christ together with the holiness of their own life, thereby to guide them in their travailing through the darkness of this life, unto the heavenly heritage, as it is said. 2. Pet. 1. 19 The Church than is as a cresset, set up in an haven, to show the haven a far off, to such as wander upon the deep sea in the night season. Even so doth our Saviour say of john Baptist, that he was a burning and blazing cresset. john. 5. 35. And unto his disciples, You are the light of the world. Mat. 5. 14. Marl. upon the Apo. fo. 28. ¶ Consider also the 7. golden candlesticks which thou sawest about me, to be the said 7. Congregations, upon whom I ought to shine, which am the light of the world, in whose works I ought to appear, which am the clearness of the Gentiles. They are called here 7. golden Candelsticks, as most precious in value, forsomuch as they are precious in the sight of God, and were also redeemed and bought with a great price, even with the precious blood of the undefiled Lamb jesus Christ. Bale. CAPTIVITY. The meaning of this place following. HE that leadeth into Captivity, Apo. 13. 10 goeth into Captivity. ¶ This is said for the comfort of the godly, to the end, they may know, that they shall be delivered from captivity: and contrariwise, that such as hold them captain shall be carried into captivity: according to this text: He lead Captivity captive, Psa. 68 18. Eph. 4. 8. Wherewithal agreeth this saying of y● Prophet: Woe unto thee that spoilest, & hast not been spoiled, which dost wrong & haste had no wrong done unto thee. For when thou hast done spoiling, thou shalt be spoiled thyself, & when thou hast made an end of doing wrong, thou shalt have wrong done unto thee. Esay. 33. 1. Also, Behold the Lord cometh with his thousand of Saints to do judgement upon all men, and to reprove all such as are wicked, of all the deeds which they have wrought wickedly, and of all the hard things that the wicked sinners have spoken against thee. jude. vers. 14. 15. Also, It belongeth to God's righteousness, to render affliction unto such as afflict you, and unto you that are afflicted relief, etc. 2. The. 1. 6. Most foolish then are they, and far from understanding the mind of the Holy Ghost, which impute the Turks suceesse & victories to his religion and just dealing, and not rather to their own sins. For they are like those, that fathered all the prosperity of the Heathen, upon the serving of their Idols, and contrariwise their own misery, upon the neglecting of their Idol service, as it is written in jere. 44. 18. Therefore such as lead men captain, from the faith and doctrine of the Gospel (as Antichrist now doth) shall be lead into captivity of endless damnation except they repent. Marl. upon the Apo. fol. 194. ¶ As God overcame the enemies of his Church, Psa. 68 18 took them prisoners and made them tributaries: so Christ which is God manifested in flesh, subdued Satan and sin under us, & gave unto his Church, most liberal gifts of his spirit. Geneva. ¶ The Messiah came down from heaven into the earth, Eph. 4. 8. to triumph over Satan, Death and Sin, and lead them as prisoners and slaves, which before were Conquerors and kept all in subjection: which victory he gate, and also gave it, as a most precious gift to his Church. Geneva. CARE. What Care is forbidden. BE not careful afore hand, etc. Ma. 13. 11 ¶ We are not forbidden to think before hand: but pensive carefulness, whereby men discourage themselves, which proceedeth from distrust & want of confidence and sure hope of God's assistance: that carefulness we are forbidden to beware of Mat. 6. 27. Beza. ¶ All manner of Care is not forbidden, but that worldly & devilish care y● springeth of an inordinate love to worldly things and of mistrust in God. As for an example: I covet inordinate more than sufficient, or but even that I have need of. And it (because I mistrust God, and have no hope in him, and therefore pray not to him) cometh not, than I mourn, forrowe, & pine away, and am whole unquiet in my heart. Or whether I have too much, or but sufficient, and love it inordinately: then I care for the keeping. And because I mistrust God, and not hope in him that he will help me, therefore, when I have locked doors, chambers and coffers, I am never the nearer at rest, but care still, and cast a thousand ways and perils, of which y● most part were not in my might to avoid, if I never slept, & where this care is, there can the word of God have no resting place, but is choked up, as soon as it is sown. Tindale. fol. 236. Care not then for to morrow, etc. ¶ It is commanded us, in the sweat of our faces to win our bread: but not to be careful what profit should come unto us thereof, for that were to care for to morrow: we must commit that to God, which to prosper our labours with his blessing, and that abundantly, so that most shall we profit, when we are least careful. Tind. ¶ God will provide for every day, that that shall be necessary, though we do not increase the present grief, by the carefulness how to live in time to come. Geneva. What care we ought chiefly to care for. Care day by day, and hour by hour, earnestly to keep the covenant of the Lord thy God, and to record therein day and night, and to do thy part unto the uttermost of thy power. And as for God's part, let him care for it himself, and believe thou his word steadfastly, and be sure that heaven and earth shall sooner perish, than one jot bide behind of that he hath promised, etc. Tindale. fol. 235. CARPOCRATES. Of his wicked opinions, and devilish illusions. CArpocrates, Heretic. as Ireneus. li. I. ca 24. writeth, lived in the time of Saturnius & Basilides. He gloried of charmed love drinks, of devilish dreams, of associate spirits. Euse. li. 4. cap. 7. Carpocrates patched his opinions out of Simon, Menander, Nicholas, Saturnius, Basilides. Besides the wicked doctrine of these Heretics which he maintained, he worshipped as Epiphanius saith, the Images of jesus, of Paul, Pythagoras Plato, Aristotle, etc. He denied that the body should be saved. Epipha. haeres. 27. Augu. li. de haeres. Eliote, rehearseth his opinions on this wise. He denied (saith he) Christ to be God, affirming that he was pure man. Affirmed also the world to be made by Angels. He rejected the old Law, and denied the general resurrection. He denied that Christ was borne of the virgin Mary, saying he was gotten of the seed of joseph. Also that his body suffered, and that his soul only was received into heaven. He lived about the year of our Lord. 142. CARRION OR CARCASE. ¶ Looke. Eagles. CASTOR AND POLLUX. What these two were, and how they were worshipped. Whose badge was Castor and Pollux. ¶ These in old time were esteemed as Gods, which if they appeared both together were counted favourable and lucky to mariners and such as travailed the Seas. If one after another or but one alone, unfortunate and cruel. The owner of the ship carried the badge of them, not without great confidence therein, that these two Gods would prosper his voyage, because he honoured them with the carrying thereof. Tindale. ¶ Those the paynim feigned to be jupiters' children and Gods of the Sea. Geneva. ¶ So they used to deck the forepart of their ships whereupon the ships were called by such names. Beza. CAVE OR DEN. What difference is between a cave and a den. MAde them dens in the mountains and caves. judic. 6. 2. raelits to avoid the miseries made them caves. For so doth this Hebrew word Manaharoth signify & denies. It is in Hebrew writeten Mearoth. But what difference there is between. these two words, as much as I can gather by the Hebr●es. I will declare. Those first places were in banks of hills, and were so called, because from the upper parts they had certain chinks and holes, which were like windows, so that through them, they had light sufficient within. And y● same places were very handsome for men to dwell in them R. Levi. saith, y● through those holes and cliffs, which were like windows, spies, when they saw the Madianites coming, did use either by kindling of fires or by some other token to give knowledge unto the hebrews, whereby they might gather their stuff, fruits and cattles into the dens, and lead them away from the enemies which were coming by. For dens were not in mountains, but places under the earth in the fields being dark and without light, wherein men did not dwell, but they might after a sort, hide their things and goods. But Caves in Latin are called Specus, a speciendo, which is to behold and look upon, because out of them as out of high places, they which were there, used to look through, etc. Pet. Mar. upon. judic. fol. 112. CAUSE. What the cause of unbelief is, and also of faith. Objection. What is the cause that the one sort through unbelief do reject the Gospel when it is offered them, & that the other receive it by faith. Answer. It is not to be marveled at, when men by their unbelief and unkindness reject the Gospel: but it is marvel that some are found that do receive it by faith. For that all men being corrupted with sin, is of such perverse nature & wickedness, that they cannot nor will not believe in God, nor follow his word. And though that many of contrary nature be found, which not only receive by faith the word of God & jesus Christ our Lord, but are also ready to lay down their life & to adandon the same for the confession of their faith, understand they are not such of nature, but by the grace of God, by the which they are renewed & transformed into a new nature, & are new creatures. For it is not flesh and blood that hath revealed it to them, Ma. 16. 17 but the heavenly father. Pet. Viret. How the cause of sin, is not to be laid unto God. God compelleth no man to sin, but every man willingly sinneth, wherefore the cause of sin, is not to be laid in him. Pet. Mar. upon ludic. fol. 163. How the success maketh not the cause either good or bad. If the success be evil, the cause is not therefore strait way evil. Neither if the success be good, is y● cause therefore strait way good. Nabuchodonozer destroyed jewrie, and led away the Nations that were adjoining, captives into Babylon, & yet was not his cause therefore good: God's cause indeed was just, for he would by that means take vengeance of a rebellious people. But Nabuchodonozer thought nothing else but to exercise his tyranny. joseph because he would avoid adultery, was cast into prison, and yet was not his cause therefore ever a whit the worse. David was rejected of Absalon, & yet was not Absaloms' cause therefore any whit the better. In our time Princes that are Protestants, have had evil success in war, & yet is therefore not y● cause of the Gospel to be thought y● worse. The Beniamites now got the victory more than once or twice, in a cause most wicked. The holy Martyrs in our time are most miserarablie slain of Tyrants, & that with most cruel kind of torments, and yet we nothing doubt, but their cause is most excellent. England had of late, as touching the word of God & truth, a Church most rightly instituted, which was afterward miseblie disjected and separated: neither followed it thereby that the cause of Religion was evil. But now thanks be given unto God that hath restored it. Pet. Mar. upon judic. fol. 271. ¶ Looke. sin.. CENCHREA. How Paul vesd himself at Cenchrea, & what Cenchrea as. ANd he shore his head in Cenchrea, Act. 18. 18. ¶ Cenchrea is an haven at Cormth, where Paul taking ship did shear his head, according to his vow. For according to the Law of Moses, they that vowed themselves to God, were commanded to suffer their hair to grow, as long as they would continue Nazarites, and afterward to shear it, & to burn it. This did Paul not forgetting what he had before decreed with y● Apostles touching the abolishing of y● law. But lest the jews which believed, should be offended, he feigned himself a jew, to win y● Jews. Tindale. CERDON. Of the wicked opinions of this man. HE taught that Christ was never borne of a woman, Heretic. & that he had no flesh, nor suffered any passion, but seemed only to suffer. He affirmed that God which is declared in the Laws & Prophets to be God, was not the father of our Saviour Christ, forsomuch as he was known, the other unknown. The one was just, the other was good. It was his doctrine also, that some creatures of themselves were evil, & that they were not made of the God that was the chief goodness, but of another God of all naughtiness, whom he called the chief or principal mischief. He was about the year of our Lord. 144. Eliot●. Eusebius. li. 4. cap. 10 11. CEREMONIES. What Paul meaneth by Ceremonies, ¶ Looke. Rudiments. When Ceremonies may be retained, when not. SO long as it may be understood of all people what is meant by them, and so long as they serve the people & preach one thing or other, they hurt not greatly. Although the free servant of Christ ought not to be brought violently into subjection under bondage of men's traditions. As S. Augustine complaineth in his days, Aug. Epl. ● 19 how that the condition and state of the jews was more easy than the Christians under traditions, so sore had the tyranny of the Shepherds invaded the flock already in those days, almost twelve hundred years passed. How out of ceremonies, sprang the ignorance of the Scriptures. Our grievous fall and horrible blindness wherein we were so deep and so deadly brought a sleep, is to be imputed unto nothing else then to the multitude of Ceremonies. For as soon as the ● Prelates had set up a rabble of ceremonier, they thought it superfluous to preach the plain text any longer, & the Law of God, the faith of Christ, the love towards our neighbour, and the order of our justifying and salvation, forasmuch as all such things were played before the people's faces daily in the Ceremonies: but got them to Allegories, feigning them every man after his own brain, without rule almost on every ●illable, & from thence unto disputing and wasting their brains, about words, not attending the significations, until at the last, the lay people had lost the meaning of the Ceremonies, and looking on the holiness of the deeds, to be justified by doing of them, they made them Image-seruice, hateful to God, and rebuked of the Prophets, etc. What Ceremonies or Traditions are to be refused. I think all Ceremonies (or Traditions) are to be refused, which are against the word of God, which are idle, vain & unprofitable, which are unhonest and uncomely, which have but a show of superstition, which are grievous and burdenous. Musculus. ¶ Looke. Traditions. CESARE A PHILIPPIS. Of two cities, called Caesarea. INto the parts of Caesarea Philippi. ¶ This Caesarea is at the river of jordan, and was called at the first, Panneas, but afterward it was called, Caesarea Philppi, by Philip the son of Herode the great, & the brother of the Tetrarch which beheaded john. The which Caesarea also after that for the honour of Nero, Ma. 16. 13 was called by Agrippa, Neronia, as appeareth by josephus, in his. 18. book of the Antiquities of the jews, & the 3. chapter. But the bound or borders of this Caesarea Philippi, was the Region of the jews, whereupon it was inhabited both by the Syrians and jews together. Of this city there is often mention made in Luke in the Acts of the Apostles. There is also another Caesarea, namely that ancient and noble Caesarea, which at the first was called the Tower of Strato. This City Herode the great builded between Dora & joppa, and for the love of Augustus Cesar, he called it Caesarea. Of this first Caesarea our Evangelist maketh mention, and because he would make a difference, he called it Caesarea Philippi. Marl. fol. 355. ¶ There were two Caesarea's, the one called Stratonis, upon the Sea Mediterranie, which Herode built sumptuously in the honour of Octavius, josep. book. 15. The other was Caesarea Philippi, which Herode the great Tetrarches son by Cleopatra, built in the honour of Tiberius, at the foot of Libanon. joseph, book. 15. Beza. CHALCEDON. Of the nature of this stone, and what is meant by it. THe third a Chalcedon. Apo. 21. 19 ¶ This stone hath the colour of a dim candle. It shineth abroad, and is dark within doors. It will not be cut by any engraving. It casteth ●orth beams of a finger long, and draweth Chaff unto it. It be●●okeneth the flame of the inward charity of the Saints, who shine but dim abroad, and yet they resist all privy underminings. For in the troubles of this world, their Charity is strong, and unable to be appaired: but when it is willed to prefer other folks, than it appeareth what brightness it hath within. Marl. upon the Apoc. fol, 299. The third a Chalredon, which is yet more course to look upon then the sapphire, but in nature, precious, mighty and strong. Of this nature were Helias and john. Baptist, whose conversation was in the wilderness rough, hard and unpleasant. Yet appeared they precious at the times appointed, mightily rebuking sin, drawing unto them the chaff, as the propertis is of the Chalcedon (which are the common people) but utterlis throwing forth again, the Idolatrous and Hypocrites The word of Helias brent like a cresset, and john was a shining lantern before the world. Bale. CHAMBER. What this word Chamber signifieth. BUt when thou prayest, Mat. 6. 6. enter into thy chamber. ¶ Chamber here signifieth a secret place, separated from all worldly noise, when we go about such things, as we would no man should know of. As it is said. Esay. 26. 20. Such a chamber must thou make of thine own heart, and there pray. Tindale. ¶ Of entering into the chamber & shutting the door too, I say as above of that the left hand should not know what the right hand doth: that the meaning is, that we should avoid, all worldly praise and profit and pray with a single eye and true intent according to God's word: and is not forbidden thereby, to pray openly, etc. Tindale. ¶ Enter thou into thy chamber, Esa. 26. 20 and 〈…〉 dor after thee. He exhorteth the faithful to be patiented in their afflictions and to wait upon God's work. Geneva. CHARYBDIS AND SCYLLA. What these two of the Poets are feigned to be. THese two are feigned of the Poets to be 2. great Monsters of the Sea in the way between Calabria and Cicilia, standing the one directly against the other, and the same so dangerously that they destroy all the ships that come within the reach of either of them, for Charybdis they fable to be a Monster that swalloweth up all things, & the same shortly after sponteth up again. But in veny deed it is a dangerous Gulf, Gulf. making sore ourrsalles, by reason of the meeting of sundry streams in one point. And Seilla in very deed is a great rock Rock. in the same strait, standing so directly against Charybdis, that except the ships cu● and take course even justly between both, they hardly scape, drowning, And because that Scylla a far of, representeth to the ●ie, the figure & shape of a christian body, & to the, ear (by roaring & reason of beating of the waves) is represented the barking of dogs. Therefore the Poets have feigned, that Scylla is a Monster of the Sea, having in the upper part the shape of a maiden, and in the neither part, the likeness of a Fish, the body of a Wolf, and the tail of a Dolphin fish, as witnesseth Virgilius in the third Volume of the Aeneidos. Albeit Homer writeth Scylla hath six heads and twelve feet, and barketh like a Dog. N. Vdal. CHARIOT. What a Chariot is, and how they were used at the first, and after put down. AChariot (which we call a Cart) was a certain Engine of war, Psal. 20. 7. made with long and sharp pikes of iron, set in the forefront, and with three sharp pointed swords on either side. And behind it had sharp crooked irons made much like Scythes, or rather like Sickles for the crookedness thereof, And of these manner of sharp, irons, they are called in the first of judicum, & divers other places of the old Testament: Currus falcati, sickle Carts The Horses y● did draw these Cartes were well harnessed, & especially the men y● road upon them. These Chariots was a terrible kind of Engine, and in great price among the Egyptians, as it appeareth by king Pharaoh, when he followed the Children of Israel with 100L. of chosen Chariots. And in what estimation they were in among the Philistines, ye shall find in the first book of the Kings. 13. Chapter, that they came against king Saul with thirty thousand Chariots, beside other horsemen and warriors a great number. Vigetius in his third book de re militari, saith that Chariots were most used of Darius, Antiochus and Mithridates: but at length the Romans invented a trick, that caused Chariots to be nothing set by. The invention was this: They invented Caltropes, which when the Chariot came nigh unto them with a great race & mighty force, they did cast from them their Caltropes, which pricked their horses in the feet so sore, that down came the Chariots, horsemen and all. This invention saith Vigetius, caused chariots to be laid down. But here in this realm of England, they were had in use and great price, at such time as julius Caesar (after he had conquered France) came into the land called Britain: julius Caesar doth not call them Currus falcatus, but he in his 5. book of his Commentaries doth call them Esseda, & the chariot drivers Essedarij. These be his words: Equites Britaniorum Essedarij● acriter praelio, cum equitatu nostra in itinere confluxerunt: The horsemen of the Britain's and their chariot men very fiercely did set upon our men saith julius Caesar. Thus ye see in what estimation Chariots were in the old time, insomuch that the Prophet David (which had all his confidence in the Lords help) said: Hij in curribus, & hij in equis, etc. Some put their trust in horses, and some in chariots, but we will put our trust in the name of the Lord our God. Ri. Turnar. Because they had iron Chariots. judi. 1. 19 ¶ He that shall read the Iliads of Homer, shall easily perceive, that the men in the old time used Chariots in battles, and also the same may be gathered both out of the most ancient histories, & also out of the later writers, & amongst other, Quintus Curtius writing the life of Alexander, doth plainly make mention of such Chariots in the battle ●ought against Darius. But I think no Writer writeth more plainly of them, than doth Pliny. For he in that Battles wherein Antiochus was overcome of the Romans, which is in the 4. Decade, and 7. book, thus describeth Chariots, Chariots described which he calleth hooked. He saith that they were chiefly fonsed after this manner. The points about the draft tree standing out from the yoke, had as it were horns, wherewith, whatsoever they met, they might thrust it through, and two hooks hung out at the end of the Cart, the one even with the Cart, the other fastened downward to the earth. The former served to cut a sunder, whatsoever came on the side of it, the other was made to crush them, which fell down, and went under. There were also two sundry hooks fastened after the same sort, to the Exeltrées of both the wheels, etc. The use therefore of these Chariots, endured till y● time that An●ochus was overcome. Howbeit we never read that y● Romans used them, And that they were horrible to behold, and hard to be conquered, may manifestly be gathered by the book of josua: for there in the 17. Chapter, when the Tribe of joseph complained, because it was so many in number, and had obtained so narrow a Lot, josua commanded this, that if they had not room enough, they should go and dwell or else conquer the places of their Enemies adjoining unto them. They excusod themselves y● they could not do so, because their neighbours had iron Chariots. But to repeat more ancienter things, Pharaoh (as it is written in the book of Exodus) when he persecuted the Israelites which fled, is said to have had Chariots, and with the same he took upon him to enter into the Sea, but they being overthrown by the power of God, he was punished for breaking his fidelity. Pet. Mar. upon judic. fol. 32. CHARITY. What Charity is. Charity is the love of thy neighbour. The rule of Charity is this: Do as thou wouldst be done unto: for Christ holdeth all alike, the rich, the poor, the friend & the foe, the thankful and the unthankful, the kinsman and stranger. Book of Mar. fol. 1112. ¶ Charity is a good & a gracious effect of the soul, whereby man's heart hath no fantasy to esteem, valour, or ponder any thing in this wide world, beside or before the care and study to know God, etc. Lupset. ¶ Looke. love. CHASTISE. What the word Chastise betokeneth. TO chastise is to correct one to his behoof. And therefore here is to be noted the difference between the afflictions of the godly and the ungodly. For the godly are afflicted to their own profit: namely that they may be nurtured unto patience, and held fast in the fear of the Lord, according as ye may see in job. ●. 17. jere. 31. 18. & 46. 28. Pro. 3. 11. Heb. 12. 10. But the correction of the ungodly, is called a consuming of them Iere. 30. 23. 24. and 46. 10. And therefore the chosen to amend at the Lords chastisement, as David 2. Reg. 12. 13. But the reprobate are hardened the more by God's scourges as Pharaoh was Exo. 9 7. 35. Marl. upon the Apoc. fol. 69. O Lord correct me, jer. 10. 24. but with judgement. ¶ Considering that God had revealed unto him the certainty of their captivity (meaning the jews) chap. 7. 16. He only prayeth that he would punish them with mercy, which Esay calleth in measure chap. 27. 8. measuring his rods by their infirmity. 1. Cor. 10. 13. For hereby judgement is meant not only punishment, but also the merciful moderation of the same, as chap. 30. 11. ¶ Looke. Affliction. Punishment. CHASTITY. How Hierom expoundeth chastity. HE expoundeth it of virginity only, as though they that were married could not be chaste: or though the Apostles did write these things only to virgins. In the first & second chapter to Tit. he warneth also Bishops, young men, and married folks both man and wife, to be chaste and pure. Luther upon the Gal. fol. 262. And there be some chaste which made themselves chaste, Ma. 19 12. etc. ¶ He maketh himself chaste Chast. for y● Kingdom of heaven sake, which either having the gift of sole life, useth the same to the setting forth of God's word: or else being a perfect and a natural man, taketh to himself an honest yoake-fellowe, and liveth in chaste wedlock with her, setting forth nevertheless GOD'S truth to his uttermost power. Sir. I. Cheek. ¶ The word chaste, signifieth, Gelded, and they were so made, because they should keep the chambers of noble women, for they were judged chaste. Geneva. ¶ There he some, etc. which have the gift of continence, and use it to serve God with more free liberty. Geneva. Objection. How can ye prove that they which make themselves chaste, or geld themselves for the kingdom of heavens sake, have received the gift of chastity before. Answer. When the Apostles had said: If the matter be so between man and wife, than it is not good to marry. Our Saviour Christ did answer and say: All men be not able to comprehend or receive this saying, but they to whom it is given. Now, if ye will ask me who they be that geld themselves, or make themselves chaste for the kingdom of heavens sake: I will answer that they geld themselves and make themselves chaste for the kingdom of heaven sake, unto whom it is given. He that is able to receive this, let him receive it. Ma. 19 1● ¶ This gift (meaning. Chastity) is not common for all men, but is very rare and given to few: therefore men may not rashly abstain from marriage. Geneva. How in breaking of Chastity, the one part may offend, and not the other. An adulterer abuseth a woman's body against her will, the man doth sin, and yet the woman is undefiled, because her mind is chaste and unspotted. Lucretia the Roman Matron, liveth chaste for ever, of whose body though proud Tarqvinius Son had his pleasure, yet her mind continued still, most chaste and faithful to her husband, and therefore, she not consenting in heart to sin, is by Fame recorded to be the Ornament of all womanhood and perfect Chastity, and therefore saith Saint Hierom very well, Corpus mulieris, etc. Not violence but will, doth defile a woman's body. S. Augustine to Victorianus saith: Hiero. li. Heb. que, Ad Deum ingemiscentibus, etc. August. victoria. Epist. 122 He will ever be present with his, that sigh & groan to God, as he hath wont to be present with his, and either he suffereth nothing to be done in their chaste bodies by devilish lust: or if he doth suffer, where are their mind is not defiled with any filthiness of consent, he doth defend his own flesh from offence. And whatsoever either the lust of the patiented, hath either not consented unto, nor suffered, it shallbe the fault of the only doer. And all that violence shall not be imputed for the filthiness of corruption, but for the wound of suffering. For the soundness of Chastity is of such force in the mind, that when the mind is undefiled, chastity cannot be defiled in the body, whose members might have been dissevered one from another. In another place: Magis timeamus, etc. Let us fear more, lest the inward understanding being corrupt, the chastity of faith, doth therewith perish, rather than least women should be violently defiled in their flesh: for chastity is not defiled by violence, if it be kept sound and clear in the mind, forasmuch as none is defiled, when the will of the suffered doth not filthily use the flesh, but suffereth that thing without consent, which another doth work by violence. Of counterfeit Chastity. S. Paul foretelleth of antichrist's disciples. 2. Tim. 4. that they shall bear a great countenance of continent life, & forbidden marriage. And of such S. Hierom saith: Jerome. cap. 7. li. 2 jactant pudicitiam suam impudenti fancy: They make brags of their chastity, with whorish countenance. jewel. fol. 482. CHANCE. How nothing cometh by hap & chance. THe providence of God is of that nature, that through the immutable certainty thereof, whereby all things be ruled, it excludeth all chances and hap of fortune. I call it chance and hap of fortune, whatsoever appeareth and betideth unlooked for, unforeseen, at all adventures, and without any sure cause or reason, so that it appeareth to be done, by no foresight at all, neither of God neither of man, such as without number doth befall among men in the world. Therefore look how much any doth yield unto chance and fortune, so much he doth pull away from the providence of God. Unto good christian men it is a clear case, y● there chanceth nothing throughout all the whole world at hazard or all adventures with the providence of God which disposeth all. Wherefore my judgement is (saith Musculus) that chance and fortune be vain words, and to no purpose. Musculus. fol. 432. Achab the king when he went on warfare, changed his apparel, and would not be known to be the king, but be counted a rascal soldier, yet was he slain with an Arrow, which was shot at adventure, which thing might have been seemed to have been done by chance, when as yet God in very deed governed the shot. And in like manner as Plutarch telleth, Pyrrhus was slain of a woman in besieging Thebes, she throwing down a Tile from the house top. Very many such things are done in our time, which seem unto us therefore to have happened by chance, because we know not the causes of things and judgements of God. Pet. Mar. upon judic. fol. 172. ¶ Look Fortune. CHAUNTER. What this word signifieth. TO the chanter. Psal. 4. ¶ That is here translate to the chanter is in Hebrew Lamnazah, which word after y● mind of Abrah, Ezra, & David Kimhi expositors in Hebrew, signifieth to the chief of the singers, which we commonly call in English setters of the quires or chanters This interpretation also, do both the most & best learned of the Latinists best allow, and therefore have I followed the same, the whole Psalter through. Expressing it by this word chanter. Notwithstanding diverse Authors do diversly interpret it. Some say it signifieth to the victor or overcomer: Some to the victory: which may thus agree and concord together, if thou take a Psalm to be a stirring and an exhortation to put our trust in God, being sure to obtain the victory: And where some interpret unto the end, understand even the same: For therefore do we put our trust in God, that we may come to the end of the victory. Some translate the title thus: A vehement and often made exhortation in instruments of music, a Psalm to David, that is as they themselves expound it, a Psalm revelate to David, for David is in Hebrew the Dative case, and not the Genitius. T. M. CHEEK. What is meant by turning of the cheek. Whosoever (saith Christ) shall smite thee on the right cheek, Mat. ●. 39 turn to him the other also. ¶ To turn the other cheek is a manner of speaking, and not to be understood as the words do sound, and it is to cut of the hand, and to pluck out the eye: And as we command our children not only come nigh a brook or water, but also not so hardy to look that way, either to look on fire, or once to think on fire, which are impossible to be observed. More is spoken then meant, to fear them, and to make them perceive, that it is earnest that we command: even so is the meaning here, that we in no wise avenge, but be prepared even to suffer as much more, & never think it lawful to avenge, how great so ever the injury be: for he himself, turned not the other cheek when he was smitten before the Bishop: nor yet Paul when he was buffeted before the Bishop also, etc. Tindale. fol. 210. ¶ We ought so patiently to suffer all wrongs, that we should rather turn the other cheek, then show any token of impatience. In the mean season it pertaineth unto the Gods, that is to say, unto the Magistrates and judges, to revenge the wrongs of the oppressed. Sir I. Cheek. ¶ Rather receive double wrong, then revenge thine own griefs. Geneva. CHEMARIMS. What the Chemarims were. ANd he put down the Chemarims. ●. Reg. 2●. 3. ¶ That is, the ministers of Baal, so called because they were clad with black clothes or smoky. chemarim signifieth smoky or burnt, or black monks of Baal, and so do the jews call them. T. M. Meaning the Priests of Baal, which were called Chemarims, either because they wear black garments, or else were smoked with burning incense to Idols. Geneva. CHERINTHUS. Of his most foolish and damnable opinions. CHerinthus a jew taught circumcision, Heretic and that the Prophets and the law was given by Angels, and that the world was made by them. He said also that jesus was not borne of a virgin, but was the son of Marie and joseph, and that jesus was not Christ, but that Christ came upon him in the form of a dove. That jesus suffered and rose again, but not Christ, for Christ said he did flee away from before his passion. Epiph. haeres. 28. Ireneus. li. 1. cap. 25. He dreamt also that Christ should come and reign in the world the space of one thousand years after his resurrection, and then should ascend into heaven with his people, where they should live always in pleasure of gluttony and fleshly lusts. He was about the year of Christ. 88 Of the sudden death of this Cherinthus. john the Evangelist (on a time) came into a bath, where he found Cherinthus the heretic sitting with a company about him, disputing and divining Christ to be man Whose unshamefast blasphemies grieved john so much, that he with his company rose up and departed from them, who was no sooner gone out of the house, but it fell upon Cherinthus and slew him and all his company. Euse li. 3. ca 25. CHERUB. What a Cherub is. IT is an Hebrew word, and signifieth properly Volucres a Bird. And in the plural number it signifieth also a certain high order of Angels, which be most swift & ready in the executing of God's commandments. And Cherubin when it is taken for y● high order of Angels, is as much to say in latin, as Sciencia multitudo, the multitude of science or cunning. Of the Angels y● be of this order, there is much mention in the Scriptures of the old Testament. In the third Chapter of Genesis, we read that God did set an Angel of the high order of Cherubins, to keep Adam out of Paradise. And in Exodus, when God showeth to Moses the fashion of the Sanctuary, and of y● Ark of covenant and of the propitiatory seat. These were dead Images they were no living Angels, but only ordained by the commandment, partly to adorn the propitiatory seat, and partly to pluck the hearts of the rude people, to the admiration of Gods most high glory, by the golden glory of the two Cherubins, which were made as the hebrews say, like two young children with wings. And by the way, here it might peradventure be reasoned, why it is not lawful for us then, to set up golden Images as well in our Churches, as it was lawful for the Israelites to have golden Cherubs in their Tabernacles, they had the same commandment that we have, Non facies tibi scultile, Thou shalt make thee no graven Image. To this argument it may be easily answered thus: From the time that the vail of the Temple was miraculously rend in pieces, from the top to the ground at the suffering of Messiah our Lord: all the jews law appertaining either to the civil order of the people, either else to the Ecclesiastical ordering of the people, which laws be commonly called Laws judicial and Laws ceremonial, both these kind of laws were utterly by the virtue of Christ's passion, fulfilling that in deed, whereof they were a figure to come, the thing being fulfilled, the shadow was taken away, abolished, and utterly abrogated. This is a plain & flat answer: & it serveth to the soluting of many like kind of cavillations drawn out of the ceremonies and judicials of the old law, etc. Ric. Turnar CHERUBIN. What the Cherubins were. AScendit super Cherubin & volau●t. Psal. 10. 18 The Lord hath ridden upon Cherubin and hath flown. ¶ The Cherubins that is spoken of here, are the Angels of God, of whom isaiah the Prophet speaketh in the sixth Chapter, Esai●. 6. 3. saying: Clamabant alter ad alteram, dicentes: Sanctus, Sanctus, Sanctus, Dominus Deus Sabbath, plena est omnis terra gloria eius: Cherubin and Seraphin cried one to an other, Holy, holy, holy, Lord God of Sabbath, all the earth is full of thy glorie● Upon these Angels called Cherubin, that is to say, by interpretation, the multitude of science, y● Lord rideth. For both all knowledge is subject unto God, & also he rideth upon Cherubin. For he hath them which of y● property of swiftness in doing the messages, and executing the commandments of God, are called Cherub in the singular number. i. Volucris, or Cherubin in the plural number. i. Volucres. He hath these Angels at all times to do all his commandments. And this readiness and swiftness of Cherubin which are but God's creatures and Gods messengers, do declare and set out unto us mortal men, that great majesty of God wonderfully. So that these words of the Prophet. The Lord rideth upon Cherubin, are no more to say, but the Lord is of such might & unspeakable majesty, y● as all men do bring their matters quickly to pass by the holp of swift running horses, so the Lord for his matters to be accomplished, in steed of horses he useth swift Angels called Cherubin. And if ye cannot (saith the Prophet) perceive the swiftness of Angels, by means that they are spirits invisible, then will I declare the incomparable speed in preferring of God's commandment, by a material and sensible thing that ye daily see, which thing is nothing else but the wind. The winds are of such swiftness, that nothing can express how swiftly they blow from the East, to the full West, and from the South to the full North. They occupy no space but it is done with full blast, even suddenly. Even so doth God by his infinite power work things with such swiftness that as I might say (Per presepopoliam) volavit super pennas ventorum. He hath not ridden, but he hath flown, not with swallows wings, but with wings of the wind: that is as much to say, as with incomparable and unspeakable swiftness, doth God by his divine power, bring all things to pass, that his blessed pleasure is to be done. Ric. Turnar. CHIEF PRIEST. ¶ Look Supremacy. CHILDREN. How children are not forbidden to come to Christ. SUffer ye children to come unto me, Luk. 18. 16. etc. ¶ Unto such as children be, doth the kingdom of God pertain, therefore ought children to be brought unto Christ, not only by Baptism, which is the seal of the kingdom of heaven, but also by godly education and bringing up. Sir I. Cheek. They brought unto him also Babes. Luk. 18. 15 ¶ The children were tender and young, in that they were brought, which appeareth more evidentilie in that, that they were infants: which is to be marked against them that are enemies to the baptizing of child 〈…〉 Beza. And shall be filled with the holy Ghost. Luk. 1. 15. ¶ Sith that children m●ie be filled with the holy Ghost, even in their mother's wombed who can forbid them to be baptized? For Saint Peter saith, who can forbid those folks to be baptized with water, sith that they have received the holy Ghost as well as we? Act. ●o1. 47. Again, Paul faith: He that hath not the spirit of Christ, is not his. But the children are Christ's, they then have the spirit of Christ, & so ought to be baptized. Sir I. Check. ¶ Look baptizing of children. How children ought to be brought up. Saint Paul's doctrine is, Ephe. 6. 4. that children be brought up in godliness and good civility, which both be comprehended in his words, when he saith: ye parents bring up your children in nurture and awe of the Lord. The same is taught and confirmed in Toby, Tobi. 1. 10. where he saith: All the days of thy life bear God in thy mind, & beware thou consent not unto sin. First, he willeth him to study godliness, & next to beware of sin, that he be not enticed thereunto. Hemming. Of children adopted. ¶ Look Adoption. Of the children of this world. Children of this world are wiser in their generation, Luk. 16. 8. than the children of light. ¶ This is a most grievous complaint, that worldly men are more careful in getting temporal goods, which pertain only to this present life, and continue but a very short time, than Christians are careful for the getting of heavenly goods, which shall endure for ever. Hemming. Men that are given to this present life, contrary to whom the children of light are set. S. Paul calleth those spiritual, and the other carnal. Beza. How the children of God, are helped of the Infidels. And all that were about them strengthened their hands with vessels of silver and gold, ●. Esd. 1. 6. etc. ¶ The babylonians & Chaldeans gave them these gifts. Thus rather than the children of God should want for their necessities, he would stir up the very hearts of Infidels to help them. Geneva. What is understood by children in this place. If a man die having no children, Ma. 22. ●4. etc. ¶ Under which name are daughters also comprehended, but yet as touching the family and name of a man, because he that left daughters was in no better case, then if he had left no children at all (for they were not reckoned in the family.) By the name of children are sons understood. Beza. CHILIASSIS. Of the fond opinion of this man. THe Chiliassis whom in latin we may call Mellenarij, thought that this inheritance of the whole world shallbe declared before the end of this world, when Christ as they thought should reign a thousand years in this world with his Saints, having destroyed and overcome all the wicked. And these men it should seem followed the Oracle, which is said to come from Elias, y● the world should endure. 6000. years, & these years they thus describe, saying that 2000 years passed away before the law. 2000 under the law, and so many shall be under y● gospel. Afterward they add a thousand years, in which, say they shall be the chief rest: so that the thousand last years they call the Sabbath. And so they appoint a week, in which every particular day is called for a thousand years, according to that which is said, A thousand years is with the Lord as one day: and again, One day as a thousand years. Augustine maketh mention of this opinion in his 20. book, and 7● chapter, De civitate Dei, and saith that it was after ● 〈…〉 tolerable, and that he himself once was of the same opinion. But that which they added concerning pleasures, delight, & worldly honours, which they said all the faithful should for the space of those thousand years, eni●ie togethers with Christ, he earnestly veproveth, etc. Eus●bius Cesariensis in the third book of his history, saith that this opinion had his beginning of Cheri●hus the heretic, of whom. D●omsius Bishop of Alexandria expounding the apocalypse of john thus writeth: That he was altogether given to lusts and unto the belly, and therefore attributed these carnal delights unto the kingdom of Christ which should continue a thousand years. Pet. Ma●. upon the Rom. fol. 88 CHORE. How this Psalm made by the children of Chore, is understood. A Mystical Psalm made by the children of Chore. Psal. 42. ¶ We read in the 16. Chapter of the book of Numeri, that a certain man named Chore (which was the great Nephew of the Patriarch Levi, or else to whom Levi was Perannus his great grandfather) with other Captains more, rebelled against Moses and Aaron, whose fact displeased almighty God so sore, that he caused the earth to open and to swallow up Chore with all his company, their wives, children, and all their substance. Now seeing that all his substance, wife, and children, went the same way that he did, how can it be true that the children of Chore should be makers and setters forth of this 42. Psal. of David, as the title thereof maketh mention. To this question, answer is made in the 26. of Nu. where it is written, y● when Chore was swallowed up of the earth, God miraculously preserved certain of Chores children, of whose offspring there came afterward, certain that proved very excellent learned men, and notable wise men, namely these four, Ethan, Heman, Calcal, and Darda, as who should say these men excelled all other. Lo, such noble men came of the spring of Chore, of whom the title of this Psalm and diverse other Psalms to their perpetual name and renown, doth make mention, calling them the children of Chore, because they sprang of y● seed of Chore and of his children, whom God did miraculously preserve from the swallowing of the earth, and not because they were his natural children. For it is well known that Chore lived in Moses time, against whom he was y● chief in stirring up of rebellion against him. Again, Ethan, Heman, Calcal, & Darda (which were the natural sons of Mahol) lived and flourished in salomon's time, which was 400. and almost or altogether fourscore years after that Chore was killed. So that these men could not be the natural sons of Chore, but they are called his children and his sons, because they came of his porgenie, and of his offspring. CHOSEN. Wherefore we are chosen. WE are not chosen of God to break his commandments, but for to live in holiness and righteousness all the days of our life. How God hath chosen us, and we not him. You have not chosen me, saith Christ, joh. 15. 16. but I have chosen you. ¶ Who hearing this saying of our Lord, dare be so bolds as to say, that men are chosen through belief, whereas rather they are chosen that they may believe, lest y● they should be found to have chosen Christ first, contrary to the sentence of the truth, unto whom Christ saith, you have not chosen me, but I have chosen you. Pet. Viret. Objection. We were chosen (do some say) before the foundations of the world were made, because that God did foresee that we should be good, and not that he himself should make us good. Answer. God saith, ye have not chosen me, but I have chosen you, for if he had therefore chosen us, because he had foreseen that we should be good, he should also have known before, that we should have chosen him. Veron. How God is said not to have chosen many wise men. Paul saith, that God hath not chosen many wise men after the flesh, 1. Cor. 1. 26 nor many men of power, nor many noble men borne. And yet the same man saith, God will have all men saved: how then doth he nor choose: God is said not to have chosen them, not because he would not have them saved, but for the sequel of it, that is to say, because the wisdom of this world, power, & nobility of birth, do like baits entice and withdraw many from the obedience of the Gospel. David was rich and puissant, and so was Nero. But David was not enticed by the riches and power, to fall from the Gospel, as Nero was to his own destruction. And so forth of other like. Hemming. Of Marie magdalen's good choosing. Marie hath chosen that good part. Luk. 10. 42. which shall not be taken from her. ¶ She hath chosen the hearing of the word of God, which ever endureth & is the only way to everlasting life. Tindale. ¶ The good part, that is, the hearing of the word of God, from the which it was not meet that she should be drawn, having not always opportunity to hear the same. The Bible note. How God chooseth two manner of ways. I have chosen you twelve saith the Lord, john. 6. 70 and one of you is the devil. ¶ It is to be understood that there is two manner of choosing. The one whereby the Apostles were chosen to that most worthy office of Apostleship that they were in, and the other whereby they were chosen into life everlasting. Therefore when Christ saith that judas was chosen with the other Apostles, that same must be understood of the office whereunto he was called and chosen with the other. For when he speaketh of the election that doth pertain to life everlasting, he doth altogether exclude him from the number of the chosen. I do not (saith he) speak of you all, I know whom I have chosen. I. Veron. ¶ Looke. judas. Calling. Election. Predestination. Of the choosing of Ministers. Look Ministers. chrysolite. The nature of this stone, and what it betokeneth. The seventh a chrysolite. Ape. 21. 2● ¶ This stone glittereth like gold, and casteth out burning sparks. Whereby are meant those that understand the divine Scriptures & both in word & work, do utter that unto others, which they themselves understand. Marl. fol. 300. ¶ The seventh foundation is of a chrysolite or Turcas, which shineth as gold, and seemeth as it should send forth sparks, under this are they comprehended, which having the wisdom of the spirit, inflameth other with it, provoking them thereby to the love of God and their neighbour. This did Moses & Esau, Barnabas and Paul, in whom the glory of the Lord appeared plenteously. Bale. CHRISOTRACE. The description of this stone, and what it betokeneth. THe 〈…〉 a Chrisoprade. Ape. 21. 20 ¶ This is of a green colour intermeddled with gold, and it betokeneth such as resembleth the freshness of the everlasting country by charitable intercommuning one with an other. Mirl. upon the Apoc. fol. 300. ¶ The tenth was a Chrisoprace, whose condition is to shine like gold, and yet he is green in sight. Such are they which having godly wisdom, uttereth it according to the talon given them of the Lord, thereby renewing the dull spirits of other unto heavenly things. Among this sort may 〈…〉 be numbered, which saw many wonderful visions. And so may Simeon and Anna in the Gospel. Bale. CHRIST. How Christ was first promised to Adam. WHen the first man Adam through the craft and subtlety of the Serpent (whom the devil had set for his minister to deceive him) had lost the felicity of Paradise, Gen. 3. and made himself and all his posterity for ever subject to death and all other calamities and nuseries of this world (where afore it was in his power always to have lived.) Then almighty God for the salvation of mankind, promised that of the seed of the woman Christ should come and destroy the power of Satan, and deliver us free from sin and death. Lanquet. How Christ grew in age and wisdom. Christ as touching his Godhead, did not grow in age, Luk. 2. ●2. wisdom, and favour, but in respect of his manhood, in that he was very man, whose example would God we could follow, that as we grow in years, so we might grow in wisdom and favour with God and men. Hemming. How Christ is called David's son. If David call him Lord, M●. 22. 45 how is he then his son. ¶ Christ in that he is a very natural man is David's son, but in that he is a true and a natural God, equal with the Father, he is also his Lord. Sir I. Cheek. How Christ had money. Look Money. Why Christ became man. As through a natural man we were banished out of Paradise, ●en. 3. made the children of damnation, so it pleased the almighty trinity, neither by an Angel, nor Archangel, but by a natural man to restore us again, and made us heirs of salvation, 1. Cor. 15. 31. as Paul witnesseth, By a man came death, and by a man cometh the resurrection of the dead, for as by Adam all die, even so by Christ all be made alive. R. Hutchynson. Why Christ fasted. Like as it pleased God to give power unto Moses xl. days, twice in the mountain, not for the avoiding of temptation, but for to set forth the glorious law, and will of the Father then to be published. And Elias being sent to anoint a king over Syria, & a king and a Prophet over Israel, by whom both these kingdoms should be clean altered and changed, did fast forty days from all manner meats, Fasted. for the declaring of the power of God in his works. So did it please Christ of his own power to fast forty days, that the jews should have none occasion to think him inferior to those tw● their great Prophets, in the publishing of his Gospel and glad tidings unto the world, and his renewing of all things: not to the intent that we should follow him, and thereby have purgation for our sins. For beside that, it is impossible to follow him (without an especial work of the spirit) either in that he fasted forty days, or in that he was never hungry: This were a plain denial of the benefits of his passion, and the setting up of our own work which is unperfect. For what great matter is it to eat meat but once every day, & to drink two or three times, many have so lived in old y● time. And what holiness is it to eat fish only, do not Cormerants and such as live by the sea side, live so like wise. Christ hath commanded us to follow him in love, peace, mercy, & such like: But in this example (as a thing impossible) we have no such commandment, except we be drawn into wilderness by the spirit, as Christ was, or by any other work of God, we be destitute of food & the comfort of creatures. Then, lo y● example of Christ may strength us, & teach, that not by bread only do we live, but by every word that proceed out of the mouth of God. A. G. fol. 187. Why Christ is called holy. ¶ Look Holy. Why Christ is called true. ¶ Look True. Why Christ was borne of a woman. Why was Christ borno of a woman: truly because ●nne and death overflowed the world through the first woman, he worketh the mystery of life and righteousness by an other woman, Woman. that the blame of sin should not be imputed to the creature which is good, but to the will by which Eve sinned. R. Hutehynson. Why Christ died for us. And I was dead. Apoc. 1. 18 ¶ This cannot be verified of the Angels because they be invisible and immortal spirits. But Christ to obey his Father, and to wash away the sins of mankind, was contented to yield himself to death for a time, to the intent that he might at length by death, destroy him that had y● power of death (that is to wit the devil) and set them at liberty, which for fear of death were subject to bondage all their life long. Died. Heb. 2. 14. 15 for even from the beginning God purposed upon the sacrifice, wherein Christ the true shepherd of all men, gave his life for his sheep. john. 10. 15. 17. And like as Christ the head of the Church, entered into his glory by death. Luke 24. 26. So becometh it all the godly to die with him, that they may be glorified together with him, according as Paul teacheth. Rom. 8. 17. 2. Timo. 2. 12. 13. and Acts. 14. 22. Marl. fol. 27. Christ died for us. Rom. 5. 8. ¶ They allege also that Christ died for us all, and thereof they infer that his benefits is common to all men, which thing we also will easily grant, if only the worthiness of the death of Christ be considered, for as touching it, it might be sufficient for all the sins of the world, but although in itself it be sufficient, yet it neither had, nor hath, nor shall have effect in all men: which thing the schoolmen also confess, when they affirm that Christ hath redeemed all men sufficiently, but not effectually: for there unto it is necessary that the death of Christ be healthful unto us, that we take hold of it, which cannot otherwise be done, then by ●aith, which faith is the gift of God, and not given to all men. Pet. Mar. upon the Rom. fol. 305 Objection. why did Christ choose to die upon the cross, before other kind of death. Answer. Truly because this kind of death is accursed, & all that die on it, as it is written: Crosse. Cursed is every one that hangeth on tree: for so it cometh to pass, that Christ was accursed for us, to deliver us from God's curse as Paul saith: Christ hath delivered us from the curse of the law, in that he was made accursed for us. Gal. 3. 13. R. Hutchynson. The time and hour of Christ's crucifying. One of the Euangellsts saith y● Christ was crucified the third hour, Mar. 15. 25. & the other the sixth hour. Augustine affirmeth both to be true: for y● jews at the third hour cried, Crucify, Crucified crucify, wherefore as touching them they slew the Lord then, Ma. 27. 45. who yet was afterward at the sixth hour crucified by the soldiers of Pilate. Pet. Mar. upon judic. fol. 166. Of Christ's calling upon God in his passion. My God, Ma. 27. 46 my God, wh●e hast thou forsaken me. ¶ Notwithstamnding y● he feeleth himself as it were wounded with God's wrath, & forsaken for our sins, yet he ceaseth not to put his confidence in God, and call upon him, which is written to teach us in all afflictions fo trust still in God, be the assaults never so grievous unto the flesh. Geneva. How Christ baptized, and baptized not. Though that jesus himself baptized not, john. 4. 2. but his disciples. ¶ It is said in the 22. verse of the chapter going before, y● Christ was in jewrie, & that he there baptized, baptized. the which Saint john here expoundeth saying, that he baptized by his disciples. Therefore the Lord baptized & baptized not. For he baptized, because it was he y● cleansed, washed, & purified the sin, He baptized not, because he used not the outward sacrament of dipping or ducking in the water. The Disciples used the ministery of the body, And he joined therewith his majesty & grace. Therefore the Lord baptized by the ministery of his Disciples Marl. fol. 100L. Of Christ's humanity. The Marin Vigilius Vigilius. saith, Dei filius secundu humanitatem, etc. The son of God according to his manhood is departed from us, according to his Godhead he is ever with us. Vigilius li, 2. contra Euti. Cyrillus Cyrillus saith: Secundum carnem, etc. according to the flesh only he would departed but by the presence of his Godhead, he is ever present. Cyrillus in john. li. 9 cap. 21. Gregory Gregory saith: Verlium incarnat●m manet & recaedet, etc. The word incarnate both abideth with us and departeth from us. It abideth with us by the Godhead, it departeth from us by the body or manhood ● Gregory de pasc. homi. 30. Augustin Augustin saith: Ibat per id, quod, home erat, etc. Christ departed by y● he was man, & abode by y● he was God. He departed by that y● he was in one place, he abode by y● y● he was in all places. The heavens, saith Saint Peter, Peter must contain and hold him, until the time that all things be restored. Act. 3. 21. Cyrillus Cyrillus saith: Christus non poterat, etc. Christ could not be conversant with his Apostles in his flesh, after he ascended unto the Father. Cyril in john. li. 11. chap. 3. Of Christ's descending into hell, three opinions. Lyra saith, 1. opinion y● Christ's soul was 39 hours in Limbo sanctoru patrum. In y● place where y● soul's of y● holy patriarchs were reserved & kept till Christ's coming: he saith y● Christ's soul was 39 hours in y● place which he calleth Lymbus, y● is to say, from y● 9 hour of good friday, which we after our counting of y● clock do take to be toward night, as it were about 3. of y● clock in y● after noon, until y● dawning of Easter day in y● morning. But I doubt of this doctrine (saith y● Author) and y● for two causes. Once we read. y● Christ hanging upon y● cross, did give up his soul, commending it into the hands & tuition of his Father, saying. Pater, in manus, etc. Again we read, that Christ hanging upon the cross, said to the good thief that said: Remember me O Lord, when thou shalt come into thy kingdom, Christ answered y● thief & said● hody mecum eris in Paradiso: This day thou shalt be with are in paradise, weigh these words well. First Christ said, hody, to day, y● is to say, immediately, after thy soul shall departed out of thy body, Mecum eris, Thou shalt be y● me, where, In Paradiso, in paradise, what shall we call paradise? Shall we not understand y● kingdom of heaven by paradise, seeing y● thief said. Remember me when thou comest into thy kingdom: where is Christ's kingdoe but in heaven. Lyra doth wrest this word paradise to signify Limbum sanctorum patrum. But Theophilactus granteth y● paradise & the kingdom of heaven is all one thing in understanding, & yet he seemeth to lean to this conclusion. Quod Christ●s eum men●e ingressus est paradisum, in infernum descendet cum a●ima. And yet he denieth y● thief had y● fullness of glory, yea, or y● the souls of y● patriarchs & other saints departed in of y● faith of Christ, have y● fullness of joys & glory, which they shall have at y● day of doom when y● body & y● soul shallbe united together, & yet he granteth y● the théefs soul went strait to y● kingdom of heaven S. Augustine in an epistle y● he wrote to Euodius, affir moth plainly: Quod anima Christi descendit ad infernos, y● Christ in his soul while his body lay dead in y● grave, went down into hell: whom Saint Bede doth follow. Saint Jerome in his commentaries that he written upon y● Psalter, (Si tamen Hieronimi sint) hath these words: Non derelinques qua ipsa ad inferna defcendit: ut electos suos eijcerit, & diabolos ligaret, qua antea iactitabat se esse omnium Dominum nunc omnium servus. And therefore S. Jerome in a certain Epistle hath these words: Quid homine imbecilius qui a carne sua vincitur: quid ita homine Christi aut fortius qui diabolum & mundum vincit? But how? Quia omnia possum in eo qui me confortat. Because we put our trust in the name of jesus, which bade us be bold upon him, saying: Confidete a me, quia ego vici mundum. To tell you more of their minds, that say that Christ went down into hell in his soul. Saint Gregory and certain other do add and say moreover: Quod anima Christi passasi● apud inferos: And that when john Baptist being in prison and hearing of the miracles of Christ, sending to Christ two of his Disciples with this message, saying: Tu es qui venturus, an alium expectamus? The meaning of Saint john was this. Art thou he or shall we look for an other, not meaning whether he were the true Messiah incarnate, for than he must have said: Tu es quivenisti, an alium expectamus, but john said: Tu es qui venturus, an alium expectamus. Meaning saith Saint Gregory, that where now I am in prison, and see nothing but present death, what shall I in my soul, like as I have been thy preacher, and thy fore runner here in earth, shall I in my soul also preach unto the souls departed in the faith of thee to come. These be Saint Gregory's words: Debeo te nunciare inferis, qui te nunciam superis. As touching the second opinion ●. opinion that Christ descended into hell, not personalie in his soul, Said in spiritu: Hoc est vivifica mortis sua virtute: that is, by the might and power of his redemmption, that he made upon the cross. This opinion I have not save only in the learned writers of this our age, which do prove their opinion true by the words of Saint Peter, written in his first Epistle in the third and fourth Chapters, which places undoubtedly are very notable. These be the words of Saint Peter, in the third Chapter. Christus in spiri●u 〈…〉, & spiritibus ●ui 〈…〉 careete ●ra●t pr●dica●it: Christ in spirit, that is to sale, in the power of his Godhead, and inerites of his manhood, and virtue of his passion, went and preached unto the Saints that were in prison, Of the spirits that were in prison at the time of Christ's suffering under Pontius Pilate, there were two sundry sorts, good & bad, the souls of Infidels, the souls of ungodly & wicked livers in this wretched world as Cain, Nembroth, the Sodomites & Gomorean●, the Philistines, the jebusites, & judas the traitor with his fellows: And the souls of the Patriarches, Adam, Abel, Seth, Noah, Abraham, Isaac, jacob, David and all other souls of holy men, and faithful believers in Christ to come. All flesh, both good and bad were in prison, till at the suffering of Christ upon the Cross: but yet not all in one prison. The souls of the Saints, that is, of good men, were by themselves in one society or fellowship, which the Gospel calleth the Bosom of Abraham, and S. Peter calleth it a prison, in respect of the infinite pleasures: To both these sorts of spirits or souls Christ preached, but after a sundry sort. To the good sort he preached redemption & satisfaction for their sins, paid by Christ upon the cross, and thereupon received them into heaven unto himself. To the souls of the sinful, he preached perpetual pains in Hell never to have end, but bound, and to burn continually with the Devil, whom they did serve when they were alive. Of the wicked and damned souls S. Peter giveth an example, by whom all the world may take heed. Of the good souls he giveth no example. But of the damned souls he giveth now example by them that lived i● Noes● time, that were disobedient to the preaching of No: when the long suffering of God abode exceeding patiently, but in conclusion, there were no more saved from drowning, saving only eight persons. That the meaning of S. Peter in the third chapter, should be this that I have recited, That is, that Christ in the spirit, that is, in the power and virtue of his passion, descended into hell, these learned and godly writers do prove by the exposition that Saint Peter maketh of his own words, in the next Chapter following, where he saith thus: Mortuis evangelizatum est, ut iudicentur quidem secundum homines in carne, vivant autem secundum Deum in spiritu. The Gospel was preached unto the dead, that they should be judged in the flesh after the fashion of men, but in the Spirit should live after the fashion of the son of God. Here Saint Peter seemeth to make answer to a secret question that might have been asked, which is this: If the Gospel, that is the tidings of their redemption by the merits of Christ's passion was preached the deliverance of the faithful that were in prison: how came they out, with their bodies or without their bodies. S. Peter answereth, y● they came out with their souls alone, for as concerning their bodies they shallbe judged secundum homines, after the fashion of men, that is to say at the day of doonie. Thus I have rehearsed to you the second Opinion. Now shall ye hear briefly of the third Opinion, 3. Opinion which is that these words: Christus descendit ad inferna, is no distinct nor several article of our Crede, but rather an exposition of the former clause, et sepultus est, he was buried. They that be of this Opinion they bring these reasons, for the proof of their assertion. First S. Cyprian expounding the Crede, doth make no exposition thereof, but he saith: Haec verba non habentur in symbolo romano. Erasmus expounding the Crede, seemeth to allow very much the sentence of S. Cyprian. Insomuch, that he saith that Inconcin●itas sermonis, i. the disordered speech proveth these words to be added, for the exposition of these words: Et sepultus est, otherwise it is the cart before the horse: yea, Erasmus is so plain, that it is but a patch added unto y● Crede: that he thinketh that S. Thomas, not Thomas the Apostle, but Thomas Aquina did add to the Crede these words, Descendit ad inferna. These be Erasmus words: An Thomas Aquina addidit sub dubito. Furthermore they bring in for their purpose, this argument in the Crede read at the holy Communion called Symbolum necenum. And likewise in the Counsel set forth in the three other general counsels, there is no mention of these words, Descendit ad inferna. And where as Athanasius in his Crede, which we call Quicunque vult, hath these words, Descendit ad inferna, they grant, but yet only in steed of these words, Et sepultus est, which all other Credes have. And Athanasius used in the steed thereof, Descendit ad inferna. And to prove Descendere in infernum may rightly signify I was buried, they allege the words of jacob, dolens joseph discerptum a bestia, Descendam ad filium meum lugens in infernum morietur pater noster, & deducent samuli tui cavos eius, cum dolore ad infernum. R. Turnar. Of Christ's Ascension. This same jesus which is taken up from you into heaven, Act. 1. 11. shall so come even as ye have seen him go up into heaven. As Christ did ascend visibly into heaven, Ascension so shall he come again in the same shape and form that he went up. Till that time then, that we may see him with our own eyes come down, as the Apostles saw him go up, let us never believe that he is here, Act. 3. 21 touching his manhood, for he is every where touching his Godhead, so in that he is a very natural man, he is in heaven, and sitteth at the right hand of the Father. Sir. I. Cheek. The heavens (saith S. Peter must contain and hold him, until the time that all things be restored. ¶ Cyrillus saith: Christus non poterat, etc. Christ could not be conversant with his disciples in the flesh after he had ascended unto the father. l. Fri. How Christ is the end of the Law. Christ is the end of y● law, Rom. 10. ●. End to justify all that believe. ¶ That is Christ is y● fulfilling of y● Law, so y● whoso hath him, & believeth that he with shedding of his blood, hath washed away sins, & therewith over come death & hell, and obtained the favour of his father: For all that thus believe is counted righteous, although he do not indeed satisfy the law. Tindale. ¶ The end of y● law is to justify them which observe it. Therefore Christ having fulfilled it for us, is made our justice, sanctification, etc. Geneva. ¶ Christ hath fulfilled the whole law, and therefore whosoever believeth in him, is counted just before God, as well as he had fulfilled the whole law himself. The Bible note. ¶ The end of the law is to justify them that keep the law: but seeing we do not observe the law through the fault of our flesh, we attain not unto this end: But Christ salueth this disease, for he fulfilled the law for us. Beza. How Christ dwelleth in us. When Christ is said to dwell in us by faith or y● spirit, it doth not therefore follow y● either his body or his soul dwelleth in our hearts really as I may call it & substantially. It is enough y● Christ be said to be in us by his divine presence, & that he is by his spirit grace & gifts, present with us, etc. Pet. Mar. upon the Ro. fo. 199. We deny not, (saith cyril Ciril. li. ●0 cap. 13 against the heretic) but we be spiritually joined to Christ, by faith and sincere charity: but that we should have no manner of conjunction in our flesh with Christ, that we utterly deny, and think it utterly discrepant from Gods holy Scriptures. For who doubteth but Christ is so the vine tree, and we so the branches, as we get thence our life. Hear what S. Paul saith, we be all one body with Christ, for though we be many, we be one in him. All we participate in one seed. Thinketh this heretic, that we know not the strength & virtue of the mystical benediction, which when it is made in us, doth it not make Christ by communication of his flesh to dwell corporally in us? Why be the members of faithful men's bodies, called the members of Christ? And, Shall I make the members of Christ, parts of the whore's body? GOD forbidden. And our Saviour also saith: He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. ¶ Although in these words cyril doth say, that Christ doth dwell corporally in us, when we receive the mystical benediction, yet he neither saith that Christ dwelleth corporally in the Bread, nor that he dwelleth in us corporally only at such times as we receive the Sacrament, nor that he dwelleth in us, and not we in him: but he saith as well, that we dwell in him, as that he dwelleth in us. Which dwelling is neither corporal nor local, but an heavenly, spiritual and supernatural dwelling whereby so long as we dwell in him, & he in us, we have by him everlasting life. And therefore Christ saith in the same place, that Christ is the vine and we are the branches, because that by him we have life. For as the branches receive life and nourishment of the body of the vine, so receive we by him, the natural property of his body, which is life and immortality, and by these means, we being his members do live and are nourished. And this meant cyril by this word Corporally in us. Corporally And the same meant also S. Hilarius by this word naturally, Naturalie when he said, Christ dwelleth naturally in us. And as Saint Paul when he said, that in Christ dwelled the full divinity corporal, by the word corporally he meant not that the Divinity is a body, and so by that body dwelleth bodily in Chest. But by the word corporally he meant, that the divinity is not in Christ, accidentally, lightly, slenderly: but substantially and perfectly, with all his might and power: so that Christ was not only a mortal man to suffer for us, but also he was an immortal GOD able to redeem us, etc. Cranmer. What Christ is in the holy Scripture. In the holy Scripture Christ is nothing else, but a Saviour, a Redeemer, a justifier and a perfect peacemaker between God and man. The proves. He shall save the people from their sins. Mat. 1. ●● Christ is made our righteousness, 1. Co. 1. 30 our satisfaction, and our redemption. For the wretchedness of my people have I stricken him. Esay. 52. 5● There is none other name given unto men, Act. 4. 12. wherein they must be saved. He it is that hath obtained grace for our sins. 1. joh. 2. 2. He sent his son to make agreement for our sins. ●. 10. ● 10. ¶ Here is the very nature of Christ, and his very properties full and whole. And whosoever denieth any thing thereof, or taketh any part of them, & apply them, or give the glory of them unto any other person then to Christ only, the same man robbeth Christ of his honour and denieth him. How Christ entered, the doors being shut. ¶ Looke. doors. How Christ's natural body is in one place. S. Augustine saith, Augustis. (as it is alleged by Gracian) Corpus Domini in quo resurrexit. The body of our Lord wherein he rose again, must needs be in one place. Again he saith: Christus secundum presentiam corporalem, etc. Touching bodily presence, Christ could not be in the Sun, in the Moon, and upon the Cross, and all at once. jewel. fo. 85. 86. The heavens (saith S. Peter must contain and hold him, Act. 3. 21. until the time that all things be restored. ¶ Cyrillus in john. li. 11. cap. 3. saith: Christus non poterat, etc. Christ could not be conversant with his Disciples in the flesh, after he had ascended unto the Father. I. Frith ¶ Looke. Body of Christ. How Christ is called Messiah. ¶ Looke. Messiah. How Christ is called our Altar. Ireneus calleth Christ our Altar: Altar's And Origen calleth our hearts our Altar, not that either Christ or our hearts be Altars indeed, but by a Metaphor or a manner of speech. How Christ is called sin. ¶ Looke. sin.. How Christ is the Father's word. ¶ Looke. Word. How Christ is only the Image of God. ¶ Looke. Image. How Christ in his Godhead, is every where. Loo. Godhead. How Christ is not carnally present Carnal presence. with us, nor in the sacrament. Christ by his Godhead (saith S. Austen) is ever with us: but unless he had departed away bodily from us, we should ever more carnally see his body. These words are specially to be noted: If Christ were bodily here, he should carnally be seen. Therefore S. Austin's judgement, if Christ were bodily present in the Sacrament, we should see him carnally in the sacrament. A man may have Christ verily present, August. in john tract. 50 though he have him not in his mouth. For thus S. Austen saith. Habes Christum in presenti, etc. Thou hast Christ in the time present, by his sign or token: in the time present by faith, in the time present by the Sacrament of Baptism. Christ is present in the Sacraments, as they teach that he is present in his word, when he worketh mightily by y● fame, in the hearts of the hearers, by which manner of speech it is not meant that Christ is corporally present in the voice or sound of the speaker (which sound perisheth, as soon as the words be spoken) but this speech meaneth, that he worketh with his word, using the voice of the speaker, as his instrument to work by, as he useth also Sacraments, whereby he worketh, and therefore is said to be present in them. Cranmer. The same flesh that was given in Christ's last supper, was given also upon the Cross, & is given daily in the ministration of the Sacrament. But although it be one thing, yet it was diversly given, for upon the Cross, Christ was carnally given to suffer and to die: at his last Supper, he was spiritually given, Spiritually in the sacrament in a promise of his death, & in the Sacrament he is daily given in the remembrance of his death, & yet it is all but one Christ that was promised to die, that died indeed, & whose death is remembered, that is to say, the very same Christ, the eternal word that was made flesh, & the same flesh was also given to be spiritually eaten, & was eaten indeed before his supper, yea, & before his incarnation also. Of which eating, & not of the sacramental eating he spoke in the 6. of john: My flesh is very meat, & my blood is very drink, he that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. Cranmer. fol. 21. How Christ drank of it himself. He also drank of it, Chrisostom lest when they heard his words, they should say: why do we then drink blood & eat flesh, and so should be troubled: for when he spoke these things, they were offended with his words, & because that should not also chance, he himself drank Drank first of it, that he might cause them to come without fear to the partaking of those mysteries. ¶ Hear Chrisostome noteth that Christ drank of it, to draw them from the gross understanding of his words, & by his drinking to testify unto them, that it was not his natural flesh indeed, but memorials & representations of his body and blood. I. Frith. How Christ bore himself in his own hands. S. Augustine hath a saying, that in the Sacrament, Christ was borne in his own hands, & doth expound himself in another place, Bare himself saying: Ferebatur tanquam in manibus: that is, he was borne after a certain manner in his own hands. And by that y● he saith after a certain manner, we may soon perceive what he meaneth. Howbeit if S. Austen had not expounded himself, yet he saith ad Bonifacium, that the Sacrament of a thing, hath a similitude or property of the thing which it signifieth. And so he saith y● he bore himself, because he bore the sacrament of his body and blood, which did so earnest express himself, as nothing might more do it. I. Frith. Of Christ's name and Offices. First he is called by the name of jesus, Name & Office of Christ. which signifieth Saviour, to admonish us, that he was sent unto us from the father to save us, & that we may have salvation by none other but by him only. His Offices be these three: A Prophet, a King, a Sacrificator, for the name of Christ signifieth anointed, & because that in the ancient Church of Israel, y● Priests, Kings and Sacrificators were anointed by the ordinance of God, in testimony of their vocation and office, they were called by that name. And because they were true figures of y● very anointed of the Lord, which is the very son of God, which was anointed by the holy Ghost, which was given to him without measure above all other men. And therefore Christ is named with that name, as well because of the same unction, as because that all those. Offices were enjoined to him by the father. Pet. Viret. Who they be that come before Christ. All that come before me (saith Christ) are thieves and robbers. john. 10. 8 ¶ He meaneth all the false Prophets who led not men to Christ, Before. but from him. Geneva. To come before Christ is to despise Christ, and to seek other means beside him to enter into the fold. They also come before Christ, which do attribute and ascribe unto themselves, or to their own inventions, that thing which only ought to be ascribed unto Christ. Sir. I. Cheek. ¶ This place hath been diversly expounded, being restrained of some to judas of Galilee, and to such like, but Christ generally compareth all false doctrines with the Gospel, and all false Prophets with godly Teachers, etc. For to come before Christ in this place, is not to go before Christ in time, but to teach other doctrine beside the doctrine of Christ. Moses was before Christ, the Prophets also were before Christ, but they taught the church of the Lord by the spirit of Christ, and preached Christ plainly, though he lay hid under shadows & types. For Peter saith, that the spirit of Christ was in them, also he saith that the holy men of God spoke, being inspired with the spirit of Christ, wherefore they are with true Pastors, because they enter into the church by the word of the Lord, and fed the people of God in the Pastures of Christ, etc. All the teachers of human Traditions, and the carnal interpreters of the Law, are thieves and murderers, for with their pestilent doctrine, they murder souls. For they which believe lies, do perish together with the lies which they believe. Marl. fol. 364. Of the right hand of Christ. ¶ Looke. Right hand. Wherefore Christ is worshipped. ¶ Looke. Worship. How we cannot have Christ here always. But me ye shall not have here always. Ma. 26. 11 ¶ We cannot have Christ always with us, touching his manhood, for he is ascended up into heaven with it, and sitteth on the right hand of the Father, but as touching his Godhead, he is always with us, unto the world's end. Sir. I. Cheek. ¶ Christ is not present with us bodily, or to be honoured with any outward pomp. Geneva. How Christ is our Apparel, our House, our Root. etc. Chrisostome saith: Christ is become all things unto thee, thy Table, thy Apparel, Apparel. thy House, thy Head and thy root. How is Christ our Table? S. john saith: Who so eat me shall live through me. How is he our Apparel? S. Paul saith: As many of you as are baptized in Christ, ye have put on Christ. How is he our House? S. john saith: Who so eateth my flesh, dwelleth in me, and I in him. How is he our Root? S. john saith: I am the vine and ye are the branches. How Christ was subject to the Law. After the Law of Moses, Luk. 2. 22. Subject. etc. ¶ Christ was subject unto the Law, and in all things obeyed the Law, that so he should deliver us from the tyranny and curse of the Law, and also thereby to give us an example, that we (though we be made free by him from the curse thereof,) ought to be obedient unto all ordinances and laws. How to know Christ aright. That I may know him. Phil. 3. 10 Know. ¶ The most excellent and the most perfect knowledge of Christ, is to know that Christ is both a true natural God, and a true natural man, who having pity and compassion upon us came down and was incarnate, and at length nailed upon the Cross, for the satisfaction of our sins. Sir. I. Cheek. ¶ To know Christ aright, is to know and confess, that of him only and by him cometh our salvation: that by him our good deeds are acceptable unto almighty God the Father: that by him the Father's wrath is pacified: that by him we be enfraunched from the captivity and thraldom of the Devil. And to be short, that by him we are adopted & chosen to be the children of God, and inheritors of the Kingdom of heaven. Erasmus in his Paraphrasis. How Christ suffereth in his members. And fulfil that which is behind of the passions of Christ. Col. 1. 14. ¶ Saint Paul doth not mean, that there wanteth any thing in the passion of Christ which may be supplied by men: for the passion of Christ (as touching his own person) is that most perfect and only sufficient Sacrifice, whereby we are made perfect, as many as are sanctified in his blood: But these words ought to be understood of the elect and chosen, in whom Christ is and shall be persecuted unto the world's end. Act. 9 The passion of Christ then (as touching his mystical body, which is the Church) shall not be perfect till they have all suffered, whom God hath appointed to suffer for his son. Sir. I. Cheek. As Christ hath once suffered in himself, to redeem his Church, and to sanctify it: so doth he daily suffer in his members, as partaker of their infirmities, and therefore a revenger of their injuries. Geneva. ¶ Looke. Passion. Affliction. How Christ is the head of the Church militant, and not the Pope. God (saith Saint Paul) hath raised up Christ from the dead, Ephe. 1. 20 & set him at his right hand in the heavenly places, far above all principalities, and powers, & might, dominion, and every name that is named, not in this world only, but also in that, that is to come. And hath made all things subject under his feet, and hath appointed him over all things, to be head to the Curch which is his body, Head even the fullness of him, that filleth all in all things. Bullinger fol. 865. Which is the head, that is to say Christ, Ephe. 4. 15 in whom all the body is coupled and knit together, etc. ¶ Here we learn, that as the spirit of life, doth come down from the head into the whole body, which is sundry wise compact, & made of many members, so is the Congregation of the faithful quickened by the spirit of Christ, which is the head of the Church. The joint that joineth this mystical body together, and wherewith the grace of God is ministered to every member, is love, and unity. For neither the hand, nor yet the foot being cut off, can be partaker of the heavenly virtue that cometh from the head. Sir. I. Cheek. How Christ doth call ● brethren. Narrabo nomentuum fratribus ●eis, ●fa. 22. 22 I will spread abroad thy name among my brethren. ¶ These be the words spoken in the person of Christ unto the Father of Heaven. The blessed Apostle Saint Paul, in the second Chapter to the Hebrews doth allege this verse of the Prophet, to this purpose and intent, to prove that Christ took the same nature of man upon him that we have. This is a very truth that I do now teach saith Saint Paul. brethren Qui sanctificat & qui sanctificabitur ex uno omnes, that is, both he that sanctifieth, and they that are sanctified, are all of one: Christus sanctificat, purgat, abluat & emundat nos, nos vero mortales sanctificamor & illum per Christum. And this Christ which by the morites of his bitter passion doth sanctify us, and we which are sanctified be all of one: This place proveth Christ humanity what is that to say, we come all of Adam, concerning the nature and virtue of flesh and blood, Christ came of Adam as well as we: and that is the cause why S. Luke describeth the pedigree of Christ after the flesh, he beginneth at joseph, qui putabat illius pater, which joseph saith Saint Luke, was thought to be Christ's Father. This joseph was the son of Hely, Hely was the son of Mathat, which was the sanne of Le●●: And so he descendeth in order until he come to Adam: signifying thereby, that Christ concerning y● flesh, came of Adam as well as we. And that is the thing which S. Paul saith. Qui sanctificat, et qui sanctificatur ex uno omnes: so they y● sanctify, & they y● be sanctified by Christ come all of one, nempe Adamo, that is to wit of Adam. Propter quam causam, Christus non confidetur vocare nos Fratics. For the which cause Christ is not ashamed saith S. Paul (notwithstanding we be sinners) to call us his brethren, according as it is written: Narrabo nomen tuum fratribus meis, I will set out & spread thy name among my brethren, not brethren only by affection, as when Christ saith: Mater mea & fratres mei hij sunt, qui verbum Dei audiunt & faciunt, but my brethren because they be made of the same kind of flesh and blood that I am: my brethren, because they come of Adam as I do. Ric. Turnar. ¶ We cannot have God to be our father, unless we acknowledge Christ to be our brother, etc. Saint Ambrose saith: Ambi. li. de Isa. & anima. He is our Mouth, by the which we speak to the Father: our Eye, by the which we see the Father: our right hand, by which we offer us unto the Father. The lying of Christ in the Stall, Stall. expounded. Chrisostome saith, As Christ was in the Stall, so is he now upon the Altar: And as he was sometimes in the woman's arms, so is he now in the Priest's hands. ¶ Erue it is, that Christ was there, & Christ is here, but not in one or like manner of being. For he was in the stall by bodily presence: upon the holy Table, he is by way of a Sacrament. The woman in her arms, held him really: the Priest in his hands holdeth him in a mystery. So saith Saint Paul; Christ dwelleth in our hearts, and no doubt the same Christ that lay in the Stall. It is one and the same Christ, but the difference standdeth in the manner of his being there: For in the stall he lay by presence of his body, in our hearts he heth by presence of faith. Chrisostome saith that Christ heath upon the Altar as the Seraphins with their tongues touch our lips with the coals of the Altar in heaven, which is an Hiperboricall locution, of which Chrisostome is full. Bradford in the book of Martyrs. How Christ is called the Rock. ¶ Looke. Rock. Rock. What it is to put on Christ according to the Gospel. The putting on of Christ according to the Gospel, consisteth not in Imitation, but in a new Birth, and a new Creation. That is to say, in putting on of Christ's innoren●ie, his righteousness, his wisdom, his power, his sa●ing health, his life and his spirit. We are clothed with the leather coat of Adam, which is a 〈…〉 garment, and a garment of Sin: that is to say, We are all subject to Sin, Put on. all sold under sin.. There is in us horrible blindness, ignorance, contempt and hatred of God: moreover evil concupiscence, uncleanness, covetousness, etc. This garment, that is to say this corrupt and sinful nature, we received from Adam: which Saint Paul is wont to call the old man. This old man must we put off with all his works. Ephe. 4. 22. That of the Children of Adam, we may be made the Children of God. This is not done by changing of a garment, or by any laws or works. but by a new birth, & by the renewing of the inward man, which is done in Baptism, as Paul saith: All ye that are baptized, have put on Christ. Also, according to his mercy hath he saved us by the washing of the new birth, and the renewing of the holy Ghost. Tit. 3 5. Besides that, they which are baptized, are regenerate & renewed by the holy Ghost to a heavenly righteousness, and to eternal life, there riseth in them also, a new light, and a new flame: there rise in them new and holy affections, as the fear of God, true faith, assured hope, etc. There beginneth also in them a new will. And this is to put on Christ according to the Gospel. Luther upon the Gal. fol. 167. How Christ first loved us, and not we him. Who loved me, and gave himself for me. ¶ Paul saith here, Gal. 2. 20. that first he began and not we. He, even he (saith Paul) loved me, Loved and gave himself for me, as if he had said: he found in me no good will or right understanding: but this good Lord had mercy upon me. He saw me to be nothing else but wicked, going astray, contemning God, and flying from him more and more: yea, rebelling against God, taken, led, and carried away captive of the Devil. Thus of his mere mercy preventing my reason, my will, and my understanding, he loved me, & so loved me, that he gave himself for me, to the end that I might be free from the Law, Sin, the Devil and Death, etc. Luther upon the Gal. fol. 82. How Christ's corporal presence is hurtful. I tell you truth, it is expedient for you that I go away. ¶ The corporal presence of Christ is hurtful unto men, john. 16. 7 and that through their own fault. For why? they are too much addicted unto it. Therefore his flesh must be taken away from us, that we may wax and increase in the spirit: therefore they are far out of the way, that dream in the mystical bread and wine, a bodily presence. Sir. I. Cheek. ¶ The absence of Christ according to the flesh, is profitable to the Church, that we may wholly depend upon the spiritual power. Camerarius. How Christ is God, by these proves following. First almighty God said, Gen. 1. 26. let us make man in our own Image, and after our likeness. Which words (no doubt) do signify unto us the Triplicity of the persons in the Godhead, which are three distinct in name and office, the Father, the Son, and holy Ghost. And yet but one God. The same thing also is more plainly opened unto us in the 18. 1 Proof. of Genesis, where it is written that the Lord appeared unto Abraham as he sat in the Tent door, for he lift up his eyes and saw three men, which ran to meet them, and fell to the ground and said, God. Lord I beseech thee if I have found favour in thy sight, go not I pray thee from thy servant, etc. Here he saw three to make us understand (as I said before) the plurality of persons. And yet he honoured but one, and therefore said, Lord I beseech thee departed not from me. And to signify unto us the unity of the Godhead. And therefore not without cause S. john saith: There are three that bear witness in heaven, the Father, the Word, and the holy Ghost, & these three are one, wherefore it must needs be granted, that Christ is God. Christ saith also, 2. Proof. Or Abraham was borne, I am. Which words (I am) declare unto us his Godhead, for it is only the name of God, as he himself said when he sent Moses unto the children of Israel in Egypt saying, thou shalt say thus, unto them, I am, hath sent me unto you. Ergo Christ is God. Christ said unto his disciples, 3. Proof. Go your way and teach all Nations, baptizing them in the name of the Father, of the Son and of the holy Ghost. But yet it is not lawful to baptize in the name of any creature, but only in the name of God, and we are commanded to baptize in the name of jesus Christ. Ergo Christ is God. S. john saith. 4. Proof. In the beginning was the Word, and the Word was with God, and God was the Word, which Word also became flesh, and dwelled among us, by which words it is evident, that he is God, and that from the beginning. None hath power to make and create all things, 5. Proof. but only God, but Christ hath made and created all things as saith Paul, both in heaven and in earth, visible and invisible, and S. john saith, the world was made by him, and the world knew him not. Ergo Christ is God. Whatsoever is without beginning is God: 6. Proof. Christ is without beginning, Ergo Christ is God. But now to prove the Minor, that Christ is without beginning, it is written that in the beginning God created heaven and earth, and so made y● world, and all that are therein, and this was done in the beginning. But Christ was before the world was, as he himself affirmeth, saying: Glorify me then Father, with thine own self, with the glory which I had: with thee or ever the world was. Ergo Christ is God. Saint john saith, 7. Proof. We know that the Son of God is come, and hath given us aminde to know him which is true, & we are in him which is true, through his son jesus Christ, the same is very God, and eternal life. 1. john. 5. 20. A more evident place of scripture cannot be, which affirmeth not that Christ was God by his Office, as was Moses, but the true and very God, and also eternal life. S. Paul also affirmeth that Christ came of the Israelites, 8. Proof. which is God over all things, blessed for evermore. And Thomas said unto Christ, My Lord and my God. In all which places he is called as he is indeed God. It is written, 9 Proof. thou shalt honour the Lord thy God, and him only shalt thou serve. And yet S. Paul saith, that in the name of jesus Christ shall every knee bow, both of things in heaven and things in earth, and things under the earth. By which sentence we see, that godly honour is due unto him also, wherefore it must needs be granted that he is God. Esay also prophesying of Christ saith, 10. Proof. that unto us a child is borne, and unto us a son is given, upon his shoulders shall his Kingdom lie, and he is called with his own name, wonderful, the giver of counsel, the mighty GOD, the everlasting Father, the Prince of Peace. And Paul in like manner out of the Psalms of David saith: He maketh his Angel's spirits, and his ministers flames of fire. But unto the Son he saith: God, thy seat shall be for ever & ever. In which places we see he is called God, yea, and that the mighty God. M●ch●● the Prophet saith, 11. Proof. and thou Bethleem Epheata art little among the thousands of juda, out of thee shall come unto 〈…〉 which shall ●ée the Governor of Israel, whose outgoing hath been from the beginning, and from everlasting. And again Paul saith, jesus Christ yesterday and to day, & the same continueth for ever, the which sentence marvelously commendeth and setteth forth the divinity of Christ, forasmuch as he is without beginning, from everlasting, & shall continue for evermore. None is able, 12. Proof. or hath raised up Christ from death but God, as Peter affirmeth that God raised him up and loosed the sorrows of death. But Christ hath power to raise up himself, for he saith: Destroy this Temple (meaning the Temple of his body) and I will rear it up in three days. And again, I have power to put my life from me, and have power to take it again. Wherefore it must needs be granted, that Christ is God. Christ saith, 13. Proof. All that the Father hath are mine. The Father hath the Divine nature and Godhead in him, Ergo Christ hath the same, and so he is God. For saith Paul, in him dwelleth all the fullness of the Godhead bodily, & we are complete in him, which is the head of all rule and power. All things that the Father doth, 14. Proof. the same do I saith Christ, for the Father giveth eternal life, to as many as believe in him, and so doth Christ. Wherefore seeing that the Father and the Son have all one action, needs must it follow then, that they be of one nature, and so is one God with him, as he himself affirmeth, saying: The Father and I are one, & teacheth us also to believe, that the Father is in him, and he in the Father. Certain of the Arrians Objections that Christ is not God, answered. Objection. THe Father saith Christ, 1. Object. is greater than I Christ ye see in this place hath granted himself to be infexiour unto the Father, wherefore it cannot be said, that he is all one God equal with him. Answer. Forasmuch as there are two natures in Christ, the nature of God and man, as is before sufficiently proved, I answer that by his divine nature, he is God equal, and all one with the Father, as he himself said, I and the Father are one. But as touching his humane nature he was less than the father. And therefore he said, the Father is greater than 1 But how y● this Scripture ought thus to be understood, we shall see that Saint Paul will declare the self same thing in effect in one sentence. two. Natures in Christ. jesus Christ saith he, when he was in the shape of God, thought it no robbery to be equal with God, nevertheless he made himself of no reputation, taking on him the shape of a servant, and was found in his apparel as a man, etc. Here we see that forasmuch as he was in the shape of God, he was equal with God, and inasmuch as he was in the shape of man, he was less than the father, for he made himself of no reputation. Thus ye do see the sentence they bring forth is very true, and yet maketh nothing for that purpose they allege it. But if they list to cavil about this word shape or likeness of God, therefore he was not God, for it is one thing to be in the shape and likeness of GOD, and another to be God. To that I answer, that as he saith, he was in the shape of GOD, so he saith also that he took on him the shape of a servant, and was found as a man. And if they will prove him hereby not to be God, so on the other side I will prove him not to be man, because he took on him the shape of a servant, and was found as a man, and the one is even as true as the other, which if it should be granted, the whole work of our salvation should be of none effect. Thus do you see of what force this argument of theirs is. Objection. Christ saith all power is given unto me in heaven & earth. 2. Object. And again, the Father loveth the son, & hath given all things into his hand. Thus see we the Father giveth, and the son receiveth, and greater is he that giveth, than he that receiveth, wherefore it cannot be, that he should be equal, and all one God with the Father. Answer. This objection may be answered like as the other, the Christ was equal with his Father as touching his divinity, & less than the Father as concerning his humanity. In the which humanity he received all things of his Father, but as touching his divinity, he created and made all things, and giveth the self same gifts to men that the Father giveth. For Saint john saith: the world was made by him, and as many as received him, to them gave he power to be the sons of God. Thus see we the Scripture which they allege, serveth nothing for their purpose. Objection. S. Paul. 1. Cor. 15. 25. saith: 3. Object. Then cometh the end, when Christ hath delivered up the kingdom to God the Father, when he hath put down all rule, all authority and power. For he must reign until he put all his enemies under his feet. For as much then as Christ shall deliver up his kingdom to God the Father, and shall reign until he put all his enemies under his feet, needs it must be granted that his kingdom shall have an end, whereby it is evident that he is not God. Answer. The kingdom of Christ doth consist in conquering our ancient enemy the devil, under whom we were a long time in bondage, & in that he should die to redeem the people, and so together in one, and so to ascend up on high, and to lead away captivity captive, to sit on the right hand of God, to make intercession for us, and last of all to sit in judgement on all flesh, whereof part is already done, and the other part is a doing, & part to be done. For first y● redemption of man is already done and wrought by his death and passion. Again, even unto this day, he fighteth in his members against Satan the enemy of God, and reigneth as a king in the hearts of them that be his, beside this, he continually maketh intercession for us. And the last day, he shall as a righteous judge, reward them that be his, with eternal life, but the ungodly with death everlasting. All the which being done, this kingdom of his shall cease. For he shall deliver it up unto his Father, & so have an end. For it shallbe no longer needful, forasmuch as the salvation of man, shall there us altogether finished and made perfect. But doth it now follow, that although this kingdom of his shall have an end, that then he shall cease to reign, and have no kingdom? By the self same reason may it be proned, that God the Father was without a kingdom, all the while y● this kingdom of Christ hath continued, for Christ saith: All power is given me of my Father. Here ye see that the Father gave all power and authority unto Christ, Ergo the Father was without power and authority for the time that Christ had it. The which I am well assured, that no man that is in his right mind will be content to grant. And beside all this, Luk. 1. 3● we have the plain testimony of Scripture, that the kingdom of Christ is everlasting. For the Angel said, Of his Kingdom there shall be no end. Thus if the Scripture be well weighed, it maketh nothing at all for their purpose. What Christ hath done for us. Christ is the Saviour of the world. john. 4. 42. Christ is the Saviour. Luke. 2. 11. Christ died for us. Rom. 5. 6. Christ died for our sins. Rom. 4. 25. Christ bought us with his blood. 1. Pe. 1. 17. Christ washed us with his blood. Apo. 1. 5. Christ offered himself for us. Gal. 1. 4. Christ bore our sins upon his back. Esay. 53. 11. Christ came into the world to save sinners. 1. Tim. 1. 15. Christ came into this world to take away our sins. 1. john. 3. 5. Christ was the price that was given for us and our sins. 1. Timo. 2. 6. Christ hath paid our debt, for he died for us. Coll. 2. 14. Christ is our sanctification. 1. Cor. 1. 30. Christ is our redemption. Ephe. 2. 14. 1. Cor. 1. 30. Christ is our peace. Coll. 2. verse. 14. Christ hath pacified the Father of heaven for us. Rom. 5. 1. Christ is ours, and all his. 1. Cor. 3. 22. Christ hath delivered us from the law, from the devil, and from hell. Coll. 2. 14 The Father of heaven hath forgiven us our sins for Christ's sake, or any other like the same, which declare unto us the mercy of God. ●. john. 1. 7. In the book of Mar. fol. 1110 CHRISTIAN. The definition of a Christian. SEE that will express the name of a Christian, must be such a man as excelleth through the knowledge of Christ and his doctrine, in modesty & righteousness of mind, in constancy of life, in virtuous fortitude, and in confessing of sincere piety toward the one and the only universal God. Eusebius. fol. 8 The right Christian man consenteth to the law that it is righteous, and justifieth God in the law. For he affirmeth that God is righteous and just, which is the author of the law. He believeth the promises of God, and justifieth God, judging him true, and believing that he will fulfil his promises. With the law he condemneth himself and all his deeds, and giveth all the praise to God. He believeth the promises, and ascribeth all truth unto God, thus every where justifieth he God, & praiseth God. Tindale. fol. 380 Where the name of Christian began. The Disciples at Antioch were the first that were called Christians. Act. 11. 26 ¶ They that believed in Christ were afore this called Disciples, and began first to be named Christians at Antioch, which name we have of our Lord jesus Christ, in whom we believe, and being partakers of his spirit, do rejoice in our salvation purchased unto us by him. Therefore we must take heed, that we do not by our unclean conversation pollute and defile this most excellent name, and so give occasion unto the heathen, for to misreport and blaspheme it. Sir. I. Cheek. A Christian after the Pope's religion. After the Pope's Catholic religion, a true Christian man is thus defined: First to be baptized in the Latin tongue, (where the Godfathers profess they cannot tell what.) Then confirmed by the Bishop: the mother of the child to be purified. After he be grown in years, then to come to the Church, to keep his fasting days, to fast the Lent, to come under Benedicite, that is, to be confessed to the Priest, to do his penance. At Caster to take his rights, to hear Mass & divine service, to set up candles before Images, to creep to the Cross, to take holy bread and holy water, to go on Procession, to carry his Palms and Candles, and to take Ashes, to fast the Imber-days and vigils, to keep his holy days, and to pay his tithes and offering days, to go on pilgrimage, to buy pardons, to worship his maker over the Priest's head, to receive the Pope for his supreme head, and to obey his laws, to receive S. Nicholas Clerks, to have his beads, and to give to the high Altar, to take orders if he will be a Priest, to say his Matins, to sing his Mass, to lift up fair, to keep his vow, and not to marry: when he is sick to be anealed, and take the rights of holy Church, to be buried in the Churchyard, to be rung for, to be song for, to be buried in a friars coat, to find a soul Priest, etc. Book of Mar. fol. 44. How the Christian may warrant himself the forgiveness of his sins. Saint Hilary in his 5. Canon upon Matthew saith: S. Hilary It is God's will that we should hope without any doubting of his unknown will for if the belief be doubtful, there can be no righteousness obtained by believing. And thus we see that according to S. Hilary, a man obtaineth not forgiveness of his sins at God's hand, except he believe undoubtedly to obtain it. And good right it is it should be so. For he that doubteth is like a wave of the sea, which is tossed & turmoiled with the wind. And therefore let not such a one think to obtain any thing at God's hand. Let such foolish imaginations (saith Saint Austen) murmur as much as it listeth, saying: S. Austen. Who are they? How great is that glory? By what desert hopest thou to obtain it? I answer assuredly: I know in whom I have believed, & I know that he (of his great goodness) hath made me his son, I know he is true of his promise, and able to perform his word: for he can do what he will. And when I think upon the lords death, the multitude of my sins cannot dismay me, for in his death do I put all my trust. His death is my whole desert, it is my refuge it is my salvation, my life and resurrection, & the mercy of the Lord is my desert, I am not poor of desert, so long as the Lord of mercy faileth me not. And sith the mercies of the Lord are many, many are also my deservings. The more he is of power to save, the more am I sure to be saved. The same Saint Austen talking with God in an other place saith, that he had despaired by reason of his great sins, and infinite negligences, if the word of God had not become flesh. And anon after he saith these words. All my hope, all the assurance of my trust, is settled in his precious blood, which was shed for us, and for our salvation. In him my poor heart taketh breath, & putting my whole trust in him, I long to come unto thee O Father, not having mine own righteousness, but the righteousness of thy son jesus Christ. In these two places S. Austen showeth plainly, that the Christian must not be afraid, but assure himself of righteousness by grounding himself, not upon his own works, but upon the precious blood of jesus Christ, which cleanseth us from all our sins, and maketh our peace with God. S. Barnard in his first sermon upon the Annunciation saith most evidently, S. Barnard the it is not enough to believe that a man can have forgiveness of his sins, but by God's mercy, nor any one good desire or ability to do so much as one good work, except God give it him: no, nor that a man can deserve eternal life by his works, but if God give him the gift to believe. But beside all these things (saith Saint Barnard) which ought rather to be counted a certain entrance and foundation of our faith. It is needful that thou believe also, that thy sins are forgiven thee, for the love of jesus Christ, etc. CHURCH. What a Church, or the Church is. To the seven Church's Apoc. 1. 4. ¶ A Church is properly a Company or Congregation of Christian folks, redeemed by the blood of Christ, which suffer themselves to be ruled by God's word, and are always in this world mingled with the ungodly & unbelievers, & therefore being known only unto God. They be preserved under the protection of Christ their Shepherd, that they may not perish with this world. Therefore wheresoever we see God's word sincerely preached & heard, and the Sacraments ministered according to Christ's institution, it is not to be doubted but there is some church of God considering that his promise cannot deceive, which is: Wheresoeever two or three be gathered together in my name, Mat. 18. 20 there am I in the midst of them. Marl. fol. 7. If we take the Church in general, it signifieth assembly or company. But when we speak of the Church of God, we take it not only for the assembly and company of all sorts of people, but for a company and assembly of men, the which God hath chosen from others, & hath consecrated and sanctified them unto himself in his son jesus Christ by his holy spirit, for this cause she is called holy, & the co●●●union of saints, & they be all the true faithful, which by faith are made members of jesus Christ, which is the holy one of holiness, the which hath given his holy spirit to his Church to sanctify it. And therefore S. Paul doth call all Christians saints. Viret. The very true Church of God is not a fellowship gathered in a consent of exterior thing and ceremonies, as other politic fellowships be: but it is a fellowship gathered together in the unity of faith, having the holy Ghost within them to sanctify their spirits, which doth set their trust only in the redemption promised them in Christ's blessed blood, & this church by Christ is made without spot or wrinkle. D. Barnes. fol. 313. The Church (saith Lyra) doth not stand by reason of spiritual power or secular dignity, Lyra for many Princes & many Popes & other inferior persons, have swerved from the faith, wherefore the church doth stand in those persons, in whom is the true knowledge and confession of faith and verity. Lyra in Math. Chap. The holy church are we (saith Augustine) but I do not say are we, Agustine. as who should say, we that be here alonely that hear me now, but as many as be here faithful christian men in this church, the is to say, in this city, as many as be in this regigion, as many as be beyond the sea, as many as be in all the whole world, for from the rising of the Sun unto the going down of the same, is the name of God praised. So is the church our mother. August. sermo. 99 de tempore. Saint Paul calleth the church the spouse of Christ, Ephe. 1. ●. for that she ought in all things to give ear to the voice of the Bridegroom. Likewise he calleth the church the pillar of the truth, 1. Tim. 3. 15. for that that she ●aieth herself only by the word of God, without which word, the church were it never so beautiful, should be n● church. The holy church is, all they that have been, and that now are, and always to the end of the world shall be, a people the which shall endeavour them to know & to keep the commandments of God, dreading over all things to offend God, and loving and seeking most to please him, etc. Book of Mar. 632. The church (saith Lambart) I do take for to be all those that GOD hath chosen or predestinate to be inheritors of eternal bliss and salvation, Lambart whether they be temporal or spiritual, king or subject, bishop or deacon, father or child, Grecian or Roman, etc. Book of Mar. fol. 1276. Of whom the Church began. When Adam and Eve his wife had taken comfort of God's promises, which was, that Christ should come of the woman's seed, to redeem the world from sin, death, and hell, than they believing the same steadfastly in their hearts, were the beginning of the true Church. Lanquet. Why the Church is holy and Catholic. On this consideration (saith Saint Austen) the Church is holy and Catholic, Holy. not because it dependeth on Rome, or any other place, nor of any multitude obedient to Rome (both which are donatistical) but Quia recte credit in Deum, because it believeth rightly in God. I. Bridges. fol. 543. The Fathers began to call this true and right teaching, Catholic the Church of Christ, the catholic Church which is as much to say, as universal. Augustine to his cousin Severinus: This is (saith he) the catholic Church, whereupon it is also called catholic in Greek, Universal because it is spread throughout all the world. Isichius upon Leviticus. For the universal Church (saith he) is Jerusalem, the city of the living God, which containeth the Church of the first begotten, written in heaven. And Gelasius unto Anastatius the Emperor: The same is called, saith he, the Catholic Church, which is by a pure, clean, and undefiled fellowship sequestered from all the unfaithful, and their successors and companions, otherwise there should not be a difference given of God, but a miserable, mingle mangle, etc. Musculus. fol. 258. Cyprian the Bishop and Martyr in his book De simplicitate Clericorum saith: The Church is one which is spread further and further abroad by fertile increase: even as there are many heames of the Sun and but one light, and many boughs of a tree, yet but one Oak grounded upon a steadfast root: And where as many brooks issue out of one spring, though the number seem to be increased by the abundance of store, yet it is but one at the head. Pluck a beam of the Sun from the Globe, that one once separated is void of light: Break a bough from the Tree it can bring forth no fruit. Cut a Brook from the Spring, and being cut of, it drieth up. Guen so the Church lightened with God's light, which is spread every where, neither is the unity of the body separated, she extendeth hot branches with plenteous increase throughout all the earth, she sendeth out her plentiful rivers all abroad. Yet is there but one head and one spring, and one mother plentiful with fertile successor, etc. Bullinger. fol. 841. How the Church is made clean by Christ. If the fear of God have delivered you, john. 8. 36 then are ye truly delivered. You are washed, 1. Co. 6. 11 Clean you are sanctified, you are justified in the name of jesus Christ, and in the spirit of God. Of Christ is the Church made fair first she was filthy in sins, August. de verbis Dom. ser. 50 afterward by pardon and grace, was she made fair. D. Barnes. 253. How the Church hath spots and wrinkles in her. The whole Church prayeth, Aug. de ver. Apost ser. 29 Lord forgive us our sins, wherefore she hath spots and wrinkles, but by knowing of them, her wrinkles are stretched out, & knowledging, her spots be washed away. The Church continueth in prayer, that she might be cleansed by knowledging of her sins, and as long as we here live, so standeth it. And when every man departeth out of this body, all such sins are forgiven him, Spots and wrinkles, which ought to be forgiven him. For they be forgiven by daily prayer, and he goeth hence cleansed. And the Church of God is laid up in the treasure of God for gold, and by this means the Church of God is the treasure of our Lord without spot or wrinkle. Sequitur. Let us pray that God may forgive us, and that we may forgive our debtor, seeing it is said, And it shall be forgiven unto you. We say this daily, and daily we do this, and this thing is done daily in us. We are not here without sin, but we shall departed without sin. D. B. fol. 254. How it is said aright that the Church cannot err. The Church is the pillar and foundation of the truth, 1. Tim. 3. 15. how then can it err? We answer briefly (saith Musculus) we do know right well, that the Church is the only and well-beloved spouse of Christ, the kingdom of heaven, the it is ruled by the mastery and leading of the holy spirit, and that we be always taught by his anoninting, and that it is the pillar and foundation of the truth. But these saying do pertain not unto all particular Churches, but unto that only upright and catholic church, which is the communion of the Saints and elect throughout all the world, which doth believe in Christ their Lord and spouse, in all ages. And touching this there is no variance, there is none of us that say, that the catholic church hath erred in the faith of Christ. For how can it err when it followeth Christ, and walketh not in darkness, but hath the light of life? Christ hath not forsaken it, nor never will forsake it, all our whole strife is upon the particular churches, which be mingled with good and evil together. They not only can err, but also have erred, and do err yet in many points, etc. Musculus. fol. 267. Saint Augustine in his preface upon the 47. Psalm allegeth this place of the Apostle in this wise. Augustin Therefore we must understand by the second of the sabbath, none but the church of Christ, but the church of Christ in his Saints, the church of Christ in them which be written in heaven, the church of Christ in them which do not yield unto temptations of this world, for they be worthy to bear the name of the firmament. Therefore the church in them which be strong (of whom the Apostle saith, We which be strong bear with the infirmities of the weak) is called the firmament: whereof it is song in the Psalm: Let us hear, let us know, let us sound, let us glory, let us reign. For hear you and know, that the same also is called the firmament by the writing of the Apostle: which is (saith he) the church of the living God, the pillar and firmament of truth. Thus saith Augustine. Chrisostome doth expound this place in this sort. Not as the jewish church: for this is that which containeth the faith (that is to say; the pillar and establishment of the church) and the preaching. For truth is the pillar and establishment of the church, this saith he. He maketh not the church to be the pillar & establishment of the truth, but the truth of the church, etc. Mus. fo. 268 To prove that the congregation of faithful men, The pope's law 24. quest. a recte in gloso. is the church that cannot err, hear their own law. The whole church cannot err ● Again. The congregation of faithful men must needs be, which also cannot err. ¶ This church which is spread abroad throughout all the world, and standeth in the unity of faithful christian men, is the church that God suffereth not to err in those things that belong to salvation. D. B. fol. 254. How the Church is known. Whereas the word of God is purely and sincerely preached, & the Sacraments orderly ministered after the blessed ordinance of Christ. And whereas men do patiently suffer for the verity. And the hearers do apply their living to Christ doctrine, and with meekness receive the holy Sacraments, these be good and present tokens to judge upon, that there be certain members of Christ's church, and to prove this, read the doctors following. Our mother holy church (faith Augustine) throughout all the world scattered far and wide in her true head Christ taught, Augustin hath learned not to fear the contumelies of the cross, nor yet of death, but more and more is she strengthened, not in resisting, but in suffering. They that be in judea, Ma. ● 4. 16 Chrisostome in opere imper●. let them fly unto the mountains, that is to say, they the be in Christendom, let them give themselves to the scriptures, for in that time in the which heresies have obtained into the church, there can be no true probation of christendom nor no other refuge unto christian men, willing to know the verity of faith, but by the Scriptures of God. Afore by many ways was it showed, which was the church of Christ, and which was the congregation of the Gentiles. But now there is none other way to them the will know, which is the very true church of Christ, but only by Scriptures. By works first was the church of Christ known, when the congregation of christian men, either of all or of many were holy, the which holiness had not the wicked men. Mountains. But now christian men are as evil or worse than heretics or Gentiles: yea, & greater continence is found among them, then among christian men. Wherefore he the will know which is the very church of Christ, how shall he know but by the scriptures only? And therefore our Lord considering that the great confusion of things should come in the latter days, for that cause commanded he that christian men willing to reserve the stableness of the true faith, should flee unto none other thing, but unto the scriptures. For if they have respect unto other things, they shall be slandered & shall perish, not understanding which is the true church. The same Doctor saith ● It can no way be known, what is the Church, but only by the Scriptures. Again, Christ commandeth, Homi. 49. that who so will have the assurance of true faith, seek to nothing else but unto the Scriptures. Otherwise if they look to any thing else, they shall be offended, and shall perish, not understanding which is the true Church, and by means hereof, they shall fall into the abomination of desolation, which standeth in the holy places of the Church. There be certain books of our Lord, Augustin unto the authority whereof each part agreeth: there let us seek for the church: Thereby let us examine and try our matter. Again, he saith in the same Chapter: I will ye show me the holy church, not by decrees of men, but by the word of God. August. de unit eccl. cap. 3. The question or doubt is, Augustin where the Church should be, what then shall we do? Whether shall we seek the Church in our own words, or in the words of her head, which is our Lord jesus Christ? In my judgement we ought rather to seek the Church in his words, for that he is the truth, and best knoweth his own body. August. de unit. eccle. Chap. 2. Whether of us be Schismatics, Augustin we or you, ask not me, I will not ask you: Let Christ be asked that he may show us his own Church. Augustine count litter. Petilium. li. 2. chap. 85. In times past (saith Chirsostome) there were many ways to know the church of Christ, Chrisostome. that is to say, by good life, by miracles, by chastity, by doctrine, by ministering the Sacraments But from that time heresies did take hold of the church, it is only known by the Scriptures which is the true church. They have all things in outward show, which the true church hath in truth. They have Temples like unto ours, etc. Wherefore only by the Scriptures do we know which is the true church. Verses. Hoc est nescire, sine Christo plurima scire, Si Christum bene s●is, satis est, si caetera nescis. Englished. This is to be ignorant, to know many things without Christ: If thou knowest Christ well, thou knowest enough, though thou knowest no more. What is meant by the militant, and triumphant Church. Men do divide the true Church of Christ into the militant Militant. & the triumphant church So that the militant church should be of them which do yet travail in this mortal flesh, & do strive with Satan, the flesh and the world● The triumphant, of them which are passed to heaven, Triumphant. and have overcome all manner of their enemies. In this sort Augustine placeth the Angels also. These be not two churches, but the parcels of one self same church, of which the one is already gone to that dwelling of heaven, the other doth follow every day, until that at the last, in the end of the world they shall be both joined together, & live everlastingly in bliss, with Christ our Saviour. Musculus. fol. 255. Who is the true head of the true church. And he hath made subject (saith the Apostle) all things under his feet (he speaketh of Christ) and he hath given him to be the head over all things, Ephe. 1. 22 to that church which is his body, the accomplishment of him which fulfilleth all things in all men. Ephe. 4. 1. Again, But let us (saith he) follow the turth in love, and in all things grow in him, which is the head, Head. that is to say, Christ, in whom if the whole body be joined and compact together in every joint of aid and relief, according to the working of every part in his proportion, it maketh up the increase of the body, Ephe. 5. 15 to the building up of itself by charity. Again, You wives be subject unto your own husbands, as to the Lord. For the husband is the wives head, even as Christ is also the head of the congregation, and the same which ministereth salvation to the body. And in an other place, All things were created by him and for him, and he is before all things, & by him all things have their being, and the first begotten of the dead, that he might have the pre-eminence. How the church is vnspot'ed. Albeit that Paul do call the spouse of Christ unspotted and not beraied with any wrinkles or moules? Yet doth it not follow that the faithful sin not, as the unskilful Anabaptists chatter. For than had john been a liar in writing, If we say we have no sin we deceive ourselves, and the truth is not in us. 1. john. 1. 8. And where as the same john saith, He that is of God sinneth not, neither can sin. john. 3. 9 unspotted And whereas Saint Paul telleth us, that Christ's Church is unblamable: The cause is this, that although the godly and the faithful be sinners, and do daily offend, yet notwithstanding, their peace maker and bridegroom jesus Christ, layeth not their sins to their charge by reason of their wedding garment, that is to say, of their belief in him. Wherefore those that by this and such other like places do gather with the Pelageans to prove the perfectness of the church in this life, they may be disproved without any trouble, etc. Marl. upon the Apoc. fol. 293. How the Church received not her first preaching of the Gospel from Rome. Eusebius fol. 28. saith, that Saint Mark the Evangelist first erected congregations and taught the Gospel at Alexandria. Not from Rome. Nicephorus saith, that S. Mark went preaching over all Egypt, Libya, and Sireni, and Pentapolis, & the whole country of Barbary, in the time of the Emperor Tiberius, which was at the least six years before Peter came to Rome. Therefore it cannot be true that the Church received from Rome, the first preaching of the Gospel. How the Church is hidden. In Helias time the Church was not known unto men, but unto God only, for else Helias would not have said, that he was left alone. And this is plain enough by that which the text hath, namely that God saith, Reliqui mihi, I have reserved to me. 7000. Mark that he saith, God hath reserved to himself, Hidden. to his own knowledge, as I doubt not, but an hundred years ago, God had his. 7000. in his proper places, though men knew not thereof. Bradford. It is it (saith S. Austen) that is sometime darkened and covered with multitude of offences, as with a Cloud: Sometime in calmness of time appeareth quiet & free: Sometime is hidden and troubled with waves of tribulations and temptations. He bringeth forth examples that oftentimes the strongest pillars, either valiantly suffered banishment for the faith, or were hidden in the world. Calvin in his insti. 4. li. Chap. 2. Sect. 3. Objection. Where was your church in such and such years? Answer. I answer out of my creed thus, I believe that there hath been, is, and shall be an holy catholic Church. My senses cannot show it, and therefore I believe it. It is not necessary that we shall from time to time, see the church. But we ought to believe from time to time, that there is an holy church. Scripture saith: Thou art verily a hidden God. So the church is oftentimes hidden. The husband of an hidden condition, and the spouse of an hidden condition. Christ was in the midst of them, and they knew it not The church was in the midst of them and they knew it not, etc. How the Church is not above the word of God. Objection. How can a man come to the knowledge of the word of God, but as they be taught by the Church? Answer The Church by premonstration declareth what is the word of God: Above. Ergo is the Church above the word of God? This argument is not good. No more than if you would say: john Baptist doth show Christ's coming to the people, Ergo john Baptist is above Christ. Or as if I should show the king to one who knew him not, and tell him this is he, by and by you should say, that I was above the king. Hemming. How the Church hath no authority to reform the Scriptures. The Scriptures of God hath authority to reform the church, but the church hath no authority to reform the Scripture. Christ reform the errors of the church in his time by the Scriptures, saying unto the Scribes & Pharisees, Scrip●●m est, S. Paul reform the Corinthians in his time, fo●●● using the holy communion by y● scriptures, saying, I 〈…〉 you that thing that I received of the Lord, jewel against 〈…〉 How the authority of the church moved Saint Austen to believe in Christ. I would give no credence (saith S. Austen) unto the gospel, if the authority of the catholic church did not move me. ¶ Gerson the chancellor of Paris, a right excellent famous man in his time, doth in his second book, De vita spirituali, like a discrete, profound, learned clerk say, that Saint Austen in this place taketh the Church for the primitive congregation of those faithful christian men, Saint Austen moved to believe. that heard and saw Christ, and were his record bearers. For when there crept out diverse sundry Gospels in the church, while the Apostles and Disciples of Christ were yet living, they that had seen Christ himself, and had heard his Apostles, could testify which were right and true, and which were not. Saint Austen before he was converted was an heathen man, and a Philosopher, full of worldly wisdom, unto whom the preaching of Christ is foolishness, saith S. Paul. 1. Cor. 1. 18. And he disputed with blind reasons of worldly wisdom against the christian. Nevertheless the earnest living of the christians according to their doctrine, and the constant suffering of persecution and adversity for their doctrine sake, moved him and stirred him to believe, that it was no vain doctrine, but that it must needs be of God, in the it had such power with it. For it happeneth that they which will not hear the word at beginning, are afterward moved by the holy conversation of them the believe, etc. Read. 1. Pet. 3. 1. 1. Cor. 16. Tin. How the church is our Mother. Christ is our Father, Mother. as the Church his sponse is our Mother. As all men naturally have Adam for their father, & Eve for their mother, so all spiritual men have Christ for their Father, and the church for their mother. And as Eve was taken out of Adam's side, so was the church taken out of Christ's side, whereout flowed blood, for the satisfaction and purging of our sins. August. li. 4. de sin. cap. 10. in Epist. post Col. contra donat D. Harpsfield in the book of Mar. fol. 1791. He shall not have God to be his Father, which acknowledgeth not the church to be his Mother. Moreover, without the church (saith Saint Austen) be the life never so well spent, it shall not inherit the kingdom of heaven. ¶ This is not meant of the Popish Church, but of the holy, catholic, or universal Church, which is the communion of Saints, the house of God, the city of God, the spouse of Christ, the pillar and stay of the truth: out of this Church there is no salvation indeed. N. Ridley. How the Church is visible. The Church is none otherwise visible, then Christ was here on earth, that is by no exterior pomp or showe● Visible that setteth her forth commonly, and therefore to see her, we must put on such eyes as good men put on to see Christ, when he walked here on earth: for as Eva was of the same substance that Adam was of, so was the Church of the same substance that Christ was of, flesh of his flesh, and bone of his bone, as Paul saith, Ephe. 5. 30. Look therefore how Christ was visibly known to be Christ, when he was here on earth, that is by considering him after the word of God so is the Church known. Bradford. Marks whereby the Church is known. The Church (saith the Papists) hath three marks, unity, antiquity and consent. These three (saith the Answer) may be as well in the evil as in the good, Marke● as well in sin as in virtue, as well in the devils church as in God's Church. As for example, Idolatry among the Israelites had all these three. Chrisostome telleth plainly, that the Church is well known, tantummodo per Scripturas, alonely by the Scriptures. Bradford. Master Caluine saith: This honour is meet to be given to the word of God, and to his Sacrraments, that wheresoever we see the word of God truly preached, and God according to the same truly worshipped, and the Sacraments without superstition administered, there we may without all controversy conclude the Church of God to be. And a little after. So much we must esteem the word of God and his Sacraments, that whersover we may find them to be, there we certainly know the Church of God to be, although in the common life of men, many faults and errors be found. Whitegift. fol. 81. Of the Church of Antichrist the Pope. The tyranny of the Pope's Church, showeth them not to be Christ's Church. The Church (saith S. hilary) doth threaten with vanishments and impr●onments, Hilary contra Aria, ●es and the compelleth men to believe her which was exiled and cast into prison. She hangeth on the dignity of their fellowship, the which was consecrated by the threatenings of persecutors: she causeth priests to flee, that was increased by the chasing away of Priests. She glorieth that she is loved of the world, the which could never be Christ's, except the world did hate her. To prove that the spiritual a●ai● and gorgeous apparel that is used in the Pope's Church, doth not make the Church. S. Barnard saith thus: They be the Ministers of Christ, but they serve Antichrist. They go gorgeously arrayed of our Lords goods, unto whom they give no honour. And of these cometh the decking of harlots that thou seest daily, the gameplaiers disguisings, and king's apparel. Of this cometh gold in their bridles, in their saddles, and in their spurs, so that their spurs be brighter than the Altars. Of this cometh their plenteous wine presses, and their full sellers, belching from this unto that. Of this cometh their Tons of sweet wines. Of this be their bags so filled. For such things as these be, will they be rulers of the Church, as Deacons, Archdeacon's, Bishops, and Archbishops, etc. D. Barnes. fol. 2, 6. Objection. Hath God (saith the Papists) forsaken his Church a thousand years, and were all our fathers deceived before Luther was borne, such antiquity, unity and universality, was it all in error? etc. Answer. Was the world deceived so many hundred years? Why should it not? The Lord ordained, that there should come an apostasy, and general fall from the saith of Christ: that the world might be seduced with the man of sin: whose age began in the Apostles time, and shall not utterly die, till the day of Christ. Thus the Lord appointed, and so let it be, for all things are for his glory. Deering. Of the universal Church. ¶ Look Universal. CIRCUMCISION. What circumcision doth represent. CIrcumcission representeth the promises of God to Abraham on the one side, and that Abraham and his seed should circumcise and cut of the lusts of their flesh on the other side, to walk in the ways of the Lord. Tindale. fo. 6. There be two Circumcisions, the one outward, made in the flesh by men's hands, cutting away a round piece of the skin of the secret members. And this Circumcision was not necessary to salvation, two. Circumcisions after the Gospel was openly preached after Christ's passion, but was abrogated and left as indifferent and not necessary to salvation. The other Circumcision was the inward Circumcision by y● spirit of God, by y● which y● whole body is mortified & put away clearly by the spirit & by faith in Christ. And this Circumcision is necessary to salvation. L. Ridley. Circumcision is nothing of itself, it signifieth y● blessed seed, in which all nations are blessed. And it signifieth y● circumcision of the heart, which consisteth in y● spirit, & not in y● flesh. D. Heynes. The Nazares did contend, no Nation to appertain to the Church of God, unless they were circumcised. Paul & Barnabas said, that all as well Gentiles as jews, if they believe in Christ, should be saved without circumcision. D. Heynes. Circumcision was the holy action, whereby the flesh of the foreskin was cut away for a sign of the covenant that God made with men. Or to describe it more largely, Circumcision was a mark in the privy members of men, betokening the eternal covenant of God, and was ordained by God himself, to testify his good will towards them that were circumcised, to warn them of regeneration and cleanness, and to make difference betwixt the confederates of God and other people or nations. Bullinger. fol. 355. What was meant by Circumcision. Lactantius. lib. Insti. 4. chap. 17. saith thus: The meaning of Circumcision was, that we should make bare our breasts, to wit, that we should live with a simple and plain dealing heart, because that part of the body which is circumcised, is partly like to a heart, and is therefore part of the privity. And the cause why GOD commanded to make it bare, was, that by that sign he might admonish us, not to have a covered heart, y● is, that we should not cover within the secrets of our conscience any 〈…〉 whereof we ought to be ashamed. And this is the Circumcision of the heart, whereof the Prophets speak, which God hath than 〈…〉 〈…〉 the mortal flesh, to the immortal soul. For the Lord being whole set, fully minded, according to his eternal goodness, to have a cure for our life and safeguard, did set repentance before our eyes for us to follow, ●s a way to bring us thereunto. So that if we make bare our hearts, that is, if by confession of our sins we satisfy the Lord, we should obtain pardon: which is denied to the proud, and those that conceal their faults, by God, who beholdeth not the face as man doth, but searcheth the secrets of the breast. How Circumcision is the sign of the covenant. And he gave him the covenant of Circumcision. Act. 7. 8. ¶ Circumcision is not the Testament, but a sacrament or holy sign of the covenant. Sign. That is to say of promise that God made to Abraham, saying: I will be thy God, and the God of thy seed after thee. Sir. I. Cheek. Why Christ was circumcised. Why was Christ cirumcised, seeing he is exempted from the number of sinners? Christ. This doth S. Paul expound to the Galathians. 4. 4. where he saith: When the fullness of time was come, God sent his son borne of a woman, made subject to the Law, that he might redeem those that were under the Law. Wherefore as he was borne for us, so was he circumcised for us. Neither was it his will to abolish Circumcision before he had made his present Sacrifice upon the Altar of the cross: by which doing he bore witness, that Circumcision was Sacrament ordained of God. Hemming. Why Circumcision was marked in the member of generation. Out of Augustine in divers places we gather, that therefore God would have it so, Member. to put us in mind, that Original sin is by generation traduced from the parents into us: And that even as the foreskin being cut off in the Parent, doth notwithstanding return again into the child which is begotten, so Original sin being remi●●d unto the parents buddeth by again in the children which are brought forth, etc. Pet. Mar. upon the Rom. fol. 85. How the jews circumcise their children. Whilst the jew circumcise the Infant, jews. there standeth one by, with a little vessel full of earth or of dust, whereinto they thrust the fares kin being cut off, as though the Devil seemed by that means to have his meat. For the Lord said unto the Serpent, even strait way at the beginning: upon thy breast shalt thou creep, and earth shalt thou eat. They seem to think that the Devil having thus gotten his meat, departeth from the child, and will not afterward trouble him any more. Pet. Mar. upon the Rom. fol. 87. How the Egyptians circumcise their children. The Egyptians (saith Ambrose) circumcised not in the eight day, Egyptians. as God had commanded, but in the 14 year, for that Ishmael at that time received Circumcision, which manner also it is most likely the Arabians followed, for at this day, the Turks also are circumcised at that age. Although the Egyptians (as the same Ambrose affirmeth) were wont also to circumcise their women kind, and that in the 14. year as they did their males. And of this thing they gave this reason, that they would by this sign signify, that lust is to be restrained, which in either kind at that age, beginneth chiefly to be kindled. But God commanded, that only the male kinds should be circumcised: and yet were not the women of the hebrews, counted either strangers from the Church, or from the covenant: for they are always numbered together with the men: they that were unmarried with their Fathers, and the married with their husbands, etc. Pet. Mar. upon the Rom. fol. 87. Objection. The people in the wilderness ceased from Circumcision notwithstanding it was commanded. josua. 3. 5. Answer. They had Gods special dispensation so to do, for they were in continual travail from place to place, and could abide no labour being newly circumcised, but they made no law that circumcision should be quite abolished. Lyra. ¶ They looked daily to remove at the lords commandment, which thing they that were newly circumcised, could not do without great danger. Geneva. CLOUDES. How God did cover himself with clouds, when he spoke to the people. SUch is the unspeakable power, & the high majesty of God, that like as Princes do appear and show themselves in goodly. Tabernacles or houses and palaces richly hanged and princely adorned, so the Clouds serve unto God to compass him about, when he speaketh unto men. As the Prophet saith: Posuit tenebras latibulum suum in circuitu eius, Psa. 12. 11 tabernaculum eius tenebrosa aqua in nubibus aeris. He hath made darkness to be unto him as it were a secret closet or privy chamber, his Tabernacle that compasseth him round about, is dark water & thick Clouds of the air. And to make this as plain as can be made to our dull senses, read the 19 Exo. 19 18 of Exodus, and there shall ye find it written, that when God gave the Law to the people of Israel, he appeared to Moses upon the top of Mount of Sinai, in a thick Cloud, compassed about with smoke and flames of fire, by the which strange sight, God declared his presence, and also his power unto the hard hearted people of the jews. Likewise in the third book of Kings the 8. ●. Re. 8. 10 Chapter, we read that after the time king Solomon had builded the Temple, almighty God to declare his presence to be ready to hear their prayers, and to accept their Sacrifice made in that place, filled the Temple at noon day with a dark Cloud, so that the Priests could not stand and minister because of the Cloud. Also in the new Testament, ye shall read in the 17 of S. Matthew, Ma●. 17. 3 y● when Christ vouchsafed to give to the Apostles a taste of his heavenly glory, before he should go to the suffering of his passion: to the end that they should more strongly & constantly abide in those bitter storms of temptation, when he should be spitted at, and reviled of the jews: our Saviour did transfigure and change the state of his natural body, into the clearness & brightness and gloriousness of his heavenly body, that he should have after his Resurrection, in such wise y● his face did shine, as bright as the Sun, and his garments that he did wear upon his body, were as white as Snow, and with him was seen Moses and Helias talking with him, Et ecce nubes lucida obumbravit ●os, And behold a clear Cloud did shadow them and close them in, and out of the Cloud was heard a voice saying: Hic est filius meus dilectus, in quo mihi bene complacui, ipsum audite. This is my beloved Son, for whose sake I am pleased and pacified, toward all them that believe in him, and will hearken unto his doctrine, ipsum audite, hear him. Furthermore in the first chapter of the Acts of the Apostles, Act. 1. 9 we read that a Cloud compassed and closed in the body of our Saviour jesus, ascending up into heaven, and so took him out of the sight of the Apostles. Thus by these manifest places of Scriptures conferred together, ye see evidently the words of the Prophet put in practice, Psa. 18. 11 when he saith: The Lord hath made the darkness his secret closet, and the Clouds of the air his Tabernacle, to compass him round about. Ric. Turnar. How the Clouds are called Gods pavilions and Chariots. The Clouds and all the cope of heaven, are termed Gods Pavilions or Tents. And divers times it is said, that y● Clouds are his Chariots namely because he guideth them and maketh them to go forward, or else doth as it were walk upon them to make his triumphs. Thus you see how God is presented unto us as a Prince, in that he useth the Heavens as his Palace, and his majesty showeth itself there. Again, the Clouds are as ye would say, the pillars of his pavilion, to the end we should be the more moved to consider the royal workmanship. Then seeing it is so, let us learn to yield God that which is his own, and let not his glory be lefaced through our unthankfulness. Cal. upon. job. 672. COCKATRICE EGGS. The meaning of the place following. THey breed Cockatrice Eggs, and weave the Spider's web. ¶ To breed Cockatrice Eggs, Esay. 59 ● is to go about that which is mischievous and wicked, & to weave the spider's web, is to go about vain and trifling things which are of no value, although they seem never so excellent unto the doers. T. M. ¶ Whatsoever cometh from them is poison, and bringeth death. Geneva. COLD. What it is to be cold I Would thou wert either hot or cold. ¶ In some men's opinion, to be cold, is as much as to be utterly void of faith: and to be hot is to persist steadfastly and stoutly in faith, that is workfull by love: and to be lukewarm, is nothing else but to be a counterfetter and dissembler, that is to say, to be hot and faithful to outward appearance, & inwardly to be void of faith. Marl. upon the Apoc. fol. 67. I know by thy works that thou art neither hot nor cold, etc. ¶ Thy works are evidently open before me (saith the Lord) & I know them in their kind: I see thou art neither cold nor hot: thou art neither a full Infidel, nor a full believer, neither a perfect Pagan, nor a perfect Christian, thou art neither constant in thy faith, nor yet all without faith. Outwardly thou art hot, but within thou art cold as y●e. inwardly thou abhorrest the word of God, yet dost thou not outwardly condemn it. I would thou wert either cold or hot, either a Christian or none at all, either a perfect lover of the verity or else, a full hater of it, & not a dissembling Hypocrite as thou art, judging evil good, and good evil, calling darkness light, & light darkness, making sour sweet, and sweet sower, allowing fables and lies, and contemning the wisdom of God. None is so far from the kingdom of heaven, as is a false Christian. Much sooner is he converted to the truth that is all cold or all without faith, than he that under the colour and pretence of God's laws, maintaineth errors and lies. Forsomuch therefore as I find thee between both, & neither of both, half cold half hot, and neither fully cold nor hot, neither faithfully given to God's word, nor all whole with out it, but a false and glozing hyporrite, I will begin to vomit thee as a morsel out of season, & spew thee out of my mouth, as a thing out of kind. Thou shalt not be digested. Neither shall my word allow thee, nor my promise admit thee to rest with Abraham, Isaac and jacob in the kingdom of heaven. But thou shalt be thrown forth into exterior darkness, whereas shallbe weeping & gnashing of teeth. I will cast thee out, detest thee, & abhor thee. For much worse are they that abuse or despise y● gift of God, than they which never received it, etc. Bale upon the Apoc. COALS OF FIRE. What the meaning of S. Paul is in this place. FOr in so doing, thou shalt heap hot coals of fire upon his head. R●. 12. 20. ¶ This place may be understood two manner of ways: either that our gentle kindness towards our enemy, shallbe unto him a cause of great damnation, and so by the coals we shall understand the vengeance of God, or that our enemy being overcome by our gentleness, and as a man might say, being kindled with love, might repent, and become our friend. Sir. I. Cheek. ¶ Either thou shalt wound him with thy benefit, or else his conscience shall bear him witness, that God's burning wrath hangeth over him. Geneva. ¶ Thou shalt as it were by force overcome him, Pr●. 25. 22 insomuch that his own conscience shall move him to acknowledge thy benefits, and his heart shall be inflamed. Geneva. ¶ After this sort doth Solomon point out the wrath of God, that hangeth over a man. Beza. COMFORTLESS. The meaning of this place of john. I Will not leave you comfortless. joh. 14. 18. ¶ Some understand this, of the return of Christ unto his Disciples after his Resurrection. But other some a great deal better, refer the same unto the coming of the holy Ghast. As if Christ should have said: ye shall think when I am gone from you in my bodily presence, that you are Orphans without a Father: but if you consider the matter well, I will never leave you. For I will come unto you with the spirit of consolation, which shall help you with fatherly affection in all adversities. So beneficial shall my departure be unto you, so great profit shall my death bring unto you. Marl. COMMANDMENTS OF God. How they be impossible for man to fulfil. IF thou wilt enter into life, Mat. 19 1● keep the Commandments. ¶ Remember that when God commandeth us to do any thing, he doth it not therefore because that we of ourselves can do that he commandeth, but that by the Law we might see and know our horrible damnation and captivity under sin, and therefore should repent and come to Christ & receive mercy, and the spirit of God to loose us; strength us, and to make us able to do God's will which is the Law. Now when he saith, if thou wilt enter into life, keep the Commandments, is as much to say, as, he that keepeth the commandments, is entered into life. For except a man have first the spirit of life in him by Christ's purchasing, it is impossible for him to keep the commandments, or that his heart should be lose or at liberty to lust after them, for of nature we are enemies unto the law of God. Tindale. fol. 76. Objection. If our free will (saith fleshly reason) can do no goodness, what need, God to command so many good things, what need God to give those Commandments that he knoweth well to be impossible for us, and if they be impossible, what right is in him that damneth: us for that thing that is impossible for us to do? Answer. It is a great presumption to inquire a cause of our makers will, or to murmur against his holy ordinance, which may not be changed. And if he do give us commandments which be impossible for us (by our own natural strength) to keep: he doth it, that we thereby might know our weakness, & so to seek and call to him for help. Augustin As S. Austen declareth well in these words, saying: If a man do perceive that in the commandments is any thing impossible, or else too hard: let him not remain in himself, but let him run unto God his helper, the which hath given his commandments to that intent, that our desire might be stirred up, & that he might give help, etc. ¶ Here we see S. Austen saith, that the commandments be impossible for our strength, but we must call to God for strength. D. Barnes. Whereas S. Augustine hath these saying: That God neither could command things that were impossible, Augustin because he is just, nor would condemn man for that he could not avoid: And that God would never condemn the slothful servant, if he had commanded that he could not achieve: And also that God who is just and good, could never command things that were impossible to be done: yet in his book of refractions, whereas he better advising himself, writ on this wise: All the commandments (saith he) are accounted to be done, when that is pardoned which is not done. A reason of the Pelagians, answered. The Pelagians did reckon that they had got a great victory, Pelagians reason. when they had made this carnal reason, that God would condemn nothing that were impossible: of this reason did they glory and triumph, and thought they must needs have some natural strength and power to fulfil the Commanndements of God, seeing that God would command nothing impossible to man. Answer. The Pelagians (saith S. Austen) think that they know a wonderful thing, when they say, God will not command that thing, the which he knoweth is impossible for man to do. Every man knoweth this. But therefore doth he command certain things that we cannot do, because we might know, what thing we ought to ask of him. Faith is she that by prayer obtaineth that thing the Law commandeth. Briefly, he that saith, if thou wilt thou mayst keep my Commandments, in the same book a little after saith: He shall give me keeping in my mouth. Plain it is that we may keep the Commandments if we will. But because our will is prepared of God, of him it must be asked, that he may so much will, as will suffice us to do them. Truth it is that we will when we will, but he maketh us to will, that thing which is good. ¶ Hear S. Austen saith, that the Commandments of God, be impossible to our natural strength, and therefore be th●● given, that wee should● know our weakness, & ask strength to fulfil them, for faith by prayer obtaineth strength to fulfil the impossible commandments of the law. Here have we also that God moveth us, and causeth us to be good willers, and giveth us a good will, or else we would never will but ill. D. Ba●n●●. You say, God's Commandments are easy, Hier. con● Pelagia. and yet ye are able to show us no man that ever fulfilled them altogether: Again. Set not thy face against Heaven, to mock● fools ears with these words, be and can be. For who will grant you, that a man can do that thing, that no man ever was able to do. jewel. fol. 317. A profane example. Scelurus Scitha, when he gave his children every one a faggotte, commanding them to break it, knew right well before, that they were not able to do it, and yet in so doing, he did both fatherly and wisely, to the intent his children might learn thereby, to see their own weakness, and not to trust to their own private strength too much. ¶ Looke. Law. Free-will. COMMON. How and when all things were in common among the people. WHen the Disciples of Christ were few in number, and lived all in one place at Jerusalem, they had all things common, whi●●order continued but a while, as it doth appear by S. Paul, which he exhorteth the Corinthians to give alms to the poor liberally, 1. Cor. 16. And also willeth Timothy that he charge them which are rich in this world, to be ready, to distribute unto the necessity of their brethren. 1. Tim. 6. which needed not at all, if all things had been common among them. D. Whiteg. Of Common prayer. ¶ Looke. Prayer. COMMUNION. Of the receiving of the Communion. THe Canons of the Apostles, do excommunicate them which being present at the Common prayer, Cano. 10. de conf. De conf. dist. 1. cap Epis. do not also receive the holy Communion. And v●to the same agreeth the decree of Ana●●tus: When the consecration is done (saith he) let all such communicate, as intend not 〈…〉 〈…〉 excommunicate. H. Latimer. Augustine Augustin testifieth of his own time: The Sacrament (with he) of this thing, of the unity of the Lords body, is some where daily, some where by certain distances of days prepared upon the Lord's Table, & is there received at the Table, to some unto life, to other some unto destruction. And in y● first Epistle to Ianna●i●s: some do daily communicate of the body & blood of the Lord, some receive it at certain days: in some places, there is no day let pass, wherein it is not offered: in some other places only upon the Saturday and the Sunday. And in some other places never but on the Sunday. But forasmuch as the common people was (as we have said) somewhat slack, the holy men did call earnestly upon them with sharp rebukings, lest they should seem to wink at such slothfulness. Such an example is in Chrisostome upon the Epistle to the Ephesians. It is not said unto him that dishonoured the banquet, Wherefore didst thou sit down? But, Wherefore didst thou come in? Whosoever is not partaker of the mysteries, he is wicked and shameless, for that he standeth here present. I beseech you, if any be called to a banquet, washeth his hands, sitteth down, seemeth to prepare himself to eat, and then doth taste of nothing: shall he not shame both the banquet and the maker of the banquet? So thou standing among them that with prayer do prepare themselves to receive the holy meat, hast even in this that thou hast not gone away, confessed that thou art one of the number of them, at the least thou dost not partake: had it not b●ne better that thou hadst not b●ne present. Thou wilt say, I am unworthy, therefore neither waist thou worthy of the Communion of prayer, which is a preparing to the receiving of the holy mystery. Cal. in his Insti. 4. li. cap. 17. Sect. 45. How the Sacrament at the Communion ought to be received in both kinds. WE have found (saith Gelasius) that some receiving only the portion of the holy body, Both kinds. do abstain from the Cup, let them without doubt (because they seem to be bound with I wots not what superstition,) either receive the Sacraments whole: for the dividing of this mystery is not committed without great sacrilege. Cal. in his Inst. 4. b. cap. 17. sect. 49. Reasons made of the Catholics to prove a Communion in one kind. Answered. 1. Reason. Christ broke bread to his Disciples in Emaus, One kind and vanished out of their sight, before he took the Cup & blessed it. Of which place they gather y● the communion was ministered in one kind. Answer. S. Augustine, Gregory, julianus, Dionysius, Lyra, Winford with others, say it was not the Sacrament, but the breaking of bread, there was hospitality and entertaining of strangers. Their words be these. First S. Augustine saith, because they were given to hospitality, they knew him in breaking of the bread, whom they knew not in the expounding of the Scriptures. Gregory saith, they lay the table and set forth bread and meat, and God, who they knew not in the expounding of the Scriptures, they knew in breaking of bread. Dionysius, He took bread and blessed it, but he turned it not into his body, as he did at his Supper, but only as the manner is, to say grace or to bless the meat. Antonius julianus. He took bread, blessed it, broke it, and gave it to them, as his manner was before his passion. Lyra saith: They knew him, for that he broke the bread so even, as if it had been cut with a knife. Winford. It cannot be gathered (saith he) neither by the text of S. Luke, nor by the Gloze, nor by the ancient Doctors, that the bread that Christ broke after his resurrection, was the consecrate or sacramental bread, & therefore I sai●, that foolishly & by consequence, that falsely he allegeth S. Augustin to his purpose. Thus by these authorities it is proved not to be the sacrament. In the text there is no mention made of consecration, neither yet y● either Christ himself or the Apostles did eat the bread. 2. Reason. The breaking of bread, in the 27. of the Acts of the Apostles by S. Paul, they affirm to be the Sacrament. Answer. If S. Paul gave the Sacrament being at that time in peril of shipwreck, he gave it only to Infidels that knew not Christ. And Chrisostome enlarging S. Paul's words, saith thus: I pray you take some sustenance, it is behoveful that ye so do, y● is to say, take some meat, lest perhaps ye die for hunger. 3. Reason. Egesippus witnesseth of S. james, that he never drank wine, but at our Lord's Supper. Answer. S. Hierom saith, that S. james continued Bishop in Jerusalem, the space of 30. years until the seventh year of Nero. If it then be true that Egesippus writeth of S. james that he never drank wine but at our Lord's Supper, than it must needs follow, y● being bishop in Jerusalem the space of 30. years, he never said Mass, or else consecrated in one kind, which thing by Gelasius is counted Sacrilege. 4. Reason. Melciades Bishop of Rome ordained that sundry Hosts should be consecrated and sent abroad among the Churches & Parishes, that Christian folks should not be frauded of the holy Sacrament, whereof they do gather a Communion in one kind, because the wine could not be so conveniently carried. Answer. Whereas the maintainers of the Communion in one kind, make so great a matter of the carrying of the wine, defrauding the people of one kind of Christ's institution, mark this that followeth. S. Hierom: writing of Exuperius Bishop of Tholouse in France, saith thus: There was no man richer than he that carried the Lords body in a wicker basket, and his blood in a glass. Also Iust●us Martyr declaring the order of his Church in his tune, saith thus: Of the things that be consecrate (that is the bread, water and wine) every man taketh part, the same things are delivered to the deacons to be carried unto them, that be away. Here ye see it was a common usage in those days, to carry the Sacrament in both kinds. 5. Reason. The Council of Nice decreed, that in the Church where neither Bishops nor Priests were present, the Deacons themselves, bring forth and eat the holy Communion, which cannot be referred (say they) to the form of wine, for cause of souring and corruption if it be long kept. Answer. Rufinus writeth in this sort: In the presence of the priests, let not the Deacons divide or minister the Sacrament, but only serve the: Priests in their office. But if there be no Priest present, then let it be lawful for the Deacon to minister. Here is no mention made of these words: Let them bring it forth themselves and eat. Which words in very deed, is neither found in the Greek, nor in the decrees, nor in the former ediction of the Council, nor yet alleged by Gracian. Therefore the meaning of the Counsel of Nice is, not that the Deacons shall go to the Pix, and take the Sacrament reserved, and eat it. But in the absence of the Priest, they might consecrate the holy mysteries, and deliver the same unto the people, as may be gathered by the words of Rufinus before rehearsed. 6. Reason. Women received the Sacrament in a linen cloth. Tertulians' wife received it at home before meat. S. Cyprian saith, a woman kept it at home in a chest. These examples they allege, to prove that the people receive the Sacrament in one kind and not in both. Answer. That women and other kept the Sacrament and carried it about them, and that in both kinds, is manifestly proved by these. Authorities following. Gregory Nazianzene writing of his Sister Gorgonia, saith thus: If her hand had laid up any token of the precious body and of the blood mingling it with her tears, etc. Here he saith, she had laid up both parts. Again, Amphilochius saith, that a certain jew came and received among the faithful, and privily carried part of either home with him, how or wherein it is not written. Truly, the three examples above rehearsed, are nothing else but mere abuses of the Sacrament, and therefore as it appeareth by Saint Cyprian, God showed himself by miracle, to be offended with it, fraieng the woman that so had kept it, with a flame of fire. And it was decreed in the Council holdon at Caesarea Augusta in Spain, that if a man received the Sacrament, and eat not the same presently in the Church, he should be accursed for ever. 7. Reason. Basil (saith Amphilochius) being once made Bishop, besought God, that he might offen up the unbloody Sacrifice with his own words: be fell in a trance, came again to himself, & so ministered every day. On a certain night, Christ with his Apostles came down to him from heaven, Amphilochius. brought bread with him, awoke Basil, & had him up and offer the Sacrifice. Up he rose, was strait at the Altar, said his prayers as he had written them in his paper, lifted up the bread, laid it down again, broke it in pieces, received one, reserved another to be buried with him, hung up the third in a golden Dove. And all this was done, Christ & his Apostles being still present: who came purposely from heaven, to help Basil to Mass. Answer. This story is a mere fable put forth under the name of Amphilochius, as shall appear by the circumstance & weighing of the likelihood. Basile besought God that he might make the sacrifice with his own words. And shall we think he had more fancy to his own words than he had to the words of Christ? He awoke, stood up, and suddenly was at the Altar at midnight. What shall we think he was the Sextine there, or lay all night like Elie & Samuel in the Church, and yet being so famous a Bishop, had no man to tend upon him. He divided the bread, and laid up the third part of it in a golden Dove that hang over the Altar, which Dove was not yet ready made: For it followeth immediately in the next lines: After Basile had done th●se things, and had communed with Eubolius and other more, the next day he sent for a goldesmith, & made a Dove of pure gold. If this Dove were made before, how was it made afterward, and if it were not made afore, how could it hang over the Altar? or how could Basile put his bread therein before it was made? and to what end was the bread so kept in the Dove? and wherein or where was the other third part kept, that Basile thus reserved purposely to be buried with him, which portion in the end of seven years, he received in his death bed. Now judge what kind of bread y● would have been, after seven years keeping, to be given to a sick man. The true Amphilochius was a godly and worthy Bishop. But this Amphilochius which wrote the story of Thomas Becketts life, 700. years before he was borne, was a manifest and an impudent liar. jewel. Bucers' opinion of the communion bread. The third Chapter (saith he) is of the substance, form, and breaking of bread, which all do well enough agree with the institution of Christ, whom it is manifest to have used unleavened bread, and easy to be broken. For he broke it and gave it to his Disciples pieces of the bread broken. Touching the form and figure, whether it were round or square, there is nothing declared of the Evangelist. And because this bread is commonly used for a sign, not for corporal nourishment, I see not what can be reprehended in this description of the bread which is in this book●, except some would peradventure have it thicker, that it may the more fully represent the form of true bread. D. W. fol. 594. CONCOMITANCIA. A new word devised of the Papists. AFter that a new religion was devised, it was necessary for aid of the same to devise new words: Whereas Christ saith: This is my body, they say, this is my body and my blood. Whereas Christ saith, This is my blood, they say, this is my blood and my body, and in either part they say is whole Christ, God and man. If ye demand how they know it, they say, not by the word of God, but by this new imagination of Concomitancia. CONCORD. A definition of concord. COncord is a sure consent of minds and wills in any matter, so that whatsoever God saith, to will the same, whose parent and concernatrice similitude, as far forth as the nature of things do bear and suffer, bringeth all things to unity. Who is the mother of concord. Similitude by interpretation is called likeness, and it is named among learned men to be the mother of concord, because that whereas men be of like faith, there is peace and unity, and whereas they be not, there is strife and debate. A praise of concord. Sallust, called (as I may use Saint Austin's words) Historicus veritatis, that is to say, a writer of true stories, saith: that by concord, small substance doth increase. And again, by discord, most great riches will waste away and come to nought. Publius a writer of merry verses, nevertheless full of wise sentences, affirmeth weak help to be made strong, by sure consent. The Psalmograph or the writer of Psalms, commending concord as a necessary thing, saith: Behold how good and joyful a thing it is, for brethren to dwell together in unity. And in the last end of the Psalm it followeth, there hath the Lord promised his blessing and life for evermore. Can Giusta a Scythian, which made or builded the dominion of the Tartarians, exhorting his xii. sons, (which dying he left behind him) unto concord, as unto the only sure stability of the public weal, by the example of a sheaf of Arrows, which being surely bound together, none of them was able to break a sunder. But the shafts being loosed one from an other, they did very easille crack them in pieces. Chria Serterius (by the like example afore) did bring his host into a concord, showing that the strongest men of war, could not draw out the hairs of an horse tail all at once, but taking the weak hairs divided asunder, they might soon pull them out one after an other, without any paino. Bibliander. CONCUBINE. How a Concubine is taken in holy Scripture. A Concubine and an whore (after the manner of our English speech) is all one. For we in England do understand by a Concubine, a woman that is not married, & yet secretly & unlawfully keepeth company with any man, as though she were his wife. But the Scripture doth not so take this word Concubine. As by these examples. Abraham was a good man & yet he had both a wife, & two concubines: For Sara was his obedient & loving wife, & Agar & Ketura were his concubines, as it is expressly written in the 25. of Genesis on this wise. Abraham beside Sara had an other wife called Ketura, by Agar he had only one son, by Ketura he had six sons. Now when Abraham died, he gave his inheritance and his chief possessions to Isaac: Filijs autem concubinarum largitus est munera. But unto the sons of his concubines Abraham gave rewards and legacies, and yet was Abraham no fornicator, nor Agar neither Ketura were no whores. Also in the. 8. Chapter of judicum, ye read that Gedeon had 70. sons. He had one named Abimelech, Natus de Concubina, whose name (as josephus saith) was Droma. This Abimelech when his Father was dead, he laboured by the help of his kindred by his mother's side to be made king. And to the end he might attain unto the crown, he slew. 69. of his own natural brethren. Now mark, Gedeon was a just and a godly man, high in God's favour, he therefore would not, and again having so many wives of his own, he needed not to have kept Droma which is called his concubine, as a privy whore. Therefore it must be taken that Concubina is not taken In malem partem, for an harlot and an whore, but every woman which is, Serua aut ancilla & a libero homine ducta in uxorem concubina dicitur. For ye shall understand that in the old time, bond men and bond women were counted so vile, that they were neither taken nor used as men and women be, but bought and sold as a bullock or an horse is. And if it so happened y● a bond man & a bond woman did marry together, it was not counted nor called matrimony, but Contubernium, a company keeping, as an horse and a mare, & as a bull & a cow doth, & yet such company keeping, if it were between a man and a woman not prohibited by the law of God, it were before him good and lawful matrimony, but by the civil law of men, it were no matrimony, because that the children begotten between such a Father and such a mother, were not in their power nor at the commandment of their parents, but at their Lord's commandment. And if they and their parents did get any goods, the children should not inherit but the Lord. And moreover if a free man did marry a bond woman, this lawful wife should not be named a wife, but a concubine, and her children should not inherit their Father's lands, but only receive such movable goods, as their Father would give them by his Testament. And after that sort did Abraham deal with the sons of Agar and Kethura, which were no whores, but his lawful wives. Nevertheless, because they were bond women before he married them, therefore they were called his concubines. So likewise Solomon had 700. wives, that is. 700. Queens, which were free women borne, and. 300 concubines, which were also his lawful wives, but because they were not free women borne, therefore they are called concubines. R. T. The difference between a wife and a concubine. took to wife a concubine of Bethleem juda. judic. 19 1 ¶ This difference was between the wife and the concubine, that the wife was taken with certain solemnities of marriage, and her children did inherit. The concubine had no solemnities in marriage, neither did her children inherit, but a portion of goods or money was given unto them, The Bible note. And his concubine called Reumah● Gen. 22. 24 ¶ Concubine is oftentimes taken in the good part, for those women which were inferior to the wives. Geneva. CONCUPISCENCE. What concupiscence is. COncupiscence is, that evil inclination and nature, which we have of the old man, Gen. ●. 21. which draweth us to evil as GOD saith in Genesis. The imagination of man's heart is evil from his youth. Concupiscence is a motion or affection of the mind, which of our corrupt nature doth lust against God and his law, and stirreth us up to wickedness, although the consent or deed itself doth not presently follow upon our conceit. For if the deed do follow the lust, then doth the sin increase by steps and degrees. Bullinger. fol. 325. How concupiscence is sin. Against concupiscence of the flesh, Saint Paul is forced to mourn and cry out on this wise: I see an other law in my members, Rom. 7. 23 24. ● fight against the law of my mind, and leading me prisoner unto the law of sin. And again, O wretched man that I am, who shall deliver me from this body of death. Saint Ambrose Ambrose. saith: Non invenitur in vllo homine, etc. There is not found in any man such concord between the flesh and the spirit, but that the law of concupiscence which is planted in the members, fight against the law of the mind. And for that cause the words of Saint john the Apostle are taken as spoken in the person of all Saints: If we say we have no sin, we deceive ourselves, and the truth is not in us. Saint Austen Augustin saith also: Concupiscencia carnis, etc. The concupiscence of the flesh, against which the good spirit lusteth, is both sin and the pain of sin, and the cause of sin. Again he saith Quamdiu vivis, etc. As long as thou livest, there must needs be sin in thy members. One of the Pope's principal doctors writeth thus: Augustinus tradet hanc ipsam concupisentiam, etc. S. Augustine teacheth us that this same concupiscence planted in our body, Albertus' Pighius in them y● be not regenerate by baptism, verily & in plain manner of speech, is sin: and that the same concupiscence, is forgiven in baptism, but is not utterly taken away. Against Saint Paul and these holy Fathers. S. Ambrose and Augustine, the late Counsel of Trident hath decreed thus: Hanc concupiscentiam quam Apostolus, etc. The concupiscence which the Apostle Saint Paul sometime calleth sin, this holy counsel declareth that the catholic church never underderstood it to be called sin, Counsel of Trident for that it is so indeed, and in proper name of speech in them that be baptized: but because it is of sin, and inclineth us to sin. And if any man think the contrary, accursed be he. So that by this degree S. Ambrose, S. Austen, and other holy fathers, that have written the same, are all accursed. jewel. fol. 217. and. 218. CONFESSION. When confession first began. LOthernus Levita a Doctor of Paris, being once made Bishop of Rome, and named Innocent the third, he called together at Rome a general counsel called Lateranense, in which he made a law, which Gregory the ninth reciteth in his decretal of penance & remission li. 5. chap. 12. almost in these very words: Let every person of either sex after they are come to years of discretion, faithfully confess alone, at lest once in a year, their sins unto their own proper Priest: and do their endeavour with their own strength to do the penance that is enjoined them: receiving reverently at Easter at the least, the Sacrament of the Eucharist, unless peradventure by y● counsel of their own Priest, for some reasonable cause, they think it good for a time, to abstain from receiving it: otherwise in this life, let them be prohibited to enter into the church, & when they are dead● to be buried in christian burial. Of confession to God. And against auricular confession. Delictum meum cognitum● by, & iniustician meam non abscondi, Psal. 32. 5. etc. I have reknowledged my sins unto thee, and mine unrighteousness is not his. ¶ S. Austen upon this place hath a very prétie saying: Mark (saith S. Austen) Quando homo detegit, Deus tegitesi homo agnoscit, Deus igno scit. Whensoever man discloseth his sins, than God doth close and shut it up: If man do confess his sin. God doth forgive his sins. Many men by this place of the Prophets have gone about to 'stablish secret confession, which some do call auricular confession, where the Prophet by his own expressed words do declare that he speaketh here of the confession that a sorrowful sinner maketh to God, saying: Delictum meum cognitum tibi feci. O Lord, to thee have I declared my sin, and thou hast forgiven it me. This confession as S. Hilary saith, is nothing else but a continual calling to remembrance of our sins, with a true repentant heart for the same. That man or woman doth only confess themselves unto God, which in his heart & in his spirit being pricked and afflicted, doth utterly detest and abhor his old filthy life, defieth & d●nieth himself, hateth his own doings, and doth wholly consecrate himself both body and soul unto God, doth care for nothing but to fashion his life, unto the will and pleasure of God, who so hath not this mind, this spirit and this purpose, when he confesseth him unto God, he is but a mocker of God. Ric. Turnar. If we doeconsesse our sins, he is faithful & just to forgive us our sins, 1. joh. 1. 9● etc. ¶ S. Austen doth expound this: If thou tell not God what thou art, God doth condemn that which he shall find in thee: wilt thou not y● he shall condemn thee, condemn thou thyself? Wilt thou have him pardon thee, acknowledge thou thyself, that thou mayst say unto God: Turn away thy face from my sins, and say also the words unto him of the same Psalm, for I do acknowledge my wickedness. Thus saith Austen. M. 218. What have I to do with men (saith Augustine) to hear my confession, Aug. in his 10. bo. of conf. & 3. cha. as though they were able to heal my diseases. They be a curious kind of men, that will seek to know an other body's life, and be slow to amend their own. Why do they seek to hear of me what I am, which will not hear of another man what they be? And how do they know when they do hear me tell of myself, whether I do say true or no: For no man doth know what is done within man, but the spirit of man, which is in man. Thus saith Augustine. Musculus. fo. 228. I say not unto thee, Chrisostome. that thou shouldest bewray thyself abroad openly, neither yet accuse thyself before other, but I will they obey the Prophet which saith: Show unto the Lord thy way (that is) the manner of thy living. Therefore confess thy sins before God, confess thy sins before the true judge with prayer, for the wrong that thou hast done, not with thy tongue, but with the memory of thy conscience. Chrisost. in his. 3. Homi. upon the. 12. to the Hebre. It is not now necessary to confess, Chrisostome. other being present, which might hear our confessions. Let the seeking out of thy sins be in thy thought, let this judgement be without the presence of any body: let only God see the making of thy confession. God which doth not upbraid thee for thy sins, and cast them in thy teeth, but looseth them in thy confession. Chrisost. in his servant of conf. and reapen. Beware thou tell any man thy sins, Chrisostome. lest he cast them in thy teeth & revile thee for them. Neither do thou confess them unto thy fellow servant, that he might tell thy faults abroad, but to him which is thy Lord and master, which also careth for thee, to him that is kind and gentle, and thou showest thy wounds unto him that is a Physician. Chrisost. in his 4. ser. ad Lazarus. I do not call thee before men for to discover thy sins, Chrisostome unfold thine own conscience before God, show thy wounds and stripes unto the Lord who is the Physician, and pray him to remedy it: he it is which doth not check, and which gently healeth the poor sick persons. Chrisostome in the fift homili. of the incomprehensible nature of God against the Anomians. The Church of Rome doth command to confess all our ●nnes, not excepting any. Answer. David saith: who can tell how oft he offendeth: O cleanse thou me from my secret faults. Psal. 19 11. Peter powered forth tears, Mat. 26. 75. not praying in voice: I do find that he did weep and lament, but I do not find what he hath said: I do read of his tears, but I read not of satisfaction. Saint Ambrose of the repentance of S. Peter, in his 46. Sermon. jesus Christ did heal him that had the leprosy, Mat. 8. 4. and said unto him: Go, show thyself unto the Priest, and offer that which Moses commanded in the law for thy healing: O thing never heard? The Lord healed the disease, yet nevertheless, he did send them to the law of Moses: Wherefore did he so? For none other cause, but that the jews might not reprove him as a transgressor of the law. Chrisostome in the 12. Homily of the Cananite. Blessed Rhevanus, Be. Rheva. a man of great reading and singular judgement, writeth thus: Tertulianus, etc. Tertulian of this privy confession of sins, saith nothing, neither do we read that the same kind of privy confession in old time was ever commanded. Bea. Rheva in argum. li. Ter. de penit. Erasmus Erasmus. saith thus: Tempore Hieronimi, etc. It appeareth that in the time of Saint Jerome (which was 400. years after Christ) secret confession of sins was not yet ordained, which notwithstanding was afterward wholesomely & profitably appointed by the church, so y● it be well used, as well by y● Priest, as by the people. But herein certain divines, not considering advisedly what they say, are much deceived: for whatsoever the ancient fathers writ of general and open confession, they wrest and draw the same, to this privy and secret kind, which is far, of an other sort. It is better said (saith the Gloze) Gloze. that confession was appointed by some tradition of the universal church, then by any authority or commandment of the new or old Testament. De poenit. dist. 5. in poeni. in glossa. Of three manner of confessions to men, allowed by God's word. There may be an open confession 1. confession. made unto men, as that was which S. Paul made unto Timothy. I thank the Lord Christ jesus O brother Timothy for that he hath made me strong, and hath now committed unto me the office of Apostleship, to be a preacher of the Gospel: which heretofore have been a blasphemer of Christ a railer & a persecuter of the Gospel, a very sturdy & bloody Tyrant, against all them y● believed in him. To this manner of confession may be reduced, such godly talk and godly confession, as sick men have oftentimes, when they lie upon their death bed. Cantantes Cygnea cantionem. Singing sweetly (as the proverb saith) like Swans and Signets, which song, albeit all their life time it is most mournful and unpleasant to be heard, yet against death almost contrary to nature, their song is most sweet and pleasant. So oftentimes they which have been great and grievous sinners, than they begin to sing the sweet song of the Signet, than they cry & confess openly their sins, their naughty doings, their malice against their innocent brother. They are not ashamed of any thing, that may save their souls, and turn to the glory of God. The second confession is made but seldom, 2. confession. the more● is the pity, but aught to be made unto man, and that very oft, even so oft as one christian man offendeth an other, but understand ye of the offence given, and not taken. For of them that be offended without a cause, they must be made at one again without amends. And as Christ said to the Pharisees. Sinite illos, quia ceci sunt & duces cecorum. If the offender be grieved with the preacher or with the magistrate, neither the preacher nor the magistrate in that case is bound to reconcile or confess himself to his brother, whom he hath offended with true serving of God, and so in such like. But in all other cases, where we hurt our brother by our deed or word, we must hearken & to obey the voice of Christ: S●f●ater tuus aliqui adversus te, etc. In all such cases we must follow the counsel of S. james: Confitemini alter alterum peccata vestra, & orate pro invicem ut saluemini. Confess & reconcile yourselves one to another, and do pray one for an other, that ye may be saved: Both these kinds of confession made unto man, whether it be the open confession or secret confession betwixt neighbour, and neighbour, be very godly, wholesome and pro●able. The third condition● 3. confession. which commonly is called Auricular confession, after the opinion of that great learned Lawyer. Gracianus (by whose study the book of the Canon law called the Decrees was made● a man that lived about a 400● years a go) was devised and ordained by godly Bishops, to make the people the more afraid and ashamed of their sins. The devise was good and godly. Nevertheless this constitution and ordinance, was never begun nor received in the universal Church, but only in this our Occidental Church. The Greeks and Oriental Church, were ever free from this secret confession: wherefore we must needs grant that this confession was without Gods own making from the beginning, but only devised by good Fathers and godly Bishops, for to bring the lay and unlearned people, to the more fear of GOD, and knowledge of their duty unto him, and to their neighbour: And for the better performance of this their purpose, they ordained that he that should hear any man's confession, should have these four properties. Four properties of a confessor First, to be a man of honest and godly conversation: Second, a secret keeper, no babbler nor talker. Thirdly, a wise discrete man: and fourthly, a man learned in God's laws. This was wonderfully godly begun, and prospered well, and did much good. Till it cha●mced at the City of Constantinople, in the days of a Bishop called Nectarius, the next Bishop there, before Saint Iohn● Chrisostome, that a certain noble woman of blood, and fair of skin and bone, which had been there in the Church of Constantinople, commanded by the Priest that had heard her confession, to resort daily to the Church for a certain space, there to watch in fasting and prayer. This Priest intended well he thought that such an entrance and beginning of a new life should have done that lady good, which by subtlety of the devil & wickedness of man, turned clean contrary, as thus: A certain Deacon Deacon. of that church fell in familiarity with that woman, more than godliness & honesty required. To be short he lay with her, & did stuprate her. The matter was tried and confessed, where upon a great outcry & wonderment was made against the Deacons & Priests of Constantinople● insomuch Nectarius the Bishop deposed the Deacon from ministry, & for a quieting of the people, and stopping of their months, commanded confession to be free, and at every man's liberty, whether he would be confessed or no. Thus for a while confession was left, till within process of few years, carnal liberty and licentious living had so much over whelmed the world, that the Fathers of the Occidental Church, for the great love they did bear unto the people, thought themselves bound to restore confession again, but without any scrupulus burden of impossible enumeration of sins, without the opinion of damnation, to hang over their heads which had not been confessed, but took and used it as a mean to give good counsel unto the ignorant people. Thus it continued many years in the Occidental Church, whereby the people were brought to great amendment of life, by the true searching of their consciences, and again, to great knowledge of God, through the godly counsel that was then given them by the learned Fathers, and godly Counsellors: many men that were rob and wronged (by that means) had their goods and good name restored to them again. All this was done so long as the old Canon was observed, that is, no man to hear confession, except he had the four properties aforesaid, so long this discipline was had in great estimation, and did much good. But after that wicked Rome with dispensations, had in the steed of learning nourished ignorance, for diligence, sloth and idleness, for wisdom and wise counsellors, loutish lobbes and ignorant daws: In steed of good counsel and amendment of life, had clogged the consciences of men with enumeration of sins, with many more like inconveniences, almighty God the lover of truth, the spouse of his Church, hath stirred up in every Realm learned men to inveigh against these abuses. So that now we are left free again, every man to confess or not to confess, as shall seem to him good and most for his own comfort. Thus ye see what beginning this secret or auricular confession had, what increase, & at the last what decrease again. Ric. Turn●r. Sozomenus reporteth that this constitution of Bishops was diligently kept in the west Churches, Trip. hist. li. 9 but specially at Rome: Whereby he showeth that it was no universal ordinance of all Churches. But he saith, that there was one of the Priests peculiarly appointed to serve for this office. Whereby he doth sufficiently confute that which these men do falsely say, of the keys given for this use universally to the whole order of Priesthood. For it was not the common office of all Priests, but the special duty of some one that was chosen thereunto by the Bishop. The same is he whom at this day in all Cathedral churches they call Penitentiari, the examiner of heinous offences, and such whereof the punishment pertaineth to good example. Then he saith immediately after, y● this was also the manner at Constantinople, till a certain woman, feigning y● she came to confession, was found so to have coloured under that pretence, the unhonest company that she used with a certain Deacon. For this act, Nectarius a man notable in holiness, and learning, Bishop of that Church, took away that custom of confessing. Here let these asses lift up their ears. If auricular confession were the law of God, how durst Nectarius repel and destroy it? Will they accuse for an heretic and schismatic Nectarius a holy man of God, allowed by the consenting voice of all the old Fathers? But by the same sentence they must condemn the Church of Constantinople, in which Sozomenus affirmeth that the manner of confessing was not only let slip for a time, but also discontinued even till within time of his remembrance. Yea, let them condemn of apostasy, not only the Church of Constantinople, but also all the East Churches, which have neglected that law, which (if they say true) is inviolable and commanded to all Christians. Cal. 3. b. chap. 4. Sect. 7. A Monk's opinion of confession. In the days of king Henry the fourth, there was a Monk Monk. of Feversam, which men called Moredome, that preached at Canterbury at the cross within Christ's church abbey, and said thus of confession: That as through the suggestion of the fiend, without counsel of any other body, of themselves many men and women, can imagine and find means & ways enough to come to pride, to theft, to lechery, and to other diverse vices: In contrariwise this Monk said: Since the Lord God is more ready to forgive sins, than the fiend is, or may be of power to move any body to sin: than whosoever will shame and sorrow heartily for their sins, knowledgeing them faithfully to GOD, amending them after their power and cunning without counsel of any other body, then of God and himself (through the grace of GOD) all such men and women may find sufficient means to come to God's mercy, and so to be clean assoiled of all their sins. Book of Mar. fol. 645. CONFIRMATION. What confirmation was. COnfirmation was that Ceremony, which the Apostles did use, when they laid their hands upon those which received the holy Ghost after they were baptized of them, and was likewise ordained by the ancient Fathers. For the Bishops do use upon those children which were baptized in their infancy, and were afterward instructed a new in Christ's religion, when they came to be young men, that they might in their own person, and with their own tongue allow and confess their faith public. F. N. B. the Italian. This was the matter (saith he) in times past, that the children of christians should be set before the Bishop, after they were come to years of discretion, that they might perform that which was required of them, that being of age did offer themselves to Baptism. For these sat among the Cathecumeni, until (being rightly instructed in the mysteries of faith) they were able to utter a confession of their faith before the Bishop and the people. The infants therefore that were baptized, because than they made no confession of faith in the Church: at the end of thei● childhood, or in the beginning of their youth, they were again presented of their parents, and were examined of the Bishop according to a certain and common form of a Catechism. And to the intent that this action (which otherwise ought of right to be grave and holy) might have the greater reverence and estimation, there was added also a ceremony of laying of hands, so the child was dismissed, his faith being approved with a solemn blessing. The ancient Fathers make often mention of this order. Pope Leo. If any man return from heretics, let him not again be baptized, but let the virtue of the spirit (which was wanting) be given unto him by the laying on of the Bishop's hands. Here our adversaries will cry, that it is rightly called a Sacrament, where the holy Ghost is given. But Leo himself, doth in an other place expound what he meaneth by these words: He that is baptized (saith he) of heretics, let him not be rebaptized, but let him be confirmed with the invocation of the holy Ghost, by the imposition of hands, because he received only the form of baptism without sanctification. Although I do not deny that Jerome is somewhat herein deceived, that he saith that it is an Apostolical observation, yet he is most far from these men's follies. And he mitigateth it, when he saith that this blessing was granted only to the Bishop, rather for the honour of Priesthood, then by the necessity of the law. Wherefore such an imposition of hands which is simply in stead of a blessing, I commend, and would wish it were at these days restored to the pure use. Cal. in his insti. In the fift Sect of his fourth book, Caluine writeth thus: But the latter age hath counterfeit confirmation, in stead of a Sacrament of God, the thing itself being almost quite blotted out. They feign this to be the virtue of confirmation Abuse of confirmation. to give the holy Ghost, unto the increase of grace, which was given in Baptism, to innocency of life, to confirm them unto battle, which in Baptism were regenerate unto life. This confirmation is wrought with anointing and this form of words, sign thee with the sign of the holy Ghost, and I confirm thee with the ointment of salvation, in the name of the Father, and of the son, and of the holy Ghost, etc. And in confuting this manner of confirmation and imposition of hands, he proceedeth on in this fift Sextio, and in the sixth. D. W. fol. 777. CONJURING. Of conjuring the Devil out of infants in Baptism. The Apostles used not the conjurings in Baptism, whereby they do conjure the devil to go out from the infants that should be baptized. This they do also altogether without any example of Christ or the Apostles, not only as concerning the ceremony of Baptism, but also of other. For which of them ever conjured Satan to departed out of him y● was subject unto sins, and possessed of him, not in body, but in mind? The Apostles delivered such as were possessed with Devils, commanding the spirits to go out in the name of jesus Christ, but we read not, that they did any such thing with sinners. And I think that our adversaries be not so mad, to say the infants be corporally possessed of Satan, for Christ should have driven out the evil spirits out of them which were brought unto him, which thing for all that he did not. But if they say that this is done because of original sin, in respect whereof infants be in bondage of the kingdom of Satan, than I pray you, why did not Christ so unto the publicans & sinners, & the Apostles unto all them which they baptized, being also conceived & borne in sin: I know (saith Musculus) that this conjuring was in the Church in the time of Cyprian & Augustine, but I seek not what the fathers did, but what Christ did institute, and what the apostles did. Musculus. fol. 291. CONSCIENCE. What conscience is. THe conscience verily is the knowledge, judgement, & reason of a man, whereby every man in himself, and in his own mind, being made privy to every thing, that he either hath committed or not committed, do either condemn or acquit himself. And this reason proceedeth from God, who is both prompt, & writeth his judgements in the hearts and minds of men. Bullinger. What Saint Paul's meaning is by this. Having the conscience seared with an hot iron. 1 Tim. 4. 1. ¶ Their dull consciences first waxed hard: then after, canker, and corruption bred therein: Last of all it was burnt with an hot iron, so that he meaneth such as have no conscience. Geneva. ¶ Whose conscience waxed so hard, that there grew an hard fleshliness over it, and so became to have a Canker in it, and now at length, required of very necessity to be burned with an hot iron. ¶ Tindale apply this place to false Teachers, whose consciences being seared be witnesses unto themselves, that for their belly sake, and desire of filthy lucre, they hide the truth and 'stablish lies. Tindale. CONSECRATION. What Consecration is. Giving of thanks unto God for y● death of his only begotten Son jesus Christ, Ma. 26. ●6 is the true Consecration. Sir. I. Cheek. Consecration signifieth the whole action of the Supper, and not the turning of the Elements. Book of Mar. fol. 1538. Doctor Redman being sick at Westminster, was among other things asked this question, by one Master Wilkes, what Consecratio was: it is (quoth Doctor Redman) tota actio in ministering the Sacrament, as Christ did institute it: All the whole thing done in the mystery as Christ ordained it, that is Consecatio. Thus far D. Redman. CONTEMPT. How Contempt is defined. COntempt consisteth chiefly in three things: for either we contemn only in mind when we despise any man, and their goods, or when we do them any discommodity, not thereby to seek our own gain, but only to rejoice at their discommodity: or lastly when we add words or deeds, which have ignominy or contumely joined with them. Pet. Mar. upon. judic. fol. 166. CONTENTION. Of the Contention between Paul and Barnabas. ¶ Looke. Paul. CONTINENCY. What Continency is. Continency is a virtue or power of the mind, received from the spirit of God, which suppresseth affections, and doth not in any wise permit unlawful pleasures. This is conversant and doth show itself in the common and usual talk of men, in pleasures that are allowed, in apparel, in buildings, and dwelling houses, in meat and drink, and in other things also, etc. Bullinger. fol. 237. CORNELIUS. How Cornelius was justified by faith, and not by works. COrnelius, Act. 10. 4. thy prayers and thine alms, are come up into remembrance before God, etc. ¶ The prayers and alms of Cornelius pleased God before he was baptized, but without faith God cannot be pleased. Cornelius therefore (as Bede truly noteth) had faith, whereby his prayers and alms pleased God, for (saith he) he came not to faith through works, but to works through faith. The Bible note. ¶ Inasmuch as by works no man can be saved, Psa. 143. 2 & 130. 3. as the psalmist openly affirmeth: In thy sight none that liveth can be justified. And again: If thou look on our iniquities. Lord who shall be able to bear them. No christian conscience dare be so hardy, as to attribute salvation of this man Cornelius, to his prayer and fasting, for first ye see he was a Gentile uncircumcised, not keeping the law, nor once thinking thereon, and therefore must be justified by faith that came by hearing the glad tidings preached in Christ, and therefore must we look to the words of Luke, in the beginning of this Chapter, where he saith that he feared God, which thing he could not have done, neither yet have prayed nor given alms, except he had believed. For how should he have called on him, on whom he believed not. Thus are we compelled to ascribe his calling unto faith, out of which these fruits of prayer and fasting proceeded, specially seeing that Saint Paul affirmeth that whatsoever is not done of faith, the same is sin. The christian then, and such as will the Scriptures to be true in all places, & to expound one text that another may agree with it, do right well know that his calling & our salvation is freely given of God for his son Christ's sake, and not for the deserving of our works. And because faith can receive this great and free benefit of God, and believe it to be true, and works neither can believe it, neither discern it, therefore it is ascribed unto faith and not to works. If prayer or fasting or the holiest work under heaven could save, Christ had never needed to have suffered such grievous pains, but utterly died in vain. Neither should God freely choose us, but our works should choose him. understand therefore, that by his works was he not called, but by Faith, out of which his works sprung, which faith, God freely gave him, as he calleth and saveth us all. Good works must we do as this man did, and that with all love and earnestness, and thereto are we bound, and without them can it not be known, whether we be very christian or no, no more than we can know a good Tree to be good, and never felt his fruit. But we may in no condition ascribe justification or salvation to them, for as saith Christ: When ye have done all ye can do, 〈…〉 ye are unprofitable servants, but to faith which only can receive the benefits of Christ, and believe that he alone hath deserved forgiveness for the sins of all the world. The Apostles were here first taught and certified by the holy Ghost, of the conversion of the Gentiles. Tindale. CORNER STONE. ¶ Looke. Stone. CORRUPTION. From whence our corruption cometh. ADam was not created in the corruption which is spoken off here, but he purchased it of himself. 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 withdrawn himself from God. But when he had once separated himself from the Fountain of righteousness, what could remain unto him but naughtiness and corruption. Thus we see from whence all our naughtiness proceedeth, & that we ought not to blame God for the vices whereunto we be subject, and under which we be held prisoners, according to the Scripture which saith, that we be sold under simie, and become the bond slaves of Satan. We must not blame God for this, but we must learn to know that it is the heritage which we have from our father Adam, and therefore we must take the whole blame to ourselves before God, etc. Cal. upon job. fol. 274. COVETOUSNESS. What Covetousness maketh men to do. Covetousness is the root of all evil. 1. Tim. 6. 10. Covetousness is Image service. Col. 3. 5. It maketh men to err from the faith. 1. Tim. 6. 10. It hath no part of the kingdom of Christ and God. Ephe. 5. 5. It hardened the heart of Pharaoh, that the faith of the miracles of God, could not sink into it. It made Balaam which knew all the truth of GOD to hate it, and to give most pestilent counsel against it. It taught the false prophets in the old Testament, to interpret the Law of God falsely, etc. It kept judas in unbelief, etc. And compelled him to sell Christ unto the Scribes and Pharisees, for covetousness, is a thing merciless. Covetousness made the pharisees to lie on Christ, to persecute and falsely to accuse him. It made Pilate, though he found him an Innocent, yet to slay him. It caused Herode to persecute Christ in his cradle. It maketh hypocrites, to persecute the truth against their own conscience, etc. Finally, Covetousness maketh many (whom the truth pleaseth at the beginning) to cast it up again, and to be afterward the most cruel enemies thereof, after the ensample of Simon Magus. Act. 8. Tindale. fol. 230. Through Covetousness shall they with feigned words make merchandise of you, etc. 2. Pet. 2. 3 ¶ False Prophets must needs be among us, and also prevail, and that because we have no love unto the truth. And Covetousness is the father of them, and their preaching confidence in works, is the denying of Christ. Tindale. ¶ This is evidently seen in the Pope and his Priests, which by lies and flatteries, sell men's souls, so that it is certain, that he is not the successor of Simon Peter but of Simon Magus. Geneva. COUNSELS. Of a Council a little before that Christ revealed himself. THere was a Council gathered together at Jerusalem, a little before y● Christ revealed himself, to choose a Priest in the room of one that was deceased. Look how many letters there are in the Hebrew tongue, so many Priests there were in the Temple: to wit. 22. The manner was to register in a certain ●ooke reserved in the Temple, the day of the election, the name of the elected, the name of his father, of his mother, and of his Tribe. Whilst that they thought some on one man, some on another, there stepped forth a Priest one of the multitude, & said: My will is that jesus the son of joseph the carpenter be elected Priest, who, though he be young in years, yet passeth he in utterance, wisdom, and manners. I think truly there was never seen in Jerusalem such a one, both for eloquence, life and manners, the which I am sure all that inhabit Jerusalem do know as well as I. The which was no sooner spoken, but was allowed of, and the party (I mean jesus) chosen to be a Priest. They doubt of his Tribe, again they were therein resolved. They call for his parents to register their names. The Priest that savoured jesus, made answer that joseph his father was dead, yet Marry his mother was alive. She was brought before them, she affirmed that she was his mother, and that jesus was her son. But she said moreover that he had no father on earth, that she was a Virgin, and the holy Ghost had overshadowed her. They sent for the Midwives, and also for such as had been present at the birth, she was found to be a virgin. In the end, they concluded with one voice, that he should be registered, jesus the Son of God, and of Mary the virgin. We remember moreover josephus to have said, that jesus sacrificed in the Temple together with the Priests. Hereupon also it fell out, that as jesus entered into the Synagogue of the jews, the book was delivered unto him, where he read of the Prophet Esay: whereby we gather, that if jesus had not been Priest among the jews, the bóoke would not have been delivered unto him. Neither is it permitted amongst us Christians, for any to read holy Scripture in the open assembly, unless he be of the Clergy. So far Suidas, as he learned of a jewe. A Council of the Scribes and pharisees. The Scribes Scribe●, and the pharisees gathered a Council at Jerusalem, and sent from them Scribes, pharisees and Levites, unto john Baptist to know who, and what he was. joh. 1. 19 A Council of the high Priests and pharisees. The high Priests and pharisees gathered a Council in the hall of the high Priest, High Priests to advise them what was best to be done touching the doings of Christ. If they let him alone, then feared they lest the Romans came and took their place & Nation. They decreed therein, that whosoever knew the place of his abode, he should inform them thereof: they decreed also, that whosoever confessed Christ, should be excommunicated, they consulted how they might put Laza●us to death, and how they might take jesus by subtlety and kill him. Then judas went in to them, and said, what will ye give me, & I will deliver him into your hands, and they appointed him 30. pieces of silver. john. 12. 12. Mat. 26. 3. A Council of the Scribes, pharisees, and Elders. The Scribes, pharisees, pharisees & Elders, hearing that Christ was risen from the dead, gathered a Council for to suppress the rumour thereof, and concluded that a piece of money should be given to the soldiers, for saying that his disciples stole him away by night. Mat. 28. 12. councils held of the Apostles. The Apostles immediately after the Ascension of our Saviour, Act. 1. 12. returned from Mount Olivet to Jerusalem, and there assembled together for the election of one to succeed in the room of judas the traitor, where they chose Mathias. A Council is summoned of the Apostles and disciples of Christ at Jerusalem, Act. 6. 1. for the removing of the tumult risen between the Grecians and the Hebrews, about the contemning of their widows, wherein they chose 7. Deacons. The Apostles, Elders and brethren, Act. 15. gathered a Council at Jerusalem, Anno. 4. Claudij, to determine what was to be done, touching the doctrine sowed by certain brethren of the pharisees, which came from judaea: affirming that Circumcision was necessary & the observation of the Law. This news Paul, Barnabas and Titus brought unto them. Gal. 2. Where they decreed, that the faithful should abstain from things offered to Idols, from blood, from that that is strangled, and from fornication, the which they published by their letters unto the Church of Antioch, Syria and Cilicia: with Silas and judas, which accompanied Paul and Barnabas. Beda. Lyra. james Bishop of Jerusalem, Act. 21. Paul and the Elders summoned a Council at Jerusalem for the removing of the slander bruited by the jews of Paul, that he was no observer of the Law, that he spoke against Moses, wherefore, for the removing of this suspicion, and for the winning of the brethren the Council decreed that Paul should clear him, and purify himself, according unto the Law, yielding a little for a time unto the Ceremonies of the Law. Of certain general councils. At Nicena was called a general Council in y● which the Emperor Constantine was present with 318. Bishops, by whom was determined against Arrius, that the Son was equal with the Father. Which decree was confirmed by the Emperor, and Arrius with 6. Bishops banished. This Council willing to reform the life of man, did set certain laws, the which certain men would have had a Law, to be brought in, that the Bishops, Priests, Deacons and Subdeacons, should not lie with their wives which they had married before their consecration. But Paphuntius a Confessor (being unmarried himself) did withstand them, and said that their marriage was honourable, and it was pure Chastity for them to lie with their wives. So that the Council was persuaded, not to make any such law, affirming it to be a grievous occasion, both unto them and also unto their wives of fornication. The Council did allow this sentence, so y● nothing was decreed as concerning this thing, but every man was left to his own free will, & not bound of any necessity. ¶ Here is to be noted, that this holy Council, did not reckon it an unpure & filthy thing for a Bishop or a Priest to company with his wife, but to grant that it is a pure & a clean chastity, for a Priest to company with his wife. Also at this Council it was decreed, that the patriarchs of Alexandria and Antiochia, should have like power over the countries about those Cities, as the Bishops of Rome, had over the countries about Rome. D. Barnes. A Council was holden at Sardis, Sardis. where 300. Bishop's approved the Acts of Nicene Council. But the Bishops of the East refused to be in their company, and assembled them at Philipolis: where they cursed the sentence of the foresaid Council of Nicene. Cooper. A Council held at Eliberis Eliberis. in Spain, in the time of Constantine, decreed that the Usurer should be excommunicated, that Tapers should not burn in the day time in Churchyards, that women should not frequent vigils, that Images Images banished. should be banished the Church, that nothing should be painted on the wall to be worshipped, that every one should communicate thrice in the year. Tom. 1. council. In the Council of Gangreus Gangreus this decree was made: If any man do judge or condemn a Priest that is married, that he may not by the reason of his marriage do sacrifice, but will abstain from his Mass by reason thereof, cursed be he. The occasion of this Council was this: There was a certain heretic called Eustachius, the which did among other heresies teach, that no married man should be saved. Also he taught that priests which did marry aught to be despised, and in no wise for to handle the blessed Sacrament. D. B. In this Council it is written on this wise: The sixth Synod. Considering that it is decreed among the laws made by them of Rome, that no Deacon nor Priests shall company with their wives: therefore we notwithstanding that decree, following the rules of the Apostles, and the constitutions of holy men, will that from this day forth, marriage shall be lawful, in no wise dissolving the matrimony between them and their wives, nor depriving them their familiarity in time convenient. Whosoever therefore shall be found able of the order of Deacons, Subdeacons, or of priesthood, we will that no such men be prohibited, to ascend the dignities aforesaid, for the cohabitation of their wives. Nor that they be constrained, at the receipt of the orders, to profess chastity ●or to abstain from the company of their lawful wives. It followeth, if any man presume therefore against the Canons of the Apostles, to deprive Priests or Deacons from the copulation and fellowship of their lawful wives, let such a man be deposed. semblably both Priests and Deacons which putteth away their wives, under the colour of holiness, let them be excommunicate, but if they continue in the same, let them be deposed. ¶ Note how this Council, doth condemn by name the Pope's Decrees, which hath commanded spiritual men to forsake their wives. D. Barnes. A Council was assembled at Arminium, Arminium in the which 200. Bishops of the West established the Council of Nicene. But the Arrians would not agree thereunto. The Bishops of y● East, by the commandment of Constantius, held a Council at Necomedia, and from thence were transferred to Seleucia, and there endeavoured to confirm the heresy of the Arrians. In the third Council at Carthage, Carthage it was decreed, that the Clergy in their years of discreatiéns, should either marry or vow chastity: that the chief Bishop should not be called the Prince of Priests, or highest Priest, but only the Bishop of the chief Sea. Tom. 1. council. A Council held at Hippo. Hippo Anno Domini. 417. decreed that Bishops and Priests should look well unto their own children: that no Bishop should appeal over the Sea: that the Bishop of the head Sea, should not be called the chief Priest: that no Scripture Scripture be read in the Church, but Canonical. Tom. 1. council. A Council holden at the city of Pize, Pize where both Gregory and Benet were deposed, and Alexander the 5. chosen Bishop of Rome. Gregory and Benet that deposition notwithstanding held still the title of papality, and so were there 3 Bishops, 3. Popes until the coming of constance. Cooper. By procurement of the Emperor Sigismound, a great Council was holden at constance, constance for y● union of the Church, which continued for the space of 4. years. To what profit of the Church, let him judge, that hath diligently read the Histories of that time, with the A●tes of the Council, and well considered what thereof ensued. In this Council were 3. Bishops deposed, the doctrine of Wickleffe Wickliff condemned, with Master john Hus Hus and Hierom Hierom of Phrage adjudged to be burned, for preaching against the Bishop of Rome's usurped power. At this Council it was enacted, that no faith No faith is to be kept with heretics. Cooper. The second Council of Nice, Nicene. 2. was 781. year after Christ, holden by a multitude of idolatrous, flattering and unlearned Priests, which to feed the humour of that wicked Empress Irene, Images restored were gathered together, not in the name of Christ, but against Christ, etc. And against this unlearned and blasphemous Council, Carolus Magnus wrote a book, in which he confuteth that gross heresy of adoration of Images. About the year of our Lord 1435. was kept the Council of Basile, Basile without any profit to the Church and to the great trouble and disquieting of the same. For there was a long season horrible contention among the Prelates and Bishops there assembled, whether the authority of the Roman Bishop were of more power than a general Council or not. Insomuch that of divers learned Bishops and other, it was concluded that the Bishop of Rome was an Heretic, The Pope an Heretic. and by their consents was deposed, because he would not obey the authority of the general Council. Eugenius the Bishop perceived that the Council intended divers things contrary to his prerogative, endeavoured by all means possible to delay the same council, or to transfer it to some other place, where more favour should be showed him, as at Bovenia, Ferraria, Florentia, or other where, but by the advertisement of the Emperor, he granted it to proceed at Basile. But there present he would not be for nothing. At this Council Eugenius was deposed, and Amodius Duke of savoy in France chosen in his place. But Eugenius notwithstanding continued still as Bishop, A Duke made Pope. and would not resign. Cooper. This Council by reason of a great Pestilence was transferred to Florence, Ferrare where the Christians of Arminia and India consented to the Roman church, and the Greeks agreed that the holy Ghost proceeded from the Father and the Son, that there was a Purgatory, that the Sacrament ought to be celebrated only with unleavened bread made of wheat, and that the Bishop of Rome was Peter's lawful successor, and Christ's glorious vicar on earth, The Pope's supremacy granted. to whom all the world ought to obey, which they never consented to before this time, neither at this time did long continue in that belief. Cooper. In the Council of Milinitani, Milinetani. it was decreed, that if a Clerk of Africa would appeal out of Africa beyond the Sea, he should be taken as a person excommunicate. In the general Council of Constantinople the first, it was decreed, that every cause between any person, should be determined within the Provinces, where the matters did lie: and that no Bishop should exercise any power out of his own Diocese or Province. And this was also the mind of holy Saint Ciprian●, and of other holy men in Africa. Therefore the Pope hath no such Primacy given him, either by the words of Scripture, or by any general Council, nor by common consent of the holy Catholic faith. And the Apostles and Elders came together, Act. 15. 6. to reason of this matter. ●When councils be gathered in the name of Christ, there is no doubt but Christ is in the mids of them and with his spirit doth assist them. But if they be gathered in their own name, that is to say, to set forth their own glory, they are utterly destitute of the Holy Ghost, and whatsoever they do decree or set forth, aught to be esteemed none otherwise, but men's doctrines, and traditions. Sir. I. Cheek. How councils may err. THe Council may err, as it hath erred concerning the contract of Matrimony Inter raptorem & raptam. And the saying of S. Jerome was afterward preferred above the statute of the Council, as it is proved 36. Question 2. Tria. For in things concerning the faith, the saying of a private man, is to be preferred above the Pope, if he have better reasons and Scriptures out of the old and new Testament for him, than the Pope hath. Neither it can help that the Council cannot err, Err. because that Christ did pray, that the faith of the Church should not fail: for I answer to this, that though the general do represent the whole universal Church, yet nevertheless in very deed, there is not the universal Church, but representative. For the universal Church standeth in the election of all faithful men throughout the whole world, whose head and spouse is Christ jesus. And the Pope is but the vicar of Christ, and not the very head of the Church. This is the Church that cannot err. The councils that may be gathered together in every province, must without doubt give place to the authority of y● full councils which be gathered of all Christendom. And also these full councils oftentimes must be amended by the full councils that came afterward, if any thing be opened by experience that was before shut, and if any thing be known, that was afore hidden. And this must be done, without any shadow of superstitious pride, without any boasted arrogancy, without any contention of malicious envy, but with holy meekness, with holy peace, & with christian charity. ¶ Here Saint Augustine saith plainly, that the full councils may err, and may be reform. D. Barnes. fol. 248. Of wicked councils. councils that be wicked, Psa. 33. 10. the Lord breaketh, as the Prophet David saith: The Lord breaketh the council of the heathen, and bringeth to nought the devices of the people. The council of the builders of Babel is confounded. Gen. 11. 7. The council of joseph's brethren is letted. Gen. 37. 7 The council of Balaac is turned. Num. 22 The council of Absalon against David his father, is destroyed. 2. Reg. 15 The council of Achitophel taketh none effect. 2. Re. 17. 7 The council of Sanabalat & Tobiah against the building of Jerusalem is disappointed. 2. Esd. 4. 7 The wicked council of Haman, Esther. 3. 8 is his own destruction. The councils and devices of the wicked are overthrown. job. 3. 10 Esay. 7. 3. The council of the Pharisees and Priests, Mat. 27. 63. etc. prevailed not. The council of the Priests and Saducees against the Apostles prosper not. Act. 5. 17. &. 9 23. CRETA. Of the description of this isle. THis I'll doth lie between the part of Greece called Peloponesus and the Rhodes. Tit. 1. 5. It hath one the North part the sea Aegeum and Cretense. On the South the Sea of Egypt & Africa. It is now called Candie. In this isle was jupiter nourished: whom the paynim named their chief God. There Minos reigned, & Rhadamanthus governed under him with most exquisite justice, as ye may read in their places, of whose laws other countries took their first pattern: yet notwithstanding the people of that country were noted of old Authors to be vicious and shameful liars, as Epimenides wrote in a verse recited by S. Paul in his Epistle to Titus, saying: The Cretians alway been liars, ungracious beasts and slothful paunches. Eliote. Even one of their own Prophets said: The Cretians are always liars, Tit. 1. 12 evil beasts, slow bellies. ¶ He calleth Epimenides the Philosopher or Poet, whose verse here he reciteth, a Prophet, because the Cretians so esteemed him, and as Laercius writeth, they sacrificed unto him as to a God, forsomuch as he had a marvelous gift to understand things to come: which thing Satan by the permission of God, hath opened to the Infidels from time to time, but it turneth to their great condemnation. 1. Tim. 1. 4. Geneva. CRY. What it is to cry unto the Lord. WHerefore criest thou unto me. Exo. 14. 19 ¶ To cry unto the Lord, is to pray unto him with full heart, and fervent desire, as Moses here did, and yet spoke never a word, and so doth this word crying and making of noise signify, throughout all the Psalms. And in the Psal. 5. 2 T. M. ¶ Thus in temptations, faith fighteth against the flesh, and crieth with inward groanings unto the Lord. Geneva. This erie is to be understood, not of the sound of his, voice, but of the earnest affection of his heart. The Bible note. What it is to cry from the ends of the earth. From the ends of the earth will I cry unto thee, etc. Psa. 61. 2 ¶ To cry from the ends of the earth is, being in a far Countr●ie to sigh with affection, and pray with fervent desire, to come out of the tribulation and adversity, wherein we are oppressed in those far countries, and to be brought again to the place where we would wish us. Read the 3. of the Kings, the 8. chap. ver. 47. David was driven into the utmost Coasts of all Israel, both when Saul and Absalon persecuted him, and therefore saith he, How far soever I be outlawed, yet will I call upon the Lord, and trust surely to obtain my request. ¶ From the place where I was banished, being driven out of the City and Temple by my son Absalon. Geneva. CROSS. How the Cross of Christ is not to be worshipped. SAint Ambrose (against the opinion of Damascene) speaking of the finding of the holy cross by Helen Constantine's mother, saith: invenit ergo Helena titulum, etc. Helen therefore did find the title, she worshipped the king and not the wood verily. For this is an error of the Gentles, & a vanity of the ungodly: but she worshipped him y● hung upon the wood, which was written in the title. ¶ Here we see that to worship even the very cross that Christ did hang upon, it is an error of the Gentles, and a vanity of the ungodly. Now if the cross that Christ died and hung upon, and did imbrue with his blood, may not be worshipped unless we will run into the error of the idolatrous heathen, and into the vanity of the ungodly: how much less ought the other crosses, that are only made after the figure and likeness of it, be worshipped. I. Veron. How the Cross was esteemed among the Egyptians and Romans. The cross among the Egyptians was had in such estimation, that they did set it upon the breast of their Gods. And among the jews and Romans, the death upon the cross, was reputed and taken for ignominious and shameful. Of bearing the Crosse. Seneca rehearseth, that this was an old Proverb, when they exhorted any man to suffer adversity, Follow God. By which they declared, that then only men truly entered under the yoke of God, when he yielded his hand and back to GOD'S correction. Caluine in his Institutions 3. book. chap 8. sect. 4. CROWN OF GOLD. What is understood by the Crown of gold, that David speaketh of here. POsuisti in capite eius corona de lapide precioso, Psa. 21. 3 Thou hast set a Crown of pure gold upon his head. applying these words of the Prophet unto Christ, of whom the whole Psalm is chiefly spoken, we cannot verify these words by him literally. Thou hast set a Crown of gold upon his head. Indeed we read, how he was crowned with a Crown of sharp Thorns upon his head, but never with a Crown of gold: For he said when the people would have made him a King: Regnum meum non est de hoc mundo, My kingdom is not of this world. To apply therefore these words of the Prophet unto Christ, we must understand by the Crown of gold, the great victory that Christ had over the Devil, the World, Death, Damnation and Hell. And if we will apply this place of the verse to the members of Christ, which be, all just livers and faithful believers, than we must understand by the Crown of gold, the joy and glory everlasting, that is prepared for us in Heaven. This glory, this li●e, doth Saint Paul call in sundry places a Crown. Bonum certamen, etc. I have fought a good fight (saith he) I have fulfilled my course, I have kept my faith: from henceforth, there is laid up for me a Crown of righteousness, which the Lord (that is a righteous judge) shall give me at that day, not to me only, but to all them that look for his coming. They that go about to verify these words of the Prophet (Thou hast set a Crown of gold upon my head) literally they do allege for it, the glorious victory that GOD gave to David over the Ammonites, whose King, David took prisoner, and did wear his Crown of gold. This Crown of gold which David got in Battle, is thought to be the Crown whereof mention is made, when the Prophet saith, Posuisti in capite, etc. But for as much, as the Psalm is a Prophetical Scripture, which taketh place to the end of the world in all other godly Kings as well as David, and specially is most verified in Christ, and in all his true members, therefore it is better and more sound interpretation to understand by the Crown of gold the heavenly glory of the life everlasting. Ric. Turnar. What is meant by the Crown that job speaketh of. And taken the crown away from my head. job. 19 9 ¶ Rabi Abraham understandeth by the crown, the dignity that cometh to the rich, by the means of their riches, for all men have the rich in honour: although some understand thereby his children, as in the proverbs. 17. 2. The Crown of old men are their children's children. Other understand the dignity that came unto him of his wisdom and cunning. So jobs meaning is, that of a worshipful and rich man, he became poor & despised. T. M. ¶ Meaning his children, and whatsoever was dear unto him in this world. Geneva. CRUELTY. From whence this word cruelty is derived. THis word Cruelty is derived either of this Latin word Cruor, which signifieth blood, wherein cruel men like best to delight, either of Crudae carnis, which signifieth raw flesh, which fierce and barbarous people sometime do eat, and may be defined to a vicious habit, whereby we are inclined to sharp and hard things above reason. Pet. Mar. upon judic. fol. 12. CUBITE. What the measure of a cubit is. A cubit with the Grecians is two foot, but with the latins a foot and a half. Some allege the cause of this difference to be, because the measure may be extended from the elbow to the hand, being sometimes closed and sometimes open or stretched forth. Pet. Mar. upon judic. fol. 16. CUP. The sundry significations of this word, Cup. IN the Cup of his wrath. Ape. 14. 10 ¶ The transposing of the word Cup from his own proper signification, both in good part & in evil, is very rife in the Scripture, for God hath allotted unto every man his portion of prosperity or adversity by measure certain, and he shall drink it whether he will or no. In this sentence following, it is taken in evil part: The spirit of tempest is the portion of their cup. Psal. 11. 6. that is to say, vengeance is the reward, that God hath ordained for their wickedness. In these sentences following it is taken in good part: The Lord is the lot of my part and of my cup. Psal. 16. 5. that is to say, he is my appointed heritage: Also my overflowing cup. Psal. 23. 5. that is to say, the goods which God hath given unto me as my lot, are abundant. Moreover, Christ saith, Can ye drink of the cup that I shall drink? Math. 20. 22. by which words Christ demanded of the sons of Zebedie, whether they were able to endure the cross and torments that he should suffer, for so is meant by drinking of the cup that he should drink of. A. Marl. upon the Apoc. fol. 210. The meaning of this place following. Are ye able to drink of the cup that I shall drink of. Mat. 20. 22. ¶ This is spoken by a figure, taking the cup, for that which is contained in the cup. And again the hebrews understand by this word cup, sometime the manner of punishment which is rendered to sin, as Psal. 11. 6. or the joy that is given to the faithful. As. Psal. 23. 5. and sometime a lot or condition. As Psal. 16. 5. What the Cup of the new Testament signifieth. This Cup is the new Testament in my blood. Luk. 22. 20 Fulgentius. This Cup or Chalice is the new Testament, that is, this Cup or Chalice which I deliver unto you, doth signify the new Testament. ¶ Here it is plain, the Cup is not the new Testament, but doth signify the new Testament. Therefore the bread is not the body, but doth signify the body. I. Frith. ¶ The sign of the new Testament, which is established and ratified by Christ's blood. Geneva. ¶ As the Cup is the new Testament, so the bread is the body of Christ. By the new Testament, he understandeth the forgiveness of sins. Heb. 8. 12. But the Cup doth only represent unto us the new Testament, that is to say, the forgiveness of our sins, that we have in the blood of Christ. Sir. I. Cheek. ¶ Here is a double Metonymia. For first the vessel is taken for that which is contained in the vessel, as the Cup for the wine which is within the Cup. Then the wine is called the Covenant or Testament, whereas in deed, it is but the sign of the Testament, or rather of the blood of Christ, whereby the Testament was made, neither is it a vain sign, though it be not all one, with the thing it representeth. Beza. What is meant by the Cup of salvation. I will take the Cup of salvation, Psal. 116. 13. and call upon the name of the Lord. ¶ In the law they used to make a banquet, when they gave solemn thanks unto God, and to take the Cup and to drink, in sign of thanksgiving. Geneva. ¶ I will take the Cup, etc. In token of my deliverance. The Bible note. ¶ He alludeth to the manner that was used under the law. For when they gave solemn thanks unto God, there was also a feast made, whereat was made an holy drinking in token of gladness, and because this doing was as a Sacrament of their deliverance out of Egypt, he termed it the Cup of salvation. Caluine. Of the cup of blessing. Is not the Cup of blessing which we bless, 1. Cor. 10. 16 partaking of the blood of Christ, etc. ¶ That is to say, they that do eat of the bread and drink of the Cup of the Lord with thanksgiving, are the Communion of the body and blood of Christ, that is to say, the congregation of them that are washed in the blood of Chrst, being made his body and members. Sir I. Cheek. The Cup of blessing. ¶ Of thanksgiving, whereupon that holy banquet was called Eucharist, that is, a thanksgiving. Is it not the Communion, etc. A most effectual pledge and note of our knitting together with Christ, and engraffing to him. Beza. Is not the Communion, etc. ¶ The effectual badge of our conjunction and incorporation with Christ. Geneva. How the Cup is taken for the drink in the Cup. Drink of it all, Mat. 26. 2 for it is my blood of the new Testament. ¶ For it is (that is to say) the drink that is in the Cup, or if ye list, the Cup is my blood of the new Testament, taking the Cup for drink, by a manner of speaking used in all tongues, as when we say, I have drunk a Cup of good wine, we take there the Cup for the wine, my blood of the new Testament, that is to say, my blood, for whose shedding sake, this new Testament and covenant is made unto you, for the forgiveness of sins. Tindale. How by the Cup is signified Christ's passion. Ye shall drink of my Cup. Mat. 20. ● ¶ By the Cup and Baptism be understood his bitter passion and death, as he himself testifieth a little after, saying: Let this Cup pass from me. Sir I. Cheek. How the Cup is taken for the cross of affliction. Are ye able to drink of the Cup, Mat. 20. 22 etc. ¶ He setteth the cross before their eyes to draw them from ambition, calling it a Cup, to signify the measure of the afflictions, which God hath ordained for every man. The which thing also he calleth baptism. Geneva. Of the Pope's golden Cup. Having a Cup of gold in her hand. Apoc. 17. 4 ¶ He speaketh of untoward and counterfeit doctrine. The Pope boasteth himself to have the Scripture: but he corrupteth it with his bloody gloss, and maketh men to drink of the troubled or rather stinking water of puddles, in steed of God's pure words which is the meat and drink of our saul's. The Pope's cup These blasphemous and abominable decretals which the Romish Antichrist serveth his guests withal, are yet extant, howbeit y● he serveth them in a golden Cup, that is to wit, under the name of Christ's Uicarship, under the colour of the Gospel, and under such glorious names, as that all things proceed of the instinct of the holy Ghost, and that he cannot err, etc. This is the golden Cup which hath beguiled many, etc. Marl. upon the Apoc. fol. 242. CURSE. What this word curse impôrteth. AS concerning this word curse, let us mark that it giveth us not scope to wish the mischief or confusion of the party (I mean through desire of vengeance, as oftentimes we be so carried away by our passions, as there reigneth nothing in us but heart burning and bitterness, or at least wise, a foolish and undiscrete zeal) But whereas it is said that Eliphas cursed the wicked man's house: it importeth nothing else, but that he hold him to that which the scripture teacheth and showeth us. And therefore it is not for us to be judges, for it were too great a rashness, if we should take so much pre-eminence upon us as to say: O that man shall make an evil end, or such a man shall come to shame. A man must not presume so far, but it belongeth to God only to curse or to bless. Cal. upon job. fol. 80. Of two manner of curses. Upon me be thy curse my son. Gen. 27. 13 ¶ There are two manner of curses in the Scripture, the one is in the soul, that pertaineth to the soul, as sin and wickedness. And the other to the body, as all temporal misery, and wretchedness. As Gen. 3. and Deut. 23. T. M. Of the curse of good men. What strength the curse of holy men, judic. 9 7. oppressed with wrong hath to bring the vengeance of God upon the oppressors, 4. Re. 2. 24. may appear by joathan the son of jerobaal: and likewise by Eliseus the Prophet. And cursed them in the name of the Lord. 4. Re. 2. 24 ¶ Perceiving their malicious heart against the Lord, he desireth God to take vengeance of that injury done unto him. Geneva. The meaning of this place following. Cursed be he that doth the work of the Lord negligently, jere. 48. 10 and cursed be he that keepeth back his sword from shedding of blood. ¶ The hebrews exround this of the Chaldees, that they should haste to destroy the whole kingdom of the Moabites: as though the text should mean thus much: Cursed be he that negligently performeth the vengeance of the Lord, that spareth these most wicked Moabites, and that withholdeth his sword from shedding of their blood. T. M. ¶ He showeth that God would punish the Chaldeans, if they did not destroy the Egyptians, and that with a courage, and calleth this executing of his vengeance against his enemies his work: though the Chaldeans sought an other end. Geneva. What Gods curse is. ¶ Look God. CUSTOM. A definition of custom. Custom (saith Ostiensis) is an use agreeing with reason, allowed by the common institution of them that use it, whose beginning is time out of mind, or which is by a just time prescribed and confirmed, so that it is by no contrary act interrupted, but allowed with contradictory judgement. This is (as he thinketh) a full definition. But in that he saith, that that use aught to be agreeing with reason, it is not sufficient. But first it is to be said that it ought to agree with the word of God, for that is to be counted for the chief reason. Afterward it must be allowed by the institution of the people, and of whose beginning there is no mention, or that it is prescribed by a just time, and appointed by the laws, neither is interrupted by any contrary action. For if a judge or Prince shall give judgement against it, the custom is broken. As it also happeneth in prescription is cast out of his possession, or the matter is called into law, & the matter is in plead, the prescription is broken. Also the allowing of the contradictory judgement ought to be had, that is, when one part allegeth the custom, and an other part denieth it. If it be pronounced on the custom side, that doth confirm it. But all these things as I have before said, must be reckoned unto the rule of God's word. Pet. Mar. upon judic. fol. 190. Of vicious customs, and what difference is between a law and a custom. In the country of Taurus, there was a custom to kill strangers and guests. The Persians had a custom never to deliberate of weighty matters, but in feasts, and when they were drunk. Among the Sauromates there was a custom, that when they were drinking they sold their daughters. These prescribe not, when they are manifestly vicious and ill. But that custom prescribeth, which is neither against the word of God, nor the law of nature, nor the common law. For the right of custom cometh by the approbation and secret consent of the people. Otherwise why are we bound unto laws? But because they were made, the people consenting and agreeing unto them. For this is the difference between a custom and a law, because in the one is a secret assent, but in the other an open assent. Wherefore such customs cannot be reckoned without danger. Aristotle in Polîticis, admonisheth that men which have learned to do sinister things, ought not to be compelled to do things dextere. Wherefore in things indifferent and of no great value, custom is to be retained. It is an old Proverb, Law and Country, for every region hath certain customs of their own, which cannot easily be changed. But it is said when they are against the word of God, or against nature, or the common law, they are not prescribe. For then are they not only customs, but beastly cruelties. Pet. Mar. upon judic. fol. 189. How custom must yield to the word of God, and to truth. It is chiefly to be considered how the Apostle layeth the Oracle of God against an old received custom. We are taught by this example, that such is the authority of God's word, that unto it all things which were instituted of men, of a godly zeal and holy intent, aught to give place, as soon as they seem any ways to make against the will of God. Therefore their obstinacy is very peevish and pernicious that go about to retain these Ceremonies in the church, which it appeareth have been devised by foolish men, for the confirmation of superstition, and are very derogatory to the merits of Christ. They think it a dangerous matter to alter or change any thing. But it is much more dangerous to stick to the observation of old errors with the loss of salvation. And we ought to remember that the obedience of faith is the end of true christianity, which requireth of us to deny ourselves, and to resign and yield up all our thoughts and judgements, unto the will and power of God. Gualther upon the words of Saint Peter to Cornelius men. uz. But God hath showed me that I should not call any thing common or unclean, etc. After the truth is once found out, Augustin let custom give place unto the truth, let no man set custom before the truth and reason, for reason and truth put evermore custom to silence. If you lay custom for yourself, G●egorie. ye must remember that Christ saith, I am the way, the truth, and the life: he saith not, I am custom, and doubtless any custom be it never so ancient, never so common, yet must it needs yield unto truth. If only Christ must be heard, Cyprian. we may not weigh what any man hath thought good to do that hath been before us, but what Christ hath first done which is before all, for we may not follow the custom of man, but the truth of God. Specially for that God saith by the Prophet isaiah, they worship me in vain, teaching the commandments and doctrines of men. CUSTOMS. What customs are. Customs are these which are paid of merchandises, and of those things which are either carried out or brought in. Pet. Mar. upon judic. fol. 263. CUT OF. What is meant by this cutting of. And will cut him of. ¶ To wit from the rest, or will cut him into two parts, which was a most cruel kind of punishment. Wherewith as lustines Martyr witnesseth, Esay the Prophet was executed by the jews. The like kind of punishment we read of. 1. Reg. 15. 33. and Dani. 3. 29. Beza. DAY. How the days were first called, and after changed. ● The jews did call the whole week Sabbatum. As we read in the Gospel, where the Pharesie boasted himself of his fasting, saying: jeiuno bis in Sabbato: I fast twice every week. And like as the jews did call the whole week Sabbatum, so did they call the feast, and the chief day of the week Sabbatum, the Sabbath day. And the next day they called Prima Sabbati. As we may perceive by the words of the Evangelist Saint matthew, saying: Vespere autem sabbati quae lucessit in prima sabbati, venit Maria Magdalena, & altera Maria videre sepnlchrum. Upon the Sabbath day at night, which dawneth upon the first of the sabbots, came Marie Magdalene, and an other Marry, to behold the Sepulchre: and that same day that Saint Matthew calleth Prima Sabbati. Saint Mark in the 16. Chapter doth call it una Sabbati, saying: Cum transis●et Sabbatum, Maria Magdalena & Maria jacobi & Salomi emerunt aromati, ut venientes ungerent jesum, & valde mane una Sabbatorum veniunt ad monumentem orto iam sole. These places do prove that the jews did use to call the first of the week, Prima Sabbati, and the second day, Secunda Sabbati, the third, Tercia Sabbati, the fourth, Quarta Sabbati, the fift, Quinta Sabbati. And the sixth which we call friday, they did call Sexta Sabbati, vel dies parascenes: the day of preparation to the Sabbath. The Gentiles following the hebrews in the number of days, concerning the week they did yet change the names of the days, according to the names of their Gods which they did weekly worship, Primum dicabant sole, secundum lunae. The first day in the honour of the Sun (which they did count the giver of light) they did call Dies soli, Sunday. The second in y● honour of the Moon, which they did count the giver of the body, they did call Dies lunae Mundaie. The third day in the honour of Mars, whom they did worship as the giver of lusty courage, they did call Dies Marti, tuesday. The fourth day in the honour of Mercury, to whom they did ascribe the gift of wisdom and eloquence they did call Dies Mercurij, wednesday. The fift day in the honour of jupiter, to whom they did ascribe the gift of temperance, soberness, and discretion, they did call it Dies lovis. thursday. The sixth day in the honour of Venus the Goddess of love, they did call Dies Veneris, friday. The seventh day in the honour of God Saturn, the promoter of men to lumpish lowering and heavy dullness, they called it Dies Saturni, 〈…〉. Now Silvester Siluister. Bishop of Rome, about a 300. years after the ascension of Christ, made many laws and decrees ecclesiastical, of the which this was one, that the days of the week should lose their old name. The day which before was called Dies Solis, should now be called Dies Dominicus, & Mundaie, he called Feria secunda, Tusedaie. Feria tertia. wednesday, Feria quarta, thursday, Feria quinta. And friday, Feria sexta. The name of saterday he retained still, only altering the feast into Sunday. ¶ This word Feriae Feriae. is always used in the plural number, and never in the singular number as Silvester did abuse it. Hae Feria●, arum. in latin, be properly called all days of rest, which we call holidays. Ric. Turnar. ¶ Fabian and other Chronicles tell, that when the Saxons invaded the realm, and there were 7. kings ruling here at once, they brought with them two Idols, the one called Wed & the other Fria. Or else as other writ, it was a noble Captain and his wife, which for their worthiness were made Gods, and when they had overcome the English men, they made two days in the week to be called, wednesday and friday, Wednesday friday. by the names of their false Gods or Captains, and so to be worshipped, which names be kept still. What is meant by the day here in this place. For the day shall declare it, 1. Co. 3. 13 and it shall be showed in fire. ¶ Day here signifieth the time when God bringeth to light things that is hid. By fire understand exquisite and perfect true judgement, the which when it hath opened the fault and error, affliction of forethinking and repenting doth follow. Saint Paul entreateth here of preachers that succeeded him, when he was departed from the Corinthians. He had laid a good foundation, let other take heed (saith he) what they build thereon. If they build things worthy for Christ, their works will remain and abide, even when it is seen in the light, which thing he signifieth when he saith, the day shall declare it, but if they bring in jewish fashions, they shall happily deceive for a time, but at length their deceit shall be opened, as soon as it is begun to be examined with true and sincere judgement, which is signified by this word fire. Thus doth Erasmus expound this place in his Annotations upon these words, Hay and Stubble. Proving also by the authority of Ambrose, 〈…〉, and other old authors, that it maketh nothing for Purgatory, though many have wrongfully laboured, to wrest it to that purpose. Tindale●. ¶ The day, etc. ¶ Or the time which is, when the light of the truth shall expel, the darkness of ignorance, than the curious ostentation of man's wisdom shall be brought to nought. Geneva. How good days are to be esteemed. Say not thou what is the cause that the days in the old time, Eccles. 7. 10 were better than they be now, for that were no wise question. ¶ Good days are not to be esteemed by prosperity, but by virtue and true religion, as the days of Christ, are better than the days of Moses. The Bible note. Why it was called the day of sweet bread. In the first day of sweet bread. Mat. 26. 17 ¶ They were called the days of sweet bread, because that by the space of seven days, no leavened bread was used among the jews, where they kept their Easter. Exo. 12. 15, Sir. I. Cheek. This was the fourteenth day of the first month: and the first day of unleavened bread, should have been the fifteenth, but because this days evening (which after the manner of the Romans was referred to the day before) did belong to the jews manner to the day following, therefore it is called the first day of unleavened bread. Beza. What is meant by the day of Madian. As the day of Madian. Esay. 9 ¶ By the day of Madian is meant the day wherein Gedeon with three hundred men five an innumerable multitude of y● Madian●●s, as ye read, judic. 7. th●● fought the Lord for him, Day of of Madian and delivered the people from bor●dage Even so hath he now delivered us from the captivity of the devil, death and hell by Christ. T. M. ¶ Thou gavest them perfect 〈…〉, by delivering the 〈…〉, that had kept them in cruel bondage, as thou didst deliver them by Godeon from the Madianites. Geneva. Of the day of doom called the last day. I (saith Saint● Austem) for the 〈…〉 of mine understanding, Augustin do testify and declare, that neither the day nor the month, nor yet the year of the coming of the Lord, can be known. Augustin his 79. Epist. Again, we do in vain trouble and fo●ie ourselves to re●ken and define, Augustin how many years there 〈…〉 of the world. Augustin the 〈…〉 As for we (saith Saint Austen●) I dare hot verily number and count the time of the Lords 〈…〉, Augustin that is looked for in the end. And a little after in the same Epistle ho saith: To reckon therefore the times that we may know when the end of the world, or the coming of the Lord shall be, seemeth to me none other thi● th●n to go abo●●t to know that that he himself saith, that no man may know. And truly the opportunity of that time shall not be until the Gospel be preached in all the world, for a witness unto all the world. August, ad Hesichin. 79. Epist. It is not for you to know the times of the season, Augustin which the 〈…〉 put in his own power Act. 1. 7. And of that day and houte knoweth no man, neither Angel neither power, nor the Son, but the Father alone, Math. 24. 36. And that that is written, that the day of the Lord cometh as a thief, doth manifestly declare that no man ought to take upon him the knowledge of y● time by any computation of years. For if that after 7000. years, that day shall come, than every man by reckoning of these years, may learn his coming a How shall this be then? Nor the son of ●an knoweth it? Which thing becilye is so spoken, because that by the son of man, they learn not this, not that to him he knoweth it not, but after that phrase of speech in Deut. 13. 3. Your Lord GOD tempteth you, that he may know (that is to say) that he may make you to know. Arise Lord, that is to say, make us arise. When it is said then, that the son of man knoweth not this day, not that be knoweth not, but that he maketh them not to know, to whom it is expedient not for to know it (that is) he doth not reveal or open this unto them. What. manner of presumption is that, the which by the computation of years, hopest most certainly upon the day of the LORD, after. 7000. years: let us therefore willingly be ignorant of that thing, that the Lord would not have us to know. August. upon the 6. Psalm. After the resurrection, Jerome. Christ being demanded of his Disciples of the last day, he answered plainly: It is not for you to know the times and judgements, which the Father hath put in his power, when he saith, It is not for you to know, he showeth that he himself doth know, but it is not expedient for the Apostles to know. That thereby being always uncertain of the coming of the Lord, that they may so daily live, as though they should the next day be judged. S. Hier. upon the. 24. of Math. Of the observing of days. ¶ Look Observing. DAGON. What Dagon was. WHat this Dagon was, it is not very well known, howbeit as far as may be judged by the Etymology of the word, Leucothea was the Goddess called of Matura & Aurora it was some God of the Sea. For Dag in Hebrew signifieth a fish. And that both the Grecians and the Latins worshipped Gods of the sea it is certain. For they had Neptune, Leucothea, and Triton. Above the belly (as they say) it had the form of a man, and downward it ended in the form of a fish. Such a God worshipped the Philistines. Pet. Mar. upon judic. fol. 234. In the temple of Dagon. ●. Pa. 10. 10 ¶ The Idol of the Philistines, which from the belly upward was like a man, and from the belly downward had the form of a fish Geneva. DAMNATION. How this word is understood in this place. They will marry, ●. Tim. 5. 12. having damnation. ¶ Saint Paul doth not here speak of everlasting damnation, but by this word damnation doth rather understand the shame that those wanton widows shall have in the world for breaking of their promise. Ambrose. Erasmus. If this place be well understood, it is able alone to overthrow all the monkish vows. Sir. I. Cheek. DAN. Why the tribe of Dan is left out, and which is likened to the Pope. The Tribe of Manasses is put in, Apoc. 7. 6. and the Tribe of Dan is left out quite, the reason whereof the Fathers have rendered to be this: namely, that Antichrist should be borne of the Tribe of Dan, according to jacobs' prophesy: Dan is an Adder in the way. Gene. 47. 17. which thing agreeth very well by mystical signification, (that is to say, by the interpretation of the name) unto Antichrist, that is to say, the Pope. For the word Dan signifieth a judge. This doth Antichrist challenge to himself, insomuch as he makes his brags, that he alone may judge all men, and no man may judge him. Distinct. 40. 61. Papa. Wherein according to Paul's judgement, aught to be at the discretion of the sitters, that is to say, of the Church. 1. Cor. 14. 29. He that heareth not the church, must (as our Saviour saith) be counted as an heathen and a publican. Math. 18. 17. Marl. upon the Apoc. fol. 108. DANIEL. Wherefore he set open his window when he prayed. AND the windows of his chamber toward Jerusalem stood open, Dan. 6. 10 etc. ¶ Because he would not by his silence show that he consented to this wicked decree he set open his windows toward Jerusalem when he prayed, both to stir up himself with the remembrance of God's promises to his people when they should pray toward the Temple, and also that other might see, that he would never consent in heart nor deed for these few days, to any thing contrary to God's glory. Cal. upon Dam. and Geneva. Wherefore he abstained from the king's meat. But Daniel purposed in his heart, not to be polluted with the portion of the king's meat and drink. ¶ Here some do doubt whether any such matter were in the meat and the drink, that Daniel ought to abstain from them. For this seemeth some note of superstition, and we know that all things are pure, unto the pure, which rule is true in all worlds. Again we do read no such thing of joseph. And it is very like that Daniel afterward did use such meats when he was in his great authority with the king: wherefore this was not always observed of Daniel, and therefore it may seem now either an unadvised zeal, or too much singularity. To this may be answered, that God alloweth it in Daniel, and in his fellows, as it were by miracle, preserving them fair liking in their mourning and strait diet, and therefore it is not to be doubted, but by God's spirit they were thus at the first moved to abstain for a time from the king's delicates, and só to record that they were exiles and captives brought from the holy city and the holy kindred of Abraham into an idolatrous country and people, whose manners were abominable unto them, and so they count their fine meats and dainty fare, pollution and abomination for the consequence that would have ensued, if they had greedily given themselves unto them. For Daniel knew the danger, that they should have been corrupted with heathenish manners, if they had thus at y● first given themselves up to have been abused with sumptuous fare and princely dishes. Wherefore abstaining from them he keepeth his mind in reverence to God, he retaineth the remembrance of his own state and country, he disappointeth the King of his crafty purpose, and groweth into more credit through God's providence. Cal. upon. Daniel. ¶ Not that he thought any religion to be in the meat and drink, for afterward he did eat. But because the King should not entice him by this sweet poison to forget his religion and accustomed sobriety, and that in his meat and drink, he might daily remember of what people he was. And Daniel bringeth this into show, how God from the beginning assisted him with his spirit, and at length called him to be a Prophet. Geneva. DARKNESS. Of the darkness that was in the land of jewrie, at the death of Christ. Darkness over the land, Mat. 27. 45. etc. ¶ Not over the whole earth, but this darkness was over judea only or Jerusalem. For if this darkness had been over the whole world, it would have been thought a natural Eclipse, and so not regarded of men. But to have judea covered with darkness, and the Sun to thine in other places, was a more notable miracle. Tertulian doth affirm in this Apologitico, that this darkness of the Sun was written in the book of ancient monuments of the Romans. For Pilate (as he writeth in an other place) had foreshowed all these things unto Tiberius. Eusebius also in his Chronicles maketh mention of this darkness of the Sun, and of the earthquake, by the which many house's in Bechania sell down. He bringeth in Philogontis, the writer of the Olympiad's, for his witness. There want not some which writ that this darkness was over the whole world, being lead thereunto by the writing of Philogontis and Orosius describing peradventure those things which were kept of this matter in the monuments of the Romans, being written and foreshowed (as we said even now) by Pilate unto Tiberius. But although this was brought forth by one or two writers, yet notwithstanding the history of their times was so common, that such a notable miracle could not be buried in silence, of so many which diligently observed those things, which were not so well worthy to be remembered. Marl. fol. 726. What is understood by darkness in this place. And the darkness comprehended it not. john. 1. 5. ¶ This darkness, that is to say, the unfaithful which do sit always in darkness, and in the shadow of death, do all that they can to darken and put out the beams of this Sun, but they shall never prevail. Psal. 9 isaiah. 29. Abdy. 1. Sir I. Cheek. They could not perceive nor reach unto it, to receive any light of it, no, they did not so much as acknowledge him. Beza. What is meant here by darkness. And men loved darkness, john. 3. ● etc. By darkness is here meant the ignorance of Christ, and whatsoever else worldly men love more than Christ. For they which are not borne of God, as they cannot hear the word of God, so it is necessary y● they prefer the ignorance of Christ, before they knowledge him, and so to love darkness more than light. Marl. upon john. fol. 82. DAVID. Of David's praise to king Saul by Doeg. DOeg one of the chief about Saul hated David, 1. Re. 22. 9 and praised him to Saul, not of love, but of hatred, thinking that for as much as Saul was now vexed with a devil, he might kill David at one time or other, but God turned it to good. Lyra. The cause why David was unknown, both to Saul and Abner. Saul said to Abner, 1. Re. 17. 55 whose son is this young man? and Abner answered, as thy soul liveth O King I cannot tell. ¶ Saul knew not David now, although he had been in service with him afore. And the matter that brought out Saul of knowing of David, was his beard, which was now grown, and did change the sight of his face very much. And why did Abner say, that he knew not David, seeing he was in service with him before. Ans. It might be that Abner did not know David, for that he was captain of the king's army, and always occupied in the king's affairs, in the extreme parts of his dominion and not at home during the small time of David's being with king Saul. Lyra. Of David's coming to Ahimelech the Priest. When Ahimelech saw David come so suddenly, 1. Re. 21. 1 & so hastily unto him, and also alone, he marveled not a little thereat, and said: Quare tu solus, & nullus est ●ecum? Why art thou alone and no man with thee? Here it seemeth that David had no body with him, but himself alone, when he came to Ahimelech, but that is not so, for the text saith afterward, if thy servants be clean fro women: So that it appeareth that he had men with him, but yet very few, in comparison of them that he was wont to have. And therefore Ahimelech saith, Why comest thou alone. The Evangelist S. Matthew also saith, have ye not read what David did when he was an hungered, and they that were with him, how he entered into the house of God, and did eat the show breads which were not lawful for him to eat, neither for them which were with him, but only for the Priests. Here it is plain, that he came not to Ahimelech alone. Ric. Turnar. Of David's ●e to Ahimelech. The king hath commanded me a certain thing, 1. Re. 21. 2 etc. ¶ These infirmities that we see in the Saints of God, teach us that none hath his justice in himself, but receiveth it of God's mercy. Geneva. ¶ This lie that David made to Ahimelech Priest of Nob, and such like infirmities as we see in the Saints of God, may teach us, that no man is just of himself, but receiveth all justice at Christ's hand. The Bible note. Why the people flocked to David. And there gathered unto him, 1. Re. ●2. 2 all men that were in comberaunce and in debt. ¶ The people's gathering to David, was not to assemble a rebellious multitude to invade King Saul, and to depose him from the Crown, to set up himself. For neither they came for any such purpose, but for their succour, being in debt and trouble or otherwise vexed: Neither did David send for them nor incited any to take his part, nor proclaimed himself to be King, or published the Lords anointing of him, or ever used that multitude that came unto him, for any such purpose. And yet the question is moved, both by Caietanus and Lyranus hereupon. The question (saith Ca●etanus) ariseth, whether it were lawful for David to receive these debtor, in the prejudice of the Creditors that had lent them? The solution is, that if these men had houses, fields or vineyards, they are understood to have left their goods unto them. But if they were utterly unable to pay their debts, they were excused for their unability, until their better ability. For, that David excellently instructed all them that came unto him, while he tarried in that Cave. The Psalm testifieth: I will praise the Lord at all times, Containing (according to the letter) a doctrine given there of David unto the Soldiers. Therefore David received not these men in prejudice of their Creditors. And thus as he did not receive them to the prejudice of any private man: so he received them not to the prejudice of the King & public state. Where as Lyra moveth the other question, saying: In that he became their Captain, it seemeth he sinned in receiving such as Abimelech received: the needy and vagabonds assembling them unto him, as is contained judi. 9 We must say that he gathered them, not to slay the innocent, as did Abimelech to slay his brethren, neither to spoil the faithful. For we read not that he spoilt the people of Israel, but rather kept their goods, as is contained afterward. 1. Reg. 25. of Nabal, but he gathered them to persecute the Infidels, as is contained afterward in many places, & to keep his own body from the ambushment of Saul. The which he might do in such a necessity, chiefly when he was now anointed King. By reason whereof in such a case, he might prolong the payment of the debts, and in many the forfeifure is released in the case aforesaid. I. Bridges. How David's adultery was punished. When God minded to punish David for ravishing Bethsabe, 2. Reg. 11. 4 he said unto him, Thou hast done this thing privily, but I will make the Sun to bear witness of it. How was that? What was that God would do unto David? It was that Absalon should ravish his father's wives, 2. Reg. 16. 22. and defile them in the presence of all the people, in the sight of the Sun. Cal. upon job. fol. 22. How David is said to be righteous. David did that which was right in the sight of God, 3. Re. 15. 5 and turned from nothing that he commanded him, all the days of his life, save only in the matter of Urias the Hittite. ¶ This seemeth not to be true, for it is said in another place, that he did sin in numbering his people, & in the sentence he gave again Mephiboseth. But it is to be understood, that these sins were nothing in respect of that he had committed against Urias, & therefore were not reputed unto him. Lyra. How David numbered the people, and whereof it came. Whereof came it that David numbered the people: 1. Pa. 21. 1 the text reporteth how it was the Devil that stirred up all the mischief, when David numbered so the people of God. David then being one of God's children, was notwithstanding sometimes delivered unto the power of Satan, to be beguiled by him. Now when we see this, we have good cause to pray unto God, and to come and shroud ourselves under the shadow of his wings, and there to hide us. For if such things befell unto David, what shall become of us, etc. Cal. upon job. fol. 22. Why David and Abraham are first rehearsed in the Genealogy. The son of David, the son of Abraham. Math 1. 1. ¶ These two are first rehearsed in the book of the Genealogy of Christ, because Christ was first promised unto them. For unto Abraham it was said: In thy seed, that is to say in jesus Christ, All Nations shall be blessed. And David in the mystical Psal. saith: Of the fruit of thy womb shall I set upon thy seat. Geneva. Where David laid up the Armour of Golias. David in the first book of Kings, Chapter 17. 54. saith, that he put the Armour of Golias, into his own Tent. But Lyra saith, that he laid it up in the Tabernacle of the Lord. For so it appeareth (saith he) in the 21. 9 where it is said: The sword of Goliath the Philistine, whom thou slewest, etc. Behold it is wrapped in a Cloth behind the ephod. Lyra DAUGHTERS OF MEN. ¶ Looke. Sons of God. Daughters of Zion. ¶ Looke. Zion. DANCING. How Dancing is a cursed mirth. THe wicked run after the Tabor and the Flute, etc. ¶ It is true, job. 21. 12 that the Flute and the Tabor and such other like things are not to be condemned, simply of their own nature: but only in respect of men's abusing of them, for most commonly they pervert the good use of them: For certainly, the Tabor doth not sooner sound to make men merry, but there is always lightly some vanity, I say not superstitious, but beastly. For behodle men are so carried away, as they cannot sport themselves with moderate mirth, but they fling themselves into the air, as though they would leap out of themselves. This than job meant to note here a cursed mirth, & a mirth that God condemned. Whereby we ought to take warning, to restrain ourselves from such lose & wanton pastimes, but let us rather advisedly restrain ourselves, and set God always before our eyes, to the end that he may bless our mirth, and we so use his benefits, as we may never cease to travel up to heaven ward. Thus you see it behoveth us to apply all our mirth to this end, namely, that there may be a melody founding in us, whereby the name of God may be blessed and glorified in our Lord jesus Christ, etc. Cal. upon job. fol. 373. Against Dancing used in these days. As it is lawful to sing, and we use singing to give thanks unto God, & to celebrate the praises, so also by a moderate dancing, we may testify the joy and mirth of the mind. For David publicly danced before the Ark of the Lord, and the Maidens with dances and songs, celebrated his victory against Goliath. Maria also sister of Moses when Phar●o was o●erthrowen and slain, led dances with other women, & sung a song of victory. Wherefore seeing holy men and chafed women used dances, we cannot say that of their own nature they be vicious. But as it is used in these days that men should dance mingled together with women, ought not to be suffered, because that those things are nourishments and provokers of wantonness & lusts. Maria the sister of Moses danced not with young men, but apart by herself among women. Neither David danced with women: and maidens which celebrated his victory danced among themselves, and not with men. Per. Mar. upon judic. fol. 286. What Dances are honest, and what evil. Let us remember, that although honest Matrimonies, are sometimes brought to pass by dancing, yet much more are adulteries and fornications wont to follow of their spectacles. We ought to follow the examples of godly fathers, who now and then used dances, but yet such as were moderate and chaste, so that the men danced by themselves, and the women apart by themselves: by such kind of dances they showed forth the gladness of their minds, they sang praises unto God, and gave him thanks for some notable benefit, which they had received. But we read not in holy Scripture of mingled dances of men and women together. But our men say: who can dance after that sort? In saying so, they utter themselves, what they seek for in dancing. Pet. Mar. upon judic. fol. 287. Augustine Augustin against Petilianus the 6. chapter. The Bishops (saith he) were always wont to restrain idle and wantonne dancings. But now a days there are some Bishops which are present at dances, and do dance together with women, so far are they off to restrain this vice. The same Augustine, upon the 32. Psal. (when he expoundeth these words of the Psalter, Of ten strings I will sing unto thee) maketh these ten strings the ten Commandments: and when he had spoken somewhat of one of them, at last he cometh to the Sabbath day. I say not (saith he) to live delicately, as the jews were wont. For it is better to dig all the whole day, then to dance on the Sabbath day. Pe. Mar. upon judic. fo. 287. Chrisostome Chrisostom. in his 56. Homely upon Genesis, when he entreateth of the marriages of jacob. Ye have heard (saith he) of marriages, but not of dances, which he there calleth devilish: and he hath many things in the same place on our side. And among other he writeth. The Bridegroom and the Bride are corrupted by dancing, and the whole Family is defiled. Again in the 48. Homely: Thou seest (saith he) marriages, but thou seest no dances, for at that time they were not so lascivious, as they be now a days. And he hath many things of the 14. chapter of Matthew, where he spoke unto the people of the dancing of the Daughter of Herodias, & amongst other things he saith: At this day Christians do deliver to destruction not half their Kingdom, not another man's head, but even their own souls. And he addeth, that whereas is wanton dancing, there the Devil danceth together with them, etc. Pet. Mar. upon judic. fol. 287. Dancing taken in good part. Thou hast turned my mourning into dancing. Psa. 30. 11. ¶ By the word Dancing, there is not meant every manner wantonness or Ruffianlie leaping and frisking: but a sober and holy utterance of gladness, such as the holy Scripture maketh mention of, when David conveyed the Ark of covenant into his place. Caluine. What the ethnics opinion was of Dancing. Aemilius Probus in ●he life of Epa●●● ondas, saith: that 〈…〉 sing and to dance, was not very honourable among the Romans, when the Grecians had it in great estimation. Salust● in Cantilinario writeth, that Sempronia a certain lascivious and unchaste woman, was taught to sing and dance, more elegantly than became an honest matron and there he calleth these two things, the instruments of leche●id. Cicero in his book of Offices writeth, that an honest and good man will not dance in the market place, although he might by that means come to great possessions. And in his Oration which he made, after his return into the Senate, he calleth Aulus Oab●●us his enemy in reproth, Sa 〈…〉 or Call 〈…〉 str●●us, that is, The fine Dancer. It was objected to Lucius Aurona for a fault, because he had danced in Asian The same thing also was objected unto y● king Deiotarus. Cicero answereth for Murena: No man danceth being sober, unless peradventure he be mad, neither in the wilderness, neither yet at a moderate & honest banquet. The same Cicero in Philippi●●s upbraideth unto Autonie, among other● his vices, Dancing. Pet. Mar. upon judic. fol. 287. DEACONS. What the Deacons office was. THe Deacons received the daily offerings of the faithful, & the yearly revenue 〈…〉 of the Church, to bestow them upon true uses, that is to say, to distribute them to feed partly the ministers, and partly the poor: but by the appointment of the Bishop, to whom also they yearly rendered accounts of their distribution. Caluine. in his. inst. 4. b. cha. 4. sect. 5. Of the election of Deacons. Ideo hoc non permiserunt sort, etc. The Apostles (saith Chrisostome) did not commit the election of Deacons to lots, neither they being moved with the spirit, did choose them, though they might have so done, for to appoint the number, to ordain them, & to such an use, they challenged as due unto themselves. And yet do they permit y● election of them to the people, lest they should be thought to be partial or to do any thing for savour. D. W. How Deacons may preach and baptize. In the beginning of the 8. Chapter of the Acts, Saint Luke declareth, that all the Apostles did still remain at Jerusalem, wherefore it could not be Philip the Apostle which was now at Jerusalem, but it must needs be Philip the Deacon, that was dispersed with the rest, & came to Samaria, where he now preached and baptized. And of this judgement is Caluine, whose words upon the place and Chapter be these S. Luke had before declared that the Apostles did not step from Jerusalem, it is probable, that one of the 7. Deacons, whose daughters did prophecy is here mentioned, etc. D. W. Although (saith Gualther Gualter● opinion. ) it was the office of Deacons, to take charge of the common treasures of the Church, and of the poor, yet was it herewith permitted unto them to take the office of preaching, if at any time necessity required, as we have hitherto seen in the example of Stephen. And peradventure there was not so great need of Deacons at Jerusalem, when the Church was through persecution dispersed, and therefore they which before were stewards of the Church goods, did give themselves wholly to the ministery of the word. Tertulian in his book de Baptismo hath these words: Baptiz●●di, Tertuli●s opinion etc. The high Priest which is the Bishop● hath authority to baptize, so have the Ministers, and Deacons, but not without the authority of the Bishop, for the honour of the Church. Hierom adversus Luciferianos, saith thus: I do not deny, but that it is the custom of the Church that the Bishop should gay to lay his hands by the invocation of the holy spirit, which a ●arre off in little Cities, by Ministers and Deacons were baptized. And a little after he saith, Neither y● Minister nor deacon have authority to baptize without y● commandment of y● Bishop. Beza Beza. lib. con. ca 5. saith that Deacons did oftentimes supply the office of Past ours, in the administration of the Sacraments, and celebrating of marriage, and to pr●●e this, he noteth. 1. Cor. 14. 1● & john. 4. 2. D. W. fol. 588. DEAD. To be Dead to the Law what it is. Even so ye my brethren, Rom. 7. 4. are dead concerning the Law. ¶ To be dead concerning the Law is to be made free from the Law, and from the burden thereof, and to receive the spirit, by which we may do after the Law, and the same is to be delivered from the Law of death. Tindale. ¶ Are dead concerning the Law, by the body of Christ. ¶ Because the body of Christ is made an offering and a Sacrifice for our sins, whereby God is pleased, and his wrath appeased, and for Christ's sake the holy Ghost is given to all believers, whereby the power of sin is in us daily weakened: we are counted dead to the Law, for that the Law hath no damnation over us. The Bible note. The Dead shall hear, how it is understood. The Dead shall hear the voice of the Son of God. john. 5. 25. ¶ Here he speaketh of the resurrection of justification, whereby the wicked ariseth from his wickedness, and whereby the sinner is brought from the death of his sins, into the life of righteousness, and specially of the calling of the Gentiles, which was done after the coming of the holy Ghost. For the Gentiles are counted as dead men in comparison of the jews. And afterward, where he saith, All that are in graves shall hear the voice of the Son of man, etc. He meaneth, the general resurrection, which shall be in the last day. Tindale. ¶ The Dead shall hear, etc. ¶ And who be those Dead? Surely no man can be exempted, for where at beginning, God to make his doctrine available in us: even at the drawing of us out of the spiritual death, wherein we were all held, for till such time as God enlighteneth us by his word, we be blind: till he open our ears, we be deaf: till he give us faith, we have neither soul nor heart. True it is, that we may well seem to have some outward show of life. The unbelievers doeate and drink as well as the faithful: again, they can go about their business, yea and oftentimes there seems to be great virtue 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 utter confusion. God then must be feign to draw us out of death unto himself, as the point whereat he must begin to make his word available in us, etc. Caluine upon job. fol. 447. How the Dead praise not God. The Dead praise not thee O Lord. Psa. ●15. 17. ¶ It is not meant that they do not praise him in their mind, but is meant, they cannot tell his praise to other. Caluine. ¶ The Dead praiseth not God for the benefits poured daily upon the earth for them, as they that be alive do or aught to do. The Bible note. ¶ Though the dead set forth God's glory, yet he meaneth here, that they praise him not in his Church and Congregation. Geneva. How this place following is understood. Let the dead bury the dead. Luke. 9 60 ¶ That is, Let Infidels alone with their infidelity, and follow thou me, that is, believe thou in me, and go preach the Kingdom of God. Tindale. ¶ We may not follow that which seemeth best to us, but only Gods calling. And here by Dead, he meaneth those that are unprofitable to serve God. Geneva. To do good to them that be dead, what is meant thereby. Do good, even to them that be dead. Gal. 7. 33. ¶ To do good to them that be dead, is to bury their bodies with honour against the day of resurrection: as did Abraham and joseph, etc. To deal faithfully and truly with their children committed to thy charge, as did David with the children of his friend jonathan. The Bible note. Of the dead Israelites. O Lord God almighty, Bar. 3. 4. the God of Israel, hear now the prayers of the dead Israelites. ¶ Ye must understand, that Baruch in his prayers speaketh not of them that were dead with bodily death, but of the wicked which living unto the world, were dead unto God, which figurative manner of speaking, is oftentimes used in the Scripture. For in the Gospel of our saviour jesus Christ, he saith: Suffer the dead to bury the dead: as if he should say, let the worldlings that be dead unto God, and good works, bury them that be departed out of this life, (for that is an office most meet for them) but do thou the things that be for the living. The like phrase or manner of speaking doth the holy Apostle use, when he saith, A widow living in deliciousness, though she be alive, yet she is dead. Besides this, Baruch by such kind of words, doth set forth the miserable estate of the Children of Israel, which were even as dead men are in the world, because of their captivity and thraldom, & strait bondage or slavery, that they were in, which was unto them as a grave or pit, that the dead be buried in. This is the true understanding of Baruch in this place. How this place following is understood. How shall we that are dead to sin, Rom. 6. 2 live yet therein. ¶ They are said of Paul to be dead to sin, which are in such sort made partakers of the virtue of Christ, that the natural corruption is dead in them, that is, the force of it is put out, and it bringeth not forth his bitter fruits: and on the other side, they are said to live to sin, which are in the flesh, that is, whom the spirit of God, hath not delivered from the staverie of the corruption of nature. Beza. Against the custom of giving the Lords supper, and Baptism over the Dead. It hath been also decreed and determinded, Cone. ter. Carthag. that the Sacrament of thanksgiving should not be ministered unto the dead bodies, for it is said of the Lord, Take and eat, but the dead corpses can neither take nor eat: we must beware that our weak brethren do not believe that, that it is lawful to baptize over the dead, unto whom it is not lawful to minister the Sacrament of thanksgiving. ¶ This doth sufficiently declare, that both S. Austen & all other fathers ought to be understood, when they speak of the prayers for the dead, & of the sacrifice that is offered for them, for they are not of opinion that their prayers & oblations could help the souls departed out of Purgatory, which began in Austin's time to be only in question he himself daring affirm nothing touching the same. I. Veron. Whether the dead know what we do in this life. As concerning that job saith, job. 14. 21 that the men which is departed, knoweth not what is done here below, nor whether his offspring be poor or rich, it is not to ground an Article of our faith upon, that such as be gone out of this world, knoweth not what our state is. For job spoke as a man encumbered. Therefore we must not take here any certainty of doctrine neither is it greatly for us to inquire of such matters. And why? Let it suffice us that God hath set us in this world to communicate one with another, & evory man ought to employ himself upon his neighbour's God hath given me such a gift or ability, and therefore I must apply myself y● way. Again, one of us may pray for another, but when he hath taken us out of this world, the said communicating is taken away from us, & there is no communicating as there was before. Neither must we do as the Papists do, who are wont to run to the deceased Saints, as though they had not yet finished their course. Now forasmuch as the Scripture teacheth us not what we ought to do in this behalf: let us leave that thing in doubt and in suspense whereof we have no certain resolution, by the word of God: For singleness of mind is also a thing, wherein it behoveth us to walk. etc. Caluine upon job. fol. 265 DECEIT. ¶ Looke. Guile. DEEDS. ¶ Looke. Works. DEAF man.. By whose faith this deaf man was healed. ANd they brought unto him, Mar. 7. 32 one that was deaf, and had an impediment in his speech, and they prayed him to put his hand upon him. ¶ It seemeth by this man's healing, that a man may be saved by another man's faith, for this man was healed by the faith of the men, and not by his own, because he could not hear, for faith cometh by hearing. To this it may be said, there is a difference between corporal benefits and everlasting salvation. But no man's faith can stand in steed for another, touching salvation. Now Christ loosed the tongue of the deaf, and then being called upon of him, he gave him faith, and so the dumb man, was healed by his own faith. DENYING OF God. How and when men do deny God. ANd deny God, which is the only Lord, etc. jude. ver. ● ¶ Men truly deny God, when they ascribe their justification, or forgiveness of sins, to any creature, or to any work, by the might and power of the work, to any Indulgence or Pardon, to Masses, to holy Bread, to kissing of Images and such like, and not to Christ jesus, and to his blood shed for us, to obtain us remission of sins, by whose blood only, we were washed from ●ur sins, as S. john saith Apoc. 1. 5. He hath washed us in his own blood from our sins. They deny the Lord, which ascribe remission of sins, to any other thing, then unto Christ and his blood, which thing false Prophets doth, denying their Master. Bibliander. DEEP. What the Deep signifieth. OUt of the Deep call I unto thee O Lord, etc. ¶ By the Deep is understood the adversity, wherein the people of Israel was, when they were scattered among the Chaldees. Unto us christian it signifieth the adversity, trouble & misery, which happeneth to us for our offences and sins. T. M. DESPERATION. What an offence Desperation is. SAint Hierom Hierom affirmeth the offence of judas to be greater in despairing of the mercy of God, then in betraying Christ. And that Cain stirred God more to anger through desperation of pardon, then by the slaughter of his brother's blood. Many which have persecuted Christ, being converted & believing in him, have obtained pardon, and are made examples to man, that he ought not to distrust the remission of his wickedness, seeing the death of our saviour, is forgiven to the penitent. Let no man despair of God's mercy and goodness. Let him that is weak, and cannot do that he would feign do, not despair, but turn to him that is strong and hath promised to give strength to all that ask of him in Christ's name, and complain to God, and desire him to fulfil his promise, & to God cominit himself. And he shall of his mercy and truth strengthen him, and make him feel with what love he is beloved for Christ's sake, though he be never so weak. Tindale. The means to keep us from Despair, in time of afflictions. To know God's righteousness, and to be fully persuaded of it, is a mean to bring us to patience: Howbeit, that we must match another Article with it, that is to wit, we must always think, that GOD in afflicting us, doth not cease to love us, yea that he will procure our salvation, what rigour soever he use towards us, so as all our afflictions shall be assuaged through his grace, and he will give them a gladsome end. Caluine upon job. fol. 139. DESTINY. SAint Augustine in Opusculo. 82. questionum. quest. 45. Confuting soundly the destinies of Planets, among other his reasons saith: The conceiving of Twins in the mother's womb because it is made in one and the same act, as the Physicians testify (whose discipline is far more certain and manifest then that of the Astrologers) doth happen in so small a moment of time, that there is not so much time as two minutes of a minute, betwixt the conceiving of the one and the other. How therefore cometh it that in Twins of one burden, there is so great a diversity of deeds, wills and chances, considering that they of necessity must needs have one & the same Planet in their conception, and that the mathematicals do give the constellation of them both, as it it were but of one man. To these words of Saint Augustine (saith Bullinger) great light may be added, if you annex to them and examine narrowly the example of Esau and jacobs' birth, and sundry dispositions. The same Augustine writing to Boniface against two Epistles of the Pel●gians. li. 2. cap. 6. saith: They which affirm that Destiny doth rule, will have not only our deeds and events, but also our very wills to depend upon the placing of the stars, as the time wherein every man is either conceived or borne, which placing they are wont to call Constellations, but the grace of God doth not only go above all stars and heavens but also above the very Angels themselves. Bullinger. fol. 480. ¶ Looke. Astrology. Fortune. Chance. DESTROY NOT. The meaning of this place. Destroy not. ¶ Or, Psa. 52. 1. thou shalt not destroy or make away (as some will). By this he signifieth after the mind of Kimhi, that he twice withstood and stilled his Soldiers, which moved him to destroy and kill Saul. Ezra thinketh it to be a certain tune and manner of singing. T. M. DEATH. What Death is by the mind of Secundus the Philosopher. WHen Adrian the Emperor had heard Secundus the Philosopher in the several Oration he made of a noble Roman Matron, a kinswoman of the Emperors, he asked of him what death was, to whom the philosopher answered thus: Death is an eternal sleep, a dissolution of the body, a terror of the rich, a desire of y● poor, a thing inheritable, a pilgrimage uncertain, a thief of man, a kind of sleeping, a separation of the living, a company of the dead, a resolution of all, a rest of travails, an end of all idle desires. Finally, death is y● scourge of all evil, and the chief reward of the good. ¶ We call death the losing asunder and departing of two things, the soul from the body: y● which departing no man can escape, but necessarily die all we must, that be borne in this world. When the body by any violence looseth his senses, & is spoiled from the quick use of his principal parts, the●● departeth the soul from him, & in manner the body leaveth y● soul, before the soul leaveth the body. For it is not y● soul by himself y● goeth from the body, but it is the body by himself forsaking life, that causeth the soul to departed, etc. Lupset. How the Devil hath power of Death. The Devil hath y● power of death, Heb. 2. 14. that is ●he is the author of it, by his malicious nature he brought it into the world: for God made it not, nor hath any delight in it, neither is it good in his eyes, nor was never mentioned among y● works of his hands: but from the Devil, and of the Devil, and in the Devil it began, and is, and videth. And therefore in the apocalypse his name is given him, Abaddon, that is, the destroyer: and as death is of him, so for this cause also, he is said to have the power of it, because through his manifest temptations, he maketh men sin, by which death reigneth. etc. Deering. Of everlasting death. He shall never see death. john. 8. 51. ¶ What else is the meaning of this which Christ saith, he shall never see death, but because he saw another death, from y● which he came to deliver us. That is to sai● the second death, everlasting death; death of hell fire the death of damnation with the Devil and his Angels, that is death indeed. Therefore never to see death, is nothing else but to have everlasting life. So that we may note and learn here that faith is the way to immortality, and that Christians do truly live and never die, although in this world they be more like to dead men then to living men, & to die in body by other men. For the saying of Christ here is most true, to the which also agreeth this place. Every one which liveth and beleeuth in me, shall never die. Marl. upon john. fol. 329. How this place following is understood. Some there be standing here, Mat. 16. 28 shall not taste of death, till they shall see the Son of man come in his kingdom. ¶ The same is to be understood of his glorious transfiguration, as if he should say: there are some standing among you, which shall not die till they have seen me in the same glory and majesty, that I shall come in, at the last day of judgement. Sir. I. Cheek. This was fulfilled in his Resurrection, and was as an entry into his kingdom, and was also confirmed by sending the Holy Ghost, whereby he wrought so great and sundry miracles. The meaning of this place following. In, death there is no remembrance of thee. Psa. 6. 5. ¶ His meaning is, that if he shall by God's grace be delivered from death, he will be thankful and mindful of it. And he bewaileth that this power shall be bereft him, if he should be taken out of this world because he should be no more conversant among men, so set out the praise of God. But hereupon do some wrongly & unskilfully gather, that the dend are void of all sense, and that there remaineth no perseverance at all in them, whereas (in this place) he entreateth of nothing else, but of the mutual praising of God's grace, wherein men exercise themselves, while they be alive. For we know, we are placed on this earth to this purpose, th●● we should with one consent and one mouth praise GOD which thing is the end for which we live. Now ●hen, although that death make an end of such praisings, yet doth it not follow, that the faithful souls which are loosened from their bodies are bereft of understanding, or touched with no affection to God ward. Caluine. upon the 6. Psal. ¶ He lamenteth that occasion should be taken from him, to praise God in the Congregation. Geneva. In what respect the children of God, may wish death. O that God would begin to smite me, job. 6. 9 that he would let his hand go, and take me away. ¶ True it is, that God's children may well wish death, howbeit to another end, and for another respect than job doth here, like as all of us must with S. Paul desire to be let lose from the bondage of sin, wherein we be held prisoners. Saint Paul is not moved there, with any temptation of his flesh, but rather the desire that he hath to employ himself in God's service without let, seemeth him to wish, that he might pass out of the prison of his body. Why so? For so long as we be in this world, we must be wrapped in many miseries, and we cease not to offend God, being so weak as we be. S. Paul is then sorry, that he must live so long in offending God, and this kind of desire is good and holy, and proceedeth of the holy Ghost. Cal. upon job. fol. 108. Of four manner of deaths. Beside the mortal and eternal death, be other two, the spiritual death and the temporal death, which be not so well known, nor so soon espied of the simple, as the natural and eternal death is. The spiritual death is, when the body is yet living, the soul is dead, as the Apostles proveth by the widows that live at pleasure, 1. Tim. 5. 6. being alive in body, and yet dead in soul. The temporal death is, when the affections & lusts of the body, are so killed that the spirit may live, whereof the Apostle speaketh Col. 3. Col. 3. 5. exhorting us to mortify our earthly members, & to kill all the strength of our corrupt nature that strive against the spirit. For by obaieng our lusts, at the first came death into the world, as it appeareth by Eve, when she eat of the forbidden fruit. M. Luther. How death is not to be feared. Example of a Panim. I find that a learned Panim wrote, that we should neither care for life by itself, nor yet for death by itself. He saith that we should care to live well and to die well, and let life and death pass without care: for life is not good, but to live well is good. If paynim have this right consideration of life and death, what shame is it for Christian men to care for death? Seeing Christ whose words cannot but be true, so vehemently forbiddeth us the same, that paynim saw by reason to be done, etc. Lupset. DEBT. How debts ought to be required, and how not. isaiah Esaie. 58. 3 the Prophet seemeth to account it in the jews a great fault to ask their debt, saying: Et Omnes debitores repetitis. Ye challenge and charge all your debtor, ye call all debts back again: Why, is it not lawful for a good christian man to call for his debts. Yea and if need so require to sue for them by the law? God forbidden else, otherwise there could no good order, no policy, no civility, nor Common wealth endure: If buyeng and selling, keeping of contracts & covenants were not lawful, than all things should be common, than we should live like lawless beasts, we needed no king, no maigistrate. But ye must understand that in a case, charity will not suffer right, to call for her debt. The case shall be this: My brother, my neighbour is burnt with fire, is lamed of his limbs, is rob of his sight, at one word, is so oppressed with poverty, that he is not able to pay: In this case charity will command justice to give place, and not to ask her debt, but rather to give more of their own. The jews were so hard hearted that they spared not, forgave no debtor were they never so poor nor so pitiful. And therefore isaiah layeth it to their charge, Deut. 15. ● saying: Omnes debitores vestros repetitis: Ye call upon all your debtor, as well them that be in extreme need and unable to pay, as they that be wealthy and able enough to pay. Beside this, the jews had a certain civil law given unto them by God, unto the which we now are not bound. The law was this: Every seventh year, thou shalt keep a free year, or a jubilee year, which shall be kept after this manner: If aught shall be owing to any man, either from his friend, his neighbour, or his brother, he may not ask it again, because it is the Lords free year, or the Lords jubilee year. This year was also called Sabbatum terrae: Moses saying unto the people on this wise: Sex annos agrum tuum, etc. Six years thou shalt sow thy land, and six years thou shalt cut thy vineyard, and gather in the fruit thereof, but the seventh year, shall be a Sabbath of rest unto the land. The Lord's sabbath it shall be. The crop that the ground shall bring forth by her own kind, without thy labour, that shalt thou not reap: and the crop that shall grow by their own kind, thou shalt not gather, why? Shall they rot upon the vines, and the grass and the corn upon the ground? No not so, but the grass and the corn thou shalt reap, and the grapes thou shalt not gather: Hoc est non tibi soli ea coacernabis, neque repones federum tibi cum alijs common. And unto this I say in the seventh year, Non licet tibi debita exigere. Now all such debts as were pardoned by God's commandment, in consideration of the jubilee year, the covetous rich man the next year following would require all these debts of their poor neighbours, which they were bound upon writings made, which we call Deed obligatory: now saith isaiah: Dissolve Colligationes impiae, etc. Cancel thy wicked Obligations: lose and undo the heavy burdens that oppress thy neighbour, dispatch and let them go free, which are not able to pay, etc. Ric. Turnar. Of the debt the Lord forgave his servant. The Lord forgave the servant his debt. Mat. 18. 27 ¶ By this it appeareth that salvation falleth unto men by releasement of the debt, and not for satisfying of the debt: for relcasement and payment, cannot stand in one respect togethers. It overthroweth Popish satisfaction, which (say they) must be done by pilgrimages, fasting, and alms deedés. It quencheth the fire of Purgatory, for where debt is forgiven, the debtor is not to be punished. DEVIL. What the name Devil doth signify. Properly this name Devil, Apo. 12. 10 doth signify a privy accuser and slanderer, ●ausing infamy, and betraying men, according to the Etymology or force of the same word. john saith, the accuser of our brethren is cast down, which accused them before our God, day and night. Marl. fol. 58. In what respect the devil is evil. Saint Augustine Augustin in his book entitled De vera reli. chap. 13. saith. The Devil in as much as he is an Angel, is not evil. But in as much as he is perverse & wicked of his will, for setting more by himself then by God, he would not be in subjection unto him, but swelling through pride, he fell from his chief essence and excellent being. And again in his treatise upon john. 42. Dost thou demand from whence the devil is? From thence doubtless from whence all the other Angels are. But the other Angels constantly continued in their obedience, he by disobedience and pride, fell from an Angel, and became a devil. Bullinger. fol. 746. How long the Devil hath been a liar. Christ saith that the Devil hath been a liar from the beginning. ¶ That is to say, even from the time he was first a Devil, and not from the time he was first made an Angel. And that when he doth speak lies, he speaketh that which is his own. And therefore Christ addeth unto it, that he did not abide still in the truth: for he hath nothing of God which is truth, but that which he now hath of evil, is of himself. P. Viret. Who they be that offer to Devils. Let them no more offer their offering unto devils. Levi. 17. 7 ¶ He offereth unto devils, y● offereth unto any other thing then unto God, or that doth his offering after any other manner then God willeth him to do, and the same goeth a whoring after Devils, as in Psal. 73. 27. T. M. How we must answer the Devil reasoning with us. Thou art a sinner (saith the devil) and therefore thou art dampened. Because thou sayst I am a sinner, therefore will I be righteous & saved. Nay (saith the devil) thou shalt be damned. No (say I) for I fly unto Christ, who hath himself suffered for my sins, therefore Satan thou shalt nothing prevail against me in y● thou goest about to terrify me in setting forth y● greatness of my sins, and so to bring me into heaviness, distrust, despair, hatred, contempt, and blaspheming of God: yea rather by this that thou sayst, I am a sinner, thou givest me armour and weapon against thyself, that with thine own sword I may cut thy throat, and tread thee under my feet: for Christ died for sinners. Moreover thou thyself preachest unto me the glory of God. For thou puttest me in mind of GOD'S fatherly love towards me wretched and dampened sinner, who so loved the world, john. 5. 24. that he gave his only begotten son, that whosoever believeth in him might not perish but have everlasting life. Also as oft as thou dost object that I am a sinner, so oft thou callest to my remembrance the benefit of Christ my redeemer, upon whose shoulders, and not upon mine, lie all my sins: for the Lord hath laid all our iniquities upon him. Again, isaiah. ●3. for the transgression of his people was he smitten: wherefore when thou objectest that I am a sinner, thou dost not terrify me, but comfort me above measure. Luther upon the Gal. DEVOTION. True devotion or pure religion, what it is. TRue devotion, that is called in latin (Pietas) is that which hath annexed therewith divine promises, for this present life to come, as witnesseth Paul. 1. Tim. 4. 1. Tim. 4 which is nothing else but observation of Christ's law, that in the Psalm for the pureness thereof is called silver fined often and many times through fire: It hath no chaff in it, Psal. 12. 6. as hath men's traditions, but is pure and clean wheat? As showeth jeremy writing thus: jere. 23. 28 What is the chaff to the Wheat? Therefore behold, I will come against the Prophet, saith the Lord, that steal my word every one from his neighbour, and deceive my people in their lies, and in their errors. And this devotion is that which Saint james calleth the pure religion of Christ, saying: Pure and immaculate religion afore God the father is, to visit fatherless children and widows in their vexation. Whereby he meaneth all needy people that are succourless and helpless, without council or other means according to our ability, whensoever we see them in need or distress. Lambert in the book of Mar. fol. 1266. What the Papists call devotion. What is it, that they call devotion? Every man's own liking. As soon as a man hath a mind to any thing, by and by he beareth him in hand, that God is as much delighted therewith, as he himself is. And there is no man but he undertaketh some thing or other. Behold the overboldness that hath always reigned in the world, which is, that men will needs be master, and make laws at their own pleasures, and GOD must be feign to accept whatsoever they have forged after that manner. But contrariwse the holy Ghost telleth us, that we must not lift up one foot to go forward, but only in the way which God showeth us. Caluine upon job. fol. 419. From whom popish devotion sprung. When men thought to serve God after their own fashion, and framed laws for themselves, saying: This will be, and such a thing will be acceptable unto God: it was because they would make him like unto themselves, as though he delighted in all the small toys which they had invented: That is to wit, outward things, and so doing, they transformed God, as though they would pull him out of his heavenly seat, and draw him down hither, or as though he were a creature, or a fleshly thing. For than we see all these fond devotions used in the papacy, and termed their divine service, sprang of this, namely that they know not the highness of God, for than would they have concluded thus: God is not delighted in the things which seemeth good in our own eyes, for he is of an other nature than we be: he is a spirit, and therefore must we serve him after a clean contrary fashion unto that which pleaseth our nature: neither must we in this case attempt any thing of our own heads: but have his law, in which he hath declared his will unto us. He hath prescribed us our rule, let us hold us to that. This is the sobriety which God requireth by his word, and whereunto he would have us to submit ourselves without swerving any thing at all therefrom. Caluine upon job. fol. 399. DIFFERENCE. To make difference of the Lords body, what it is. WHo so eateth & drinketh unworthily, 1. Co. 1. 27 he eateth & drinketh his own damnation, making no difference of the lords body. ¶ To make no difference of the Lords body, is unworthily to eat the Lords bread, and to drink of his cup, etc. Saint Austen in his 26. treatise upon john, saith: The Apostle speaketh of those which received the lords body without difference and carelessly, as if it had been any other kind of meat whatsoever. Hear therefore, if he be reproved which maketh no difference of the lords body, that is to say, doth not discern the lords body from other meats, how then should not judas be dampened, who came to the Lords table, feigning that he was a friend, but was an enemy. Bullinger. fol. 1108. DISOBEDIENCE. Examples thereof out of Scripture. Through Adam's disobedience we were all made sinners, Gen. 3. 6. and subject to death. ¶ As by one man's disobedience many were made sinners, The remedies through Christ. so by the obedience of one, shall many be made righteous. Rom. 5. 19 For as by Adam all die, even so in Christ shall all be made alive. 1. Co. 15. 22 ¶ Christ rose first from the dead to take possession in our flesh for us his members. And where he saith, all shall be made alive, he meaneth the faithful. Geneva. Lot's wife for disobeieng the Lord, Gen. 19 26 was turned into a pillar of Salt. Of the plagues & curses promised to the disobeyers of God's word. Read Deut. 28. and jere. 29. The man that gathered sticks on the Sabbath day, N● 15. 23 was stoned to death. Whosoever did not obey the true minister of God and the judge, Deu. 17. 12 was put to death. Acan for his disobedience was stoned. josu. 7. Saul for his disobedience was rejected and cast out of God's ●auour. ●. Re. 15. 22 The Prophet for disobeieng the word of the Lord was devoured of a Lion. 3. Reg. 13. 18. The jews for their disobedience were carried into captivity. 4. Reg. 17. 23. Queen Vasthi for her disobedience was divorced from Hest 1. 19 the king Ahasuerus. johanan disobeyed the word of the Lord, jere. 43. 2 and carried the people into Egypt. jonas for his disobedience was cast into the Sea. jonas. 1. 15. Of disobedience to the Gospel. Read, Rom. 10. 16, & the 16. 26 2. Thessa. 1. 8. and the. 3. 4. Of disobedience to parents. Read Rom. 1. 30. 2. Tim. 3. 2. Exo. 18. Deut. 21. 18. Of disobedience to rulers. Read 2. Pet. 2. 10. jude. 8. DIVORCEMENT. How and wherefore married folk may be divorced. THe same authority hath the woman to put away the man, that the man hath to put away the woman. Mar. 10. 11. 12. Christ saith, there is no lawful cause to dissolve matrimony, but adultery. For when the woman giveth the use of her body to an other man, she is no more her first husbands wife, nor the husband no longer the husband of his wife, than he observe the faith of matrimony with her. Wheresoever the fault happen and can be proved by certain signs and lawful testimonies: the persons may by the authority of God's word and ministry of the magistrates, be separated so one from the other, that it shall be lawful for the man to marry an other wife, and the wife to marry an other husband. And Christ saith. Math. 5. 32. and. 19 9 So that a man shall not need to keep at home with him a woman, that is no more his, than an other man's, neither the woman such an husband, as is no more hers then an other woman's. Mar. 10. 11. 12. Saint Paul. 1. Cor. 7. 12. showeth an other cause of divorcement, when one of the persons being married, is an Infidel, and of a contrary faith. If this person will not dwell with the other that is his fellow in matrimony and a christian man, it is lawful to break the faith of matrimony and marry with an other. So saith Saint Ambrose writing in the place of S. Paul. Non debetur reverencia, etc. The reverence of matrimony is not due unto him y● contemneth the author of matrimony. And in y● same place the contempt of God, breaketh y● right of matrimony, concerning him y● is forsaken, lest he should be accursed being married to an other. Thus thou seest that the Lord, Ma●. 5. and 19 giveth licence for adultery, to divorce and marry again, & Saint Paul for infidelity. Whooper. Christ speaketh expressly of the man, that he may for fornication put away his wife: but he showeth not whether the woman may leave her husband, if he commit whoredom: the reason is, because he doth only answer unto that was demanded of him. But if a general question be moved on this behalf, there is a common and a mutual right of either part, even as there is a mutual knot of faith and promise: otherwise the husband is the head of the wife, and the wife in subjection to her husband. But as far forth as pertaineth unto chastity of matrimony, and to the faithfulness of the bed, the like law is prescribed unto the wife. The man saith Saint Paul, hath no power over his own body, but the wife: neither hath the woman power of her own body, but the man. There is like liberty therefore if the husband or wife do violate the promise of the bed, the chaste wife may forsake her husband, if he be a fornicator, as well as the husband may put away his wife, if she have played the whore. Marl. fol. 420. It is said, Mat. 5. 31. whosoever putteth away his wife, let him give her a letter of divorcement. ¶ These words do pertain to the law of eschewing adultery, and do teach that truly and undefiledly we ought to keep the faith of wedlock. For even as the jews thought that they behaved themselves falsely and amiss before God, if they keep not the law after a politic order. Even so again, whatsoever the politic or moral law did not prohibit, they fondly imagined that it was at their pleasure. Moses in respect of the external order, did not forbid the divorcements with their wives (which were wont to be observed) but only to take away the occasion of lust, for it was a certain testimony of manumission of free liberty, that ever after the woman might be free from the bondage and power of the man: and also the man by the same, did acknowledge and confess, that he did not put away his wife for any crime or fault, but because the did not please him. Marl. fol. 101. How the Bill of divorcement was made. Some writ that the Bill of Divorcement mentioned in the fift of matthew, was made after this form following, as should appear by a copy taken out of the law of the hebrews. This Bill made the 29. Bill of divorcement day of june in the year of the creation of the world 5030. witnesseth that I H. K. the son of W. K. dwelling in the city of London, have well advised myself, no man constraining me, and have dimist, and set at liberty, and left thee A. K. to thyself, which hast been heretofore my wife, and now having dimist thee, and set thee free, I give the leave to do what thou wilt, & to go and give thyself to wife, to whom so ever it shall please thee. In witness whereof I give unto thee this Bill of divorcement & dimissory Epistle, being an instrument of liberty according to y● law of Moses. Marl. fol. 102. Why the jews were suffered to be divorced. The jews were suffered by the law (for their weakness sake) to be divorced from their wives (giving them a Testimonial in their hands) to avoid a further inconvenience, y● was, lest when they were moved or angry with them, they would either have poisoned or killed them. The meaning of these places following. Whosoever marrieth her, Luke 16. 18 that is put away from her husband, committeth adultery. ¶ They that gather by this place that a man cannot be married again after he hath put away his wife for adultery while she liveth, reason fondly. For Christ speaketh of these divorces which the jews used, of which sort we cannot take the divorcement for adultery, for adulterers were put to death by the law. Let not man therefore put a sunder that which God hath coupled together. Mat. 19 6 ¶ He that putteth away his wife for adultery or fornication, doth not put asunder that which God hath coupled: for it is GOD himself (which commandeth such to be stoned to death) that doth separate them. Where is the Bill of your mother's divorcement, etc. Esay. 50. ● God was not the cause why the congregation of the jews (which is understood by mother, & was once his spouse) was divorced & forsaken, but their own offence divorced them, & was the cause why they were sold to the usurer, etc. given over into the hands of the Gentiles or heathen, and sparkled among the Medians, Persians, babylonians, Grecians, and Romane●s. T. M. DOO. Whatsoever God willeth to do, is well done. THou shalt not do that which is good in thine own eyes, but do that only which I command thee. ¶ Upon this place Saint john Chrisostome in his Oration against the jews, saith thus: Of a truth that which is done according to the will of God, although it seem to be wicked: yet it is altogether pleasant and acceptable before God. Contrariwise, whatsoever is done beside the word of GOD, and otherwise then he will have it done, though it be as a thing acceptable to God, yet it is of all other the worst and most wicked. D. Wilson in his book against usury. fol. 182. How the doers of the law are justified. For before God they are not righteous which hear the law, Rom. 2. 13 but the doers of the law shall be justified. ¶ That is, shall be pronounced just and righteous. This sentence is only spoken to the rebuke of the jews, setting no small store by themselves in that behalf of the law, which yet they kept not. This thing layeth Paul to their charge on this wise: It is not enough for thee, O thou jew, to hear the law only, & to be a professor thereof and a leaner unto it, but if thou wilt needs be justified and made righteous in the sight of God by the law, as thou so greatly crakest, then must thou keep the law, not only hear it, now, that dost thou not, out art guilty of the breaking of it, and therefore must thou have an other way to become righteous in the sight of God, then by the keeping of the law, which is as this whole Epistle doth after and before plainly prove, faith, that fastly believeth sins to be forgiven freely by Christ, not for our works or deservings, no not when we have done the best y● we can. And to this purpose doth Saint Ambrose writing on this self text, expound Paul, saying: Not they are righteous which hear the law, but which believe in Christ, whom the law promised, affirming plainly, that to believe in him, is to do the law. Tindale. The Apostle in this place goeth about to rifell the foolishness of the jews, which supposed that the hearing and understanding of the law was sufficient to the accomplishing of the same, although they in no part fulfilled it, which Saint Paul here confuteth, as though he would say unto them: You brag that you are justified by the law, where in no part ye do fulfil the law, but bragging of a little superficial understanding of the law, persuade yourselves strait, that you do fulfil the law, as though the accomplishing of the law consisted in knowledge and under standing, and not in fulfilling: but herein you are deceived, for not the hears but the doers of the law are justified. And because none fully accomplisheth the law so absolutely as God's justice requireth therefore our justification cometh not by the law (where of the jews brag●●d) Rom. 10. and therefore in the same Chapter the Apostle concludeth thus: Nam perfecto, etc. for Christ is the fulfilling of the law, to justify all that believe. ●. Gough. So that ye be doers of the word, james. 1. 22 and not hearers only, deceiving yourselves. For if 〈…〉 h●are the word, and declareth not the same by his works, he is like unto a man● beholding his bodily face in a glass, and so forth. For there are diverse men at this day and hath been always, which think that religion consisteth in often hearing the word of God, and in disputing the same at common meeting: but our Lord jesus Christ pronounceth (in Matthew, where he saith: Whosoever therefore heareth of me these words and doth them) that true piety doth not consist in knowledge & talking, but in the action and conversation Marl. fol. 148. DOCTORS. How far the Doctors ought to be believed. WE ought to indulge or bring in nothing of our own head, Tertulian neither to choose that which any man hath brought in of his own head, or of his own brain, we have the Apostles for our authors, which did not choose of their own brains what they should bring in, but did faithfully assign and deliver unto nations, that which they received of the Lord. Therefore if an Angel from heaven should preach any other Gospel unto us, we would pronounce it to be accursed. That which hath no authority out of the Scriptures, Jerome. or by the Scriptures, may as easily be contemned, as it is proved. We do by good right condemn all new things y● Christ hath not taught, Ambrose. for Christ is the way unto the faithful. If Christ therefore hath not that which we do teach, we do also judge it execrable. Ambrose de vir. li. 4. The discussing of our judgement, Origen. must be taken only of the Scripture. We have need to bring the Scripture for witness, Origen in Jerome homil. 1. for our meaning and expositions without these witnesses have no credit. My consent without exception I own not to any Father, Aug. de na. & gra. chap. 61. were he never so well learned, but only to the canonical scriptures. His reason is this: for whereas the Lord hath not spoken, who of us can say it is this or that? Or if he dare say so, how can he prove it? I require the voice of the Shepherd, Augustin read me this matter out of the Prophets, read it me out of the Psalms, read it me out of the Law, read it out of the Gospel, read it out of the Apostles. August. in john. Tract. 94. Neither ought we to take the dispensations of all men, Augustin how catholic so ever or commendable so ever they be, as the canonical Scriptures: as though we may not (save the reverence that is due unto such men) improve or refuse any thing of their writings, if we find they meant otherwise then the truth doth allow, being by the help of God found by us, or by other. August. in Epist. ad Fortuna. I am not moved with the authority of this Epistle. Augustin For I do not take the letters of Cyprian, as the canonical Scriptures, but I do try his writings by the canonical Scriptures, and whatsoever in them do agree with the authority of the holy Scriptures, I do receive it with his commendation, and whatsoever doth not agree with God's word, I do by his good leave refuse it. August. con. Cresigramation. li. 2. cap. 32. Trust not me (saith S. Austen) nor credit my writings as if they were the canonical Scriptures, Augustin but whatsoever thou findest● in the word, although thou didst not believe it before, yet ground thy faith on it now, & whatsoever thou readest of mine, unless, thou know it certainly to be true, give thou no certain assent unto it. August. prol. li. 3. de Trini. Tom. 3. We must be partakers of other men's saying wholly after the manner of Bees, S. Basile for they fly not a like to all flowers: nor where they sit, they crop them not quite away, but snatching so much as shall suffice for their hon●e● making, take their l●aue of the rest. Even so we if wa●ves wise, having got of other so much as is sound and agreeable unto truth, will leap over the rest, which rule if we keeps, in reading and alleging the Father's words, we shall not sw●rue from our profession, the Scripture shall have the sovereign place, and yet the Doctors of the Church shall lose no pa●te of their due estimation. Saint Austen to Saint Jerome, Aug ad Jerome Epist. 19 saith on this wise: I reckon not my brother, that ye would have us, so to read your books, as if they were written by the Apostles or Prophets. DOEG. How Doeg was a figure of Antichrist. DOeg was a wi●ked ●o●etous man, 1. Re. 21. 7 the keeper of king saul's Mules, who to the satisfying of his co●et 〈…〉 isnesse, gave himself to flattery, and to serve the kings turn in all things, were it right or wrong, insomuch that when he had falsely accused 〈…〉 that good and godly Priést unto the king, he at the k 〈…〉 es commandment (all other refusing that wicked deed) fell upon A 〈…〉 melech with the sword, 1. Reg. 22 9 18 and slew both him and all the Priests of the Lord, to the number of 85. All such cruel and covetous men, (although sometime they will appear holy as Doeg did, which went to the Eabernacle of common place of prayer, and was there occupied, as though he had been an holy man) may be called Doegs'. Doeg by interpretation and turning of his name into Latin, signifieth, Commot●●, in English vehemently moved. By whom, saith Saint Austen is signified Antichrist, Augustin which with fal●e signs and feigned miracles, shall move all the world, before the coming of the Lord into judgement. And as Doeg wrought wickedness for the pleasing of king Saul, by whom is signified the Devil, so shall Antichrist move and stir the world to s●nne, for the pleasing of the devil, and advancing of his kingdom. DOGS. Who they be, and what is signified thereby. A Dog is counted a vile beast, Deu. 23. 18 and so vile, that in the old law it was forbidden to offer the price, the gain, or the vantage, that was got by the selling of a dog to the building or repairing of the Tabernacle of the Lord. And because dogs be great raveners, malicious and envious beasts, therefore the Scribes, Pharisees and high Priests of Moses law, in persecuting of Christ, were called dogs. Ric. Turnar. Give not that holy things unto dogs, Math. 7. 6 etc. ¶ The dogs are those obstinate and indurate, which for the blind zeal of their leaven, wherewith they have soured, both the doctrine & also the works, maliciously resist the truth, and persecute the ministers thereof, and are those wolves among which Christ sendeth his sheep, warning them not only to be single and pure in their doctrine, but also wise and circumspect, and to beware of men, for they should bring them before judges & kings and slay them, thinking to do God service therein: That is as Paul to the Romans testifieth of the jews, for blind zeal to their own false feigned righteousness, persecute the righteousness of God. Tindale. fol. 238. ¶ Declare not the Gospel to the wicked contemners of God, whom thou seest left to themselves and forsaken. Geneva. ¶ This holy thing is God's word. Dogs are they that persecute the word. Tindale. The meaning of these places following. For dogs are come about me. ¶ By dogs are understood the tyranny and the cruelty of the jews toward Christ. Like dogs are they at all times, which jewishlie and heinously persecute the members of Christ, that is, the faithful. T. M. A quick dog is better than a dead Lion. ¶ This Proverb, is the saying of the Epicures, the which believeth not the immortality of the soul. The Bible note. ¶ He noteth the Epicure and carnal man, which made their belly their God, & had no pleasure but in this life, wishing rather to be an abject and vile person in this life, than a man of authority, and so to die, which is meant by the Dog and Lion. Geneva. Beware of Dogs, etc. Ph●l. 3. 2. ¶ Beware of Dogs which bark against the truth to fill their bellies. Geneva. DOMES DAY. ¶ Look Day. DOOR. An exposition of these places following. I Have set a door open before thee. Apoc. 3. 8. ¶ Paul glorieth that a door was open unto him. 2. Cor. 2. 12. that is to say, that occasion was given him by God, whereby to enter into the hearts of the heathen by the word of the Gospel. In this wise must this present place be taken: namely, y● Christ had opened a way, whereby the Church of Philodelphia might allure other churches to the faith of Christ, by her own example, how much so ever their adversaries brabled against them, whether they were jews or Gentiles, or false Apostles. And therefore by saying, and no man can shut it, his meaning is this: namely, no man shall be able to ●et you, but that you shall prefer my Gospel to many. So at this day there is a great door set open unto God's servants, while the Antichrists and persecutors burst a sunder: that is to say, the way is opened for them, to enlarge the bounds of Christ's kingdom by preaching his word, and to beat down the gross errors of ungodliness by the brightness of the Gospel. Because that when God determineth to enlarge the borders at Christ's Kingdom, there is no power so high that is able to let it. Marl. upon the Apoc. fol. 61. For so much therefore as I find thee thus grounded in faith, be thou certain and sure of it, I have set before thee an open door, I have illumined thy senses, and cleared thy understanding to know the holy Scriptures, and perceive the high mysteries written therein, so admitting thee 〈…〉 my Kingdom. And this door can no man 〈…〉 again. Neither shall the power of this world, nor 〈…〉 the gates of ●ell, be able to prevail against this opening. Bale. And when the doors were shut. john. 20. 19 ¶ In this place the Evangelist doth diligently note the time that Christ our Saviour came in to his disciples, not meaning that he went in through the doors, for the Greek hath not Dias●roon Kekleismenoon, that is to say, through the doors being shut, but Toonsnroon Kekleismenoon, that is to say, The Gates or Doors being, as a man might say: late in the evening, and at that time that the Gates and Doors be wont to be shut. Or else could not Christ our saviour, through his divine power cause the doors (were they never so surely shut to open unto him of their own accord, as when he delivered Peter out of prison by his Angel, than not only the chemes that he was bound withal, f●ll off from him, but also all the doors & locks did open of their own selves, and did give him passage. Act. 12. 7. Again, how the Apostles were deliuered● read. Act. 5. 19 Sir ●. Cheek. ¶ Whereas some think that doors were opened for him, that he might enter in according to the manner of men, it disagreeth much with the mind of the Evangelist. Therefore we must not think that Christ entered in without miracle, to the end he might declare his divine power to make his Disciples the more attentive. Nevertheless that is most false which the Papists do affirm, as that Christ's body pearc●d the doors which were shut: This they therefore affirm, that they might make his glorified body, not only like unto a spirit, but also so incomprehensible, that no place can co●rein the same. But the words of the Evangelist sound no such thing: because he said not that he entered through the doors that were shut, but that he stood suddenly in the midst of his disciples when the doors were shut: we know that Peter came forth of the fast barred prison, shall we therefore say that he pierced through the midst of the iron Gates? This were too absurd and childish. Let us content ourselves with this, that Christ purposed by a notable miracle to confirm the Apostles in the faith of his resurrection. Marl. upon john. fol. 594. ¶ So that no man opened him the doors, but he by his divinepower, caused them to open of their own accord. As of Peter is read. Act. 5. 19 and 12. 10. Geneva. DORCAS. Look. Tubitha. DOSITHEANS. What manner of men they were. THe Dositheans were such as in divers Ceremonies severed themselves from the jews, some of them would marry, yet live and continue Virgins: They fasted from all living creatures. They began of Dositheus. Who showing his followers an example of fasting, famished himself to death, & thereby proved himself a fool. ●pipha. li. 1. tom. 1. haeres. 1●. DOUBTING. Of the doubting of Abraham & other holy persons. whether Abraham any thing doubted, when God promised to him a child, the Scripture seemeth to leave in suspense. For in the 12. of Genesis, it is written that he laughed & said: Shall a child be borne unto me of an hundred years of age? And shall Sara bring forth a child being 90 years of age? I would to God Ishmael might live in thy sight. These words have a show both of joy and admiration being joined notwithstanding with some doubting. And this Scripture therefore maketh mention of these things, y● the faith of Abraham which is so highly commended, should in no wise be thought to have been without doubting, which are accustomed to spring of the flesh & human sense: but because the faith of the Patriarch overcame those doubtings, therefore it is praised. Neither do we read there, that Abraham was accused of incredulity as Sara was, which also laughed. And if a man weigh the outward laughter, they were both alike. But God which is the searcher of the hearts, understood right well the faith of either of them. Holy men, although they believed the promises of God, yet sometime through human weakness, they somewhat doubted, and therefore it came to pass oftentimes, that they required signs and miracles to confirm their weakness, which thing we read in Gedeon and Ezechias the King. But in this place is showed a remedy against such temptations, namely to call back our thoughts from human lets, and to fix our eyes only upon the power of God. Of this thing the Angel admonished the blessed Virgin saying: No word is impossible with God, although it appeared not by the words of the Virgin that she doubted, but only asked how that should come to pass: for she doubted not, but as the Angel had told her she should conceive, and that strait way: but because she saw, that she was not as yet coupled in Matrimony, although she were betrothed, she demanded how that should come to pass. Therefore the Angel in his answer comprehended two principal points. The one is, whereby he removed away doubting, if peradventure there stuck any thing in the mind of the Virgin. For he said, No word is impossible with God. The second is of the manner of conceiving, The Holy ghost (saith he) shall come upon thee, and the power of the most highest shall shadow thee. But whereas some feign, that she asked this, because she had vowed virginity to God, it needeth no long confutation, especially seeing we are by the History itself taught, that she was betrothed to a man, neither was there at that time any such custom to vow virginity. Pet. Mar. upon the Rom. fol. 96. DRAGMA. What Dragma is. A Dragma is the fourth part of a Sickle, which is to say five half pence, for a Sickle is twenty half pence. DRAGON. Wherefore the King of Egypt is called a Dragon. I Will upon thee, thou Dragon. Ez●. 29. 3. ¶ The property of Dragons is to haunt, where abundance of waters are. Therefore is the King of Egypt here called a Dragon, because of the abundance of water that are in Egypt, where he reigned. So is Jerusalem called a Stews because of her haunting of Idolatry. As in the 16. T. M. ¶ He compareth Pharaoh to a Dragon, which hideth himself in the river Nilus. As Esay. 51. 9 Geneva. The meaning of this place following. Thou hast covered us in the place of Dragons, and covered us with the shadow of death. That is, thou hast condemned us to the place of Dragons or Serpents, or thou hast driven us into the place of Dragons or Serpents. By the place of Serpents is understood their bondage among the Heathen, which in cruelty, are like to Dragons or Serpents. The same calleth he the shadow of death, for it is worse than death, & more to be feared, to be put in all thing to the arbitrament, and pleasure of the ungodly, to hear continually the name of God blasphemed, and all godliness despised, and all manner of injuries & wrongs done to the favourers thereof. Therefore saith he, thou hast covered us with the shadow of death, that is, with the very darkness of death. T. M. Who be the Dragon's Angels. And the Dragon and his Angels fought, Apoc. 12. 7 etc. ¶ The Angels whose force the Dragon useth against Michael, are the great men, wise men, and wealthy men of the world: whose puissance, policy & riches, are the weapons that he fighteth with, for the maintenance of his kingdom and honour, which he hath usurped wrongfully, with him we must also encounter, howbeit with spiritual armour from God, according as the Apostle saith. 2. Cor. 10. 4. Ephe. 6. 13. Marl. upon the Apo. fol. 174. Who be the Dragon, beast, and the false Prophet. Out of the mouth of the Dragon, Apo. 16. 1● beast and false Prophet. ¶ There be that think the Dragon, the Beast & the false Prophet to be all one. But we may fitly understand by the Dragon, Satan himself the Father of lies. By the Beast, Antichrist & all his body: and by the false Prophet all manner of false teachers of antichrist's kingdom. Marl. DRAWING. The meaning of these places following. NO man can come to me, except the Father which hath sent me, john. 6. 44 draw him. ¶ To be drawn of the father, is to be endued with faith & with the Holy ghost, by which our hearts are sealed & confirmed toward Christ. For the father giveth faith to whom he will: & on whom he will he hath mercy, & whom he will also, he maketh hard hearted. It is no violent manner of drawing which draweth a man with external haling and pulling, of the which our Saviour speaketh here: and yet notwithstanding the motion of the Holy ghost is so effectual, that it maketh men willing in despite of flesh and blood. Wherefore that is false and profane which some say, that no man is drawn against his will: as though a man were obedient to God by his own motion & will. For in that men willingly obey God, it cometh of him who frameth their hearts to his obedience. Therefore man's free will is nothing. Marl. upon john. fol. 218. I will draw all men to me. job. 12. 32 ¶ In that our Saviour speaketh here so generally, that by his death he will draw all men unto him, it is to be referred to the Sons of God, which are of the flock. Also he used this general speech, because the Church of God was to be gathered out of the Gentiles, and also out of the jews, according to this place: There shall be one Shepherd, and one sheepfold. Mar. fol. 441. ¶ Looke. Father. DREAMS. How it is hard to discern Dreams. SAint Austen demandeth, by what means the revealations of evil and good spirits, may be discerned one from another, & he answereth that that cannot be done, except a man have the gift of discerning of spirits, but he adds that an evil spirit, doth always at the last, lead men to wicked opinions, & perverse manners: although at the beginning, the difference cannot be known, without the gift of the Holy Ghost. In his Epistle to E●odius, which is the hundred Epistle, enquiring of the same matter, he saith: I would to God I could discern between Dreams which are given to error, and those which are to salvation, nevertheless we ought to be of good cheer, because God suffereth his Children to be tempted, but not to perish. Pet. M 〈…〉. upon judic. ●ol. 137. Of Dreams natural and supernatural. Supernatural sleeps or Dreams, do come of God from above by good Angels, by the which God 〈…〉 his will to whom it pleaseth him. And w● understand th' 〈…〉 ●hose 〈…〉 de 〈…〉 Dreams, do much differ from those that be natural, because they are of more certainty, and sealed & confirmed from above, so that the verity of the same, cannot be ambiguous or doubtful. The Dreams which commonly happen unto men, are wont to come of continnuall cogitations and thoughts of the mind, or of the course of Nature, or of the distemperance of the body, or of such like causes. But to the divine Dreams, cometh the testimony of the spirit, which witnesseth for a surety, that it is God that speaketh. As of the Ladder of jacob, which we read that he saw in a vision or Dream. Marl. fol. 13. DRUNKENNESS. What Drunkenness is, after the mind of Seneca. SEneca Seneca saith in his 84. Epistle: Drunkenness is nothing else, but a voluntary madness. And strait ways after, The quality of Drunkenness, continuing many days, is furiousness. Plato in his 7. book De legibus toward the end, Plat● writeth that Minos in his Laws, prohibited the Cretenses, that they should not drink togethers to Drunkenness. Again, in his 16. Dialogue De justo at the beginning: A drunken man (saith he) hath a tyrannical heart, for he would rule all men as he lust, and not by any reason or law. Also, he writing in his. 3. book De repub. saith: that Drunkenness may be suffered in any man, rather than in a Magistrate: for a drunken man, knoweth not the ground whereon he is on. If a Magistrate Magistrate be drunk, then hath the keeper need of a keepers This is moreover to be added, that there is nothing kept secret, where Drunkenness reigneth. How Drunkenness is condemned by holy Scripture. Paul saith, Be ye not made drunken with wine, Ephe. 5. 1● wherein is wantonness. But be ye filled with the spirit, speaking to yourselves, by Psalms Hymns, and spiritual songs. Upon which place ●ierom saith, we cannot at one time be filled with wine and the Holy ghost, for the Apostle putteth these things as contraries even as we cannot serve two masters. He that is filled with the spirit, hath wisdom, meekness, shamefastness, and chas 〈…〉 cie: and he which is filled with wine, hath foolishness, furiousness, malipartnesse, and filthy lusts. They which are not ●illed with wine, can easily sing Psalms, Hymns and spiritual songs, which thing they cannot do, which have gorged themselves with wine. Pet. Mar. upon judic. fol. 162. Propl●ne examples of Drunkenness. Alexander Alexander. of Macedoni●, the Conqueror of the world, was most filthily overcome with wine, and being drunk, slew Clitus his friend most valiant and faithful, whose diligence, industry, labour, prudence & strength he had in wars long time used, to his great commodity. Wherefore, when he had slept after his wine, and being awaked, and remembering the wicked act that he had committed, he was so ashamed and sorry, that he wished himself dead. But yet he amended not the vice of drunkenness. Yea once afterward he drunk so much wine in one night that he fell into a Fever, and for that he would not temper himself from wine, within a while after he died. Pet. Mar. upon judic. fol. 163. King Philip, King Philip father to Alexander the great, was a noble Prince and fortunate, yet notwithstanding y● vice of drunkenness reigned too much in him, wherefore it followed, that after he had given judgement upon a time against a poor widow woman, she answered strait, she appealed. The Nobles then present, hearing the woman what she said, demanded to whom she appealed, since the king himself had given sentence. She answered and said, I appeal to King Philip, which is now drunk: that when he is sober, he return and give sentence. The woman was nothing deceived in her appela●ion, for after king Philip had reposed and slept a little, he revoked and repea●ed that sentence that he had before given against her. This Cambices Cambices the son of Cyr●s, had a Counsalour about him named Prexaspes, & because he admonished the King somewhat boldly of his drunkenness, he commanded Prexaspes to bring his youngest son unto him, for I quoth he will shoot at him with my bow. And if I hit his heart with my dart, then mayst thou think that I am not beside the capacity of reason, but if not, then may it worthily be said, I am drunk, and so the child being bound to a post, the king after he had well drunk shot at the child with his dart, and pierced him through the heart, which being ripped, he showed to Prexaspes the child's father, saying: here thou hast good evidence that I am not drunk, for the heart is rightly hit. Carion. A good woman had an husband, who would be oftentimes drunken, wherewith she being ashamed, and devising by what means she might cause him to leave that horrible vice, at the last, when he was asleep, she carried him unto the Charnel Charnel. house wherein were put the bones of dead men, and leaving him lying there, she made ●ast the door and departed, and when she thought he was waking she taking with her bread and meat, returned to the Charnel house, & knocked at the door: her husband faintly asked, who knocked there. The good woman answered, I: which have brought meat with me, for the dead men: Peace quoth her husband's thou increasest my pain, in speaking of meat, bring me some drink I pray thee: that hearing the good woman, Alas said she t●at ever I was borne, for this vice gotten by custom, my husband hath made it an habit, which will never forsake him. ●xamples of Drunkenness out of the Scripture. No a great man, just and loved of God, Noe. who saw two constitutions of the world (for he lived both before & after the flood) is set forth unto us as an example utterly to avoid Drunkenness. When as he having drunk more wine than was meet, lay in the Tabernacle most filthily naked, and his privy parts which were wont to be covered, he left bare and uncovered: and he that was wont to be a Master of virtues was a great offence unto his children. Ch●m, mocked him: the other two sons of a better and holier nature, were sorry and very much ashamed of their father's filthiness. By this act it is sufficiently declared, that shame, derision and offence, follow Drunkenness. But of this sin we have a notable example in Lot, Lot. who undoubtedly drank not immoderately, to the end he would abuse his Daughters, and to commit incest, but to put away care and griefs which he had taken for the overthrow of the 5 cities, for the loss of his dear wife, and also of his substance. He would also comfort his daughters, that they should not take too much thought, specially ●or the loss of their mother: although he ought to have invented other ways of comforting. But this I speak only lest that any man should think, that he did with hi● will drink too much, to pollute himself with most filthy lusts: yet for all that, to● much abundance of drink, was the cause of his most vile incest, being otherwise an old man, & in a time far out of purpose, for as much as the judgements of God were declared against the filthy lusts of the 5. Cities. And which is wonderful, wine so alienated Lot from himself, that he understood not with what women he had companied. Wherefore rightly saith Seneca Seneca in his 84. Epistle: They which are drunken, do many things, which afterward when they are sober, they are ashamed of. Lot sought to make himself merry with wine, and he incurred a perpetual heaviness. Let them therefore which seek to be made merry with wine, remember that they put themselves in a most present danger, and by that means may easily throw themselves headlong, into most grievous wicked acts. Pet. Mar. upon judic. fol. 162. ¶ Through Drunkenness and other vices were the Cities of Sodom and Gomorra destroyed. Gen 19 24. Eze. 16. 49. ¶ Ammon being drunk was slain. 2. Reg. 13. 29. ¶ Ela the son of Baasa King of Israel being drunken, 3. Re. 16. 9● was slain of his servant Zimri. ¶ Benhadad King of Syria with his 32. Kings, 3. Reg. 20. 12. being drunken, were all overcome of King Achab. ¶ Holofernes being overcome with drink, judith. 13. was slain of a woman. ¶ Simon and his sons, through drunkenness, 1. Mac. 16. 16. was slain of Ptolemy and Abobus. ¶ Of the incommodities of Drunkenness, Read Pro. 23. 30 etc. Eccl. 36. 26. etc. DROPS. How these Drops show Christ to be a true man. ANd his sweat was like Drops of blood. Lu. 22. 44 ¶ These not only show, that Christ was true man, but other things also which the godly have to consider of, wherein the secret of the redemption of all mankind is contained in the son of God his debasing himself to the state of a servant, such things as no man can sufficiently declare. DRUCILLA. What manner of woman this Drucilla was. FElix with his wife Drucilla. Act. 24. 25 ¶ This Drucilla was Agrippa his sister, of whom Luke speaketh afterward, a very harlot and licentious woman, and being the wife of Azizus King of the Emesens who was circumcised, departed from him, and went to this Felix, the brother of one Pallas, who was sometime Nero his bondman. DEVIL. What is betokened by this word, Dwell. WIll dwell among them. ¶ By this word dwell, Apoc. 7. 15 is betokened, friendship, familiarity and company betwéene● God and the Elect, according as Christ saith: If any man hear my voice, and open me the door, I will come in to him, and sup with him, and he with me. Marl. upon the Apo. fol. 113. ¶ The Lord that sitteth on the throne, will always dwell among them as their most mighty defender, their solace & their comfort. Bale. Let the word of God dwell in you plentifully in all wisdom. Col. 3. 16. ¶ To dwell in us, is to have full possession, and a mansion house in us, to sit and rest there, to govern and rule there, as we do in our houses and places of our own abode, and how shall this be, but by that ordinary means which God hath appointed us, which is by reading and hearing the word of God, etc. Beza. And dwelled in us. john. 1. 1● ¶ And dwelled. The Greek word (Escuiosen) is as much to say, as he made his Tabernacle, whereby the Evangelist signifieth, that he was conversant among them, as a very man, and he showed not himself the twinkling of an eye, and so vanished away, but had his abode and continued among them long time, whereby they might have sure and certain experience of his godly behaviour, of his singular virtues and of his wonderful works. Some think by this word (Dwelled) that the Lord jesus had no certain dwelling place in this world, but was feign to ●lit often and remove, for so do they that dwell in Tents and Tabernacles. Chrisostome taketh (in us) to be in our flesh, and understandeth that the humanity of Christ, was a Tabernacle to the divinity, and so frameth this argument against the Heretics, that affirmed the Word to be turned into flesh. ¶ Look after in. Word. Traheron. How men should dwell with their wives. Likewise ye men dwell with them according to knowledge. 1 ●et. 3. 7. ¶ To dwell with them, is with faithfulness, with the despising of pleasures and of ambition, with the decking of the inner man, with the meekness and demureness of a quiet spirit, with love & reverence to order them, not according to our wilful commandment & lust, but according to knowledge, appointing them to do nothing, but that is expedient, and flattering them in nothing, that may hurt or corrupt honest conditions and manners. Tindale. Ebion. Of the heresy of this man. EBion of whom the Ebionites are called, affirmed Christ to be but a bare man, borne of joseph and Marie, he thought that faith only did not iustifie● He affirmed the corporal observation of the law to be necessary, he denied the Epistles of Paul, accusing him that he fell from the Law. The jewish Sabaoth and other Ceremonies, he observed together with the jews, only the Sunday he celebrated in remembrance of the resurrection. Euse. li. 3. ca 24 Epiphanius saith haeres. 30. that john the Evangelist hearing that Ebion was in the Bath, refrained his company. Abdias B. of Babylon saith, that Philip the Apostle overthrew this heresy of Ebion at 〈…〉 erapolis. edifying. What it is to edify. LEt every man please his neighbour in that that is good to edifying. Rom. 15. 2 ¶ To Edify, signifieth to do all manner duties to our neighbours, either to bring him to Christ, or if he be won, that he may grow from faith to faith, for the faithful are called the Temple of God, wherein is resident his holy spirit, and these faithful are the stones of new Jerusalem, that is the universal church Esay. 54. Apoc. 21. 2. Of the which building, Christ is the corner stone. Ephe. 2. 20. Geneva. EDOM. What is signified by Edom. WHo is this that cometh from Edom, isaiah 63. 1 with stained red clothes of Bosra. ¶ Edom is the Earth, and the stained and red clothes, are Christ's blood, which he did shed upon earth for our sins. And they which demand, Who is he, be his creatures, which shall marvel at the wisdom of God, in delivering mankind from the bondage of the spiritual pharaoh, by blood, by death, and by the Crosse. Turnar. This Prophecy (aforesaid) Esay. 63. 1. is against the Edumians and enemies which persecuted the church, on whom God will take vengeance, and is here set forth all bloody, after he hath destroyed them in Bosra the chief City of the I●umeans, for these were their greatest enemies. And under the title of Circumcision & the kindred of Abraham, claimed to themselves the chief religion and hated the true worshippers. Psal. 137. Geneva. Remember the Children of Edom. Psa. 137. 7 According as Ezechiel. 25. 13. And leremy. 49. 7. and Abdias. ver. ●0. showeth that the E●onntes which came of Esau, conspired with the babylonians against their brethren and kinfolkes. For thy cruelty (saith Abdias) against thy brother jacob, Abd. ve. 10 shame shall cover thee, and thou shalt be cast off for ever. ¶ Here he showeth the cause why the Edomites were so sharply punished: to wit, because they were enemies to his Church, whom now he comforteth, by punishing their enemies. Geneva. EYE A description of the Eye. LActantius in a little book that he wrote, de opificio Dei, saith on this wise: Mark (saith Lacta●tius) the situation of Eyes in the head of a man. The Head is like a goodly Tower, gallantly garnished with the Eyes, which Nature by the premission and ordinance of God have set in a pretty valley, compassed about with the bulwark of the strong and hardy rock of the forehead, covered with fine, soft & close windows, which we call the Eye lids. In Latin they be called Cilia quasi caelia caelando, of ciling or covering the eyes. Underneath is set as it were a little Mount, which we call the ball of the cheek, and all this is for the defence and safeguard of the Eye, which if he stood open in a flat plain place, as it standeth in a round valley, it should ever be in danger to be hurt, where now, it is so on every side defended, that no rush nor knock can lightly hurt it. Beside all this, the apple of the Eye, or the sight of the Eye, is compassed and nourished with plenty of fat and moist humour, and in the mids as it were a goodly Pearl, standeth the Apple of the Eye. Weigh all these things well, and we must needs say, that the Apple of the Eye is goodly and wonderfully defended. And that is the cause why David doth say in his servant prayer: Psa. 17. 8 Custodi me ut pupillam oculi, Keep me as the apple of an Eye. Ric. Turnar. To what end our Eyes were made. job saith, job. 31. 7 that his heart walked not after his eyes. ¶ We have to mark thereupon, that our eyes which were created to look upon good works, to the end we might be taught to love, reverence and fear him, are become as it were bonds of Satan, and are as it were inticers, which come to beguile, and work our destruction. God I say hath created our Eyes. To what end? To the end that whiles we be in this world, we should have ability to discern between things, & that the same might lead us unto him, whether we look upward or downward, do we not see that our Lord calleth us unto himself? Are not all the creatures both in heaven and earth, means to allure us to come to God? Then doth he not only say, come unto me: but he draweth us thither by his goodness, according as we see, he showeth himself liberally towards us, and thereby ministereth occasion to us to walk in his fear. Thus ye see, to what end our eyes were made. For if we had no eyes, we should not have such means to behold God's glory in all points as we have. Cal. upon job. fol. 529. The meaning of this place following. Is thine eye evil because I am good. Mat. 20. 15 nought, that is to say, dost thou envy at my goodness towards them? For the Hebrews by an evil eye, meaneth envy, because such dispositions appear chiefly in the eyes, as above Chapter. 6. 23. it is said to answer the word, single, and it is there taken for corrupt: for whereas he said there afore, ver. 22. If thine eye be single, he addeth in the 23. but if thine eye be wicked or corrupt, the word being the same in that place, as it is here. Beza. What the Eyes and Eye lids of God do signify. God is said to have eyes, because he seeth all things, Augustin. and nothing is hid from him, in whose sight as the Apostle telleth, no creature is invisible, for all things be naked & open to his eyes. His eyes also is sometime taken for his favour. As the eyes of the Lord, are over the righteous. Psa. 34. 15. His eye lids be taken for his secret judgements. Psa. 11. 4. His eye lids behold the children of men. EAGLES. Of the nature of Eagles. AS concerning the nature of Eagles, it may be taken, that their young ones do suck blood anon after they be unclosed, job. 39 30. because that one kind of Eagles do cast their young ones out of the nest, so as they be driven to shift for themselves, & it is said that they bring up none but the black ones: howbeit, they that writ of such matters, do vary in that point. For some say that the Eagles do cast away their young ones, as bastards, if their sight be not strong enough to look upon the shining Sun. Cal. upon job. fol. 719. An Eagle of all Birds liveth along time, without all kind of feebleness, Plini. li. 10 chap. 3. dying never of age, but of famine. An exposition of these places following. Thy youth shall be renewed as the Eagles. ● The comparison of the Eagles gave the jews occasion to forge fables. Psa. 103. 5 For whereas they understood not the principles of any science at all, yet are they so brazen faced, that what matter soever is entreated of, they never make bones in it, and so soon as they meet with any uncouth thing, there is not any so peevish a forgery, which they threape not upon men as an Oracle from God. So in this place they surmise, that every tenth year, the Eagles fly up to the Elemental fire, and afterward plunge themselves in the Sea, and than by and by new feathers grow up again. But the plain meaning of the Prophet is picked out of the nature of the Eagle, described by the Philosophers, as which is throughlie known by experience. For that foul is fair and well liking unto her old age, and is not efféebled by years, nor subject to diseases, till at the length she die for hunger. Certain it is that she liveth long: but at the length her beak overgroweth, so as she cannot receive meat, but only is feign to suck in the blood of it, or else to refresh-hir self with drinking, whereupon came the Proverb: An Eagles old age for necessity, compelleth him to be ever bibling. And because drink alone is not enough to maintain life, they rather pine away for hunger and want of food, than decay for want of strength. Now without any fable, we perceive the natural meaning of the Prophet. That like as Eagles continue always lusty and in good plight, so as they be youthful even in their old age: even so the godly are sustained by the secret power of God, so that they receive their strength still unappaired. Cal. upon the Psal. ¶ As the Eagle when her beak overgroweth sucketh blood, and so is renewed in strength: even so God, miraculously giveth strength to his Church, above all men's expectation. Geneva. For wheresoever a dead Carcase is, even thither also will the Eagles be gathered together. Ma. 24. 28 ¶ There are divers kinds of Eagles, among which one is of the Uultures' kind, excelling the rest in bigness. And the Uultures (which Writers do witness) do fly two or three days before, to the place where the carcase shall be. job. 39 30 And job of the Eagle saith; where any dead body lieth, there is he immediately. It is likely that the common Proverb arose of this kind of Eagles. Marlorate in expounding this place at the full, maketh this conclusion in the end: Moreover (saith he) their reason is nothing sure or effectual, which upon this place say, that the death of Christ was so effectual, that it alured the elect and chosen of God. For it was rather the purpose of Christ, to bring an argument from the less to the more, as thus: If there be such wit in Birds, that many of them, will come from far to one Carcase. It is a great shame to the faithful, not to be gathered to the Author of life, by whom only they are truly said. Marl. fol. 576. ¶ In despite of Satan, the faithful shallbe gathered and joined with Christ, as the Eagles assemble to a dead ●●●sse. Geneva. ¶ Nothing can hinder the faithful to be joined to their head jesus Christ, Luk. 17. 36 for they shall gather to him as ravening birds about a carrion. Geneva. ¶ That is, there as the son of man shall be to judge the world, thither shall all gather together unto him. Tindale. ¶ That is, according to S. Paul's interpretation, when Christ cometh to judgement, we shall betaken up, to meet him in the air, and so we shall be with him for ever. ¶ That is, the faithful that believe the Gospel, will repair unto him as ravenous birds to the carrion. The Bible note. And how I carried you upon eagle's wings. Exo. 19 4. ¶ For the Eagles by flying high is out of danger. And in carrying her Birds rather on her wings, then in her talents declareth her love. Geneva. ¶ The Eagle carrieth her young ones upon her wings, fearing only man's violence, which rather than they should take harm, she would receive the harm in her own body. In steed thereof served the cloud that kept of the Egyptians force. The Bible note. ELAM. What is signified by Elam. I Will break the bow of Elam 〈…〉 ¶ By Elam is signified Persia, jer. 49. 35. so called of Elam the son of Sem. And because the Persians were good Archers, he showeth that the thing wherein they put their trust should not profit them. Geneva. ¶ The Elamites were good bow men in battle, and therefore is their bow prophesied to be broken, etc. By which is meant, that they should be overcome in battle of their Enemies, and scattered abroad, unto the four coasts of the earth. T. M. ELDAD AND MEDAD. ¶ Looke. Moses. ELDERS. Why he nameth them Elders and not Priests. IN the old Testament, the temporal heads & rulers of the jews, which had the governance over the lay or common people are called Elders, as ye may see in the four Evangelists. Out of which custom Paul in his Epistle and also Peter, call the Prelates and spiritual Governors, which are Bishops and Priests, Elders. Now, whether ye call them Elders or Priests, it is all one to me, so that ye understand they be officers and Servants of the word of God: unto the which all men both high and low that will not rebel against Christ must obey, as long as they preach and rule truly, and no farther. Tindale. fol. 38. ELEAZAR. The meaning of this place that followeth. THe child of the stewardship of my house, Gen. 15. 2. is this Eleazar of Damascus. ¶ Eleazar was then Steward of Abraham's house, which Eleazar had a son called Damascus, which child, because Sara was barren, Abraham had thought to have adopted for his son. Of this Damascus, took the City of Damascus his name. Lyra. ELECTION. What the cause of our Election is, and how it is defined. ELection is the free mercy and grace of God in his own will, through faith in Christ his son, choosing and preferring to life such as pleaseth him. Bradford in the book of Mar. The only good pleasure of the will and frank mercy of God by jesus Christ without respect of any works, either present or for to come, is the cause of the divine Election. F. N. B. the Italian. The cause of our election is only the will of God. And to prove this, Saint Paul saith (which saw as far in men's deservings as we can do) bringeth in an evident example of jacob and Esau, how jacob was elected and Esau reproved, before they were borne, or had done either good or bad. To the which some will say, that God saw afore that jacob should be good, and therefore chose him, and that Esau should do no good, and therefore repelled him. But to those that will judge of that that God saw, it may be demanded how they know that GOD saw that, and if he saw it, yet how know they that that was the cause of jacobs' election? Saint Paul knoweth none other cause but the will of God, whatsoever other discuss. And if they should say the cause why God saw before that jacob should do good, was because that God would give him his grace, therefore God saw that he should do good, and so should also the other have done, if God would have given him that same grace. Saint Paul concluding with these Scriptures, saith: I will show mercy to whom I show mercy, and will have compassion on whom I have compassion, So lieth it not in man's will and running, but in the mercy of God. He saith not, I will have mercy on him that I see shall do good, but I will show mercy to whom I will. He saith not, I will have compassion on him that shall deserve it, De congrua, but of him, of whom I will have compassion. This doth Austen well prove in these words: The disputation of them is vain, the which do defend the prescience of God, against the grace of God, and therefore say that we were chosen before the making of the world, because that God knew afore that we should be good, because he should make us good. But he that saith, you have not chosen me saith not so, for if he did therefore choose us, because that before he knew that we should be good, then must he also have known before, that we should first have chosen him. Here it is plain, that the election of God is not because he saw afore, that we should do well. But only the cause of the election, is his mercy, and the cause of our doing well is his election. And therefore Saint Paul saith, not of works but of calling. I. Veron. So then election is not of the willer, Rom. 9 16. but of God that taketh mercy. ¶ It is evident by this Text, that our works or merits do not justify us, but that our salvation doth wholly depend upon the free election of GOD, which being righteousness itself, doth choose whom it pleaseth him unto life everlasting. Sir I. Cheek. Blessed are the people whom the Lord hath chosen to be his inheritance, Psa. 34. 12 etc. ¶ Of the Lords free election and choosing of his Citizens, whom he hath predestinate and appointed to be saved, the Scripture both in the old and new Testament speaketh much. In the 20. of Saint Matthew, verse 16. our saviour saith: Multi vocati, pauci vero electic Many be called, but few be chosen. All they be called which have had the word of GOD preached unto them. And they only are elect, which finally and eternally shall be saved, and inherit the everlasting kingdom with jesus Christ the first begotten, and the only purchaser of life eternal. The elect have these properties and blessings of GOD following them: Though they do fall and sin of ten-times, yea and peradventure very grievously as David did: or committing as Saint Peter did with his denying and forswearing of CHRIST: As Marry Magdalene and the woman of Samarie did, with their frail and foolish yielding unto the pleasure of the flesh, yet they never fall from GOD, but their gross and natural falls, do cast them into such a shame of themselves and abhorring of sins, that by their falling they rise up the more stronger. So that the elect cannot finally be seduced nor carried away from God. For whom Christ loveth, In finem diligit, he loveth surely unto the very end. Neque rapere eos de manu ei●s quisque potest. No creature can pluck out of Christ's hands his elect servants, and no marvel, for the purpose of God's election is sure. The elect unto salvation was chosen before they were borne, and before they did either good or bad, as Saint Paul witnesseth, proving this example true, by jacob and Esau the sons of Rebecca, and as it was in those two brethren (saith Saint Paul) so was it in all men before they were borne, having done neither good nor evil. The one was an elect person, and the other a man reprobate, according as it is written, jacob dilexi, Esau autem odio habui, jacob have I loved, Esau have I hated. All this was done saith Saint Paul, to the end that all men might know, that the free election and choosing of God unto salvation, standeth upon his predestinate purpose, and not upon our good works, or our good deeds which we do, after that we believe and live in this world. For God before the foundation of the world was laid, had predestinate and appointed all the elect to be saved, and all the reprobate persons, God did foresee and foreknowe, that they should be dampened. But than it might be objected thus: If the salvation of man do rest upon God's election, what fault is there in man, though he be dampened, is not the fault in God? To this Saint Paul answereth and saith roundly: Absit, GOD forbidden that any man should so think, but yet I will have no man to control me: for unto Moses it was said: I will show mercy unto whom it pleaseth me: Therefore let all men set their hearts at rest, saith 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 mercy showeth. But thou wilt peradventure say, why doth GOD blame us, if we be not saved, seeing no man is able to resist his will and his knowledge. Here the Apostle once again, biddeth every man to stop, 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 vain man stop in this matter betimes, and be not too bold after such manner to dispute with God, Thou wilt then say, what profit can come to one of us the lay people, by speaking or preaching of God's election, it seemeth to be a perilous matter to be talked of: no not so, do not thou call that perilous which the holy Ghost hath ordained for thy comfort and singular profit, if thou be'st of God: marry if thou be'st of the Devil, it shall bring thee either to desperation that thou art not elect, and therefore thou must needs be dampened, or else to presumption that thou art elect, and therefore do what thou wilt thou must needs be saved. But if thou be of GOD, thou shalt take two great benefits, the one is this: Where the property (even of the best of us all) is to be tickled with vain glory and pride, and are always ready to advance our own good works. This did I, & thus and thus. To pluck away this pride, this vain glory, and rejoicing in ourselves, & to make us wholly to humble ourselves unto God, there is no such thing, as to say unto ourselves: It is neither in the power of the well willer, nor in the swift runner, but in the power of God & mercy shower. This is a great profit and necessary lesson to be taught. An other to be learned of God's election is this. That in God there is most high providence for the government of the world, seeing that he hath foreseen and forecast all things, before the foundation of the world was laid, there can no man then accuse God of negligence: nor again there needeth no man to practise any evil craft to get a living, seeing God forgetteth no body, nor leaveth none of his unprovided for: so that we have all then good cause to rejoice with the Prophet and say: Blessed be those people whom the Lord hath chosen to be his inheritance. As who should say: by the providence and free election of God, salvation cometh to men. Tur. How our election is particular and not universal. Election is particular and not universal, for surely he that taketh all, maketh no choice, and he that chooseth a thing out from two other things or more, must needs be said to refuse or forsake the things that he chooseth not. Theo. Beza. Signs of our election Whosever feeleth himself called of God both inwardly and outwardly, and doth constantly believe, that he is delivered from eternal damnation and justified before God by jesus Christ only, he surely hath most certain signs in himself, whereby he may know that he is chosen of GOD to eternal glorification in jesus Christ, not being in himself capable of so excellent a thing: & so he holdeth Christ as it were a glass before his eyes, in the which he seeth continually his own eletion. F. N. B. the Italian. The saying of the elect within himself. The man y● is not endued with the spirit of adoption (which is also the spirit of holiness, righteousness, saith and life) saith thus: I do the evil that I have a mind unto. I do no good, nor have no list to do it. But the man that is regenerate and so consequently elected (howbeit as still yet wrestling) saith thus: I do the evil that I would not do, & I do not the good that I would do, woe is me, who shall deliver me out of the body of this death. And in crying out on this wise, the elect person casteth his Anchor in the very throne of God the Father, whom he beholdeth in the preached word, and in the Sacrament. Theo. Beza. ¶ The elect number have always in their hearts, this humble confession. Lord we are the workmanship of thine hands, made to do the thing whereunto thou hast appointed us by thy secret will and purpose. Thy will be done in us. Thou hast revealed unto us the things that do please thee, and thou hast showed unto us things that thou dost hate. But unless thou pluck us back by thy grace Lord, we follow upon the worse, though our conscience allow the better. Crowley. How to make our election sure. Give more diligence to make your election and calling sure. 2. P●. 1 10. ¶ Albeit it be sure in itself, forasmuch as God cannot change, yet we must confirm it in ourselves by the fruits of the spirit, knowing that the purpose of God, electeth, calleth, sanctifieth and justifieth us. Geneva. ¶ Although the calling of God be stable and sure, nevertheless the Apostle will that our works should declare unto men, that we are called. Tindale. Objection. Sith we be sure of our election, what need we have the gospel preached unto us, or to make our prayer to God, for to obtain such things as do pertain to our salvation, sith we be sure of it already? Answer. If we have a good piece of ground, which we know most perfectly to be fruitful, would we not till it still and sow it, that we may have some profit of it, or would we let it lie alone, because we know it to be fruitful: Even so the elect & chosen are as it were ploughed and tilled, and good seeds still cast into their hearts, that they may bring forth good and pleasant fruit unto the Lord. Again, If we go about that the true elect and chosen of God, have no need of the preaching of God's word, because they be sure already of their salvation: we may also maintain and uphold, that we have no need of meat and drink, sith that we be assured by God's word, that we shall not die before the time that God hath appointed. Christ was sure of his salvation, and yet continued all night in prayer. I. Veron. ELEMENTS. What is signified by Elements. AFter the Elements of the world. ¶ By the Elements some understand the Sun, the Moon, the Stars, or the other Elements, thinking that there was among the Coll●ssians, some that did worship these Elements as Gods, and desired health and salvation of them, putting trust and confidence in them, praying to them, and desiring of them prosperous things, and of the disposition of these Elements prophesied things to come: The Apostle here biddeth them beware they fantasy no such thing by these Elements which are no Gods, nor are not to be worshipped as God, but as the creatures of GOD, made and ordained for the behalf and commodity of man in this world. Other understand by Elementa mundi, the ceremonial and judicial laws of the old Testament, thinking them to be necessary for salvation, and that none could be saved without the observing of them, as some thought. Act 15 ● and among the Galathians. 4 9 But Peter and james, and the residue of the Apostles of Christ, thought legal ceremonies and sacrifices not necessary for salvation, but salvation might well be had without them, yea, and without all ceremonies, for ceremonies now used in the Church, be no holy things of themselves, they make no man holy, they be no workers nor works of salvation. They be ordained to signify and represent other things signified by them. And here the Apostle biddeth them beware of such as did call them to the law, & not to Christ, to the ceremonies and works of the law, and of man decreed, and not of God commanded: And here he willeth them to beware, of all them that exhort men to ceremonies, old customs, voluntary works, laws, statutes, decrees, traditions of men, rather than God's commandments. Ridley. ¶ Looke. Rudiments. ELEVENTH HOUR. ¶ Looke. Hour. ELIAS. The jews opinion of Elias. ARt chou Elias, john 1. 21. and he said I am not. ¶ The jews thought that Elias should come again before the days of Messiah, and they took the ground of that their opinion out of Malachy. 4. 5. which place is to be understood of john. Math. 11. 14. And yet john denieth that he was Elias, answering them in deed according as they meant. Theo. Beza. Behold I will send you Elias the Prophet. ¶ This Christ expoundeth of john Baptist. Mal. 4. 5 Math. 11. 14. who both for his zeal, and restoring of religion, is aptly compared to Elias. Geneva. Of the comparing of Elias with Christ, and his coa●e with the Sacrament. Chrisostome saith. Chrisostom Elias (when he was carried up in the fiery Chariot) left to his Disciple Elizeus his mantel of Sheep skins: but the son of GOD when he ascended, left us his flesh. But Elias put off his mantel: and Christ hath left his flesh with us, and ascended, having it with him. Answer. Chrisostome showeth in what sort Christ hath both taken up his flesh into heaven, and also left the same among the faithful in the earth, and in the end compareth Elias and Christ together. The story is known that when Elias was taken up in a fiery Chariot, he let down his coat unto Elizens that stood beneath, who took it up, and by the power of the same divided the water of jordane. Upon occasion hereof Chrisostome saith: Elizeus received the coat made of Sheep skins, as a great inheritance more precious than any gold. After that time Elias was double, for there was Elias above ● and Elias beneath. Above was the very true Elias in the natural substance and presence of a body: beneath was nothing else but Elias coat, which coat notwithstanding because of the powers that were wrought with it, he called Elias. Thus Chrisostome compareth Elias with Christ, and Elias coat with the Sacrament. And this he saith, Christ is above, and Christ is beneath, as he saith, Elias is above, and Elias is beneath. For as Elias coat was called Elias, even so the Scarament of Christ's body is called Christ's body. ELISEUS. How he resisted not the king, in keeping out his messenger. THe Prophet had a special warrant by God's especial reveling, 4 Re. 6. 32 so to bid them, and therefore the Prophet did nothing amiss therein, etc. The cause whereof (saith Lyra) is annexed: for behold the sound of his masters feet is after him, for after the departure of the messenger, joram repented, and therefore he followed him, to revoke the precept. And saith Caitane, that thou shouldest boldly resist the king's messenger, he foretelleth them, that the king followed his messenger, repenting the he sent him, and therefore the king followed the messenger, because he repented that he had commanded, that Elizeus head should be cut off, for he came to himself again, & came personally to move his complaint before Elizeus. I. Bridges. fol. 1084. ELIZABETH. How she might be Mary's cousin. ANd behold thy cousin Elizabeth. Luke. 1. 36 ¶ Though Elizabeth were of the Tribe of Levi, yet she might be Mary's cousin. For whereas it was forbidden by the law, for maidens to be married to men of other Tribes, this could not let, but that the Levies might take them wives, out of any Tribe, for the Levites had no portion allowed them when the land was divided among the people. ¶ Notwithstanding the Elizabeth was married to one of the Tribe of Levi, yet she was Mary's cousin which was of the stock of David. For the law which forbade marriage out of their own Tribe, was only that the Tribes should not be mixed and confounded, which could not be in marrying with the Levites, for they had no portion assigned unto them. Geneva. EMANVEL. Wherefore Christ was called by this name. AND they shall call his name Emanuel, Mat. 1. ●3. which is by interpretation, God with us. Christ is called Emanuel, in that he took the flesh of man, and joined and knit himself to us, and became our brother. Tindale. emerald. The description of this stone, and what is betokened by it. THe fourth an emerald. Apo. 21. 19 ¶ This stone is exceeding green, above all herbs and leaves, in so much as it maketh even the very air about it green. Hereof are many kinds: but the preciousest in the Countreie of Sychamit, which is desert and uninhabitable by reason of extreme cold. And these stones are kept by Griffons, not for themselves, but for men. For armed men fight against them, and take them from them. The Devil is the Griffon who laboureth to take from us the jewel of our redemption bestowed upon us by Christ in the coldness of his exceeding sore passion, that is to wit, of his infirmity, took upon him for us, through the freshness of his invincible courage. Marl. upon the Apoc. fol. 299. The fourth was a smaragd or an emerald, which is not only green of his own nature, but he maketh all the air about him to seem green also. Of this condition was jeremy and Paul, which having the doctrine of life, spared not to minister it unto others, for their eternal refreshing, these with such other thrown into the foundation of the church were very comfortable unto other. With the holy (saith David) thou shalt be holy, and with the pure innocent, thou shalt be both innocent and pure. Bale. EMIMS. What kind of people they were. A Kind of Giants so called because they were terrible and cruel, for Emim signifieth terribleness. Tindale fol. 15. ENACH. What the Enachs' were. A Kind of Giants so called, Nu. 13. 23 happily because they ware chains about their necks. Tindale. fol. 15. Enach or Enak in Hebrew is to gird, Iudi●. 1. 20 or to compass, and is chiefly referred to chains, which are worn about the neck for comeliness sake. And thereof is this name Enak derived, and in the plural number, hath both the masculine and the feminine form, and it signifieth a chain, and is transferred to noble and worthy men, whom thou mayst call cheined. Pet. Mar. upon judic. fol. 15. ENEMY. How an Enemy is not to be despised. The Philistines despising the hebrews, 1. Re. 14. 13. were overcome of jonathas and his harness-bearer. Golias disdained David, 1. Reg. 17. 42. who notwithstanding overcame him and slew him. Benhadad king of Syria, 3. Reg 20. making light of the power of Israel, was overcome of Achab, and sane to crave of him his pardon. Amasiahu king of juda not esteeming jehoas king of Israel, 4. Reg 14. 2. etc. was of him taken captive, and carried to Jerusalem, to his great dishonour. How an enemy reconciled is not suddenly to be trusted. Saul acknowledging his fault with tears, 1. Reg. 24. 26. & 26. 21. was not therefore to be trusted. joab being reconciled to Abner, 2. Reg. 2. 28. &. 3. 27. by deceit notwithstanding slew him. Triphon as a reconciled enemy, kept jonathas in hold, and at the last put him to death. 1. Mac. 12. 48. and 13. 23. ENON AND SALIM. Why john baptized there, more than else where. AND john john. 3. 23. baptized in Enon beside Salim. The Geographers affirm that these two Towns Enon and Salim, are not far from the river of jordane and jaboc: near unto the which two Towns, they make a City called Scythopolis. Jerome saith it maketh no matter, whether you read Salem or Salim. The cause why john baptized in Enon is added, for that there was much water there. Marl. fol. 80. ENTER. An exposition of these places following. ENter not into judgement with thy servant. Psa. 143. 2 ¶ Saint Austen upon this place saith: O LORD enter not into judgement with thy servant: What meaneth that, enter not into judgement with thy servant? Thus much it meaneth: Stand not with me in judgement, requiring of me all that thou hast commanded, for if thou enter into judgement with me, thou shalt find me guilty. I had need therefore, not of thy upright judgement, but of thy mercy. August. de tempo. ser. 46. Enter into thy masters joy. Math. 25. 21. 23. ¶ The master receiveth him into his house, to give him part of his goods and commodities. Geneva. ¶ Enter into thy masters joy, is as much to say, as possess the kingdom prepared for all such as are faithful. Tindale. ENVY. How Envy came first into the world. Envy came first of Satan, Gen 3. for envying the felicity of man whom GOD had created and set in Paradise, a place replenished with all pleasure, changed himself into an Angel of light, abusing the wisdom of the Serpent to deceive man. Lanquet. Examples of Envy. Of envy, Gen. 4. 5. Cain slew his brother Abel. Of envy the Philistines stopped the Well from Abraham's servants. Gen. 26. 15 Of envy joseph was sold of his brethren. Gen. 37. 4. The Egyptians envied the multiplication of the Israelites. Exo. 1. 12. Miriam, Nu. 12. 13 envying her brother, was plagued with leprosy. Through envy Saul persecuted David. 1. Re. 18. 8. Envy stirreth up all contention. Pro. 10. 12. Through envy Daniel was accused as a transgressor of the king's laws. Dan. 6. 13. The elder brother envied the younger brother, which had prodigally spent his goods received into favour. Luke. 15. 27. EPHA. What an Epha is. THe tenth part of an Epha of barleie meal. Nu. 5. 15. ¶ An Epha containeth three bushels. The tenth deal of an Epha containeth only so much as forty Eegge-shells can comprise. An Hin is a measure of things Liquid, containing as much as xii. Logs, each Log holdeth as much as vi. Eggshells can hold. But Omer or Gomer, which is called Corus in Latin, containeth the measure of three Ephaes, that is as much as a thousand, two hundred, fourscore and ten Egge-shels can contain. The Bible note. EPHESUS. Of whom this City took his name. Ephesus was the Mother City of the lesser Asia, Apoc. 1. 11 and a famous mart Town builded by the Amazons, the noblest of all the Cities of jonia, taking that name of a woman of Amazonia, and before that time turned by many other names, as Vrichia, Ortigia, Ptelea and Arsinoe, after the name of Arsinoe, the wife of king Lysimachus. Marl. upon the Apoc. fol. 19 EPHOD. What an Ephod is. An Ephod is a garment somewhat like an Amice, save the arms came through and it was girded too. Tindale. fol. 11. The Hebrew word Aphad, is to bind or so gird, whereof this noun is derived, signifying a Garment which compassed the shoulders, and then it was bound together, and after a sort girded together the inward coat. Pet. Mar. upon judic. fol. 151. Girded with a linen Ephod. 1. Re. 2. 18 ¶ An Ephod is a short and narrow linen coat without sleeves, put uppermost upon his garments to keep them close unto him. The Bible note. Of two kinds of Ephods. There was an Ephod which only the high Priests used, it was made of Purple, Violet colour, Silk, and Scarlet, it had gold wrought in it, & sundry kinds of most precious stones. There was also an other, which was called Ephod bad, that is, a linen Ephod, which the Levites used in holy service. Pet. Mar. upon judic. fol. 151. EPHRAIM Why the Tribe of Ephraim is not reckoned. NEither is the Tribe of Ephraim reckoned, Apoc. 7. 6 because jeroboam the first king of Israel after the division of the kingdom being of that Tribe made Israel to sin in the golden calves, according as the holy history reporteth. Marl. fol. 108. EPISTLE to the hebrews. Why it is thought, not to be Saint Paul's. THe Epistle which beareth the title to the hebrews, is not thought to be his, for the difference if the style and phrase, but either judge it to be written of Timothy, as Tertulian supposeth, or of Saint Luke as other do think, or else of Clement, afterward Bishop of Rome, who as they say was adjoined with Paul, and coupling together his songs and sentences, did phrase them in his style and manner. Or else as some do judge, because S. Paul wrote to the hebrews, for the odiousness of his name among that people, therefore he dissembled and suppressed his name in the first entry of his salutation, contrary to his accustomed condition. And as he wrote to the hebrews, he being an Hebrew, so he wrote in Hebrew, the is in his own tongue, more eloquently, and that is thought to be the cause why it differeth from his other Epistles, & is after a more eloquent manner translated into the Greek, than his other Epistles be. Some also read the Epistle written to Laodicia, but that is explosed of all men. Thus far Saint Jerome. In the book of Mar. fol. 55. EQVALITIE OF BISHOPS. ¶ Looke. Bishops. EQVINOCTIALL. What it is. THE Equinoctial is, when the day and night is both of one length, and cometh twice in a year, to wit, the. viii. of April and the viii. of October. The jews began to reckon from one to twelve, as we began to reckon from seven in the morning till six at night, and so it was, that our three a clock was nine a clock to them, and our five, eleven to them. Bullinger. fol. 363. EARS. To what end the use of Ears serve. IT is not said only that the ear shall hear, that is to say, that it is created only to hear, but it is also said, that it shall judge of words and matters: As if Elim should say, that the LORD hath not given us the opening of our ears to receive the Doctrine that is told us as a poison, but to the end to receive the doctrine that serveth to the spiritual feeding of our souls: Like as when we receive Bread and Wine, we are not afraid to eat and drink, as though we witted not whether it were poison or no. True it is, that we must beware of poison, and pray to GOD to preserve us from it: But are men so foolish to starve themselves, and to forbear eating and drinking, for fear lest their food be poisoned? No, for they can skill of meats, to discern whether it be poisoned or no. So then let us understand, that our Lord hath not given us the use of our ears to the end we should be afraid to receive the doctrine, because we think it too high, and too dark for us: but it behoveth us to pray GOD to give us the spirit of discretion and judgement, to the end we may apply that thing to our profit, which shall be declared to us out of his word, and therewithal so to govern us by his holy spirit, as we may be skilful to discern the thing that is good and profitable, etc. Caluine upon job. fol. 105. How and by whom our ears must be opened. He put his finger into his ears, Mar. 7. 33 etc. and strait ways they were opened. ¶ By the which we may learn, that his word can neither be heard nor understood, unless our ears be opened by Christ's finger, that is to say, unless the holy Ghost do open the ears of our hearts. Hemming. How God is said to have ears. God is said to have ears, because he heareth all things, Augustin Sap. 1. 10. The ear of the jealous heareth all things, and the noise of the grudgings shall not be hid. EARTH. How it is founded upon the Seas. IT is the property of all wise men, Mat. 7. 27 as it may plainly appear by the words of our Saviour in the Gospel of Saint matthew, that when they shall go about to build any strong house, they will be sure that the foundation shall be laid, not upon sand or muddy mire, but upon a rock or some other sure or steadfast ground, knowing that otherwise all their labour and cost, cometh shortly to nought, whilst either the violence of the wind or the waves of the huge flood, do rush against that house, and break it down. Seeing then that this is the right property of all substantial, wise, and politic builders: What a wonderfutl paradox and inopinable sentence is this, to say: Qui ipse fundavit, etc. The Lord himself (the fountain of all) hath founded the whole earth, that is so huge and heavy a thing, upon the wavering waters and flowing floods. These be the words of the Prophet. Super maria fundavit eam, & super flumina preperavit eam. Or as Saint Jerome readeth, Super flumina stabilivit eam. Upon the Seas, he hath founded the whole earth, and upon the floods he hath established it. This sentence cannot but seem to the judgement of all men, a marvelous strange and wonderful saying, the earth to be founded upon the water. Natural reason will lead a man to say, that God hath founded the sea upon the earth, and not the earth upon the water: Nam terra aquae stabilimentum est, non aqua terrae. For of the four Elements, the Fire, the Air, the water, and the earth, the Orb of the fire is the highest, & covereth the earth round about: the Air likewise ought by natural consent to cover the water round about, & the water the earth. Wherefore then it followeth by good reason, that earth being the heaviest and lowest of all the four Elements, and next under the water, it ought therefore to be called the foundation of the waters (because the waters do lie upon the earth) and not the waters the foundation of the earth. This reason is so strong, that no natural wit can be able to impugn it. Again in the 104. Psalm, the Prophet saith, That the Lord hath founded the earth upon his own weight and stableness, Fundasti terram super stabilitatem tuam & non inclinabitur in seculum seculi. Ovid the Poet saith in like manner: Tellus ponderatum librata suis. The earth is stayed & poised by means of his own weight, he saith not that the earth is founded, and yet the Prophet saith: Dominus super maria fundavit orbem terrae, & super flumina stabilivit eam. The Lord hath founded the whole earth upon the Seas, and upon the floods he established it. ye shall understand therefore by the order of natural reason, the earth like as it is the lowest of all the four Elements, and next under the water, so it ought to be altogether covered with water, and underneath the water. But the almighty and most mighty creator of all things, by his miraculous and his divine power, hath altered the order general, and hath made a law and a statute peculiar, which is this: That the waters shall not overflow the whole earth, but to be contented with a portion of the earth to dwell upon, & to get them into a corner, & in no wise so hardy their heads to pass their bounds & limits appointed. This statute was made upon the third day after the creation of the world, as we read in Gen. 1. Chapter on this wise. Congregantur aquae sub coelo sunt in locum unum, & appareat arida. Let the waters that be under Heaven, be gathered together into one place, that the dry land may appear. And by this peculiar commandment of God, in the which the Philosopher being ignorant, and seeing such a miraculous work above Nature, be called it Natura particularis. Now ye must note, that forasmuch as this peculiar order that God hath established between the waters and the dry land, the Earth is exalted above the waters, even as far as the walls of an house are above the foundation. In consideration of this miraculous work of God, the earth is here said by the Prophet to be builded partly upon the salt Seas, & partly upon the fresh floods, because the earth is so wonderfully exalted in every place above the waters, even as far as the walls of an house is above the foundation, and not that the water is absolutely the foundation or the pillar of the Earth. Ric. Turnar. EARTHQVAKE. How Earthquakes do come. AN Earthquake is a shaking of the earth, which is caused by means of wind and exhalations that be enclosed within the caves of the earth, and can find no passage to break forth, or else so narrow a way, that it cannot be soon enough delivered. Wherefore with great force and violence it breaketh forth, and one while shaketh the earth, and another while rendeth and cleaveth the same, sometime it casteth up the earth a great height into the air, and sometime it causeth the same to sink a great depth down, swallowing both Cities and Towns, yea and also mighty great Mountains, leaving in the place where they stood, nothing but great holes of an unknown depth, or else great lakes of water. W. F. Aristotle the great and the learned Philosopher, disputeth of Earthquakes in the 5. book of his Mute. And holdeth opinion that y● cause efficient of Earthquakes be wind enclosed within the caves & hollow places of the earth. And the material cause he judgeth to be Exhalations hot and dry. Other of the most ancient and great Philosophers, be of a clean contrary opinion, which is this: That Earthquakes do come with the vehement bushes and beatings of great waters, that be crept in at the caves of the earth, & afterward do seek a way out, which when they cannot find, the waters violently enclosed, beating and rolling up and down within the earth, doth cause earthquakes, but it is to be thought that the third opinion, which A. G. li. 2. cap. 10● seemeth to allow, is better and a more wiser opinion (no dispraise nor displeasure to Aristotle) then either of both these, and that is this: that no man can certainly tell, the cause of Earthquakes, but only God, and these be his words: Quaenam esse causam, quamobrem terra motus fiant, non cordibus hominum, sensibus, opinionibusque comitatum est. Sed ne iuter phisicas quidem phinas satis constiti●. And indeed though that Earthquakes be works and above our discuss of reason, yet by the Scripture we be taught, that Earthquakes, Thunderings and Lightnings, be tokens and tastes of Gods most tremed and dreadful power. And sometimes also they be plagues, inflicted to impenitent sinners in the time of God's wrath, teaching all men to stand in awe of God, and to beware how they displease him, with breaking of his law and holy commandments. Ric. Turnar. ESAV AND ISHMAEL. What is to be thought of their salvation. I Think of Esau and Ishmael, so much only as the holy Scripture hath set forth unto us. And I think that there are no places extant, by which we may define any thing touching their salvation. The Scripture thus speaketh of Esau, that he so vehemently hated his brother, that he sought to kill him, that he sold his birthright, that he provoked his parents to anger, when he had taken strange women to wives: that he was a violent man, and despised the land of Canaan, promised unto the fathers, and in the Epistle to the Hebrews, it is written, that although he poured out tears, yet found he no place of repentance. Of Ishmael also we read, that he was rejected not only by the will of Sara, but also by the will of God. But touching both their posterities, I deny not but some of them might be saved, no less than some of the stock of jacob might become runagates and obstinate. For it is sufficient to the election and rejection of God, that some part of either Stock, be either elected or rejected. Peter Mar. upon the Rom. fol. 251. Ye know how that afterward, Herald 12. 17 when he would have inherited the blessing, he was put by, and he found no means to come thereby again, no though he desired it with tears. ¶ This text maketh not against repentance that is done in season, for Esau repented too late, therefore profited not. When sentence of judgement is given, then hath repentance no place. The dampened in Hell, shall weep and repent, but in vain: for than is the time of repenting past. The blessing which Isaac gave, was undoubted done by the inspiration of the Holy ghost, and given in steed of a determinate sentence, and therefore must needs be ratified, and might not be called again. But and if Esau before the blessing given, had changed his manners, and had heartily & earnestly repent him, he had surely not been reproved of God. This should seem to be the very meaning of this place. Tindale. ¶ He was full of despite and disdain, but was not touched with true repentance, to be displeased for his sins, and so seek amendment. Genena. ESSENCE OF God. What the Essence or substance of God is. BY Essence is meant the nature that is common to those three persons, the Father, the Son, and the Holy ghost. Theo. de Beza. ESSES. What manner of people the Esses were. THe Esses, when they perceived that both the pharisees and Saducees followed their appetites under the colour of honest Titles, neither did aught in a manner that were worthy their profession, therefore seemed it them good, to declare the straightness & severity of life with the deed, & would be called Essei, that is, workers or doers. For Assa, whence the name Essei cometh signifieth to work: as in these times the Anabaptists, do reprove both the Lutherians and Papists, and endeavour to seem more holier than either of them. For the Essei lived in a manner in all things, as the Anabaptists live: they married not, and would have all things common among them. They delighted in clean apparel and prayed before the Sun rising, etc. Lanquet. The Esseans celebrate festival days not after the jews, Heretics but severally at several times: they think themselves purer than other people. Epipha. de haere. The Esseans saith josephus (Antiquit. lib. 15. cap. 13.) exercise the like trade of life as Pythagoras delivered among the Grecians. Again (lib. 13. cap. 8.) They affirm all things to be governed by destiny. They marry no wives. They think (Bel. jud. li. 2. ca 7.) that no woman will keep herself to one man. They have nothing proper, but all common. They are in number above 4. thousand. Antiq. li. 18. ca 2. There is a second sort of Esseans, saith josephus (Bel. jud. li. 2. cap. 7.) which agree with the other in all things, marriage only excepted. They commend marriage for the maintenance of succession. Their manner is for three years space, to behold the health and behaviour of maidens, then if they see them healthy and fit for procreation they marry them. Of the people called Esseni or Essei. A people inhabiting judea toward the West, which do live without women, and contemn gold, silver and all other riches. They live by ea●ing of Dates. There resorteth continually unto them by the providence of God, men from divers parts, so that their company never faileth, but none is received, unless the merit of his virtue and chastity do advance him. Eliot. OSTRICH. The nature and property of the Ostrich. THis Bird hath such a weighty body, that he cannot mount up to fly aloft, but flickereth in such wise as he cannot be overgone. A man may well run post after him, but he cannot overtake him. For what with his half leaping upon his clées, and what with his half flying with his wings, he passeth all the swiftness that can be in horses, or in any other beast. They have this policy, to take up stones by the way, & throw them at such as follow after them. But again there is such foolishness in them, that if they once hide their head, they think that all their bodies are hidden, and yet the huge carcases of them, are seen still. And as touching their Eggs, they sit not upon them. But forasmuch as they keep in hot Countries, they hide them in the sand, and the Sun giving warmness unto them, doth by that means hatch them, etc. Caluine upon job. fo. 716. EATING. Of the eating of Christ's flesh, and drinking his blood. WHen our Lord jesus Christ spoke of his body: john. 6. 54 Except (saith he) a man eat my flesh and drink my blood, he shall have no life in himself, for my flesh is very meat, Augustin & my blood is very drink. The spiritual understanding saveth him that believeth, for the letter killeth, but the spirit quickeneth. August. in servant ad infants. ¶ Hear it is plain, that the text must be taken spiritually. Mark (saith Origen) Origen. that they are figures which are written in the Scripture of God, and therefore examine them as spiritual men, and not as carnal, & understand those things that are spoken. For if thou follow after the letter, this saying that is spoken: Except ye eat the flesh of the Son of man, and drink his blood, you can have no life in you, this letter killeth. Origen. in Leuit. 7. He that eateth my flesh, john. 6. 5● and drinketh my blood, abideth in me and I in him. This is therefore (saith S. Austen) Augustin the eating of that meat, and drinking of that blood, is to abide in Christ, and have him abiding in us. And therefore he that abideth not in Christ, and in whom Christ abideth not, without doubt he eateth not Christ's flesh nor drinketh his blood, although he eat & drink the Sacrament of so great a thing, unto his own damnation. Augu. sermo circa feria pas. ¶ Here it is plain, that he which abideth not in Christ, that is to say, he that is wicked & unfaithful, doth not eat his flesh, nor drink his blood, although he eat and drink the Sacrament of so great a thing. And so must it needs follow that the Sacrament is not the very natural body of Christ, for then the unfaithful should eat his flesh, seeing he eateth the Sacrament of his body, but that doth S. Austen deny. Wherefore it must needs be, but only a token of a remembrance, and a sign of his body breaking, and a representation of his passion. He that abideth not in me, and in whom I abide not, Augu. de civit. Dei. li. 21. ca 25 let him not say or think that he eateth my body, or drinketh my blood. They abide not in Christ, which are not his members, which make themselves the members of an harlot. ¶ Here it is plain that the wicked and ungodly or unfaithful (which are not the members of Christ) do not eat his body nor drink his blood, and yet they do eat the Sacrament, as well as the other. Wherefore it must needs be that the Sacrament is not the very body of Christ, but a figure, token or memorial thereof. The bread (saith Saint Ambrose) Ambrose. that goeth into the body, is not so gréedelie sought of us, but the bread of everlasting life, which upholdeth the substance of our soul, so he that discordeth from Christ, doth not eat his flesh nor drink his blood, although he receive y● sacrament of so great a thing, to his damnation and destruction. Ambrose de Sacra. ¶ Hear S. Ambrose confirmeth S. Austin's saying before. Though we do verily eat Christ, Augustin yet it it followeth not, that we do grossly and naturally eat him with our mouth. And though Christ be very meat, yet it followeth not that he is therefore really & fleshly in the Sacrament. S. Austen saith, What preparest thou thy teeth or thy belly, believe, and thou hast eaten. In another place he saith: believing in him, is the eating of the bread of life. You shall not eat this body that you see, Augustin nor drink that blood, which they that crucified me shed out, I have given a very sacrament unto you, if it be spiritually understood, it quickeneth you, but the flesh profiteth nothing. Augu. prefa. psal. 98. ¶ This is plain enough spoken. Frith. He that discordeth from Christ (saith this Doctor) doth neither eat his body nor drink his blood, Prospe. in li. sententiarum. although he receive indifferently the sacrament of so great a thing, unto his condemnation of his presumption. These are also the very words of Bede, upon the 11. chapter of the first Epistle to y● Corinthians. ¶ Therefore saith S. Cyprian, Cyprian. he that drinketh of the holy Cup, remembering this benefit of God, is more thirsty, than he was before, & lifting up his heart unto the living God, is taken with such a singular hunger and appetite, that he abhorreth all galley and bitter drinking of sin, & all savour of carnal pleasure is to him as it were sharp and sour vinegar. And the sinner being converted receiving the holy mystery of the lords supper, giveth thanks unto God, and booweth down his head, knowing that his sins be forgiven, and that he is made clean and perfect, and his soul (which God hath sanctified) he rendereth to God again, as a faithful pledge, and then he glorieth with Paul, and rejoiceth saying: Now it is not I that live, but it is Christ that liveth within me. These things be practised and used among faithful people, and to pure minds, the eating of his flesh, is no horror but honour, and the spirit delighteth in the drinking of the holy and sanctified blood, and doing this, we whet not our teeth to bite, but with pure faith, we break the holy Bread. These be the words of Cyprian, De coena Domini. The Word (saith Origen) Origen. was made flesh & very meat, which who so eateth shall surely live for ever, which no evil man can eat. For if it could be, that he that continueth ill, might eat the Word made flesh, seeing that he is the Word and Bread of life, it should have been written: Whosoever eateth this Bread, shall live for ever. Origen in Matthew. chapter. 15. The Author of this tradition (Saint Cyprian) Cyprian. said, that except we eat his flesh and drink his blood, we should have no life in us, instructing us with a spiritual lesson, and opening to us a way to understand so privy a thing, that we should know, that the eating is our dwelling in him, & our drinking is as it were an incorporation in him, being subject unto him in obaieng, joined unto him in our wills, and united in our affections: the eating therefore of this flesh, is a certain hunger and desire to dwell in him. S. Austen saith upon the Gospel of john, john. 6. 53 that he that doth not eat his flesh and drink his blood, hath not in him everlasting life, and he that eateth his flesh and drinketh his blood, hath everlasting life. But it is not so in those meats which we take to sustain our bodies, for although without them we cannot live, yet it is not necessary that whosoever receiveth them shall live, for they may die by age, sickness and other chances. But in this meat and drink of the body and blood of our Lord, it is otherwise, for both they that eat and drink them not, have not everlasting life. And contrariwise, whosoever eat & drink them, have everlasting life. Who do eat and drink the body and flesh of Christ. They which do believe in Christ, and do assuredly persuade themselves, that he died for their sakes, they I say, doth both eat the flesh of Christ, and drink his blood, to which use, the symbols or signs, for that they stir up the senses, are very much profitable: not that the flesh & bleud of Christ are powered into the bread & wine, or are by any means included in those Elements, but because these things are of the true believers received with a true faith. For they are an invisible nourishment, which is received only in the mind, as Augustine hath faithfully admonished saying: Why preparest thou the teeth and the belly, believe and thou hast eaten. Pet. Mar. upon judic. fol. 212. What it is to eat God. To eat God, is to have the fruition of the divine nature, & to be incorporate into God. But the Majesty of God, so far surmounteth the capacity of man, that as he is in himself in nature and Godhead, no natural creature is able ot conceive him, but only in the face and sight of jesus Christ the son of. God Therefore S. Paul saith: Christ is the brightness of the glory, and the express Image of the substance of God. jewel. fol. 240. Of the true sacramental eating, and of the true eating of Christ's body. The Sacrament (that is to say the Bread) is corporally eaten and chawed with the teeth in the mouth. The very body is eaten and chawed with faith in the spirit. ungodly men when they receive the sacrament, they chaw in their mouths (like unto judas) the sacramental bread, but they eat not the celestial bread, which is Christ. Faithful christian people (such as be Christ's true disciples) continually from time to time record in their mind the beneficial death of our Saviour Christ, chawing it by faith in the cud of their spirit, and digesting it in their hearts, feeding and comforting themselves with that heavenly meat. Also they daily receive not the sacrament thereof, & so they eat Christ's body spiritually, although not the sacrament thereof. But when such men for their more comfort & confirmation of eternal life, given unto them by Christ's death, come unto the Lords holy Table, then as before, they fed spiritually upon Christ, so now they feed corporally also upon the sacramental bread. By which sacramental feeding in Christ's promises, their former spiritual feeding is increased, and they grow and wax continually more strong in Christ, until at the last they shall come to the full measure and perfection in Christ. This is the teaching of the true Catholic Church, as it is taught by God's word. And therefore Saint Paul speaking of them that unworthily eat, saith that they eat the bread, but not that they eat the body of Christ, but their own damnation. Cranmer. fol. 79. ETERNAL LIFE. How Eternal life is sometime called a reward. Eternal life is sometimes in the holy Scriptures called a reward, but than it is not that reward, which Paul writeth to be given according to debt: but is all one, as if it should be called a recompensation. God's will and pleasure was, that there should be this conjunction: that after good works, should follow blessedness: but not yet as the effect followeth the cause, but as a thing joined with them by the appointment of God. Therefore we may not trust unto works, for they are feeble and weak, and do always waver & stagger. Wherefore the promises of God depend not upon them, neither have they in themselves as they come from us, that they can move God to make us blessed. We say therefore, that God judgeth according, because according as they are either good or evil, we shall obtain, either eternal life or eternal damation. But thereby it followeth not, that works are the cause of our salvation. Pet. Mar. upon the Rom. fo. 39 EVANGELISTS. Who be Evangelists. Evangelists were next unto Apostles, and had their Office much like them; saving that they were beneath them in degree of dignity. These gave themselves chiefly to instructing of the people, and preaching the Gospel to them, as plainly and simply as might be, of which sort was Timothy and such like. For although Paul match Timothy with him in doing commendations, yet doth he not make him his follow in Apostleship, but keepeth that name peculiarly to himself. 2. Cor. 1. 1. Col. 1. 1. And in writing to him he saith thus: Be watchful in all things, harden thyself in afflictions, go through with the work of an Evangelist. 2. Tim. 4. 5. EVER. How this word Ever is taken. ANd to thy seed for ever. Gen. 13. 15 ¶ Ever is not here taken for a time without end, but for a long season, that hath not his end appointed. T. M. ¶ Meaning a long time, and till the coming of Christ. And spiritually, this is referred to the true Children of Abraham, borne according to the promise, and not according to the flesh, which are heirs of the true Land of Canaan. Geneva. Shall keep it holy for an ordinance for ever. Exo. 12. 14 ¶ That is, until Christ's coming, for then Ceremonies had an end. Geneva. And shall serve him for ever. Exo. 21. 6 ¶ That is to the year of jubilee, which was every fitieth year. Deut. 15. 17. levit. 25. 40. Geneva. EUCHARIST. What Eucharist is. EVcharistia in Latin, is Englished, a Thanksgiving, and is now taken, for the Sacrament of the Altar. Eliote. When the Fathers say, that Eucharist is but bread, they speak hyperbolically, and understand that it is not bread only or alone, or common bread, because unto the bread is added the word of God, whereby it receiveth the nature of a Sacrament. And this is a strong reason against the Anabaptists which have ever in their mouth that saying of Paul unto the Corinthians: Circumcision and uncircumcision is nothing, but the observation of the Commandments of God, so they say that Baptism & the Eucharist, & the Ecclesiastical mystery are nothing, but pretend only the observing of y● commandments of God. But we answer them, that other things are nothing, if they be alone without faith and piety and a holy life. Pet. Mar. upon the Rom. fol. 49. EUTICHAE. What manner of men they were. THey were a sect of Heretics Heretic: called also Psalliani, of whom Epiphanius maketh mention contra Massilianos, & Saint Austen, de haeresibus, who for mumbling up of their long prayers, were called the praying heretics (for so soundeth the Greek word luk●ea●) They would never cease praying and singing of Psalms day and night. And so much they gave themselves to prayer, that they thought themselves bound to do nothing else, not to get their living with the sweat of their brows, not to trouble themselves with any Office that concerned the Commonwealth, not to study or to put their hand to any kind of labour, but to live in continual idleness, in only eating, drinkking, sleeping and praying. Of whom also thus writeth the ancient Greek Author I heodoret: And the miserable wretches being deceived, give themselves to no kind of work, for they call themselves spiritual men. But giving themselves to praying, they sleep the most part of the day. Pomet. fol. 117. Eutiches This Eutiches 〈…〉 an Abbot of a Monastery in Constantinople about the year of our Lord. 450. maintained the opinions of Nestorius, and said that our Lord consisted of two natures before the divinity was coupled with the humanity, but after the uniting of them, to be of one nature, and that the body of Christ, was not of one substance with ours. The Council of Constantinople deposed him, but he appealed to Theodosius, and procured the Council of Ephesus to be summoned, where, Dioscorus the Heretic restored him. evagr. lib. 1. cap. 9 This Eutiches being condemned in the Council of Chalcedon, broke out into these words: This is the faith that I was baptized in, this is the faith that I have learned of the Fathers, and in this faith will I die. Tom. 2. Concil. EUCHRAITES. What they were. EVchraites were Heretics, Heretics after the Etymology of their name continent. The Author of their heresy was Tacianus of Mesopotamia, the disciple of justinus Martyr. He abhorred marriage, he forbade the use of living creatures, he offered water in steed of wine in the Sacrament, he denied that Adam was saved. The Euchraites prevailed in Pisidia, and Phrigia. Euseb. lib. 4. cap. 27. Epiphan. haeres. 46. 47. EVIL MEN. How far evil men are to be borne withal. SAint Augustine Augustin saith, the good are not to be forsaken for the evil: but the evil are to be borne withal for the good. Here aught to be adedd other words, which the same writer hath expressly in other places, that is, if those evil men do cast abroad no seeds of false doctrine, nor lead other to destruction by their example. How evil men eat not Christ body. Look. ¶ Eating. EUNOMIUS. Of his heretical opinions. EVnomius Bishop of Cyzicum, Heretic. and the Scribe of Aetius, said, y● God had no more knowledge then man. He termed Aetius the man of God, & rebaptized all that came unto him, in the name of the uncreated God, in the name of the Son created, and in the name of the sanctifying Spirit, created of the created Son. Socrat. li. 4. cap. 7. Theodor. li. 2. cap. 29. Epiph. haeres. 76. He affirmed moreover, that they which kept the faith that he taught, should be saved, had they committed never so great a sin, and continued therein. He was about the year of our Lord. 353. EUSTACHIUS. Of his opinions, and how they were condemned. EVstachius Bishop of Sebastra in Armenia went in such attire as was not decent for a Priest. Heretic. He forbade marriage: made laws of fasting, This man was about the year of our Lord. 324. he parted married couples asunder. He caused such as refrained the Churches, to raise Conventicles at home. He took servants from their masters under colour of religion. He commanded his followers to wear the Philosopher's habit. He caused the women to be shaven. He forbade the accustomed fasting days, & commanded they should fast on the Sunday. He detested the prayers of married men. he abhorred the Offering and Communion of married Priests, not remembering that his own Father was a Priest, and Bishop of Caesarea in Cappadocia. He was first condemned of his own Father in a Council held at Caesarea, afterwards in a Council of Gangra, and last of all at Constantinople. Socrates. lib. 2. cap. 33. EXALT. What it is to exalt or humble a man's self. Every one that exalteth himself shall be brought low, Luke 18. 14 & he that humbleth himself, shall be exalted. ¶ The Pharisie exalted himself, thinking himself righteous by his deeds of the Law, which was nothing at all, and therefore he was brought low by the sentence of damnation. The Publican humbled himself, acknowledging his sins by lawly prayer, & by trust in God's mercy by Christ, and therefore he was exalted. Hemming. EXAMINE. How we should examine ourselves, before we go to the Lords table. BUt let a man examine himself, 1. Cor. 11. 28 and so let him eat of this Bread and drink of this Cup. ¶ There be three principal points, the which every man ought to examine and prove himself, before he go to the Table of the Lord: The first, is true repentance and a true acknowledging of his offences and sins, for the which jesus Christ died, as he declareth unto us, in the same Chapter. The second, is true faith, in the only grace and mercy of God, which is offered and granted to us in jesus Christ and by jesus Christ, as that Sacrament also testifieth. The third, true Charity and union, towards all the members of Christ jesus, as it presenteth unto us, in that we there eat all of one self Bread, and drink of one self Cup. Viret. This proving and examining of a man's self, is first to think with himself with what lust and desire he cometh to the maundy, and will eat that bread, whether he be sure that he is the child of God, and in the faith of Christ: and whether his conscience do bear him witness, that Christ's body was broken for him: and whether the lust he hath to praise GOD and thank him with a faithful heart in the midst of the brethren, do drive him thetherward: or else whether he do it for the meats sake, or to keep the custom: for than were it better that he were away. For he that eateth or drinketh unworthily, eateth & drinketh his own damnation, because he maketh no difference of the Lords body. Frith. ¶ Looke. Weak and Sick. ¶ We must mark that in this examination, he sendeth no man to another, but every man to himself. The Papists bid thee go to an auricular Confessor, there to confess thyself, to receive absolution, and to make satisfaction for thy sins, according to the form that is commanded thee. But Paul the Doctor of the Gentiles, and the vessel of election, speaketh not a word of these things, but saith simply: Let a man examine himself, and so let him eat of that bread, and drink of that Cup, for like as God is the searcher of the hearts, and requireth the inward affection of the mind, and hateth hypocrisy: so none knoweth what is in the heart of man, or what affections we bear to Godward, but we ourselves do: therefore he willeth us ourselves, to examine every thing in ourselves: That is to say, he willeth every man to descend into himself, and to examine himself. Bullinger fol. 1109. ¶ Looke. Proving. EXCOMMUNICATION. What Excommunication is. IT is the separation and rejection from the holy assembly of our Lord jesus Christ, Mat. 18. 15 the which is done by the Church, against open and obstinate sinners. Tindale. ¶ Excommunication is a censure of the Eldership, whereby he that is guilty of some most grievous crime, is without any certain prescription of time, shut from the sacraments, and banished the company of the faithful. This is the sorest punishment of the Church, which also is called of Saint Paul, a delivering up to Satan: of Christ to be as an Ethnic and Publican, which answereth the jews, cutting them off from the covenant, so often repeated to the people of God by Moses. Hereof is oft mention made in the new Testament. john. 9 18. And 1. Cor. 5. 4. 2. The. 3. 15. and in other places more. Now whereas it is so grievous a punishment, it is executed on none, but on him that is guilty of some heinous trespass, which kind of sins are rehearsed by Saint Paul. 1. Cor. 5. 11. and 2. Thessa. 3. 14. Yet count him not as an Enemy, but warn him as a Brother. 2. The. 3. 15 ¶ The end of Excommunication, is not to drive from the Church such as have fallen, but to win them to the Church by amendment. Geneva. They shall excommunicate you. john. 16. 2. ¶ In that he saith, they shall be excommunicated, his meaning is this: They shall cast you out of their Synagogues, they shall condemn you of impiety and heresy, they will refrain you of water and fire, and such necessaries. They will banish you, and sell your goods, and they will account you not for Israelites, but for Gentiles and Atheists. For the good as subject, not only to persecution, but also to ignomy and reproach, even as saith the Apostle Paul. Be thinketh that God hath set forth us, which are the last Apostles, as it were men appointed to death: for we are made a gazing stock unto the world, and to the Angels, and to men. Christ notwithstanding commandeth to stand firm and steadfast against this temptation: because, though they be thrust out of Synagogues, yet nevertheless, they shall abide in the kingdom of God. Marl. upon john. fol. 527. What S. Paul meant by the excommunicating of Alexander. And Alexander, which I have delivered to Satan. 1. Tim. 1. 20. ¶ Whereas Saint Paul saith, that he did deliver Alexander and Himeneus unto Satan, he meaneth none other thing thereby, but that he did excommunicate them openly as no true Christians, and that he did threaten them (if they would not repent and turn) that GOD would punish them everlastingly, by Satan and his Angels. Sir. I. Cheek. Saint Austen saith: What is a man the worse, Augu. de Clericos. if the ignorance of a man strike him out of the book of the Church, if his conscience strike him not out of the book of life. In this case (saith Saint Austen) it cometh sometimes to pass, that there be many Sheep without the Church, & many Wolves within the Church. EXORCISTS. What the Office of an Exorcist was. THe Exorcists office was, by a special gift of God, serving only for that time, to call forth foul spirits out of the bodies of them that were possessed. jewel. fol. 98. EXTREMEUNCTION. ¶ Looke. Oil. Face. What the Face of Christ is. IN the Face of jesus Christ. 2. Cor. 4. 6 ¶ That is to say, in the knowledge of jesus Christ, not in the Face of Moses, which is the knowledge of the Law, for by Christ came we to the knowledge of God. Tindale. What the Face of God is. ¶ The face of God is the knowledge of his divine nature, of the which it is written, Augustin Show us the light of thy countenance, and we shall be whole, that is: grant us to know thee. Otherwise God's face doth signify the invisible nature of Christ's Divinity. Exo. 33. 23. You shall see my hinder parts, but my Face you cannot see, that is, You shall see Christ's humanity, but his divinity cannot be seen. The Face of God is that which is described in the 26. of Leviticus: I will turn my face to you, & I will make you fruitful: I will give you rain in season, and peace in the earth, the sword shall not come in the Land, if ye will walk in my statutes and keep my precepts, etc. Plenteousness and goodness, and all God's benefits, that is God's face. T. Drant. What is the Face or countenance of God? It is not a shape like unto a man's visage, which hath nose, eyes & mouth: but the Face of God is the record, which he giveth us, when we know his will. God therefore showeth us his Face, when he telleth us why he doth this thing or that, and it is all one, as if we saw him before our Eyes. Contrariwise, he hideth his face from us, when he afflicteth us, when things seem strange unto us, and when we know no reason why he worketh after that sort. Therefore when God holdeth us in ignorance, it is an hiding of his Face from us. Cal. upon job. fol. 629. ¶ Thou mayst not see my face, for there shall no man see me alive. ¶ There shall no man see my face & live, not that the face of God which is the face of life is the cause of death to them y● see it, for the Saints that are in heaven do indeed see it, but none that liveth in the body can see, neither comprehend the majesty of his face: but must be first purified by death, as Paul declareth it, 1. Cor. 15. 52. Tindale. How this place following is understood. Because his face shall be so deformed, and not as man's face. Esa. 52. 14 ¶ That is, his face shall be more deformed than other men's: & his beauty fouler than the beauty of the sons of men. The whole sentence meaneth, that many men shall be estonied when they shall see Christ our saviour (which was exceeding beautiful before all the sons of men) Psal. 45. 2. so wickedly and violently entreated of the jews, spit upon, scourged, crowned with thorn, & all be blooded, yea, greatlier humbled, contemned and despised, then ever was any mortal man. T. M. FAITH. What Faith is. FAith is a sure confidence of things which are hoped for, Heb. 11. 1. and a certainty of things which are not seen. ¶ Faith & trust in Christ only, is the life and quietness of the conscience, & not trust in works how holy so ever they be or appear. Works cannot set the heart at rest, because we ever think they be not enough, nor yet good enough, but to few, and so fall we to mistrusting, after which followeth despairing, and so damnation, if we leave not the confidence in them, and stick to faith, which can receive and believe without mistrust, that Christ's works on the cross, hath full purged, cleansed, and loosed us from our sins. Again, Faith is a lively and steadfast trust in the favour of God, wherewith we commit ourselves altogether unto God, and that trust is so surely grounded, and sticketh so fast in our hearts, that a man would not once doubt of it, though he should die a thousand times therefore, and such trust wrought by the holy Ghost through faith, maketh a man glad, lusty, cheerful, and true hearted unto God and all creatures, by the means whereof, willingly and without compulsion, he is glad and ready to do good to every man, to suffer all things, that God may beloved and praised, which hath given him such grace, so that it is impossibl● to separate good works from faith, even as it is impossible to separate heat and burning from fire. Therefore take heed and beware of thine own fantasies, which to judge of faith & good works, will se●me wise, when indeed they are stark blind, and of all things most foolish. Pray God that he will vouthsafe to work faith in thine heart, or else thou shalt remain evermore faithless, feign thou, imagine thou, enforce thou, wrestle with thyself, and do what thou wilt. Again, Faith is the believing of God's promises, & a sure trust in the goodness and truth of God, which faith justified Abraham● Gen. 15. & was the mother of all his good works, which he afterward did, for faith is the goodness of all works in the sight of God. Good works are things of God's commandment, wrought in faith. And to show a show at the commandment of God to do thy neighbour service with all, with faith to be saved by Christ (as God promiseth vs●) is much better than to build an abbey of their own imagination, trusting to be saved, by y● feigned works of hypocrites. jacob rob Laban his uncle, Moses rob the Egyptians, & Abraham is about to slay & burn his own son, & all are holy works because they are wrought in faith at God's commandment. To steal, rob, & murder, are no holy works before worldly people, but unto them the have their trust in God, they are holy when God, commandeth them. What, God commandeth not, getteth no reward with God. Holy works of men's imagination, receive their reward here as Christ testifieth. Math. 6. 2. Tindale. Faith is an undoubted belief most firmly grounded in the mind. Bullinger. fo. 30. Again, True faith is the wellspring & root of all virtues & good works, & first of all it satisfieth the mind and desire of man, and maketh it quiet and joyful. Bullinger. fol. 54. How Faith is the ground of all good works. As a good tree in the time of the year bringeth forth good apples, not to make him good, for he is good before, nor yet this apple is to his own profit, but unto other men's, notwithstanding the good nature the is in him must needs bring it forth, So like wise y● just man must needs do good works, not by them to be justified, but alonely in them to serve his brother, for he hath no need of them concerning justification, This is the very true way & manner of doing good works, & how the no man can do goods works, but a justified man, as our saviour Christ saith: either make y● tree good, and then his fruit must be good, or else the tree evil, and his fruit also evil, for a good tree must needs bring forth good fruit, and a bad evil fruit. D. Barnes. How Faith justifieth. The faith of true believers is, the God justifieth or forgiveth, & Christ deserveth it, & the faith & trust in Christ's blood receiveth it, & certifieth the conscience thereof, & saveth & delivereth from fear of death & damnation, & this is it the we mean, when we say faith justifieth, the faith I mean, in Christ, & not in our own works, certifieth the conscience the our sins are forgiven us, for Christ's blood sake. Tindale. fol. 187. Again, when I say the faith justifieth, the understanding is, the faith receiveth the justifying: God promiseth to forgive our sins, & to impute us for full righteous. And God doth justify us actively, y● is to say, forgiveth us for full righteous, & Christ's blood deserveth it, & saith in the promiser receiveth it, & certifieth the conscience thereof. Faith challengeth it for Christ's sake, which hath deserved all that is promised, & cleaveth ever to the promise, & truth of the promiser, & pretendeth not the goodness of the work, but knowledgeth that our works deserve it not, but are crowned and rewarded, with the deservings of Christ. Take an example of young children, Example of young children. when the Father promiseth them a good thing, for doing of some trifle, and when they come for their reward, dallieth with them saying. What, that thou hast done is not worth half so much? Should I give thee so great a thing for so little a trifle? Ye did promise me, ye said I should have it: why did you promise, and whew did you say so? And let him say what he will to drive them off, they will even say again, you did promise me, so ye did, you said I should have it, so ye did: But hirelings will pretend their work and say: I have deserved it, I have done so much, & my work is worthy it, etc. Tindale. fol. 225. That faith the mother of all good works justifieth, before we can bring forth any good work, as the husband marrieth his wife, before he can have any lawful children by her. Furthermore, as y● husband marrieth not his wife the she should continued unfruitful as before, Example of the Husband & as she was in the state of virginity (wherein it was impossible for her to hear fruit) but contrariwise to make her fruitful: even so faith justifieth us not, that is to say, marrieth us not unto God, that we should continue unfruitful as before, but the he should put his seed of his holy spirit in us (as S. john in his first Epistle calleth it) & to make us fruitful. For, saith Paul, Ephe. 2. 8. For by grace are ye made safe through faith, & that not of ourselves, for it is the gift of God, and cometh not of works, lest any man should boast himself. For we are his workmanship created in Christ jesus unto good works, which God hath ordained that we should walk in them. Tin. fol 59 But who shall glory of his own righteousness, when he heareth God by his Prophet saying, Origen. That all your righteousness is like a most filthy defiled cloth. The only true glorying therefore is in the faith of the cross of Christ, which excludeth all that glorying, which descendeth of the works of the law. Origen in his 13. book ad Rom. We think that a man is justified by faith, Jerome without the works of the law. For because there is one God which justifieth circumcision of the law, and uncircumcision of faith. It manifestly showeth, that righteousness is not in the merit of man but in the grace of God, who without the works of the law, accepteth the faith of them that believe. Again, In li●●. contra Ecudem he saith thus: ●unc ergo justi sumus, etc. Therefore we are then righteous, when we confess ourselves sinners. And our righteousness standeth not upon our own merit, but upon the merit of God. Hicrome li. 2. contra Pelag. We be not justified by works, A● brose but by faith. For the weakness of the flesh is a let unto works, but the brightness of faith shadoweth the error of deeds which deserveth pardon of sins. Only faith. S. Ambrose ●de jacobo. Cap. 21. For the thief believed and was justified by the most merciful God: Chrisostom And here say not unto me that he lacked time to live uprightly, and to do good works, for I contend not about that, but this only I steadfastly affirm, that only faith Only faith by itself saved him. Chrisostome de fide & lege. How faith is the work of God. Faith is the work of God, and it cometh of God, as Saint john saith: This is the work of God, than you should believe in him, Saint Paul witnesseth the same, saying. Philip. 1, ●9. Not only it is given to you, that ye should believe in God, but also y● ye should suffer for hi● sake. Of this it is an evident saieug, living or dead, not to have had faith of themselves, or of their own might ● power, but to have received it of God, which giveth faith to whom he will, & when he will, although S. Paul saith, Faith to come by hearing of the word of God, which word although many may hear it, yet no man shall believe, but he to whom God giveth faith, and in whom God worketh faith and love. Bibliander upon the expos. of ●ude. What faith is without works. What availeth it my brethren, ●amos. ●. 14. y● man say he hath faith, when he hath no deeds? Can faith save him. ¶ Can faith save him. S. james speaketh not here of true faith, which by love is mighty in operation, but of the vain imagination & opinion y● the unthankful people have of faith, and therefore he doth call it dead faith, because there follow no good works of it, as there do of the faith that justifieth in the sight of God. To be justified here, & in all the Chapter over is to be counted just, & that before the world, as in Luke. 10. 29 and 16. 15. and not to be made just in the sight of God. So that when he saith, was not Abraham Abraham our Father justified through works, etc. signifieth thus much, was not Abraham our Father by his works declared just: That is, did not his works declare and show that he was just, and were sure tokens or his righteousness, it signifieth that Abraham was by his works made just before God, reputed righteous obtained remission of sins, for by Faith he came thereby, not by works, as witnesseth S. Paul. Rom. 4●2. Tindale. Wilt thou understand D thou vain man, that faith without deeds is vain, james. ●. 20. was not our Father Abraham justified of his deeds, when he offered his son Isaac on the Altar, etc. ¶ Whereas Saint james bringeth that Abraham was justified by offering his son I●●ac, that is clean contrary, as many as do take it. First unto Moses whereas the very original is. For it is openly declared, Gen. 15. 6. where these words were spoken of Abraham: Abraham did believe, and it was reputed unto him for justification, where there is no word of Isaac, for he was neither yet ●orn nor promised, & yet must Abraham needs be justified, for the holy Ghost saith it. And when the words were spoken unto him, he was at the most but 86. years old, as it is declared in the. 16. Chapter, verse. 16. But when Isaac was promised him by name, than was Abraham. 99 years old, as it is open in the. 17. Chapter, and the year after was Isaac borne And when Isaac was borne, was Abraham. 100 year old, as it is plain in the. 21. 5. Now would I know that, where that Abraham was justified from that he was 86. year old, till he was an hundred year old, you cannot say by offering up of Isaac, for you see he is not borne. D. Barnes. Therefore by faith is the inheritance given, Rom. 4. 16. that it might come of favour, and the promise might be sure to all the seed. ¶ Therefore by faith, etc. Therefore are ye pronounced righteous by faith, by which understand even the mercy of God received by faith, that the conscience might be surely certified, of the will of God, and of the promises of the Gospel, that is, of remission of sins, of reconciliation or reputation of righteousness, & of the gift of everlasting life, that these things clearly be performed, which were not possible if the promise should depend and hang on our works. For than shall the conscience be unsure, doubting whether we had works enough, whether God would be merciful, whether the law which we have trangressed would condemn us, etc. Now when doubtfulness remaineth in us, there remaineth also fearfulness by which cometh desperation & death, for so long as the law showeth us the anger of God, fear of death cannot be overcome. Therefore must we needs stick only to faith in the merciful promises of God, surely certified, and they shall be fulfilled, although our works have not deserved the fulfilling of them. Tindale. Of faith and deeds. And how Saint Paul and james do agree therein. Ye see then, james. 2● 24. how that of deeds a man is justified, and not of faith only. ¶ Ye see then the a man is justified, etc. That is, is declared just, is openly known to be righteous, like as by the fruits, the good tree is known to be good; otherwise may not this sentence be interpreted. For there could nothing be more foolish than this saying of james, if a man would thus interpret it, that no man obtaineth remission of sinne●, but because his works are worthy of so great a benefit. This interpretation who so sticketh frowardly by, understandeth not what remission of sins is, or how the conscience ought to be comforted, when it seethe that it bringeth no good works to God, which are sufficient to please him. And this interpretation is clean contrary to other open saying of the Scripture, which teach y● remission of sins cometh freely, as y● Psalmist saith: I said I will acknowledge mine offence, Psal. 32. 5. & accuse myself unto the Lord, & thou forgavest me y● wickedness of my sin. And Ro. 4. 5. To him the worketh not, but believeth on him y● justifieth y● ungodly, his faith is counted for righteousness. What can be more plainly, than y● sins are forgive to a wicked & ungodly man y● worketh not, y● is, not for any of his works, but freely. To conclude, if the gospel forgive not sins, but for our good works sake, & for our worthiness it differeth not from y● law, it saveth no more than y● law: this I trust will suffice y● good & wise. For as touching them y● bring nothing to this cause but a will to brawl & chide, will never suffer themselves to be satisfied. And yet if we would contend by the number of authorities, this one place of james is overthrown with many witnesses of Paul, if men will understand by justification all one thing in them both. Therefore Paul saith, Faith justifieth, understand thereby y● faith causeth y● we be counted just, reputed righteous, & that our sins are not imputed unto us, but forgiven us for. Christ's sake. When james saith, works justify, he meaneth thus Works declare us just, and show evidently, that we are righteous. Thus shalt thou make them agree. Tindale. Ye shall understand y● S. Paul & S. james be not contrary in this matter. For Paul to y● Romans & Galathians, disputeth against them which attributeth justification to good works. And james reasoneth against them which utterly condemn works. Therefore Paul showeth the cause of our justification, & james the effects. In Paul is declared how we are justified: in james how we are known to be justified. In Paul, works are excluded, as not y● cause of our justification: in james they are approved as effects proceeding thereof. In Paul they are denied to go before them that be justified: in james they are said to follow them that are justified. Geneva. join y● lively faith of S. Paul, with the good works of S. james, & bring both these into one life: and then hast thou reconciled them both, and so shalt thou be sure to be justified both before God by Paul's faith, & before men by S. james works. I. Fox. How Faith is nourished. If Faith as it is written come by hearing, Rom. 10. 17 that is, as it is added by the word of God, then followeth it of necessity, that there is nothing, whereby faith is more nourished, maintained, and confirmed, then by con●tinuall reading and repeating of the word of God. This thi●● testified Tertulian in his Apology, where he saith, That to this end holy assemblies are gathered together to hear the word of God. The Philosophers say, that if faith be by the word of God, then by the same also it is nourished. We know moreover, that of works often repeated are confirmed habits or qualities, as contrariwise if a man cease off from actions, they wax weak, wherefore if a man cease to read, to hear, or to repeat the holy Scriptures, faith will wax feeble m●him. And they which think that a lively & pure faith may continue in Church's wou● often preaching, do exceedingly err. Chrifostome hath a very apt similitude of a light or Lamp that burneth, Similitude of a Lamp. which easily goeth out, unless there be still● Oil powered into it. By the Lamp or Light, he understandth Faith, and by Oil the word of God● and this he there writeth of the Parable of the wise and foolish virgins. Pet. Ma● upon the Rom fol 326. Faith is nourished by hearing the word of God, for the word of God is the foot of Faith, according to Saint Paul's saying. Rom. 10. 17. Faith cometh by hearing. Hemming. How Faith without Charity is nothing worth. If I had all Faith, 3. Cor. 13. 2 so that I could move mountains out of their places, 〈…〉 had no charity, I were nothing. ¶ Of this do some gather that ●aith without charity cannot justify. But this cannot be gathered of Saint Paul, for it is open that he speaketh not of this thing whereby that men may be justified, but only he te●heth how they y● be justified must work with charity. It is 〈…〉 that he speaketh not of faith that doth justify 〈…〉 but of that faith that doth work out wardlie, the which is called the gift of the holy Ghost, as the gift of tongues, the gift of prophecies, the gift of healing, the gift of interpretation, as it is open in the Chapter before, now is this Faith not given to justify, but only to do miracles, wonders, and signs by. And therefore saith Paul, If I had all faith so that I could move mountains, etc. Saint Paul deser●●eth this faith, calling it faith that worketh by charity, not that it justifieth by charity, for he saith there plainly, it is neither circumcision nor uncircumcision y● is of valour in Christ jesus, but faith. He doth here plainly exclude from justification, the highest work of the law, Circumcision, & setteth faith alone, not the gift of faith that doth miracles, but the gift of faith that worketh by charity. D. Barnes. ¶ Faith is here taken for the gift of doing miracles, which the wicked may have Mat. 7. 22. & also for that faith (called historical) which believeth the mighty power of Christ, but cannot apprehend God's mercy through him, & this devils have, james 2. 19 & therefore is separated from charity, but the faith y● justifieth in effect cannot. As. 1. john. 2. 9 Mat. 17. 20. Geneva. How faith ●gendereth charity. That which the schoolmen teacheth, y● charity is before faith & hope, is a madness, It is faith y● first engendereth charity in us: how more rightly doth Barnard teach, I believe (saith he) y● the testimony of conscience, which Paul calleth the glory of y● godly, consists in three things. For first of all it is necessary to believe y● thou canst not have forgiveness of sins, but by y● pardon of god: Then y● thou canst have no good works at all, unless he also give it: last of all, that thou canst by no works deserve eternal life, unless it be given thee also freely. A little after be addeth y● these things suffice not, but y● there be a certain beginning of faith, because in believing y● sins cannot be forgiven but of God, we ought also believe y● they are not forgiven us, till also we be persuaded by the testimony of the holy Ghost y● salvation is laid up in store for us, because God forgiveth sins, he himself giveth merits, and he himself giveth rewards, that we may not ●aie still in this beginning. Cal. in his Insti. 3. b. chap. 2. Sect. 4. From faith to faith, what it is. For by it, the righteousness of God is known, Rom. 1. 17● from faith to faith. ¶ From faith to faith, y● is, from an unperfect faith, to a perfect faith: from a weak faith to a strong faith, or from one battle of faith to an other. For as we have escaped one jeopardy through faith, an other invadeth us, through which we must wade, by the help of faith also. Tindale. How the faith that saved the old fathers, shall save us. Look Abraham. How Faith is a work. Faith is a work, therefore (will some say) we be justified by works: but y● answer of the which so say, availeth not, because love also & other virtues be the works of God, yet are we not justified by them. The mayor is not so to be understood, we be not justified by faith, because it is a work or quality in us, but because it leaneth upon mercy, & receiveth mercy. And this saying, we be justified with faith, must be understood by the way of a comparison, that is to say, by mercy we be pronounced just, but it must be received with faith. Although then faith be a work or new quality in us, yet we be not justified by the worthiness thereof, for this faith is as yet unperfect, like as other virtues be, but we be justified by that thing, whereupon faith leaneth, and the which faith receiveth that is to say, for Christ's sake. Out of a book called the Sum of Divinity. Of Faith before works. ¶ Look Cornelius. How Faith is perfect Faith is perfect when it receiveth and taketh hold of Christ perfect: And, yet it hath need of increasement, to the intent it may become full in all his parts. The man that said, Mar. 9 24. Lord I believe, had perfect faith, and yet was it great●●e increased afterward. Likewise Peter had a perfect faith, when he said, john. 6. 68 Lord whether shall I go, etc. Which faith of Peter was much more increased, after he had received the holy Ghost at Whitsuntide, etc. How Faith overcometh the world. Faith is not an idle assent or thought, but it is a stout Giant, which (as Saint john saith) overcometh the world, ●. john. 5. 4 but how; Even through the conqueror Christ, which it possesseth. How Faith and invocation are inseparable. No man cometh to Christ, as to a Saviour, nor calleth upon him, but he that believeth upon him, for like as no man believeth, but he that heareth, so no man calleth upon him but he that believeth. Rom. 10. 17. Faith and invocation are so knit together, that ye may sooner separate the heat from the fire, then pluck them asunder one from an other. Hemming. How Faith is called the marriage Garment. Faith in Christ's blood maketh the marriage between our souls and Christ, and is properly called the marriage garment, or the sign Thau. Tindale. Of Faith, Love, and Hope. Objection. If Faith, Love, and Hope, be three virtues inseparable, than faith only justifieth not. Answer. Though Faith, 1. Cor. 13. 13 Hope, and Love be three virtues inseparable in this life, yet have they separable and sundry offices in effects. As heat and drieth be inseparable in the fire, have yet their separable operations: for the drieth only expelleth the moistness of all that is consumed in the fire, and heat only destroyeth all coldness, for drieth and cold may stand together, and so may heat and moistness. It is not all one to say, the drieth only, and the drieth that is alone. Nor all one to say, Faith only, and Faith that is alone. The office of Faith. Faith only which is a sure and undoubted trust in Christ, and in the father through him, certifieth the conscience that the sin is forgiven, and the damnation and imposibilitie of the law taken away, etc. And with such persuasions mollifieth the heart, and maketh her love GOD again and his law. And as oft as we sin, Faith only keepeth us, that we forsake not our profession, and that love utterly quench not, and hope fail, and only maketh the peace again. For a true believer trusteth in Christ only, & not in his own merits or works, or aught else, for the remission of sins. Tindale. What one man's faith doth profit in other. Objection. When as Christ by the faith of the hearers healed the man sick of the palsy, it is demanded of some in this place of Matthew, Math. 9 2. what one man● faith doth profit an other. Answer. First of all we know for certain, that the faith of Abraham did profit his posterity, when as he embraced y● covenant & promise, made to him and his seed. The like we ought to judge in all the faithful, because by their faith they spread out the grace of God to their children & posterity, and that before they be borne. And also the same taketh place in children & young infants, who for want of age are not apt to have faith. But they which are ripe of years, whose faith is insufficient whether they be strangers or of y● same line or kindred, an other man's faith (in respect of the eternal salvation of the soul) doth nothing profit them but only mediate. Marl. fol. 173. And when jesus saw the faith of them. Math. 9 2. ¶ And also his faith the had the palsy: for except we have faith, our sins cannot be forgiven. Geneva. ¶ That the faithful may pray for me, & offer me unto God with their faithful prayers, yet unless I have faith myself, I cannot be saved: for the righteous liveth with his own faith. Abac. 2. 4. Rom. 1. 17. Sir I. Cheek. The Centurion believed, Math. 8. 13 & his servant was healed. ¶ Of this we may learn, y● the godly by their faith may obtain corporal benfits for other, but to be saved with eternal salvation by an other man's faith, it cannot be, for no man can be saved without his own faith. Hemming. ¶ Again, As one man by his wisdom, may make an other man prove wise: so he y● believeth may by his faith obtain faith for other men. But as no man is wise by another man's wisdom but by his own, so is no man saved by an other man's faith, but by his own. Hemming. How faith is taken in these places following. If I had all faith, so that, etc. ¶ Here faith is taken for the power to do miracles. ●. Cor. 13. 2. For when faith is taken for that assured trust in God, through the blood of jesus Christ, it can in no wise be without charity and love. Sir I. Cheek. Faith is here taken for y● use of doing miracles, which the wicked may have, as Mat. 7. 22. & also for y● faith called historical, which believeth y● mighty power of Christ, but cannot apprehend gods mercy without him. And this devils have. james. 2. 19 & therefore is separate from charity, but the faith that justifieth in effect cannot. As. 1. john. 2. 9 Geneva. Hast thou faith, Rom. 14. 〈…〉 have it with thyself before God. ¶ He speaketh to him, saith Origen, which knoweth & believeth that all kind of meats are now free through Christ. Let him use this his faith towards God, & give thanks to him. And let him not by reason of his faith, campell an other man to eat with a wavering & resisting conscience. And let the same man have his ●aith with himself, & let him not boast of it to the hurt of his neighbour. Neither let him with overmuch licentiousness use what meats he list. Paul seemeth by a certain, prevention to answer to those which said, they would live freely, and defend the faith which they had received, Paul answereth, have thou this faith before God, & keep it to thyself. Pet. Mar. upon the Rom. fo●. 441 ¶ Faith here is taken for a full persuasion of the christian liberty, in things indifferent, as the Apostle interpreteth it in the 14. verse where he saith: I know and am persuaded through the Lord jesus, that there is nothing unclean of itself, but unto him that judgeth any thing to be unclean, to him it is unclean. Geneva. If ye have saith like ●graine of mustard séed, Mat. 17. 20● etc. ¶ But least any man should by & by gather (as certain perverse men do) that whosoever hath faith as a grain of mustard séed, may remove mountains, & do all things else, & say, we believe therefore, that we are able 〈…〉 all things, yea, if need be to remove mountains, & also to cast out evil spirits, we must note of what faith the Lord speaketh here: let us understand therefore, y● there are three kinds of faith. Three kinds of Faith. The first, is that by the which certain things are believed to be such as they are declared to be in the Scriptures. As in Scripture, we here y● there is one God, being omnipotent & the creator of all things, this faith is called an historical faith. The second, is y● which we believe the promises of God, & apprehend y● mercy & grace of God in Christ jesus: this faith is said to be a justifying faith. The third is that by the which a man doth firmly believe that there is nothing impossible unto God & the mind armed by a certain inspiration of the spirit, to do marvelous things, & this is called the faith of miracles. The first kind of faith is most general, insomuch y● it per●e●eth even to the wicked, with the which faith also Satan is endued, as appeareth by the words of the Apostle: jam. 2. 19 Thou believest that there is one God; thou dost well, the devils also believe & tremble. The second kind of faith, per●eineith only to the elect & chosen of God, as witnesseth the Apostle Paul in his Epistle to Titus, by the which faith we are made members of Christ's bod●, Titus. 3. 5● & are saved: Of this ●aith Christ speaketh not here, neither do all they the have the same, w●●● miracles strait way. The third kind of ●aith perleineth so certain christians, & that not at all times, but it hath a certain consideration also. This faith may also be called a particular of special faith, & it is no doubt a singular gift of the holy Ghost, as S. Paul teacheth saying: To some faith is given by the same spirit, the which truly cannot be said of the justifying faith, which pertaineth not to a certain only, but unto all the elect and chosen of God. This faith saveth no man, neither doth it change the hearts of men, & therefore it is such a faith as is also given unto the wicked, & therefore we have already heard in the 7. chapter going before, how the wicked at the day of judgement shall say unto Christ: Lord, Lord, have we not prophesied in thy name, & by thy name cast out devils, & done many miracles in thy name? To whom it shall be answered, I never knew you: depart fromme ye the work iniquity. And in an other place the Apostle saith: If I had all faith, so the I could remove mountains, & have no love, it is nothing: Of this faith Christ speaketh here. where he saith. If ye have faith like a grain of mustard seed. Mar. fo. 387. Of the faith of lnfants. Indeed (saith S. Austen Augustin ) albeit the faith which doth consist in the will of the believers, do not make the child, faithful, yet the sacrament of the faith doth make him faithful, for it is answered, that he doth believe, so he is called also faithful, not by censenting in mind to the matters itself, but by receiving the sacrament of the very same matter & effect, Faith of Infants. And in an other place he saith: This word of saith, is of so great strength in the church of Christ, the it doth cleanse the infant by him that doth believe, offer, bless, and w●●h him never so little, although he 〈…〉 not yet able to believe in heart to righteousness, and to confess in mouth unto saluat●●, Thus i'faith he, Epi. 2●. ad ques. Bonifac●●. Wha● the faith of hypocrites is. The faith of hypocrites Faith of hypocrites is, y● god forgiveth & works deserveth: and the same false faith in their own works, raineth the mercy promised to the merits of their own works, & so is Christ utterly excluded. Tindale, fol. 187. Of two manner of faiths● There be two manner of faiths, an historical faith, & a feeling ●aith The historical faith hangeth of the truth and honesty of the tel●er or of the common fame and consent of many. 2. Faiths. As if one had told me the Turk had won a cidie & I believed ●o, moved with the honesty of thelmon. Now if ●here come another y● seemeth more honest or that hath better 〈…〉, that it is not so, I think immediately the he lied. & so lose my faith again. And a feeling faith is, as if a man were there present, when it were won, & there were wounded, & had there lost all y● he had, & were taken prisoner there also● that man should so believe, that all the world could not turn him from his faith. Tindale. fol. ●66. A comparison between Faith and incrudelity. Faith is the root of all good: incrudelity is the root of all evil Faith maketh God & man friends: incrudelity maketh them foes. Faith bringeth god & man togethers: incrudelity sundreth them. All the faith doth pleaseth God: All the incrudelity both disuleseth God. Faith only maketh a man god & 〈…〉 〈…〉 only maketh him unjust & evil. Faith maketh a man a member of Christ: incrudelity maketh him a member of y● devil. Faith maketh a man y● inheritor of heaven: incrudelity maketh him y● inheritor of hell, faith maketh a man y● servant of God: incrudelity maketh him y● servant of y● devil. Faith showeth 〈…〉 God to be a sweet father: incrudelity showeth him to be a terrible judge. Faith holdeth 〈…〉 by y● word of God: incrudelity wavereth here & there faith counteth & holdeth God to be true: incrudelity holdeth him false & a liar. Faith knoweth God: incrudelity knoweth him 〈…〉. Faith loveth both God & his neighbour: incrudelity loveth neither of them faith only saveth us: incrudelity only condemneth us. Faith extolleth God and his deeds: incrudelity extolleth herself, and her own deeds. Of only faith. ¶ Look Only. FAIT●●VLL. How God hath delivered the Faithful. God delivered Noah from the flood. Goe 6. 8. & 7. Lot was delivered from the Sodomit●●. Goe 19 10 jacob from the wrath of his brother Esau. Goe 33. joseph out of prison. Goe 41. 14. The children of lsrael out of Aegipt● Exo. 14. 21. Moses from y● rebellion of Corah. N●. 16 The two messengers from y● men of Iericho. Io. 2. Mardocheus from the conspiracy of Am● Hoster, 6. 7. David from the persecution of Saul. 1. Reg. from the. 18. Chap. to the. 26. Elias from the hands of jezabel. 3. Reg. 19 Heliseus from the Assyrians. 4. Reg. 6. 18. jeremy out of prison. jere. 39 13. Toby from devouring of the fish. Toby. 6. 2. judith undefiled from Holofernes. judith. 13. Daniel from the lions. Dan. 6. The three children from the strie ●uen. Dan. 3. Susan from the false judges. Dan. 13. Paul from laying in wait of the governor of Damascus. Act. 9 2. Cor. 12. Peter from the hands of Herode. Act. 12. FALL. How Christ is the fall and uprising of many. Behold this child is appointed for the fall & rising again of many in Israel. Luk. 2. 34. ¶ To be the fall of the reprobate, which perish through their own default, & raising up of the elect, to whom God giveth faith. Geneva. Objection. How is Christ (will some say) a fall to y● unbelievers, which are already cast away. Answer. The ungodly do perish two manner of ways: first they are lost through their own unbelief, & secondly, for that they wilfully deprive themselves of the salvation that is offered unto them by Christ. As if a man that is once condemned of theft, should afterward not regard the king's son that sueth for his par●●, but utterly ●espi●e y● deliverance offered by him. Hemming. FALSE. ¶ Of false Christ's. Many shall come in my name, Mat. 24. 5 & say that I am Christ. ¶ josephus maketh mention in his 20. book, & the 12. chapter of a certain Egyptian which was a false Prophet, who in his own opinion thinking himself to be a prophet, gathered almost thirty thousand together, whom when he brought out of the wilderness of the mount of Olives or Olivet, he went about to take Jerusalem, but they were oppressed by Felix the precedent at that time, of the which Felix there is mention made in the. 21 of the Act. Lastlie● the same josephus writeth of another also, which promised the people quietness & rest from all evils, if they would follow him into the desert. By many such were the people of the Ie●ws mocked & deceived, all which as they promised liberty & salvation of the people, so they affirmed y● they were Christ's. And under this name they ●ossed the themselves also, for the true & promised 〈…〉, of whom y● prophet's & scriptures testifieth. Such one was Simon Magus, which persuaded the Samaritans that he was the power of God, which was called great. ¶ Look Teudas, who was such another. Marl. fol. 557. What the false Prophets are. Beware of false Prophets, which come unto you in sheeps clothing, Mat. 7. 15. but inwardly they are ravening Wolves, etc. ¶ False Prophets are Preathers that pervert & wrest the word of God: Sheep ●innes signify the appearance of outward holiness: Ravening Wolves are Tyrants that delight in persecuting, and shedding of blood. Tindale. False Prophets shall ever impugn the faith of Christ's blood, and enforce to quench the true understanding of the law, and the right meaning and intent of all the works commanded by God, which fight is a fight above all fights. First, they shall be in such number, that Christ's true Disciples shall be but a small stock in respect of them. They shall have works like Christ, so that fasting, prayer, poverty, obedience and chastity, shall be the names of their profession. For as Paul saith to the Corinthians. The Angels or messengers of Satan, shall change themselves into the Angels or messengers of light and truth. They shall come in Christ's name, and that with signs & miracles and have the upper hand also, even to deceive the very elect if it were possible. Yea, and beyond all this, if thou get the victory of the false Prophets, & pluck a multitude out of their hands, there shall immediately rise up of the same and set up a new false sect against thee. And against all those Amalechites the only remedy is to lift up the hands of thy heart to God in continual prayer, which hands if thou for weariness oncelet fall, thou goest to the worse immediately. Tin. fo. 239. FAN. What the Fan is. Whose Fan is in his hand, etc. ¶ Which is the preaching of the Gospel, Mat. 3. 12. whereby he gathereth the Faithful as good Corn, and scattereth the Infidels as Chaff. Geneva. Another Expositor saith thus: The Fan is God's word: The Flower is the people of Israel, the Garner is the kingdom of Heaven ● By the Wheat he understandeth: the elect and true Israelites, by the Chaff he understandeth the unfaithful. FAR FAIR WITH MEN. How this place is understood. seeing then that we know the fear of the Lord, we far fair with men. 2. Co. 5. 11 ¶ We far fair with men, that is, we play not the Tyrants with cursings & excommunications, neither use we violence malitioustie among the people, but feat God, and entreat the people lovingly, to draw them unto God. Tindale. FARTHING. What this Farthing meaneth THou shalt not go thence, till thou have paid the last Farthing. Mat. 5. 26. ¶ Christ's meaning is, that he shall never come out● for that he must evermore pay the last farthing, while he suffers everlasting punishment for his sins committed in this world. Higher, 〈…〉. b. cha. 1. upon the Lam. of jerem. I. North bridge. And that some make Purgatory of the last Farthing, they show their deep ignorance. For first no similitude holdeth every word and syllable of the similitude. Furthermore when they dispute, till he pay the last farthing, Ergo he shall pay, but not in Hell, Ergo in Purgatory, a wise reason. joseph knew not Marie, till she had borne his first son, Ergo she bore the second, or he knew hi● afterward. I will not forgive thee till I be dead, nor while I live, Ergo I will do it after my death. And a thousand like. Tin. fol. 204. FASTING. A Definition of Fasting. FAsting was a certain discipline and measurable castigation or cha●●isoment of the body, always used of the ancient fathers and Saints of God, usurped, to this end, that the substance of heavenly things, might the more be inflamed, & that the fleshly desires of the body, might the more be quenched. Marl. fol. 126. What true Fasting is. True fasting (saith Basile Basile. ) consisteth in fréenesse from ●ites, in continency of tongue, in suppressing of anger, in cutting off concupiscence, back biting, lying, and perjury, etc. True fasting is a religious work, ordained to testify our humlitie, and to make the flesh make obedient unto the spirit, that we mai● be the quicke● to pray, 〈…〉 to all good works. jewel. fol. 15. ¶ Look Abstinence. ¶ The true use of fasting, which is spoken of in holy Scripture, is the taming and subduing of the flesh, thereby either to be the better disposed 〈…〉 ●ditation, and to those prayers which thou offere●● to God, or else for a●estimonie of humbleness, at such time as thou confessest thy faults before God himself. F. N. B. the Italian. ¶ Fasting is to abstain from surfeiting, or overmuch eating, from drunkenness and care of this world, as thou mayst read. Luke. 21. 34. And the ●n●e of fasting is to tame the body, that the spirit may have a free course to God, & may quietly talk with God. For overmuch eating and drinking & care of worldly business, press down the spirit, choke her, tangle her, that she cannot lift up herself to God: now he that fasteth for any other intent, then to subdue the body, that the spirit may wait on God, and freely exercise herself in the things of God, the same is blind & woteth not what he doth, erreth & shooteth at a wrong mark, & his intent and imagination is abominable in the sight of God. When thou fastest from meat & drink all day, is that a christian fast: either to eat at one meal, that were sufficient for four. A man at four times may bear that that he cannot do at once. Some fast from meat and drink, & yet so tangle themselves in worldly business, y● they cannot once think on God. Some abstain from butter, some from eggs, some from all manner of white meat, some this day, some that day, some in the honour of this saint, some of that, & every man for a sundry purpose. Some for the toothache, some for y● headache, for fevers, pestilence, for sudden death, for hanging, drowning & to be delivered from the pains of hell. Some are so mad, that they fast one of the Thursoays, between the two S. Mary's days, in the worship of that Saint, whose day is hallowed betwéene● Christmas and Candelmas. All these men fast without conscience & God, & without knowledge of the true intent of fasting, & do none oth●●●●●onour Saints as the Gentiles and Heathen worshipped their Idols, & are drowned in blindness, & know not of the Testament, that God hath made to man-ward in Christ's blood. In God have they neither hope nor confidence neither believe his promises, neither know his will, but are yet in captivity, under the Prince of darkness. Tindale. fol. 80 ¶ Fasting standeth not in eating and drinking only, and much less in flesh alone, but in abstinence of all that moveth the flesh against the spirit, as long sleeping, idleness and filthy communication, and all worldly talking, as of covetousness & promotion and such like, and wanton company, and soft clothes and soft beds, and so forth. Which are that right hand and right eye, that must be cut off and plucked out, that the whole man perish not. Objection. Some man will say, seeing fasting is to withdraw all pleasures from the body, and to punish the flesh, than God delighteth in our pains taking. Answer. God delighteth in true obedience, and in all that we do at his commandment, and for the intent he commanded it for. If thou love and pity thy neighbour and help him, thine alms is acceptaple. If thou do it of vain glory to have the praise that belongeth to God, or for a greater profit only, or to make satisfaction for thy sins past, and to dishonour Christ's blood which had made it already: then is thine alms abominable. If thy prayer be thanks in heart, or calling to God for help, with trust in him according to his promise, than thy prayer pleaseth. If thou believe in Christ's blood for the remission of sins, and henceforth hate sin, that thou punishest thy body to slay the lusts, and to keep them under, that thou sin not again, than it pleaseth God exceedingly. But and if thou think that God delighteth in thy work for the work itself, the true intent away, and in thy pain, for the pain itself: thou art as far our of the way, as from heaven to the earth. If thou wouldst kill thy body, or when it is tame enough punish it farther, that thou wert not able to serve God and thy neighbour, according to the room and estate that thou●a●● in, thy Sacrifice were clean without fault & altogether unsavoury in the ta●●e of God, and thou mad and out of thy wit. But and if thou trust in thy work, thou art then abominable. Tindale. fol. 229. How it is not appointed in Scripture, upon what da●es we ought to fast. Saint Austeni●●●th Augustin Epist. 86. Quibus die bus oporte●t ioiunare, etc. Upon what days we ought not to fast, and upon what day we ought to fast, I find it not appointed by any commandment, either of our Lord, or of the Apostles. jewel. fol. 197. Who first prescribed larves of fasting. Eusebius in his 5. book and. 16. chapter saith, that Montanus the Heretic, was the first that prescribed laws of fasting. How the Manichees fast and the Papists, were much alike. The Manichees (of whom S. Austen testifieth) under the colour of abstinence, refrained from any living thing, & from drinking of wine, yet did they 〈…〉 pamper themselves with delicate fruits and spices, with drink made of the ●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 meat and drink for a time, 3. sorts of Fasting. whereby the body is kept lewe, and as it were mortified. And it is of three sorts, indifferent, godly and ungodly. The indifferent Fast is, when a man abststaineth, either for poverty, or for health sake, etc. The godly fast is not only an abstinence from meat and drink, but also from all other things that may delight or provoke the flesh to sin. The ungodly Fast, is an abstinence from certain kind of meats, which of itself is thought to be a worshipping of God, and a thing acceptable to God for the works sake, and therefore also meritorious, etc. And this hypocritical Fast, is it that the Prophet doth condemn. Hemming. The manner of Fasting in the old time. I caused a Fast to be proclaimed, 1. Esd. 8. 23 etc. Fasting as the Scripture maketh mention, have been common, humiliations and supplications done before God, either for some great tribulation suffered, Fast in the old time. or coming at hand, or for a singular repentance, and earnest forthinking of their sins, as it is written. 1. Reg. 7. 6. and. 31. 13. 2. Esd. 1. 4. ¶ When jehoakim King of juda heard that the King of Babylon's army was coming to besiege Jerusalem, he appointed a solemn and public fast for all the people, commanding them to resort unto the Temple at the tune appointed, and there to make their humble prayers unto God for peace a●n his favour, as the manner of God's people was in all their distresses, to fast and pray in faithful repentance. jere. 36. 6. The Bible note. Against superstitious Fasting. Behold, isaiah. 58. 4 when ye fast, your lusts remaineth still. ¶ This fast remaineth yet among the christian, for true chastening of the body & abstaining from vice, Superstitious fasting. will we yet neither understand nor hear of, but still think with the jews, that we do God a great pleasure when we fast, and also that we then fast● when we abstain from one thing, & fill our bellies with another. And verily in this thing doth our superstition exceed the superstition of the jews: for we never read that they ever took it for a fast, to abstain from flesh, and eat either fish or white meat (as they ca●● it.) T. M. Quid prodest oleo, Hierom ad Nes. etc. What availeth it to eat no oil, & with pain & much ado curiously to seek for Nelits, figs, pepper, nuts, dates, fine white bread, honey & Pistacia? Besides this I hear say, there be some, which contrary to the common order & nature of men, will neither drink water nor eat bread, but seek for delicate suppings, & herbs shred togethers, & the juice of beets, & receive y● same, not out of a cup, but out of a shell, fie for shame, do we not blu●h at such foolishness? Are we not weary of such superstition? And yet beside all this, living in such curious delicacy, we look to be praised for our fasting. How hypocrites will have their fasting accepted. Wherefore have we fasted, isaiah. 58. 3 and thou seest it not. ¶ He setteth forth the malice and disdain of the hppocrites, which grudge against God if their works be not accepted. Geneva. How Fasting driveth out Devils. Howbeit this kind goeth not out, Ma. 17. 21 but by prayer and fasting. ¶ The best remedy to strengthen the weak faith, is prayer, which hath fasting added unto it, as an help to the same. Gen. ¶ For the casting forth of devils by fasting & prayer, mark what Christ answereth: he saith that the Apostles could not, because of their incredulity and weakness of faith, and afterward he addeth these two (fasting & prayer) as weapons & works of faith, which cannot be separated from faith, neither can be found in the old bottells of the hypocrites This prayer when it striveth against the devil, it surmounteth all worldly things or pleasures, and the same is also the only true fast, to neglect (for the time) all worldly things, to neglect meat & drink, & whatsoever bodily pleasure or desire may be imagined, y● in prayer thy mind may be lifted up above the heavens unto the throne of God. A. G. The understanding of these two places following. When ye fast, be not sad as the hypocrites are, etc. ¶ By this it appeareth, that the true fast is to put away all wanton desires and lusts, etc. And to rule the body by convenient chastity and mortifying, as it is said in the Psa. 35. 13. I afflicted my soul with fasting: & Esa. 58. 4. Behold, when ye fast, your lusts remain stil. Tin. Then shall they fast in those days. ¶ Then shall they fast, that is, so long as I am with them, they shall not feel the trouble and great persecution of the world: but when I am taken from them, then shall they fast, that is, then shall they mourn, for then their persecution and trouble shall begin. Tindale. Of miraculous Fast. There is a fast which is above man's strength, & is sometime given of God marvelously unto some of his saints, Miraculous fast. to commend their doctrine. Moses in the mountain fasted 40. days. For God would by a notable example show, the the law which he set forth, came from himself, & was not invented of men. Neither went Moses therefore unto the mountain to fast, but to receive the law of God, & to talk with him. Elias also receiving bread & water of the Angel, & in the strength of the meat walked 40. days, even unto the mount of God, Horeb, the he by this miracle should be declared to be the true revenger of the law. By this kind of fasting our saviour commended the preaching of the Gospel, y● it should not seem to be a thing vulgar, but should be proved a thing begun by god. But these were miracles neither pertain they any thing unto us, but only y● we should have them in admiration, & by such examples be stirred up with reverence, to receive the word of god. P. M. up. I. 274 And when he had fasted 40. days. ¶ The fasting of Christ ought to be unto us an example of sober living, not for 40. days, as some do imagine of their own brains, but as long as we are here in this wilderness. S. I. Che. Of the fast compelled. There is a fast, which lieth not in our power, as when we being destitute of meat, have not whereof to ●ate. Here is need of patience, Compelled fast. & we must pray unto God y● he would strengthen & encourage us. So the Saints when they wandered about, & preached the Gospel, were compelled sointinies to hunger. And the disciples when they followed y● Lord●, were driue● by hunger to pluck the ears of corn, & to rub out the corn, Elias also desired meat of the widow, and waited at the Brook for such meat● as the Ravens should bring him. This kind of fasting men do not take upon them of their own free will, but it is laid upon them by God. Pet. Mar. upon judic. fol. 274. FATHER. How these places following, be expounded. NO man cometh to me, john. 6. 44 except my Father draw Father draweth. him. ¶ Many men understand these words in a wrong sense, as though God required in a reasonable man no more than in a dead post, and marketh not the words that follow, Omnis qui audit, etc. that is, every man that heareth and learneth of my father, cometh to me. God draweth with his word & the Holy ghost, but man's duty is to hear and learn, that is to say, receive the grace offered, consent unto the promises, & not repugn the God that calleth, God doth promise the Holy ghost, to them that ask it, and not to them that contemn him, etc. ¶ Looke. john. 5. 17 Drawing. My Father worketh Father worketh. hitherto, and I work. My Father worketh, that is, my Father keepeth not the Sabbath day, no more do I. My Father useth no common Merchandise on the Sabbath day, and no more do I. Tindale. Walk not in the steps of your Fathers. Eze. 20. 18. Whereby the holy ghost confuteth them that say: they will follow the religion and example of their Fathers, and not measure their doings by God's word, whether they be approoveable thereby or no. Geneva. When your Fathers tempted me, Heb. 3. 9 etc. ¶ See (I pray you) how perilous it is, to follow the example of our forefathers, Follow not our Fathers. unless it be most certain, that they have walked in the ways of the truth, and have been obedient unto the word. If the Religion of our forefathers hath been false, or contrary to the Scriptures, we ought in no wi●e to follow. Lactan. de Origen. erro. 2. cap. The Father is greater than I Father greater than I First I say, joh. 14. 18. that one place of the Gospel, is not to be expounded against the whole purpose of the book, which is to teach that the Lord jesus, is God's natural s●nne and equal to God. And sith the Evangelist hath this word Equal, plainly and expressly, they show themselves mad, y● would make him to encounter against himself. Second, I say that in that place, the Lord jesus compareth not his substance with his Father's substance, but compareth his present humble state, with the glorious state, that he should have after his Ascension. And therefore all the godly old fathers well nigh have taught these words to be spoken of his man's nature, which should be forthwith advanced to immortal and incorporal glory, by the power of the Father. Some Greek Writers indeed, admit that the Father is greater than the Son, not because he had greater power, or that there is any difference in their substance & essence, but in that he is the Father and begetteth the son, & is not begotten of the son, therefore he may be said greater. The meaning also of these words, The Father is greater than I, may be this: The end why I travail with you is not, that you should stay in me, and look no farther, but to bring you to the Father, as to the last mark, that with me ye may see him as he is, whose glory is more dear to me, than mine own glory, and therefore I seek it more than mine own, and I think that I have not accomplished mine office until I have brought you to him, etc. My son, Pro. 1. 8. hear thy Father's instruction. ¶ He speaketh this in the name of God, which is the universal Father of all creatures. Or in the name of the Pastor of the Church, which is as a Father. Geneva. Hear, Pro. 4. 1. O ye children, your Father's instruction. ¶ He speaketh this in the person of a Preacher and Minister, which is as a Father unto the people. Geneva. Whosoever shall say to the father or mother: Mat. 15. 5. By the gift that is offered by me, thou mayst have profit. ¶ The meaning is this, whatsoever I bestow upon the Temple, is to thy profit, for it is as good as if I gave it thee. For (as the Pharisees in our time say) it shall be meritorious for thee, for under this colour of religion, they raked all to themselves: as though that he that had given any thing to the Temple, had done the duty of a 〈…〉. Beza. The Father have eaten sour Grapes, Eze. 18. 2. and the children's teeth are set on edge. ¶ The people murmured at the chastening of the Lord, and therefore used this Proverb, meaning that their Fathers had sinned, and the Children were punished for their transgressions. Read jeremy. 31. 29. Geneva. The father's wickedness punished in their children. There is a double manner of punishing the wickedness of the fathers upon the children, Io●. 5. 4. for sometime God showeth mercy to the children, and yet notwithstanding ceaseth not to chastise the unrighteousness of their fathers in the persons of their children. As for example: we see a father that hath gotten much goods, howbeit by wicked bargaining, by subtlety, by craft and by cruelty, & yet God hath pity upon the child of such a man: and what will he do? He will rid him quite and clean of all those evil gotten goods, because they would but bring him to confusion: according as it is said, that such kind of riches are as wood, which in the end will kindle the fire of God's wrath. Therefore when the Lord meaneth to save the child of a wicked man that hath lived amiss, he bereaveth him of all the evil gotten goods, as though he should let him blood to save his life, that he might not be wrapped in the mischief & corruption, which his father had drawn unto himself. Behold how God punisheth the wickedness of the fathers upon the children, & yet ceaseth not to be the saviour of the children, & to show them mercy. Sometimes he passeth farther, & because the fathers have been so far out of all square● as they have led a stubborn & froward life, God forsaketh their offspring, insomuch y● the grace of his spirit dwelleth not with them. Now when we be so destitute of Gods guiding, we must needs run into destruction, & needs must the mischief increase more & more. Thus we see y● when the children of the ungodly do bear the sins of their fathers, it is not only for that God forsaketh them, and leaveth them up to the state of their own nature● but also for that he giveth Satan full power over them, and letteth him have the bridle, to ●aigne in such houses at his pleasure. And when the devil hath led away the fathers, and carried them into all naughtiness, their children shall also overshoote themselves, into excessive outrage. We see then as now what is meant here, that is to wit● that when the children of wicked men are 〈…〉 destitute of God's grace, & walk after their inordinate 〈…〉 they must needs come to greater confusion than their Fathers. Cal. upon job. fol. 82. How our fathers did eat the same spiritual meat, etc. Our Fathers did all eat the same spiritual meat, 1. Cor. 10. 3 and did all drink of the same spiritual drink, and then drank of that spiritual Rock, that followed them, which Rock was Christ. ¶ These words Saint Austen expoundeth, saying: What is to eat the same meat? But that they did eat the same which we do. Whosoever in Manna understood Christ, did eat the same spiritual meat that we do, that is to say, that meat which was received with faith and not with bodies. Therefore to them that understood and believed, it was the same meat and the same drink. So that to such as understood not, the meat was only Manna, and the drink only water, but to such as understood, it was the same that it is now. To come and is come, be divers words, but it is the same Christ. These be S. Austin's words De utilita. poeniten. How our fathers were justified by faith, as we are now. The fathers were no less justified only by the faith of Christ than we. Wherefore it is written in the book of Genesis of Abraham, that he believed and it was counted unto him for righteousness. john also testifieth that Christ said of Abraham, y● he had seen his day & therein rejoiced. The Epistle to the Hebrews. the 13 chap. affirmeth that Christ was yesterday & to day, & remaineth for ever. Wherefore, even as we are said now to be saved not by works, but by the true mercy of God, by faith in Christ, so was it with the Fathers at y● time, for they were justified by no works, but only by faith in Christ. Furthermore, what obedience soever the fathers had towards the commandments of God, & also faith in the promises, they were not derived from their own strength & power, but (even as it also happeneth unto us) they came unto them by the grace of God and Christ. Pet. Mar. upon judic. fol. 74. FAT. What is meant by the fat● the inwards & two kidneys. THe fat that covereth the inwards. Le●. 3. 3. ¶ By taking away of the fat the inwards & two kidneys and the kall, is signified unto us, that if we will be a sweet sacrifice unto the Lord, we must cut off all concupiscence and mighty desires of the flesh, and the evil use of all our members, and must subdue and mortify our affections and offer them to God, by the mortification of the cross, as saith the Prophet Psa. 25. T. M. What the fatted Calf signifieth. And bring hither the fatted Calf. Luk. 15. 23 ¶ That fat Calf is Christ, which hath washed away our sins in his blood, and feedeth us daily through faith with his body and blood unto life everlasting, for he was killed therefore, that he might be the food and meat of our souls. Sir. I. Cheek. What fat Bread signifieth. Of Aser cometh fat bread. G●. 49. 20. ¶ Fat bread is plenteousness of the earth, as increase of corn, and other, etc. therewith shall feed Kings, & all the men of the earth. As 2. Esd. 9 T. M. FAVOR. How Favour casteth many a man away. DEsired favour against him. ¶ Here we do learn that many good men are by favour of them that be in authority, or by hatred of the jud ge cast away. Sir. I. Cheek. FEED. The exposition of this place, Feed my sheep. WHereas you think, that this place of the Gospel of john john. 21. 16 was spoken only to Peter, and that these words make him shepherd over all, and above all: S. Peter himself testifieth the contrary, in his canonical Epistle, where he saith to all Priests: Feed y● flock of Christ which is among you, which he bade them do by the authority y● Christ had put them in, as followeth: And when the chief shepherd Christ shall appear, ye shall receive the incorruptible crown of eternal glory. Tonstall in the b. of Mar. fol. 1212. Whosoever they be (saith S. Austen) that feed the sheep, to the end to make them theirs & not Christ's, they love themselves & not Christ, for desire either of glory, or of rule, or of gain. jewel. fol. 18. FELIX. Wherefore he is praised of Tertull●s the Orator. FElix by his diligence had taken Eleazarus the Captain of the murderers, Act. 24. 3. & put the Egyptians of flight which raised up tumults in jewrie, for these y● Orator praised him. Otherwise he was both cruel and covetous. Read josephus. lib. 2. Antiq. cha. 11. &. 12. And li. 2. De bello judaico. cap. 12. Geneva. Of Felix trembling. Felix trembled. Act. 24. 26 ¶ The fear of the dreadful judgement of God profiteth nothing, unless it do engender true repentance in men's hearts. Felix was afraid at the preaching of the judgement, but he was never the better for it: for why: he did gape still for bribes and rewards, as a most corrupted judge. Sir. I. Cheek. ¶ The word of God, maketh the very wicked astonished, & therefore to them, it is the ●auour of death unto death. Geneva. Wherefore Felix would have pleasured the jews. And willing to get favour of the jews, left Paul in prison. ¶ For whereas he had behaved himself very wickedly in the Province, had it not been for favour of his brother Pallas, he should have died for it. So that we may gather hereby, why he would have pleasured the jews. Beza. FEAR. A definition of fear. Fear is nothing else but a certain affect of the mind, whereby we are stricken, by reason of some great and hurtful evil which is at hand. We are not commonly moved by such dangers which are far from us, but by those which seem to be even now at hand, neither do things light and of small weight make us afraid. Wherefore fear, as a Divine speaketh of fear, hath a respect unto sin, unto the wrath of God, unto chastisement & scourges, and finally unto hell fire. But there are noted two kind of fears, 2. Fears. of which the one is commonly called filial, that is, pertaining to a natural child, and the other servile, that is, pertaining to a bondman. And that is called a servile fear, which only by the fear of pains & of hell fire, either draweth us back from doing evil, or impelleth us to do well. Even so signified an Ethnic Poet, Horace. when he wrote: Oderunt peccare●ma● formidine poen●, that is, The wicked hate to sin, for fear of punishment. But the final fear is, whereby men live upright and fly wickedness, for that they desire to set forth the glory of God, and for that they allow righteousness even for his own sake, wherefore the same Poet saith: Oderun● peccare bo●● virtutis amore, that is, The good hate to sin for the love of virtue, etc. Pet. Mar. upon the Rom. fol. 209. Difference of fears. Peter feared otherwise then did judas. For judas indeed so feared that he despaired: but Peter. so feared that he got him again unto Christ, whom before by denying, he had forsaken. Where we say that a servile fear Servile fear. is, whereby we so abhor God being angry, and fly from him that we are utterly void of faith. But a filial fear Filial fear. is, whereby in the midst of terrors, we are lifted up through faith, neither suffer we ourselves to be swallowed up with fear. Wherefore in godly men fear is never sejoined from faith. For these. 2. things are so to be knit together, y● faith always governeth fear: Faith governeth fear. for if it should not, desperation would easily succeed: for even as the law ought always to be joined with the gospel, so also ought fear to be ever joined with faith. We do not so embrace the gospel, but y● we always think upon the obedience of the commandments of God: & when we see how often & how grievously we fall, we call ourselves back again by repentance. And contrariwise the law is not to be received without the gospel, for if it should, we could never obey it without Christ, nor also obtain pardon for the offences which we committed against it. Pet. Mar. upon the Ro. fol. 207. What Fear importeth. Fear importeth as much as y● our life must be ruled according to the will of God. For what becometh of men, when they know not themselves to be subject to their maker? They rush out into all naughtiness. We know what our lusts are, then if the fear of god reign in us, we must acknowledge y● he hath not put us into the world to live at such liberty as we lust ourselves, but reserveth his whole right over us, so as we must obey him: behold (I say) what the word fear importeth, y● is to say, y● we should learn to direct our whole life to the will of god, etc. Ca up. job. 267. What the fear of God is. Whereas we speak of the fear of God, we have to understand, y● it is not a ●●auish fear (as men term it) but it is so termed, in respect of the honour which we own, for that he is our Father & Master● Do we fear God? Then it is certain nothing but to honour him, & to be wholly his. Do we know him? That must be in such wise as he hath uttered himself, that is to wit; that he is our maker, our maintains, & ●●e that showed such fatherly goodness towards us, that we of duty ought to be as children toward him, if we will not be utterly unthankful. Also it behoveth us to acknowledge his dominiō● superiority over us, to the end y● every of us yeld●ng him his due honour may ●ern to please him in all respects: thus you see y● under this ●ere of god, here is comprehended all religion: y● is to wit, all y● service & honour which the creatures own unto their God. 〈…〉. 4. They nei●her f●ared the Lord, 4. Reg. 17● 34. etc. ¶ Not to fear the Lord is, to live careless, and to serve their lusts and appetites, and not to set by God and his Law, as is said. Ps●l. 55 19 T. M. ¶ He meaneth this by the Israelites, to whom God hat given his commandments. Geneva. They feared the Lord, 4. Reg. 17. 33. but served their Gods. ¶ That is, they had a certain knowledge of God, and feared him because of the punishment, but they continued still Idolaters, as do y● Papists, which worship both God & Idols, but this is not to fear God, as appeareth ver. 34. Geneva. How this place following is expounded. Perfect love casteth out fear. ●I know there are some which interpret those words in this sense: 1. joh. 18 that they which love God truly, are not afraid for piety sake, to put themselves in all manner of dangers, neither do they shame persecution, but valiantly stand fast in all manner of dangers, which self thing, Paul in the letter to Timothy, writ in other words, 〈…〉: We have not received the spirit of fearfulness, but of might & of love. Wherefore he exhorteth Timothy, not to be ashamed of the testimony of the Lord, nor of him being in ●andes for the Lords sake, but courageously to endure labours for the Gospel's sake: Although those things are true, yet this is not it which this place of john teacheth. Fear cast out. For it there maketh mention of the judgement of the Lord, of which he willeth the godly which love God not to be afeard: and he rendereth a reason, for y● fear hath vexation joined with it. Wherefore I gladly assent unto Augustine which saith, that john speaketh of perfect Charity, which forasmuch as it cannot be had in this life, we may not look to have it without fear. Further we mought in this place understand, that fear which is sejoined from confidence: & therefore drived men to desperation. For they which believe & love God truly, uphold their fear with a lively faith. Pet. Mar. upon the Rom. fol. 208. Of fear that cometh of faith, and of fear without faith. He that feareth God truly, will eschew all things, wherewith he knoweth he shall offend God, and do whatsoever he perceiveth to be acceptable unto him, & this fear hath his beginning of faith. Fear without faith. There is a fear of God in the vng●lie, but it is without faith. For they always dread God's judgement against them, and would rather there were no God, then to be punished for their wickedness. How we cannot utterly shake off all fear, so long as we live here. Be not high minded, R●. 11. 20 but fear. ¶ No man of the number of the faithful, aught to be in doubt of his salvation. For the nature of faith is, to make men assured of the promise of God. Howbeit, this is to be known, y● it is not possible, that so long as we live here, we should not utterly shake off all fear, for we are continually tossed between two cogitations, the one of the goodness, faith & constancy of god. The other of our corruption, infirmity & proneness to evil. For when we consider how weak we are & prone to evil, & consider also the filthiness & imperfection of our works, though they be never so good, & therewithal the severity of the law in requiring even to the uttermost, the things which it commandeth. This consideration (I say) if it be vehement, cannot but exceedingly make afeard the mind, and deject it. But on the other side, when we consider the clemency, goodness & mercy of God, & his constancy in his promises, & therewithal remember, that all the merits of Christ are communicated to us, we are refreshed and recreated, and the fear is either lenified, or else sometime utterly laid away. And these effects where they are perfect & vehement, do succeed the one the other, for they cannot be both at one time, or if they be both at one time, then are either of them remiss, & not vehement. But in what matter they give place the one to the other we may by daily experience understand. For if a man be set upon the top of an high tower, Tower & if being there his mind run upon n●thing else but upon the height of the tower, & what a deep way he should fall, so y● he cannot fall without danger of death, it i● possible but y● his mind being still upon this, he should be altogether smitten with an error: but if he turn his eye aside to the bar or battlements which stay him up that he cannot fall, then will he pluck up his spirits again, and put away all fear: neither ought it to seem unto any man strange, y● we say that faith expelleth that fear, which is joined with doubting of salvation, when as in john it is said, That charity driveth fear out a doors. For it is most certain that y● which the Scripture attributeth to charity, may be attributed to faith: for charity springeth of faith. Pet. Mar. upon the Rom. fol. 355. FERVENT. Of two sorts of ferventness. THey have a fervent mind to God, but not according to knowledge. Rom. 10. 2 ¶ There be two manner of ferventness of mind, & two manner of good intents. The one is grounded upon a vain or fleshly opinion, and not upon God's word: this good intent is damnable before God. The other proceedeth of faith, and suffereth itself to be ruled by the wisdom and judgement of the spirit of God. Such ferventness was in Moses, in Phin●hes, and in Helias, with other innumerable. Sir I. Cheek. ¶ Looke. Zeal. FEASTS. Feast of dedication, wherefore it was ordained. THE feast of dedication. joh. 12. 22 ¶ That is to say, the feast of invocation or renueng: because the temple which was polluted: by y● commandment & authority of judas Machabeus, was consecrated a fresh: And then it was appointed y● every year there should be a feast day of new dedication, Dedicati● to put the people in mind of the grace and favour of God, who had taken from them the tyrant Antiochus. Read the 2. chapter of the second book of Maccabees: Notwithstanding there are some which refer this day of dedication, to that first day, when the people returned from Babylon, of which mention is made in the sixth Chapter of the first book of Esdras. Read josephus in his. 22. book, and 14. chapter. But it maketh no great matter of which dedication or renovation, you say that this was the seast day, whether of the first or of the last. Marl. upon john. fo. 381. Feast of pas●e-ouer, wherefore it was instituted. The feast of pace ouer● passover 〈…〉 〈…〉 was instituted in the 〈…〉 from their bondage in 〈…〉 Feast of Penticost, wherefore it was instituted. The feast of Penticost Penticost was in remembrance of the law, that was given 〈…〉 ount 〈…〉 Of the feast of Tabernacles. The feast of tabernacles was 〈…〉 of the dwelling of the Israelites forty years in tents. Hemming. The jews feast of tabernacles was at hand. john 7. 2 ¶ Ay this feast of tabernacles Tabernacles. we are admonished y● we are but pilgrims & strangers, as long as we live in this natural body, & that we have no permanent city, here, & therefore ought we earnestly to desire that we may enter into the land of promission, which is the land of the living. Of this feast read. levit. 23. ver 34. Sir I. Cheek. ¶ At this feast they dwelled 7. days in the tents, which put them in remembrance that they had no city here permanent, but that they must seek one to come. Geneva. This feast of tabernacles or tents was so called because the children of Israel abode in their tents 7. days, for a remembrance that God made their fathers dwell in tents when he brought them out of the land of Egypt. This feast is celebrated from the fi●téenth day of the seventh month (which we call October) unto the. 21. day of the same. As is to be seen in Leviticus. Marl. upon john. fol. 242. Of the omitting of the feast of Tabernacles. For since the time of josua y● son of Nun unto this day, had not the children of Israel done so etc. ¶ The meaning is not y● the feast of tabernacles was not celebrated from y● time of josua the son of Nun unto that day which was almost a thousand years, but y● it was not celebrated in that manner, y● is with such solemnity, so great 〈…〉 & gladness, as the very words themselves declare, both in the Hebrew text, & in the best translations. And so doth 〈…〉 expound that place, who saith, y● those words since the time of josua the son of Nun, etc. be spoken in the respect of greatness of the joy which there happened unto the people● Lyra also expound●th the same place, much after the same sort, and presupposeth nothing less than that the feast were omitted all this time, for he affirmeth y● they were much more solempnlie, & with greater cost celebrated in the time of David & Solomon. Therefore saith he, the comparison is, Secundum quid & propertionaliter. (For I use his words,) because in all this time since josua, it is not read, y● the people were so gathered together in Jerusalem, as we read in the beginning of this chapter, that they were at this time. And again he saith, y● it was more for the people newly returned from captivity to celebrate such a feast with that solemnity, than it was to mighty kings and people being in prosperity, and settled in a kingdom, to celebrate the same day with much more cost and solemnity. D. Whitga●t. fo. 9 FESTUS. How he ascribed madness to Saint Paul. FEstus said with a loud voice. Act. 26. 24 Paul thou art beside thyself, much learning hath made thee mad. ¶ Festus being much troubled with Paul's declaration, and having nothing to say against it, yet would not yield unto it, but ●●amorouslie condemned it, as wicked & superstitious. For worldlings are loath to be cumbered with godly matters, and count all such as foolish, that trouble themselves therewith. The Bible note. FEET OF God. ¶ Look Foot. FIRE. How every man's work is tried by the fire. IN the fire it shall be showed. 1. Cor. 3. 13 ¶ If any man's work that he hath builded do abide this fire, y● is, if the word y● a man hath preached do abide all assaults & temptations, it is a token that they are surely grounded on the Scripture of God, & then shall the preacher receive his reward. If any man's work be burnt, that is, the preachers word will not abide the trial and light, but vanish away, than it is a token, that they are not well grounded on Scripture, and so shall he suffer hurt, for it shallbe a great cross and vexation to the preacher that he hath been so deceived himself, and also hath lead other into his error. Notwithstanding he shall be saved, because of his faith in the foundation which is Christ, and his ignorance shall be pardoned● sith hee●erred not of a malicious purpose, but of a good zeal. But yet shall it be as it were a fire unto him, for it shall grieve his heart to see that he had laboured ●n vain, and that he must destroy the same, which he before through ignorance preached. This is the process and pure understanding of the text. I. Frith. fo. 44. ¶ By fire Saint Paul doth understand, persecution and trouble. By gold, silver, and precious stones, he understandeth them, that in the midst of persecution, do abide steadfastly in the word. By timber, hay, and stubble, are meant such as in the time of persecution do fall away from the truth. If they then which believe, do in the time of persecution stand steadfastly in the truth, the builder shall receive a reward, & the work shall be preserved and saved. But if so be, that they swarm & go back when persecution ariseth, he shall suffer loss, that is to say, the builder shall lose his labour and cost. But yet the builder (I mean) the preacher of the word, shall be saved, if he being tried by persecution, do abide fast in the faith. Sir I. Cheek. ¶ The meaning of Saint Paul when he wrote this to the Corinthians, was to advise the ministers of the Gospel, that when as he had laid jesus Christ as the foundation of our health, they should build nothing upon it, but only heavenly doctrine, which is like to gold, silver, & precious stones. For if any man would build upon it man's doctrine, which is not grounded upon the word of God, but is like to timber, hay, and stubble, every man's doctrine shall be examined and tried by the fire, that is, the holy Ghost. And that doctrine which is altogether agreeable to the foundation shall stand still. And that doctrine which is not fully agreeable, and yet hath kept the foundation whole, shall be consumed by the fire of the holy Ghost, who worketh by his grace, that such ministers as doth repent them of those errors which they have committed in their doctrine unagreeble unto the word of God, should be saved by the fi●e of this examination. F. N. B. the Italian. If any man build upon this foundation gold, 1. Cor. 3. 12 silver, precious stones, wood, hay, or stubble, Wood, hay, and stubble. etc. Hear the Apostle would have us to be fervent in good works, and earnest to do well, he wisheth us to be occupied in y● labour, which when the judge of all shall come, may in his sight be acceptable, may to his word be commendable, and that we should well beware, what works we build upon our foundation, he plainly showeth, that at the last day, all our d●●ing shall be opened, and that then the same shall be so tried as the goldesmith in fining his metals, trieth out the dross and base matter from the pure, perfect, and fine. The day (saith he) of our Lord shall declare it, because it shall appear in fire. The day of our Lord is the day of judgement, the thing is so plain as no man though he be very perverse may deny it. But when shall it appear in fire, even then at the general judgement, so is the Text. This place is only spoken of those which shall be saved, of such as build upon jesus Christ, upon which foundation as all cannot build gold, precious stones, and silver, as all cannot be perfect, neither by martyrdom be crowned, nor yet by good learning shine like the stars of heaven. So thereon building being b●t wood or hay, be it but very stubble, though the work itself be in the end burned, though he himself receive no such reward as y● others, yet shall he be saved, and hom? As it were through fire. Not through fire, but through the great fear wherein he then shall stand, of the justice and judgement of God. O how comfortable is this doctrine? How far passeth it all their painted fires and ●ained flames of Purgatory. You see now, that the Scripture admitteth no such place, you see the right meaning of the Apostle, etc. L. Euans. The meaning of these places following. And he heard him from heaven in fire upon the Altar of whole burnt offerings. 1. Par. 21. 26. ¶ God declared that he heard his request in that he sent down fire from heaven, for else they might use no fire, but of that which was reserved still upon the Altar. levit. Chap. 6. 13. and came down from heaven. Chap. 9 14. as appeareth by the punishment of Nadab and Abihu. levit. cap. 10. ● Geneva. Shall be worthy to be punished with he●fire. Mat. 5. 2●. ¶ The jews used four kinds of punishments before their government was taken away 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 judgement, a counsel and a fire, he showeth that some sins are worse than other some, but yet they are all such y● we must give an account for them and shall be punished for them. Beza. FIGTREE. Of the Figtree that Christ cursed. ANd spied a Figge-trée in the way and came to it, Mat. 21. 18 and found nothing thereon but leaves only. ¶ By this Figtree Christ doth sufficient lie show, that the jews although they had an appearance of holiness by their ceremonies, yet nevertheless, they had not the fruit of charity: by which he signified y● they should worthily be deprived, & put from this false appearance, by the destruction of Jerusalem. Mar. 13. 2. Luk. 21. 6. Tin. Cut it down, Luke. 13. 7 why combereth it the ground. ¶ Unless we do believe, & also bring forth fruit worthy repentance, we shall with the unprofitable figge-trée be cut down, & also our talon shall be taken from us, and given unto an other, that shall put it to better use. Sir I. Cheek. FIGURE. Proves how the bread in the Sacrament is a figure of Christ's body. THe Lord doubted not to say, Augustin This is my body, when he gave a sign of his body. And after in the same Chapter he expoundeth it. For truly so the blood is the soul, & Christ was the stone. And yet the Apostle doth not say, the stone did signify Christ, but he saith, the stone was Christ. ¶ Here Christ calleth the figure of his body his body (saith S. Austen) & doth compare the three texts of scripture, This is my body, The blood is the soul, & Christ was the stone. Declaring them to be one phrase, and to be expounded after one fashion. August contra● Adam. The Priest saith, Ambrose make us, this ●●lation acceptable, etc. For it is a figure of the body of our Lord jesus Christ. ¶ Here he calleth it plainly a figure of Christ's body. Ambrose. li. 3. de Sacra. ●et that saying be expounded by a figure, Jerome. I say the thing that is spoken is not true indeed but figured under the cloud of an allegory. Hierom● advers. 〈…〉. Ye have heard that it is a figure. Chrisostom Therefore marvel not ● And being a figure require not all things to agree, for otherwise it were no figure. Chrisostome in Gen. Homil. 35. First of all thou must take heed, Augustin that thou take not a figurative speech according to the letter, for that is it whereof Saint Paul saith, The letter killeth. For when the thing that is spoken under a figure, is so taken as if it were plainly spoken, there is a fleshly understanding, neither is there any thing that may better be called the death of the soul. August. de doct. Chri. li. 3. ca 5. Figures be in vain, Lactatius. & serve for no purpose, when the things of them signified be present. Lactan. insti. li. 2. ●ap. 1. A figure of a body (saith Tertulian Tertulian ) presupposeth a very natural body for of a show or a fancy, there can be no figure. But Christ gave unto his Disciples a figure of his body, therefore it must needs follow, that Christ had a very natural body. His words be these: Christ taking the bread and distributing it to his Disciples, made it his body, saying: This is my body, that is to say: This is a figure of my body: but a figure it could not be, unless there were a body of a truth, and indeed, for a void thing as is a fantasy, can receive no figure. Tertulian contra Mar. li. 4. There is a figure (saith Hilary Hilary. ) for bread and wine be outwardly seen. And there is also a truth of that figure, for the body and blood of Christ be of a truth inwardly seen. This Hilary was within less than 350. years after Christ. Crisostome affirmeth saying, Chrisostom that if a man understand the words of Christ carnally, he shall surely profit nothing thereby. For what mean these words, the flesh availeth nothing? He meant not his flesh (God forbidden) but he meant of them that fleshly and carnally understood those things that Christ spoke. But what is carnal understanding? To understand the words simply as they be spoken, & nothing else. For we ought not so to understand the things which we see. But all mysteries must be considered with inward eyes, & that is, spiritually to understand them. ¶ In these words S. Chrisostome showeth plainly, that the words of Christ concerning the eating of his flesh, and drinking of his blood, are not to be understood simply, as they be spoken, but spiritually and figuratively. Chrisostome in john Homil. 46. Tertulian Tertulian writing against Martion, saith these words: Christ did not reprove bread, whereby he did represent his very body: And in the same book he saith, That jesus taking bread, and distributing it among his Disciples, made it his body, saying: This is my body, that is to say (saith Tertulian) a figure of my body. And therefore saith Tertulian, that Christ called bread his body, and wine his blood, because that in the old Testament, bread and wine were figures of his body and blood. Tertulian contra Marcionem. The wine refresheth and augmenteth the blood, Druthmarus. ●or that cause the blood of Christ is not unproperly figured by the same: Inasmuch as all that cometh unto us from him, doth make us glad with a true joy, and increaseth all our gladness, etc. A little before he saith, the Lord gave unto his Disciples the Sacrament of his body in remission of their sins, & for to keep love and charity, to the end, that having remembrance of that deed, he would do always in a figure, that which he thought to do for them, and should not forget that charity: This is my body, that is is to say, a Sacrament, etc. Druthmarus. Monk of S. Benet. in his Comment. upon. S. Ma. ¶ Look more in Body. Bread. Blood. This is my body. Figures of Christ's resurrection. Christ's resurrection (saith Saint Austen) was prefigured in our first father Adam: because like as Adam rising after sleep knew Eve shaped out of his side: So Christ rising again from the dead, builded the Church out of the wounds of his side. josua, joseph, Samson, james, were figures of Christ's resurrection. FIGURATIVE SPEECH. How to know a figurative speech. TO know a figurative speech, Augusti li ●. de doctri. Christ. S. Austen hath these words: Whensoever the Scripture of Christ seemeth to command any foul or wicked thing, then must that text be taken figuratively and that it is a phrase, allegory, and manner of speaking, and must be understood spiritually and not after the letter. Except (saith he) ye eat the flesh of the son of man, and drink his blood, ye shall have no life in you, he seemeth (saith S. Austen) to command a foul & wicked thing, it is therefore a figure. ¶ Now seeing that Saint Austen calleth it a foul thing to eat his flesh, we may soon perceive that he thought it as foul & as wicked a thing to eat his body, seeing his body is flesh. And then consequently it must follow, that either this word eat (where Christ said, take this and eat it) must be taken spiritually, or else y● this saying of Christ. This is my 〈…〉 spoke●. But this word 〈…〉 is taken after the l●tter (for thy did indeed ●●o bread) must be figuratively spoken. I. Frith. We even v●e to say when Easter draweth nigh, August ad Bonis. 1 pist. 23. that tomorrow or the next day is the Lords passover, and yet it is many years sin●e he suffered, and that passion was never done but once. And upon that Sunday we say, This day the Lord did rise again, and y●t it is many years since he rose. Now is there no man so foolish to reprove us as liars for so saying, because we name those days after the similitude of those, in which those things were done. So that it is called the same day, which is not the same, but by the revolution of time, like it. And it is named to be done the same day, through the celebration of the Sacrament, (Through keeping the men●oriall of the thing once done) which is not done y● day, ●●t was done long before. Was not Christ once crucified in his own person, & yet in a mystery (which is the remembrance of his very passion) he is crucified for the people, not only every ●east of Ea●●er: but every day Neither doth he lie, which (when he is asked) answereth that he is crucified. For if Sacraments had not certain similitudes of those things whereof they are Sacraments, Note. than should they ●e no Sacraments at all. And for this similitude for the most part, they take the names for the very things. And therefore after a certain manner, t●e sacrament of Christ's body, and the sacrament of Christ's blaud, is Christ's blood. So the Sacrament of faith is faith, for it is none other to believe, then to have faith. And therefore when a man answereth, that the infant believeth, which hath not ●he effect of ●aith, he answereth that it hath faith, for the Sacrament of faith. Sacrament of Faith: Conversion: Baptism. And then it turneth it s●lfe to God, for the Sacrament of conversion. For the answer itself pertaineth unto the ministering of the Sacrament. As the Apostle write●h of Baptism: We be buried (saith he) with Christ through baptism unto death, he saith not, we signify buri●ng, but utterly saith, we are buried. He called also the Sacrament of so great ● thing, even with the proper name of the very thing itself, etc. ¶ Hear doth Saint Austen plainly set forth the matter. For even ●s the next good Fr 〈…〉 e shallbe called the day of Christ's passion, and yet he shall not suffer death again upon that day, for he died but once, and now is immortal, even so is the Sacrament called Christ's body. And as that day is not the very day he died upon, but only a remembrance of his body breaking and bloodshedding. And likewise as the next Easter day, shall be called the day of his resurrection, not that it is the very same day that Christ did rise in, but a remembrance of the same, even so the Sacrament is called his body, not that it is his body indeed, but only a remembrance of the same, etc. I. Frith. Of Figurative speeches. The Ark was called God. 1. Reg. 4. 7. john is Helias. Math. 11. 14. My Father is an husbandman. john. 15. 1. I am the vine, you are the branches. john. 15. 5. One of you is a Devil. john. 6. 70. Herode is a Fox. Luke. 13. 32. This is the Lords passe-by, or Passover. Exo. 12. 1ST This is my body. Math. 26. 26. This is the new Testament. Luke. 22. 20. ¶ Looke. Flesh. FINDING OF THINGS LOST. How they ought to be restored, and not kept. SAint Austen toucheth this thing in his 19 Sermon, De verbis Apostolis. And it is had in the Decrees. 14. Questi. 5. Chap. Si quid invenisti. Where he saith, That things which are found must be restored. Which thing if thou do not, thou hast rapt them, for as much as thou hast done what thou couldst, so that if thou hadst found more, thou wouldst have rapt more, etc. There the Glo●●r very well declareth, what is to be done with things that are found. Either (saith he) the same things are counted for things cast away, as if any owner hath cast away any thing, the same thing if a man ●eteine when he hath found it, he committeth not theft. But if that thing which is found, be not willinglie● cast away, neither thought to have been willlinglie lost of the owner, (As when a Ring is found, or a Purse, or any such thing, which is not wont to be cast a side) the same thing if thou retain, it is theft, unless thou keep it by thee, with a will and mind to restore it again. Wherefore thou must public testify that thou hast ●ounde those things, whereby the owner may come to his own again, as it is decreed in the Digests. De furtis, In the law. F●ssus in the Paragraphe, qui alienum. But if thou keep it by thee, with the mind not to restore it, it is theft. Which thing Augustine in the place now alleged reproveth. Pet. Mar. upon judic. fol. 283. FINGER OF God. What the Finger of God is. GOds finger is the holy Ghost. Luke. 11. 20. Augustin If I cast out Devils in the finger of God, etc. Where Luke hath in the finger of God, it is in Math. 22. 28. If I cast out Devils in the spirit of God. God's finger therefore is the holy Ghost. FIRST. Of the first begotten son, An answer to Helindius the heretic. Objection. Our Saviour Christ was called her first begotten son, Ma. 1. 25. and none (saith Helindius) can he called first begotten, but he that hath brethren, even as he is called the only begotten son, which is the only son of his Father. Answer. That is not true, for every only son is the first begotten, although he have no brethren, and therefore in the book of Numbers, the almighty God doth define, who, or what is the first begotten, saying: All that breaketh the matric● in all flesh, whether it be of men or of beasts, shall be slain: nevertheless the first borne of man, thou shalt redeem. Here the word of the Lord doth define what first borne is, that is, every one that openeth the matrice first: namely, whether it be only begotten or first begotten. The Lord saith not, tarry unto the sccond be borne: but he saith: Those that are to be redeemed shalt thou redeem, from the age of a month, for the value of a month, namely, for five Sickles. For if it should have been so, that he that first openeth the matrice, should not be called the first borne First born until he have brethren, than might some man have said, I own nothing unto the Priest, till that he be brought forth, by whom he that is already borne be made first begotten. Also in Exodus it is said. And at midnight the Lord smote all the first borne in the land of Egypt, both of man and beast. Now if it be true that none are first begotten, but they that have brethren, than the only begotten although they were first borne, perished not. Marl. fol. 19 What is meant by breaking of our first Faith. Prima fides is not taken for the vow of chastity, ●. Tim. 5. 12 but for the faith we promise in Baptism after the mind of Saint Jerome, who wrote on this wise: Non sunt digoi fide, etc. They be not worthy to be believed, that have forsaken their first faith: First faith I mean Martion and Basilides. These two famous heretics, Martion and Basilides, were not condemned for any vow of chastity, but for the refusing of the faith of Christ. Which Saint Jerome calleth the first faith. jewel. fol. 170. They have not only done dishonour to Christ, in leaving their vocation, but also have broken their faith. Geneva. ¶ Look more in this word, Widow. What the first fruits signify in the law. In the law it was commanded, that of all the increase and fruits of the earth, should be given unto God the first fruits, yea, also the first borne of living creatures, were due unto him. And when Paul maketh mention of the mass or 〈…〉, he alludeth to that which we read in the 15. First fruits Chapter of the book of Numbers, that some part of the lump of new dough was commanded to be separated for God, before that the new bread should be tasted of: for thereof were made sweet cakes, which were offered unto God. Which thing he therefore caused to be done, that men by that ceremony might understand, and of their own accord testify, that God is unto them the giver and distributer of all fruits. Wherefore that oblation increased not the riches of God, which are otherwise infinite, but also nourished in men a grateful memory of benefits received. As oftentimes Emperors and great and mighty kings, give unto some one man a city or province, or some certain dominion, with this condition, That he shall pay unto him every year some thing of small value in the name of a Tribute, not that they seek by that talon to be enriched, but that they may perpetually understand and testify, that he dependeth upon that Prince, and that he hath at his hands obtained that dignity, which he now enjoyeth. Moreover, this commodity had the Common weal by that ceremony, 〈…〉 that by such oblations the holy ministry was sustained, whose use is so great, that it ought to be maintained, yea, though with great charge Moreover in all the first fruits was signified Christ, the first borne of all creatures, and namely the first fruits of them that rose again from the dead, whereby all the faithful are sanctified: for by first fruits was made holy that which was remaining, and left at home to sustain the family. Yea, and this manner of offering first fruits, was derived also unto the ethnics, for the Virgins called Vestae offered first fruits unto their domestical Gods: And as Plutarch telleth in Symposiacis, the men in old time drank not any Wine, before that they had first offered sacrifice to some God, that that which they drank might not hurt them. And at Athens the xi. day of the month, they offered the first fruits of Wine. In all these things we may behold the steps of that holy institution. Although y● ethnics had with idolatrus superstition violated that which was well instituted. At this day also although the yoke of the Ceremonies of Moses be taken away, yet should it be very well done of us, of our free and liberal will, to offer unto God, the first fruits, by giving them to the poor. Pet. Mar. upon the Rom. fol. 351. The meaning of this place following. The first shall be last, Mat. 20. 16. etc. ¶ To be made of the first, last, is to be excluded and shut out of the kingdom of heaven. As in a running game, not they that run first, but they that come first to the game, winue the game, and bear away the praise. Sir I. Cheek. ¶ Those be last with God, that are first with themselves in their own opinion, and in the estimation of their own works. And they be first with God, that be last with themselves in acknowledging their own vileness & weak infirmity, and want of desert. Hemming. ¶ Therefore every man in his vocation as he is called first, aught to go forward, and encourage others, seeing the hire is indifferent for all. Geneva. FISHERS. The meaning of this place following. I Will send out many fishers to take them. jere. 16. 16 ¶ By these fishers are understood the hosts by whom the Lord scourged the jews, and fished away their rulers, at four sundry draughts, were four of their kings taken, and at every time. some of the chief of the people withal, but at the last in the time of Zedekiah was all the rest of the people hunted out, of those cruel hunters the Chaldees. 4. Reg. 25. T. M. ¶ By the fishers and hunters are meant the babylonians and Chaldeans who should destroy them in such sort that if they escaped the one, the other should take them. Geneva. The first in●enter of fisher-boats. ¶ Looke. Zabulon. FIVE LOAVES. Applied to the good endeavour of the Pastor. WE have here but five loaves and two fishes. Mat. 14. 17. ¶ Though we think ourselves unable to teach Christ's congregation, yet let us at the commandment of Christ employ and bestow that little that we have upon Christ's flock. And he that augmented the five loaves & two fishes, shall also augment in us his own gifts. Sir I. Cheek. FLYING. Of fl●ng 〈…〉 time of persecution. AND the woman fiedde into wilderness, Apoc. 12. 6 etc. Although the Church know most certainly that God hath a care for her, whose defence is more for her safety then all the power and favour of men, yet notwithstanding least she might tempt her maintainer, and defender, sometimes she fileth when she is assailed by enemies, and yet for all that she waiteth quietl●e for 〈…〉 at the lords hand. So we read that Moses fled, for displeasure of the king of Egypt, and abode privily with his father in law, lethro the Priest of the Madianites, by the space of 40. years. Exo. 2. 21. And also that David and his company, hid themselves in caves of mountains, for fear of saul's displeasure. 1. Reg. 24. 1. And also that Elias hid himself out of the way by the space of three years and an half to eschew the wrath of jezabel. 3. Reg. 19 3. Likewise the hundred Prophets of the Lord whom Abdias had hid in two caves for fear of the same lezabel. 3. Reg. 18. 4. Concerning which men, look also Heb. 11. 38. ●o did the lords Disciples shut the boors to them and kept themselves out of the way for a 〈…〉. john. 20. 19 Paul. being let down in a basket by the brethren at Damascus, went aside for a while into Arabia. Act. 9 25. Finally, who is ignorant of the hiding of 〈…〉, and of other Catholic Bishops in the time of the persecution stirred up by the Arrians, and moreover of man 〈…〉 Egypt, which sought the innermost courts of the wilderness, by reason of the ungraciousness of the same 〈…〉, of whom Eusebius writeth many things in the fourth chapter of his eleventh book of the stories of the church, etc. Marl. upon the Apoc. fol. 172. ¶ The church was removed from among the jews to the Gentiles, which were as a 〈…〉 wilderness, and so it is perfec●ted 〈…〉. Geneva. Of two manner of fliengs. There is a flying of the body, & a flying a Fliengs. of the mind. The one is sometime lawful, and the other never. The flying of the body is, when the true preacher flieth the cruel persecution of tyrants, that seeks his death and destruction. And this may he do lawfully both by the doctrine and example of Christ. The flying of the mind is, when one flieth from doing his duty, and will not defend the true doctrine, by rebuking and condemning the false. Hemming. FLESH. What is understood by flesh. FLesh is not understood, Rom. 8. as though flesh were only the which pertaineth unto unchastity. But Paul calleth flesh here as Christ doth. john. 3. All that is borne of flesh, that is to wit, the whole man with life, soul, body, wit, will, reason, & whatsoever he is or doth within or without: because that those all, & all that is in man, study after the world and the flesh, etc. Tindale. By y● deeds of the law no flesh shallbe justified. Gal 2. 16. ¶ Flesh in Paul doth not signify (as the schoolmen dream) manifest & gross sins, for these he useth to call by their proper names, as adultery, fornication, uncleanness, & such like: but by flesh Paul meaneth here as Christ doth in the third chapter of john. That which is borne of flesh (saith he) is flesh. Flesh therefore signifieth the whole nature of man. This flesh (saith he) is not justified by works, no nor of the law. Flesh therefore according to Paul, signifieth all the righteousness, wisdom, devotion, religion, understanding & will that is possible to be in a natural man. So that if a man be never so righteous, according to reason and the law of God, yet with all his righteousness, works, merits, devotion and religion, he is not justified, etc. Luther upon the Gal. fol. 65. That which is borne of flesh is flesh, john. 3. 6. etc. ¶ That is fleshly, to wit, wholly unclean and under the wrath of God: And therefore this word (Flesh) signifieth, The corrupt nature of man, contrary to which is the (Spirit) that is the man engraffed into Christ, through the grace of the holy Ghost, whose nature is everlasting and immortal, though the strife of the flesh remaineth. Beza. By the works of the law, Rom. 3. 20 no flesh shall be justified. ¶ Flesh is here taken for man, as in many other places, and furthermore hath here a greater fear: for it is here put to show the contrariety between God and man: as if you would say, man, who is nothing else but a piece of flesh defiled with s●●me, and God who is most purse, and most perfect in himself. Beza. The meaning of this place following. Such shall have trouble in the flesh. 1. Co. 7. 28. ¶ By the flesh he understandeth what things soever belongeth to this present life, for marriage bringeth with it many discommodities: so that he bendeth more to a sole life, not because it is a service more agreeable to God then marriage, b●t for those 〈…〉, (which if it were poss 〈…〉) he would with all men to be void of, that they might give themselves to God only. Beza. What it is to be in the flesh. Neither doth Saint Paul in this place (where he saith, Rom. 8. 9 ye are not in the Flesh) mean any other thing, than did the Lord in the Gospel, when he said unto his disciples, ye are not of this world. Wherefore Ambrose saith, that we have such a nature framed unto us as we feel it to be: and he addeth moreover, that the wise men of the world, are in the flesh, because they resist faith and will believe those things only, which are agreeable to reason. This place again teacheth us, that Ambrose by the name of flesh understandeth reason, and the higher parts of of the soul, we say therefore, that to be in the flesh according to the Apostles, meaning signifieth nothing else, then in all our actions to be ruled and governed by the sense and effect of Nature, not yet regenerate in Christ. Pet. Mar. upon the Rom. fol. 198. Again, this place (Ye are not in the Flesh) cannot but be figuratively interpreted: for if we should understand simply, that we are not in the Flesh, the truth would show the contrary. Wherefore Chrisostome upon this place saith, that it is a thing very dangerous always to understand the Scriptures, according to the proper signification of the words. I marvel therefore what our adversaries mean, so much to jangle and make such 〈…〉, that when we say that these words of the Lord (This is my body) are spoken figuratively, figuratively. and that we understand mean by this place, the filthy lusts and incontinency of the flesh: But by the unquietness of the flesh, Unquietness of the flesh. and messenger of Satan, he understandeth the persecutions and troubles which by the means and stirring of Satan, he was 〈…〉 to suffer continually for the gospels sake, not only of the open 〈…〉, but also of the false brethren. And for 〈…〉 his 〈…〉 persecutions and troubles that happened unto 〈…〉 pray unto the Lord, that he would deliver 〈…〉 these afflictions and troubles, which his flesh did 〈…〉. Thus both Theodoretus, Ambrose, and also Erasmus 〈…〉 place. ¶ Looke. Messenger of 〈…〉. ¶ Looke. Prick of the flesh. To take no thought for the flesh, how it is expounded. Take no thought for the flesh, Rom. 16. 〈…〉 to fill the lusts of it. ¶ By the flesh he hèere understandeth not natural health, for that is not to be neglected, that we may be able the more constantly to serve God. Paul writeth to Timothy: Use a little Wine, because of the stomach, and often 〈…〉. Hear he prohibiteth only, the pleasures and delights of the flesh. For when we let lose the bridle to them, the flesh is made unruly. Wherefore, seeing that we ought continually to wrestle against the prone affects thereof, let us take heed, that with over much delicateness we nourish them not. Pet. Mar. fol. 434. The meaning of this place following. My flesh is verily meat, and my blood verily drink. ¶ When Christ spoke th●se words, john. 6. 55 he spoke nothing of the Sacrament, for it was not instituted until his last Supper. Upon this S. Austen saith, Why preparest thou either tooth or belly, believe, and then thou hast eaten him. And when Christ saw them offended, he said unto them: Doth this offend you? What will ye say then, when ye shall see the Son of man ascending thither whence he was before? Then addeth Saint Austen, You shall know that he meant not to give his flesh to eat with your teeth, for he shall ascend whole. And Christ addeth, it is the spirit that quickeneth, the Flesh profiteth nothing, the words that I speak are spirit and life, that is to say saith S. Austen, are spiritually to be understood. And when Christ saith his flesh profiteth nothing (meaning of his own flesh as Austen saith) he meaneth that it profiteth not as they understood him, that is to say, it profiteth not if it were eaten, but it doth much profit to be slain, that through it and the shedding of his blood, the wrath of God our father is pacified, & our sins forgiven. His Disciples which followed him, Augustin were astonished, and abhorred his words, and understood them not. Again in another place he saith: when Christ said, Except a man eat my flesh, and drink my blood, he shall have no life in him, they because they understood him not, said to each other, This is an hard saying, who can hear him? August. in sermo. ad infan. What flesh shall inherit the kingdom of Heaven. Flesh and blood cannot inherit the kingdom of Heaven. 1. Co. 15. 50 ¶ Our belief is, that there shall be a general Resurrection of the flesh according to the Scripture. isaiah 26. 19 Rom. 12. 2. job. 19 26. john. 5. 29. Nevertheless, it shall be purged from all corruption, and be changed to immortal life, for it must be an uncorrupt flesh that shall inherit the kingdom of God. Of the battle between the flesh and the spirit. Between the flesh and the spirit, is a continual strife, if the spirit overcome in temptation, then is the stronger, and the flesh weaker: but if the flesh get a custom, then is the spirit none other oppressed, then as though she had a mountain upon her back, and as we sometime in our dream, think that we bear heavier than a millstone upon our breasts: or when we dream now and then, that we would run away for fear, our legs seem heavier than lead● even so is the spirit oppressed and overladen of the flesh, and striveth to get up and break lose in vain, till God of his mercy which heareth his groan through jesus Christ come and lose him with his power, and put his cross of tribulation on the back of the flesh to keep it down, to minish her strength, and to mortify her. Tindale. fol. 186. What flesh and spirit signifieth. Flesh and spirit, mayst thou not here understand, as flesh were only that which pertaineth unto unchastity, and the spirit that which inwardly pertaineth unto the heart. ●ut Paul calleth flesh here, as Christ doth john. 3. All that is borne of the Flesh, that is to wit, the whole man, with life, soul, body, wit, will, reason, and whatsoever he is or doth, within or without, because that those all, Flesh and Spirit. and all that is in man, study after the world and the Flesh. Call Flesh therefore, whatsoever (as long as we are without the spirit of God) we think or speak of God, of faith, of good works, and of spiritual matters. Call Flesh also all works which are done without grace, and without the working of the spirit of God, howsoever, good, holy and spiritual they seem to be, as thou mayst prove by the 5. to the Galathians ver. 19 & 20. where Paul numbereth worshipping of Idols, witchcraft. ●nuie and hate, among the deeds of the Flesh. And by the eight to the Romans ver. 3. where he saith that the Law by the reason of the Flesh is weak, which is not understood of unchastity only, but of all sins, and most specially of unbelief, which is a vice most wicked, and ground of all sins, and as thou callest him which is not renewed with the spirit, and borne again of Christ, Flesh, and all his deeds, even the very motions of his heart and mind, his learning, doctrine, and contemplation of high things, his preaching, teaching, and study in the Scripture, building of Churches, founding of abbeys, giving of Alms, Mass, Mattin●, and whatsoever he doth, though it seem spiritual, and after the Laws of God. So contrariwise call him spiritually which is renewed in Christ, and all his deeds which springeth of faith, seem they never so gross, as the washing of the Disciples feet done by Christ, and Peter's fishing after the Resurrection, yea, and all the deeds of Matrimony are pure spiritual, if they proceed of faith, and whatsoever is done within the laws of God, though it be wrought by the body, as the very wiping of shoes & such like, howsoever gross they appear outward. Without such understanding of these words, thou canst never understand this Epistle of Paul, neither any other place in the holy scripture. Take heed therefore, for whosoever understandeth these words otherwise, the same understandeth not Paul whatsoever he be. Tin. in his Prol. to the Ro. The meaning of this place following. The Flesh profiteth nothing. john. 6. 63 ¶ The flesh of Christ profiteth nothing, to wit, if it be considered as separated from his divine nature, and from his holy spirit, but it is the spirit that giveth life, meaning God dwelling in jesus Christ corporally as Paul saith Col. 2. 9 To dwell really and indeed, reconciling the world unto himself. Tindale. ¶ To wit, Flesh profiteth not if it be separated from the spirit, whereof it hath the force that cometh of the power of the spirit, that the flesh giveth us life and feedeth. And therefore that we may be truly fed and nourished with it, we must bring the spiritual mouth of faith to receive it. The Bible note ¶ Saint Austen expoundeth these words thus: Understand ye spiritually the things that I have spoken, ye shall not eat the body that ye see. Likewise Chrisostome saith, My words must be heard spiritually: who so heareth them carnally or according to the flesh, getteth nothing, nor hath no profit by them. FLORINUS. Of the heresy he taught at Rome. FLorinus a Priest of Rome, Heretic and one Blastus fell from the Church, and taught at Rome, that God was the author of evil, whom Ireneus confuted. Euse. li. 5. ca 13. &. 18. FOLLOWERS. Who be the followers of Christ, and of his Apostles. ANd ye became followers of us and of the Lord. ¶ They are true followers of the Apostles and of Christ, which receive the word of God. They do receive the word of God, which do believe it, and frame their lives after it, being ready to suffer patiently all manner of adversities for the name of the Lord, as the Lord himself and all the Apostles did. S. I. Cheek. FOOL. That calleth his brother fool. ¶ Looke. Racha. Of the foolish woman. ¶ Looke. Woman. FORGET. How God is said to forget. God is said to forget, Augustin when he taketh his mercy from us, forgetting his statutes, ordinances, & commandments, and to remember us when we change and not he. ¶ Although God take us out of this world, Caluine yet forgetteth he us not, though he seem to forget us: he keepeth those that are his, always in his hand and custody. And as for those that are damned, they be reserved as it were in chains, unto the day of executing the sentence. Ye see then, that God doth bear us always in mind. And when the Scripture saith, that he hath forgot us, it is because we perceive not his present succour, like as if a poor man that lingereth in pain, desire God to help him, and feel not his help, nor sees any likelihood that God heareth him. Thus ye see after what sort it is said that he hath forgotten us: but yet for all that, he remembreth us continually. Cal. upon job. fol. 257. FORGIVE. How it is understood. Forgive us our trespasses, Mat. 6. 12. as we forgive our trespassers. ¶ We may not think that by forgiving unto our brethren, we shall obtain forgiveness of our sins, but rather this is added for a plain and infallible token to certify therewith our conscience, that we have through faith in jesus Christ for remission of our sins. For if we can find in our hearts, unfeignedly to forgive unto our brethren their trespasses: it is a most infallible token, that our sins are clean washed away & quite forgiven. Sir. I. Cheek. ¶ Because he knoweth that our nature is so weak, that we cannot but sin daily: therefore he teacheth us daily to repent, and to reconcile ourselves together, & daily to ask God forgiveness. Seeing he commandeth us to ask, we may be bold so to do, and to believe that he will forgive us. No man therefore needeth to despair, that can repent & ask forgiveness, how deep soever he hath sinned. And me think, if we look a little near upon this text, we needed not to make the Pope so great a God for his pardons. For Christ (which is a man to be believed) showeth us here a more sure way, yea, and that a sensible way, which we may feel that we be pardoned, & our sins forgiven. We can have no experience of the Pope's things whether they be so or no? He can with all his Pardons deliver no man of any Pargatorre that God putteth us unto in this world He cannot bless or heal any man, so much as of a poor ague or Toothache, which diseases yet by his own confession GOD putteth on us, to purge us from our sin. But where we cannot see, feel or have any experience at all, that it so is, there is he mighty. If I were come home out of a land, where never man was before, and were sure never man should come. I might tell as many wonders as Master Moor doth of Utopia, and no man could rebuke me. But here Christ maketh thee sure of pardon, for if thou canst forgive thy Brother, GOD hath bound himself to forgive thee. What if no man have sinned against me? that were hard in this life. Nevertheless, if that profession be in thy heart, that thou knowest that is thy duty to forgive thy brother for thy father's sake, and art obedient unto thy father's ordinance, and wouldst forgive if any of thy brethren had offenced thee, and did ask thee forgiveness, than hast thou that same spirit, which God desireth to be in 〈…〉. Mark what Christ saith above in the beginning of the 〈…〉 chapter: Blessed be the merciful, for they shall have mercy. Dost thou 〈…〉 thy brethren that sin, and dost thy best to a●●nd them, that thy father's name may be honoured? Then hast thou that whereby thou art sure of mercy, as soon as thou desirest it. And again, Blessed be the peace makers, for they shall be God's children, Lo, if there be any variance among thy brethren, that one have offended the other, do thy best to set them at one, and thou hast the same thing that God 〈…〉 of 〈…〉, and forthwith he hath bound himself to forgive thee. Tindale in the 6. of Math. FORNICATOR. ¶ Looke. Sa 〈…〉 FORSAKE. What it is to forsake a man's self. IF any man will follow me; Ma 16. 24 let him forsake himself. ¶ To forsake himself, is utterly to 〈…〉 against the will of the flesh, mortifying the affections of his mind, working the glory of God, and the 〈…〉 of his neighbour, as is 〈…〉. Rom. 15. 2. ¶ None of them (saith S. Luke) that refuseth not all that he possesseth can be my disciple: that is, he that casteth not away the love of all worldly things, can be no scholar of Christ, to learn his doctrine. Tindale. What it is to forsake the Lord. And forsook the Lord, 2. Pa. 7. 2●. God of their Fathers, etc. To forsake the Lord, God of their fathers, is to despise and forsake the word of God, not so believe his promises, nor to walk in his commandments, but to imagine another service of him, than he himself hath assigned in his word. T. M. FORTUNE. How nothing ought to be ascribed to fortune. TO be had in favour it helpeth not to be cunning, but that all lieth in Time and Fortune. ¶ Thus the worldlings say, to prove that all things are lawful for them, and attribute that to Chance and Fortune, which is done by the providence of God. Geneva. ¶ Thus the wicked worldlings are deceived, attributing to Fortune, that which is ordered by the secret providence of God. The Bible note. Augustine Augustin. in his book against the Academites, saith. It doth displease me, that I have so often named Fortune, albeit my meaning was not to have any Goddess meant thereby, but only a changeable happening in outward things, either good or evil. Of which word Fortune, are derived these words, which no Religion forbiddeth us to use: Fort, forsan, forsitan, fortasse, fortuito: y● is, Perhaps, peradventure, by fortune & by chance, which yet must all be applied to y● providence of God. And that did I not leave unspoken when I said, For peradventure that which is commonly called Fortune is also ruled by sercet order: and we call chance in things, but that whereof the reason and cause is unknown. I said this indeed, but it repenteth me, that I did there so name Fortune: Forasmuch as I see that men have a very evil custom, that whereas they ought to say, It pleased God: they say, It pleased Fortune. Cal. in. his inst. 1. b. chap. 16. sect. 8. ¶ Fortune and adventure are the words of Panim●, Basilius. the signification whereof aught in no wise to enter into the heart of the faithful. For if all prosperity be the benediction of God, and all adversity his malediction, there remaineth no place to Fortune, in such things as come to men. Basil. retract. li. 1. ca 2. FOOT. What the foot doth signify in scripture. My foot standeth right. Foot in the scripture is taken for the affection, desire or will of the heart. As in the Psa. 36. 11. O let not the foot of pride overtake me. T. M. The meaning of this place following. At the feet of Gamaliel. Act. 21. 3. ¶ That is, his daily hearer. The reason of this speech is this, for that they which teach, sit commonly in the higher place, speaking to their scholars, which sit upon forms beneath, and therefore he saith, At the feet of Gamaliel. Beza. What the feet of God signifieth. As his head signifieth his divinity, Augustin. so his feet signifieth his humanity, the which is subject to God's deity, as our feet are unto our heads Psal. 8. 6. Thou shalt put all things in subjection under his feet. In some places the Preachers of God's word, be meant by the feet, as in Deut. 33. 3. They that draw nigh his feet shall taste of his doctrine. FOOTSTOOL. What this Footstool was. ANd a footstool for our God. 3. Pa. 28. 2 The footstool, etc. was the mercy seat, at which, and on which, God had promised, the Hebrews to hear them, and speak unto them, which was upon the Ark, as it appeareth Exo. 25. T. M. And fall down before his footstool, Psal. 99 5. etc. ¶ That is, before his Temple or Ark, where he promised to hear, when they worshipped him, as now he promiseth his spiritual presence, wheresoever his Church is assembled. Geneva. And remembered not his footstool. Tre. 2. 1. ¶ Alluding to the Temple or to the Ark of the covenant, which was called the footstool of the Lord, because they should not set their minds so low, but to lift up their hearts toward the heavens. Geneva. Until I 〈…〉 thy footstool. Act. 2. 35. ¶ Christ is the only redeemer, unto whom all power are subject & must obey. Gene. FOUR. Of the four Angels. ¶ Looke. Angels. Of the fourth Watch. ¶ Look, Watch. ANd entreat them evil, four hundred years. Act. 7. 6. ¶ That is not to be understood, that they should be evil entreated, the whole four hundred years, but by excess of speech, called Hyperbole, is signified, that they should be evil entreated within the space of 400. years. The Bible note. FOURTEENE GENERATIONS. Under whom the fourteen Generations were ruled. THe first fourteen generations from Abraham to David, was under the rule of judges: judges. from David unto the captivity of Babylon, under Kings: Kings. from captivity of Babylon, under high Priests. Priests. And the last fourteen generations from the captivity of Babylon, ended in Christ. Marl. fol. n. FORM OF God. What it is to be in the form of God. Athanasius saith, Nature, substaunnce, kind and form, be all one thing, Leo saith, What is it to be in the form of God? He answereth, it is to be in the nature of God. Chrisostome saith, The form of God is the nature of God. S. Austen saith, As concerning the form of God, Christ himself saith of himself, I and my Father, are both one: again he saith, The form is one, because the Godhead is one. jewel. fol. 88 ¶ Looke. Shape of God. What it is to take the form of a servant. Leo saith, What is it to take the form of a servant? He answereth, doubtless, it is to take the perfection of nature, & state of man. Chrisostome saith, The form of a servant, verily is the nature of a servant. Saint Augustine saith, When thou thinkest of the form of a servant in Christ, think of the shape of a man, if there be any faith in thee: Again, We must believe and confess (saith he) that Christ according to his humanity, is visible, hath the substance and property of a body is contained in place & form of a servant, that is to say, in very truth he took man. And took on him the form of a servant. Phil. 2. 7. ¶ If Christ being very God equal with the Father, laid aside his glory, & being Lord, became a servant, and willingly submitted himself to most shameful death, shall we which are nothing but vile slaves, through arrogancy tread down our brethren, and preserve ourselves? Geneva. How this vocable (Form) signifieth very bread & wine in the Sacrament. S. Paul speaking of Christ's incarnation saith, that he being in the form of God, did humble himself, taking upon him the form of a man. By which words, S. Paul meant not that Christ was like unto God, and not God indeed, nor yet was like unto man, and not very man indeed: but that he was and is very God and very man, having two substances, one of his godhead, and the other of his manhood, united together in one person. And the ancient Doctors writing of this Sacrament, when they speak of the forms of bread and wine, do use this vocable (Form) as S. Paul useth it, to signify the very bread and very wine, or the substance of bread and wine, & not the similitude or likeness of bread & wine, without the substance, as you fantasy and imagine. Craumer. 302. FOXES. Of the Foxes that Samson caught. ANd Samson went & took 300. judic. 15. 4. Foxes, etc. If a man ask how Samson got so many Foxes, he must understand, that as there are sundry Regions, so are there also in them, many sundry increase of things. In some place there are many horses, and those fair: In some place, there is great abundance of cattle: In England there is great plenty of Coneys, & so is there in the islands called Baleares. In those Regions a man may easily in one day, & in a little ground take 3. or 400. Coneys, which to some peradventure might seem incredible: And so it is said, the there is a very great abundance of Foxes in Syria, & specially in the borders of jewrie. Wherefore Solomon in his Canticles saith: Take Foxes for us, which destroyeth the vineyards, for they delight most of all in ripe grapes. Yea, and David saith of the vngod●●e, the 〈…〉 be parts of Foxes, that is their pray, so that their carcases, shall be devoured of them. And out of the fourth chapter of Nehemias is gathered that the number of them was so great, that they could in a manner, overturn the walls of the city. And Samson took them either by his own industry, or by the help of his friends. Pet. Mar. upon judic. fol. 223. FREE. How we are free in Christ. THen are the children free. Mat. 17. 26 ¶ Though we be made free by the death of Christ, yet ought we to be obedient unto Magistrates, and to pay them such tribute as they do require of us. Sir. I. Cheek. FREE-WILL. How the word (free-will) is not found in all the Scripture. THis word Frée-choise, or (as some men call it) Frée-will, is not in all the holy Sccipture, but is invented by proud men, which would set up their own righteousness, and put down the righteousness of God, upon the which also they have grounded their merits attributing righteousness and salvation to their works, by the which thing they deny the merits of the passion of Christ. Rom. 3 24. Gal. 2. 16. The Free-will of man before his fall. Frée-will was given to man when he was first created, Augustin by the which he might have chosen either to sin or not to sin. August. 12. b. 13. cha. of the city of God. ¶ All men before sin had frée-will either to follow the devil or not. Chrisostome Chrisostom in his sermon of the coming of our Lord in his 36. homely. ¶ Man was made good, and by his frée-will was he made an evil man. Augustin And shall he now (saith S. Austen) being evil, make himself, good, seeing that wh●n he was good, he could not keep himself good. He hath set fire and water before thee, Ecc. 25. 16. stretch out thine hand unto which thou wilt. ¶ Frée-will before the fall of man was an upright frée-will, before which, fire and water was laid of God, and the first man did reach his hand to which he would. He did choose fire, and forsook water. So the righteous judge, the same which man being free did choose, he did receive, he would have evil, and the same did follow him. Augustine in his book of the new song, the 8. chapter. But why God did not uphold man, Call in his inst. 1. b. ca 15. se. 8 with the strength of his steadfast countenance, that resteth hidden in his own secret council: it is our part only to be so far wise, as with sobriety we may. Man received indeed to be able if he would, but he had not to will that he might be able. For of this will should have followed, steadfast continuance. Yet is he not excusable, which received so much, that of his own will, he hath thought his own destruction. And there was no necessity to compel God to give him any other than a mean will, and a frail will, that of man's fall he might gather matter for his own glory. Of the free-will of man after his fall. Man misusing his frée-will, Augustin lost both himself and his will. Augustine in his Ench. to Laurence, the 30. chap. No man can believe, Augustin. hope or love unless he will, but even the self same will to believe, to hope & love, cometh not but from God. Frée-will once made thrall, Augustin availeth nothing now but to sin. August. ad Boni. in his 3. b. &. 8. chap. That we live well, Augustin that we understand aright, we have it of God. Of ourselves we have nothing but only sin, that is within us. Aug. de verbis Apost. Ser. 10. After that man had sinned with his frée-will, Augustin. we were cast headlong down into necessity, as many as ever came of his stock. Aug. against Fortunatus in the 2. disp. It was showed in Adam, Augustin what free-will can do without help: it is able enough of itself to do evil, but not unto goodness, except it be helped of God. Au. in his b. of the new song cap. 8. Man is apt and able to wound himself, Augustin but he is not apt & able to heal himself: when he will he may be sick, not when he will he may rise. Augustine upon the 98. Psal. All men at the first were created without fault or vice, Ambrose and all our natures were in health, but by the transgression of the same man we have lost it. There hence is drawn mortality, there hence are so many corruptions of the mind, there hence is ignorance a difficulty, unprofitable cares and unlawful conc●●piscence● etc. Amb. in his b. of the calling of the Gentiles. chap. 3. We had frée-will before sin, Chrisostom to work well, but after sin we had none, because we were not able by our own power and strength after sin, to escape from the power of the devil: but as a ship when the stern is broken, is driven hither and thither, where the tempest will, so by the devil we are domen from one: sin to another, neither hitherto can do any thing, but even as the devil will. And except God deliver of with his strong hand of his mercy, we shall remain in bonds and chains of sins unto death. Chrisostome in his 36. hom. That man of his natural power without the spirit of God can do nothing but sin, is proved by the words of Christ himself. He that abideth in me (saith Christ) bringeth forth much fruit, for without me can ye do nothing: If a man bide not in me, he is cast out as a branch and he shall burn. Here it is plain, that frée-will without grace can do nothing that is acceptable before God: Saint Austen Augustin upon this place of john john. 15. 5. saith, Lest any man should suppose, that the branch of itself, could bring forth at the least way a little friute, therefore saith he not, Without me can ye do a little: but, Without me can ye do nothing. Therefore, whether it be little or much, without me it can not be done. One of two must the branches needs do, either abide in the vine, or else burn in the Fire. If it be not in the vine, than it is in the Fire. D. Barnes. What goodness can he do (saith S. Austen) that is fit except he be delivered from his misery. Augustin Can he do any good by his frée-will? God forbidden. For man evil using his frée-will, did both lose himself, and also his frée-will. And as man being alive, doth kill himself, and when he hath killed himself, he can not make himself alive again: so likewise when we do sin by Frée-will, and sin hath the victory, then is frée-will clear lost. For of whom a man is overcome, unto him must he be servant. Saint Austen declaring what goodness frée-will deserveth without grace, Augustin saith: Oh cursed fréewil without God. We have experience what Frée-will is able to do without God. Behold, man was made good, and by his Free-will, was made an evil man. What shall an evil man by his frée-will forsaking God, make a man good, Make good. he being good, could not keep himself good. And now that he is evil, shall he make himself good, when that he was good, he kept not himself good, and now that he is evil, shall I say, I make myself good, etc. Here is the very strength of frée-will, by his strength are we made miserable, and that doth experience learn. D. Barnes, Saint Paul saith, 2. Cor. 3. 5. that we are not sufficiient to think any thing of ourselves, as it were of ourselves, but our sufficiency is of God. ¶ Saint Barnard upon this place saith, what shall we say (saith he) is this alonelie all the merit of free-will, that he doth alonelie consent? Yea doubtless: not that that same consent, in the which is all his merit, is not of God, 〈…〉 when we can neither think, the which is less than to consent any thing of ourselves, as though we were sufficient of ourselves. These words be not mine, but the Apostles, the which giveth unto God, & not unto Frée-will, all manner thing that can be good, S. Barnard giveth unto God. Now what strength hath frée-will, he can neither think good nor will, nor yet perform it. And there is nothing, but either it is included, in thinking, in willing or in performing, and all these he giveth to God. D. Barnes. Three blessings there are, Barnard in his 39 scene. of his little S. which are necessary to us: the first is, preventing: the second is, helping: the third is, of glory. He doth prevent our conversation by mercy: he helpeth our conversation by his grace: he doth accomplish our ending with glory. Unless the Lord do give these three blessings, Three blessings. our bodies can give forth no fruit, neither can we begin any good thing, before we be prevented by niercie: or do any good thing, until we be helped by grace: or that we can end in goodness, until we be filled with glory. I● Northbrooke. We will, Augustin but it is God that willeth it in us: We work, but it is God that worketh in us, to work according to his godly pleasure. This is behoveful for us, both to believe and speak: This is a godly, this is a true doctrine, that our confession may be humble and lowly, and that God ●a●e have the whole. We live in more safety, if we give all unto God, rather than if we commit ourselves, part to ourselves, and partly to God. Augustin de bono press. ca 13. Man before his fall had frée-will: but after his fall, both he in himself, and in all his prosteritie, utterly lost that free will. So that man can now with nothing of himself that is good or acceptable before God. All the abominations of the thoughts of men's hearts are evil. Gen. 6. 5. and 8. 21. Out of the corrupt heart of man proceedeth all wickedness. Math. 15. 19 We are not apt of ourselves to think any thing that pertaineth to the glory of God. 2. Cor. 3. 5. It is the grace and goodness of God that worketh altogether, whatsoever is good in us, for it is neither of him that willeth, nor of him that runneth, but of God only that showeth the mercy. He that doth believe, doth believe willingly, and of his own accord, but that he hath a will to believe, is not of himself, but of GOD, for GOD doth not only offer mercy to our will, but also giveth us a will to receive it: As Saint Paul testifieth: God worketh in us both to will and to persorme whatsoever is good, and pertaining to salvation. Philip. 2. 13. And where God giveth not a will, there cannot men believe, though grace and mercy be offered unto them. As in john. 12. 37. Without the grace of God, Augustin Adam could not be good, yea, though he had free-will: Wherefore God would not leave him without his grace, although he left him in his fréewill, because that frée-will is sufficient to do evil: but to good it is but of small value, if it be not aided with the goodness of the almighty: which aid if man had not forsaken through his frée-will, he had been always good: but he did forsake it, wherefore he was also forsaken. August. in his book of correction & grace. Chap. 11. The counsel of Milenitan, in two Canons. Fréewil weakened to the first man, Canon. 1. cannot be repaired and amended, but through the grate of Baptism, the which after that it is lost, cannot be restored again, but by him which hath power to give it; wherefore the truth saith, If the son make you free, then are you free indeed. The second Canon saith: Canon. 2. God doth work so in the hearts of men, and to frée-will that if there be any godly cogitation, any deliberation tending to the honour of God, and any motion of good will all the same proceedeth from God. For by him we may do some good thing, and without him we can do nothing. What hast thou that thou hast not received? Saint Barnard of free-will. Art thou created? Art thou healed? Art thou saved? Which of them hast thou of thyself? Which of them is not impossible for frée-will? Thou couldst not create thyself when thou wast not made: nor justify thyself when thou wast a sinner, etc. Examples how God ordereth man's will. God said to Abimelech king of Gerar, concerning Abraham's wife, I kept thee also that thou shouldest not sin against me, and therefore suffered thee not to touch her. Gen. 20. 6. Be not afraid (saith joseph to his brethren) can we resist the will of God? You devised evil against me, but God turned it to good. Gen. 50. 19 God saith thus of Pharaoh: I will harden his heart: And in the 33. 19 of the same book he said: I will show mercy and have compassion of whom it pleaseth me. Exo. 4. 21. A man may prepare his heart, but it is God that governeth the tongue. Pro. 16. 1. I know (O Lord) that it is not in man's power to order his own ways, or to rule his own steps or doings. jere. 10. 23. I allow not that which I do, for what I would, that do I not, but that I hate, that do I. Rom. 7. 15. Not that we are sufficient as of ourselves, to think any thing, but our ableness is of God. 2. Cor. 3. 5. For it is God that worketh in you, both the will & the deed, even of his good pleasure. Phil. 2. 13. What little freedom of will Saint Paul had. Read Rom. 7. 14. etc. FRVITE. The meaning of these two places following. And blessed is the fruit of thy womb. Luke. 1. 42. ¶ Christ could not have been the fruit of the virgin's womb, if he had not taken the substance of his body of her substance, & that by the mighty power of the holy ghost. Sir I. Cheek. By their fruits ye shall know them. Mat. 7. 16. ¶ Christ giveth us this lesson, not to try the true doctrine from the false, but a true professor from an hypocrite, otherwise our lives must be tried by the gospel, and not the gospel by our lives. FOUNDATION. How Christ is the foundation of the Church, and not Peter. Other foundation none can be laid, 1. Cor. ●. 1●. but only that is laid already, which is Christ jesus. ¶ Saint Paul found great fault with the Corinthians that said: I hold of Apollo, I hold of Paul, I hold of Peter: but the Catholics say, thou art Peter, and upon this foundation, the pillars of the Church, which are the Bishops are sure set. And so devising an other foundation beside Christ, and contrary to S. Paul's doctrine, would have all the Bishops of the world hold of Peter. Gaderenes. The understanding of this place following. AND preached throughout all the city. Luke. 8. 37. ¶ To wit, the City of the Gaderenes. And though Mark say in the 5. Chapter, verse 20 that he preached it in Decapolis, they descent not, for Pliny recordeth. li. 3. Chap. 18. That Gadara is a town of Decapolis. So that Decapolis was partly on this side jordan, and partly on the other side. Beza. GALGAL. What this word signifieth. IOsua pitched in Galgal. josu. 4. 20. ¶ Galgal is between jordane and jericho, of the East end of the city. The word signifieth by interpretation, taking away, because the Lord there took away the reproof and shame of Egypt, as in the next chapter, verse 9 where he saith: This day have I taken the shame of Egypt from you, etc. Before (saith the Bible note) they were like to the uncircumcised Egyptians, whom though they served, yet they disdained and judged them profane, and shameful. This author saith, that (Shame) in the 5. Chapter, verse 9 signifieth misery, wretchedness, contempt & despite, vileness, & bondage. josephus de Antiqui. li. 5. cha. 10. saith, that Galgal signifieth liberty. T. M. GALILEANS. How we ought not to judge rashly of the Galileans. SUppose ye, Luke. 13. 2 that those Galileans were greater sinners than all the other Galileans, because they suffered such punishment. ¶ The jews took occasion hereby to condemn them as most wicked men. Geneva. ¶ We ought in no wise to judge rashly of them that receive punishments for their misdeeds, nor yet to despise them. For if our sins and lewdness were openly known, we should be counted of like punishment. Again, God doth otherwhile punish some (as them upon whom the Tower fell in Siloe) for to admonish other, that they perish not likewise. Sir I. Cheek. ¶ The Galileans as I suppose, were they of whom certain had showed unto Christ (Luke. 13) that Pilate had mingled their blood with their own Sacrifices. Whereupon Ambrose in Luke noteth their Sacrifice to have been abominable. Euse. Eccle. Hist. lib. 1. Chap. 6. mentioneth the heresy of the Galileans out of josephus, to have sprung up of one judas Galileus in the time of Augustus, when Cyrenius was Precedent of judaea, and under the said Emperor, of an other called Simon Galileus under Copinius the Precedent. They exhorted the jews to a lawless and carnal liberty, affirming that Tax and Tribute, was nothing else but slavish servitude. They misliked moreover with the jews, that they suffered mortal men under God to reign over them. Of the same opinion were the Galileans, in the time of Pilate, under the Emperor Tiberius. Wherefore judas (as josephus writeth) was hanged together with his complises. Simon came to nought, and Pilate rewarded them under him as rebels deserved. Antiqui. li. 20. Chap. 5. Bel. jude. li. 2. Chap. 7. Luke. 13. GALL. What is signifie● thereby. AND closed me with Gall, Tr●. 3. 5 etc. ¶ Gall for sorrowfulness, as in the Psal. 69. 21. They gave me Gall to eat, etc. That is, they that should have comforted me, did me most grief, and augmented my sorrow, as if one should give bitter meats to him that is hungry. Howbeit that prophesy was also fulfilled in our Saviour Christ, of whom David was here a figure, as in Saint Matthew. 27. T. M. And given us water of Gall to drink. jere. 8. 14. ¶ That is, hath brought us into extreme affliction, and thus they shall not attribute this plague to fortune, but to God's just judgement. Chap. 9 15. and. 23. 15. Geneva. I see that thou art in the gall of bitterness. Act 8. 23. ¶ Or thine heart is full of despiteful malice, and devilish poison of impiety. So that now Satan hath thee ties in captivity in his hands. Deut. 29. 18. Geneva. GUARDS. What the Guards did signify. ANd let them make the guards of Ribbon, Nu. 15. 38 of hyacinth, etc. ¶ Such guards should the Christian have deeply fixed in their hearts, considering what they are bound to the Lord, of what God, what a service they have taken upon them, that they might with all diligence and circumspection fulfil that which they have promised. T. M. ¶ Read the text at this place. Nu. 15. 38. & thou shalt learn why the jews did wear such borders upon their garments. ¶ Looke. phylacteries. Borders. GARMENT OF HEALTH. What the Garment of health is. FOR he shall put upon me the garment of health. Esa. 61. 10 ¶ The Garment of health is faith, that worketh by charity, which is called the wedding garment. Mat. 22. 11. This Garment (saith the Prophet) shall Christ put upon the Church. For all that believe in God, shall be saved through Christ, and be his beloved children by election, and justified by his blood. Ephe. 1. 7. T. M. GATE. How this word Gate is taken in Scripture. IN the Scripture, the word Gate, signifieth judgement. Because men's causes were wont to be debated there. And it was the place where common assemblies were made. And finally it was the seat of justice, and this is it that is meant in the Psalm. 118. 20. where it is said, that the children of good men, and of such as are blessed of God shallbe maintained in the Gates, and put their enemies to flight. Caluine upon job. fol. 83. Then Booz went unto the Gate. Ruth. 4. 1. ¶ The Gates in the scripture do oftentimes signify the places where the people did commonly assemble, and when judgements were given and causes determined, for in old time was such things done in the gates. T. M What is to be understood by the gates of Hell. And the Gates of hell shall not prevail against it. Mat. 16. 18 ¶ The gates of cities for the most part are very strong, & have Perculies' to set before them. There by the name of Gates, all kind of force and munition is noted. And by hell gates, all Satanical and devilish power is to be understood. These promises are great and most firm, which do pacify and comfort the consciences of the faithful, when they consider themselves to be so settled and granted, that they know for a surety how they are able to resist all the power of Satan, according to the saying of Saint Paul: There is no condemnation to those that are in Christ jesu. And if God be with us, who can be against us, who spared not his own son, but gave him for us, how then should he not with him give us all things, who shall lay any thing to the charge of Gods chosen, etc. Marl. fol. 161. What the gates of Zion signify. Within the port of the daughter Zion. Psal. 9 14. ¶ The ports or gates of the daughter Zion, are the companies of the good and faithful, in which are recited the truth of God, and all that leadeth so life. Psal. 87. 2. T. M. ¶ In the open assembly of the Church, saith Geneva. What is understood by the gates of Brass. For he hath broken the gates of brass. Psa. 107. 16 ¶ By the gates of brass and bars, are understood all instruments of help for war, which (how many or strong so ever they be) profit nothing against the Lord. A like manner of speech useth Christ of the gates of hell, for the strengths and powers of them that be in hell. Math. 16. 18. The gates of hell shall not prevail, etc. T. M. When there seemeth to man's judgement no recovery, but all things are brought to despair, than God chiefly showeth his mighty power. Geneva. How the gates do mourn. Then shall the gates mourn and lament. Psa. 3. 26. ¶ The gates shall mourn and complain because y● not only the Soldiers shall perish with the sword, but also the judges and giver of Sentences. He taketh the place of judgement for the judges, for in the gates was judgement wont to be given. Ruth. 4. 1. Or even the gates shall be destroyed, and no man shall enter in or go out thereat. For the gates mourn if the people be not often seen in them. T. M. What it is to open the gates of righteousness. Open me the gates of righteousness. Psa. 118. 19 ¶ To open the gates of righteousness, is to open unto the world the grace and righteousness that cometh from God. So Esaie. 26. 2. saith: Open ye the gates that the good people may go in, etc. He willeth preachers to open Christ unto the people, for he is the door through whom they must enter. john. 10. 9 T. M. ¶ He willeth the doors of the tabernacle to be opened, that he may declare his thankful mind. Geneva. Open ye the gates that the righteous nation, Esa. 26. 2. etc. may enter in. ¶ He assureth the godly to return after the captivity, to Jerusalem. Geneva. What the gates of death are. Hath lift me up from the gates of death. Psa. 9 13. ¶ The gates of death are the judgements of death, the counsels of the wicked, the congregation of Satan, the doctrines of falseness, & whatsoever leadeth to death. T. M. GELDED. ¶ Looke. Chastity. GELOUSIE. What the law of controversy is. THe law of controversy seemeth to be a fear, Nu. 5. 12. etc. and a certain nurture of wives, that they should be obedient unto their husband's chaste, mannerly, & faithful, & such as give no occasion to be suspect, & thereto served this law, while it kept them under, and gave them no licence to run at large, whereby they might have come in some suspect, and so to have come to this great shame before the congregation. T. M. After what manner. God is jealous. I the Lord thy God, Exo. 20. 5. am a jealous God. ¶ I am jealous, that is, I am the Lord that watcheth and looketh narrowly unto your wickedness, and will punish it secretly. And again, y● servantly loveth your goodliness, and reward it abundantly. T. M. ¶ And will be revenged of the contemners of mine honour. Geneva. ¶ He is called jealous, Deut. 4. 24 because he cannot suffer that any should fall from him. T. M. For God is called a jealous God. Exo. 34. 14 ¶ God is called jealous, because he will not permit that any other Gods shall be worshipped: but he only will be loved and, worshipped as God. The Bible note. Wherefore Saint Paul was jealous over the Corinthians. I am jealous over you with godly controversy. 2. Cor. 11. 2. ¶ For this cause was Saint Paul jealous over the Corinthians, because that he had truly instructed them in the christian faith, & was afraid lest they being deceived and undermined, by the wily craft of them that slandered him, should fall away from the true doctrine that they had received. This godly controversy ought to be in all Bishops and Pastors. Sir. I. Cheek. GENEALOGY. Of the Genealogy of Adam and Christ. IN Moses books the Genealogy of Adam is described, whose children are the children of wrath and of death. In the new Testament the Genealogy of Christ is set forth, in whom we are borne a new, and are made the children of God, and heirs of the kingdom of heaven through Christ. Sir. I. Cheek. ¶ Luke Luke 3. 23 ascendeth from the last Father to the first. And Matthew descendeth from the first to the last. Matthew extendeth not his rehearsal farther than to Abraham, which is for the assurance of the promise for the jews. Luke referreth it even unto Adam, whereby the Gentiles also are assured of the promise, because they came of Adam, and are restored in the second Adam. Matthew counteth by the legal descent, and Luke by the natural. Finally both two speaking of the same persons, apply unto them diverse names. Geneva. GENERATION. How generation is taken in this place. Which follow me in the Generation● Math. 19 28. ¶ The Generation is 〈…〉 wherein the elect shall begin to live a new ●y●● that is to say, when they shall enjoy this heavenly inheritance, doth in body and soul. Beza. GENTILES. How God chose the Gentiles to praise him. THis people have I made for myself, isaiah. 43. 21 and they shall show forth my praise: ¶ To show forth the praise of the Lord, is to preach the remission of sins, and the delivorance from death and hell, and the giveness of everlasting life by the mercy of God for Christ's sake. A like manner of speaking use th' D●u●d in the Psal. 22. 22. where he being the figure of Christ, saith. In the midst of the congregation will I praise thee, etc. Thus should the Gentiles and Heaten praise him, which people he chose for himself, as ye may see in the text. For the jews (which were signified by jacob) would not do it, but put their confidence in keeping of the law. This doth the Prophet upbraid them with, in the person of God, saying: Thou gavest me not the young breasts, etc. As who should say, say not that thou hast given me many sacrifices, both because thou gavest them not to me only, but unto my Ca●ues, and Baal's and other Idols. And also because I never set greatly by them, nor greatly required them. They grieved me always, when the faith and devotion of the givers was away. The Sheep of thy burnt offerings broughtest thou not unto me, neither didst thou glorify me with thy sacrifices, but didst only satisfy thine own superstitions. I compelled thee not to worship me with thine offerings, but because thou so ready offeredst such things unto Idols after the manner of the heathen I commanded that they should not be offered unto other Gods, but unto me. Of whose gift thou receivedst them, etc. None of all these profited not me, in as much as thou leftest off the things, which I chiefly required, righteousness, faith, and judgement. Math. 23. ●3. T. M. How the Gentiles found that they sought not for. What shall we say then that the Gentiles which followed not righteousness, Rom. 9 30 have attained unto righteousness. ¶ So than the Gentiles had no works to prepare and pr●eure God's mercy before hand, and as for that that the Gentiles attained to that which they sought not for, the mercy of GOD is to be thanked for it. And in that the jews attained not to that they sought after, they can thank none for it but themselves, because they sought it not aright. Beza. GENTLENESS. What a virtue Gentleness is. Gentleness is, when a man is gentle and tractable in his conversation, and in his whole life. For such as will be true followers of the Gospel, must not be sharp & bitter, but gentle, mild, courteous, and fair spoken, which should encourage other to delight in their company: which can wink at other men's faults, or at least, expound them to the best. Which will be well content to yield and give place to other, contented to bear with those, which are froward and intractable, as the very Heathen said: Thou mayst know the manners of thy friend; but thou must not hate them. Such a one was our saviour Christ, as every where is to be seen in the Gospel. It is written of Peter, that he wept so often as he remembered the sweet mildness of Christ which he used in his daily conversation. It is an excellent virtue and most necessary in every kind of life. Luther upon the Gal. fol. 262. GIVEN. To whom it is given to know the mysteries of God. TO you it is given to know the mysteries of the kingdom of God. ¶ To you, that is, to you that are without deceit, and are not curious, nor trust in any thing that pertaineth to man, it is given of my Father of his merciful goodness, to know the mystery (that is the secret) of the kingdom of God, that is of the Gospel, in which is taught the kingdom of God, which is our righteousness, peace, and joy in the holy ghost. Rom. 10. which is the kingdom of all mercy, and the kingdom of forgiveness of sins for Christ's sake. But unto them that are without, that is, unto such as are curious, and trust more in their own works, then in the righteousness of Christ, are all things spoken in parables, that is, all that they hear is even as obscure and dark unto them, as though they were indeed parables, which 〈…〉 God therefore suffereth to be done, that when they see they should see and not discern, and so forth 〈…〉 it followeth in the text. Tindale. GUIDE. Who is the guide of a woman's youth. WHich forsaketh the guide of her youth, Pro. 1. 17. and forgetteth the 〈…〉 of her God. ¶ Guide of 〈…〉 that is her 〈…〉 which is her head and gu●● to 〈…〉 her from whom she ought not to depa●t but remain in his sublertion, and not forget the covenant of her God, which is the promise made in marriage. Geneva. GIFT. What the gift of God is. THat thou stir up the gift of God that is in thief 2. Tim. 1. 6. ¶ The gift of God is a certain lively flame kindled in our hearts, which Satan and the flesh labour to quench, and therefore must nourish it, and stir it up. The Bible note. The difference between gift and grace. Look. Grace. GITHITH. What it signifieth. TO the chanter upon Githith, Psal. 8. etc. ¶ Githith after some, signifieth as much as for the wine press, after some concerning the Gethites, after other some, it is an instrument of music. T. M. ¶ Whether Githith signify an instrument of music, or a kind of tune, or the beginning of some notable and well known Ballad. I leave it uncertain. For as for those that think the Psaline was called so, because it was made in the city of Gith, then fetch their feigned exposition too far off. Of the three former opinions, it maketh no great matter which a man take. Caluine. GLORY. What Glorious Glory is nothing else but a praise, most abund●lie published. 〈…〉 63. How glory doth follow true 〈…〉 Glory is not to be sought for of men, but glory of her own accord, customably doth follow true virtue. How the glory of the Lord is taken in this place following. And in the morning ye shall see the glory of the Lord. Exo. 16. 7. ¶ The glory of the Lord is 〈…〉 〈…〉 for the bright 〈…〉 ●ight that was seen in the Cloud, of which glory the 〈…〉 maketh mention. 〈…〉 What is signified by the glory of God, in these places following. Because the glory of the Lord, had fulfilled the house of the Lord. 2. Par. 7. 1 ¶ The glory of the Lord fulfilling the house, was a visible Cloud pre 〈…〉 y● God aught to be preached, praised and magnified, throughout the whole world, in the congregation of the faithful. As he saith Nu. 14. 22. T. M. For the glory of the Lord shall appear. Esaie. 40. 5 ¶ The Prophet calleth the glory of the Lord, the righteousness that should be showed by the Gospel, whereby we should become righteous in the sight of God the father, for his son Christ's merits. This glory shall all flesh see, that is, all men, as well the jews as the Gentiles that believe. A like saying have we after, in the 60. 1. The glory of the Lord shall rise upon th●e. T. M. What is understood by glory in this place following. And we saw the glory of it, etc. ¶ john ●ohn. 1. 14. saith not we saw his essence, but we saw his glory. No man seeth nor hath seen, the very essence of the word. But the beleening Apostles saw his glory. The which as it was 〈…〉 seen of three of the Disciples in the mount 〈…〉. Even so by his glorious resurrection and ascension, it did might 〈…〉 thine, and was openly exhibited to be seen of all the Disciples. Therefore by this word Glory, he understandeth those things which set forth the glory of the word, that is to say, which are certain sure tokens of his 〈…〉 mitie, goodness, wisdom, and power. Marl. upon john. fol. 21. GLORIFY. What it is to glorify God. TO glorify God is to attribute all glory unto him, and to praise him with heart, with mouth, with confession, and with behaviour. Hemming. How God is glorified in his son. That the Father may be glorified in the son. john. 14. 13 ¶ The Father is glorified by the son, when we knowledge and give thanks, that he gave his son to us to save us. Tindale. gluttony. What gluttony is. NOt in gluttony. Rom. 13. 13 ¶ By gluttony he meaneth feasts and banquets: but not all kind of feasts, but as Ambrose saith. Prodigal feasts, which are made either at the common charge of every one of the guests, or which are made by courses by good fellows and companions, wherein men pass the bounds of all shame. For every one of the guests thinketh that to be his feast: And therefore he dareth both speak and do whatsoever he thinketh good, but he which is bidden to an others table, is commonly bridled with some modesty and shamefastness not to presume to speak any thing that is uncomely. And peradventure job feared lest the feast of his children were such manner of feasts, and therefore he daily sacrificed unto God for them. And what is wont to happen at such riotous feasts the head of john Baptist declareth, which was given to that wanton and dissolute maiden. And how great the outrageousness of men was, and especially of the elders amongst the Ethniks, it may hereby be known, for that when they had well drunk, they were wont having garlands on their heads, and minstrels with them, to go in banqueting from place to place, as wanton and young folk, to speak and to do what they listed, so that oftentimes they fell to unclean acts, and to contentions, as Paul here declareth. Which thing the Poets have cunningly painted unto us in the feasts of the Centaurs and of the Lapothites. Pet. Mar. upon the Rom. fol. 434. GNOSTICI. What ma●●er of heretics they were. THey were heretics, Heretics. which with swelling pride that they knew all things so termed themselves. Some call them Barborites, for their beastly life. Some writ that they b●dded out of the Nicolaites. Some other that they sprung out of Carpoerates. Epiphanius saith, that the Valentinians called themselves Gnostici. All women among them are common. Their sacrifices were too too beastly, as Epiphanius writeth. They abhorred fasting, saying it was of the Devil, they said Christ was not born of Marie, but revealed by Marie, that he took no flesh indeed, but according to appearance. Epiphan. haere. 26. ¶ They would (saith M. Eliote) on good friday, about the Sun set, assemble men and young women together, not sparing daughter nor sistter, after nine months passed, they met again in the same place. And then they pluked the children newly borne from their mothers, and cutting them in pieces and receiving their blood in pots and cups, they burned the bodies into Ashes, which they did mix with the blood, and preserved it, to put in their meats and drinks: They also affirm that neither the law of nature, nor laws made by men were good, nor that the virtues were nothing. God. How there is no God but one. THere is none other true and living GOD, One God. but he that is known in jesus Christ, for whosoever doth not acknowledge him in jesus Christ, knoweth him not at all. All other Gods that men do call Gods, are no Gods all, but only by the imagination of men. And therefore it is that Paul did write to the Ephesians, y● the Pagans were without Gods. For albeit, many by name and by fancy, yet notwithstanding they had none indeed, seeing they were ignorant of the true God. Pet. Viret. How God is the saviour of all men. It is in Timothy, 1. Tim. 4. 10 how God is called the saviour of all men, and especially of the faithful: In which words, this word Thotes, that is, saviour, is to be taken, not as though God giveth to all men salvations but as it signifieth, that he preserveth and defendeth all men from many evils, which otherwise the Devil practiseth against them. For so great is his rage against mankind, Saviour of all men that if he were not restrained he would destroy all things, he would suffer no commonwealth nor church, but would bring to nought both goods and all things, whatsoever pertain to man's life. Wherefore in such sort is God the saviour of all men, in that he driveth away so great evils from all men. But as touching eternal salvation, that is to be understood of the elect only. And therefore it is added, and especially of the faithful. For, forasmuch as they are predstinate, they above all other attain unto this benefit, etc. Pet. Mar. upon the Rom. fol. 307. Who they be that are without God. And were without God in this world. Ephe. 2. 12 ¶ They are without God which either believe not that there is a God, or if they do believe, Without God. yet do they not believe to be such one as be is. And truly as many as are without the true living and eternal God, it is well said that they are without God. Sir I. Cheek. How God is Almighty Some do think God to be almighty, Almighty because he can do all things, and then it should follow that he were not almighty. For all things he cannot do. He cannot save the unfaithful, he cannot restore virglnitie once violated, saith Saint Thomas and also Jerome, writing to Paul and Eustachinum. He cannot sin saith. Dunce. He cannot deny himself saith Saint Paul. Now if these men's learning were allowed, then might not God be almighty, because there is somewhat that he cannot do. But they that are accustomed with the Scripture doth know that he is called almighty, not because he can do all things, but because there is no superior above him, but y● he may do all that he will, and all that his pleasure isto do, that may he bring to pass, and no power is able to resist him. But he hath no pleasure to make himself a liar, nor to make his Scripture false. And yet notwithstanding he abideth almighty, for he may do all things that he will. I. Frith. How God did forknowe the fall of Adam, and yet was not the cause thereof. A prudent Father doth foresee by some outward tokens, that his son will one day come to an evil ending. Neither is he deceived in his foresight, for he is slain being in adultery. But he is not slain because his Father foresaw that he would be slain, Foreknowledge of God. but because he was an adulterer. And therefore Saint Austen or whosoever it is that was the author of the second book, De Gentium vocatione, Chap. 4. speaking of the murder which Cain committed, saith: God verily did foreknowe to what end the fury of that mad man would come, and yet because God's foreknowledge could not be deceived, it doth not thereupon follow that necessity of sinning did urge the crime upon him, etc. S. Austen de libero arbitrio. li. 3. Chap. 4. saith: As thou by thy memory dost not compel those things to be done, y● are gone & passed, so God by his foreknowledge doth not compel those things to be done which are to come. And as thou remember'st some things that thou hast done, and yet hast not done all things which thou remember'st: so God foreknoweth all things which he doth, not and yet doth not all things which he foreknoweth. But God is a just revenger of that whereof he is no evil author, and so forth. Bullinger. fo. 490. How God is said to laugh. He that dwelleth in heaven shall laugh them to scorn, the Lord shall have them in derision. Psal. 2. 4. And in an other place: As for the scornesull he shall laugh Laugh. them to scorne● God is not of such affection as man is, to be moved with mockage and laughter, for he rejoiceth not in the hurt of man, but at his amendemen●●. For God abhorreth scornful persons, but as that man which laugheth at other men, is farthest from a mind to help them, and to remedy their griefs, so is God to such as despise his commandment, set light by his threatenings, and are not mo●ed with his promises. This is God's laughter and scorning. Augustine. How God is said to sleep. ¶ Looke. Sleep. How God is said to awake. God is said to awake, Awake when he doth strait way without any tarrying help, succour and deliver his ele●t and chosen out of their troubles. Math. 8. Augustine. How God is said to forget. ¶ Looke. Forget. How God is said to sit. ¶ Looke. Sit. How God is said to stand. Scripture attributeth standing unto God, Standing for long sufferance, wherewith he calleth us to repentance. Augustine. How God is said to rise. Arise O God. Rise. ¶ The rising of God is the declaring of his power, against his enemies. Arise O God, that is, step forth, and thew thy power against mine evimies to my deliverance: as in the Psal. 3. 7. Up God and help me. T. M. How God is said to walk. Look. walk. How God is said to be a shooter. He hath bend his bow (saith David. Psal. 7. 12. 13) and made it ready, Shooter he hath prepared weapons of death, and ordained arrows to destroy, that is, he will avenge evil men, and will reward them for their oppression, he will punish them for their ungracious devices, except they amend He hath whet his sword: & well may god be compared to a shooter, for as a shooter, y● less or more he draweth his shaft, his stroke is thereafter, & if he draw far & up to the iron, than it payeth home as they say, than it giveth a mighty stroke: so god sometimes differreth to punish men of their sins, & therefore except they amend when he punisheth, he will draw his shaft to y● head, & strike most grievously. therefore let us remember that God is a shooter, & heap not up his wrath against us, neither prolong the riches of his goodness, which leadeth us to repentance. Rom. 1. How God is said to remember. Look. Remember. How God is said to be angry. Look. Anger. How God only forgiveth sins. It pertaineth to God only to forgive sins, Sin and to give the Holy ghost. He alone forgiveth sins, that alone died for our sins. Ambrose in his 9 b. &. 76. Epistle. ¶ It is the office of God only to quicken within, and to take away sin, which saith by the Prophet, I am he that putteth away your iniquities and sins. Cyril. in his. 7. book ¶ For to forgive sins pertaineth only to God, therefore every man that sinneth is the servant of sin. There, ye are servants and bondmen of sin, because ye are sinners. Moreover, because it was likely that they should say, for all that we be under such bondage, yet we have sacrifites & Priests, which will make us clean of our sins: he saith, that even they also be servants and bonds, for all men have sinned and want the glory of God. Theophilact, upon the 1. chap of Luke. How God will have all men saved. ¶ Looke. All. How God is said to have shoulders. God is said to have shoulders, Shoulders because he beareth up all things, as it were upon his shoulders, for all things stand by him. Augustine. How God is said to have wings. ¶ Looke. Wings, How God is said to have eyes. Look. Eye. How God is said to have ears. Look. Ears. Of God's face. Look. Face. What the nose of God doth signify. His nose Nose. doth signify his inspirations in the hearts of the faithful 2. Reg. 22. 9 Smoke went out at his Nostrils. Augustine. What the mouth of God is. ¶ Looke. Mouth. What the tongue of God is. Look. Tongue. What the arm of God is. Look. Arme. What the hand of God is. Look. Hand. What is signified by the right hand of God. ¶ Looke. Right hand. What the left hand of God doth signify. Look. Left hand. What the finger of God is. ¶ Looke. Finger. What the feet of Good are. ¶ Looke. Foot. What the hinder part of God is. The hinder part Hinder part. of God is Christ's humanity, the which he took upon him in the end of the world, that we might live with him. Augustine. What the shoe of God is. Look. shoe. How God is said to come down. And the Lord came down to see, Come down. etc. ¶ God is said to come down, when he doth any thing in the earth among men, that is not accustemed among men● in manner showing himself present among men, by his wonderful work. As in the Psa. 18. 9 T. M. How God is said to look. And the Lord looked unto Abel and to his offering. Gen. 4. 4. ¶ The Lord looked: Look. that is, he was pleased with Abel and his Offering, but with Cain and his Offering was he not pleased, and there he saith that he looked not thereto. The same use of speaking is also in the second of Kings. chap. 16. 12. Why God is said to search. Look. Search. How God is said to rest. Look. Rest. How God cannot be shut up in a Pixe. God is infinite, Pixe. incomprehensible, unmeasurable, higher than the high heavens, iower than the deep bottomless waters: he measureth the wide world with his span, and containeth all enclosed in his fist. With him y● light dwelleth, & the sun beams are at his ordering. By him is ruled light and darkness, life and death, and all together. Wherefore when thou canst enclose in a Boar, the raging Seas: when thou canst pin up the Sun (being but a creature) in thy Pixe, then will I grant thee to have power over things infinite and incomprehensible. In the mean time, I must take it impossible by carnal capacity: and also by spiritual judgement, grounded upon the word of God and by the gift of reason, whereby all men considering the work of God in the creation, may know their Creator to excel all creatures far, and that he can therefore be made by no creature, much less can he lie enclosed in a Box of an inch and an half deep, when the Priest will mumble up four words in a corner: and there be tied till he wax foistie, unless the Priest lose him. A. G. How God is called a Rock. The Lord is my Rock. 2. Re. 22. ● ¶ Godly men have called the Lord by divers names, according to their faith, that is, as they thought of God within themselves, Rock. and as they also had proved. As David here calleth him his rock, his Castle, his deliverer, his strength, his shield, his horn of defence. Psal. 18. 1. T M. ¶ By the diversity of these comfortable names, he showeth how his faith was strengthened in all temptations. Geneva. ¶ God is called a Rock, because he & his word lasteth for ever. He is sure to trust to, and a present comfort to bel●●uers, & their singular defence at all times. T. M. How God is not changed. If I shall speak evil against any Nation (saith the Lord) and that Nation shall repent, I will also repent me of that evil which I said I would do. And that jeremy might more manifestlier understand the things that were spoken, he bade him go into the house of the Potter, where he saw the Potter make a vessel of clay, which was broken in the hands of the workman. But the Potter made again another vessel of the same clay. So saith the Lord, if they repent, I will also repent: I do now make for them evil things, but for evil things I will make good. Not changed. And yet as I have said, he changeth not his sentence, because such threatenings and promises do depend upon a condition which is sometimes changed, when as God abideth the self same. Of this thing right well writeth Chrisostome upon Genesis in his 25. homely: The Lord commanded Noah to build an Ark, & threatened that after an 120. years, he would destroy all mankind by a flood: but when in the mean time, they nothing at all profited, he cut off 20. years, & sent the flood in y● hundred year, and yet was not God changed, but the conditions of men veried. The same Chrisostome also upon Math. in his 65. homely, when he interpreteth this: verily I say unto you, ye which have forsaken all things, etc. demandeth: Was not judas one of the twelve? And shall judas sit upon the seats, and judge the twelve Tribes of Israel? Did Christ change his sentence? No (saith he) but judas was changed. Which self same thing, we must judge of the city of Ninive, & of King Ezechias, whom God pronounced should die. For neither Ninive at that time perished, nor Ezechias di●d, because they were changed. God said at the beginning, that the fear of man, should be upon beasts: but it happeneth contrary. For men are now afraid of Lions, Bears and Tigers, because they are of them oftentimes torn: but that cometh hereof, because the condition of men is changed, and not the council of God. Pet. Mart upon judie fol. 175. How God heareth no sinners. God heareth no sinners, john. 9 31 that is, he heareth none that repenteth not, nor is not in mind to leave their evil life. Tindale. ¶ Saint Austen saith: This was not spoken of the Lord, but of him that had already his bodily eyes restored, Sinner. but the eyes of the heart was ●ot yet opened, and therefore he thought of the Lord that he was but a Prophet: for afterward, knowing that he was the Son of God, he worshipped him. 〈…〉 But the Lord himself, when two did pray together in one Temple, a Pharisie an● a Publican doth say, that the Publican confessing his sinnest was more justified than the Pharisie, boasting his meritest 〈…〉 for although being justified, he ceased not to be a sinner, yet while he was a sinner, he did pray and confess his sins, that he might be justified, and being heard, he was justified that he might cease to be a sinner: and truly he should not cease to be a sinner, unless he were heard being yet a sinner. ¶ This place doth not so mean, that God will hear no sinners, that is always ready to repent, but of such as will never repent, but still continue in their sins. We must understand, that there be two kind of sinners: They that acknowledge their sins and repent unfeignedly, are heard and forgiven of God. Math. 9 13. and. 28. Eze. 18. 21. But they that do of an infidelity continue, in their sinful abominable living, and despair of the mercy of God, shall never be heard. john. 5. 16. Sir. I. Cheek. How God tempteth no man to evil. ¶ Looke. Temptation. How we are made like unto God. After his own likeness. Gen. 1. 27. ¶ That is after the shape and Image, which was before appointed for the Son of God. The ●hiefe part of man which is the soul, Like. is made like unto God, in a certain proportion of nature, of power, of working, so that in thate we are all made like unto God. T. M. ¶ This Image and likeness of God in man, is expounded, Eph. 4. 24. where it is written that man was created after God in righteousness and true holiness, meaning by these two words, all perfection, as immortality, wisdom, truth, innocency, power, etc. The Bible note. How to ser●e God in the spirit. ¶ Looke. Spirit. Of God's permission or suffering. ¶ Looke. Permission. What the hiding of God's face is. ¶ Looke. Hide. How God is to be worshipped. ¶ Looke. Worship. How God is called a consuming fire. For the Lord thy God is a consuming fire. Deu. 4. 24. ¶ Because God proveth his by afflictions, Consuming fire therefore he is called a consuming fire. Heb. 12. 29. And because he consumeth the unfaithful remednesse, for there is nothing that can resist his anger towards them. T. M. How Gods ordinance may not be broken. There were some orders in the primative Church commanded by God, Ordinance and some there were devised by man, for the better training of the people. Such orders as were commanded by God, may in no wise be changed, only because God commanded them. For as God is everlasting, so is his word & commandment everlasting. On the other side, such orders as hath been devised by men, may be broken upon some good consideration, only because they were men that devised them. For as they be mortal, so all their wisdoms and judgements be but mortal. And so indeed, as touching such things as hath been ordained by men, we are not bound of necessity to the order of the Church: but such things as God hath commanded precisely by his word, may not be broken, by any custom or consent. How God was seen. ¶ Looke. See. Of God's consolation in trouble. And that because we should not put our trust in ourselves, ●. Co. 1. 9 but in God. ¶ God doth help and deliver us, when we do patiently bear his cross, Consolation. that is to say the persecution, trouble and adversity, that he doth send unto us. For God will never forsake them, that do patiently wait for his aid & succour. Again they y● will not wait for his help, but go about without him to help themselves, by there own works and wisdom, or are impatient in their troubles, them doth he forsake utterly in the mids of their afflictions. Sir. I. Cheek. What Gods curse is. God's curse is the taking away of his benefits. Curse. As God cursed the earth, and made it barren: so now, hunger, dearth, war, pestilence and such like, are yet right curses, and signs of the wrath of God, unto the unbelievers: but unto them that know Christ, they are very blessings, and that wholesome cross and true Purgatory o● our flesh, through which all must go that will live godly and be saved. As thou readest. Math. 5. 10. Blessed are they that suffer persecution for righteousness sake, etc. And Heb. 12. 6. The Lord chasteneth whom he loveth, and scorgeth all the children that he receiveth. Tindale. What God appointeth, and no more. Whatsoever thy hand and thy counsel determined before to be done. Act. 4. 28. ¶ Here we do learn that the enemies of Christ, can go● no farther than God hath appointed them. Appointed Therefore let the Preacher of the truth be of good comfort, though Satan with all his legion of devils, the world, & all the mighty Princes thereof do arise and conspire against them, yet they can do no more, than the Lords hand and counsel hath appointed before. Sir. I. Cheek. How all things come to pass by Gods will. ¶ Looke. Will Of two wills in God. ¶ Looke. Will. How God ordained sin, and yet is not the author of sin. ¶ Looke. sin.. Of the God of this world. I● whom the God of this world hath blinded the minds of them which believe not. 2. Cor. 4. 4 ¶ Satan is God's minister, and can do no more than he appointeth him to do. God of this world Nevertheless Christ calleth him the Prince of this world. john. 16. 11. And here the Apostle calleth him the God of this world, because the world doth most commonly forsake the true God and serveth him. For unto whom soever we obey, we make him our God. As S. Paul calleth the belly their God, that are earthly minded, & serve their own bellies. Phil. 3. 19 What is meant by the God of jacob. ¶ Looke. jacob. What the seat of God is. ¶ Looke. Seat. GODHEAD IN CHRIST. How Christ's Godhead is understood. FOr in him dwelleth all the fullness of the Godhead bodily. Col. 2. 9 ¶ We must beware that we do not with the Antropomorphi●es, think that God hath a bodily shape, because the Apostle saith, that the Godhead dwelleth in Christ bodily, for that is as much to say, that the Godhead doth dwell truly and naturally in Christ, being a 〈…〉 and● 〈…〉 God, and that therefore he is a sufficient treasure of all 〈…〉 riched. Sir. I. Cheek. ¶ In saying that the Godhead is really in Christ, he showeth that he is very God. Also saying, In him, he declareth two distinct natures. And by this word (Dwelleth) he proveth that he is there forever. Geneva. How Christ in his Godhead is every where. How may Christ be called a stranger, Origen is he departed into a strange country? Seeing he is with us unto the world's end, and is among them that he gathered in his name. Answer. Christ is both God and man, 2. natures in Christ. having in him two natures, and as man he is not with us unto the worlds end, nor is present with his faithful gathered together in his name. But his divine power and spirit is ever with us. Paul (saith he) was absent from the Corinthians in body, but he was present with them in spirit. So is Christ gone hence (saith he) and absent in his humanity, which his divine nature is every where. And in these saying we reserve to both his natures their own properties. Origen in Math. homil. 33. GOD'S MERCY. Of such as presume too much thereof. Many do presume so much of God's mercy that they sin at pleasure, and repent at leisure. But be not seduced saith S. Paul, for God is not mocked, whatsoever a man soweth, that shall he reap. Hemming. How the Magistrates are called Gods. ¶ Looke. judges. What the nature of God's word is. ¶ Looke. Word. Nature. GODLY SORROW. What godly sorrow bringeth to a man. FOr godly sorrow causeth repentance, etc. ●. Co. 7. 10 ¶ There be two manners of sorrow. The one cometh of God, and engendereth repentance 〈…〉 life. The other cometh of the flesh, and breedeth desperation unto death. We have examples of both in Cain and David, in judas and Peter. For they all sorrowed, but the sorrow of Cain and of judas was fleshly and carnal, and therefore being without godly com●ort, it did drive them to desperation. Whereas David and Peter in their godly sorrow, did fly unto the father of mercies, with a true repentant heart, and were received again into the favour of God. Sir. I. Cheek. ¶ Whose heart God's spirit doth touch, he is sorry for his sins committed against so merciful a father, and these are the fruits of his repentance, as witness David's and Peter's tears. Others which are sorry for their sins, only for fear of punishment, and God's vengeance, fall into desperation, as Cain, Saul, Achitophel and judas. Geneva. GODLINESS. What Godliness is. Godliness is not made of words, as wood is made of Trees, but it is an earnest love proceeding from a pure heart, and a good conscience, and an unfeigned faith, in which we may glorify God, and do good to his people. Paul was godly, when he gloried in nothing but in the cross of jesus Christ, by which the world was crucified unto him, and he unto the world. They are godless hypocrites, which in word confess they know God, but in deed do deny him. They are Christ's which have crucified the flesh with the affections and concupiscence of it. They are of their father the Devil, that in wickedness do the desire of the Devil, etc. M. Deering. GOG AND MAGOG. What they were, and what they do signify. SAint Austen in his 20. book De civitate Dei, willeth by Gog, to be signified, the glorious hypocrites of the world, & by Magog the open enemies of righteousness pretending the contrary. As testifieth Berosus the Chaldean, in the first book of his histories & 5. chapter. Gog was a mighty governor in the land of Sabea & Arabia the rich, under Nimroth the great king of Babylon, and there ruled with Sab●s his Father, in the 18. year of his reign. In the 38. Chapter of Ezechiel● Prophecy. ver. 2. he is called the chief Prince of Mosoch and T●●bal whom some Expositors taketh for Capadoce and Spain. But after the opinion of S. Hierom and Isidorus, which was a Spaniard, the Hebrew taketh this Thubal for Italy, which is much more agreeable to the purpose. Magog was the second son of japhet, which was the third son unto Noe. This Magog (as witnesseth josephus, in the first book of his Antiquities the 11. chapter) was the first beginner of the Magogites, whom the Greeks called the Scythians, and we now the Tartarians. And all the chief Writers sp●cifieth the Turks of them to have taken their first original. Now mark this wonderful mystery, and consider therein both the time and story, so shall ye well perceive the Holy ghost to mean none other here, by this Gog & Magog, but the Romish Pope & Mahomet, Pope and Mahomet with their blasphemous and wicked generations. Search the Chromcles and ye shall find that their beginning were base, & estate simple, before the thousand years were fulfilled. But after that, they grew up so high, by their feigned simplicity and simulate holiness, that they became the two chief Monarches of the earth, and so in process ruled the universal world, etc. Bale. Set thy face against Gog, Eze. 38. 2. and against the land of Magog, ¶ Which was a people that came of Magog the son of japhet. Gen. 10. 2. Magog also here signifieth a certain Country, for that by these two enemies, which had the government of Greece and Italy, he meaneth the principal enemies of the Church. Geneva. How Gog and Magog shall be destroyed. 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 have done their mischief in destroying and slaying, they shall themselves at last be destroyed in the mountains of Israel, which albeit, it may be understood of the last judgement, yet I think it to signify the Battles which the godly have and shall have in this last old age, with the Popish Emperors, Kings & Turks, which all shall be overcome in the Hills of Israel, that is in the places where y● Church of Christ dwelleth in which the Gospel is preached and received, and the people truly in the faith of the Son of God, one only Mediator, call upon their heavenly Father. For the Pope & Turk shall not be overcome, but by the Son of God fight for his Church, as ye shall see it clearly in Daniel. 12. chap● saying: Michael (which is Christ) the great Captain shall stand forth for the defence of the people's children. But both in Daniel & in Ezechiel, they be prophesied many great destructions, which with all our hearts, we beseech God to mitigate them. Melancthon upon Daniel. GOLD. What is meant by gold, silver, and precious stones. IF any man build upon this foundation, ●. Co. 13. 12 gold, silver, or precious stones, etc. ¶ That is, if any man preach purely the word of God, which is likened to gold, silver & precious stones, because y● as these are not consumed with material fire, but rather made more pure, even to y● pure word of God, suffereth neither hurt nor damage in spiritual fire, that is, Temptation and persecution. Tindale. fol. 43. What Gold, Frankincense and Myrrh, do signify. Presented unto him gifts, Mat. 2. 11. Gold, Frankincense and Myrrh. ¶ The Persians' manner was not to salute Kings without a present, and therefore they brought of that which was most precious in their Country, whereof, every one of them offered. Geneva. ¶ The three wise men that came out of the East, anon after Christ's nativity, brought with them these 3. presents, Aurum, Thus & Myrrha. Gold to declare that he was a mighty King: Frankincense, to declare that he was a Priest, and should offer unto the Father upon the Altar of the Cross, the sacrifice of propitiation for the sins of the world: And Myrrh to bury h●● withal. For Myrrh is not only a sweet odoriferous thing, but also of that nature that it preserveth dead bodies from putrefaction Ric. Turnar. GOLGATHA. What this word Golgatha signifieth. THis word Golgatha, Ma. 27. 33. is a Chalde word, signifying a head: for which the hebrews say Gulgoleth of the verb Galal, which signifieth ●o fold or wrap in, of the which cometh Galgal, a sphere, a circle, a bowl: Gulgoleth is a name fo● y● head, because of the roundness thereof. But this place was without the gate, on the North side of mount Zion, in the which malefactors were put to death: for the which cause the place was counted more reproachful. There would they have Christ to be crucified that thereby his death might be more odious. Marlorate. fol. 715. GOOD. What Good or Goodness is. Goodness is that, as Philosophers say, which all things desire. And more larglie or plainly to declare the nature thereof: Good things are all such, which in respect of us are either profitable, commodious, or pleasant to our uses. All things (saith Paul) are yours, whether it be life or death, or Paul or Cephas, and we are Christ's, and Christ is Gods. Again, To them that love God, all things work to good. How there is none good but God. There is no man good but one, Mar. 10. 1● which is God. ¶ If there be any goodness in us, that have we of God, but God only is good of himself. Sir. I. Cheek. ¶ Why callest thou me good, etc. ¶ Because commonly they abused this word, jesus showeth him that he could not confess him to be good, God is good. except also he acknowledged that he was God. Geneva. Of good and evil doings. And they that have done good, john. 5. 29 unto resurrection of life, and they that have done evil, unto the resurrection of damnation. ¶ As if he should say, Good & evil. that they that through faith have done good works, or by their good works have declared their faith, shall rise again unto life everlasting. But they that have brought forth the fruits of infidelity, or have not declared the faith which they feigned themselves to have by good works shall rise again unto damnation. The good works than do not save nor justify, but are signs and tokens that a man is justified. Sir. I. Cheek. What a good age is. There is often mention made in the holy Scripture of a good age. Good age And in the 15. chapter of Gen. it is promised unto Abraham, as a certain excellent good thing. And it seemeth to show two things. First a just place of life, so that death should not come untimely, and strike as it were in tender age. Father 〈…〉 end. Wherefore it is requ●●ed thereunto that the 〈…〉 be sound, the body not broken with diseases, no want of riches, the family, country and dignity abiding firm. This is judged a good age. P●t. Mar. upon Iudi●. fol. 55. How the good life of christia● man smelleth in God's nose. The good life of a christian man, Good life is 〈…〉 to God's mouth, and spice to God's nose: The odor of a sweet fiel●, which is commended in Gen. 27. 27. The odor of incense in Numery. 28. The odor of fragrant waters in job. The odor of that Oil which ran down Aaron's beard, of that Oil that Mary shed upon Christ's head. The odor of spices and vine flowers commended in the Canticles, the sweet Balm of Ecclesiasticus, and the smell of Libanus that Ose speaketh of, the smell of Noah's sacrifice, the smell of best burnt sacrifice, is not the like smell to God's nose, 〈…〉 as the smell of a good life, rising from a good belief, for that is, Hostia Deo in odorem suanitatis. A Sacrifice unto God, a sweet savour, whole Grocer's shops of spicery, all the flowers in Priapus garden, all the flowers in Naiads, and Traiades, and Satyrus: that is, all the flowers in Hills & Dales, and flowers in many a great Forest, are not so delightful and smelling. The Violet hath not the like savour, the Rose hath not the like savour, the Lily the like smell, the Giliflower the like sent, as good life through good faith yieldeth to God's nostrils, etc. T. Drant. Of the good purpose of man. ¶ Looke. man.. GOOD INTENT. How our good intents must agree with God's word. NOthing can be done to the honour of God, nor with a good intent, but that which is done according to his word. For the word of God is the very true and only rule of all good intents, and of the honour wherewith he ought to be honoured. For it is not sufficient for man to honour God according to his own fancy, and to do whatsoever liketh himself. For God hath given a contrary commandment, saying: Do not every one of you what shall please you, but that only which I command you. Pet. Viret. The Lord was wroth with Oza and smote him, because he put his hand to the Ark, ●. Pa. 13. 10 etc. ¶ Oza punished, because he took upon him an office, whereunto he was not called, for it was the Priest's office. Nu. 4. 15. So that all good intents be condemned, except they be commanded by the word of God. Leo the first of that name in his sermon of the Passion of of the Lord, saith, that Peter when he cut off the ear of the servant of the high Priest, was moved with a godly motion, but what godly motion could it be, which Christ reproved, yea, & so reproved it, that he affirmed, y● he which so drew the sword, should perish with the sword. What other thing was this then to have a zeal of God, but (as Paul saith) not according to knowledge. Paul also the Apostle, when he afflicted and destroyed the Christians, thought that he did God high service. Pet. Mar. upon judic. fol. 152. Of the good intent of Nadab and Abihu. The good intent of Nadab and Abihu the sons of Aaron, levit. ●0. 1 do show us the fruits of man's good intent without God's word. As we may do nothing less, so doth that ensample teach, that we may do no more than is commanded. T. M. Examles of good intents, out of holy Scripture. ¶ The man that gathered sticks on the Sabbath day, thought he had done well, and yet was stoned to death for his so doing. Nu. 15. 32. ¶ Looke. man.. ¶ The man that doth after the meaning of his own heart, De●. 29. 19 God will punish. Saul Saul of a good intent saved Agag king of Amalech, contrary to the commandment of God by Samuel, & therefore was reproved. 1. Reg. 15. 8. etc. james james. & john desiring (of good intent) that fire might come down from heaven, and consume the Samaritans, were rebuked of Christ. Luke. 9 54. ¶ Peter Peter. of good intent would have dissuaded Christ from his suffering, & was called Satan for his labour. Mar. 8. 32. ¶ judas judas. of a good intent, spoke to have the ointment sold, and the money given to the poor. ¶ The jews jews. of a good intent put Christ and Stephen to death. Math. 27. Act. 7. GOODS. How and where they ought to be most safely laid up. A Man's goods are no where more safely laid up, then in the hands of his friends. As Alexander being asked the question, in what place he had his treasure lying, in the hands of my friends (quoth he) meaning that a man's goods, are no where more safely than so laid up in store. For when the case requireth, goods so bestowed, come again to our hands with increase. How the goods of the Church, aught to be bestowed. S. Hierom Jerome. saith so many as with the goods of the Church, satisfy their own pleasure, are like to the pharisees, which gave money to the keepers of Christ's sepulchre to oppress the glory of God. Hierom. in Math. cap. 28. Vrban Bishop of Rome saith: The goods of the Church, ought not to be turned to any other uses, then to Ecclesiastical uses, and the commodities of the poor, for they are (saith he) the oblations of the faithful, and the patrimony of the poor, given unto the Lord for this purpose. If any man therefore (which God forbidden) bestoweth them otherwise, let him take heed he fall not into the damnation of Ananias & Saphira, & be proved guilty of Sacrilege. Forasmuch as not only Tenths are not ours, but are appointed for y● relief of y● congregation, but also whatsoever we receive more of God, than we have need off, that altogether aught to be bestowed on the poor. If we receive that for our own lusts & vanities, which is appointed for the poor: look how many people die, either for hunger or want of clothes, in all those places where we dwell, let us be well assured that at the day of judgement, we shall vender accounts for the lives of them all. Caesarius in admonitione. S. Gregory Gregory. appointeth that the Church-goods, should be divided into four parts. One to the Bishop and his family, for the maintenance of hospitality, and relief of the poor. The second to the Clergy, that is to say, to the Ministers, Deacons, & Scholars. The third to the poor. The fourth to the repairing of the Temple. S. Gregory. 12. q. 2. can. quatuor. GORTHEANS. What the Gortheans were. THe Gortheans were Sects celebrating their festival days at other times than the jews did. Epipha. prefaci. lib. 1. de hae res. GOSPEL. What the Gospel signifieth. THe Gospel signifieth a message of God, happy and joyful news, and showeth to us the grace, by the which we are discharged and set free before the judgement of God, and delivered from the death and eternal damnation, to the which we are justly condemned by the Law. And it declareth unto us by, & by what means, whereby, and by whom we obtain that grace, and of whom. Pet. Viret. ¶ As touching the interpretation of this word, Gospel, it being taken from the Greek word, signifieth, good or glad tidings. The which word the threescore and ten Interpreters, used so often as they found the Hebrew word Bisser, which signifieth to tell, and Besora Tidings, being the derivative of the same, and also Mevasser, Telling. Marmorate. This word (Gospel) signifieth good tidings, Math. 1. and is taken here, for the Story which containeth the joyful message of the coming of the Son of God, promised from the beginning. Geneva. ¶ The Gospel, after S. john Euangelion, signifieth good tidings. And in the holy writers it signifieth a public, solemn and open preaching of Christ whereby his death hath purged our sins, and being risen from the dead, raineth in the ha●ts of his chosen, and reneweth them unto godliness, through his spirit, mortifying from time to time their foolish lusts, and abolishing more and more the remnant of their natural corruption, and this indeed is very good tidings, for hereby we are delivered from the fear● of death and damnation, and from the bondage of sin and Satan. Briefly hereby we are removed from darkness to light, from despair to good hope, from death to life, from Hell to Heaven. Now because the office of proclaiming and publishing this most joyful tidings was committed to the Ministers of the new Testament, the name of the Evangelists is most properly attributed unto them, and specially to those, that the Nativity, conversation, death, resurrection of the Lord jesus, wherein the blesfulnesse resteth, that we see so much advanced. Some writers affirm, that as many promises of felicity and salvation as there is, so many Gospels there be, and that therefore the Prophets are Evangelists. When they speak of the redemption that Gods anointed should accomplish. I think it not good to strive about words, and I deny not that the Hebrew word Bassac, which signifieth the evangelize, and to preach good tidings, is applied in some place to y● men of y● old time, howbeit, I believe rather, that Euangelion is an open publishing of salvation already performed and accomplished, then of the same promised. And therefore they speak more distinctly and properly, that give the name of Evangelists to the Apostles, and writers of the histories of the Lord jesus, and finally to the ministers of the new Testament And to give place rather to this judgement, the words of our Saviour in the. 16. of Luke, moveth me, where he saith. That the Law and the Prophets were until john Baptist, and from that time the kingdom of God was evangelized. Trah. What is meant by the Gospel preached to the dead. For unto this purpose verily was the Gospel preached unto the dead: 1. Pet. 4. 6. that they should be judged like other men in the flesh, but shall live before God in the spirit. ¶ As certain learned expositors will, To the Dead. that he here calleth preaching of the Gospel unto the dead, in the chapter going next before, The preaching to the spirits that were in prison, which thing (say they) signify as much as unto the dead also, or spirits in prison, came that salve of medicine of the Gospel, and of the glad tidings of Christ's passion, whereby they were loosed, the strength thereof being so pithy that they were therewith brought out of prison, to immortality. And because it might have been demanded, how y● soul's of these blessed came out of prison, whether compassed with their bodies, or only in pure substance of y● spirit? Therefore saith Peter, that they should be judged like other men in the flesh, that is, when all other men shall be judged in the flesh, but should live before God in the spirit, which signifieth that in the mean season till that judgement come, shall their soul live and re●oice before God through Christ. T. M. ¶ Although the wicked think this Gospel new, and vex you y● embrace it, yet hath it been preached to them in time paste, which now are dead, to the intent that they might have been condemned or dead to sin in the flesh, and also might have lived in the spirit, which two are the effect of the Gospel. Geneva. How Christ's Gospel is likened to a Bow. And he that sat upon him had a bow. Apoc. 6. 2. ¶ The bow is Christ's Gospel, the preaching whereof is disposed at his pleasure, therefore like as the enemies be overthrown by the arrows which the Bow shooteth out a far off, even so the nations that were far off, are subdued unto Christ by the preaching of the Gospel. Ephe. 2. 13. This did Christ promise to his Disciples, saying: I will give you a mouth and wisdom, which all they that shall be against you, shall not be able to gain say, or gain stand. Luke. 21. 15. And Paul following the Prophet, saith, I will destroy the wisdom of the wise, and shake off the understanding of the skilful. Esaie. 29. 14. 1. Cor. 1. 19 Also the weapons of our war are not fleshly, but mighty to Godward, etc. 2. Cor. 10. 4. Whereto pertain those things which are written in the Psal. 45. 5. 1. Cor. 14. 24. And Heb. 4. 12. Marl. upon the Apoc. fo. 90. Why the Gospel is said to be● everlasting. Having the everlasting Gospel. An honourable Title of the Gospel, and it is called everlasting, first because it bringeth and beheighteth good things, according to this Text: He that believeth in me hath everlasting jyfe. john. 6. 47. And this is the promise which he hath assured us off, even everlasting life. 1. john. 2. 25. second because that according to Paul's saying: There is none other Gospel to be looked for, no not even at an Angel from hea●en. Gal. 1. 8. thirdly, because it was promised long ago by the Prophets, in the holy Scriptures. Rom. 1. 2. Like as where it was said, The woman's seed shall break thy head. Gen. 3. 15. And also in thy seed, shall all Nations of the earth be blessed. Gen. 22. 18. lastly, the Gospel is termed everlasting, because it shall endure for ever, ma●gre all the ungodly, for Christ's reign is such, as shall have no end. Luke. 1. 33. 1. Cor. 15. 27. For it consisteth in spirit and truth, and not in outward things, according as it is said: all the gloriousness of the king's daughter is from within. Psal. 45. 13. Marl. upon the Apoc. fol. 207. How the Gospel is no less to be reverenced then the body of Christ. I ask this question of you brethren and sisters, saith Saint Austen, answer me whether you think greater the word of God or the body of Christ, if you will answer the truth, verily you ought to say thus, that the word of GOD is no less than the body of Chrst. And therefore with what carefulness we take heed when the body of Christ is ministered unto us, that no part fall thereof out of our own hands on the earth: with as great carefulness, let us take heed that the word of God which is ministered unto us, when we think or speak of vain matters, perish not out of our hearts, for he that heareth the word of God negligently, shall be guilty of no less fault, than he that suffereth the body of Chrst, to fall upon the ground through his negligence. Cranmer. fol. 170. Whether the book or leaves of the book, be the Gospel. By the authority of Saint Jerome, the Gospel is not the Gospel, for reading of the letter, but for the belief that men have in the word of God. That it is the Gospel that we believe, and not the letter that we read. For because the letter that is touched with man's hand, is not the Gospel, but the sentence that is verily believed in man's heart, is the Gospel. For so Saint Jerome saith. The Gospel that is the virtue of God's word, is not in the leaves of the books, but it is in the root of reason. Neither the Gospel (he saith) is in the writing above of the letters, but the Gospel is in the marking of the sentence of Scriptures. This sentence approveth Saint Paul, saying thus: The kingdom of God is not in word, but in virtue, and David saith: The voice of the Lord, that is, his word, is in virtue. And after David saith: Through the word of God, the heavens were made. And in the spirit of his mouth, is all the virtue of them. In the book of Mar. fol. 644. An exposition of this place following. For I am not ashamed of the Gospel. ¶ The Gospel is that heavenly message which declareth unto us, y● jesus Christ is the power of God in whom and by whom, Not ashamed. God doth set forth unto the world all his heavenly treasures, that whosoever doth believe in him, whether he be a Roman or a jew, Greek, or other, he should not perish, but have life everlasting. Sir I. Cheek. Saint Bede Bede. affirmeth that in his time and almost a thousand years after Christ, here in Britain, Easter was kept after the manner of the East church in the full moon: what day in the week so ever it fell on, and not on the Sunday as we do now, whereby it is to be collected, that the first preachers in this land, have come out from the East part of y● world, where it was so used rather than from Rome. Petrus Cluniacensis Cluniake writing to Barnard, affirmeth that the Scots in his time did celebrate their Easter, not after the Roman manner, but after the Greeks. And as the said Britain's were not under the Romans in the time of this Abbot of Cluniake: So neither were they, nor would be under the Roman Legate in the time of Gregory: nor would admit any primacy of the Bishop of Rome to be above them. Ghildas saith, that joseph joseph of Aramathia that took down Christ from the cross, being sent hither by Philip the Apostle out of France, he began to preach the Gospel first in this Realm, in the time of Tiberius the Emperor. Nicephorus saith, that Simon Zelottes Simon Z●. about the same time came into this land, and did the like. Theodoretus saith, that Saint Paul Paul. immediately after his first delivery in Rome under the Emperor Nero, preached the Gospel in this Island, and in other Countries of the West. Tertulian saith of his time, that the countries of Britai●e, which the Romans could never attain unto, are now subject to Christ. Origen saith the same. GOAT. How this Goat doth figure Christ. PUtting them upon the head of the Goat. levit. 16. 21. ¶ Here this Goat is a true sign of jesus Christ, who beareth the sins of the people. Esay. 53. 5. Geneva. Why it is called the escape Goat. And the other for a escape Goat. Levit 16. ● ¶ In the Hebrew it is called Azazel, which some say is a mountain near Sinai, whether this Goat was sent, but rather is called scape Goat, because it was not offered, but sent into the desert, as verse. 21. Geneva. GRACE. What Grace is. BY grace understand the favour of God, and also the gift of working of the spirit in us, as love, kindness, patience, obedience, mercifulness, despising of worldly things, peace, concord, and such like. Tindale. The true definition of grace. The true definition of Grace, and agreeing to the holy scriptures is, the free benevolence of God, whereby he counteth us dear in Christ jesus, and forgiveth us our sins, giveth the holy Ghost, an upright life, and eternal felicity: by this definition is seen, not only what we call grace, but also by whom we have it, and with all the principal effects thereof. Pet. Mar. upon the Rom. fol. 140. Received grace of all Apostleship. Rom. 1. 5. ¶ Grace is throughout all the Epistles of Paul, taken for the favour and free mercy of God, whereby he saveth us freely without any deserts or works of the law. In like manner peace is taken for the tranquillity of the conscience, being fully persuaded, that through the merits of Christ's death and bloodshedding, there is an atonement and peace made between God and us, so that God will no more impute our sins unto us, nor yet condemn us. Sir. I. Cheek. What it is to reject grace. To reject and refuse the grace of God, Grace reject. is to seek righteousness by the law, or to deserve grace by our own righteousness. What difference is between grace and gift. Grace properly is God's favour, benevolence, or kind mind, which of his own self without deserving of us, he beareth unto us, whereby he was moved & inclined to give Christ unto us, Grace & Gift. with all his other gifts of grace. Gift, is the holy Ghost & his working, whom he poureth into the hearts of them, on whom he hath mercy, & whom he favoureth. Though the gifts of y● spirit increase in us daily, & have not yet the full perfection, yea, & though there remain in us yet evil lusts & sin, which fight against the spirit, as he saith here in the seventh Chapter, and in the fift to the Galathians, and as it was spoken before, in the third Chapter of Genesis, of the debate between the woman's seed, and the seed of the Serpent, yet nevertheless GOD'S favour is so great and so strong over us for Christ's sake, that we are counted for full, whole, and perfect before God. For God's favour towards us, divideth not herself, increasing a little and little as do the gifts, but receiveth us whole and altogether in full love for Christ's sake our intercessor and Mediator. And because the gifts of the spirit, and the battle between the spirit and evil lusts are begun in us already. Of this now understand thou the. 7. Chapter, where Paul accuseth himself as a sinner, and yet in the 8. Chapter saith, There is no damnation to them that are in Christ, and that because of the spirit, and because the gifts of the spirit are begun. Sinners we are because the flesh is not full killed and mortified. Nevertheless in as much as we believe in Christ, and have the earnest and beginning of the spirit, and would feign be perfect. GOD is so loving and favourable unto us, that he will not look on such sin, neither will count it as sin, but will deal with us according to our belief in Christ, and according to his promises which he hath sworn to us, until the sin be full slain in us, and mortified by death. Tindale in his Prol. to the Rom. The difference between grace and the Law. Chrisostome noteth certain diefferences, between the Law and Grace. The Law (saith he) setteth forth a Crown, but first requireth works and battles. Grace first crowneth, Grace & law. and afterward bringeth unto the battle. By this he teacheth that the righteousness which is set forth the Law, is obtained by works, for we cannot be justified by the law, unless we have accomplished, all the things which are commanded in the law. But that other righteousness which we have by grace through faith, doth first crown us with a new generation and adoption to be the children of GOD: And we being regenerate, it bringeth us forth to battle, and unto good works. hereunto Chrisostome addeth, the law reproveth, but loseth not from sin. Grace loseth from sin, and reproveth not. The law reproveth sin, and increaseth it: Grace forgiving it, suffereth us not to be under sin, etc. Pet. Mar. upon the Rom. fol. 134. How this following is understood. And of his fullness have all we received even Grace for Grace. john. 1. 16 ¶ This sentence is sundry wise expounded. I will first show you Saint Austin's mind. These be his words upon this place: That brethren all we have received out of his fullness, out of the fullness of his mercy have we received, what? Remission of sins, that we might be justified by faith. And what moreover? Grace for Grace, Grace for Grace. that is to wit: For this Grace whereby we live of Faith, we shall receive an other Grace, namely, Everlasting life. But what else is it save Grace? For if I shall say this is due to me, I assign somewhat to myself, as to whom it is due. But GOD crowneth the gifts of his mercy in us. Thus ye see Saint Austin's meaning, to wit, that all good gifts, and in the end, everlasting life is not a recompense of our merits, but cometh of the free liberality of God, because it pleaseth him so to reward his former graces, and to crown his own gifts in us. And so he calleth faith whereby we are justified one Grace, and euerla●ing life an other grace, very truly and godly to the confusion of the common Idols Soldiers. Other expounding Grace for Grace, Grace upon Grace, teach that out of this fullness of his son, GOD gave to our Fathers under the old Testament the spirit of fear, whereby as children under a Schoolmaster they were kept in and restrained, that they should not stray abroad after fleshly lusts, but be led forth and framed to some goodness. And in the new Testament, he giveth the spirit of freedom, whereby with more frank and free hearts, & with more joyful courage by the motion of the spirit, we do the thing that pleaseth God, not that our Fathers were altogether void of this free spirit, but because of their childly age, they were kept more under by fear, & the spirit was not so richly & largely given to them as to us, I mean universally, touching gods ordinary disposition. For to some special person the spirit was largely given, and more larglie than it is now. The exposition of other is, that God loveth and favoureth us, because of the love and favour that he beareth to his son, as Saint Paul writeth, That he hath made us acceptable in the beloved. For by nature we are the children of wrath, & the love and favour that we find in God's sight, is for that of his own goodness he hath made us the members of his most dearly beloved son, and so loveth us, as a part of his sons body. Other think that the meaning of these words is, that GOD poureth all his graces into the Lord jesus, and by him conveyeth the same unto us, as by a Conduct pipe● I leave to your choice, which of these expositions ye will take. B. Traheron. By grace understand favour. The meaning is, for the favour that God the Father hath to his son Christ, hath he received us into favour. So as Christ is beloved of his Father, even so are we beloved for his sake. Rom. 5. 15. T. M. ¶ All grace, All grace and all that is pleasant in the sight of God, is given us for Christ's sake only, even out of the fullness and abundance of the favour that he receiveth with the father. Tindale. ¶ Grace for grace. That is, God doth favour us and give grace to so many as believe in Christ, & are become his members. The Bible note. What is understood by grace and peace. Grace to you and peace from God. Rom. 1. 17 Grace & peace. By grace here is understood the favour of GOD wherewith he freely forgiveth sinnest By peace the tranquillity of conscience pr●céeding thereof. Tindale. How these words (Grace and Truth) are expounded. But grace and truth came by jesus Christ. john. 1. 17 ¶ By grace some understand that, Grace & truth. that maketh us amiable and acceptable, and getteth us favour before God and man. By truth they understand, true, sincere, perfect, sound, and sure righteousness. Other by grace in this place understand forgiveness of sins, & by truth, the fulfilling of all the figures and shadows in Moses law, in which signification you shall take the words, the s●nce shall be good and godly. B. Traheron. The grace (saith Saint Austen) which is given of the largeness of God privily into man's heart, cannot be despised of no manner of hard heart, for therefore it is given, that the hardness of the heart shallbe taken away. Wherefore when the father is heard within, and doth learn that he must come unto his son, then taketh he away our stony heart, and giveth us a fleshly heart, & by this means he maketh us his children of promise, and the vessels of mercy, which he hath prepared to glory. But wherefore doth he not learn all men to come to Christ: because that those y● he learneth, he learneth of mercy, and those that he learneth not, of his judgement doth he not learn them. These places following are alleged of D. Barnes against Free will. Saint Austen saith, Austen against Dunce. that there is no hardness of heart, that can resist grace. Dunce saith, that there may be an obstacie in man's heart. S. Austen saith, that grace findeth the heart in hardness and obstinacy. But Dunce saith, that there is a mollifying that precedeth grace, which is called attrition. Saint Austen saith, when the Father learneth us within, then taketh he away our stony hearts. But Dunce saith, that we can do it by the common natural influence, that is, we can dispose ourselves of congruence. Saint Austen saith, how all men be not taught to come to Christ, but only they that be taught of mercy be taught, and if it be of mercy, than it is not of congruence by attrition. The meaning of these places following. For by grace are ye saved through faith. Ephe. 2. 8. ¶ So than grace, that is to say, the gift of God and Faith, do stand one with an other, to which two these be contrary, to be saved by ourselves or by our works. Therefore what mean they, which would join together things of so contrary nature. Beza. And grace for grace. john. 1. 16 ¶ This place is diversly expounded. Some understand the first grace to be that, by y● which through faith we receive remission of our sins, the other grace to be life everlasting, the which kind of Grace is given to the faithful, according to the saying of the Apostle: but the grace of God is eternal life. Grace for Grace. Rom. 6. 23. But other some will have the first to be that, which in the old Testament was given to the jews: The other to be more copious and large, and given to all men. But the simple sense and meaning of the text seemeth to be this, that whatsoe●er graces God doth pour upon us, they do also spring from this Well. For whatsoever we do receive of Christ, he doth not only give it unto us as GOD, but also the Father hath so given all things into the hands of Christ, that whatsoever we receive from GOD, they come to us by Christ, as by a conduct Pipe. They judge therefore rightly, which say that we are watered by the graces powered upon Christ. This was the anointing with the which he was anointed, and that he might anoint us all with him, whereupon he is called Christ, that is to say, anointed, and we Christians, that is to say, anointed by him, etc. Marl. upon john. fol. 24. ¶ Look on the next Leaf before. GRAFFING. How we are graffed in Christ, and also cut off. THere be three kinds of graffing Three graffings. in, and two manners of cutting off. First, the children of the faithful, unto whom by the virtue of the covenant that is made with the Fathers, the promise doth pertain, are graffed in. secondly, they are graffed in, that receive the seed of the Gospel, but before it can bring forth any fruit, it is choked in them. thirdly, they be graffed in, that by the unchangeable purpose or decree of God, are ordained and chosen to life everlasting. Now, the first are cut off, when they do unfaithfully refuse the promise that is made unto their Fathers, or else will not of a certain malicious mind receive it. The second are cut off, when the seed is choked in them. I. Veron. GRIEF. What grief is, and how it is defined. Grief as saith Cicero in his Tusculane questions, is a disease which vexeth the mind, and it is taken by reason of the evil which seemeth to be already at hand, and to be present. For y● disease which is taken for an evil, which is come, is not called grief but fear. If a man demand from whence this grief springeth, I answer, from love. For when it goeth evil with them, to whom we would good, we begin to be grieved. But if unto them whom we care not for, or who are not dear unto us, there happen any misfortune, that is not customably grievesome unto us. Pet. Mar. upon the Rom. fol. 237. Greeks. Of whom the Greeks came. OF javan the son of japhet sprang the Greeks, which is a part of Europe. Lanquet. Why the Title was written in Greek, Latin, and Hebrew. In Greek letters, Luk. 23. 38 and in Latin and Hebrew. ¶ That the thing might be known to all nations, because these three languages were most common. Geneva. The meaning of these places following. There arose a murmuring of the Grecians towards the Hebrews. Act. 6. 1. ¶ Whos's ancestors were jews, and dwelled in Grecia. Therefore these spoke Greek and not Hebrew. Geneva. And disputed with the Greeks. ¶ Which were jews, but so called because they were dispersed through Grecia and other countries. Geneva. Spoke unto the Grecians. Act. 9 29. ¶ He meaneth not the jews, which being scattered abroad in diverse countries were called by this name, but the Grecians which were Gentiles Geneva. I am debtor both to the Greeks and Barbarous. Rom 1. 14. ¶ All those that were not jews by a common word, were called heathen. And here they are divided into Greeks & barbarous. By Greeks he understandeth those that were learned, ●iuill, & of good bringing up By Barbarous, he meaneth the rude and savage people, with whom no man could well have to do. The Bible note. Of the jew first, Rom ●. 9 and also of the Grecian. By the Grecian he understandeth the Gentile, and every one that is not● a jewe. Geneva. GREAT. An exposition of this place following. Whosoever will be great among you. Math. 20 ●6. ¶ He saith not, no man ought to be chief among you, which he should have said, If it had not been lawful in the kingdom of God, for some to be great and chief, or if it had been necessary that all should have been in all things equal. The celestial spirits be not equal: The Stars be not equal: The Apostles themselves be not equal: Peter is found in many places, to be the chief among the rest, which we do not deny. Therefore this is not the meaning of Christ, to have none great or chief among Christians, seeing the very necessity of our state requireth, that some be superiors and betters, so far it is from being repugnant to charity. In like manner there must be in the Church Governors, Precedents, Rulers, of whom Paul maketh mention. Rom. 13. l. Cor. 12. 28. Heb. 13. 17. And there is also in the body some principal members, some inferior, etc. Therefore Christ doth not require that in his kingdom all should be equal, but this he doth require. That none should desire to be great, or to be thought or counted chief. Mus●. ¶ The Anabaptists (saith Bucer) think here that they are able to prove, that it pertaineth not to a Christian to bear rule, & that no man can be together a Magistrate & a Christian, because Christ said here to his disciples, Vos autem non si●, not considering that those which godly and according to the will of the Lord bear rule, Nihil minus, etc. Do nothing less than bear rule indeed, yea verily, do most of all serve: Surely Christ would have his Apostles to have their authority in Churches, and they themselves did greatly require to be obeyed: but because in that they sought nothing unto themselves, but only salvation and the glory of God in those whom they ruled, they did govern the Churches. They had every where the superiority, they ruled such as believed: they would have y● godly to be obedient unto them: Interim nihilominus seruierunt omnibus, etc. And yet in the mean time served all, and had dominion over all. So also in the civil government, who was ever in greater dignity than Moses, or more to be feared for authority and power? And yet who ever served more, more diligently and more humbly, which never sought any thing for himself, etc. but day and night, to the uttermost of his power, ●ought for the safety of the people, etc. If any now so bear office, and rule the works of the hands of the Lord, and govern the Sheep of his pasture according to his will, what doth he else but serve all those whom he governeth. And therefore Christ doth not here dehort from bearing rule and being a Magistrate, but from seeking rule and dominion, For I had rather take this saying of the Lord in this generality, then to restrain it to the Apostles only: Eo quod omninus pius, etc. Because a godly Magistrate doth altogether serve and not bear rule, and hath by himself all things agreeable to this present exhortation of the Lord. Bucer. GROVE. The meaning of these place● following. THe grove also remained still in Sa●●a●●a. ¶ Wherein they did commit their Idolatry, 4. Re. 13. 6 and which the Lord had commanded to be destroyed. Deut. 16. 21. Geneva. He brought the Grove from the Temple of the Lord. 4. Re. 23. 6 He removed the Grove, which Idolaters for devotion had planted near unto the Temple, contrary to the commandment of the Lord. Deut. 16. 21. Or as some read, the similitude of the Grove which was hanged in the Temple. Geneva. They worshipped Trees and Groves. judic. 3. ¶ This word Aschrea with the Hebrews is a Tree, and being in the plural number Ascheroth, as it is in this place it signifieth Trees, an● of some it is translated Groves. For it is a most common manner among the Idolaters to worship their Gods in Groves. In Oaken Groves they sacrificed to jupiter. And the Oak of D●dome was in the old time most famous, by reason of the answers which it gave. In woods of Baye●●es was Apollo worshipped. Dap●●e also is notable where the Temple of Apollo was 〈…〉 was won● to have a temple among Olive trees. And lastly, we may mark both in Poets, & also in histories, y● shadowy woods, most large rivers and mountains of exceeding great height, were counted in the men of the old time, places most apt for Sacrifices to be done unto Idols, because such places drewe● unto men no small admiration. Wherefore they thought that such notable places had the power of God present. Yea and Abraham also, Isaac, and jacob, and the old Fathers offered Sacrifices, unto the true God, upon the high mountains, which custom was till such time used, as God by a law ordained that they should not do sacrifice every where, but in that place only which he himself had chosen. Pet. Mar. upon judic. fol. 77. GVILE. The definition of Guile. ●Eruetus an interpreter of the Law, hath thus defined evil guile, namely, to be a subtle invention or device for to deceive an other by, when as one thing is done, & an other thing dissembled. Wheresoever therefore is guile, there is deceit by some dissimulation, etc. Of good and evil Gule. Some guile is good, and other some is evil: We call that good, which is not hurtful: & when as it hurteth none, but sometimes profiteth: but evil guile is hurtful, and ever hurteth some body, etc. Pet. Mar. upon judic. halcyon. What halcyon is. halcyon was the daughter of Neptunus and wife to Cey●, whom she beholding to be drowned, for sorrow prowned herself. Wherefore the Poets write, that they were both translated into birds, and called Hal●io●es. Elio●o. What the Haltions' 〈…〉 be. halcyon is a king's fishe●. It is said, that in the most sharp & coldest time of the year, these Haltions' making their n●ast ● in the sea rocks or sand, will 〈…〉 their Eggs & hatch forth their Chickens● And therefore the same sea that harboureth these ●oules thus sitting upon their Eggs, will be so calm & still to her guests for 〈…〉 days, y● men may surely sail without peril upon her, not shaken or moiested with any storm or tempest, nor yet the nests of these birds so nigh the water, not once shaken, nor hurt with any surges. 〈…〉 For the sea will not for y● time of these birds ●●tting & hatching, disease her guests. And therefore is this tranquillity of the sea for that little time, as a trewes taking in the Winter, called the Haltions' days. Melancthon upon Dan● HAND. What the hand of God signifieth. CHrist is called the hand of God, for he is both his arm and his hand. Moreover, God's hand is taken sometime for his power. jere. 18. 6. Behold the house of Israel, ye are in my hand, even as the clay in the Potters. Sometime for his scourge. Soph. 1. 4. I will stretch out my hand over juda and Jerusalem, and I will root out the remnant of Syria. Of the which scourge. job. 19 21. saith: The hand of the Lord hath touched me. Augustine. Of the band that Balthas●r saw. The king himself alone saw the hand● writings and not his guests, Dan. 5. 5. as did Balaams● Ass see the Angel, which Balaam saw not. The hand came glittering forth against the light and Candlestick. rabbi Saadias' saith, That it was the hand of Gabriel. But it was the hand of God and man to ●ée, even of Christ: which is the mighty Angel of God's counsel, and hand of the Father, etc. Melancthon upon Dan. What is meant by this place following. Put thy hand under my thigh. Gen. 24. 2. ¶ To put the hand under the ●high, was an oath which the● Hebrews used in such things as pertained to the Testament and promise of God. As in G●n● 47. 29. ¶ Which ceremony declared the servants obedience towards his master, and the masters power over the servant. Geneva. Hand writing, what it was. And hath put out the hand writing y● was against us contained in the law written. Col. 2. 14. ¶ The law is our hand writing, in that the conscience setteth to her seal, subse 〈…〉 and contenteth that the law is just and we sinners, which law concerning damnation, is taken away through faith in Christ. Tindale. The Apostle here useth a Metaphor of a writing or of an Obligation made, Col. 2. 14. where men are bound to ful●●ll the writing or obligation made. This writing is the law of God, it requireth that all men should fulfil the law, no man fulfilled the law (Christ only excepted) wherefore all men were found by the law guilty and worthy of death, because they have not fulfilled the law, that they were bound to keep. This Law Christ not only for himself, but for all that believe in him to the world's end, did fulfil, that it shall not be imputed to them that believe in Christ, any transgression of the law, and we by him and in him. Christ is the perfection of the law to all them that believe in him. L. Ridley upon the ●oll. HAPPY. The meaning of this place following. Happy or blessed are they which have not seen, and yet have believed. joh. 20. 29. ¶ These words were spoken in reproach of the hard belief of Didimus, that would not believe the resurrection of his Master Christ, by the report of them that saw him risen (notwithstanding he knew that Christ had promised before his death, that he would rise again the third day) but said he would first see the fa●●eming of the nails in his hands, and put his finger into the holes, and his hand into his side or he would believe. But when he had seen and confessed, saying: My Lord and my God: Then said Christ to him: Because thou hast sée●e me Thomas thou hast believed, happy or blessed are they which have not seen, and yet have believed, meaning thereby the Fathers & Prophets of the old law, which saw him, not with the bodily eyes, and yet believed all that they writ of him concerning his coming in the flesh, which Thomas wo●ld not believe till he saw it. This is the meaning of this place, and not to apply it (as the Papists have done) to the Sacrament, counting them to be blessed, that believe Christ's body to be there, and see it not. Crowley. HARDEN. How God is said to harden. GOd is said to harden, when he calleth, Exo. 4. 21. & he resisteth, making himself unworthy of the kingdom of heaven, he doth then permit him unto himself: that is, he leaveth man unto his own corrupt nature, according unto the which, the heart of man is stony, which is only mollified and made tractable by the only grace of God: therefore the withdrawing of God's grace, is the hardening of man's heart, and when we are left to ourselves, then are we hardened. Bullinger. fol. 490. ¶ God is said to harden man's heart, when he doth justly punish his obstinacy and wickedness by withdrawing his spirit and grace. The Bible note. ¶ Harden his heart. ¶ By returning my spirit, and delivering him to Satan, to increase his 〈…〉. Geneva. HEART. Where the heart of man is placed. THe heart of man is placed on the left side, & all other beasts in the middle of the ●reast. The opinion of all natural Philosophers is, that the first that is form in man is the heart, and the last member that dieth in man. How some men's hearts be hairy. Pliny saith that some man's heart is hairy, Heart hairy. which betokeneth hardy, courageous and active: as it was pro●ed by one Aristodamus, which fought against the Lacedæmonians, and slew three hun●red with his own hands, and he being dead and opened, his heart was found hairy. How the heart of man that is poisoned, will not burn. Sweton and Pliny saith both, that if a man die of poison, the heart of that man can not be burned, Heart no● burn. though it be cast into the fire: which was proved of Germanicus, father to Caligula. Of the heart and womb of God. The heart of God Heart of God. the Father, signifieth the secret of his wisdom, of which he begat his word, that is his Son without beginning, without any passion. Psal. 45. 1. My heart is inditing of a good matter. His womb is used in the same signification. Psal. 110. 4. Of my womde before the morning star I begat thee. Augustine. HART OR STAG. A● the H●rt being poisoned, doth covet the water, so we being poisoned with sin, aught to fly unto Christ for secure. THose that do write of the nature of beasts do say, that an Hart among other his peculiar properties, hath a great desire above all other beasts to the waters, and that for three causes: One is for the quenching of his thirst, and that desire is common to him with all other beasts: he hath also a natural desire to the water when he is hot and chafed with the chasing of dogs, and that for two causes: One the cold water cooleth his heat, and refresheth his strength: secondly, the water by the means of his readiness and aptness to swim, doth not only set him forward and giveth him a vantage before the dogs, but also doth sometime thereby deceive the Hounds, and sometime defendeth him against the ●ray-hounds. So that the Hart being chased and in danger of his 〈…〉, hearesorteth by and by for his● comfort and defence, Ad 〈…〉 aquarum, unto the water springs, unto the Brooks or Rivers. Our Hunters (I trow) term it not to call it the water Springs, but they call it the Sound. The Stag say they, got him to the Sound, and there the Hounds made a fault, and had l●st him clearly, had not one old Hound have been, which ius●●lie leapt into the water, and on the other side, tried which way he was gone, and so followed the chase afresh. Beside these two great causes, why the Hart desireth the water, there is yet another, as great as any of the other two, but not so well known to the most part of men, as the other be. In Africa and other hot Countries where many Serpents be, there is a natural enmity between the Heart and them, and as soon as the Hart hath devoured the Serpent, the poison of the Serpent doth cast the Hart into such a fervent heat, that it causeth him to have a marvelous desire to the water, without which the Hart must need die. Such a love aught all men have to godliness, and to run to God for succour, when they be poisoned with the venom of sin, or oppressed with any kind of trouble: as the Hart hath 〈…〉 run to the water Springs, when he is chased with Dogs, or poisoned with Serpents. So that they may say with the Prophet David, As the Hart desireth the water Springs, so my soul desireth thee, O Lord. Ric. Turnar. HARVEST What is understood by this word, Harvest. THe Harvest is great, Mat. 9 〈…〉 but the labourers are few. ¶ The Harvest are the hearts of men prepared to hear the word, as it appeareth by the Samaritans. john. 4. 39 Tindale. Because the harvest of the earth is ripe. Apoc. 16. 1●. ¶ This Harvest is the very same, that Christ willeth to be tarried for, when he teacheth of the sholing out of the good from the bad. Suffer ye them (saith he) to grow together till Harvest, and when Harvest cometh, I will say to the Harvest folk, First gather together the darnel, and bind it up in bundles to be burnt, but gather ye the Wheat together in my Barn. Mat. 13. 30. Marl. fol. 216. HATE. The meaning of this place following. HE that hateth his life in this world, joh. 12. 2●. shall keep it unto life eternal. ¶ He that can be content to lose his temporal life in this world for Christ's sake and his word, shall live for eue●. As in Ma●h. 〈…〉 Tindale. When a man may hate his neighbour. WHen thy neighbour hath showed thee more unkindness, t●en God hath love; then ma●● thou hate him and not before, but must love him for God's sake, till he fight against God, to 〈…〉 the name and glory of God. Tindale. fol. 204. HATH. 〈…〉 following. For 〈…〉. Math. 13. 1●. But whosoever hath not, etc. ¶ That is to 〈…〉, He that hath a good heart toward the word of God and a set purpose to fashion his deeds thereafter, and to garnish it with godly living, and to testify it to other the same shall increase more & more daily 〈…〉 the gra●e of God and Christ. But he that loveth it not to live thereafter, and to edify other, the same shall lose the grace of true knowledge and be blinded again, and every day worse and worse, & blinder and blinder, till he be an utter enemy unto the word of God, and his heart so hardened, that it shall be impossible to convert it. Tindale. ¶ He that hath any thing, as he should have it rightly, and useth it well as he should do the same, shall abound and increase more and more in goodness and godliness: But he that hath not, even that he hath shall be taken from him, that is, he that liveth not according to the knowledge he hath in God's open word of his commandments, but knoweth the Lords will, & doth it not, shall be deprived of that he hath, and turned over into blindness and darkness. ¶ They that have a desire of righteousness, and of the truth, shall be more and more illuminated of God. On the contrary part, they that do not covet after righteousness and truth, are more hardened and blinded, though they seem unto themselves to be most wise. Sir. I. Cheek. HAZ●●● How he came to his kingdom. HE took a rough cloth, ●. Re. 8. 15 and dipped it in the wa●er, and spread it on his face. ¶ Hazael brought this wet cloth to Benhadad as though he would therewith have 〈…〉 him, and eased him of his 〈…〉, ●ut did in deed st●●gle him, after josephus. He had heard of the Prophet that Benhadad should 〈…〉 have be 〈…〉 long or he had reigned, therefore did he rid 〈…〉, to the 〈…〉 that he might 〈…〉 ●ome by the kingdom. T. M. HEBRON. What Hebron was. HEbron is a proper 〈…〉 of a 〈…〉, which 〈…〉 called the City of Arbe, 〈…〉. 14. 15. which Arbe after the Hebrew was a Giant, both strong and mighty, and of a famous name. T. M. HEAD. What is meant by the head of God. WHen we read that God hath a head, we must understand his divine nature, which was before all things, and to it all things be obedient. Augustine. What the head of the Serpent signifieth. Shall tread thee on the head. Gen. 3. 15. ¶ The head of the Serpent signifieth, the power and tyranny of the Devil, which Christ the seed of the Woman overcame. The heel is Christ's manhood, which was tempted with our sins. T. M. HAIRS OF God. What the hairs of God signify. HIs hairs signify his Angels, and the whole multitude of his chosen. Dan. 7. 9 His clothing was as white as snow, the hairs of his head like pure wool. Where the head of God is his Deity and Godhead, his clothes and his hairs be his Angels and Elect, which be like white snow and pure wool. Augustine. HELCHESAITES. What their opinions were, and who confuted them. HElchesaites (called of Epiphanius, Heretics Confuted about the year of our Lord. 247. Sampsai, the first Author of them was Elxais a false Prophet. They rejected part of the old Testament. They denied the Apostle. They counted it a thing indifferent in case of necessity to deny with y● mouth, so that thou believe with heart. Origen confuted them. Euse. li. 6. cap. 37. HELIAS. Of the strange vision seen at the birth of this Prophet. HElias the Prophet of Thesbes of the Country of Arabia, a Levite of the Tribe of Aaron. He dwelled in Gilead, for Thesbes was an habitation, dedicated unto Priests. In the time of his birth, his father Sobas did see a vision, that men appareled in white did call the child, threw him to the fire, and gave to him a flame of fire to eat. The Father rising up, went to Jerusalem, and showed his Uision to the Priests. And he that gave answer said unto him, beware thou disclose it not. The habitation of this child shall be light, and his word a demonstration, and shall judge Israel in the sword and fire. This is that Helias that brought fire thrice from Heaven, and bare rain in his tongue, and was taken up into Heaven in a fire storm. That which is written more of him, in the Bible may be there read. Eliote● HELISE●S. Of a strange thing that befell at his birth. Heliseus' the Prophet of Abelmath of the Land of Rubim, when he was borne at Galgalis, the Cow of gold in Selom so lowed, that she was heard at Jerusalem. And the Priests said, that it signified that a Prophet was borne that day, which should dissolve and break in pieces, Images carved and cast in metal. Many marvels almighty God showed by him, which may be read in the Bible. Eliote. HELL. How Hell is taken in the scripture. OUt of the belly of Hell I cried. I●●as. 2. 2. ¶ The Scripture speaketh of Hell, commonly as of a place common for all them that go down into the earth, as into a grave, or to the deep of the Sea, etc. As ye have in Gen. and in the Psalms. T. M. ¶ For he was in the Fish's belly, as in a grave or place of darkness. Geneva. I thought I should have gone to the gates of Hell, Esa. 38. 10 in my best age. ¶ That is, I thought I should have gone down to my grave, and have died in my best age. The Hebrew word signifieth both Hell and a grave, pit or ditch. That ye may perceive in Gen. 42. 38. where jacob saith, that if any misfortune should happen to Benjamin in his journey into Egypt with his other brethren, his grey head should be brought with sorrow unto his Grave, where the common Translation readeth Hell for grave. As for Hezekia he neither feared Hell nor Purgatory, as ye may well see, by that he a little before saith. Remember O Lord, that I have walked before thee in truth and a steadfast heart, and have done that thing that is pleasant to thee, which thing who so doth, needeth not to fear any of those two places. Beside that the Dunce-men and Sophisters themselves, which were (as most learned men think) the inventors and finders, yea, and the very makers of Purgatory, say that before the time of Christ, there was no sure place. So that Hezekia is by their sentence skilled quite from that place. And of Hell doth the sentence of the word of God quite him, which saith, There is no damnation to them that are in Christ jesu. Rom. 8. 1. T. M. The meaning of this place following. For Hell praiseth thee not, etc. Esa. 38. 18 ¶ The meaning is, if I now die, I cannot praise thee in thy Temple. For the dead and buried, cannot love and praise, with their material tongues or hearts, neither can any death nor any burying, be at this season, for the setting out of thy glory. For all the godly will be feared with this thy judgement. And the wicked will impute my death to the overthrowing of Idolatry, and to the putting down of the brazen Serpent. ¶ Look, Hezekia. The meaning of this place of Matthew. Shall be worthy to be punished with Hell, Mat. 5. 22 etc. ¶ Whereas we read here, Hell, it is in the text itself Gehenna, which is an Hebrew word made of two, and is as much to say as the Uallie of Hynnon,, which otherwise the Hebrews called Topheth. It was a place, where the Israelites were wont most cruelly to sacrifice their Children to false Gods, whereupon it was taken for a place to torment the Reprobates. As jeremy. 7. 31 Beza. HELPERS OF FAITH. How men be helpers of faith. MEn be helpers of faith, when they suffer not the faith received to be weak, feeble or inconstant, to be oppressed with desires or affections of the flesh, or of the world, by the craft or subtlety of false prophets, to be brought away from it, & led into a false belief, by false doctrine, whom the devil doth us as his ministers, to deceive the simple people unlearned. Also scripture useth to call men helpers of the faith, when men do diligently watch that they be not deceived by y● devil, nor by any of his Ministers, when they do labour with all force to make their faith sure and strong, doubting of altering in no part, but by all means studieth every day to make their faith more stronger and stronger by all manner of good works. Bibliander upon jude. HELINDIUS. What his heresy was. HElindius said that Marie was a Virgin when Christ was borne. Heretic. Yet afterward to have borne the brethren of Christ. August. Gennad. catalogue. vir. illustr● HIM. How we touch the hem of Christ's vesture. ANd touched the hem of his vesture. Mat. 9 20 ¶ We touch the hem of Christ's vesture, when we believe that he did take our frail nature upon him, to heal the filthy diseases of our corruptible flesh. Sir. I. Cheek. HEMEROBAPTISTS What manner of Heretics they were. THe Hemerobaptists were jews in all points, Heretics they affirmed that it was impossible for any man to attain unto everlasting life, unless he were every day purified and baptized. Epiphan. per●a. lib. 1. de heres. HENOCH. What his taking up into heaven signifieth. THis is not Henoch the first son of Ca●, Gen. 5. 24. but Henoch the son of Jared, whose taking up into heaven, doth manifest unto us, the immortality that remaineth after this life, and that God would judge the world, who will save those that be righteous, and damn those that be wicked. Lanquet. For God took him away. ¶ To show that there was a better life prepared, and to be a Testimony of the immortality of souls and bodies. As to inquire where he became, is mere curiosity. Geneva. HER AND ANAN. How they were slain, for not using the lawful benefit of marriage. HEr, Gen 38. 7. the eldest son of juda was married to Thamar of Mesopotamia, the daughter of Aran. Now, Her was a wicked imp, and doubted of Thamar because she was not of the land of Chanaan, therefore the Angel of the Lord slew him, the third night after his marriage, when he had not yet companied with her, by reason of his mother's subtlety, and so he died in his naughtiness, for she was loath that he should have any child by her. When Anan was marriageable, Thamar was given unto him, and he also of a spite companied not with her, notwithstanding that, he lived a full year with her, and when he was threatened of his father juda, than he companied with her, but yet by his mother's commandment, he let his seed fall upon the ground, and so he also died in his wickedness. ¶ This Story is in the book of the 12. patriarchs. HEAR HIM. How Christ is to be heard in all things. THis is my dear son in whom I delight, Mat. 17. 5 hear him. ¶ Sith that we are from above by the voice of the heavenly Father bidden to hear Christ, we ought not (as Saint Cyprian saith) to care what the Fathers have done before us, but much rather what Christ (which was before the Fathers) did command us to do, that are we most bound to follow and to do. Sir. I. Cheek. HERESY. The definition of Heresy. AS touching the definition of Heresy, S. Austen saith: To express by orderly definition what thing maketh and Heretic, as I judge, is either impossible or very hard. ¶ The word Heresy, is derived of a verb, which signifieth to elect or choose unto themselves, some certain opinions, which are against the holy Scriptures, and do stubbornly defend the same. And the causes of this their choice, for the most part, are either because they are ignorant of the holy Scriptures, or else if they know them, they despise them, and being driven by some covetousness, they apply themselves to the invention of some errors, Wherefore Augustine in his book De utilitate credendi writeth, An Heretic is he, which for the love of gain or rule, either bringeth up, or else followeth new opinions. The definition therefore of Heresy, is a choice and stubborn defending of opinions, which are against the holy Scriptures, either by reason of ignorance or else contempt of them, to the end the easier to obtain their own pleasures and commodities. The choice and stubborn defending is in this definition in steed of the form, but the opinions disagreeing with the holy Scriptures serve for the matter. Pride and covetousness make Heresy. And the obtaining of dignities, gain and pleasures are appointed the ends of this so great a mischief. By this definition, it is manifest enough (as I think) who be Heretics. Pet. Mar. upon judic. fol. 58. What things are required for the proof of Heresy. For just proof of Heresy, three things necessary are required for the proof of Heresy. First, that it be an error. Second, that it be an error against the truth of God's word. Thirdly, that it be stoutly and willingly maintained. Otherwise, an error in God's truth without wilful maintenance, is not an Heresy. S. Austen saith, Errare possum, etc. In an error I may be, but an Heretic I cannot be. jewel. How Heresy is to be avoided and punished. A man that is given to Heresy, after the first and second admonition avoid, etc. Tit. 3. 10. After that the godly Minister hath by the mighty word of God, convinced any man of heresy, if that man will obstinately abide in his erroneous opinion & doctrine, it is lawful for the godly Magistrate to punish him with the sword, this place (which doth only pertain to the Minister, unto whom the temporal sword is not delivered) notwithstanding. Paul did smite Bariesu with blindness. Act. 13. 11. And the Lord Deut. 13. 5. did command y● the false Prophet shall be slain & put to death. This law is not yet abolished. Sir. I. Cheek. ¶ This Commandment is given to the Minister, and so particularly to all men to whom the sword is not committed, but else the Magistrate whose chief office is to maintain God's glory in his Church, aught to cut of all such rotten & infectious members from the body. Geneva. HERETIC. What is to be done with Heretics. MY brethren (saith james) if any of you do stray from the truth, so that any man convert him, he must know that who soever do cause a sinner to turn from the error of his way, shall save a soul from death. But now a days you may find men, that will travail rather to overthrow, then to turn heretics. The Lord (saith Augustin) doth overthrow the kingdoms of error through his servants, but he giveth charge, that the men, forasmuch as they be men, should be rather reform then lost. Neither ought we to despair of the turning of our brother which is fallen into Heresy. For unless that such a one might be converted, by the grace of the Lord, the advise of james had been utterly to no purpose. This Augustine knew well, and therefore he employed himself wholly unto the converting of Heretics, and that with great lenity and mildness of spirit, according unto the monition of the Apostle. Again he saith, It was our duty to choose and to wish the best, that we might make our way to your reformation, not in contention, wrawling and persecution, but by comforting of you gently, by advising you favourably, by reasoning mildly, as it is written: It becometh not the servant of the Lord to strive, but to be lowly towards all men, favourably to teach, patiented, reforming them that be of a contrary mind with modesty. Muscu●us. fol. 535. How they ought not to be compelled. Christ came not into this world to compel men unto him, etc. Chrisostome saith: In case that they which do allure men from us, unto the company & sect of most filthy folk, think that they be able to get away some great & notable person, than they tremble and quake exceedingly, and be much afraid lest he shall turn back again. He will be of their side (say they) & indeed such a fellow will turn a thousand times, I mean not of them y● be sinners, but in case there be any which is without any spot of sin, & will be turned & altered, let him go & turn. Surely I am sorry for it, & do wail & lament, & am stricken to the very heart with all, no less then if it chanced me to have one of mine own members cut off. But yet for all that, I do not so lament that, that I shall be driven upon this fear, to do any thing that is uncomely. We do not lordly rule and govern your faith, my most dear brethren, neither do we command yo● these things upon any title of empery or lordliness. It is the doctrine of the word which is committed unto us, not the authority of princeliness or power. We stand in the degree of counsellors and advisers, he which giveth his advice & showeth his opinion, doth not compel the hearer, but doth leave a free choice to his power what to do. And he is to be blamed only for this, if he say not those things which becometh him, and which he is bound to do. This saith Chrisostome. Muscu. fol. 536. Of the opinions of Heretics, look at their proper names, as they fall out in this book. HERODE. Of his great cruelty. HErode 1. Herode the first, which was also called Ascalon, had many children, among the which he himself caused three to be slain, Aristobolus, Alexander and Antipater, by reason of a conspiracy that they had made against their father. But after him remained alive, Archelaus, Herodes which was surnamed Antipas, and Philippus. These parted the kingdom among them. Carion. fol. 75. And siue all the children that were in Bethleem. Mar. 2. 16 ¶ Of this is mention made in the second Book and fourth Chapter of his Saturnalies. How Augustus Caesar hearing that Herode had likewise killed his own son, said: It were better to be Herodes Swine, than his Son. T. M. ¶ When Macrobius heard that all the Children that were two year old and under should be slain, and that among the multitude his own Son was slain also, he said: I had rather be Herodes dog then his son. Marl. 34. How and for what cause this Herode burned the Scriptures. King Herode, for that he well understood the baseness of his house, therefore he burned the Scriptures: lest by y● mean of such ancient Records, some doubt might after ward be moved, Ambr. in Luca. lib. 3. cap. 3. against his posterity. For he thought if he had once removed such monuments, it could never be proved by any manner of other witness, but that he came by descent from the stock of the patriarchs & old Proselytes, whereas indeed (saith Master jewel) he was a mere Alien, and a stranger to the house of Israel, and a very tyrannous usurper of the Crown, as being 〈…〉 ally descended, not from jacob, but from Esau. jewel. sol. 477. Of his death it is written thus. Herodes disease vexed him more & more, josephus Ant. jud. li. 17. cap. 8. 9 Anno Christi. 6. Augu 47. Euse. chr. God executing justice on him●for the thing which he impioustie committed. It was a slow o● slack fire, yet yielding not so great inslamation outwardly to the beholders, as vexation inwardly to the internal parts, he had a vehement desire greedily to take some thing, yet was there nothing that sufficed him. Moreover inward rotting of the bowels, and specially 〈…〉 〈…〉 vous Flux in the Fundament, a raw and a running flame about his feet, and the like malady vexed him about his Bladder. His privy members putrified, engendering worms, which swarmed out a shrill stretched wind, he had great pain 〈…〉 breathing, and a gross breath, having throughout all the parts of his body such a Cramp, as strength was not able to sustain. It was reported by them which were inspired from above, and to whom the gift of Divination was granted, that God enjoined the Prince this punishment, for his great impiety. Eusebius. fol. 12. Of the second Herod, son to the first. At that time Herode Tetrarcha, etc. Mat. 14. 1. ¶ This Herode was the son of y● Herod of the great Antipater, surmaned of some Ascalon, which slew the I●fants in Bethleem, 2. Herode being a most pernicious Raven, hatched of so wicked an Egg. Some call this Herode Antipas for his surname. He is the very same which arrayed our Saviour with a white vesture, and de●ided his Divine wisdom, making an open jest and laughing slocke of him. Of this man josephus maketh mention in his 18. Book of the Antiquities of the jews. Marl. upon Matthew, fol. 305. How he led away his brother Philip's wife. This man was surnamed Antipas, the brother of Archel●us, and made Prince of Galilee by his father Herode. The same took his brother Philip's wife from him he being yet alive, the which happened by this occasion: Herode went to Rome, and by the way, he lodged by chance with his brother Philip, who dwelled in the forepart of jewrie. As Herod & Herodias had now made acquaintance, which Herodias was the daughter of Aristobolus, and sister to Herode Agrippa, they were agreed, y● he coming from Rome, should lead her with him, the which was done. john Baptist rebuked this wickedness, who was therefore beheaded. Howbeit Herod went not unpunished at the last for it. For by Caius Caligula was he sent in exile, at Leonia in Galilee with Herodia, the which constrained him to go to Rome and require a kingdom, but coming home with out doing aught, he lost that part also of the kingdom, which he possessed afore. He reigned 24. years in Galilee. For Herode had taken john and bound him, Mat. 14. 3. etc. ¶ The Evangelists affirm that john was taken, because he openly condemned the incestuous Matrimony of Herode with Herodias, which was his brother Philip's wife: for john said to him, It is not lawful for thee to know her. josephus allegeth another cause why he was put in prison, namely because by his doctrine (to the which the people wonderfully resorted) he brought himself in some suspicion with Herod, of the moving of some new attempt or unwonted matter. But it might be that the wicked Tyrant took this as a cloak, to cover his cruel murdering of john. Or it might be, that this wicked rumour was spread abroad of him, for unjust violence and cruelty, is never without divers accusations. But the Evangelist show the very cause indeed, namely that Herod was an enemy unto the holy man, because he was sharply reprehended of him. For josephus josephus deceived. is deceived, which thought that Herodias was not taken from Philip, the brother of Herode but from Herode the king of Chalos his father's brother, for at what time the Evangelist writ, the remembrance of the wicked deed, was not only new, but also common in the eyes of all men. And whereas josephus in another place saith, that Philip was of a soft wit, in consideration and hope whereof, there is no doubt, but that Herode was the more bold to accomplish his will, and to abuse the modesty of Philip, not fearing any punishment. Here is also another probable conjecture that Herodias was rather given in Matrimony to Philip her father's brother, then to her great Uncle the Father of her Grandfather, which for age was even crooked. But Herode Antipas here mentioned, and Philip, were not brethren by the mother side, but Herode was the son of Marthaca the third wife of great Herod, and Philip was borne of Cl●opatra. Marl. fol. 307. And when he knew he was of Herodes jurisdiction, Luke. 23. 7 he sent him to Herode. ¶ This was Herode Antipas, the Tetrarch, in the time of whose governance, which was almost the space of 22. years, john the Baptist preached, and was put to death. And jesus Christ also died and rose again, and the Apostles began to preach, and divers things were done at Jerusalem, almost seven years after Christ's death. This Herode was sent into banishment to Lions, about the second year of Caius Cesar. Beza. Of Herode Agrippa. This man was the son of Aristobolus, the son of the first Herode, and was slain by his Father, he was prisoner in Rome, in the time of Tiberius, and afterward in great favour with Caius Caligula the Emperor, of whom he obtained the part of Philip his brother, and the name of a King. Afterward, the Land also which Herode Antipas had, he obtained of Claudius, Samaria and jewrie. And by this occasion was whole jewrie subject again, unto one man's Domion. The Apostle james the greater was put to death, by this Herode, the which is mentioned in the 12. chapter of the Acts. He reigned seven years. Carion. About this time, Act. 12. 1. Herode the king stretched out his hand, etc. ¶ This name Herode was common to all them y● came of the stock of Herode Ascalonites, whose surname was Magnus. But he that is spoken of here was nephew to Herode the great son to Aristobolus, and father to that Agrippa, who is spoken of afterward. Beza. What the Herodians were. The Herodians Heretics were they of the jews, which thought that Herode was Christ, and applied unto him the Prophecy of jacob (Gen. 49. 10.) The Sceptre shall not departed from juda, etc. Which is verified in none other but in Christ. Epipha. li. 1. tom. 1. haeres. 20. HEAVEN. Of the opening of heaven. WHere the heavens opened, etc. Eze. ●. 5. ¶ That is where there were mysteries opened from Heaven. Steven also the first Martyr saw the heavens open, & jesus standing on the right hand, etc. Act. 7. 56. So are the heavens open in the faith of the believer, that he seeth God in his glory. The Heavens are counted in the Scripture to be opened, when a manifest Uision, revelation, sign or token, is showed of God unto man. Math. 3. 16. Mar. 1. 10. T. M. HID. What the hiding of God's face is. ANd will hide my face from them. Deu. 31. 17 ¶ To Hid his face, is as much as not to hear, and to take away the tokens of his kindness, as when he giveth no care to us or our prayers, nor showeth us any token of love, but setteth before our eyes grievous afflictions, & even very death. As in job. 13. 20. Math. 3. 4. T. M. I will hide, etc. ¶ That is, I will take my favour from them. As to turn his face toward us, is to show us his favour. Geneva. HYENA. Of the property of this beast. WHat peace is there between Hyena and a Dog. E●●. 13. 19 ¶ Hyena is a wild beast that counterfaiteth the voice of men, & so enticeth them out of their houses, & devoureth them. Geneva. ¶ That is, with a sinner that returneth continually to his sin again, as a Dog to his vomit. Or ●ls after the other Translation, Hyena is a subtle beast, watching about shepherd's folds, resembling a man's voice, & learning certain names, doth call them forth, and so destroyeth them, whose nature is contrary to the dog, which is a keeper of the fold, and friendly to men. The Bible note. HYMENEUS. Of this man's opinion. Hymeneus' and Philetus said: 2. Tim. 2. 17. that the resurrection was already past. HIGH PRIEST. How the high Priests office was divided. WHen Annas and Caiphas were high Priests. Luke. 3. 2 ¶ By the law there should have been, but one high Priest, but corruption of the time, by reason the Romans had rule, and the bribery of Caiphas brought to pass that the office was divided. The Bible note. ¶ There could be by God's law but one sacrificer at once. But because of the troubles that then reigned, the office was so mangled by reason of ambition and bribery, that both Caiphas and Annas his Father, had it divided between them. Geneva. How every Bishop is called by the name of high Priest. The safety of the Church hangeth upon the dignity of the high Priest. Which authority S. Jerome Jerome in that place, doth attribute to the Bishop of every Diocese. Jerome con. Luci. Tertulian Tertulian saith, The high Priest, that is, the Bishop hath authority to minister Baptism. Tertulian de Baptismo. Augustine Augustin● saith, Quid est Episcopus, etc. What is a Bishop, but the first Priest, that is to say, the high Priest. August. questionibus de utroq. Tes. Euagrius calleth ●●phemius and Gregorius the Bishop of Antioch, Summos Sacardotes, the highest priests. Ruffinus calleth Athanasius y● Bishop of Alexandria, Pontificem marinum, the greatest or highest Bishop. By these I trust (saith M. jewel) it may appear, that the title or dignity of the highest Priesthood, was general and common to all Bishops, and not only closed up and mortified only in the Pope. jewel. fol. 526. HILL. What is meant by this Hill. Upon the hill shall be taken away the side vale, etc. By this hill is meant the hill of Zion. By which is signified the Church. There will y● Lord judge & deliver us from all our enemies. By the vale and covering, understand sin, wherein all men are found guilty. Rom. 3. 23. All men have sinned, etc. From it hath the Lord delivered all men, which believe that he hath freely done it, of his own mercy for Christ's sake, & not for their deservings. Rom. 3. 24. T. M. HIN. What manner of measure it was. WIth the fourth part of an Hin of beaten Oil. Ex●. 29. 40 ¶ A Hin was a measure of Liquid things, containing. 12. Logins, and one Login was so much, as would receive six Eggs. The Bible note. ¶ Looke. Eliote. HINDER PART. What is meant by the hinder part of God. THe hinder part of God, Augustin. is Christ's humanity, the which he took upon him in the end of the world, that we might live without end. HYPOCRITE. What an hypocrite is. AN hypocrite is as much to say as a feigner or dissembler, or a player, which representeth the person of an other man, which seemeth to be such a one as indeed he is not. Marl. upon Math. fol. 113. Hypocrisy described. We see many which bear the face of very zealous Christians, so long as it is but to dispute and to hold long talk, & to bear men in hand that they study to serve God, and to honour him, and yet for all that, as soon as they have to do with their neighbour, a man shall perceive what they have in their hearts, for they seek their own advantage, and make no conscience to rake to themselves, and to beguile folk when they have them in their danger, by what means so ever it be. Now then there is no doubt, but that those which seek their own advantage and profit, are hypocrites. Caluine upon job. foi. 4. HYPOTIPOSIS. What this word signifieth. IT is a figure called Illustration, by the which the form of things is so set forth in words, that it seemeth rather to be seen with the eyes, th●● heard with the ears. Marl. upon Math. fol. 607. HIRE. What is meant by hire, wages, or reward. AND my hire is with me. Apo. 22. 1● ¶ Here Christ showeth himself to be judge of the whole world, inasmuch as he avoucheth that he will render every man his reward. For all this whole book treaseth of the holiness and righteousness of the chosen, and likewise of the naughtiness of the castaways, wherefore it behoveth us to be heedful, that every one of us do diligently perform his duty according to his calling. As for the profiting or not profiting of our labour, that must we put to the discretion of him that promiseth to yield to every man his reward according to his work. Let us not sleep as other do, but let us watch & be sober. 1. The. 5. 6. waiting for the blessed hope, & for y● appearing of y● glory of y● great God, & of our saviour jesus Christ. Tit. 2. 13. Moreover the hire whereof mention is made here, must be referred, not to the desert of the work as the merit-mongers talk, but to y● believing of y● promise, according to this text, when ye have done all that is enjoined you, say ye, we are unprofitable servants, & have done that which we ought to do. Luke. 17. 10. Marl. upon the Apoc. fol. 312. Why eternal life is called by the name of hire. And y● thou shouldest render hire unto thy servants, etc. Apo. 11. 18 The Lord shall bring to light the things that are covered, & make the righteousness of y● godly to shine as the noon day, whom the graceless world had condemned for the worst of all men. Psa. 32. 6. Esa. 58. 8. 1. Cor. 4. 5. And it is called by y● name of hire in the Scripture, not absolutely, nor yet for y● works sake, but in respect of y● bountifulness of the promiser, as for example. If a man ●uie a bondslave, he is wholly at his masters commandment: And whatsoever service or toil he doth, it is only his Lord and masters. Now if his master should of his own free goodness promise his slave any wages for showing himself diligent and faithful in doing his service, surely it were rather a reward then of hire, but yet the masters promising of it, giveth it the name of hire, by reason whereof our Saviour Christ saith, When you have done all that is commanded you, say ye, we be unprofitable servants. Luke. 17. 10. Marl. upon the Apoc. fol. 164. HISTORY. What an history is. TVllie calleth an history the witness of times, the light of virtue, the life of memory, Mistress of life. HOBAB. What this Hobab was. AND Moses said to Hobab the son of Raguel the Madia●te, Nu. 10. 29 Moses Father in law. ¶ Hobab is the same which before is called jethro, even as Solomon is called in some place Idida: and as Osias is also called Azarias. He was the son of Raguel, and Father to Zephora Moses wife, Albeit that in the second of Exod. Raguel is called her Father, not because he was so indeed, but because he was her Father's Father, which manner of speaking is not a few times used in the Scripture. T. M. ¶ Some think that Raguel, jethro, Hobab, and Keni, were alone. Kimhi saith, that Raguel was jethroes' Father: So Hobab was Moses Father in law. Geneva. HOLY. Who is holy. HE is holy that is borne again by the word of life and hallowed, ●poc. 20. 6 that is to say made clean by Christ's spirit, and so ●s become the dwelling place of God. In the respect whereof Paul calleth them holy, which are borne again through the fountain of life. Rom. 1. 7. 1. Cor. 1. 2. For the chosen hear how the Lord saith: Be ye holy as I am holy. levit. 11. 44. 1. Pet. 1. 16. Also God hath not called us to uncleanness, but to holiness. 1. Thes. 4. 7. Marl. upon the Apoc. fol. 276. How Christ is called holy. Thus saith he that is holy, Apo. 3. 7. etc. ¶ Christ jesus is properly termed holy, and so soothfast, because that all other things, yea even the Stars of the Sky are defiled and untrue, in comparison of him, for he is God blessed for ever. Rom. 9 5. Moreover he only is holy in respect of his manhood, because being segregated from the number of sinners, he always performed the things that pleased his Father, and became obedient unto him, even unto death. He did not sin, neither was there any guile found in his mouth. Heb. 7. 26. john. 8. 29. Psal. 2. 8. 1. Pe. 2. 22. Hereby only hath he reconciled us unto God, and obtained faith and grace at his hand for us, becoming our righteousness and holiness. 1. Cor. 1. 30. To be short, he is worthily termed the holy of holiest. Dan. 9 24. Marl. upon the Apoc. fol. 60 What is meant by the Angels crying, Holy, Holy, Holy. And one cried to an other & said, Holy, Holy, Holy. isaiah. 6. ●. ¶ This oft repetition signifieth that y● holy Angels cannot satisfy themselves in praising God, to teach us that in all our lives, we should give ourselves to the continual praise of God. Geneva. The meaning of the Prophet in this place. With the holy thou shalt be holy, Psa. 1●. 25. and with the perfect thou shalt be perfect, with the clean thou shalt be clean, and with the froward thou shalt be froward. ¶ This text most commonly hath●bene alleged to this end: That if a man did acquaint himself and keep company with good men, he should learn by their example, custom, and company keeping, to be a good & a godly man. And contrariwise, who did keep company with the ungodly, with mockers and scorners, with liars and swearers, or with any other notably spotted with any kind of vice, or evil manners, the company keeper with such, must needs at the length be infected with the same vices. And therefore Cato gave a precept to young children, Tu bonis ambula, My child keep company with them that be good, for it is most true that the Apostle saith: Corrumpant mores bonos colloquia prava: Naughty & filthy talk do oftentimes corrupt good manners: To this purpose and end therefore to teach men this holy wholesome lesson to beware of evil company, & to join them to good company, was this text commonly alleged: Cum sancto sanctus eris, etc. Which sentence as it is very good, so it is not true nor agreeing with y● mind of the Prophet. For his meaning in this place is, y● God with a man y● is holy, he will be holy, that is, he will be present with him & maintain his holiness. And with him that is present & sound without wrinkles or wiles, God will dwell with him & strengthen him in his perfectness, and with the pure the Lord will be pure, and with the froward, the Lord will deal frowardly, not y● there is any frowardness or pervertnesse in God: but dealeth frowardly after the manner of speaking of y● Scripture, when he punisheth the frowardness of men. Like as God is holy with them that be holy, y● is, he prospereth them in their holiness. Now ye see y● albeit, this as a good & godly sentence gathered of these words: Cum sancto sanctus eris, etc. With him that is holy, virtuous, & good, a man (keeping company with such) shall have a smack of his holiness & virtuousness: And he that shall use to keep company with the wicked & ungodly, shall grow to wickedness & ungodliness: yet the more true & the very German sense of these words in this: to apply them to the practices of God, & not company keeping with man: whose property is to be merciful, & to show his loving favour unto men freely without our deserving, and yet this favour doth follow them that apply themselves to holiness and virtuousness. Ric. Turnar. HOLY GHOST. How and when the visible sign of the holy Ghost was received. ANd they received the holy Ghost, etc. Act. 8. 17. ¶ Understand in a manifest and visible sign, as the Apostles themselves received it, in the first day, or (as we call it) Whitsondaie, which thing at y● time was necessary, for the furtherance & establishment of the preaching of the Gospel, although not needful to salvation. But now that the preaching thereof is sufficiently confirmed, this visible miracle is ended, and yet remaineth that still which was established by the miracle, y● is, by the preaching of y● gospel is ministered the holy Ghost, although our bodily eye see it not, by whom faith cometh, which receiveth Christ to be our righteousness, sanctification and redemption. 1. Cor. 1. 30. Tindale. How the holy Ghost is God, proved by the Scriptures. Are ye not ware that ye are the Temple of God, 1. Cor. 3. 16 and how that the spirit of God dwelleth in you. If any man defile y● temple of God, ●. Cor. 6. 16 him shall God destroy, for the temple of God is holy, which Temple are ye. 1. Cor. 6. 19 And again, ye are the Temple of the living God, as saith God, I will dwell among them and be their God, and they shall be my people. But we are also called in Scripture, y● temples of the holy Ghost. For know ye not saith Paul, that your bodies are the temples of the holy Ghost, which is in you, wherefore it must needs be granted that the holy Ghost is God. ¶ What man knoweth the things of man, 1. Cor. 1. 11 save the spirit of man which is within him. Even so the things of God knoweth no man, but the spirit of God: By which sentence it is evident, y● as is the spirit of man to manward, so is the spirit of God to Godward, & as the spirit and body is but one man, & yet have several offices, even so the Father, Son, & holy Ghost, although they be distinct in name and office, are yet but one God. S. Paul saith, If the spirit of him y● raised up Christ from death dwell in you, Rom. 8. 11 even he y● raised up Christ from death, shall quicken your mortal bodies, because of his spirit that dwelleth in you. And again, speaking of the same holy Ghost, he saith: If there be any man that hath not the spirit of Christ, Rom. 8. 9 the same is none of his. For as much then as the same holy Ghost, is indifferently the spirit of the Father and of the ●onne, it must needs be granted, that he is of the self same nature and substance with them both, and so all one God with them. This sentence also proveth Christ to be God. ¶ Peter said to Ananias, how is it that Satan hath filled thine heart, that thou shouldst lie unto the holy Ghost. And after that he saith Thou hast not lied unto me, but unto God. Wherefore seeing he saith, in lying unto the holy Ghost, he lied unto God, it cannot be denied but that the holy Ghost is God. ¶ None may be every where and in all persons at once but God: Act. 2. 5. The holy Ghost may be in all men and every where at one time and moment, Ergo the holy Ghost is God. ¶ None hath power to send forth & appoint Christ to y● preaching of the Gospel but God, Luke. 4. 18 but the holy Ghost hath done the same, as Christ himself affirmeth out of isaiah the Prophet, saying: Esa. 61. 1. The spirit of the Lord is upon me, for he hath anointed me to preach the Gospel to the poor, and hath sent me to heal the broken in heart, 1. john. 5. 7 wherefore the holy Ghost is God. ¶ There are three saith john that bear record in heaven, the Father, the Word, & the holy Ghost, and these three are one. And although some men affirm y● this sentence (these three are one) is not found written in y● Greek, yet is it altogether untrue, for y● Greek translation hath it. But if it were not in y● Greek, what is that for us, seeing the self same thing may be proved by other places of Scripture, for Christ saith: I and the father are one. And the holy Ghost also, is not only the spirit of the Father, but also of the son, & so is of one nature and substance with them, as is before said, wherefore it may well be said, y● he is God, and y● these three are one, and bear record of the truth, for he saith, If we receive the witness of man, yea, the witness of God is greater. The witness of them, is the witness of God, Ergo the Father, the Son, and the holy Ghost are God. ¶ It is only the office of God to elect and choose ministers which are fit to govern his Church, Act. 12. 24 and therefore the Apostles setting Barnabas & Mathias before God, said thus: Thou Lord which knowest the hearts of all men, show whether of these two thou hast chosen. But y● holy Ghost also appointeth ministers to preach, Act. 13. 2. for it is written that the holy Ghost said: Separate me Barnabas & Saul, unto the work whereunto I have called them. And again saith Paul: Take heed unto yourselves, Act. 20. 28 and to all the flock, amongst whom y● holy Ghost hath made you overseers to rule the congregation of God, which he hath purchased with his blood, wherefore it cannot be denied but y● the holy Ghost is God. The self same reason useth Athanasius against Arrius the chief Author of this sect. ¶ None hath power to adopt us to be the children of God, but God only: but by the holy Ghost we are adopted to be the children of God, for Paul calleth the holy Ghost, the spirit of Adoption, and all because we are thereby made the children of God, Ergo the holy Ghost is God. How the Holy ghost is God, proved by the ancient Doctors. S. Augustine August. saith thus: Spiritus sanctus est D●us, etc. The Holy ghost is God: Therefore Peter when he said unto Ananias, thou hast enterprised to lie unto the Holy ghost, he followed readily and told him what was the Holy ghost, and said: Thou hast not lied unto men, but unto God. August. count literas petilia. li. 3. cap. 28. This place of Saint Austen is against those, that will quarrel and say, that the Godhead of the Holy ghost cannot be proved by express words of the Scripture. jewel. fol. 91. Nazianzenus Nazianzenus. saith: Dicit aliquis, etc. Some man will say, it is not written that the Holy ghost is God, but I will bring thee forth a whole swarm of authorities, whereby it shall appear that the Godhead of the holy Ghost, is plainly witnessed in the Scripture: Unless a man will be very dull, and utterly void of the holy Ghost. Nazianzenus de spiritu sancton Didimus Didimus. in his book De spiritu far cto, which Saint Jerome did translate, proveth that the holy Ghost is very God, because he is in many places at one time, which no creature can be. For (saith he) all creatures visible and invisible, be circumscribed & environed, either within one place (as corporable and visible things be) or with the property of their substance, (as Angels and invisible creatures) so that an Angel (saith he) cannot be at one time in two places. And for as much as the holy Ghost is in many places at one time, therefore (saith he) the holy Ghost must needs be God. Did●mus de spiritu sancto. li. 1. The Angel (saith Basil Basil. ) which was with Cornelius, was not at the same time with Philip. Nor the Angel which spoke to Zacharie in the Altar, was not the same time in his proper place in heaven, but the holy Ghost was at one time in Abacuch, and in Daniel in Babylon, and with jeremy in prison, and with Ezechiel in Chober, whereby he proveth that the ho●●e Ghost is God. Basil de spiritu sancto. cap. 22. HOLY WATER. How it was called in the old time. THen the Priest shall take the holy Water, Nu. 5. 17. etc. ¶ Which also is called the water of purification or sprinkling. Nu. 19 9 because they that were separated for their uncleanness, were sprinkled therewith and made clean. In Hebrew it is called the water of sin, because it is made to purge sin. Nu. 8. 7. It is also called holy water, because it was ordained to an holy use. Geneva. Of the Popish holy water and use thereof. Pope Alexander ordained and commanded all his Priests to make holy water, not to be a remembrance of Christ's blood & of our Baptism, but to purge men from sin, as his words do testify in the book of the Pope's decrees: Aquam sale conspersam populi benedicemus, etc. We bless water sprinkled with salt for y● people, that they sprinkled therewith may be hallowed and cleansed. The which thing we command all Sacrificers or Priests likewise to do. For if the Ashes of a Calf sprinkled with blood, hallowed and cleansed the people: much more water sprinkled with salt, and sanctified with good prayers, halloweth and cleanseth the people. These be the words of Pope Alexander both vain and superstitious. HOMILIES. Bucers' judgement concerning Homilies read in the Church. IT is better (saith he) that where there lacks to expound the Scriptures unto the people, there should be godly and learned homilies read unto them, rather than they should have no exhortation at all in the administration of the Supper. And a little after he saith: There be too few homilies, and too few points of religion taught in them: when therefore the Lord shall bless this kingdom with some excellent preachers, let them be commanded to make more homilies of the principal parts of Religion, which may be read to the people by those Pastors that cannot make better themselves. Bucer. HONOUR. What Honour signifieth. IN giving honour go one before an other. ¶ Honour is here taken, Rom. 12. 10 not only for a certain outward reverence, whereby we reverence the dignity of our neighbour, but also for an outward help, succour and aid, whereby we help those that stand in need. Pet. Mar. upon the Rom. fol. 419. What honour is to be given to the wife. Giving honour unto the wife. 1. Pet. 3. 7. ¶ Erasmus in his Annotations noteth out of Saint Jerome, that to give honour here, is not to bow the knee, neither to deck them with gold and precious stones, neither to set them in the upper seats and highest places, which manner we see most foolishly used in diverse regions, but to abstain from fleshly lusts, for so (saith Jerome) is honour given unto women, if they be not defiled with over much wantonness and lust. The signification of this word honour, doth also extend itself, to amiable, kind, and loving speech, & to the ministering unto the wife, such things as she needeth, as far forth as thine ability stretcheth. Tindale. What it is to honour parents. Honour thy Father and thy Mother. Exe. 20. 12 ¶ To honour Father & Mother, is not only to show obedience unto them, but also to help them in their age, if they be poor & needy. As Ephe. 6. 2. Mar. 7. 10. Math. 15. 4. Rom. 13. 7. T. M. ¶ By the which is meant, all that have authority over us. Geneva. Of three manner of honours, a divine honour, a civil honour, and an Idol honour. There be many words indifferent to diverse and contrary significations, as are, Adoro, Colo, Seruio, to bow down, worship, to serve and to kneel, 3. manner of honours which when the word following is added, as to say, Adoro Deum, vel Imaginem: vel hom●em. It is soon seen what worship is meant, for the Scriptures put never any such word alone, but express what thing is worshipped or honoured. In the former chapter it is written, y● the king fell down before Daniel, & honoured him with a civil honour. And we are commanded so to honour our parents, princes, and ministers of y● word, etc. but no where commandeth god, but utterly forbiddeth it to fall down before, or to honour Images: wherefore it is plain Idolatry to fall down or to kneel before them: & it cannot be excused nor mocked out with any popish gloze of a certain reverent behaviour before Images. For Images be called in scripture abomination, & y● execrable signs of y● destruction of y● popish Church. Dan. 9 And Christ himself confirming i● addeth. Who so readeth the place let him understand it. Wherefore when an Idol or Image or false Gods follow any of these words, Adoro, Colo, Seruio, and such like, then beware of that act, fall not down with no reverent behaviour nor worship thou them, but say with Daniel & his fellows, yea, & as Christ said to the devil: To thy Lord God shalt thou do reverent behaviour, and him only shalt thou serve & worship. Let these defenders of Idolatry show us one place in all scripture, which either commandeth or permitteth any Idol honour, or Image service, which they call adoration or reverent behaviour to any Image, if they cannot, then let us say unto them as Christ said to Satan: Avoid ye devils, and learn to worship your Lord God, and him only serve, etc. Melancthon upon Daniel. HOPE. A definition of Hope. HOpe is a faculty or power breathed into us by the holy Ghost, whereby we with an assured & patiented mind wait for, that the salvation begun by Christ, and received of us by Faith, should one day be perfected in us, not for our merits, but through the mercy of God. Pet. Mar. upon the Rom. Hope is an evident showing of things not appearing, a seeing of things not seen, a witness of dark things, a presence of things absent, and open showing of hidden things. Cal. in his Insti. 3. b. chap. 2. Sect. 4. Hope is a most firm and undoubted looking after those things which we believe. Bul. fo. 34. Hope is a trusty looking after the thing that is promised us to come: as we hope for the everlasting joy which Christ hath promised unto all that believe in him. Book of Mar. fo. 1112. How hope is of things absent. We are saved by hope (saith Paul) but hope that is seen is no hope, Rom. 8. 24 for how can a man hope for that which he seeth, but and if we hope for that which we see not, then do we with patience abide for it. ¶ Abraham hoped that he should receive the promised land, when as yet he possessed not one foot of ground in it, but saw it inhabited of most puissant nations. Moses hoped that he should deliver the people of Israel out of Egypt, and place them in the land of promise, where as yet he saw not the manner and means how he should do it. David hoped that he should reign over Israel, and yet he felt the peril of Saul and his servants hanging over his head, so that oftener than once he was in danger of his life. The Apostles & holy Martyrs of Christ, did hope that they should have eternal life, and that God would never forsake them, and yet nevertheless, they felt the hatred of all sorts of people, they were banished their Countries, and lastly were slain by sundry torments. So (I say) is the hope & looking for of things not present & things not seen. Yea it is a sure & most assured looking for of things to come, & that not of things whatsoever, but of those which believe in faith, & of those which are promised to us, by the very true, living, and eternal God. For S. Peter saith: Hope perfectly in the grace which is brought unto you. Now they hope perfectly, which do without doubting commit themselves wholly unto the grace of God, and do assuredly look for to inherit life everlasting. Bullinger. fol. 305. How hope hangeth upon faith. Hope is nothing else, but a looking for those things, which faith hath believed, to be truly promised of God. So faith believeth that God is true: Hope looketh for the performance of his truth in convenient time: Faith believeth y● he is our father, Hope looketh for him to show himself such a one toward us. Faith believeth that eternal life is given us: Hope looketh y● it be one day revealed. Faith is the foundation whereupon Hope resteth: Hope nourisheth and sustaineth Faith, etc. Caluine. 3. b. Chap. 2. Sect. 42. Of Augustine's Hope. Augustine Augustin in his book of Meditation, writeth of the confirmation of his Hope, in this sort. There be three things which do strengthen and confirm my heart, that no lack of deserts, no consideration of mine own ba●enesse, no regard of the heavenly blessedness, can thrust me down from the expectation of my hope. My soul is fast rooted therein. And wilt thou know what the matter is? I do weigh and consider three points, in which my whole hope doth consist. That is to wit, the love of adoption, the truth of the promise, and the power to perform. Now let my foolish imagination wonder as much as it list, & say, what art thou? Or, how great a glory is this? Or by what desert dost thou hope to obtain this thing? And I will boldly answer: I know whom I have believed, and am assured that God hath adopted me in exceeding great love, and that he is true in his promise, and able in performance, for he is able to do what he will. Musculus. fo. 459. HORIMS. What manner of people the Horims were. A Kind of Giants, and signifieth noble, because that of pride, they called themself noble or Gentles. Tindale. fol. 16. HORN. What this word Horn, signifieth. AND hath raised up the horn of salvation. Luke. 1. 69 ¶ This word Horn in the Hebrew tongue signifieth might, & it is a Metaphor taken from beasts that fight with their horns. And by raising up the might of Israel, is meant y● the kingdom of Israel was defended, & the enemies thereof laid on the ground, even then when the strength of Israel seemed to be utterly decayed. The Horn of my health, etc. ¶ He calleth God the horn of his health, Psal. 18. 2. because by him he had subdued his enemies & obtained health. It is a borrowed speech of horned beasts, which with their horns defend themselves, and drive away them that fight against them. T. M. ¶ Ye shall understand y● the Scripture doth commonly use the Metaphor of the word Cornu, an Horn, for the most perfect and pure strength: The translation being taken of horned beasts, whose power & defence be altogether in their horns. The same Metaphor & the same words we have in the Gospel of Luke, in the song of Zacharie: Et erexit Cornu salutis nobis in domo, etc. This Horn of salvation is an other manner of horn, than y● horn which the fables of the Poet do speak off. They have a pretty and pleasant fable, not altogether unlike to some of our pilgrimage fables, which was this, That jupiter, which in deed was a bastard borne, being cast out of his mother at all adventures (as oftentimes bastards be) nevertheless his father Saturnus caused a Goat to give him suck, & two Nymphs to nurse him, the one was called Adrasia, & the other Ida. The name of the Goat that gave him suck, was Amalthea, which Amalthea after y● jupiter was a great old god, he set her among the stars: sau● y● he gave of his liberality one of Amalthes' horns to his two nurse's, granting to y● goats horn this property, That whatsoever they should wish for, it should by and by spring out of that horn, of the which fable sprang a Proverb, Cekas Amaltheias: Hoc est Cornu Amalthea: sive cor nu copia, plenty of all things. This was a foolish fable & a stark lie of the Heathen Poets: but the horn of salvation which the Scripture speaketh of, is nothing else but the almighty and unspeakable power of God's defence for his true servants. Ric. Turnar. HORNET. What an Hornet is. I Will send Hornets before thee, Exo. 23. 28 etc. A Hornet is like a Wasp, she is of more venomous nature, and stingeth much sorer. As Deut. 7. 20. josu. 24. 12. T. M. I sent Hornets before you. josu. 24. 12. ¶ That is, I sent such things of fear and dread into the hearts of your enemies, and so discouraged, dazed and astonished them, that they were ready to fall or ever ye came at them. T. M. HORSELEECH. What her two daughters be. THe Horese-leach hath two daughters, Pro. 30. 15 & c●. ¶ Two daughters, that is, two forks in her tongue, which he here calleth her two daughters, whereby she sucketh the blood, and is never satiate. Even so are the covetous extortioners unsatiable. Geneva. HOSANNA. What this word Hosanna signifieth. CRied, Mat. 〈…〉. 〈…〉 saying, Hosanna. ¶ This was an ancient crying, which they used in the feast of Tabernacles, when they carried boughs, according as God commanded. levit. 23. 40. And the word is corruptly made of two, for we should say Hosheangua, which is as much, as save I pray thee. Beza. HOT. ¶ Looke. Cold. HOURS. The distribution of the Hours among the elders. THE elders did so divide the time, that always from the Sun setting to the Sun rising they counted 12. hovers. And again, as many from the rising of the Sun, to the going down thereof. Again, they divide either time into four spaces, and these they called watches, and every one of these spaces contained three houres● Wherefore the third hour from the rising of the Sun, is with us, either the eight or ninth hour, as the time of the year requireth, for these hours are unequal. The sixth hour, is Noon, and the ninth is the third at after noon: And the twelfeth at the Sun set. Pet. Mar. upon judic. fol. 276. And he went out about the third hour. Math. 20. 3 ¶ They divided the day into twelve hours, so that the third was the fourth part of the day, six of the clock was noon, nine was three of the clock after noon, and the eleventh hour Eleventh hour. was an hour before the Sun set. Geneva. What is meant by half an hour. There was silence in heaven about the space of half an hour. Apoc. 8. 1. ¶ By this half hour some understand, the mean time betwixt the destruction of Antichrist and Christ's coming to judgement. But forsomuch as the warfare of the church must be endless in this world: such manner of rest is not to be looked for in this world. Beside this, Antichrist shall never be put quite away, till Christ himself come. 2. Thess. 2. 8. Wherefore we rather say, That this silence shall be in heaven at such time as the souls of them that be slain shall cease their crying for vengeance, because they see the Lords rightful judgement upon the wicked, when they shall suffer due punishment for their wickedness, and by the half hour is rightly understood, the beginning of the everlasting rest, because the number of seven is appointed for resting. Gen. 2. 2. Marl. upon the Apoc. fol. 115. Look. Silence. HOUSE OF God. What the house of God is. HOw thou oughtest to behave thyself in the house of God. 1. Ti. 3. 1● ¶ The Church or Congregation is called the house of God, because y● God dwelleth in the hearts of the faithful, in whom he reigneth and declareth his strength, for they that have through ●aith dedicated or given themselves wholly unto Christ, they themselves do not live, but Christ liveth in them. Such Congregations is the pillars and grounds of truth. For why, they are builded upon a sure foundation, which is Christ, whose doctrine only they follow, Sir. I. Cheek. It is none other but even the house of God. ¶ He calleth it the house of God, Gen 28. 17 because of the household of Angels that he there saw. We in like manner call the Church of lime & stone, the house of God, because the people come thither, which are the Church of GOD, as Saint Paul teacheth. 1. Cor. 3 16. 2. Cor. 6. 16. How this place following is understood. He made them houses. Exo. 1. 21. ¶ That is, He made a kindred or a multitude of people to spring out of them, as we say, the house of David, for the kindred of David. Tindale. fol. 11. ¶ Again, He made them houses. ¶ That is, he increased and multiplied them, and made households of them, giving them both husbands and children. As in Gen. 7. T. M. Again, He made them houses. ¶ That is, either God blessed and increased the families of the widows, or else blessed and increased the families of the Israelites by them. The Bible note. HUMILITY. A definition of Humility. HE is humble indeed, which neither arrogateth any thing to himself before God, nor disdainfully despiseth his brethren, or coveteth to seem his superior, but counteth it sufficient y● he is taken for one of the members of Christ, desiring nothing else but that the head may excel. Marl. 395. Humility or lowliness, is not an embasing of ourselves, when we have where with to magnify ourselves. But it is acknowledging, that there is nothing but wretchedness in us, and that if we would open our mouth to allege any thing for ourselves, we shall find nothing but utter con●usion in ●s, so that if our hearts conceive any vain presumption, the same is but wind, which may well burst us, but not feed us. Thus ye see what the right true humility or lowliness importeth, namely, that a man should not esteem of himself, according also as in very truth we have no reason so to do: And whosoever setteth by himself, must needs be over blind and brutish, etc. Cal. upon job. fol. 545. Who they be that be humble. The humble shall hear thereof and be glad. Psa. ●34. 2 ¶ The humble or meek, are all such as have determined within themselves to bear the Cross, which are evil entreated of the world, because they be not of the world. john. 15. 19 All such as are displeased with their own evils, and thirst after righteousness, & in renouncing of themselves, do wholly commit them into the hands of God, as in the Psalm. 25. 9 T. M. They that be meek, will he guide in judgement, Psal. 25. 9 and teach the humble his way. ¶ He will govern and comfort them, that are truly humbled for their sins. Geneva. ¶ Looke. Lowliness. Meek. HUNDRED FOLD. What it is to receive an hundred fold. SHall receive an hundred fold. Mat. 19 29 ¶ God hath promised, if thou be meek and soft, & suffer a little persecution, to give thee, not only in the life to come, but also an hundred fold here in this life: that is to say, to give thee his self, & to be thy protector, and to minister thee ever enough, which may of right be called, an hundred fold, and is a treasure, passing the treasure of all Princes. Tindale. fol. 191. HUNGER AND THIRST. What it is to hunger and thirst for righteousness. BLessed be they which hunger and thirst for righteousness, Math. 5. 6. etc. ¶ Righteousness in this place, is not taken for the principal righteousness, that maketh a man good or acceptable before God: but for the outward righteousness before the world, as true & faithful dealing each with other, and just executing of the offices of all men in their degrees, and meek obedience of all that be under power: so that the meaning is: Happy are they which not only do their duties to all men, but also study & help to the uttermost of their power, with word, deed, counsel and exhorting, that all other deal truly also according to the degree that every man beareth in the world, and be as desirous to further good order and righteous dealing, as the hungry and thirsty, is desirous to eat and drink. Tindale. HUS. Of the land of Hus. SOme men do place the land of Hus far Eastward, job. 1. 1 nevertheless in the fourth chapter of the Lamentations of jeremy, the same word Hus, is put for a part of Edom. We know that the Edomites are descended of Esau. And true it is that they also had Circumcision, howbeit, forasmuch as they were strayed away from God's Church, they had it no more as the sign of his covenant. Therefore if we take job to have been of this land of Hus, then was he an Edomite, that is to say, of the lyns of Esau, etc. Cal. upon job. fol. 2. HUSBAND. What the husband's office is. Husband's love your wives, even as Christ loved the congregation, Eph. 5. 25. and gave himself for it, and cleansed it in the fountain of water, through his word, to make it unto himself a glorious Congregation without spot or wrinkle, or any such thing, but that it should be holy and without blame. So ought men to love their wives as their own bodies. He that loveth his wife, loveth himself, for no man ever yet hated his own flesh, but nourished it, etc. What is meant by the husband of one wife. A Bishop saith S. Paul must be faultless, 1. Tim. 3. 2 the husband of one wife. Tit. 1. 6. ¶ Saint Paul willeth him to be so honest and so chaste a man, that he be content with his one only wife, (for in those countries at that time, some man had more than one) he forbiddeth him not to marry again, after the death of his former wife: For he that marrieth the second wife, is also the husband of one wife, so long as he is content with her only. Melancthon The husband of one wife. ¶ S. Paul writeth not this, as making a law, as if it were not lawful for a man to be made a Bishop without a wife: but he appointeth an order in that behalf, for it was lawful for the jews to be coupled in the second Matrimony, and for to have two wives at one time. Chrisost. in his Epist. 1. ad Tim. homil. 10. ¶ In like sort saith S. Hierom: Hiero. in Epist. ad Tit. cap. 1 Touching this place some men think thus: by the custom of the jews it was lawful for a man to have two wives or more at once. And this they took to be the Apostles commandment, that he that is to be chosen Bishop have not two wives or more together at one time. Again he saith: Let the Deacon be the husband of one wife: not that they should needs marry a wife, if they have none, but that they should not have two wives together. hyacinth. The description of the hyacinth, and what it betokeneth. THe eleventh a hyacinth. Apo. 21. 20 ¶ This stone resembleth the Air. In fair wether it is clear, and in foul wether it is dim. And it signifieth the spiritual wisdom, where through y● faithful know how to apply themselves aright in matters and persons, according as Paul exhorteth when he saith: Apply yourselves to the time. Rom. 12. 11. Also behave yourselves in such wise, as ye may give none offence, neither to the jews nor to the Gentiles, nor to the Church of God, like as I please all men in all cases, not seeking mine own profit, but the profit of many, that they may be saved. 1. Cor. 10. 33. Marl. upon the Apoc. fol. 300. The eleventh was a hyacinth, which is in colour like unto water spread over with bright Sun beams, and this betokeneth those that are barren from the science and learning of the world, and yet have knowledge from above. Very idiots appear they in the sight of men, and yet are they taught of God, to disclose most wonderful secrets. Of this sort was Oseas, johel, and Amos, which was but a poor Shepherd, with the other inferior Prophets. And so were Andrew, Philip and Thomas, with the other Apostles. Bale. What hyacinth signifieth here in this place. hyacinth, Exo 26. 1. Scarlet and Purple. ¶ hyacinth is a flower, that we call a Violet, and it is also a precious stone of the colour thereof. But here it is only taken for the colour of hyacinth, of which colour the Curtains should be off, as before in the 25. 4. T. M. JACOB. How jacob is here a figure of the church. IN that that his youngest brother did purchase the inheritance from the eldest, Gen. 25. 29 was a figure Figure. of the Church that should be congregated and gathered together of the Gentiles, the which (the jews being excluded) increaseth daily more & more, receiving the grace of the gospelby faith, of the which the jews through unbelief, have made themselves unworthy. What is meant by this word jacob, and by seeking of his face. Haec est generatio querentium faciem tuam jacob. Psal. 24. 6. O jacob this is the generation of them which seek for thy face. ¶ This sentence seemeth to be strange, and much disonant from the vain of holy Scripture, to say, O jacob, this is the generation of them that seek for thy face. For it is well known that jacob jacobs' face. was a mortal man, begotten of Rebcca by Isaac his natural father. Wherefore to call them blessed that seek for the face of jacob, albeit he was an holy man and a worthy Patriarch, it is a ready way to set up invocation and praying to the dead Saints, which is not a true serving of God, but an horrible blaspheming of God, and a plain robbing of him of his glory, which he hath never granted to any creature, but hath evermore since the beginning of the world commanded all invocation, all prayers, all supplications, all hope and confidence of help, either bodily or Ghostly, to be put wholly and only in him, the only fountain of life, grace, goodness, health, or plenty, and whatsoever we have. Therefore it seemeth to be a dangerous sentence to say: O jacob, this is the generation of them that seek thy face. To the utter avoiding of this inconvenience: ye must note, y● by this word jacob is not understood y● person of jacob the Patriarch, which was the son of Isaac, ● brother to Esau, but by this word jacob the Scripture doth customably understand the whole family, the whole household and the congregation of God's people, which in their manners and livings do follow the steps of jacob, which according to his name, was a mighty wrestler, against all worldly ways, and lewd lusts of the flesh. To prove that this word jacob, doth signify all the whole people of God, we have to witness (beside the words of the Prophet, in divers places of y● Psalm, the manifest words of the Prophet Esa. 44. 1. Audi jacob servus meus, & Israel quem elegi, etc. Hearken O jacob my servant, and O Israel whom I have chosen, thus saith the Lord, thy fashioner and ●ormer, thy helper and protector from the womb of thy mother, I will pour my spirit upon thy seed, and my blessing upon thy stock: so that this man shall say: I am the Lords, and another shall call in the name of jacob. Certain it is that these words were spoken many hundred years after jacob the Patriarch was departed out of this life. So that the Prophet here by the name of jacob and Israel (which was all one man) understandeth all the Congregation of God's people, whom he biddeth to be of a good cheer, and in the Lord to joy in this life, for upon all the seed of jacob, that is, upon all faithful people, that do follow the fashion of jacob, in faith & pureness of life, god promiseth to pour upon them & their seed his holy spirit, so that this man in this corner shall say, I am the Lords, & another man in another corner shall call on the name of jacob, that is, in the name of the same God, that jacob called on, which is the father of our Lord jesus Christ. This is enough to teach, that by this one word jacob, is understood all the faithful flock & people of God, which do seek the face of jacob, when they do follow the steps of jacob in good living. Ric. Turnar. Of jacobs' lie to his father. And jacob said to his father, Gen. 27. 19 I am Esau thy first begotten son, jacobs' lie etc. ¶ Although jacob was assured of this blessing by faith, yet he did evil to seek it by lies, and the more he abuseth God's name thereunto. Geneva. ¶ This subtle dealing of Rebecca and jacob with Isaac considered by itself, is altogethers blameworthy, but if it be referred to the will of God, and setting forth of his decree, it is commendable. The Bible note. ¶ Some to excuse jacobs' lie, saith thus: Though jacob was not the person of Esau, yet in office and dignity he was, because he had obtained the birthright. So doth Christ say, that john was Helias, because he came in y● person & spirit of Helias. Lyra Of jacobs' wrestling with the Angel. When jacob was afraid of his brother Esau, Gen 32. 24 and had prayed to God he would deliver him out of his hands: God to comfort jacob and to declare unto him, that he should not fear his brother Esau, caused an Angel in the likeness of a man to wrestle with him, till it was day, and could not prevail against jacob, jacobs' wrastling● till he exercised a point above man's strength, which was, that he smote jacob under the thigh, wherewith the sinow of jacobs' leg shrank. Then said jacob, I will not let go my hold, until thou bless me. What is the name said the Angel? jacob said he: Well said the Angel, thou shalt be called jacob no more, but thy name shallbe Israel, that is by interpretation, a man that seeth. And because thou hast wrestled with me, which doth represent the person of God and hast prevailed, fear not, but thou shalt prevail against men. By this mystical wrestling he was ascertained that he should overcome his brother Esau. As evermore at length, the good men shall overcome the bad. R. Turn. What the seed of jacob is. All men that do wrestle & fight manfully against the flesh, Esay. 44. 3 the world and the devil, shall at length of jacobs' jacobs' seed. wrestlers, be made Israelites, that is the perfect seers of God in joy and bliss everlasting with jacob. All such spiritual wrestlers because they follow the steps of jacob, otherwise named Israel, are called Semen Israel, the seed of Israel. Turnar. How God beholdeth no sin in jacob. He beheld no wickedness in jacob, Nu. 23. 23 nor saw Idolatry in Israel. No sin in jacob. ¶ There is no people without sin, neither yet Israel, but God looketh not on it, he waxeth not angry in the end, he avengeth it not, according as it deserveth, but amendeth it by his grace. T. M. Of the finding of jacob in Bethel. ¶ Look Bethel. The understanding of this place following. The name of the God of jacob defend thee. Psal. 20. ● By the God of jacob God of jacob. or Israel, is understood the God of the whole stock, progeny and offspring of jacob or Israel, and farther, of all the people of the Lord, as in Esay. 44. 1. The cause why, is, that jacob which as ye read Gen. 35. 10. was after called Israel, was father to the twelve patriarchs, of whom the twelve tribes, & the whole people of Israel descended. T. M. I AM. The meaning of this place following. I Am that I am, or I will be that I will be. Exo. 3. 14. ¶ I will be that I will be, I am, as some do interpret it, which is, I am the beginning and ending, by me have ye all things, and without me have ye nothing that good is. john. 1. 3. T. M. I am that I am. ¶ The God that ever hath been, am, & shall be● the God almighty by whom all things have their being, and the God of mercy, mindful of my promise. Apoc. 1. 4. JAMES. Why he was called the Lords brother. IAmes the Lord's brother. Gal. 1. 20. ¶ He was called the Lords brother for kindred sake, for he was borne of Marie and Cleophe, who was sister to Christ's mother. D. Heines. Of the death of this james. Clement saith that he was cast down from the pinnacle of the Temple, and being smitten with the instrument of a Fuller was slain. Book of Mar. fo. 53. Of the death of james, the brother of john. ¶ This james (saith Clement) when he was brought to the tribunal seat, Hist. Ecle. li. 2. cap. 9 he y● brought him (& was the cause of his trouble) seeing him to be condemned, and that he should suffer death: as he went to execution, A notable conversion of a wicked accuser, & after a martyr. he being moved therewith in heart and conscience, confessed himself also of his own accord to be a Christian. And so were they both lead forth together, where in the way he desired of james to forgive him that he had done. After that james had a little paused with him upon the matter, turning to him: Peace (saith he) ●e to thee brother and kissed him, and both were beheaded together. Anno Dommi. 36. Boo. of Mar. fol. 52. And Eusebius. fol. 23. JANNES' AND Jambres. What manner of men these two were. THese were two of Pharaos' Priests which resisted Moses, Exo. 7. 11. but their names be not expressed in the 7. chapter of Exodus but only in the second Epistle to Timothy. 3. chap. verse. 8. Book of Mar. Then Pharaoh called also for the wise men and Sorcerers. ¶ It seemeth that these were jannes' and Jambres. Read. 2. Tim. 3. 8. So that the wicked maliciously resist the truth of God. Geneva. JASPER. The description of this stone, and what it betokeneth. THe first foundation was a jasper. Apo. 21. 19 ¶ The jasper stone is set first in God's foundation, because it is of this nature: It is of colour green, and he that beareth it about him feareth no spirits. This stone betokeneth them, that always hold fast the faith of God, and never shrink from it, neither fear the deceits of the Devil, who notwithstanding goeth about like a rearing Lion, seeking whom he may devour. ●. Pet. 5. 8. And this virtue is contained, in the first Article of the Christian belief, where it is said: I believe in God the father almighty. And this Article, (or namely that this God the Creator of heaven and earth is only to be worshipped and professed, yea, and that uncorruptly and faithfully) was figured in juda the chief of the 12. patriarchs, which name signifieth confessing or acknowledging. Marl. upon the Apoc. fol. 299. ¶ In that the first foundation is said here to be of a jasper or Diamond (whose colour is green) is signified, that the faith of the first Fathers is not yet withered away. Still unto this present day is the example of Enos orient, fresh & lively, which 〈…〉alled upon the name of God, and of many such other more. Still persever they green, in the holy Scripture and fadeth not. I have earnestly prayed for thee Peter (saith Christ) that thy faith fail not. Bale. IDLENESS. How Idleness is the Image of death. THey which live idly, are not worthy to be sacrificed unto God, for Idleness seemeth to be a participation of death. Therefore Seneca when he passed through the ground longing to one called Vatia a man full of idleness, and given to pleasures: Here (said he) lieth Vatia, signifying thereby that such may seem not only to be dead, but also to be buried, etc. Pet. Mar. upon the Rom. fol. 412. Against idle Colligeners. Saint Paul's rule is, that he which laboureth not, ought not to eat. And Saint Austen in his Book entitled, De opere Monichorum, crieth out against idle Colligeners. IDOL. What an Idol is. AN Idol is, every form or shape when men have invented unto themselves to signify or express God. And as there are found many and sundry matters of these forms: so also, are there divers kinds of Idols. Wherefore, whether they be stones, wood or metals, by which God is outwardly expressed there to be worshipped, these are gross and most manifest Idols. Pet. Mar. upon judic. fol. 68 What the word (Idol) signifieth in this place. The eating of things sacrificed to Idols. 1. Cor. 8. 4. This word Idol in this place is taken for an Image, which is made to represent some Godhead, that worship might be given unto it, whereupon came the word (Idolatry) that is to say, Image service. Beza. What difference is between an Idol and an Image. Saint Hierom doth make no difference between an Idol and an Image, insomuch that wheresoever the 70. Interpreters have this word Idolum, (Idol) he doth translate it by Simulachrum (Image). Now if the Papists will not have their Images likened unto the Images of the Gentiles, than they must prove their Images, not to be the works of men's hands, and that they can speak, see, hear, smell, feel and walk, and that they can bring forth a voice through their throat, or else if they cannot, it must needs follow, that the Images of the Idolatrous Christians, and of the Gentiles, be all one. I. Veron in his book against Images. How an Idol is nothing, the meaning thereof. Theophilactus doth expound and set forth the occasion of this place on this manner. There were some (saith he) perfect among the Corinthians which were of opinion, that man could not be defiled with any thing y● went into the body, & which did understand undoubtedly, & know that Idols are made of wood and stone, and that they can hurt no man, and therefore going indifferently to the Temples and Altars of such Idols, they did greedily eat of the things that were offered unto Idols. When they of a weaker faith see this, some of them went with the rest unto the Idols Temple, and did eat with them of the things that were offered unto the Idols: but not with a like mind and opinion, as they which believed the Idols to be unworthy to whom any Sacrifice should be offered. This their doing did move Paul to be angry: And why not? for it hurt them both marvelously. It hurted them that were more perfect, because it made them partakers of the devils bread. It hurted them that were less perfect, because it moved them to Idolatry. Paul therefore goeth about to remedy this evil, and so omitting or leaving them (as many times he is wont to do) that were of less perfection, he speaketh unto them that were more perfect, and doth most chiefly repress and beat down that vain pride which they had conceived of their humane knowledge and science. So much doth Theophilactus write of this place. Saint Paul doth handle the whole matter after this sort. First in the beginning, he doth with a godly Exordium touch the arrogancy of the false Apostles, teaching that any manner of knowledge be it never so excellent, if it be not moderated and ruled by charity, is not only unprofitable, but also most pernicious and hurtful. Afterward he doth reverse the arguments and objections of the adversaries, which he answereth by and by. This his saying: We know that an Idol is nothing in the world, doth pertain to the declaration of the adversaries Argument. For they that gloried in their knowledge, went about to prove that it was lawful for any man to eat● of those things that were offered unto Idols after this manner. The Gods of the Gentiles are nothing: therefore their Images and Sacrifices are nothing also: which argument they proved thus. There is but one only God, whatsoever is then spoken of the Gods, are but vain and false. The conclusion is proved after this sort: the Idol or Image doth represent him, whose Image it is, but it is most evident and plain, that the Gods are nothing, whereupon it must also follow, that their Idols are nothing, his meaning is not, that the Idols which be in the world be nothing at all, for they are wood and stone, but they be of no value, force or strength. Now Paul's adversaries taking an occasion of this, reasoned on this wise: Sith that it is most certain, that Idols are vain, it is evident and plain, that the worshipping of them is vain also. If it be vain, and the godly which confess do believe it to be vain: the godly may without scrupulosity of conscience, be present at the sacrifices of the Gentiles, & sit with them at their feasts & banquets, which they do keep in the honour of their Idols. For the mind being restored unto itself, do honour & worship the true living God alone, therefore it contemueth Idols, & cannot sith it is purified by saith, be polluted or defiled with those things y● be offered unto them, Unto all these, Paul maketh this answer: Although thou dost believe there is but one God, & dost therefore understand that both the Idols, the worshipping of them, & the sacrices offered unto them are but mere vanity, yet all men do not so much, neither do they come to the sacrifices with the same conscience. He that is weak & hath not yet put away his old inveterate error, which he had sucked of his forefathers doth with a conscience sit at such meats, & according to his old superstition, which he hath not full shaken off, doth fear & dread those Gods. Specially when he seeth thee, whom he taketh to be of a sound judgement, to sit at such profane meats, for he doth suspect, that thou dost eat with none other conscience than he doth, and so he is not smally offended with thy bold example. Both Saint Ambrose, Theophilactus and also Erasmus do allow this exposition. Now if ye will apply this to our Images, ye shall find nothing that doth more strongly impugn them, for although, he which is of strong faith, knoweth the Image to be nothing, yet another which hath a weaker faith, will not so judge, but as long as he shall see them thus to stand in Churches, he will reason thus with himself: Idolatry is not so damnable as y● preachers do say it is, sith that they are kept in the Church, and are tolerable, and borne withal of some learned men. So they that from their cradle have been nuzzled in superstition, and have been persuaded that there is some holiness in the Images, are kept still in error, and can never come to a perfect and pure faith: therefore it is a most wise point to put down all Images, sith it is against all reason, that a thing of nought should stand in the house of God, in the place of prayer, and thereby had in reverence. The meaning of this place of jeremy. The Gods that hath not made heaven and earth, jer. 10. 11 shall perish, etc. ¶ This declareth that all that hath been in that chapter spoken of Idols, was to arm the jews, when they should be in Chaldea among the Idolaters. And now with one sentence he instructeth them, both how to protest their own religion against the Idolaters, and how to answer them to their shame, which should exhort them to Idolatry, and therefore he writeth this sentence in the Chaldeans tongue, for a memorial. Whereas all the rest of his writing is in Hebrew. Geneva. When an Idol is known to be an Idol. The Idol is not known to be an Idol, so long as it is with the workman. Dan. 3. 2. But when the ceremonies and customs are recited and used, & the consent of the people is there, then of a block they think they have made a God. As was seen, at the dedication of the Image, which Nabuchodonosor set up. Geneva. IDOLATRY. What Idolatry is, and how it is defined. Idolatry is none other thing, Apoc. 21. ● then to believe a visible Ceremony, is a service to the invisible God, whose service is spiritual, as he is a spirit. Tindale. fol. 443. Who be Idolaters. Idolaters. ¶ That is to say, which prefer any thing before the love of God, or which presume to worship God with any superstitious service, not warranted by his word. For thus saith the Lord: Whatsoever I command you, that take you heed unto, that ye do it. To this thou shalt add nothing, from this thou shalt take nothing. Deut. 12. 32. And Paul writeth of Idolatry in this wise: Who, when they knew God, glorified him not as God, nor were thankful, but fell to fondness in their own imaginations. Rom. 1. 21. Marl. upon the Apoc. fol. 290. When Idolatry first began. Nimroth which was the fourth from Noah, was the first inventor of Idolatry. For as Orotius writeth, after that Nimroth had been long from Babylon, and returned thither again, he found it replenished with the people of the Chaldees, who being glad of his return, made him their king. Then he finding fault, because they had no God to make Sacrifice unto, caused a flaming fire to be made, and commanded that whosoever would not worship that fire, should be brent therein. And none disobeyed him but Abraham and his brother Aram. Which two Nimroth threw into the fire: but God preserved Abraham. Lanquet. Abraham and Lot departed out of Chaldea into Mesopotamia, because they would not be stained with the wicked superstition of the Chaldees, for whereas in the Sacrifice of the godly, fire came down from heaven and kindled the Oblations, the wicked kindled a fire, and set up a new God's service of their own invention, which fire afterward was called holy fire, & had in such estimation, that Kings caused it to be carried before them upon an horse. And of this fire began the first occasion of Idolatry, before Images were used. And this Idolatry in scripture, is called Vr Chaldeorum, that is, the fire of Chaldei. Lanquet. What the head of Idolatry is. The head of all Idolatry, is to trust in a particular and in a forged worshipping of God, excogitated of his own head, and in the mean season to doubt in tribulations, whether God will be favourable. This doubt I say, is the principal part of Idolatry. And the ungodly which nevertheless esteemeth himself good and wise, doth in this point, much differ from the true Christian and godly. Carion. fol. 23. How Idolatry is punished. So God delivered them up, unto a lewd mind, etc. Rom. 1. 28 ¶ Hear we may learn how God doth punish always Idolatry. He giveth up Idolaters unto the lust of their own hearts, and suffereth them according to his righteous and unsearchable judgements, to work all mischief to their utter destruction and undoing. Sir. I. Cheek. How Idolatrous things may be converted to the honour of God. When Temples, Idols, Groves, and such like things by authority be overthrown, although it is manifest when we do that, we honour them not, but detest them: yet for all that, we may not therefore covet them or use them to our own private uses only and commodity, that it may appear that we destroy them for Religion sake, and not for covetousness. But when they are converted, not into private and our own use, but into common uses, or into the honour of the true God, that is done and brought to pass in them, which is done and brought to pass in men themselves, when of Idolaters and wicked persons, they are changed into true Religion. This hath God himself taught in those testimonies, which thou thyself hast used, when as God himself commanded, that of that same Grove, which was dedicated to strange Gods, there should be woo●e taken for his sacrifice. And of Hierico, that all the gold, & silver, and brass, should be brought into the Treasury of the Lord. Wherefore, that also which is written in Deutronomy● Thou shalt not covet their silver nor their gold, neither shalt thou take any thing thereof to thyself, lest thou offend, because it is abomination unto the Lord thy God, etc. It manifestly appeareth, that either private uses is forbidden in such things, or that nothing should be brought into thy house to be honoured, for than it is abomination. I. Whitegift. fol. 272. JEHOVAH. What jehovah is. Iehovah is God's name, neither is any creature so called, and it is as much to say, as one that is of himself, and dependeth of nothing. Moreover, as often as thou seest Lord in great letters (except there be any error in the printing) it is in Hebrew jehovah, thou that art, or he that is. Tindale. fol. 6. How the hebrews do speak of the name jehova. Rabbi Moses an Egyptian, in the Hebrew called More, saith thus: All the names of the Creator that be found in all books, be derived of effects, saving that name only jehovah. And it is a name appropriate unto the most high Creator. And therefore it is called an express name. He meaneth (saith Musculus) that there is signified and showed thereby, the substance of the Creator, and that there is nothing in it common unto God and creatures. But the rest of his names have some double or mingled signification, because they come of works like unto them, which be derived in us. Thus the Hebrews, do speak of the name of God, jehovah. Muscu. fol. 367. JERUSALEM. The meaning of this place following. WHen ye see jerusalem besieged with an Host. Luke 21. 20 ¶ The same is that Matthew and Mark do call the Abomination of desolation. The Host of the Romans is called here desolation, because that by them the City and Temple were destroyed, & the Country made waste. And they are also called Abomination both for their heathenish impiety, and also for the putting down of the true worshipping and Religion. By the holy place, both jerusalem and the Temple is understood. Daniel. 9 26. How jerusalem was called holy. Where many hundred thousands of men are, there are scarcely seven thousand which know God or believe in God, and yet for their sakes, the whole multitude is called godly people. Even so was it in jerusalem. Albeit the greater part were wicked and godless, yet was jerusalem called holy, not only in respect of a small number of the godly, but also because GOD had his abiding there. So when there was not one just person in Sodom, but Lot with his two Daughters, yet could not the Angel destroy Sodom with fire, so long as Lot was in it. Likewise, where four or five or ten godly persons are to be found, for their sakes the whole city is called holy. Luther upon the Psal. fol. 88 JESUS. Of the mystical and hid signification of this name. Jesus the son of God, and of the most pure Virgin Marie, although in the common translation of the Bible in Latin, it seemeth there were diverse other jews so named. Yet in the Hebrew tongue, as Rencl●ne writeth in his book, De verbo mirifico. There was some diversity in the letters of the name of our Saviour, from them, that were in the other called jesus. For in his glorious and wonderful name, were the vowels called Tetragrammaton, with one consonant called (Schin) which is one. S. of the Hebrews, wherein was a mystical or hid signification of his divinity, although the whole name be interpreted Saviour: who being equal in divinity with God the Father, begotten of him before the world was created, & without time, willingly for the redemption of man, descended into the blessed body of the Virgin Marie, and was conceived in her by the holy Ghost, the third person in Godhead. And of her borne y●. 3962. year after the creation of the world. And being God and man lived here. 32. years in form of poverty, and than being betrayed of his own Disciple, was by the jews (his own people) most cruelly nailed on the Cross, the year after the creation of the world. 3994. Eliote. What is meant by that, that jesus was seen alone with Moses and Helias. And saw no man more than jesus only with them. ¶ In this that jesus after the departing of Moses & Helias is seen alone, it is to be noted, that the law being by Christ's death removed, and the prophesies fulfilled, we ought only to have respect unto Christ the only begotten son of God, our saviour and redeemer. Sir. I. Cheek. What is meant by jesus sleeping in the Ship. And he was in the stern a sleep on a pillow. Mar. 4. 3● ¶ It is said that the Lord sleepeth, when in the troubles and adversities of this world, he deferreth to hear and secure his elect and chosen, which thing was here prefigured by jesus sleeping. Sir. I. Cheek. ¶ Christ leaveth us oftentimes to ourselves, both as well that we may learn to know our weakness, as his mighty power. Geneva. What is meant by jesus groaning in the spirit. And he groaned in the spirit. ¶ Whereas Saint john saith, joh. ●1. 33. jesus groaned in the spirit, he meaneth that he was so moved in the vowels of mercy, that for the time he could not speak. This motion alway goeth before tears in such as are vehemently affected. Goe 43. 30. For the like also we read of joseph, who being moved with compassion towards his brethren, sought where to weep. Marl. upon john. fol. 414. jews. Of whom they took their name. THere was great lamentation among the jews. ¶ The jews were first called hebrews of Heber, the eldest son of Selah, son of A●phaxat, as it appeareth. Gen. 11. 14. 1. Par. 1. 18. After were they called Israel of jacob, and after jews of one of the sons of jacob, that is to wit, of juda. T. M. Of the misery that happened to the jews. ¶ Look in these words. Fishers. Selum. Why the jews were suffered to swear by the name of God. In the old law, the jews in an earnest, just or weighty cause, were permitted to swear in the name of GOD, but not by all manner creatures, lest they dwelling among the Heathen, and accustoming their oaths should by continuance of time, fall unto the filthy worshipping of their Idols, forgetting God. Swear by his name (saith Moses) and see that ye walk not after strange Gods of the nations that you remain among. See that ye neither make mention (saith josua) nor yet swear by the name of their Gods. Thus in the old law were they suffered to swear in an earnest, just and weighty cause. But now after the rule of Christ, be the matter never so true, we may not of our own selves nor by our own authority and private power, swear or promise any manner of thing, etc. What the principal causes be that stop the jews from Christianity. I read in the persecution of scotland, of one George Wisehart a Gentleman and Martyr, of a certain story, which he reciteth on this wise. I once (saith he) chanced to meet with a jew, when I was sailing upon the water of Rhine, I did inquire of him what was the cause of his partinacye that he did not believe that the true Messiah was come, considering that they had seen all the prophecies which were spoken of him to be fulfilled. Moreover, the prophesies taken away, and the Sceptre of juda, by many other testimonies of the Scripture, I vanquished him that Messiah was come, the which he called jesus of Nazareth. This jew answered again unto me, When Messiah cometh he shall restore all things, and he shall not abrogate the law, which was given to our forefathers, as ye do. For why? we see the poor almost perish through hunger among you: yet you are not moved with pity towards them: But among us jews (though we be poor) there is no beggar found. secondarily, it is forbidden by the Law to feign any kind of imagery of things in heaven above, or in the earth beneath, or in the Sea under the earth, but one God only to honour: but your Sanctuaryes and Churches are full of them. thirdly, a piece of bread baken upon the Ashes, ye adore and worship, and say, that it is your God. In the book of Mar. fol. 1446. Why the jews were suffered to be divorced. ¶ Looke. Divorcement. How the jews were driven out of diverse Realms. About the year of our Lord. 1179. were many jews in England, which against the feast of Easter, did use to Crucify young children in despite of Christian Religion. ¶ About the year of our Lord. 1186. They crucified a child in the town of Bury. About the year of Christ. 1235. & the 18. year of the reign of king Henry the third, the jews dwelling in Norwich, were accused for the stealing of a child, whom they purposed to crucify. ¶ About the year of our Lord. 1245. and the 28. year of Henry the third, king of England, at Tollet in Spain, a jew digging in the ground to enlarge his vineyard, found a hollow stone, wherein was a book of the bigness of a Psalter, written in Greek, Latin, and Hebrew, the matter whereof was of the worlds to come. And declared the coming of Christ, to be the beginning of the third world, which was expressed on this wise. In the beginning of the third world, the son of God shall be borne of a Virgin. By occasion of this book the jews were turned to the faith of Christ. ¶ About the year of our Lord. 1264. and in the. 47. year of the reign of Henry the third king of England. 500 Iewes were slain by the Citizens of London, because one jew would have forced a christian man, to pay more than two pence for the usury of xx. s. the week. ¶ About the year of our Lord, 1279. and in the sixth year of the reign of king Edward the first, king of England. 284. jews were put to execution, for clipping of the king's coin. ¶ About the year of our Lord. 1475. at the city of Trident, a child named Simon was murdered of the jews of that City, in derision of the passion of Christ, for which murder and villainy, the jews suffered great and worthy punishment. ¶ In the year of our Lord. 1492. There were driven out of Spain by commandment of the king. 125. families of the jews, of the which 30. thousand died of the pestilence in their journey as they were departing. Of the conversion of the jews. brethren I will not have you to be ignorant of this mystery, Rom. 11. 26. that you be not high minded in yourselves, for that the blindness is happened upon part of the Israelites, until that the fullness of the Gentiles come in, & so Israel shall be saved. ¶ This conversion of the jews I do dissever from those tokens which began to be done a great while a go, & do pass before the coming of the Lord, and I do apply it unto those signs, which shall go nearest before it. But how that conversion shall be fulfilled, and what shall be the point of the fulfilling of the Gentiles, let him define which is able. We can rather wish it, August ● quest. Canon. ca 33 then for a certain define it. Augustine saith, that there shall be sometimes a manifest vocation or calling of the jews in the salvation of the Gospel, but how and what time it shall be, he doth not express. Musculus. fol. 451. ¶ He showeth that the time shall come that the whole nation of the jews, though not every one particularly, shall be joined to the Church of Christ. Geneva. IGNORANCE. What a pleasure it is to the devil, for a man to be ignorant in the Scripture. Unto the devil it is a torment above all torments, and a pain above all pains, Origen in his. 2. book, &. 45. ca if they s●e any man reading the word of GOD and with fervent study searching the knowledge of God's laws, and the mysteries and secrets of the Scriptures. Herein standeth all the flame of the devils, in this fire are they tormented, for they are ceased and possessed of all them that remain in ignorance. The reading of the Scriptures is a great fence against sin, Chrisost. in his 3. servant of Lazarus. and the ignorance of the Scriptures, is a dangerous downfall, and a great dungeon. To know nothing of God's law, is the loss of salvation. Ignorance hath brought in heresies and vicious life. Ignorance hath turned all things upside down. How no man is excused by Ignorance. Ignorance excuseth no man, if thou of ignorance follow a blind guide, Mat. 15. 14 thou shalt perish together with him. The ignorance of Scriptures and the word of God, is the head spring of all heresies, and pernicious errors. For why? Without the Scriptures the power of God cannot be known which is Christ. Sir. I. Cheek upon these words of S. Math. Ye are deceived understanding not the Scriptures. Mat. 12. 45 Whereunto the maintainers of ignorance may be likened. They be like that Painter that Plutarch speaketh of, Similitude. that had evil favouredly proportioned a painted Hen, and therefore chased away the live hens, lest that his evil workmanship should be perceived. Those chase away God's word, lest their fancy should be discovered. I'll. What is signified by the isle. THey that dwell in the Isles shall see, etc. ¶ Some read: And he that dwelleth in this isle, etc. Jerusalem and the land of juda, is justly called an Isle, because it was beset round about with enemies, and wicked nations, as it had been with the Seas: and therefore ought it to have trusted to the only help & aid of God. The Church also is an isle, that is troubled also with diverse storms, and that by the only help of God is in safety: for he suffereth not the persecutors to persecute any further, than the Church may suffer, or then is profitable for it. T. M. Then shall the inhabitants of this isle say, Esay. 20. 6 etc. ¶ Meaning judea, which was compassed about with their enemies, as an isle with waters. Geneva. IMAGES. The beginning of Images. AVgustine affirmeth, that the beginning of Images came of the desire which men bare unto the dead. For where men took it unpatiently, by death to be bearest of them whom they dearly loved, they desired at the least to solace themselves with the Images of them, which pretence the Devil abused to Idolatry. And by this means the Images of the elders were kept: and that was counted an honour unto the dead, and brought some solace or comfort unto their friends. Pet. Mar. upon the. Rom. fol. 30. How Images are not to be worshipped. Saint Austen pronounceth, that it is unlawful not only to worship Images, but also to set up Images to God: And yet saith he none other thing, but the same which many years before was decreed by the Elibertine counsel, whereof this is the. 36. Chapter: It is ordained that no picture be had in the Church, that the thing which is honoured & worshipped, be not painted on the walls. But most notable is that which is another place Augustine allegeth out of Varro, and confirmeth it with his own assent, that which first brought in the Images of Gods, both took away the fear of God, and brought in error. Caluine in his Insti. 1. b. chap. 11. Sect. 6. The counsel of Colen against worshipping of Images. Verum cum multus etiam abusus, etc. But sith much abuse hath also by little and little crept in about the worshipping of Images, that the Images also of those have been brought into the Church which have no testimony of the Scripture, or of approved authors: that many carved Images beyond measure with great sumptuousness and cost, were set up so fast in Churches, as though herein a great part of godliness consisted, the poor people of Christ being in the mean while neglected, which are the lively Images of Christ. Furthermore, y● we behold the Images so painted and expressed, that they seemed to be forged, not after the form of christian honesty, but after the enticements of the vanity of the world. To conclude, that the rude people was suffered to worship the Images with a certain trust reposed in them, the which is not altogether free from Idolatry, so y● they cannot be excused of Idolatry, y● have chosen to themselves any Image to be worshipped, and that either for the fairness thereof, or the foulness, or the necessity, or the oldness, believing y● Image to have some virtue, yea, or some Godhead, or divinity more than the rest, which error is to be plainly denounced. I. Bridges. fol. 479. ¶ Whereas almighty God saith, Exo. 20. 4. Thou shalt make thee no Image that thou may worship it, is as much to say, as thou shalt make thee no Image, lest at any time thou may chance to worship it. Godly honour and reverent behaviour is forbidden to be given to Images. To whatsoever Image or likeness the godly honour is forbidden to be given, reverent behaviour is forbidden to be given to the same. For almighty God in these words forbiddeth both godly honour & reverent behaviour to be given to Images: Non incuruabis te eyes, Exo. 20. 5. neque coles eas. Thou shalt neither ●ow thyself to them neither give godly worship unto them. I. Veron. How Images were worshipped through Ignorance. Objection. The people be not so dull headed to worship the dumb Image, and not rather the things that are signified and represented by them. Answer. Where as ye say that men are not so dull headed that they will worship dumb Images, the experience hath taught us the contrary. For about a thousand years ago, the people did through ignorance of the law of God, and the negligence of Bishops, begin to worship dumb Images, Images broken 1000 years ago. and for a witness, Serenus Bishop of Massila, did in his City, break down the Image of Christ, and the Images of Saints, because he saw them to be worshipped of the people. And that the people did worship the very Image, this is plain: that they having the Rood and the Image of the Virgin Marie, at home in their own Churches, yet would they go a gadding, to our Lady of Wylsdon, to our Lady of Walsingam, and the holy Rood of Boston? What was this but a manifest sign and token, that they were wedded to the Images, & that they thought more holiness in the one then in the other, else would they have contented themselves with those Images that they had at home in their own Churches, & spared both cost and labour, which they bestowed upon Idolatrous Pilgrimages. I. Veron. Objection. There is no man so blind, nor so mad or foolish, for to honour the stock and stone that standeth afore him, but he referreth the honour to the thing that the Image doth represent. Answer. What did Cicero Cicero. with all the Senators of Rome, did they not honour that same thing that stood afore them, and yet as you say, they did refer it unto the thing, that was thereby represented. These men were wise men, and as well learned in their time as any was, yet for lack of knowledge of the truth, they honoured stocks and stones. No man can say but that they did Idolatry, yea, and that because they did honour the stocks & stones, & not all only for honouring of the thing that was represented. Also what did jeroboam, when he did set up the golden Calves in Bethel, jeroboams calf. and said to the people, Go no more to Jerusalem, behold thy Gods Israel. Was not this done to the honour of God? For they were not so mad to think that those Calves were Gods, but they did honour them in the honour of God, and that was well declared in their sacrifice, which was none other, but such as God had commanded in the law, Ergo after your rule they might lawfully honour those calves, referring it to God. They had also a greater colour for them, for all the old Fathers did always offer unto God calves, as Abraham with many other, which oblation was accepted of God, wherefore they might well think that God would be honoured in the Images of Calves. D. Barnes. We do honour (saith S. Clement) Clement li 5. ad jaco. visible Images, to the honour of the invisible God, the which is a false thing. But if you will honour the Image of God in doing well to man, in him shall you honour the true Image of God. We will open y● thing unto you which is of truth. So that you must do well unto man, the which is made unto the Image of God, give him honour & reverence: give him meat when he is hungry, give him drink when he is a thirst, cloth him when he is naked, serve him when he is sick, give him lodging when he is a stranger, and when he is in prison, minister unto his necessities, this is the thing that shall be counted to be given God truly. What honour is this of God, to run about foolishly to stony and woody Images, and to honour as God's Idols and dead figures, and to despise man, in whom is the very true Image of God. Wherefore understane you, that this is the suggestion of the Serpent that lurketh within thee, which doth make you believe, that you be not wicked, when you hurt sensible and reasonable men, etc. Also the same Doctor saith (in the same book) What thing is so wicked and so unthankful, as to receive a benefit of God, and to give thank to stocks and stones, wherefore awake and understand your health. ¶ We are unthankful unto God, Aug de vera religione ca ulti. of whom we have received all things, and for them give thanks to the worm eaten Gods. D. Barnes. Look in the word Latria. Let us not le●● any visible spectacles, lest by erring from the verity and by loving shadows, we be brought into darkness. Let us have no devotion to our fantasies. It is better to have a true thing whatsoever it be, than all manner of things that may be feigned at our own pleasure, etc. ¶ Images are but visible spectacles and shadows. D. Barnes. To worship Images is heresy. Saint Austen in his Catalogue, wherein he rehearseth all the heresies of his time, reckoneth among them, one Marcelia, a woman of Capadocia, which worshipped the Images of jesus Christ, Marcelia. of Paul, of Pythagoras, and of Homer, with making of adoration and incensing of them. I. old. No religion where Images be used. There is no doubt (saith Lactantius, Li. 2. ca 19 Constantinus Shoolmaster) but there is no religion wheresoever an Image is. I. old. How Images are the teachers of jyes, and not lay men's books. Damascene doth teach in his fourth book de Orthodoxa fide, and also Gregory the great in his Registers or book of Epistles .10. chap. and 4. Epistle, Lay men's books. that Images be lay men's books, and godly means to stir up the hearts of the people to devotion. Answer. The Prophet Abacuc Abac. 2. 18 saith: What profiteth the Image, for the maker thereof hath made it an Image, and a teacher of lies, Teacher of lies. whereby it followeth that the Images are the books of lies, and that they came of him who is a liar from the beginning, as the Father of lies. How well then are the simple and ignorant people, for whom our Saviour Christ did vouchsafe to shed his dear heart blood, provided for, when such books are delivered unto them, in steed of the living preaching of God's word. It is not for nought that jeremy doth cry out: They altogether dote and are foolish, Doctrine of vanity for the stock is a doctrine of vanity. Meaning that nothing more displeaseth GOD, nor bringeth men into greater error and ignorance of God, than Images do, wherefore he calleth them the doctrine of vanity, and the work of error, Work of error. as Abacu● calleth them the teacher of lies, who in the same Chapter thundereth out against the wicked opinion of them, the calleth them the books of the lay people on this manner, Woe unto him that saith unto the wood, awake, & to the dumb stone, arise up: should the same teach? Should, the same be laid over with gold & silver, & there is no breath in it, but the Lord is in his holy temple. As if he should say: there is no breath, no life, nor moving in the Image, how should they teach then. Therefore it is more vanity & fondness to set forth Images unto the people for their teachers & schoolmasters, sith y● the living God who is the true teacher, is in the midst of the temple, that is in the hharts of the faithful, teaching those things, that are both profitable the everlasting: whereunto may be added the saying of Saint Paul: What agreement hath the temple of GOD with Images, but ye are the Temple of the living God who liveth and worketh in you. More credit ought to be given to the testimonies of the Scriptures, as of the Prophets and the Apostles, then to the vain gloss of all Gregory's or Damascenes in the world. jere. 10. 8. I. Veron. But altogether they dote and are foolish, for the stock is a doctrine of vanity. ¶ Because the people thought, that to have Images was a mean to serve GOD, and to bring them to the knowledge of him, he showeth that nothing more displeaseth God, nor bringeth men into greater errors and ignorance of GOD: And therefore he calleth them the doctrine of vanity, the word of errors. ver. 15. and Abacuc. 2. ver .18. calleth them the teacher of lies, contrary to that wicked opinion, that they are the books of the lay people. Geneva. How Images move weak hearts to Idolatry. S. Austen in his Epistle to one called Deo gracias, writeth in this manner: Who doth doubt but that Idols and Images are without all sense of feeling, Set up in high places. but when they are set up in high and honourable places, that they may be beholden of th●m that do either pray, or offer, they do with the similitude or likeness of lively and sensibles, although they be both insensible and without life, move the weak minds, so that they seem to be alive and to have breath. ¶ Hear we see to be attributed unto Images, that with the likeness of lively members, they do move weak hearts. And therefore they are perillousiye set forth unto them, whose books they are thought to be, and specially if they be put in high and honourable places, where prayer and common exercise of religion is used. I. Veron. That they should come to the dedication of the Image. Dan●. 3. 2 ¶ Showing that the Idol is not known for an Idol, so long as he is with the workman: but when ceremonies and customs are recited and used, and the consent of the people is there, then of a block they think they have made a God. When Images were taken out of Churches. About the year of our Lord. 726. Leo the Emperor commanded, Leo Em. Images taken out of Churches. that all that were under the Empire, should tak● away the Images and pictures of Saints out of Churches, for avoiding Idolatry. But the Pope did resist the Emperor, and wrote into all parts of the world, that neither for fear nor entreaty, they should obey the emperors commandment in this behalf, and with so vehement persuasions withdrew the people of Italy from the obdience of their Emperor Leo, that they would have chosen them a new Emperor. ¶ He also in the year of Christ. 728. commanded all Images to be taken out of the Churches of Constantinople, & to be burned and put to death them that would not obey. ¶ About the year of our Lord. 747. Constantine Constantine Em. the Emperor, did persecute them which worshipped Images. When we were going (saith Epiphanius Epiphanius. ) to the holy place which is called Bethel, there to celebrate the Communion with them, according to the Ecclesiastical manner, and was come to the farm place called Anablatha, and did see there passing by a light burning, and did ask what the place was, and had learned that it was a Church, and had gone for to pray, there I found as it were a vale died or painted, and having the Image as it were of Christ or of some Saint, for I do not well remember whose Image it was. Therefore when I did see the Image of man did hang in the Church, Image of Christ pulled down contrary to the Scriptures, I rend it, and did rather give counsel to the Wardens of the place, that they should wind some poor dead body therein. And a little after, Bid, I be seeth th●, y● elders of y● place to receive of the bearer, the vale y● is sent by vs● & charge from henceforth y● no such vales be hanged in the Church of Christ, y● are contrary to our religion. For it becometh thine honesty to have 〈…〉 care, that the 〈…〉 for the church 〈…〉 Christ, and the people comm 〈…〉 〈…〉 I. Veron. Epiphanius saith: Estote memores, etc. My dear children be ye mindful, y● ye bring no Images into the Churches, & that ye erect up none at y● burial of Saints. But evermore carry God in your hearts●●ay, suffer not Images 〈…〉 not in your private houses. For it is not lawful to lead a Christian man by the eyes, but rather by study & exercise of the mind. For this cause Epiphanius saith: The superstition of Images, is unfit for the Church of Christ. jewel. fol. 505. How God cannot be presented by no manner or similitude or Image. Whose is this Image and superscription. Mar. 〈…〉. 16 ¶ though Image 〈…〉 God is not in the gold, but in the man, therefore gold and silver, with other riches, aught to be paid unto Caesar. But our consciences and souls, aught to be kept clean unto the Lord our God. Sir. I. Cheek. Let them tell me (I pray them) how God doth answer or is known by such things. Athanas. in. li. con. Gent. Is it by the matter or stuff that is about them, and whereof they be made, or by the form or shape that is given them? If it be of the stuff, what need is there of the form or shape, and why did not God rather afford they were fashioned and shapen, appear and manifest himself by the universal stuff. But if the form or shape that they have received is the knowledge of God, what need is there of gold or any other stuff? Or why is not God rather revealed by the true living creatures, whose shapes and ●ormes the Images are, for truly according to their own reason, the glory of God should better be known, if God were manifested or revealed, rather by the living and reasonable creatures, then by the unliving and unreasonable. No carver or maker of Images was esteemed among the jews. Origen in his fourth book against Celsus, Image carvers. commendeth the jews on this wise: Among them (saith he) nothing was ever accounted God, beside him which ruleth all, nor in their Commonwealth any carver of Idols or Image maker was, as whom the law itself drove away from them, to the intent they should have no occasion to make any Images, which might pluck certain foolish persons from God, and turn the eyes of their souls to the contemplation of earthly things. Of the harm that cometh by Images. It is written in the book of wisdom, Sap. 14. 10. Harm by Images. that the creature of God through the use of Images be made temptation to the souls of men, and a trap to the feet of the unwise, for as much as the seeking out of Images is the beginning of whoo●dome, and the finding of them, is the corruption of man's life. Also in the xv. chapter it is said, that they lead into error, and that their work is without fruit, and that by their sight alone, they stir a desire in the foolish. The Church cannot have Images without jeopardy, for if there were no peril of Idolatry in having of Images, what needed john to have said, Beware of Images. A place of Chrisostome opened. Chrisostome saith, That he that doth any injury or villainy to the Image of Caesar, he doth commit the same against Caesar himself. ¶ Chrisostome in this saying, concludeth not that therefore we must have Images of God, and of Christ in the Church, but he that doth injury to any man that is made after the Image of God, or disobeyeth a magistrate, which representeth the person of God, etc. He doth injury to God, for he that doth make an Image of God, doth God great injury, transforming the glory of the invisible God, into the shape of any corruptible creature. Rom. 1. 23. God hath forbidden an Image or an Idol, Tertul. de Idolatria. as well to be made as to be worshipped, as far as making goeth before worshipping, so far is it before that the thing be not made that may be worshipped. Some men will say, I make it, but I worship it not: as though he durst not to worship it for any other cause, but only for the same cause, for which he ought not to make it. I mean both ways for God's displeasure, nay rather thou worshipp●● the Image that giveth the cause for others to worship it. Saint Austen is against the Image of the Trinity. Man was made after the similitude and likeness of God: how? Not in body, but in soul and mind in the inward man. Wherefore Saint Austen, a man most expert in God's word, crieth out against the Image of the Trinity, calling it, Sacrilegium, Image of Trinity. a staining of God's honour, and an Idol, because the glory of the immortal God is changed into the similitude and Image of mortal man, forbidding such an Image, not only in the Church but also in thought and mind. When Philip desired Christ to show him the Father, he rebuked him, and answered, He that seeth me seeth the Father. It is sin to set forth to the invisible and unfashionable God an Image of an old man with an door head. For it is forbidden that no Image be made for God. Deut. 4. 12. You saw no likeness in that day when the Lord God spoke to you in Hebrew. And Esias. 40. 18. saith: To whom therefore shall we make God like? Or what Image shall we set to him. It is a very wicked matter, to change the glory and majesty of the invisible and incorruptible God, into the likeness of a corruptible man, as we may see in the Epistle to the Romans. 1. 23. And because they shall not say, that the blame which the Apostle found was to be understood only of the Gentiles, they shall be yet stopped with the writing of Saint Austen, who writeth thus: We believe also that he sitteth at the right hand of God the Father, and yet not so ● that we must think that God the Father is circumscribed as with the form of man, that in thinking of him we call to mind his right or le●● side. Or for that that it is said, the Father sitteth, we may● think it do●e with ●●wing his kn●e, least we fall into that fault of vngodlyn●sse, whereby the Apostle nurseth them, which change the glory of the incorruptible GOD, into the ly●●nesse of a corruptible man. For it is not lawful for a Christian man to set such an Image of God in the Temple, much more wicked it is ●o conceive it in his heart, where the Temple of God 〈…〉 〈…〉 And of the Image which came down from heaven. Act. 19 35 ¶ They that made Images among the Greeks, to the intent to win the more advantage there, feigned that they were sent from jupiter forth of Heaven, and that they were not mortal nor subject to death. Tindale. Antiquity, and the covetousness of the Priests, brought in this superstition: for it is written, that the Temple being repaired 7. times, this Idol was never changed. Plin. lib. 16. 40. By●such illusions, the world is most easily abused. Gene. Of the lmage that Nabuchodonosor set up. Nabuchodonosor made an Image of gold, Dan. 3 ● etc. ¶ Under pretence of religion and holiness in making an Image to his Idol Bel, he ●ought his own ambition and vainglory. And this declareth that he was not touched with the true fear of God before. But that he confessed him on a sudden motion, as the wicked when they are overcome with the greatness of his works. The Greek Interpreters write, that this was done 18. years after the dream, and as may appear the King feared, lest the jews by their Religion, should have altered the state of his Commonwealth, and therefore he meant to bring all into one kind of Religion, and so rather sought his own quietness, than God's glory. Geneva. Of the Image of Provocation. The Hill Zion was walled about, Eze. 8. 3. and that Wall which compassed it, was called the outward Wall. About the Temple was there another wall, that was called the inward wall, which although it were outward from the Temple, yet was it inward from the wall, which compassed the Hill. The space between the inward wall, and the Temple, was called the Inner Court. Therein were many Ports, and in the North Port thereof was Ezechiel set: for that place was holy, and therein did they use to worship God. But with the filthiness of this hateful Image of Baal (which the Prophet here calleth, the Image of provocation, because it provoked the Lord to vengeance) had they defiled it: as superstition doth commonly defile, even the most holiest things, and such as appear most godliest. T. M. An exposition of this place of Esay. The Carpenter (or Image carver) etc. Esa. 44. 13 ¶ Let the Christian here note, how lively the Prophet painteth out the vanity of Images. For it is to be feared that our superstition concerning such things, passeth and exceedeth the superstition of the jews. Once evident it is, that the jews in our time can in no wise be persuaded to become Christian, so long as we fall down and kneel before Images. Image carver. Their answer is, that they and we both (if we be of God) should in no condition do any thing, that openly & in so many places, be forbidden of God. The Turks and Saracens also mock us therefore: The honour of God say they (and truth it is) ought we to seek, and to stick by his word, and neither to add thereto, neither take away, neither to serve to the right hand or to the left, but earnestly to stand by that which is commanded, & forsake that which is forbidden. God grant us Christians a better trade and conversation of living, then that we should with our example, be an offence either to jew or Saracen, & an occasion to keep them from the faith of Christ, and give the simple, eyes to see and perceive, the falsehood of the suhtill, which for lucre augment their blindness, & exhort them to such superstition. So be it. T. M. Of the Images called in Latin, Colosci. These were Images of horrible greatness, Colosci. like to towers: one of Apollo in the Capitol at Rome, was 30. Cubits high. Also at Tarentum, one made by Lysippus, was 40. Cubits high, but at Rhodes one of the Sun exceeding all other, was in height 70. Cubits, made by Colassis, Scholar to Lysippus. The thumb of that Image, few men might fathom. It was in making twelve years, and the charges drew to 300. Talents, which amounteth to 43115. pounds. Strabo writeth that the Image was of jupiter, and made by Chares Lindius. Besides this, were an hundred less Colosci in Rhodes, & at Rome were many made of metal. Eliote. IMBER DAYS. Why the Imber days were invented. IN the Dist. 76. chap. 1. are added Imber days, or the feasts, four times in the year, which, why they are so divided, scarcely can any man perceive. They recite Jerome upon Zachary, who maketh mention of the fourth month, fift, seventh and tenth. And they seem to be moved with a wicked zeal to distribute these Feasts into four parts of the year. And these Feasts which the jews received every year for the calamities which they had suffered, the same our men have made yearly. But other have invented another cause, namely, because in these four times of the year, Bishops are wont to promote clerk unto the ministery and orders. Wherefore they say that the people ought then most of all to fast and pray, that God would gaunt them good Pastors, etc. Pet. Mar. upon judic. fol. 276. IMMORTALITY. How Immortality properly belongeth to God. THat is immortal properly, which is without beginning, without ending, all creatures have a beginning, of the which some nevertheless are called immortal because they have no ending, as the Angels, man's Soul? But only God is properly immortal, who speaketh of himself, I am which is, which was, which is to come: This belongeth to God and to none of his Creatures, and to none of the works of his fingers: of which some may truly say, that they be, and are to come, but not that they were, because once they were not. Ro. Hutchinson. From whence the immortality of souls proceed. It should seem that man is likened to brute Beasts. Yea, and he should be like them in very deed, if GOD did not put too his hand. For whence cometh the immortality of our souls, but of a special favour that God beareth us. Saint Paul saith, That only God is immortal, 1. Tim●. 6. 16. we then are transitory, we do nothing else but ●ade away: and what are our souls? Even the very Angels of Heaven, should also be mortal: howbeit, forasmuch as GOD hath breathed his own spirit into them, they must needs continue in him. It is he from whence proceedeth immortality, (I say) even of the Angels. And it behoveth us also on our parts, to draw out of this same Well, according as it is said in the Psalm: Psal. 36. 9 Lord, in thee is the fountain of life, and in thy light shall we be lightened. Cal. upon job. fol. 228. IMPATIENCY. What Impatiency is. Impatiency is not simply a grief conceived of the misliking of our adversities when we be weary of them: but it is an excessive hart-burning against them, when we cannot submit ourselves simply unto God, to dispose of us at his pleasure. Wherefore if our passions be so unrulely, as we cannot keep any measure in our adversities, then doth inpatiencie over master us, and if we have no hold nor stay of ourselves, we must needs conclude, that we are no better then frantic folk against God, yea, and utterly out of our wits, etc. Pet. Mar. upon judic. fol. 314. According to the nature of contraries, look what good things be attributed to Patience, the contrary thereof may aright be ascribed unto Impatiency. Patience is a virtue whereby all adversities be borne for godliness and honesty sake. Therefore Impatiency is the vice, whereby there is no adversity suffered, for godliness and honesty sake. Musculus. fol. 528. IMPOSITION OF HANDS. ¶ Looke. Laying on of hands. IMPOSSIBILITY. AS it is impossible for a Camel (or Cable, that is a great rope of a ship) remaining in the own quantity, Math. 19 24. to go through a needles eye (remaining in his own straightness) so is it like impossible for a rich man, remaining in his own natural pride, covetousness and corruption, to enter into the kingdom of God. And therefore when those which heard were offended, as king, And who may then enter into salvation? Christ answered: Things that are impossible before men, are possible with God. Mark well, that Christ calleth the humiliation of the rich man, impossible to man, but possible with God. Knox. As the man of Ind may change his skin, jer. ●3. 23 and the Cat of the Mountain her spots, so may ye, that be exercised in evil, do good. ¶ Upon these two things to Nature impossible, did the Prophet conclude, that no more could the Citizens of jerusalem, being exercised in all iniquity, leave the same, and so was it impossible. Impossible I say to themselves, and to their own power. For what the spirit of God worketh in the conversion of sinners, ought not to be attributed to man's power. Knox. For it is impossible, Heb. 6. 4 that they which were once lightened, etc. This is Paul's meaning: They that do believe truly and unfeignedly, do continue or abide steadfast in the known truth. If any therefore fall away from Christ, it is a plain token that they were dissembling hypocrites, and that they never believed truly, as judas, Simon Magus, Demas, Hymeneus and Philetus were, which all fell away from the known verity, & made a mock of Christ, which Paul doth call here, to crucify Christ a new, because that they turning to their old vomit again, do most blasphemously tread the benefit of Christ's passion under their feet. They that are such, can in no wise be renewed by repentance, for they are not of the number of the Elect, as S. john doth say: They went from us, but they were not of us, for if they had been of us, they would have remained with us unto the end. If such men do repent, their repentance is as judas and cain's repentance was. ¶ This text denieth no possiblitie of mercy in God, but the impossibility of repentance in such men as maliciously forsake the truth, blaspheme Christ, and take part against the Holy Ghost. For the truth is, that with the Lord there is mercy & plenteous redemption. Psal. 130. 7. So that whosoever calleth upon his name shall be saved joel. 2. 32. and Rom. 10. 13. Now they that forsake the truth, blaspheming Christ, and taking part against the Holy Ghost, cannot repent. For if sinners would convert and call upon God, they should be sure of remission. Tindale. ¶ They which are Apostates, and sin against the Holy Ghost, hate Christ, crucify and mock him, but to their own destruction, and therefore fall into desperation, and cannot repent. Heb. 6. 6. Geneva. IMPUTATION. What Imputation is. IMputation is, that benefit of God the Father, whereby he vouchsafeth to account Christ's obedience as ours, in as ample manner as we ourselves had fulfilled the law, and made satisfaction for our sins. T. Beza. INCEST. What Incest is. THey call Incest an unlawful meddling of a man with a woman, against the honour of blood & affinity. For Cestus signifieth the marriage girdle which the Bride did wear, to show that the marriage was just & lawful. We Germans (saith Bullinger) call this sin by y● name of Bloutschand, whereby we signify y● sin committed in corrupting or defiling our own blood or kindred. In Leviticus, after the degrees and blood in which we are forbidden to marry, the Lord doth presently add: In all these be ye not defiled: for in all these things are the Nations defiled which I cast out before you. And hereby the land is defiled, & I have visited the iniquity thereof upon it, and the land hath spewed out the inhabitants thereof. Ye shall therefore keep my statutes and mine ordinances, and shall not do any of all these abominations. For whosoever shall do so, he shall be cut off from among his people. And in the 20. Chapter of Leviticus, he hath appointed death to be the punishment of Incest, which is not changed in the Civil laws or Imperial constitutions. Bullinger. fol. 236. INFANTS. How Infants ought not to be partakers of the Lords Supper. AS touching Infants, the institution of Christ, doth seclude them from the Supper, because they cannot yet, prove & examine themselves, neither yet celebrate the remembrance of Christ's death: the which thing the Apostle Paul teacheth to be necessary for all those, which come to the Communion of the Supper. Marl. upon john. 226. INFIDELITY. How Infidelity is the cause of all evil. LEt there not be in any, Heb. 3. 12 an evil heart of Infidelity. ¶ Infidelity is it, which maketh thine heart abound in evil, and if by any means it can get room to lodge within thee, thy heart is taken, and imagineth from henceforth all mischief. When our Saviour Christ so many times reproveth sundry sorts of men, he maketh this a general fault of all; that they are unfaithful and flow to believe. When Saint Paul condemneth them as reprobate men, which do never see the light of the Gospel: he maketh this the cause of their sin, that the God of this world, hath blinded the eyes of their unbelieving hearts, etc. Deering. IN OMNEM TERRAM. etc. ¶ Look for the exposition of this, in the word. Sound. INSTRUMENTS. How they served in the old law. SIng unto him with Uiole, Psal. 33. 2. and instrument of ten strings. ¶ To sing of Instruments was a part of the Ceremonial service of the Temple, which doth no more appertain unto us, than the Sacrifices, Censings and lights. Geneva. Whereof these Instruments were made in King salomon's time. Praise the Lord upon the Harp, sing ye Psalms with Lute and Instrument of ten strings. ¶ Concerning these instruments, Harp and Lute, we read oftentimes in the Scriptures: and specially in the book of Psalms, which instruments undoubtedly were used in the Temple at jerusalem in the service of God, and namely at their singing of Psalms. For the Levites did not sing their Psalms only with the voice of men and children as we do, but they joined with men's voices, the sweet harmony of musical instruments, and namely of the Harp, Lute, Cymbales, and Psalteries, of ten strings. These instruments as josephus writeth. li. 8. Chap. 3. Solomon ordained quadraginta milia. forty thousand which were made Ex. electro. 1. of mixture of gold and silver. For Electrum is gold, whereof the fift part is silver mingled among the gold: such a mixture is called Electrum: And of that metal were those instruments which Solomon did ordain to be used in the Temple: and were made of fine wood, as our haps and Lutes be, etc. Ric. Turnar. INTENT. What the word signifieth, and how it is defined INtent, signifieth a motion of the mind, whereby, by some mean, we tend to an end. As if a man should study by giving of gifts or by services to attain unto any honour, for the nature of things is of such sort, that many things are so annexed togethers between themselves, that by the one is made a step to the other. For by medicines and drinks we attain to health: By studies, readings, and teachers, unto wisdom: wherefore an intent is an action of the will, for it is his office to move and stir up the mind. And forsomuch as the will doth not perceive the things that he desireth, before that it hath the knowledge thereof, it moveth not nor forceth the mind before knowledge, which reigneth in the power of intelligence or understanding, it perceiveth both the end, and those things which serve to the end, and ministereth them unto the will. Therefore intent stirreth up to the end, as to attain by those things which unto it are directed. Let this be his definition. A will tending unto the end by some means, Will, which is his general word, is an act of the power that willeth. The difference is taken of the object, namely of the end, and these things which are ordained unto it: as now, as touching Gedeon, his intent was 〈…〉 of his will, to keep the memory of the victory given him, judie 3. 27 by the Ephod he had made● In will therefore he comprehended at once both the end and the mean, etc. Pet. Mar. upon judicum. fol. 152. Of good intents. ¶ Look before after the word Good. INTERCESSION. ¶ Looke. Saints. IN THE CHURCH. How it is an error to say: I believe in the Church. SAint Cyprian in his exposition of the Apostles creed, saith: He said not in y● holy Church, nor in the remission of sins, nor in the resurrection of the body. For if he had added the preposition In, then had the force of those clauses been all one with the force of that, that went before. For in those words wherein our Belief touching the Godhead is set down, in God the Father, in jesus Christ his Son, and in the Holy Ghost: but in the rest where the speech is not of the Godhead, but touching the creatures or mysteries, the preposition is not added, that we may say, in the holy Church, but that the holy Church is to be believed, not as we believe in God, but as a Congregation gathered to God, and that the forgiveness of sins is to be believed, not that we ought to believe in the forgivenenesse of sins: and that the resurrection of the flesh is to believed, not that we ought to believe in the resurrection of the flesh. So that by this Syllable In, the Creator is discerned from the Creatures, and that that is Gods, from that that is man's. Bullinger. fol. 78. Saint Augustine Augustin in his Book De fide & Symbolo hath: I believe the holy Church, not in the holy Church. There are alleged also his words in his Epistle Ad Neciphyros, touching consecration Distinct. 4. cap. 1. We said not that ye had to believe in the Church as in God, but understand how we said, that ye being conversant in the holy Catholic Church, should believe in God. Paschasius in the first Chapter of his first book De Spiritu sancto, saith: We believe the Church as the Mother of regeneration: we do not believe in the Church as the Author of salvation. He that believeth in the Church, believeth in man. Leave off therefore this blasphemous persuasion, to think that thou hast to believe in any worldly creature: since thou mayst not believe neither in Angel nor Archangel. The unskilfulness of some have drawn and taken the Preposition, In, from the sentence that goeth next before, and put it to that that followeth, adding thereto also too too shamefully, somewhat more than needed. Thomas of Aquine reasoning of Faith, in the 2. Book part. 2. Article. 9 question. 1. saith: If we say, I believe in the holy Church, we must understand that our ●aith is referred to the Holy ghost, which sanctifieth the Church, and so make the sense to be thus: I believe in the holy Spirit that sanctifieth the Church, but it is better, and according to the common use not to adee at all the syllable In, but simply to say: The holy Catholic Church, even as also Pope Leo saith. Bullinger. fol. 79. INVOCATION. What Invocation is. WE call that Invocation, when we desire some good things to be given us, or some evil to be taken away from us. Proves against the invocation of Saints. As touching Invocation, that is to wit, calling upon them, we have in Scripture, how we should call upon almighty God, in all necessities or tribulations. Psal. 50. 15 As in the Psalms every where, as in this: Call upon me in time of your tribulation, and I shall deliver you. Mark how he saith here, Call upon me, appointing neither S. Thomas, nor Master john Shorne. Also in another place: Psa. 145. 18. The Lord is nigh unto them that call upon him, that call upon him truly, and with that he showeth, who calleth upon him truly, saying thus: He shall do the will or desire of them that reverence him, and shall hear graciously their prayer, and make them safe, for the Lord loveth all that loveth him, and all sinners shall be destroyed, etc. In the bo. of Mar. fo. 1264. There is one Mediator between God and man, 1. Tim. 2. 5 the man Christ jesus, the which hath given himself the redemption of all men. ¶ Saint Paul saith, There is but one Mediator between God and man. Where there is but one, there cannot Saints come in. Saints be men, and must have a Mediator for themselves, and then they cannot be Mediators for other men. Moreover the Mediator between God and man, is called Christ jesus, now is there no Saint that hath that name, if there be none, then is there none that usurp this office without blaspheming of Christ. Furthermore, he hath redeemed us without the help of Saints, & why shall he not be whole Mediator without Saints, redemption is the chief act of a Mediator. D Barnes. If any man do sin, 1. john. 2. 1 we have an Advocate by the Father, Christ jesus. ¶ Hear is none assigned but Christ jesus, & by him have we only remission of our sins. D. Barnes. The spirit of God maketh intercession for us, Rom. 8. 26 with mighty desires, that cannot be expressed with tongue. ¶ If the spirit of God make intercession for us, then have we no need of other Mediators, for he is able to obtain all things for us, and hath taken this office on him for us It were a great rebuke to him, that Saints should be set in his steed, and joined with him in his office, as though he were unsufficient. D. Barnes. Christ sitteth also on the right hand of the Father, Rom. 8. 34. the which doth also pray for us. Here S. Paul saith, That Christ prayeth for us, can the Father of heaven deny and thing of his prayer? Doth not he ask things necessary for us? And as Scripture saith, He is our wisdom, he is our justice, he is our sanctification and our redemption made of God. Now, what resteth for Saints to ask? What will you desire more than wisdom, justice, sanctification and redemption: All these hath Christ obtained for us. D. Barnes. Christ saith, joh. 14. 6 No man cometh to the Father but by me. ¶ Note these words. First he saith, No man, etc. Ergo as many as ever shall come to the Father of heaven be here contained. Then addeth he, But by me: here be all Saints and merits clean excluded in this word (But,) wherefore it is plain, that whatsoever he be, that maketh any other Mediator, or goeth about by any means (seem it never so holy) but by Christ only to come to the Father of Heaven: First, he despiseth Christ, and if he despise Christ, he despiseth also the Father which hath allowed him only to be our Mediator and way to him, as it is written, I am the way only to the Father. D. Barnes. Whatsoever you ask in my name, joh. 16. 23. the Father shall give it you. ● Mark these words (Whatsoever) and that we should run to none other, he adddeth (In my name.) Here is nothing excluded, but all things be given us freely, and that for his name's sake, not for no Saints name, nor for none of our merits. Therefore, let us not run from the sweet promises of our most loving Saviour, Redeemer, and only Mediator jesus Christ to Saints, for that is an evident token of our infidelity, and that we think him untrue, and will not fulfil his promise, and make him a liar. D. Barnes. Saint Paul saith: Rom. 8. 33. He (meaning the Father of heaven) hath given his only son for us, how can it be, that he shall not give all things with him. ¶ Mark he saith all things. He y● saith all things, excludeth not the toothache. D. B. All good things cometh from the father of light. ¶ Here they make a distinction, james. 1. 17 that God is good only for his own nature, and Saints are good by receiving goodness of him. Answer. Saints have no more goodness than they have received, and that that they received was for themselves only, and can give none of it to other, for they received it for themselves, and no more than was necessary, and that but only of mercy, as it is open in matthew in the Parable of the five wise virgins, and the five foolish. Thus we do openly against God, when we desire any thing of Saints, seeing the Scripture knoweth all good things to come of God only, and that he is the only giver of them. All the Prophets and Fathers in all their tribulations, cried unto him, as David testifieth of himself saying: When I am in trouble I will cry unto the Lord, and he will help me. Psal. 120. 1. My help is of God that made heaven and earth. Psal.. 121. 2. Christ also himself teaching all creatures to pray, biddeth us not to go to any other, but only to the father of heaven. Math. 6. 9 D. Barnes. Objection. The Saints must pray for us, and be mediators to God for us, that by them we may be able to receive our petition. This is Richard's opinion De media villa. Answer. This is a great blasphemy to Christ's blood, for if saints be necessary to be mediators for us, then is Christ unsufficient: For Philosophers did never put two causes when one was sufficient. And if any thing be given us for saints sake, then be not all things given us for Christ's sake. The which is plainly against Saint Paul's saying. Rom. 8. 32. God for us all hath given his son, and shall he not give us all things with him. D. Barnes. An other of his reasons. If Saints when they were here, and not confirmed in grace, did of their Charity pray for us, Ergo now must they pray much more, seeing they are now confirmed in Charity. Answer. A reason without Scripture must have a like answer. The Saints when they were here, did of their Charity clothe naked men, and feed the hungry, and gave drink to the thirsty, and visited them that were in prison, Ergo much more now, for they be confirmed in Charity. Likewise Saint Paul when he was here, did of his charity write Epistles, and declare the verity, Ergo now must he much more write, so that where afore he wrote but one, now must he at the least write three, or else he is not confirmed in Charity. D. Barnes. Another like reason. Like as a man cannot come to the speech of a King, but that he must have certain Mediators, as Dukes, Earls and such men as be in favour, between him and the King, that may entreat his matter. Answer. Saint Ambrose answereth this reason thus: Men are wont (saith he) to use this miserable excusation, that by these things we may come to God, as we may come to Kings by Earls. I answer, We come unto the King by the means of Dukes & Earls, because that the King is a man, and knoweth not to whom he may commit the Common weal: But to God (from whom nothing can be hid, he knoweth all men's merits) we need no spokesmen, nor no Mediator, but only a deuo●t mind. D. Barnes. ¶ Looke. Saints. Mediator. JOB. His name interpreted. SOme interpret this name of job, to signify weeping or wailing. And other some take it for an utter Enemy, not such a one as he hateth: but such a one as is, as it were a white for m●n to shoot at. Cal. upon job. fol. 2. It is not known nor can be guessed, in what time job lived, saving that it may be perceived he was of great antiquity. Some of the jews have been of opinion that Moses was the Author of his book. But forsomuch as there is no certainty thereof, it is left in suspense. Yet it may be well perceived by the Prophet Ezechiel, that the name of job was renowned among the people of Israel. For in his 14. chapter. verse. 20. he saith: That if Noah, job and Daniel, were among the people that should perish, they should save no more men's lives but their own, and all the rest of the people should be destroyed. Also Saint james reporteth, that he was of great patience. So that by these two (Ezechiel and Saint james) it is plainly showed, that there was a job indeed. Caluine. upon job. fol. 1. Wherefore job curseth the day of his Nativity. Let the day perish wherein I was borne. job 3. 2. ¶ He curseth not his day because he was weary of it, as one desperate, but rather wishing to be dissolved, lest by farther troubles, he should be forced to offend God. The Bible note. ¶ Men ought not to be weary of their life, and curse it, because of the infirmities, that it is subject unto, but because they are given to sin and rebellion against God. Geneva. And cursed his day. job. 3. 1. ¶ Here job beginneth to feel his great imperfection in this battle between the spirit and the flesh. Rom. 7. 18. And after a manner yieldeth, but in the end he getteth victory, though he was in the mean time greatly wounded. Geneva. ¶ Like as a man having an Impostume (saith Chrisostome) if he be cut of the Surgeon, having nothing wherewith he may resist, during the time of his curing, holdeth fast the things that be nigh him, and is ready to bite them that stand by him, and yet can do nothing unto them: even so job fearing the grievousness of blaspheming and cursing, doth wrong to unlively things, and speaking after the manner of the common people, which impute their miseries to the influence of the stars, and to the day of their birth, curseth his day, that is, testi●eth with cursing, how bitter a life he liveth, and unto how great miseries he was borne (as we commonly say) in an unhappy hour, even as though now a days a man repenting his sins should say: Woe is me wretch, in an unhappy hour was I borne, which with my deeds have denied my maker, woe worth it, etc. How God suffered Satan to smite job with sores. And smote job with sore boils, job. 2. 7. etc. ¶ This sore was most vehement, wherewith also God plagued the Egyptians. Exodus. 9 9 And threateneth to punish the rebellious people. Deuteronomy. 28. 27. So that this temptation was most grievous. For if job had measured God's favour by the vehemency of his disease, he might have thought that God had cast him off. Geneva. How job doth not justify himself. IF I will justify myself, job. 9 20● mine own mouth shall condemn me. ¶ Here it is good to see that job presumeth not of his own righteousness, but plainly confesseth himself unrighteous, and a sinner before God, although before the world he had lived blameless. GOD looketh on the heart, though men look only on the outward appearance. His adversaries thought, that he should never have had such a Cross laid on him unless then he had also outwardly and openly lived in wickedness. To that answereth job in divers places, that he therein was not culpable, and therefore accuseth as it were after the manner of men the judgement of God, concerning such as are outwardly righteous and stud●ous to live virtuously, namely, such as live without blame among men, and that both intent and do well to all men, and yet are wrapped in many miseries and wretchedness oftentimes over cruel. And herein lieth the chief of the controversy betwixt job and his adversaries, that job defendeth himself, not to have deserved his punishment by his outward living: whereas his adversaries armed only with manly and fleshly wit, think God to be unrighteous, if he would so grievously punish him, that had not been an outward sinner against him. job, his conscience bearing him witness had lived innocently, and straightly, and hurt no man, had always feared GOD, and worshipped him only, his children, had he also nurtured to the fear of God, and could of no man be accused of wickedness, yet witnesseth he here (as all the godly do) that he was not utterly without sin, for otherwise had he been a liar. 1. john. 1. 8. If we say we have no sin, we deceive ourselves, & the truth is not in us. Wherefore in the place where he saith, that he hath not deserved his punishment, and that should seem to show him blameless, know, that he speaketh of his outward manner of living, not of the inward thoughts and desires of the heart, where he was undoubtedly an offender. T. M. How this place of job is understood. O earth, cover not my blood, job. 16. 18. etc. ¶ That is, as Rab Abraham expoundeth it: Hid not my blood so, but that it may be avenged, let not the avengement thereof be unknown, but open unto all men's eyes, as was the avengement of Dathan and Abiram, whom the earth swallowed. Nu. 16. 32. ¶ Let my sin be known, if I be such a sinner, as mine adversaries accuse me, and let me find no favour. Geneva. JOHN BAPTIST. Of the burial of john Baptist. ANd his Disciples came and took up his body and buried it. ¶ How it was lawful for the Disciples of john to take away his body which was slain, it may well be demanded, because that josephus saith, that he was beheaded in the Castle of Macheron. Answer. Some do answer that the Disciples had access or liberty to come to the Castle, as appeareth in the 11. Chapter before, when john as yet lay bound in prison: whereby it may be gathered that they were not prohibited. But forasmuch as this did pertain to the cruelty of the woman, y● the body of the holy man should lie unburied, it is probable forsomuch as the Disciples took upon them to bury it, that it was cast out by soldiers of the Tyrant. And although the honour or pomp of burial profiteth nothing those that are dead, yet notwithstanding it is the Lords will to have the same reverenced of us. And truly it were far from humanity to suffer the dead to lie unburied like the carcases of brute beasts, for what sight can be more sorrowful, ugly, or horrible, then to see a dead a man's body unburied. Furthermore, burial is a figure of the resurrection to come. Wherefore this diligence of the Disciples of john in coming to bury the body of their master was acceptable unto God. Moreover this seemeth much to confirm their godly minds & earnest love, which they bore to their master when he was alive, for by this means they professed that the doctrine of this holy man john, remained yet in their hosts. This confession therefore was laudable and deserved no small commondation, seeing it was done with danger and great adventure of peril: because they could do no honour to their master being put to death, without provoking great displeasure and outrageous revenge of the tyrant against them. Here we are taught what we own to the dead bodies of Saints, namely burial, not papistical canoni●ation, or false worshipping, which hath been used with great abuse. Marl. upon Math. fol. 313. How john is thought to work miracles after his death. He is risen from death, Mat. 14. 2. and therefore are miracles wrought by him. ¶ It is an Heathenish belief, to think that men can do greater things after their death, then in their life time, and hereof did spring the vain worshipping of dead folks. Sir. I. Cheek. ¶ He spoke after the common error, for they thought, that the souls of them that were departed, entered into another body. Geneva. Wherefore john was called Helias. john Baptist was called Helias, Mat. 17. 12 because he came in the spirit and power of Helias, most sharply rebuking sin. That so, men knowing their own sinful nature, and the damnation y● hung over them, should the more gladly embrace Christ, the saviour & redeemer of the world. Sir. I. Cheek. Wherefore john Baptist did no miracles. john did no miracles. ¶ God would have no miracles done by john, john. 10. 41 lest the people should have attributed too much unto him. And therefore he would have him only to teach & to testify. For as the body of Moses & his sepulchre are hid unto this present day, and that by the just providence of God, lest that superstitious flesh in visiting the body of Moses should commit Idolatry: even so for just cause john, than whom other wise there arose not a greater among women's children, wrought no miracles. For if so be the gift of miracles had been joined to his doctrine and holiness of life, the people could scarce have been driven from believing him to be Christ, etc. Marl. upon john. fol. 394. Of john's Baptism. The Baptism of john, Mat. 21. 25 whence was it, etc. ¶ Here the Baptism of john is taken for that heavenly doctrine which he taught. For as water doth wash away the filthiness of the body, so doth true doctrine make the soul clean, delivering it from superstition and erroneous doctrine. Sir. I. Cheek. Unto what then were ye baptized, Act. 19 3. and they said unto john's Baptism. ¶ By this place, john's Baptism signifieth john's doctrine, which therefore is so called, for that he sealed his doctrine with the seal of Baptism, in them that believed. The Bible note. Meaning what doctrine, they did profess by their Baptism: for to be baptized in john's Baptism, signifieth, to profess the doctrine which he taught, and sealed with the sign of Baptism, to be baptized in the name of the Father, etc. is to be dedicated and consecrate unto him. To be baptized in the death of Christ, or for the dead, or into one body, unto remission of sins is, that sin by Christ's death may be abolished and die in us, and that we may grow in Christ. Math. 3. 11. Mar. 1. 8. Luke. 3. 16. Ihon. 1. 27. Act. 1. 5. and 2. 2. 11. 16. Geneva. Baptism in this place is taken for the doctrine, and not for the laver of water. For the baptism of Christ and the baptism of john, which is done in the water, is all one: else Christ who was baptized by john, aught to have been baptized again. Here than we do gather that these folks not twice baptized with the water of Baptism, but were twice instruccted, and at length after perfect instruction, they were baptized with water in the name of Christ. Sir. I. Cheek. Of the difference between john's Baptism, and the Apostles. The difference between the Baptism of john and the Apostles was only this, that john baptized them to believe in Christ that was for to come, and the Apostles baptized them to believe in Christ, which was come already, and had suffered for the remission of sins of as many as believed in him. Tindale. JOHN THE EVANGELIST. Of this john's life, written by Saint Jerome. IOhn the Apostle whom jesus loved right well, being the son of Zebedeus, and james the Apostles brother, whom after the lords death Herode had beheaded, wrote his Gospel last of all the rest, being desired there to by the Bishops of Asia, both against Cerinthus, and diverse other heretics. But principally against the Ebeonites, which even then arose, which Ebeonites avouch that Christ was not before Marie● by reason whereof he was enforced to show of his divine nativity. They say, that beside this, there was an other cause of his writing, because that when he had read the volumes of Matthew, Mark, & Luke, he well allowed the text of the story, and affirmed that they had said truth, but had only made their story of one years act, in the which after the imprisonment of john Christ suffered. Wherefore omitting that years acts, which were sufficiently entreated of all three, he showeth such things as were done before john was imprisoned, which thing may evidently appear to such as shall diligently read the volumes of the four Gospels: the which thing also doth take away the disagreeing that seemeth to be between john & the rest. He wrote beside the premises one Epistle, which beginneth thus: That which was from the beginning, which we have heard, which we have seen with our eyes, etc. The other two which begin: The elder to the well beloved Lady and her children, etc. And the elder to the best deloved Caius, whom I love in the truth. etc. are affirmed to have been written of john the Priest, whose several tomb is at this day to be seen at Ephesus, & many suppose that there are two memorials of this same john the Evangelist, of which matter we will entreat, after we shall by order come to y● life of Papias his scholar. In the 14. year ●hen, at what time Domicianus after Nero, stirred up the second persecution, john being banished into the isle of Pathmos wrote y● revelation, which is entitled the apocalypse, which justin the martyr, and Ireneus do make Commentaries upon. But after Domician was slain, and all his acts revoked by the Senate, because of his overmuch cruelty, he returned to Ephesus in the time of Prince Neruai and continued there until the time of the Emperor Trajan, he instituted and governed all the Churches of Asia, and there continued till he was impotent for age. He died the threescore and eight year after the passion of the Lord jesus. And was buried a little beside the same City. Eras. in his Paraphras. A notable history of this john. When john was returned to Ephesus fr 〈…〉 the isle of Pathmos, he was desired for matters of religion to resort to y● places bor●●ring near unto him: And coming to a certain place, he saw a goodly young man both of body and countenance, on whom he east such a favour that he committed him to the Bishop there, charging the Bishop most earnestly (and that two several times,) to see him diligently instructed in the doctrine and faith of Christ. And so john returning again to Ephesus, the Bishop took the young man and brought him home, and diligently instructed him in the ways of Christ, and at the last baptized him, and saw such towardness in the man, that he committed unto him the oversight of a certain cure in the Lord's behalf. The young man being now at liberty, it chanced certain of his old companions and familiars to resort unto his company, who being idle, dissolute, and wicked persons, enticed him to all mischief, insomuch that at the last he became as head and captain among them in committing all kind of murder and felony. In the mean time it chanced john to come into that quarters, & meeting the Bishop, required of him the pledge that he left with him. The Bishop was now so amazed that he could not tell what to answer: Then john perceiving his doubting, said: It is the young man & the soul of our brother committed to your custody which I require: Then y● Bishop with great sorrow & weeping, said he was dead. By what death quoth Iohn● He is dead to God, quoth the Bishop, for he is how become an evil man, & the head Captain of thieves, which doth frequent this mountain. When john the Apostle heard this, he rend his clothes for sorrow, and road in all haste toward the place where the young man lay, and by the way was taken with thieves. Then said john to the thieves, for this cause came I hither, therefore bring me to your Captain: And being brought unto him: the young man being all armed, began at the first to look féercely upon john: but coming to the knowledge of him, he was stricken with great confusion and shame, and began to flee, but john following, said: My son, why dost thou flee from thy Father? An armed man from one naked, a young man from an old man, have pity upon me my son, for there is yet hope of salvation, I will answer for thee unto Christ, I will die for thee if need be, as Christ hath died for us. I will give my life for thee. Believe me, Christ hath sent me. The young man hearing, stood still, & cast down his weapon, & sorrowed out of measure for his offence. And john comforting him in Christ, and in the sweet promises of salvation for his sake, never left him until he had restored him unto the congregation again, and made him a great example and trial of regeneration, and a token of the visible resurrection. The book of Mar. fol. 56. How this john is called a barbarous fellow. Numenius an Heathen Philosopher, when he had read the beginning of john's Gospel, burst out into these words, I pray God I die, and if this barbarous follow, have not comprehended in few words, all that our Plato prosecuteth in so many words. He calleth him barbarous, because he was an Hebrew, and in his writing leaveth traces of his mother's tongue, and followeth not curiously the fineness & properties of the Greek manner of speaking, but he granted unto him as much knowledge as the most famous Philosopher, and father of all learned wits Plato had, and more shortness in writing, which is more commendable in a writer of grave matters. Writers of histories show many wonderful things of this john, as that he was put in boiling oil, and came out again unhurt, etc. But it shall be sufficient for us to know and consider, that he was one of the most excellent, singular, and special Apostles, and therefore a meet witness of the Lord jesus. B. Traheron. JONA. The interpretation of this word jona. THou art Simon the son of jona. ¶ Whereas our text hath the son of jona, Ihon. 1. 41. Noinus readeth it the son of john, and not of jona, to the which agreeth this place, Simon johanna, or Simon the son of john, lovest thou me. But it is likely that the father of Simon was called jochanan, whereupon the letter of Asperation being altered out of his place, & s. put to the end, came johannes, the which also afterward being made short, became jona. And jochanan or jochana, do signify that which we call in English john, and is as much to say as Grecians. Marl. upon john. fol. 37. JOSAPHAT. Of his supreme government. HE sendeth out Preachers throughout all jewrie. 2. Pa. 17. 7 ¶ Here is declared (saith Lyra) how he instructed his people, to wit, by the Priests and Levites, whom he sent to this purpose, & with them certain of his Princes, to move the people to obedience, and to punish the rebellious if they should find any. I. Bridges. fol. 265. And josaphat appointed in Jerusalem levites and Priests and families of Israel, 2. Par. 19 that they might give judgement, and judge the cause of the Lord to the inhabitants thereof, etc. And he commanded them saying: Thus shall ye do in the fear of the Lord faithfully, and with a perfect heart, & in every cause that shall come unto you and your brethren that dwell in their Cities, between blood and blood, between law and precept, statutes and judgements, ye shall judge them and admonish them, etc. Whereupon saith Lyra, Lyra. Hic ordinatur, etc. Here is ordained the government of the people in difficult causes, which could not well be cut off without recourse had to Jerusalem, according to the which is commanded. Deut. 17. 8. where it is said: If thou shalt perceive the judgement before thee to be difficult and doubtful, arise and get thee up to the place which the Lord shall choose, etc. And therefore josaphat appointed judges there, to determine such difficult matters, wherefore it followeth, every cause which cometh unto you, etc. Wheresoever the question is, if it be of the law, so far forth as pertaineth to the commandments of the tables: if it be of the precepts of the ten commandments, as it were certain conclusions picked out: If it be of the Ceremonies, so far forth as pertaineth to ceremonial matters of justifications, that is to say, of judicial matters, whereby justice is to be conserved among men. ¶ Thus is there no part ecclesiastical or temporal exempted, from the oversight, care, direction, and appointment of the King. I. Bridges, fol. 272. JOSEPH. Of joseph the husband of Marie. THen joseph her husband being a just man, Math. 1. 19 etc. ¶ Upright and fearing God, and therefore suspecting that she had committed fornication, before she was betrothed, would neither receive her, which by the law should be married to an other, neither accusing her, put her to shame for her fault. Geneva. Of the equal way that joseph the son of jacob devised for the Egyptians in the time of dearth. That joseph brought the Egyptians into such subjection, Gen. 41. 38. would seem unto some a very cruel deed, howbeit, it was a very equal way, for they paid but the fift part of that the grew of the ground, and therewith were they quite of all duties, both of rent, custom, tribute and tolle. And the king therewith found them Lords and all ministers and defended them. We now pay half so much to the Priest, only beside their crafty exactions. Then pay we rend yearly, though there grow never so little on the ground, and yet when the king calleth, pay we nevertheless. So that if we look indifferently, their condition was easier than ours, and but even a very indifferent way, both for the common people and the king. Tindale. fol. 7. Why they buried joseph's bones. Buried them in Sichem. ¶ They buried joseph's bones, josu. 24. 32 partly to perform their promise. Gen. 50. 25. and partly for a remembrance of God's holy promises concerning the land of promise, and not to be abused as the Sepulchres and relics in these our latter days have been. The Bible note. JOSIA. How his name was prophesied many years before. AND bowed neither to the right hand nor to the left. 4. Re. 22. 2 ¶ His zeal was prophessed of, and his name mentioned by Iddo the Prophet, more than three hundred years before. 3. Reg. 13. 2. And being but eight years old, he sought the God of his father David. Geneva. How he removed the groves. ¶ Looke. Groves. How he put out the Idolatrous Priests from ministering. Nevertheless the Priests of the high places came not up to the altar of the Lord to Jerusalem. 4. Re. 23. 9 ¶ josia thought not meet that those Priests which had served Idols, should be ministers in the temple of God. The Bible note. IRONICE. What Ironice is. IRonia is a figure in speaking, when a man dissembleth in speech, that which he thinketh not, as in scoffing, calling that foul which is fair, or that sweet which is sour. ISAAC. At what age he was sacrificed. ISaac the son of Abraham was sacrificed by his Father, in the 13. year of his life, as Aben, Esra, and Saul do write, but josephus affirmeth it to be done in the. 25. year. Lanquet. ISOPE. The meaning of this place. O Purge me with Isope, Psa. 51. 7. & I shall be clean, etc. ¶ In the solemn sacrifice for sin, of which Nu. 19 and in the cleansing of the leper, of which Leuit. 14. There was Isope annexed and joined to. By that sprinkling was signified, right pureness of heart: for that prayeth he here, that is, for full remission of his sin; which once had, and the favour of God obtained, the mind rejoiceth with unspeakable joy, and becometh much whiter to the eye of the soul, then doth any Snow to the bodily eye. S●me understand by Isope the passion of Christ, by which only we are purified from our sins. T. M. ISRAEL. What Israel doth signify. Israel, by, 〈…〉 pretation, is as much to say, as a man that feareth God. So that every Christian is an Israelite, a man that feareth God. Wherefore when the Prophet saith, Deliver Israel out of all his troubles, is as much to say, as deliver Lord every true believer. Ric. Turnar. Of the goodness of God toward Israel. Behold I have purged thee, Esa. 48. 10 and not for money, etc. ¶ Some read, behold I have purified thee, but not as silver: I have chosen thee out of the furnace of affliction for mine own sake, for mine own sake have I done this. For like whom would they pollute me: truly I will not give my glory to any other. hearken, etc. There be some that expound it thus, I would not suffer thee wholly to perish: for if I had proved and purified thee as gold and silver is proved and purified, from which all manner of dross is cleansed, there should nothing have remained in thee, but I brought thee under, and proved thee in the furnace of affliction, that is, wrapped thee in captivity and bondage in Egypt, from which I afterward delivered thee, and this have I done for mine own sake, that is only for mine own name, and glory of mine own gentleness and loving kindness, not for any of thy merits or deservings, which were none at all. For how would the Gentiles & Heathen, have blasphemed my name, if I had rooted out mine own people: & so have made the truth of the promises which I had determined to fulfil in Christ; vain and untrue. For as well this praise of my truth, as the glory of the blessing promised in the seed of Abraham & David, will I not give unto another people or nation. The health of the world shall come of the jews. john. 4. and from none other. The glad tidings of the health shall the whole world receive of none other than of Christ, by the preaching of the Apostles, etc. T. M. Of Israel's adversity. ¶ Look in the word Navel. What Saint Paul meaneth by Israel of God. And upon Israel that pertaineth to God. Gal. 6. 16. ¶ Because that they which taught circumcision, mixing the law with the Gospel, were of the Israelites. Here Saint Paul doth seem to put a difference between them and the other, which preached the gospel sincerely, whom he calleth the Israel of God, or that pertaineth unto God. Sir. I. Cheek. JUBELY. What the jubely signifieth. IT shall be a year of jubely unto you. Levi. 25. 10. ¶ jubely is of this Hebrew word jobel, which in English, signifieth a Trumpet: a year of singular mirth and joy, and of much rest, wherein their corn and all their fruits come forth without sowing, tilling, or any other labours. And also by this jubely is signified the restoring of all things unto her perfection, which shall be after the general judgement, in that flourishing world when the chosen shall be admitted into liberty, from all wretchedness, poverty, anguish, and oppression, when all shall be fully restored again in Christ, that through the sin of the first man was taken away. T. M Then thou shalt cause to blow the Trumpet of the jubely, Levi. 25. 9 etc. ¶ In the beginning of the 50. year was the jubely so called, because the joyful tidings of liberty was publicly proclaimed by the sound of a Cornet. Geneva. Who and by whom the jubely was first brought up. Boniface the 8. about the year of our Lord. 1300. ordained that the jubely should be every hundred year. Clement the sixth brought it back to every fifty year. And Sextus the fourth brought it● down to every. 25. year. pretending the shortness of man's life, for a cloak to their own gain. Marl. upon the Apoc. fol. 128. JUDAS. How this place of judas dipping, is understood. HE that dippeth his hand with me in the dish. Mat. 26. 23. ¶ That is to say, whom I vouchsafed to come to my table, alluding to the place. Psa. 41. 9 which is not so to be understood, as though at y● self same instant y● the Lord spoke these words, judas had his hand in the dish (for that had been an undoubted token) but it is meant of his tabling and eating with him. Beza. Whereunto judas was called. judas was not given Christ of his heavenly Father, for to be kept and preserved with the other unto life everlasting: but for to bear the office of an Apostle for a time, which appeareth to be most true, by that which Christ saith: All that my Father giveth me shall come to me, and him that cometh I will not cast out. The like may be said of all those, that for a time do seem to be very Apostles of our Saviour Christ, preaching the Gospel to men's thinking most sincerely and purely, but at length they do clean fall away from Christ, and become enemies of the word. Such were Philetus, Himeneus, and Demas, with many other. These were given Christ of his heavenly Father, for to be in such high rooms and offices for a time, but not to be kept unto eternal life: else how can that stand where he saith: This is the will of my Father that sent me, that I lose none of all those that he hath given me, but that I do raise them up at the last day. So that they which be given to Christ of his Father, for to be fellow heirs with him in his kingdom, can never perish. I. Veron. Whereunto judas was called. ¶ Looke. Chosen. What the cause of judas damnation was. The cause of judas damnation was, for that he laid hold only upon the judgement of GOD set forth in his Law, without laying hold upon the grace and mercy of God, set forth in his Gospel, to all repentauntes and faithful. As Saint Peter did apprehend it after he had renounced jesus Christ. Pet. Viret. Of judas the brother of james. judas brother to james, Luke. 6. 16. called also Thaddeus and Lebbeus, preached to the Edessens, and to all Mesepotamia. He was slain under Agbarus of the Edessens in Berito. Book of Mar. fol. 52. JUDGE. How Christians may judge in matters of controversies. Man, who made me a judge or a divider over you. Luke. 1●. 14. ¶ It is to be noted that Christ at his first coming, came not to be a judge, but to be judged, and yet it cannot follow by this, but that Christians may be judges in matters of controversy. Sir. I. Cheek. ¶ Christ chiefly came to be judged, and not to judge, notwithstanding he willeth the Christians to be judges, & decide controversies between their brethren. Geneva. Are ye not good enough to judge small trifles, 1. Cor. 6. 2. etc. ¶ We learn here in this place, that we may have our matters discussed before christian judges, that is to say, before them that be of a good and uncorrupted conscience. Howbeit it were good that in every parish, some honest and conscionable men, should be appointed to make unity and peace between neighbour and neighbour. Master, Luke. 12. 13 bid my brother divide the inheritance with me, Christ answered: Man, who made me a judge or a divider over you. ¶ Christ came indeed to be judged, and not to judge, he came to work the work of our redemption, not to decide controversies, touching lands and possessions. The Anabaptists use this text for one of their reasons to condemn magistracy among Christians: and therefore a very learned and late writer in his exposition of this place, writeth thus: Hinc colligitur, etc. Hereof it may be gathered, how greatly they dote which condemn Magistrates among the Christians by this place. For Christ doth not reason of the thing itself as though it were profane, but of his own vocation, because he was sent to another end, although the thing itself is holy and good. judgement of spiritual matters to whom it pertaineth. It pertaineth to ecclesiastical persons to judge in spiritual causes. But if any of them do serve from y● right rule of justice, he is subject to the correction & punishment of the civil magistrate. As Aaron had his authority of judgement in spiritual causes, yet was he reproved by Moses, And Abiathar the high Priest was deposed by Solomon, and Sadoch set in his place: And so should● Ahas, if he had been a good Prince, have deposed Vriah, for making the profane Altar. What judgement is forbidden. judge not, and ye shall not be judged. Mat. 7. 1. ¶ Christ doth not here forbidden that kind of judgement that pertaineth to Magistrates, whereby evil doers are judged and punished, and the innocent delivered, of the which kind of judgement. Exo. 18. 19 Psa. 82. 1. Esa. 1. 17. but rather here we are instructed and taught, that we do not rashly & uncharitably judge or condemn other men's faults, having always an eye unto their faults, and forgetting our own. ¶ He commandeth us, not to be curious or malicious to try out and condemn our neighbour's fault, for hypocrites hide their own faults, & seek not to amend them, but are curious to reprove other men's. Geneva. ¶ This is not meant of the temporal judgement, for Christ forbade not that, but oft did 'stablish it, as do Peter & Paul in their Epistles also. Nor here is not forbidden to judge those deeds which are manifest against the laws of God, for those aught every christian man to persecute, yet must they do after the order that Christ hath set: but when he saith, Hypocrite, cast out first the beam that is in thine own eyes: it is easy to understand what manner of judgement he meaneth, etc. Tindale. fol. 137. The meaning of these places following. judge no man, Io●n. 8. 15. etc. ¶ Some distinguish thus, that he judgeth not as man judgeth: Other refer it to the time, because he being in earth, took not upon him as yet the office of a judge. But more rightly it is joined with the sentence following: that the sense may be thus: Christ judgeth not, and if he do, his judgement is firm and authentical, because it is divine. So that the former part, where he denieth that he judgeth, ought either to be restrained to the circumstance of the present place. For that he might the better convince his enemies of pride, he useth this comparison, because they usurped to themselves licence to judge preposterously, and yet nevertheless could not abide him teaching simply, and abstaining from the office of a judge. Marl. upon john. fol. 294. Of judgement, because the Prince of this world is judged, etc. When they shall know, that I (whom they called the Carpenter's son, and willed to come down from the Cross) am the very son of GOD, which have overcome all the power of hell, and reign over all. 2. Cor. 10. 12. Ephe. ●. 19 Geneva Thinkest thou, Rom. 2. 3. etc. that thou shalt escape the judgement of God. judgement of God. ¶ We may well excuse ourselves before men, and make them to believe that we are both just and righteous, for why? Men can only judge according to the outward works, and according to that which they see and hear: but he that searcheth the heart and reins, nothing can be hidden from him. Therefore we cannot escape his true judgement. Sir. I. Cheek. What it is to stand in judgement. The ungodly shall not be able to stand in judgement. ¶ To stand in judgement, is to win the process, and to have sentence pronounced on their side, and to rob judgement, is to let the process, and to have sentence pronounced against right and truth. Esay. 10. 1. So then this text meaneth no more, but that the wicked shall have such a terrible sentence given upon them, that they shall not be able to abide when the Lord shall come then to general judgement. It meaneth not that the wicked shall not appear in judgement. T. M. Whether a judge being guilty in any crime, may judge an other, accused of the self same crime. Wherefore, Rom. 2. 1. O man, thou art in-excusable, whosoever thou art that judgest, for in that thou judgest an other, thou condemnest thyself, for thou y● judgest, dost even the self same thing. ¶ Here it seemeth such to be reproved which judge others (and that not amiss) when as yet they themselves live in the self same wicked acts: Let us see whether their opinion be upright which think that such judges cannot nor ought not to give sentence against others which are accused unto them, they themselves being guilty of the self same fault, but this were to overthrow all public wealths, and utterly to take away judgements. Neither doth Paul here any thing serve for the maintenance of this opinion, but only showeth that they most grievously sin, which with a great severity punish others, and overpass themselves. They ought undoubtedly first to correct and amend themselves, but yet Paul biddeth them not to forsake the office committed unto them. They use also for this purpose to recite the saying of Christ unto them which accused the adulterous woman: He which among you is without sin, let him cast the first stone at her. But this sentence of Christ is not against just punishments & lawful judgements. Neither commanded he them that they should not go forward in accusing the woman whom they had taken in adultery. He himself was no Magistrate, but the most high Preacher of God, therefore that which was his office to do, he executed, in persuading those hypocrites to repentance. And he would have them first hereunto to have a regard by a lively faith and repentance to deliver themselves from the sins whereof they were guilty. Neither forbade he, but y● they should execute y● which the law of Moses commanded, etc. Pe. Mar. upon the Rom. fo. 36 ¶ Here S. Paul speaketh against those men only, who being themselves filled with all wickedness & impiety, yet be of all other most busy & curious in noting & reprehending other men's faults, not of any godly zeal, but to justify themselves, and to bring others into hatred and contempt. The Bible note. Wherefore judges are called Gods. In all causes (saith God to Moses) of injury or wrong, Exo. 22. 9 whether it be Ox, Ass, Sheep, or Uesture, or any lost thing, which an other challengeth, let the cause of both parties be brought before the Gods: Gods. whom the Gods condemn, the same shall pay double unto his neighbour. Mark, the judges are called Gods in the Scriptures, because they are in God's room, & execute the commmaundements of God, & in an other place in the said chapter, Moses chargeth, saying: Neither speak evil of the rule● of the people, whosoever therefore resisteth them, resisteth God (for they are in the room of God) and they that resist, shall receive damnation. Tindale. fol. 110. I said, john. 1. 34. ye are called Gods. ¶ Meaning of Princes & rulers, who for their office are called Gods, & are made here in earth as his Lieutenants, wherefore if this noble title be given to man, much more it appertaineth to him that is the son of GOD, equal with the Father. Geneva. Of the last judgement. The Hebrews do crack upon a certain number of thousands of years, in which this world should be determined: and they attribute these words unto the Prophet Elias: There shall be six thousand years of this world. Two thousand shall be void (so they do call the time which went before the law) two thousand for the law, and two thousand for Christ. In deed this saying doth serve well to confute the obstinacy of the jews, whereas they do yet stubburnelye deny that Christ is come, Last judgement but to prove the determinate space and end of the world, it can be of no authority at all. Lactantius doth also determine this world at the six thousand. Augustine doth confute them which doth determine the thousands of this world, according unto the number of the days in the week, affirming that the eight day is a figure of the resurrection and end of the world. As for me I am well contented to be ignorant of that which God would not have me to know, whereby I do not allow their conjectures and gessinges, which had rather argue in this matter and search the secrets of God, then according unto the admonition of the Lord, watch, walk in the study, and seeking of true godliness. Musculus upon his Common place. fol. 449. IVST. Who is a just man. HE that liveth unblamable and honestly among men, and harmeth no man, but is glad to do good to all men to his power, such is called a Cicero (or rather of all men) a just or righteous man. Such a one was simeon, and divers other named in Scripture. Hemming. What is meant by the just man. To the just man, ●. Tim. 1. 9 saith Saint Paul, there is no law set, but to the unjust and disobedient, etc. ¶ By the just man here is meant, not he which never had disease, but he which knowing his disease, seeketh out the Physician, and being cured, keepeth himself in health as much as may, from any more surfeits. Notwithstanding he shall never so keep himself, but that his health (that is his new obedience) shall always remain frail and unperfect, and shall continually need the Physician. Where, by the way these three points are to be noted. First the sickness itself: second, the knowing of the sickness: thirdly, the Physician. The sickness is sin, the knowing of the sickness is repentance, the Physician is Christ. Book. of Mar. fol. 1115. ¶ Whos's hearts God's spirit doth direct to do that willingly which the law requireth, so that their godly affection is to them as a Law, without further constraint. Geneva. The difference between a just man, and a man justified. A just man is he that is endued with the virtue of justice, which may increase or diminish in him: but a justified man is he whose sins are forgiven him, and he accounted righteous, not for his own worthiness, but for Christ's sake. Or thus: a just or righteous man is he, that exerciseth himself, in the keeping of God's commandments, so near as God shall give him grace, and the infirmity of man's corrupt nature will admit. But a justified man is he, that having no justice or righteousness in him before, is accepted of God for just, his iniquity being pardoned, and his sins covered. ¶ Looke. Righteous. JUSTICE. The definition of justice. MEn do sundry wise define justice, some man bringeth one thing, and some another. Aristides said, It is, not to covet any other man's goods. In the definition of justice, some man bringeth one thing, and some another, which rather belong to some part thereof, then whereby the whole is defined. In my judgement, we must first see, what it is to be just, that thereby we may come to the knowledge of justice, for of just is derived justice. And to say briefly, to be just, is to be clear, sound and upright according to the degree, condition, office & person which every man beareth, and to answer the same in all points, without blame. Each degree, condition, estate and person, hath his order and justite, etc. Musc. in his Com. pla. fo. 421. JUSTIFICATION. What is understood by justification. BY justifying understand none other thing, then to be reconciled to God, and to be restored into his favour, and to have thy sins forgiven thee. As when I say, God justifieth us: understand thereby, that God God. for Christ's sake, merits and deservings only, receiveth us unto his mercy, favour and grace, and forgiveness of our sins. And when I say, Christ Christ. justifieth us, understand thereby, that Christ only hath redeemed us, bought us, delivered us out of the wrath of God and damnation, and hath with his works only, purchased us, the mercy, favour and grace of God and the forgiveness of our sins. And when I say, Faith Faith. only justifieth, understand thereby, that Faith and trust in the truth of God, and in the mercy promised us for Christ's sake, and for his deservings & works only, doth quiet the conscience, and certify her, that our sins be forgiven, and we in the favour of God. Tindale in his Prologue to the Romans. To justify is nothing else, then to acquit him that was accused from all filthiness, as allowing his innocency: sith therefore God justifieth us, by the intercession of Christ, he doth acquit us, not by allowance of our innocency, but by imputation of righteousness, that we may be counted for righteous in Christ, which are not righteous in ourselves. Cal. 3. bo. chap. 11. sect. 3. This word justify, in the Latin men's ears, is as much to say, as to make just: like as magnify to make great, and sanctify to make holy. And this sense of this word, the Divine schoolmen like well, which they that do follow them, do yet earnestly stand unto. Augustine also doth in divers places still expound this word of justifying in this sense, when he saith, believing in him which justifieth the wicked, that is to say, of the wicked doth make godly. The Apostle Paul out of whose writings this entrance of justification, is principally taken, used the word of justifying, not in the sense that the Latin ears do like, but in that sense which the holy Scripture useth it, according to the custom of the holy language in which he was born, brought up and instructed in from his childhood. In that language to justify, is as as much to say, as to quite a man of his offence, and to pronounce him just. The contrary of it, is to condemn a man of naughtiness and wickedness, etc. This word justify, is not to make one just, which is unjust and wicked, but is used in every place for to quite a man of his fault, and to pronounce and declare him just. Musc. fol. 222. How we are justified freely, and by Faith only. It is also the cause why Faith is plainly called by S. Paul, the Faith of the chosen, and for the which justification is attributed unto it: that honour is given unto it, forsomuch as many doth acknowledge himself by the same, such as he is of his own nature: to wit a poor and miserable sinner, the child of wrath, subject to death and eternal damnation, therefore, spoiling himself of his own justice, and of all trust in his own works and merits, he doth embrace jesus Christ, to be clad with his justice, to the end, that by it his sins may be covered, in such sort that they come not to count at the judgement of God, and so that the poor sinner by reputed just, as though he had never offended, and that because the justice of Christ is allowed unto him Faith, as though the same were proper to the man, to whom it is allowed. Pet. Viret. All men are sinners and want the glory of God, but they are justified freely by his grace, through the redemption that is in Christ. ¶ Here Paul saith, We are justified freely. If there be any deserving less or more, than it is not freely. He saith also, Of grace, if it be any part of works, than it is not of grace, for as S. Paul saith, Then grace were no grace. S. Ambrose saith upon this place of S. Paul: All men are sinners, etc. They are justified freely (saith S. Ambrose) for they doing nothing, nor nothing deserving, alonely by Faith are justified, by the gift of God. Here Saint Ambrose saith, Men working nothing, nor nothing deserving, are justified by Faith only. D. Barnes. ¶ Origen upon the same t●xt saith: That the justification of Faith is alonely sufficient, so that a man do believe only he is justified, though there be no wo●●●es ●oke of him at al. By Faith was the thief justified without y● works of y● 〈…〉 for y● Lord did not ask him what he had done, nor look for any works of him, but did accept him only for confessing of Christ. Wherefore saith Origen, a man is justified by Faith, unto whom as concerning justification, the works of the law help nothing. ¶ Here it is plain by Origen, that works do help nothing to justification, but Faith only. D. Barnes. What thing doth purchase justification. The same thing that purchaseth remission of our sins, doth also purchase justification. For justification is nothing else but remission of sins. Now Faith purchaseth us remission of sins, Ergo by Faith we are justified. Now, that Faith purchaseth remission of sins is well proved by the Article of our Faith, Credo remissionem peccatorum. I believe remission of sins. Now if I have not this remission for Faith, than Faith deceiveth me. For I do believe only, because I would have remission of sins. What need we to believe remission of sins, if I may deserve it by works. D. Barnes. What the true way of justification is. The very true way of justification is this: First cometh God for the love of Christ jesus, alonely of his mere mercy, and giveth us freely the gift of Faith, whereby we do believe God and his holy word, & stick, fast unto the promises of God, and believe that though heaven and earth, and all that is in them should perish and come to nought, yet God shall be found true in his promise. For this faith sake be we the children of God. This is not such a Faith as men dream, The historical Faith when they believe that there is one God, and believe that he is eternal, believe also that he made the world of nought, yea and believe that the Gospel is true, and all things that God speaketh, must be true and fulfilled, with other such things. This is not the Faith that we be justified by, for Devils and Infidels have this faith, and also we may attain to these things by the strength of reason● But the Faith's The justifying Faith. that shall justify us, must be of another manner of strength: for it must come from heaven, and not from the strength of reason. It must also make me believe that God the ma●er of heaven and earth, is not only a Father, but also my Father, yea, and that through the favour that Christ hath purchased me, from the which favour, neither heaven nor earth, tribulation nor persecution, death nor hell can divide me. But to this stick I fast, that he is not alonely my father, but also a merciful father, yea, and that unto me merciful, & so merciful, that he will not impute my sins unto me though they be never so many nor so great, so long as I hang on the blessed blood of Christ jesus, and sin not of malice, but of frailty and of no pleasures. D. Barnes. How Cornel●us was justified. Cornelius a Gentile did great alms, Act. 10. 4. and prayed unto God always, unto whom the Angel spoke on this manner: Thy prayer and thine alms, are come up into remembrance in the presence of God. Of this text some do gather, that his good works did help to justification. The solution. The Holy ghost hath openly declared himself there: for he saith that this Cornelius was a devout 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 devoutly, but by faith: Ergo he was justified before God by his Faith, but the world knew not his justification. And therefore the Holy ghost doth declare his inward justification, when he saith that he was devout and feared God. And also doth show openly the fruits of his justification, when he saith that he did Alms. Moreover you have there that the Holy ghost fell on them afore they were baptized in water, the which declareth openly, that they were justified before God. This well declareth in your own law, whose words be these: Cornelius Centurion being yet an Heathen man, was made clean by the gift of the Holy ghost afore all good works, for he was an heathen man. D. Barnes. ¶ Look more in Cornelius. justified by grace, what it meaneth. Are justified freely by his grace. Rom. 3. 24 ¶ This saying doth S. Ambrose expound on this wise: They working nothing, nor acquitting him any whit, are justified by Faith alone by the gift of God. This word Freely (although many be therewith offended) is also evidently expressed by Paul himself in these words: Freely without the law, without works, it is a gift and such like, which thou mayst mark, for they are all one with this foresaid exposition of S. Ambrose. By Faith alone we are justified, which saying signifieth thus much, only by the belief wherewith we believe, that the mercy of God granted in Christ's blood doth save us, are we pronounced righteous. The word alone exclude the works, not that thou shouldest not do them, for unto all good works commanded in the Scripture, art thou bound, and called to walk in them, and must earnestly study and endeavour thyself to leave none of them undone: but that thou shouldest in no● condition think, that thou art thereby justified or made righteous before God. Tindale. How this place following is understood. The doers of the law shall be justified. Rom. 2. 13 ¶ So must it be understood (saith S. Austen) that we may know that they can no otherwise be the doers of the law, except they be first justified, not that justification belongeth unto doers, but that justification doth proceed all manner of doing. ¶ Thus by the mind of S. Augustin, we see that justification is first given, that men might be able to do the works of the law. This is also the exposition of the common gloze. D. Barnes. Against those men which do say they justify others. brethren (saith S. Austen) we have jesus Christ our Advocate with our Father, he is the forgiveness of our sins, he that held this, was in no heresy, he that held this was in no schism. For whereof came the schisms? Truly when men do say, we be just: when men do say, we do sanctify them that be unclean, we do justify the wicked, we do pray, and we do obtain. But what saith john? If a man do sin, we have an Advocate with the Father jesus Christ, etc. ¶ Thus saith he, by which words, he did no more touch the Donatists, then he should now a days if he were a live, gall them which do so much challenge to themselves all the authority in the Church, to sanctify and to justify men, and do for filthy gain, set the same also over unto others. Mus. in his Com. pla. fo. 224. How God doth justify us. We said in the first Article of the word of justifying, that to be justified is as much to say in this matter according to y● meaning of the Scripture, as to be acquitted by grace from sin, & to be taken for just. Therefore God doth so justify us, that he forgiveth our sins, he hideth them, & doth not charge us with them any more, but doth rather impute justice unto us, not ours which is none, but the justice of his Son our Lord jesus Christ. And by this imputation of justice, he maketh us saved and blessed. So the Apostle doth four times set forth this justification to the Romans, lest we should seem to bring any thing with us of our own. Like as David (saith he) doth express the blessedness of y● man, to whom God imputeth righteousness without works, saying: Blessed be they whose wickedness be forgiven, and whose sins be hidden. Blessed is the man to whom God doth not impute sin. It appeareth very well that the justification which is imputed by grace without works is the forgiveness of sin, & the help unto salvation. For where as he might have said: Blessed he they whom God doth justify without works, he saith: Blessed ●e thou whose sins be forgiven, and whose sins be hidden: Blessed is the man to whom God doth not impute sin. Muscul. fo. 225. justifying of the ungodly. But believeth on him that justifieth the ungodly. Rom. 4. 5. ¶ God is said to justify the ungodly, because he pardoneth his sins, and of a wicked man maketh him good. The Bible note. ¶ Which maketh him that is wicked in himself, just in Christ. Geneva. Of two manner of justifications. There is two manner of justifications Two justifications. understood in holy Scripture, the one before God, the other before man. Of justification before God, it is truly said of S. Paul. Rom. 4. 3. Credidit autem Abraham, etc. Abraham believed God, and it was imputed unto him for righteousness. And of justification before men S. james speaketh in the 2. chapter of his Epistle, verse. 21. Abraham pater noster, etc. Was not our father Abraham justified through works, when he had offered his son up upon the Altar, etc. And y● he so meant, appeareth by his very words which followeth within few lines after, thus: Credidit autem Abraham, etc. Abraham believed God, & it was reputed unto him for righteousness, & he was called the friend of God. Thus we see S. Paul & lame reconciled, & both teach justification by faith, in the sight of God. I. Gough. How God is justified in us. To the end (saith S. Paul) that all months might be stopped, and all the world acknowledge itself to be indebted unto God, Rom. 3. 19 and that he only should be justified. ¶ After what sort is it, that God shall be justified in us, according to S. Paul? To wit, when all of us condemn ourselves, and have not the boldness to strive against God, but do willingly confess, that all of us are endangered unto him: if we be once come to that point, then is God justified, y● is to say, his righteousness is commended by us, with such praise as he deserveth. But contrariwise, if men exalt themselves, and acknowledge not that they be endangered unto God, so as may condemn them, nor confess the bond of debt which they have forfeited unto him: although they protest that they mind to justify him (that is to say to confess that he is righteous) yet nevertheless they condemn him. Cal. upon job. fol. 562. ¶ Look in Works, in Faith that justifieth. How wisdom is justified. ¶ Looke. Wisdom, Objection. Men will wax remiss in doing good works, if Faith alone justify. Answer. In justification a pardon is granted for sins past, and not of sins to come. And if any man live wickedly after justification, without doubt he despiseth the grace of justification. For who doth dig about the root of a tree, to the end it should only be a tree, and not rather that it should be a good tree and bring forth fruit. Origen. A lively comparison for justification. The justifying Faith is, as it were a flame of fire, which cannot but cast forth brightness. And like as y● flame burneth the wood, without the help of the light, and yet the flame cannot be without the light so is it assuredly true, that Faith alone consumeth and burneth away sin, without the help of works, and yet that the same Faith cannot be without good works. Wherefore like as we see a flame of fire that giveth no light, we know by & by that it is but vain and painted: even so when we see not some light of good works in a man, it is a token, that he hath not the true inspired Faith, which God giveth to his elect and chosen, to justify and glorify them withal. And hold it for a certainty that S. james meant so, when he said: Show me thy faith by thy works, and I will show thee my faith by my works. Bar. Traheron. JUSTINUS. How he suffered martyrdom for the defence of Christ's Religion. THis man in learning and Philosophy was excellent, and a great defender of Christian Religion. He exhibited unto the Emperor and to the Senate, a Book or Apology, in defence of the Christians, and afterward himself also died a Martyr. He suffered martyrdom in the year of our Lord. 154. vnde● Antonius Pius, as the Chronicles do witness. Abb. Vesperg. and Eusebius in his Chronicle, in the 13. year of the Emperor Antonius. In the bo. of Mar. fo. 58. What moved him to embrace the faith of Christ. This justinus Martyr, when he was an Heathen Philosopher, (as he confesseth of himself) was moved to embrace the Faith and Religion of Christ in beholding the constant patience of the Martyrs, which suffered for Christ in his time. Key. What a Key is after the mind of S. Austen. SAint Austen saith, that must be called a Key whereby the hardness of our hearts are opened unto faiths and whereby the secretness of minds are made manifest. A key is it (saith he) the which doth both open the conscience to y● knowledge of sin, & also including grace, unto the whole sons of everlasting mystery, &. This is the definition of this key we speak off after S. Austen. D. Barnes. fo. 258. ¶ The Law in her right understanding is the key, or at the lest way, the first and principal key to open the ●ore of the Scripture. Tindale. fo. 184. ¶ What key had the Doctors of the law, Tertulian saving the exposition of the law. Tert. count Martion. lib. 4. The Captains of the Church have the keys of knowledge, Hierom. to open the Scriptures unto the people to them committed. Therefore Commandment is given, that the Minister should open, and the scholar should enter. Hier. in Esa. li. 6. ca 24. ¶ The key is the knowledge of the scriptures, Chrisostom whereby is opened the gate of turth. Chrisostome in Math. homil. 44. How the word of God is the right key. The word of God is the very key, & in that is all the might and power to look our sins, and a man is but a minister and a servant unto this word. This may be proved by our Master Christ's words, where he saith: Go your ways into all the world and preach the Gospel unto all creatures, and he that doth believe and is baptized shall be saved, but he that doth not believe shall be damned. Hear may you plainly see, that the Apostles be but ministers and servants, and have no power, but all only ministration, etc. D. Barnes. fol. 259. How the keys were given unto the Church. Christ (say they) appointed Peter Prince of the whole Church, Math. 18. 20. when he promised that he would give him the keys. But that which he then promised to one, in another place he gave it also to all the rest, joh. 20. 23 and delivered it as it were into their hands. If the same power were granted to all, which was promised to one, wherein shall he be above his fellows? Herein (say they) he excelleth, De sim. Cleri. because he received it both in common. What if I answer with Cyprian and Augustine, that Christ did it not for this purpose to prefer one man before other, but so to sett● out the unity of the Church, for thus saith Cyprian, that God in the person of one, gave the keys to all, to signify the unity 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 unity, that the Church of Christ may be showed to be one. Homil. in john. 50 Augustine saith: If there were not in Peter a mystery of the Church, the Lord would not say unto him, I will give thee the keys, for if this were said to Peter, the Church hath them not: Homi. 11. but if the Church hath them, then Peter when he received them, betokened the whole Church. And in another place when they were all asked, only Peter answered, Thou art Christ, and it is said to him, I will give thee the keys, as though he alone had received the power of binding and losing, whereas he being one, said the one for all, and he received the other withal, as hearing the person of unity. Therefore one for all, because there is unity in all. Cal. 4. book. chap. 6. sect. 4. How the Dunce men interpreteth the keys. Dunce Dunce men and all his scholars say, that these keys be nothing else, but an authority given to the Priests, whereby they give sentence that heaven must be opened to this man, and shut unto the other: so that heaven is opened & shut, at the sentence of the Priest. Saint Jerome is against Dunce, Ma. 16. 19 whose words be these: I shall give thee the keys of heaven, etc. This place (saith Saint Jerome) the Bishops & Priests not understanding, have usurped unto themselves, somewhat of the Pharisees pride, so that they think they may condemn innocents, and lose them that be guilty: when afore God, not the sentence of the priest, but the life of the guilty is regarded, etc. ¶ Here you have plainly, that the sentence of the Priest is not looked upon, nor able to lose a sinner afore God. Mark also that S. Hierom saith: You understand not this place. D. Bar. fol. 257. How the Priests be but the key bearers. The key (saith Chrisostome upon Math. chapter. 23.) is the word of the knowledge of the Scriptures, by which the gate of truth is opened unto men. And the key bearers key bearers are the priests, to whom is committed the word of teaching and interpreting the Scriptures. Bullinger. Of the key of David, or keys of the Church. Which hath the key of David. Apoc. 3. 7. ¶ That is to say, full power over the throne of David, Key of David. that is to wit, over the Church. For the Metaphor of keys (not only in the Scripture, but also by the custom of men) betokeneth the full authority and ordering of a kingdom, or a city, or a house. Such as loseph had in the Realm of Pharaoh King of Egypt. and Eliakim in the house of the King of juda, according as it is said, I will lay the Key of David's house upon his shoulder, he shall open, and no man shall shut, and he shall shut, and no man shall open. Esay. 22. 22. Even so, CHRIST our Lord being of the seed of David according to the flesh, hath all power in the kingdom of the heavenly father. For look whom the father hath foreordeined unto salvation, them receiveth Christ into his ●locke (that is to say, into his Church) and thrusteth the rest out of the doors: he openeth y● understanding of his servants, y● they may be enlightened & understand the scriptures the rest he blindeth by his secret (howbeit rightful) justice. Whereupon he saith, All things are delivered me by my father. Math. 11. 27. And again, All power is given unto me both in Heaven and in Earth. Math. 28. 18. And the Angel said to Ma●y, The Lord will give him the ●eate of his father David, and he shall reign over the house of jacob for ever, and of his reign there shall be no end. Luke. 1. 32. To him alone therefore doth it pertain to rule the Church, whereof he is head: which thing he doth even now, by the service of his ministers, to whom he hath therefore promised the Keys of the heavenly Kingdom, to the intent they should set open the way for the godly unto heaven, and shut the unbelievers out of heaven, by the preaching of the Gospel. Marl. upon the Apoc. fol. 60. To whom the Key of the Bottomless Pit was given. And unto him was given the key of the bottomless Pit. Apoc. 9 1. ¶ A key is a token of power or authority and public administration received. john therefore meaneth, that God in his wrath, hath given power to Heretics and deceivers, to thrust their devilish opinions into the Church. Thou seest openly here (like as in many other places of the Scripture) how it happeneth not but by God's providence, that errors and untruths are brought in to deceive men withal, whereunto also he giveth such force & effectual working, that they go for good payment, as I said a little before. Therefore we see here, how power is given to deceivers and heretics to set their errors openly abroad, and to seduce fond men by vain Philosophy: the doctrine of whom is rightly likened to a bottomless pit. For look as no man is able to gauge the ground of a bottomless pit: even so the more a man followeth the doctrine of heretics, so much the less substauncialnesse, and proof shall he find. And in this place we see the Bishop of Rome's Keys, which he boasteth off so greatly. Marl. upon the Apoc. fol. 126. How the Popish Prelates have not the keys of heaven, but of hell. As touching the authority of the keys & censors, no Christian man ought to esteem Satan (whom men call the Pope) and his unjust censors, more than the hissing of a Serpent, or the blast of Lucifer. Also that no man ought to trust or put confidence in the false Indulgences of covetous Priests, which Indulgences do draw away the hope, which men ought to repose in God, to a sort of sinful men, and do rob the poor of such alms as is given to them: such Priests be manifest betrayers of Christ and of his whole Church, and be Satan's own stewards to be guil● Christian souls, by their hypocrisy and feigned pardons. Also forsomuch as those Prelates and Clergy men, live so execrable a life, contrary to the Gospel of Christ and example of his Apostles, and teach not truly the Gospel, but only lies, and the traditions of wicked and sinful men: It appeareth most manifestly, that they have not the keys of the Kingdom of heaven, but rather the keys of hell. Keys of hell. And they may be right well assured, that God never gave unto them authority, to make and establish so many ceremonies & traditions, which be contrary to the liberty of the Gospel, and are blocks in Christian men's ways, that they can neither know nor observe the same his Gospel in liberty of conscience, and so attain a ready way unto heaven. Book of Mart. fol. 651. KEEP. What it is to keep the saying of Christ. HE that loveth not me, keepeth not my sayings. joh. 14. 24. ¶ To keep the saying of Christ is nothing else, but to believe that the same is true and wholesome, and also to clea●e unto the same with our whole heart: even as we may gather by the Scripture. Hear O Israel the Ordinances and the Laws, which I propose unto you this day, that ye may learn them, and take heed to observe them. If by keeping the Commandments of God, ye understand the fulfilling of them, no man shall keep them: but i● y● understand, for seeking to fulfil them, than all the godly keep them. For he cannot choose, but give himself to the keeping of the Commandments of God, which truly knoweth the same to be of God. Contrary not to keep the lords saying, is to reject the doctrine of Christ, and to contemn his commandments, which all the wicked are wont to do. Marl. upon john. fol. 495. How this place following, is understood. I have sinned, Io●. 7. 20. what shall I do unto thee, O thou keeper of men. ¶ Some men expound this, as though Iob should dispute against God, saying: I can do none other but sin, wherefore hast thou made me such a one? If thou be the preserver of men, ●hy shouldest thou condemn me so, seeing it lieth in thee to save me. But a man may well see, that this is not the natural meaning. And such as take it so, never knew the intent of the Holy ghost, as touching this strain: and moreover they have ill considered, y● which is witnessed unto us concerning Iob, how he was patiented howsoever the world went with him. What is it then that job meant? It is as if he should say, Well I confess my fault, and I cannot escape the judgement of God, why so? He is the keeper of men. But this word Keeper, hath been misconstrued: for men have taken it for a preserver of mankind, & for one that shieldeth them under his protection. It is certain, that as y● Greek translator also hath well marked (which thing he is commonly wont to do) job meant to say, that God waiteth upon us, that he watcheth us, and that he knoweth all, as if a man should watch one to spy and mark all, that ever he doth and saith. We see then in what sense job applieth this title unto God, that is, The keeper of men. Cal. upon job. fol. 135. KILL. How the intent to kill, is worse than the slaughter itself. BUt ye go about to kill me, john. 8. 40 etc. ¶ We are taught by this place, that the mind and purpose to do any work, is accounted for the work itself? Yea, if thou consider well, the intent to do any evil thing is worse than the work itself, and the intent to do any good work is better than the work itself. Better is the desire to do good to those that are in misery, than the Alms deed itself. And the intent to kill, is worse than the murder itself. The Alms deed may be so done, that it may displease God, concerning the which, read the 5. of Matthew, verse 42. Exo. 32. 28. A murderous deed may be so done, that it may please God, Nu. 25 7. as may appear in the Leviticus, in Phinehes, in jehu, and so refused that God may be displeased for the not doing of it, 1. Re. 15. 33. as we may see in Agag, 3. Reg. 20. Amalech, whom Saul kept alive. But the desire and intent to do good, cannot displease God, even as the desire to kill, cannot please him. Marl. upon john fol. 317 KING. How, and wherefore we are called Kings and Priests. AS every perfect believing man in our Saviour Christ, are called Priests of offering of spiritual Sacrifices, Exo. 19 6. so are they ●alled Kings, of ruling and subduing the temptations and suggestions of their sinful appetites unto reason and to the will of God: 1. Pet. 2. 5. &. 9 upon the performance of this condition, Kings & Priests. Moses doth call us Kings and Priests, saying: If ye will hear my voice and keep my appointment, ye shall be mine own above all Nations. For all the earth is mine, ye shall be also unto me, a Kingdom of Priests, and an holy people. Ric. Turnar, Of the Kings of Israel and juda, how many were good. Of all the kings that reigned over Israel and juda, there were no more but David, Ezechias and josias, 3. good kings. that continued perfectly unto the end of their lives, in the true religion of God, not that these three were men of such perfection, that they did not notably offend the law of God in their life time. But these were such men, that they were never infected with the foul sin of Idolatry, and wicked worshipping of strange Gods. Into other sins in deed they fell, and from the same by true repentance obtained mercy and forgiveness a● God's hand. So that notwithstanding both the murder & adultery of David, & the foolish vain glory of Ezechias, that showed all his treasure and all his secrets unto the Ambassadors of Babylon, for the which Esay the Prophet did openly reprove him to his face. Yet otherwise they stood upright, keeping themselves pure and clean, from the most detestable sin of Idolatry. And therefore David strong in the arms and amiable of countenance, and Ezechias which by interpretation is called the health of our Lord, and josias, Fortitudo Domini, the strength of the Lord: These three do bear the bell away, and are preferred above all the Kings of juda, as we read in the Book of Ecclesiasticus. 40. Chapter, where their praises are commended to endure to the world's end. Ric. Turnar. How Kings have to do in matters of religion. David commanded Sadoch and Abiathar the Priests, and the Levites, 1. Pa. 15. 11 to bring the Ark of the Lord God, into the place which he had prepared for it. Solomon displaced Abiathar from the high Priests office, 3. Re. 2. 35 & put Sadoch into his room. Hear me, 2. Pa. 29. 5 O you levites, and be sanctified, cleanse the house of the God of your Fathers, and take away all uncleanness from the Sanctuary. ¶ Th●se are not words of entreaty, but flat commandments, as Lyra saith: Ezechia cupiens renovare foedus, etc. Ezechias desirous to renew the covenant with the Lord, first did command the Levites 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 holy Burnt-offerings to be offered up. ¶ Thus were all things done by his commandment, by his constitution, and at his pleasure, etc. I. Bridges. fol. 285. Nunc mihi debio, Euseb. li. 3 devi. chris. etc. I judge it (saith Constantine the great) that this aught before all other things to be my scope, that among the most holy multitude of the Catholic Church one faith and sincere Charity and godliness agreeing together towards almighty God, might be conserved. I. Bridges. fol. 117. Quanto subditorum gloria, etc. How much more (saith the king of Spain called Richardus) we are exalted in royal glory over the subjects, so much more ought we to be careful in those matters that appertain unto God. Either to augment our own hope, or else to look to the profit of the people committed to us of God. And as ye see me in very deed inflamed with the service of faith, God hath stirred me up to this end, that the obstinacy of infidelity being expelled, and the fury of discord removed, I should revoke the people to the knowledge of faith, and to the fellowship of the Catholic Church, who served error, under the name of religion. These be the words of this christian king, which he spoke openly in the third counsel at Tolet, before all the Bishops there assembled. S. Austen saith, that the ancient acts of the godly kings, mentioned in the prophetical books, were signs of the like facts to be done by the godly Princes in the time of the new testament. I. Bridges. fol. 505. Of josaphats' supreme government. ¶ Looke. josaphat. Carolus Magnus commanded, In his. 6. bo. 162. ca that nothing should be read openly in the Church, saving only the Canonical books of the holy Scripture. And that the faithful people should receive the holy Communion every Sunday. King William Conqueror, at a counsel at Winchester, Polichro. where the Pope's Legate was put down, Fabian. many Bishops, Abbots & Priors. He gave to Lanfranck, y● Archbishopric of Canterbury, & the archbishopric of York, unto Thomas a Cavot of Beyon. King Henry the first, Polichro. took an oath as well of the Clergy as of the laity, Fabian. & swore them unto him, & unto William his son, and made Bishops and Abbots, etc. King Henry the second, Math. Paris. Polichro. made Thomas Becket Archbishop of Canterbury, who thereat was sworn to the king and to his laws, and to his son. Edward the first made a statute at Northhampton, Fabian. that after that time no man shall give, neither sell, nor bequeath, neither change, neither by Title, assign lands, tenements, neither rents to any man of religion, without the kings leave. In the days of king Richard the second, it was enacted against the Pope, that it should be lawful for no man to try any cause before him, upon pain to forfeit all their goods, and to suffer perpetual prison. Elentherius the Pope, writing to Lucius king of England, said thus unto him: Petijstis a nobis, etc. Ye have required of us, Found in the ancient records of London, remaining in the Guild Hall. to send the Roman and Imperial laws unto you, to use the same in your Realm of England. We may always reject the laws of Rome, and the laws of the Emperor, but so can we not the laws of God: for ye have received through the mercy of God, the law and faith of Christ into your kingdom, you have both the Testaments in your Realm: Take out of them by the grace of God, and advice of your subjects, a law, and by that law through God's assurance, rule your Realm, but be you God's vicar in that Kingdom. A. G. How kings do reign by the providence of God. By me kings reign, Pr●. 8. 15. etc. ¶ Whereby he declareth that honours, dignity, or riches, come not of man's wisdom or industry, but by the providence of God. Geneva. How the king's hearts are in the hands of God. The king's heart is in the hands of the Lord, etc. ¶ Though kings seem to have all things at commandment, yet are they not able to bring their own purposes to pass any other wise than God hath appointed, much less are the inferiors able. Geneva. How kings were called Nurses. The king is called of the Prophet the nursing Father, Psa. 49. 23 and the Queens are named Nurses, Nurses. that although the ministry of feeding pertain to the Ministers, yet the provision for the food, the oversight that the children of God be duly fed with the right milk, with the true bread and water of life, belongeth to the Princes, & therefore have they the name of Nurses, not to nourish children in civil matters and corporal food only, but as in civil, so in lact verbi, In the milk of the word of God also. Is this only the cherishing of the good child, by giving lands, revenues, maintenance, and living to the Church? Is this only the displing of the froward child, or as ye call it, the punishing of the heretic. No Master Stapleton, Lyra his exposition and yours do not agree. He saith they are Nurses, what to do? To feed: whom? The faithful ones: wherewith? With the milk of the word: what word? Even the word and Sacraments of God. Whereof sith the ministry and execution belongeth not unto them, but unto the Ministers: it followeth necessary thereupon, that the provision, direction, appointing, care and oversight, which is the supreme government, belongeth to them. And this is that which Lyra confesseth, and thereby urgeth of Constantine that he was such another Nurse, as did keep, defend, maintain, uphold, and feed the poor faithful ones of Christ, yea, carried them in his bosom as it were, and procured them to be fed, did set forth Proclamations, not only against false religion, but also to set forth, to exhort and allure, unto the christian faith, caused not the Idolatrous religion to be suppressed, but caused also on the other part, the true knowledge & religion of Christ to be brought in, and planted among the people, and did not only make laws for punishing of heretics and Idolaters, but also reform all manner abuses about God's service. Thus saith the Bishop out of Eusebius, did Constantine play the Nurse's part. I. Bridges. fol. 622. Of the kings that served josua. And put your feet upon the necks of those kings. josu. 10. ●4. ¶ This was not done of cruelness, but to confirm and strengthen the Princes, and the whole host of Israel, which had not killed all, but suffered some to fly into Cities: that they should hereafter spare no kings of the Canaanites, whose possessions the Lord gave unto them, in as much as they were commanded to slay all. Deut. 20. 17. T. M. ¶ By this josua would encourage his Captains, and signify unto them what victory they should look for of the rest of their enemies, seeing kings are thus by them served. The Bible note. How wicked kings are of God, and not of God. They have reigned and not by me. Ose. 8. 4. They were Princes, I knew them not. ¶ These words are God's complaint against the wickedness of those kings of Israel, that directed not their government by God's law, not that they were not kings, but that they were wicked kings, not that they were by no means ordained of God, for Omnis potestas est a Deo, All power is of God. And God saith in general, Per me reges regnant, King's rule by me, so well heathen as faithful kings. pilate's power was from above. These kings of Israel, jeroboam, Achab, jehu, etc. were of Gods ordaining. Yea jehu, whose house here GOD complained upon, and said, He and his offspring reigned not by him, were yet notwithstanding made kings & reigned by him. In respect of their ambition and private affections, their reign was not of him. In respect of God's ordinance, of his justice, of his providence, it was not only permitted, but also especially appointed of him, as both the Text is evident, and your own Gloze (meaning the Papists) confesseth for jeroboam the elder, y● it was done by God's will, although it were done also by the people's sin that regarded not the will of God, but followed their own self will. And so in some respect it was not the work of God, and yet in other respects it was the work of God. And so here he expounds himself and saith: I know them not, not that he was ignorant of them, but he acknowledged not their doings. Secondly, neither the Prophet Ose, nor any other Prophet, took upon them to depose any of those wicked kings, but to declare the wrath and vengeance of God to come upon them, after which declarations, they did not subtract from them their civil obedience, or counted them from that day forward, no longer to be their kings, or exhorted the Church of God to forsake their politic government: but having declared their message from God: they let them alone, till either God himself did strike them, or stirred up by some especial or extraordinary means, some foreign or domestical persecutor of them. Thirdly, this maketh nothing to prove that those kings whom the Pope taketh upon him to pronounce, they be no kings, are no longer kings: except he will make himself God, yea, and above God too. For although God say, they reign not by me, yet he calleth them kings, but the Pope calleth them usurpers that reign not by him. I. Bridges. fo. 1056. Of two kings, the one secceeding a good Father, the other a wicked. Manasses being at the age but of xii. years, 4. R●g. 21. when he succeeded that godly king Ezechias his Father, was no sooner entered into his kingdom, but the false Prophets of Baal (for lack of good governors) so be witched, and so far seduced him, that he utterly forsook all his Father's ways, to maintain idolatry, witchcraft, sorcery, and such like wickedness, A good man may have a wicked son, & a wicked man a good son. which turned not only to his own perdition, but also to y● utter desolation of Jerusalem and juda, for behold saith y● Lord: Because Manasses hath done such abominations, etc. I will bring such evil upon Jerusalem and juda, that who so heareth of it his ears shall tinkle, and I will wipe out Jerusalem, as a man wipeth a dish, and when he hath wiped it, turneth it upside down. josias (on the other side) being of the age but of viii. years, when he succeeded wicked Amon his Father, 4. Reg. 22. was no sooner entered into his kingdom, but through the special grace of God & good governors, did that which was right in the sight of the Lord, and walked in the ways of David his forefather, and bowed neither to the right hand, nor to the left. Wherefore God said to him by his Prophetess, Because thine heart did melt, and because thou hast humbled thyself before me the Lord, when thou heardest what I spoke against this place, etc. Behold I will receive thee unto thy Fathers, and thou shalt be put into thy grave in peace, and thine eyes shall not see all the evils which I will bring upon this place. These two were both of them young kings, and immediate successors, the one of Ezechias, who had extirped idolatry by the roots, & the other to a worshipper of false Gods, & otherwise also a wicked man. And yet Manasses through perverse in intifers, fell from GOD to all naughtiness. And josias being younger of age than he, did by the help of godly and faithful Counsellors, apply himself to all godliness, and thereby prospered. N. V. Tokens of a wicked king or kingdom. The signs or manifest marks of a wicked king of kingdom, are these: to teach and suffer to be taught any doctrine, contumelious, injurious, blasphemous, against God. Tokens of a wicked king. An other to kill the faithful good preachers and professors of God's word, and to take away the Scriptures the food of their souls, from the simple and poor, thirsting for the word of their salvation, etc. Melancthon upon Daniel. How a King's word must stand. A saying there is among men, that the words, promise, and oath of a king A king's word. should stand, and so it ought indeed, in case it be true, lawful, and expedient, else were it much better to be broken then kept. David made a solemn oath to slay Nabal, and to destroy all that pertained unto him, but he never performed that oath, and yet he was a king. He put up his sword again (saith Bede) and never repented him of any fault done. Homeli. 45. Precepts that Hermes the Philosopher giveth unto kings. If a king be negligent in searching the works of his enemies, and the hearts and wills of his subjects, he shall not long be in surety in his Realm. ¶ The strength of a king is the friendship & love of his people. ¶ The most secret counsel of a King, is his conscience: and his virtuous deeds are his chiefest treasures. ¶ Ye Kings remember first your King, the governor of all: And as you would be honoured of your subjects, so honour you him. ¶ Use no familiarity with no wicked person. ¶ Trust none with your secrets before ye have proved him. ¶ Sleep no more than shall suffice the sustentation of your bodies. ¶ Love righteousness and truth. ¶ Embrace wisdom. ¶ Feed measurably. ¶ Reward your trusty friends. ¶ Favour your commonalty, considering that by it your Realms are maintained. ¶ Love learned men, that the ignorant thereby may be encouraged to learning. ¶ Defend the true and just, and punish the evil doers, that other monished thereby, may flee the like vices. ¶ Cut off the stealers hand. ¶ Hang up the thieves and robbers, that the high ways may be the surer. ¶ Burn the Sodomites. ¶ Stone the adulterers. ¶ Beware of liars and flatterers, and punish them. ¶ Suffer not the swearers to escape scot free. ¶ Uisite your prisoners and deliver the ungultie. ¶ Punish immediately such as have deserved it. ¶ Follow not your own wills, but be ruled by counsel, so shall you give yourselves rest, and labours to other. ¶ Be not too suspicious, for that shall h●th disquiet yourselves, and also to cause men to 〈…〉 from you. KINGDOM. What the Kingdom of Heaven is. THE Kingdom of heaven is nothing else, but a newness of life, by the which GOD doth restore unto us a hope of everlasting blessedness. Marl. upon Math. fol. 40. An exposition of this place following. Let thy kingdom come. Math. 6. 10 ¶ That is, that we which before have served the world, hereafter may come under the dominion of Christ, as he promiseth. Math. 25. 34. ¶ Or thus: seeing that thou art over all, make all to know thee, and make the kings and rulers which are but thy substitutes, to command nothing, but according to thy word, and to them make all subjects obey. Tindale. How the Kingdom of God is taken two ways. And speaking of the Kingdom of God. Act. 1. 3. ¶ The Kingdom of God is taken two manner of ways. First it is taken for that blessedfull life, and for that everlasting felicity, which we shall enjoy after this mortal life. secondly, when by the preaching of the Gospel, the hearts of the godly are prepared and made the temples of the holy God: It is said and that right well, That God doth reign in the hearts of the godly through faith, innocency, and pureness of life. Of this Kingdom did Christ speak of unto his Disciples. Sir. I. Cheek. The exposition of this place following. Thou art not far from the kingdom of God. Mar. 12. 34● ¶ That is, thou hast the true knowledge of the law, and lackest nothing but faith and trust in me, by which only cometh everlasting life. The meaning of this place following. There be some of you that stand here, Luke. 9 27● which shall not taste of d●ath till they see the Kingdom of God. ¶ This kingdom of God which Saint Mark in the. 9 Chapter, verse ●. writeth to come with power, is the kingdom of Christ, which some of them did then see, which were Peter, james, and john, which saw in the Clouds the glory of Christ transformed, and heard the testimony and witness of the Father of heaven, of Moses and Helias, for than did all those abundantly testify, that Christ was a king and the son of God. Tindale. How the kingdom of God is within us. For behold the kingdom of God is within you. Luk. 17. 21 ¶ The kingdom of God is to love God with all thy heart, and to put thy whole trust in him, according to the covenant made in Christ, and for Christ's sake to love thy neighbour, as Christ loved thee, and all this is within thee. Tindale. How Christ's kingdom is not of this world. My kingdom is not of this world. ¶ That is, john. 18. 36 my kingdom is not a worldly kingdom that consisteth in strength, in harness, in men, in sword, and in subduing of worldly things, but my kingdom is spiritual, which is in the hearts of the faithful, that are ruled, not by the sword, but by the Gospel. Tindale. ¶ Quas●●ecepti estis, etc. As though he should say, ye are deceived, for I hinder not your government in the world. And so saith Lyra, Non querit, etc. He seeketh not the temporal government of this world, etc. My kingdom is not from 〈…〉, that is to say, so far as to get these temporal things. But against this seemeth that which is spoken in the Psa. 46. God is the king of all the world, but he is very God as he is very man, therefore his kingdom is of this world, we must say that according to the verity of his divinity all things are subject to Christ, notwithstanding so far as appertaineth to his humanity, he came not in his first coming to govern temporally, but rather serve and suffer● and 〈…〉 appeareth that he sufficiently excludeth that that was laid to his charge of usurping the kingdom of lewrie, because there was no question of him, but in that he was man, and for the present state that he was in, which appertained to his first coming. I. Bridges. fol. 1012. ¶ Nihil de●ique monstravit, etc. The exposition of Ludolphus gathered out of Crisost. & other ancient fathers He never showed any such thing. He never had soldiers 〈…〉 princes, nor horses, nor burden of mules, nor any such thing about him, but he ●●ad his life humbly and poor, caring about with him 12. ●ase men, according to his divinity, all things were subject unto him. Howbeit, as touching his humanity in his first coming, he came not to rule temporally and to reign, but rather to serve & suffer. Whereupon he denieth not y● he is a king, but rather granteth it. Because according to the truth, he was king of kings. But yet to take away occasion of escaping, he tempereth his answer, saying, that he seeketh not the temporal dominion of this world, because his kingdom is not of this world, so far as touching the seeking & having these temporal things. And therefore his kingdom was neither against the jews nor y● Romans, nor hindered their authority, because they only regarded an earthly kingdom y● is of this world, as though he said unto them: ye are deceived, I hinder not your Empire in this world, least vainly ye should fear & rag 〈…〉, but come ye to y● heavenly kingdom by believing, that is not of this world, to the which by preaching I invite you. Christ said, My kingdom is not of this world. But yet notwithstanding, many prelate's which are his Vicars, some in their doing do say the contrary, in pomp making themselves equal to Princes, or rather exceeding them. I. Bridges. fol. 1014. KISS. The understanding of this place following. Kiss the Son, so readeth the Hebrew. It is a figurative speech, in which by the sign is understood that which is signified thereby, for by the kiss of the kings hand, even now a days in many countries, do the subjects testify, that they will be in the faith and power of a king. He calleth him Son because he before brought in the Father, saying: Thou art my son, etc. The Greek readeth: Receive instruction, or be learned, meaning thereby, that they should submit themselves unto the king Christ, and receive his instruction and chastening. T. M. KNOWLEDGE. The meaning of this place following. AND I knew mine. joh. 10. 14 ¶ In this he commendeth his love towards us. For knowledge cometh of love, and bringeth also with it a care. The Lord knoweth who are his. Also it is said, john. 13. 18. I know whom I have chosen. There are two kind of knowledge. The one is by which we know what a thing is. By this kind of knowledge all things are known unto Christ, not only the Sheep, but also the Goats, the Wolves, the thieves, and the Murderers, and that infernal Satan also. The other is that, by which we know such as are our own, yea, by which we know them, keep them, and defend. By this kind of knowledge the reprobates are not known, but the elect only, for to them it shall be said, Depart from me ye workers of iniquity. And again, verily, verily, I say unto you, I know you not. As Christ therefore hath a special care over his Sheep, because they hear his voice, and follow him, even so he giveth us to understand, that he hath no care at all for those which obey not the Gospel, even as in the second member he repeateth & confirmeth that which he had spoken before, namely, that he is in like manner known of his sheep. Marl. upon john. fol. 371. How joseph knew not Marie until, etc. He knew her not until she brought forth her first begotten son, Math. 1. 25 Ergo after she had brought him forth he knew her. This is Helindius objection. Answer. This word (Did know) in the sacred Scripture, is understood two manner ways, sometime it is taken for the carnal copulation between man and wife, and sometime Pro scientia, that is, for knowledge or acquaintance, Helindius and those of his sect do understand by this word (know) for the copulation between man and wife. Whereas it is certain, that it ought to be referred to acquaintance, and perfect understanding of any thing, for although joseph was hand-fasted or betrothed unto Marie, yet the almighty had by visions and dreams revealed his will unto him, as we heard before in the first Chapter, where the Angel said, joseph, Fear not to take unto thee mary to wife, for that which is conceived in her cometh of the holy Ghost. And in the second likewise: Arise and take the child and his Mother, and fly into Egypt, and abide there until I bring thee word. So that the knowledge that joseph had was the sure and undoubted faith of those things that were revealed unto him from above. And that this word (know) is taken Pro scientia in the Scripture oftentimes, it appeareth by this place: The child jesus abode in Jerusalem, and his parents knew not of it. Marl. fol. 19 Of knowing one an other after this life. When Christ was transfigured, the Apostles, Peter, james, and john, did not only know Christ, but also they knew both Moses and Helias that talked with him, notwithstanding they had never seen them before. The rich man being in hell, knew both Abraham and Lazarus being in joy. Saint Gregory in his Dialogue saith: Li 4. ca 33 There is a certain thing (saith he) in Gods elect and chosen people, which is to be marveled at, for they being in Heaven, do not only know them whom they knew in this world, but they shall know also the good people which they never saw, even as perfectly as though they had afore both seen and known them. For when they in that everlasting inheritance, shall see the auncient● Fathers, they shall not be unknown to them in sight, whom they always know in work. For when all there with one clearness do behold God, what is it that they shall not there know, where they know him that knoweth all things. How the Heathen doubt not in this doctrine. I have a great desire (said Cato Cato. li. desenectu●e. the elder) to see your Fathers whom I honoured and ●oued. But I wish not only to talk with them whom I have known in this world, but with such also as of whom I have heard and read, yea, and I myself have written, If I were once going thetherward, I would never have mind to turn hither again. Again he saith: O that noble and pleasant day when it shall be my chance to come unto the heavenly company and blessed fellowship, and depart from this troublesome and stinking world, for than shall I go not only to those men of whom I spoke unto you before, but also unto my Cato, who was as worthy a man as ever lived, and as noble. And it is written of Socrates, Socrates. that when he went unto his death, among many other things, he said, that it is a most blessed and godly thing for them to come together, which have lived justly and faithfully. And saith he, what a great pleasure think you it to be, friendly to talk with Orpheus, M●saeus, Homerus, Hesiodus, and such like, verily I would die full oft if it were possible to get those things y● I speak of, etc. Basil. ¶ Look, Luther. Laban's Gods. How easy Laban's Gods were to steal away. ●Herfore hast thou stolen away my Gods. Gen● 31. 30 ¶ Chrisostome expounding this complaint of Laban against jacob for stealing away his Gods, saith thus: Wherefore hast thou stolen away my Gods: O what a passing folly is this: be thy gods such ones, that a man may steal them? And art thou not ashamed to say, Wherefore hast thou stolen away my Gods? This is resembled to the Sacrament, hanging in the Pixe & Canopy, which be as easy to steal away, as Laban's Gods were. LABOURS. The meaning of this place following. OTher men laboured, john. 4. 34. and ye are entered into their labours. ¶ This aught to be understood of the preaching of the kingdom of God. Among the Israelites, and among whom the Prophets had laboured already, into whose labours the Apostles did enter. But when the Apostles did preach among the heathen, they were the first labourers, as Paul saith: I have planted, Apollo hath watered. Again, I have laid the foundation, and an other hath builded upon it. 1. Cor. 3. 6. and. 10. Sir. I. Cheek. LADDER. What is signified by this Ladder. ANd behold there stood a ladder upon the earth, Gen. 28. 12 y● top of it reached up to heaven. ¶ By this Ladder of many steps is signified, the degrees of generation, by the which Christ after the flesh descended from Adam unto the virgin Marie, which brought him forth, which degrees are numbered in the beginning of Mathews Gospel. Lyra. ¶ It may signify Christ, by whose mediation all graces come down to us, and all help, and by whom we ascend up into heaven. The Bible note. ¶ Christ is the Ladder, by whom God & man are joined together, & by whom the Angels minister unto us. All graces by him are given unto us, and we by him ascend into heaven. Geneva. LAY MEN. How lay men ought to read the Scripture. TAke heed to thyself therefore only, Deut. 4. 9 that thou forget not those things which thine eyes hath seen, & that they depart not out of thy heart all the days of thy life, but teach them thy sons and thy sons sons. Hear O Israel, Deut. 6. 4. the Lord our God is Lord only, and thou shalt love y● Lord thy God, with all thy heart, with all thy soul and with all thy might. All these words which I command thee this day shall be in thy heart, and thou shalt show them unto thy children, and thou shalt talk of them when thou art at home in thy house, & as thou walkest by the way, & when thou liest down, and when thou risest up. And thou shalt find them for a sign upon thy hand, & they shall be warnings between thine eyes, and thou shalt write them upon the posts of thine house, and upon thy gates, etc. Thy word is a Lantern unto my feet, Psa. 119. 105. and a light unto my path. Blessed is the man that setteth his delectation in the will of God, Psal. 1. 2. and his meditation on God's law night and day. ¶ Here men be blessed that study the word of God. D. Barnes. Take the helmet of health, and the sword of the spirit, Ephe. 6. 17 which is the word of God. ¶ Here is it lawful for lay men to have the spirit of God. D. Barnes. If any man come to you and bring not this learning, 2. john. 10 receive him not into your house, nor yet salute him. ¶ This was written to a Lady and her children. D. Barnes. Christ saith to the Pharisees, john. 5. 39 search Scriptures, for in them ye think to have eternal life. All Scripture given by inspiration of God, 2. Tim. 3. 16. is profitable to teach, to improve, to inform, to instruct in righteousness, that the man of God may be perfect and prepared unto all good works. You may all interpret Scripture one by one, 1. Cor. 14. 34. that all may learn, and all men may have comfort. But let your women keep silence in the congregation, etc. If any will learn any thing, let them ask their husbands at home. ¶ The women was learned belike, for he need not to command them to keep silence, and if they were unlearned. And also how should the women learn of their husbands at home, except they were learned themselves. D. Barnes. The noblest of Thessalonica which received the word, Act. 17. 11 searched the Scriptures daily, whether those things that Paul spoke were true or no. Priscilla and Aquila, did expound unto Apollo which was a great learned man, Act. 18. 26. the perfect understanding of Scriptures. ¶ These were lay persons, of whom this great learned and eloquent man disdained not to be taught, nor was not ashamed to be instructed in the doctrine of Christ, of a poor christian man and his wife. D. Barnes. Also Eunuchus that was the treasurer to the Queen of the Aethiopians, Act. 8. 27. did read Esay the Prophet, the which he understood not till God sent him Philip to declare it unto him. ¶ That was a lay man also, and an Infidel, and was not forbidden of God to read Scriptures. D. Barnes. Let the word of God dwell in you plenteously. Col. 3. 16. The Doctors affirmations. My brethren, read holy Scripture, August. ad fra. 6. 38 in the which you shall find, what you ought to hold, and what ye ought to fly. What is a man reputed without learning, what is he, is he not a Sheep or a Goat? Is he not an Ox or an Ass, is he any better than an horse or a mule, the which hath no understanding. It is not sufficient that ye hear the divine Scriptures in the Church, August. in his. 59 Sermon. but also in your houses, either read them yourselves, or else desire some other to read them, & give you diligent ear to it. If thou wilt that thy children be obedient unto thee, Athanasius in Epis. ad Ephe. 6. use them to the word of God, but thou shalt not say, that it belongeth only to religious men to study Scriptures, but rather it belongeth to every Christian man, and specially unto him that is wrapped in the business of this world, and so much the more because he hath more need of help, for he is wrapped in the troubles of this world: Therefore it is greatly to thy profit, that thy children should both hear and also read holy Scriptures, for of them shall they learn this commandment, Honour thy Father and Mother, etc. I beseech you that you will oftentimes come hither, Chri. in. Gen. ca 9 homil. 28 and that you will diligently hear the lesson of holy Scripture. And not only when you be here, but also take in your hands, when you be at home the holy Bible, and receive the things therein with great study, for thereby shall you have great vantage, etc. O Paula and Eustochium, Hierom in his Prohe. in Epist. ad Eph. li. 2. if there be any thing in this life that doth preserve a wise man and doth persuade him to abide with a good will in the oppressions and thraledomes of the world, I do reckon that specially it is, the meditations and study of holy Scriptures, seeing that we do differ from other creatures, specially in that that we be reasonable, and in that that we can speak. Now is reason, and all manner of words contained in the Scripture, whereby we may learn to know GOD, and also the cause wherefore we be created: Wherefore I do sore marvel, that there be certain men the which give themselves to slothfulness, and will not learn these things that be good, but reckon those men worthy to be reproved, that have that good mind. ¶ This was written to two women that were learned. D. Barnes. Hear me ye men of the world, Chris. upon the Col. in his. 9 Homil. get you the Bible, that most wholesome remedy for the soul, if ye will nothing else, yet at the least get the new Testament, Saint Paul's Epistles, and the Acts, that may be your continual & earnest teachers. Which of you all that be here (if it were required) could say one Psalm without the book, Chriso. in Math. 10. 1. Homil. 2. or any other place of holy Scripture, not one doubtless, but this is not only the worst, but y● you be so slow and remiss of spiritual things, and to devilishness ye are hotter than fire. But men will defend this mischief with this excuse. I am no religious man, I have a wife and children, and house to care for, this is the excuse, wherewith ye do (as it were with a pestilence) corrupt all things, for you do reckon that the study of holy Scripture belongeth only unto religious men, when they be much more necessary unto you then unto them, etc. ¶ Here may we see that this damnable reason (I will read no Scripture, it belongeth not unto me) was in the hearts of lay men in Chrisostomes' days. D. Barnes. Ye may commonly see, Theodore tus in his 5. book of the nature of man. that our doctrine is known, not only of them that that are the Doctors of the Church, and ministers of the people, but also even of Tailors and Smiths, and Weavers, and of all Artificers: yea, and further also of women, and that not only of them that be learned, but also of labouring women, and Sewsters, and servants, & handmaids, neither also the Citizens, but also the country folks do very well understand the same. Ye may find even the very Ditchers, & Cowherd's, and gardiner's, disputing of the holy trinity, and of the creation of all things. Look more in the word, Scripture. Of lay men's books. Look. Images. How lay men may baptize. Tertulian Tertulian in his book De Baptismo, saith, That lay men may bapiise. Ambrose Ambrose. in the 4. add Eph. saith, that in the beginning it was lawful for all men to baptize. Jerome ad Luciferanos affirmeth, that it was lawful for lay men to baptize, if necessity do require. Zuinglius affirmeth the same. The opinion of john Caluine. Now (saith he) if it be true that we have set down, Cal. ca 17 sect. 16. the Sacrament is not to be esteemed of his hand by whom it is ministered, but as it were of the hand of God, from whence it certainly cometh. Hereof we may gather that nothing is added or taken from the dignity of it, by him by whom it is ministered. And therefore among men, if an Epistle be sent, so y● the hand and seal be known, it skilleth not, who or what manner of person carrieth it. Even so, it is sufficient for us to know the hand and seal of the Lord in his Sacraments, by whom soever they be delivered. Hear is the error of the Donatists confuted, who measured the worthiness of the Sacrament, to the worthiness of the Minister. Such be now a days our Anabaptists, which deny us to be right baptized, because we were baptized by wicked and Idolatrous persons in the Pope's Church, and therefore they furiously urge rebaptisation, against whose folly we shall be sufficiently defended, if we think we were baptized in the name of the Father, of the Son, and of the Holy ghost, and therefore Baptism, not to be of man, but of God, by whom soever it be ministered. How lay men have ministered the Sacrament. S. Augustine saith, In necessity, Augu. ad Fortunat. when the Bishop or Priest or any other Minister cannot be found, and the danger of him that requireth doth constrain, lest he should departed this life without this Sacrament, we have heard that even lay men hath given the Sacrament that they have received. ¶ Read the story of Serapion. LAYING ON OF HANDS. Whereof this custom of laying on of hands arose. THis custom of laying on of hands, is taken of the old Fathers. For in Gen. 48. 14. The Patriarch jacob laid his hands upon the head of Manasses and Ephraim the sons of joseph, which custom afterward was confirmed to the jews for a Law, and so continued till the coming of Christ, who used the same, and delivered the use thereof unto his Apostles, to the which Ceremony prayer was then joined. As it doth appear in the 19 of Matthew, when children were brought unto Christ, that he might lay his hands upon them. That he should lay his hands upon them. Mat. 19 13 ¶ The laying on of hands, was a familiar sign among the jews, so often as there was any solemn kind of prayer or blessing, as when they offered sacrifice. We have also an example in Isaac more agreeable to the place, when he laid his hands upon his son jacob, as though he did consecrate and offer him to God, that he might be the promised heir. That this was a common custom among the jews, it is evident by another example of jacob, which blessed the two children of his son joseph, namely, Ephraim and Manasses. But they were not wont to lay hands of any man which were not endued with some notable power and virtue, or set in some high office: Even as the Apostle taketh an argument of the blessing of Melchisedech, which blessed Abraham: neither doth he feign the argument. For it is oftentimes read, that there were Priests chosen which might bless the people, even as though God were present to bless himself. The manner of blessing was prescribed unto Moses, by the mouth of the Lord, when he said: Ye shall bless the Children of Israel, and say unto them: The Lord bless thee, and keep thee: the Lord make his face to shine upon thee: the Lord lift up his countenance upon thee, and give thee peace. The like we have also in the 118. Psalm. Seeing therefore that the laying on of hands was an ancient solemn order of blessing among the jews, it is no marvel if the parents desire Christ to use this ceremony in blessing their children. Marlor. fol. 425. By the putting on of my hands, 2. Tim. 1. 6 etc. ¶ As in the Baptism, the outward ministery or mystical washing doth regenerate, wash away sins, cleanse and purge us from our filthiness: so doth the imposition or laying on of hands, give us the gift of the holy Ghost. But the outward and mystical washing, doth only represent unto us, that in Christ's blood our sins are clean washed away. When Mathias was chosen by lot, Act. 1. 23 it is not to be doubted, but that the Apostles after their common manner prayed for him, that God would give him grace to minister his office truly, and put their hands on him, and exhorted him, and gave a charge to be diligent and faithful, and then was he as great as the best. Act. 6. When the Disciples that believed had chosen seven. Deacons to minister to the Widows, the Apostles prayed, and put their hands on them, and admitted them without any more ado. Their putting on of hands was not after the manner of the dumb blessing of our holy Bishops with two fingers, but they spoke unto them, and told them their duty, and gave them a charge, and warned them to be faithful in the lords business, as we choose temporal Officers, and read their duty unto them, and they promise to be faithful Ministers, and then are admitted. Neither is there any other manner or Ceremony at all required in making of our spiritual Officers, then to choose an able person, and then to rehearse him his duty, and to give him his charge, and so to put him in his room. Tindale. And laid his hand upon Ephraim's head. Gen. 48. 17 The putting on of hands was commonly used of the Hebrews, when they commended or offered any thing to God, as Leuit. 1. 4. T. M. What is meant by laying one's hand upon his mouth. Whereas job saith, job. 39 37. he will lay his hand upon his mouth: it is a sign of protestation, that he will not proceed any further. And y● manner of speech is rife in y● scripture. And it serveth to do us to understand, that we must refrain our foolish appetites. And that when our flesh tickeleth us to speak, we must resist it: as if it were by putting a mussel or bridle upon our mouths to refrain them. If a man were so wise of himself, as he would not be tempted to speak amiss, he should not need to lay his hand upon his mouth, for he would refrain of his own accord, and he should need neither stop nor bar. But now on the contrary part, whereas it is said, that we must lay our hand upon our mouth, is to do us to wit, that we have to fight against our fond lusts and likings, which do continually make us too hasty in speaking, insomuch that our tongue shall still be sharp set, to cast forth some thing or other, that is nought worth, against God, etc. Caluine. fol. 724. LAMPS. What the Lamps and Oil do signify. THe foolish took their Lamps, Mat. 25. 3. but took none oil with them. ¶ By Lamps without Oil, understand works without faith: which cannot shine because they are without light. Tindale. ¶ These Lamps do signify, all manner of outward things, whereby we are known to be Christians. The Oil betokeneth the lively Faith, which worketh by unfeigned love and charity. All the whole Parable speaketh of true and false Christians. Sir. I. Cheek. LAND. What is meant by the crying of the land. BUt if case be that my land cry out against me, Io●. 31. 38. etc. ¶ The land crieth against him, when the husbandmen defrauded of their wages, cry therefore against him: So the hire of the workman crieth. james. 5. 4. And the furrows make lamentation, when they that plough the ground and make the furrows, are deprived of their duty. T. M. LAODICIA. What the word signifieth. THis City standeth in the less Asia, Apoc. 1. 11 not far from Hierapolis and Colossus. Of this City were the Laodicians, of whom Paul hath spoken somewhat. Coll. 4. 13. and 16. And this word Laodicia signifieth by interpretation, a righteous people. Marl. fol. 20. Of the strife that was in Laodicia, for the keeping of Easter. Melito the Pastor of the Church that was at Sardis, maketh mention in his book of the passover with these words: Under Sergius the Uicepresident of Asia (saith he) at what time Sagadis was crowned with martyrdom, there arose a great strife at Laodicia about the keeping of the Easter, etc. Read Eusebius in the 26. chapter of his fourth bóoke of Church matters, & concerning Socrates, Eusebius, Anatolius, Stephanus and Theodorus Bishops of the same Church, look the same Eusebius in the 28. and 29. chapters of his seventh book of Church matters. Marl. upon the Apoc. fol. 66. LAST. Of the last day. ¶ Looke. day. Who be the last, and who be the first. ANd the last shall be first. Math. 19 30. ¶ He taketh away all desperation from the greatest sinner. Whom the good man of the house may call into his vineyard to be a labourer when he will, and give him eternal life, as to the thief hanging on the Cross, which deserved no such thing. Do we not see, that the jews boasting themselves in the law to be last, and to be rejected? And that the Gentiles which were last, are now become first, & most acceptable unto God, to whom he hath given repentance unto life, etc. Marl. fol. 440. ¶ Look more in this word, First. Of the last farthing. Look. Farthing. LATRIA. What this word Latria, signifieth. LAtria (after the mind of Dunce) is called an exterior honouring, or a bodily service, etc. If that be true, it followeth that they give that honour to stocks and stones, that only pertaineth to God, which do any exterior honour, whatsoever it be. This word Latria. wherewith the simple people be deceived, is a Greek word and after S. Austen, it signifieth no more but service, which cannot be denied is given to stocks and stones. Think you that the Children of Israel with their high Priest Aaron could not have made this Pope holy excuse, that they were not so mad nor so foolish as to honour the golden Calf, but rather to refer the honour to the living God, they had a good colour for them, for they knew none other God nor Saint but him, and yet this excuse was not lawful nor could be allowed, when Moses came with the word of God. Mark also what he was that made the Calf, not a fool nor ignorant person among the people, or one of no authority: but the most wisest man, eloquent & chief among them, which was to keep the people together in good order. He also made a Calf, with y● which thing all their Fathers had pleased God in doing Sacrifice with them: So that they might well think that it might be acceptable to God, to be honoured in the Image of a Calf, before any other Image. But all these colours is naked before the word of God. D. Barnes. LAW. What the Law is, and what is to be understood thereby. THe law (saith justinian) is a faculty or science of the thing that is good and right, as Celsus there defineth. Or thus: The law is a certain rule or Canon to do well by, which ought to be known of all men. Cicero de lege saith, that the Law is a certain rule proceeding from the mind of God, persuading right and forbidding wrong. So that the Law is a certain rule, a directory, showing what is good, and what is evil, what is virtue and what is vice, what profitable, and what disprofitable, what to be done, and what to be left undone. ¶ The Law is a doctrine that biddeth good, and forbiddeth evil, as the Commandments do speak. Book of Mar. fol. 1110. This word (Law) may not be understood here after the common manner, as to use Paul's terms, after the manner of men, or after man's ways, that thou wouldst say, the Law here in this place were nothing but learning, which teacheth what ought to be done, and what ought not to be done, as it goeth with man's law, where the law is fulfilled with outward works only, though the heart be never so far off, but God judgeth after the ground of the heart, yea, the thoughts of the secret movings of the mind. Therefore his law requireth the ground of the heart, and love from the bottom thereof, and is not content with the outward works only, but rebuketh those works most of all, that spring not of love from the low bottom of the heart, though they appear outward never so honest and good. As Christ rebuketh the pharisees above all other that were open sinners, and calleth them hypocrites, that is to say, Simulars and painted sepulchres, which Pharesies yet lived no men so pure as pertaining to the outward deeds and works of the law. Yea, and Paul in the third Chapter of his Epistle to the Philippians, confesseth of himself that as touching the law he was such a one, as no man could complain on, and notwithstanding was yet a murderer of the Christian, persecuted them, & formented them so sore, that he compelled them to blaspheme Christ, and was altogether merciless, as many which nowfaine outward good works are. Tindale. ¶ We understand by the law, these commandments only which God gave 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 us, which we are bound to do, and the evil that displeaseth him, which we ought not to follow, and beside that, it showeth us our offences and sins, and how we stand debtor unto the judgement of God, and preacheth unto us nothing else, but the very wrath and curse of him, which we have deserved in offending of him. By the law we are all condemned before God, as transgressors of all his commandments, and thereby declared worthy of death and eternal damnation. So that the law serveth rather to condemn then to save us. And yet there is no fault in the law, which is good, holy, and just, but the fault is in us, which are wicked of nature, and do not accomplish the law. The law doth utter our sins, and showeth us plainly our disease, and how dangerous it is (as the Physicians doth) but it cannot heal us, but sendeth us to another, which is able to heal our disease and none but he, one Christ jesus our Lord. The law is divided into two parts: The first Table 1. Table. pertaineth to God, which is this: Thou shalt have none other Gods but me: Thou shalt make thee no Image, nor likeness, etc. Thou shalt not take the name of God in vain, etc. Remember to sanctify the Sabbath day, etc. The other Table pertaineth to our neighbour, which are these: Honour thy father & thy mother, etc. Kill not: Commit none adultery: Steal not: Bear no false witness against thy neighbour: Covet not thy neighbours house, nor his wife, etc. And all the doctrine comprised in these two Tables, 2. Table. Christ reduced into ij. points, which are these: Love God above all things, & thy neighbour as thyself: for all the law & the Prophets depend upon these. ij. commandments: Then whatsoever ye would that men should do unto you, do ye the same unto them. P. Viret. Plato's definition of the Law. Plato Plato. in his Book of Laws of a Public wealth, and in Minos, seemeth thus to define the law, namely, That it is an upright manner of governing, which by convenient means directeth unto the best end, in setting forth pains unto the transgressors, and rewards unto the obedient. This definition may be most aptly applied unto the Law of God, yet there can be no such Law, unless it be of God. Pet. Mar. upon the Rom. fol. 137. What the office and use of the law is. The use and end of the law is, Use of the law. to accuse and condemn us guilty, such as live in security, that they may see themselves to be in danger of sin, wrath & death eternal, that so they may be terrified, & brought even to the brink of desperation, trembling and quaking at the falling of a leaf. And in that they are such they are under the law, for the law requireth perfect obedience unto God, and condemneth all those that do not accomplish the same. Now it is certain that there is no man living which is able to perform this obedience, which notwithstanding, God straightly requireth of us. The law therefore justifieth not, but condemneth according to that saying. Cursed is he that abideth not in all things that are written in the law. Therefore he that teacheth the law, is a minister of the law, etc. Luth. upon the Gal. fol. 69. What the law of nature is. The law of nature is, Law of Nature. that light and judgement of reason, whereby we do discern betwixt good and evil. Thomas Aquinus saith, that the law of nature is nothing else, but the participation of the eternal law in a reasonable creature. That definition indeed doth express unto us, of whom this judgement & light of reason cometh unto us, that is to say, from the eternal law: but what it is, it declareth not. And that part in a reasonable creature, may comprise also Angels, of whose nature, here is nothing in question. Other do define this law more largely in this sort: The law of nature is the common sentence of judgement, whereunto all men together assent and further, which God graved in every man's mind, appointed to frame men's manners withal, etc. Musc. fol. 30. What the law written is. We call that the law written, Law written. which God gave to Israel by Moses, and which Moses comprehended in his book of Exodus and Leviticus, Numery and Deuteronomy. This was delivered unto Moses by Angels, and Steven witnesseth saying: Ye have received the law by the order of Angels. And the Apostle saith, The law is given by Angels, in the hand of a Mediator. The same they do commonly divide, and well enough for the purpose, into the Moral precepts, judicial and Ceremonial: or into precepts, statutes and judgements. Moral law. By statutes, they understand all that pertaineth unto rites & ceremonies: by Moral precepts, the Tables: by judicials, judicials. all those laws which they use in the matters and controversies of the policies, and for punishment of the offenders. Musculus. fol. 34. How the Law is our schoolmaster. The schoolmaster is appointed for the child, to teach him, to bring him up, and to keep him as it were in prison, but to what end, and how long? Is it to the end that this strait & sharp dealing of the schoolmaster schoolmaster. should always continue? Or that the child should remain in continual bondage? Not so, but only for a time, that this obedience, this prison and correction might turn to the profit of the child, that in time, he might be heir and Prince. For it is not the father's will, that his son should always be subject to the schoolmaster, and always beaten with rods, but that by his instruction and discipline, he may be made able and meet to be his father's successor. Even so the law (saith Paul) is nothing else but a schoolmaster, not for ever, but till it have brought us to Christ: as in other words he said also before. Gal 3. 24. The law was given for transgressions, Gal. 3 19 until the blessed seed should come. Also the scripture hath all under sin. Again: we were kept under & shut up unto faith, which should after be revealed, wherefore the law is not only a schoolmaster, but it is a schoolmaster to bring us unto Christ. What a schoolmaster were he, which would always torment and beat the child, and teach him nothing at all? And yet such schoolmasters were there in time past, when schools were nothing else but a prison and a very hell, the schoolmaisters' cruel tyrants and very butchers. The children were always beaten, they learned with continual pain and travail, and yet few of them came to any proof. The Law is not such a schoolmaster, for it doth not only terrify and torment (as the foolish schoolmaster beateth his scholars & teacheth them nothing) but with his rods he driveth us to Christ: like as a good schoolmaster instructeth and exerciseth his scholars in reading and writing, to the end they may come to the knowledge of good letters and other profitable things, that afterward they may have a delight in doing of that, which before when they were constrained thereunto, they did against their wills, etc. Luther upon the Gal. fol. 163. How the law first entered. The law entered The laws entering first into the world, by man's disobedience in Paradise, & was not so much given by Gods own free motion, as by man's own seeking & wilful procuring, which never was, nor never shall be, in his power to perform. Fox. in his sermon of Christ crucified. How the law was given in thunder. The law was given in thunder, lightning, fire, smoke, and the voice of a trumpet and terrible sight. Exo. 20. 18. Exo. 20. 18 So that the people quaked for fear, and stood a far off, saying unto Moses: Speak thou unto us, and we will hear, let not the Lord speak to us, lest we die. No ear (if it be awaked and understand the meaning) is able to abide the voice of the law, except the promises of mercy be by. That thunder, except the rain of mercy be joined therewith, destroyeth all, and buildeth not. The law is a witness against us, and testifieth that God abhorreth the sins that are in us, and us for our sins sake. Tindale. fol. 118. ¶ The ceremonial & judicial laws, were revealed of God to Moses, by the Angels, and by Moses to the people, and by Moses at God's commandment they were inserted into a written book. But the law of the ten commandments was not revealed by man, Law of the 10. con. written by God and not by Moses. or any means of man, but by God himself at the mount Sina, and written, not by the hand of Moses, but with the finger of God in tables, not made of matter, easy to be dissolved, but made of stone to endure for ever. Bull. fo. 111. Wherefore the law was given. The law was given (saith S. Austen) that man might find himself, & not to make his sickness whole, but by his preaching the sickness increased, the Physician might be sought. Wherefore the law threatening & not fulfilling that thing that he commandeth maketh a man to be underneath him. But the law is good if a man use it well. What is that to use the law well? By the law to know ourselves, & to seek Gods help to help our health. ¶ Here we see by S. Austen, that the commandments of God giveth us no strength, nor yet declareth any strength to be in us, but showeth us our duty and weakness, and also moveth us, and causeth us to seek further for strength. D. Barnes. ¶ Of profiting to crave the grace of God's help, Augustine speaketh oft, as when he writeth to Hilary: The law commandeth that endeavouring to do the things commanded, and being wearied with our weakness under the law, La impossible. we should learn to ask the help of grace. Again to Aselius: The profit of the law is to convince man of his own weakness, & compel him to crave the Physic of grace which is in Christ. Again, to Innocent of Rome: The law commandeth, and grace ministereth strength to do. Again, to Valentine, God commandeth these things y● we cannot do, that we may learn to know what to ask of him. Again, The law was given to accuse you, that being accused, ye should fear, & fearing, you should cra●e pardon, & not presume of your own strength. Again, The law was given for this purpose, of great, to make little, to show that thou hast no strength of thine own to righteousness: that thou as poor, unworthy and needy, shouldst fly unto grace. After he furneth his speech to God & saith: Do so Lord, do so merciful Lord● command that which cannot be fulfilled: yea, command that which cannot but by thy grace be fulfilled: that when men cannot fulfil it by their own strength, every mouth may be stopped, & no man may think himself great. Let all be little ones, & let all y● world be guilty before thee. Ca in his In. 2. b. ca 7. se. 9 How the law was given by Moses. The law was given by Moses, By Moses but grace & verity came by jesus Christ. ¶ This place doth Tindale in his exposition of the 5. 6. & 7. of S. Matthew, expound on this wise. Though Moses (saith he) gave the law, yet he gave no man grace to do it nor to understand it aright, or wrote it in any man's heart to consent that it was good, and to wish after power to fulfil it: But Christ giveth grace to do it, and to understand it aright, and writeth it with his holy spirit in the tables of the hearts of men, and maketh it a true thing there and no hypocrisy. Folio. 184. How we are dead through the law. But I through the law, am dead to the law, that I might live unto God. Gal. 2. 19 ¶ But I through the law, am dead Dead to the law, that is, by the law of liberty & grace granted in Christ, I am delivered from the law of bondage, ministered by Moses, and from the burden and curse thereof. Tindale. ¶ Are dead concerning the law, by the body of Christ. ¶ Because the body of Christ is made an offering and a sacrifice for our sins, Rom. 7. ●. whereby God is pleased, and his wrath appeased for Christ's sake, the Holy Ghost is given to all believers, whereby the power of sin is in us daily weakened: we are accounted dead to the law, for that the law hath no dominion over us. The Bible note. ¶ Looke. Under the law. How the Law increaseth sin. But the law in the mean time entered in, that sin should increase. Rom. 5. 20 ¶ The law increaseth sin, sin.. and maketh our nature more greedy to do evil, because the law ministereth no power nor lust to y● the biddeth, or to refrain from y● the forbiddeth. Tin. Why the law is called the messenger of death. The law is called the messenger of death: Messenger of death. namely, because that if we have no more, but the doctrine that is contained in the law, we shall be utterly overwhelmed afore God, & we shallbe cast away without any remedy. Then if God indite us but according to the form of y● law, he shall discover filthiness enough in us. Cal. upon job. fo. 172. What the law of God requireth. The law of God requireth love love. from the bottom of the heart, and cannot be satisfied nor fulfilled with the works thereof as man's law is, for the law is spiritual as S. Paul saith Rom. 7. Rom. 7. 14 which no earthly creature by his own strength & enforcement is able to fulfil, but by the operation and working of the spirit of God. Tindale. What it is to be under the law. To be under the law, Under the law. is to deal with the works of the law, and to work without the spirit and grace, for so long no doubt, sin reigneth in us through the law, that is to say, the law declareth that we are under sin, and that sin hath power and domination over us, seeing we cannot fulfil the law, namely, with the heart, forasmuch as no man of nature favoureth the law, consenteth thereunto, and delighteth therein, which thing is exceeding great sin, y● we cannot consent to the law, which law is nothing else but the will of God, etc. So that to be under the law, is not to be able to fulfil the law, but to be debtor to it, and not able to pay that, which the Law requireth, etc. Tindale. ¶ To be under the law, is nothing else, but to be bound or subject unto sin, for the law through sin, condemneth us, as guilty. But to be dead unto the law, Dead to the law. is nothing else, but to have that extinguished in us, by which the law accuseth and condemneth us, and that is, the old man, the flesh, natural lust & corruption of nature: when these things be once dead in us, & that Christ liveth and reigneth in us, we can by no means be condemned by the law, etc. Pet. Mar. upon the Rom. fol. 161. What it is, not to be under the Law. Not to be under the law, Not under the Law. is to have a free heart renewed with the spirit, so that thou hast lust inwardly of thine own accord, to do that which the law commandeth, without compulsion: yea, though there were no law. Tin. in his pro. to the Rom. Why Paul calleth the book of Genesis the law. Tell me, ye that would be under the law, etc. Gal. 4. 20 ¶ Why doth Paul call the book of Genesis out of the which he allegeth the history of Ishmael and Isaac, Book of Gene. called the Law. the Law, seeing that book containeth nothing at all concerning the law, but only containeth a plain history of Abraham's two children? Paul is wont to call the first book of Moses the law, after the manner of the jews, which although it contain no law besides the law of circumcision, but the principal doctrine thereof is concerning faith, and that patriarchs pleased God because of their faith, yet the Jews notwithstanding, only because of the law of circumcision which is there contained, called the book of Genesis the law, as well as the other books of Moses, so did Paul himself also being a jewe. And Christ under the title of the law, comprehendeth not only the books of Moses, but also the Psalms. Psa. 35. 19 john. 15. 25. But it is that the words might be fulfilled which were written in the law, They hated me without a cause. Luther upon the Gal. fol. 205. How the law is impossible for a man to fulfil. The Pelagians (saith S. Austen) think themselves cunning men, Law impossible. when they say, God would not command that thing that he knoweth a man is not able to do, & who is there that knoweth not this? But therefore God commandeth us to do some thing that we are not able to do, that we may understand, what we ought to crave of him. jewel. fol. 3●7. ¶ And the law had righteousness, but for a time, not because it could justify before the Lord, Ambrose ad Gal. 〈…〉 for it could not so forgive sin, that of sinners it could make them just. But to this end it was given, that it might be a terror provoking men to a godly life, punishing the disobedient and unreverent persons. Therefore is not a law given which can give life, but condemn. I. Gough. How the law is called a yoke. Why tempt ye God, Act. 15. 10 to put on the disciples necks that yoke, Yoke which neither our fathers nor we were able to bear. ¶ He meaneth the holy law, and not the ceremonies only, and calleth it a yoke not able to be borne, because no man, not the most holiest and perfectest that ever was (Christ only excepted) was able to perform the same in all points, both outwardly according the Letter, and inwardly according to the Spirit. The Bible note. The difference between God's law and man's. Man's law only requireth external and civil obedience, God and man's la God's law, both external and internal. Who hath fulfilled the law. Christ is the end of the law, Rom. 10. 4 for righteousness to all that believe. ¶ That is, Christ hath fulfilled the whole law, Law fulfilled. & therefore whosoever believeth in him, is counted just before God, as well as he had fulfilled the whole Law himself. The Bible note. ¶ The end of the law, End of the law. is to justify them which observe it: therefore Christ having fulfilled it for us, is made our justice, sanctification, etc. Geneva. How the Gentiles were not without a law. Whosoever hath sinned without law, Rom. 2. 12 etc. ¶ It is not to be thought that the Gentiles were altogether without a law, for they had the law of nature, Gentiles had the Law of Nature but not the law written, which we call the Ten commandments, therefore they cannot excuse themselves from sin. Sir. I. Cheek. How the law maketh all men sinners. Whatsoever the law saith, Rom. 3. 19 it saith it to them which are under the law, etc. ¶ In this place the law is taken for all the holy scripture, as it appeareth by these places & testimonies that be alleged here before, whereby it is made evident & plain, that all men without exception are sinners. Sinners Sir. I. Cheek. ¶ The law doth not make us guilty, but doth declare that we are guilty before God, and deserve condemnation. Geneva. How the law maketh us to hate God. In the faith which we have in Christ, find we mercy, life, favour and peace: in the law we find death, damnation and wrath, moreover the curse and vengeance of God upon us. And it (that is to say the law) is called of Paul the ministration of death and damnation. In the law we are proved to be the enemies of God, and that we hate him. For how can we be at peace with God and love him, seeing we are conceived and born under the power of the devil, and are his possession and kingdom, his captives & bondmen, & led at his will, and he holdeth our hearts, so that it is impossible for a man to fulfil the law of his own strength and power, seeing that we are by birth and nature, the heirs of eternal damnation, etc. Tind, in his book named the wicked Mammon. fol. 6. How the law is spiritual. The law is spiritual. Rom. 7. 14 ¶ The law is called spiritual, Law spiritual. because that it requireth the spirit, that is to say, the righteousness and holiness of the heart, and not the outward works only. How we die to the law. For I through the law, Gal. 2. 19 am dead to the law. ¶ The law that terrifieth the conscience, bringeth us to Christ, and he only causeth us to die to the law die to the law. indeed, because y● by making us righteous, he taketh away from us the terror of conscience, and by sanctifying us, causeth the mortifying of lusts in us, that it cannot take such occasion to sin, by the restrint which the law maketh, as it did before. Rom. 7. 10. 11. ¶ For I through the law am dead to the law, that is, by the law of liberty and grace granted in Christ, I am delivered from the law of bondage ministered by Moses, and from the burden and curse thereof. Tindale. To die in the defence of the law. If we do praise (saith S. Austen) the Maccabees, & that with great admiration, because they did stoutly stand unto death for the laws die for the law. of their country, how much more ought we to suffer all things, for our baptism, for y● sacraments of the body & blood of Christ. The meaning of these places following. Cursed is every one that continueth not in all things which Gal. 3. 10. are written in the book of the law to do them. ¶ All the which (meaning the things contained in the law) since no man doth fulfil them, No man fulfilleth the law. it is manifest that no man can be justified by the words of the law. No man is justified before God, because (saith S. Jerome) no man keepeth the law: therefore it is said that the believers must be saved by faith only. Moreover he will show, that no man can be justified by the works of Moses law, unless he have faith, which giveth pardon to him that believeth in God: neither yet, he that believeth in Christ, liveth without a law. D. Heynes. And I say, Gal. 4. 1. the heir, Heir. as long as he is a child, etc. ¶ While we were yet younglings, we had need of the law, as our tutors, not that it should always rule us, but so long till we come to man's state, and have the knowledge of Christ, which knowledge when we have, we be delivered from the servitude of the law, for Christ's sake, not for fear of punishment abstaining from evil, but led by the spirit of God, we are prepared & made fit, to fulfil all good works which the law commandeth. D. Heynes. ¶ The Church of Israel was under the law as the Pupil subject to his Tutor, even unto the time of Christ, when she waxed strong, and then her pupilship ended. Geneva. ¶ Look before where the Law is our schoolmaster. An Argument of the Law. If I cannot have my sins forgiven me, Argument. except I keep and fulfil the law, than the keeping of the law justifieth me. Answer. I cannot have forgiveness of my sins, except I have sinned, Ergo to have sinned, is the forgiveness of sins. Tindale. A disputation between the Law and the Gospel. The Law saith, Law and Gospel. pay thy debt: the Gospel saith, Christ hath paid it. The Law saith, thou art a sinner, despair and thou shalt be damned: the Gospel saith, thy sins are forgiven thee, be of good comfort thou shalt be saved. The Law saith, made amends for thy sins: the Gospel saith, Christ hath made it for thee. The Law saith, the father of heaven is angry with thee: the Gospel saith Christ hath pacified him with his blood. The law saith, where is thy righteousness, thy goodness & satisfaction: the Gospel saith, Christ is thy righteousness, thy goodness, and satisfaction. The Law saith, thou art bound and obliged to me, to the devil, and to hell: the Gospel saith, Christ hath delivered me from them all. Book of Mar. fol. 1110. The nature and office of the Law and Gospel. The Law showeth us our sins. Law and Gospel. Ro. 3. 20. The Gospel showeth us remedy for. john. 1. The Law showeth us our condemnation. Ro. 7. The Gospel showeth us our redemption. Coll. 1. The Law is the word of ire. Rom. 4. The Gospel is the word of grace. Act. 14. 20. The Law is the word of despair. Deut. 27. The Gospel is the word of comfort. Luke. 2. The Law is the word of unrest. Rom. 7. The Gospel is the word of peace. Eph. 6. LAZARUS. How the poor and rich are matched together. RIches are not condemned in themselves, as we see how our Lord jesus Christ hath showed us, by matching the poor and the rich together in the kingdom of heaven, when he speaketh of Lazarus in S. Luke. He saith there, that the Angels carried Lazarus: for albeit he was an outcast among men, and a poor creature of whom no account was made, insomuch that he was forsaken of all men: yet nevertheless behold how y● Angels carry his soul into Abraham's bosom. And what was this Abraham? A man rich both in cattle & money, & in household, and in all other things saving houses and lands, for these were not lawful for him to have, because it behoved him to tarry God's leisure, till he gave him the land of Canaan to inherit. True it is that he purchased a burying place, but he had not any inheritance, notwithstanding that his movables were very great. Therefore when we see the soul of Lazarus carried by the Angels into the bosom of Abraham, who is the Father of the faithful: we perceive that God of his infinite grace and goodness calleth both rich and poor unto salvation. Cal. upon job. fol. 7. Of the losing of Lazarus. Lose him and let him go. joh. 11. 44 ¶ This was commanded to be done, to amplify the glory of the miracle, y● the jews might feel with their hands the work of God which they saw with their eyes. For he which had sent away death with the power of his word, could either have made the grave clothes to have fallen of by their own accord, or else y● Lazarus should have unwound himself. But Christ would have the hands of the standers by, to be witness of the same. But too ridiculous are y● Papists, which upon this place ground their auricular confession. Christ (say they) would have Lazarus after he had restored him to life, to be loosed by his disciples: therefore it is not sufficient for us to be reconciled to God, except the church also forgive us our sins. But whereupon do they define & gather that the office of losing Lazarus was enjoined the disciples, we rather gather by the text, that it was enjoined the jews, to the end they might have all scruple of doubting taken from them. Therefore this place serveth no more their turn for auricular confession, then doth y● other of the ten lepers, in the 17. chapter of Luke, the which also they have shamefully abused. Marl. upon john. fol. 419. LEFT HAND. What the left hand of God doth signify. AS the right hand is taken for everlasting life, so doth the left hand signify the torments of the wicked. LEGION. What a Legion is. Every Legion contained commonly. Mat. 26. 53. 6000. footmen, &. 732. horsemen, whereby here he meaneth, an infinite number. LEAGVE. What a League is. A League is that bond between men, whereby interchangeably they testify both by words and signs, that they are bound to perform certain things, so that they handle together with good faith. And if it be a bond and pertaineth to relation, it is grounded upon humane actions, & is referred to those things which the parties considerated ought to perform y● one to the other● It is expressed by words, & for the most part signs are added. God when after the flood he made a league with mankind, he did not only declare the form of y● obligation by words, Gen. 9 13. but also he put the rainbow in y● clouds as a witness. And in the league which he made with Abraham, Gen. 17. 10 he put the sign of circumcision. Furthermore, in that which was made by Moses at the mount Sinai, Exo. 24. 4 there were twelve pillars erected, and the people was sprinkled with blood. josua also when he should die, I●s●. 24. 26 erected up a very great stone, thereby to seal the league, renewed between the people and God. Pet. Mar. upon judic. fol. 73. Of three kind of leagues. There are three kind of leagues: The first kind is, when the conquerors set laws to those whom they have conquered, in punishing them, and commanding them, what they will have them afterward to do. The second kind is, when things being yet sound, & neither part overcome, they common togethers that things taken from the one part, may be restored, and covenants of peace may be established. The third kind is, when there is no war between the parties, and certain Princes or cities are joined together by some covenants, either to live the more peaceably, or else to take in hand some common affairs, etc. Pet. Mar. upon judic. fol. 73. LEND. ¶ Looke. Usury. LENT. Whereupon the Lenten fast was grounded. THere is none other cause of this fasting, than of y● which Moses fasted, when he received the law at the hands of y● Lord. For sith y● miracle was showed in Moses to 'stablish the authority of the law, it ought not to have been omitted in Christ, lest the Gospel should seem to give place to the law. But since that time it never came in any man's mind under colour of following of Moses, to require such a form of fasting in the people of Israel. Neither did any of the holy prophets & fathers follow it, when yet they had mind and zeal enough to godly exercises, for that which is said of Helias, that he fasted forty days without meat or drink, tendeth to none other end, but that the people should know, that he was stirred up to be a restorer of the law, from y● which almost all Israel had departed. Therefore it was a more wrongful zeal and full of superstition, y● they did set forth fasting with the title & colour of following Christ. Howbeit, in the manner of fasting, there was then great diversity as Cassiodorus rehearseth out of So●rates in the ninth book of his history. For the Romans (saith he) had but three weeks, but in these three was a continual fasting, except on the Sunday, and Saturday. The Slavonians and Grecians had six weeks, other had seven. But their fasting was by divided times, and they disagréed no less in difference of meats. Some did eat nothing but bread & water: some added herbs: some did not forbear fish and foul: some had no difference in meats. Of this diversity Augustine also maketh mention in the latter Epistle to january. Caluine in his Insti. 4. b. chap. 12. Sect. 20. Why the Fathers instituted Lent. The Fathers when they saw men live very carelessly and negligently, thought it good that they should be compelled after a sort to renew godliness in some part of the year, & somewhat to bridle the fierceness of y● flesh. And for this thing they thought that the forty days before Easter were most meet, that men should so long have their minds both occupied in repenting, & also in remembering y● benefits of God. This invention although at the first sight it might seem trim, yet it agreeth not with Christ's liberty. For we must think upon the benefits of God, and our great ingratitude, & other most grievous sins, not only forty days, but also continally. Further, by this means they opened a most wide window to live securely & rechlye. For if they once had performed fully these forty days, they thought that all the whole year after they might give themselves wholly to all kind of pleasures & lusts. For they referred the time of repentance to these forty days. And although the elders had a Lent, yet as Eusebius saith in his. 5. book, and 24. Chapter) it was left free unto all men. For Ireneus after this manner, entreated with Victor Bishop of Rome, when he would have excommunicated the East Church, because in the observing of Easter, it agreed not with the Church of Rome: What (saith he) can we not live at concord, although they use their own cities as we use ours: for some fast in Lent two days, some four days, some x. days, some fifteen days, some twenty, and other some forty days. And yet is concord nevertheless kept in the Church. Pet. Mar. upon judic. fo. 279. LEPER. What the Leper signifieth. THe Leper signifieth properly man's doctrine, levit. 13. which spreadeth abroad like a canker. And to be short, all infection of ungodliness, therefore must the Levites give diligent heed thereto: for a little leaven soureth all the whole lump of dough. T. M. ¶ He (meaning the Priest) shall judge the plague to be clean. levit. 13. 13● ¶ For it is not that contagious leper that infecteth, but a kind of scurf, which maketh not the flesh raw, as the leprosy doth. Geneva. ¶ Of the leprosy in clothes which was used among the jews, Levi. 13. 45 let them judge. This is evident, that we in our time suffer over many leprosies in clothes. Clothes. T. M. ¶ The leprosy in houses, Levi 14. 34● Houses. is any thing thereto pertaining, whereby the dweller might take any harm in health of body, in hurting of his goods, or otherwise as if it stood in an evil air. T. M. If I send the plague of leprosy in an house, Levi. 14. 34. etc. This declareth that no plague nor punishment cometh to man without God's providence, and his sending. Geneva. How a Leper was known. A leper had these five marks to be known by: his garment was upon him and cut in twain, his head uncovered, his face muffled, his dwelling from the company of men, & proclaimed openly to be a leper and unclean. Hemming. Of the leprosy that Christ healed. The leprosy that Christ healed in S. Mathewes Gospel, Math. 8. 3. was not like the leprosy that is now, but was a kind thereof which was uncurable. Geneva. LESS. The meaning of this place following. NOtwithstanding he that is less in the kingdom of heaven is greater than he. Mat. 11. 11 ¶ Christ which humbled himself to the cross, was of less reputation in this world than john Baptist was, yet in the kingdom of heaven Christ was greater than he. Tindale. The least of them that shall preach the Gospel in the new estate of Christ's Church, shall have more knowledge than john, and their message shall be more excellent. Geneva. LITANIES. What the Litanies are. Litanies are nothing else but humble prayers and supplications to God, to procure his favour, and turn away his wrath, and were received long before procession came in place. Some be called Minores, the less: some Maiores the greater. The less were instituted by Mamartus Bishop of Vienna in the year of our Lord. 469. as Sigebertus saith, 02. 488. as Polichronicon reporteth. The order of them was but a solemn assembly of people unto prayer, at such time as we call the rogation week. The cause was for earthquake and tempests, and invasion of wild beasts which then did greatly destroy the people. The greater Litany was devised by Gregory the Pope, Anno. 592. When as the cause being like as before, the superstition began to be more, for by the reason of a great pestilence following a flood, the Bishop by Ceremonies thought to appease the wrath of God, and therefore made Septiformen Laetanian, a seavenfold Litany: One of the clergy, an other of the Monks: one of men, an other of their wives: One of maidens, an other of widows: the last of poor and children together. These people so distinct in the seven orders, should come from seven several places, and then it was thought they should be heard the sooner: but in their Procession, fourscore persons were stricken with the plague, to show how well God was pleased with them. Notwithstanding, how things of a good devotion instituted, in time do grow to great abuse. For what the order and solemnity of them was, we read in the counsel of Mentz, celebrated. 813. years after Christ. The words of the decree be these: Placint nobis, etc. Our will is, that the great Litany be observed of all Christians three days. And as our holy Fathers have ordained it, not riding, nor having precious garments on them, but bore footed in Sackcloth an Ashes, unless infirmity do let. Thus far the Counsel. LETTER. What the Letter signifieth. AVgustine in his third book and. 5. Chapter De doctrina Christiana writeth, that they stick in the Letter, which take the signs for the things, and that which is figuratively spoken in the holy Scriptures, they take it so, as if it were spoken properly. And so low crope they on the ground, that when they hear the name of the Sabbath, they remember nothing but the seventh day, which was observed of the jews. Also when they hear of a Sacrifice, they think upon nothing but the sacrifices which were killed. And though there be some servitude tolerable, yet he calleth that a miserable servitude, when we take the signs for the things, wherein there is a great offence committed in these days in the Sacrament of the Eucharist, for how many shall a man find, which beholding the outward signs of the Sacrament, calleth to memory the death and passion of Christ, whereof it is most certain that they are signs, or which thinketh within himself that the body and blood of Christ is a spiritual meat for the soul through faith, even as bread and wine are nourishmentes for the body? Or which weigheth with himself, the conjunction of the members of Christ, between themselves, and with the head. These things are not regarded, and they cleave only to the sight of the signs, and men think it is enough if they have looked upon, bowed the knee and worshipped. This to embrace the Letter, and not to give ear unto the said Augustine, who in the place we have now cited, and a little afterward most appertlye affirmeth, that to eat the body of Christ and to drink his blood are figurative kind of speeches. So are the jews accused because they cleaving only to the Letter and circumcision, were transgrassers of the law. Pet. Mar. upon the Rom. fol. 49. How the Letter killeth. For the Letter killeth, 2. Cor. 3. 6. but the Spirit giveth life. ¶ The Letter here and in the second to the Romans, verse. 27. and in diverse other places of the Scripture, signifieth the Law or old Testament, and the Spirit, the Gospel or new Testament. And so doth Saint Austen expound them in sundry places of his book, which he wrote of the letter and the spirit. And Erasmus also, both in his Paraphrases and Annotations. Because the law findeth us guilty, and thereupon condemneth us, therefore saith the Apostle rightly, that it killeth. And the gospel because it pronounceth us righteous in Christ, and showeth us that by him we are justified from all things, whereof we could not be justified by the law. Act. 13. 39 doth therefore bring life. As for such as by the letter, will understand the literal sense, and by the spirit the spiritual sense can no learned or christian man allow. For these words, Letter, ministration of death, ministering of condemnation, and that which is destroyed, signifieth all one thing. And these, Spirit, Ministration of righteousness, and that remaineth, be there very contraries. Now words meaning one thing, must have one interpretation. And by some of the first cannot the literal sense be understood, nor by some of the last the spiritual. Ergo neither by these words Letter or Spirit, sith Letter is all one with the first, and spirit with the latter. Tindale. ¶ Origen writeth thus: Origen in Leuit. homil. 7. Et est in evangelio littera, etc. Even in the Gospel there is a Letter that killeth. For when as Christ saith: Unless ye eat the flesh of the son of man, etc. If ye take the same according to the Letter, the Letter killeth. What is Littera occidens, the murdering Letter? Truly the law which causeth anger by which cometh knowledge of sin, which is a Schoolmaster unto Christ. The law first killeth, y● Christ may make alive, it condemneth y● Christ may justify, it showeth sin, it healeth sin. Ro. Hutchynson. How letter and circumcision is taken in this place. Which being under the Letter & Circumcision, Rom. 2. 27. doth transgress the law. ¶ The letter is here taken for the outward show or ceremony, as a little after by the spirit, he understandeth the circumcision of the heart. Sir. I. Cheek. ¶ When the Law is called the Letter, or that is provoketh death in us, or that it killeth, or is the minister of death, or that it is the strength of sin, it is meant as we consider the law of itself without Christ. Geneva. LEVEN. How leaven is diversely taken in the Scripture. leaven is sometimes taken in an evil sense, for the doctrine of the Pharisees, which corrupted the sweetness of the word of God, with the leaven of their gloss. And sometime in a good sense, for the kingdom of heaven, that is to say, the Gospel and glad tidings of Christ. For as leaven altereth the nature of dough, and maketh it through sour, even so the Gospel turneth a man into a new life, and altereth him a little and little, first the heart, and then the members. Tindale. fo. 226. Take heed and beware of the leaven of the Pharisees and of the Saducees. Mat. 16. 6. ¶ By leaven here is understood the doctrine and invention of the Pharisees, and of all other men like conditioned unto them. Sometime leaven in the Scripture is taken in an evil sense, as here, and sometime in a good sense. As in the. 13. 33. and in the 12. of Saint Luke. verse. 1. it is noted by the name of hypocrisy, because it is deceitful, false and ungodly, and maketh all the lovers thereof hypocrites. Tindale. ¶ leaven here is taken for the erroneous doctrine of the Pharisees & Saducees, which with their gloss depravated the Scriptures. Some think this word 〈…〉 n is taken for wholesome doctrine of the Gospel. Math. 13. 33. Sir. I. Cheek. Beware of the leaven of the Pharisees. Mar. 8. 1●. ¶ He widow 〈…〉 eth the in to beware of contagious doctrine, and such s●bile practices as the adversary used to suppress the Gospel. Goe 〈…〉 LEVY. Of Levy, otherwise called Matthew. AND saw Levy the son of Alphe●, sit at the r●ec 〈…〉 e of custom. ¶ He that is here in Mark Mar. 2. 14. called Levy, Luke. 5. 27. in the Gospel before (Chapter. 9 and verse. 9) is called Matthew, in whom we have an example, how they that be called and believe, aught to bring forth worthy fruits of repentance. Sir. I. Cheek. ¶ Looke. Matthew. LEVITES. What their office was. TAke the sum, Nu. 4. 2. 3 etc. from thirty year old, and above. ¶ The levites were numbered after three sorts: first at a month, old, when they were consecrate to the Lord, next at 25. year old when they were appointed to serve in the tabernacle, and at. 30. year old to bear the burden of the tabernacle. Geneva. ● He said unto the Levites that taught all Israel, 2. Pa. 35. 3 and were sanctified unto the Lord, put the holy Ark in the house, which Solo●on the son of David king of Israel did build, it shall ●e no more a burden upon your shoulders. ¶ It appeareth here, that the Levites charge was not only to minister in the Temple, 〈…〉 but also to instruct the people in the word of God. And where as he saith: It shall be no more a burden upon your shoulders, that is, as it was before the temple was built Therefore your office only is now, to teach the people, & to praise God. Geneva. How this place following is to be understood. For the Levites were purer hearted to be sanctified then the Priests. ¶ Pelicane translateth the words thus: levitae quip 〈…〉 〈…〉 ritu, etc. For the Levites were sooner or easier sanctified than the Priests, which he expoundeth more plainly in his Commentaries, saying: Intiligitur Sacerdotum numerum imminutum fuisse, etc. It is to be understood that the number of the Priests was diminished, which should have sufficed for to prepare the Sacrifices, 〈…〉 and therefore they desired the help of the Levites, that all things might be done more diligently. There was also an other cause of the Levites help, for the sanctifying of the Temple, and the preparation of the Sacrifice was so suddenly commanded that many of the Priests had not time to sanctify themselves according to the law, which required a certain space for the same, and the Levites might be sanctified with less ado, and in shorter time. And surely the very circumstance of the place do prove this to be the true understanding of it: for these be the words that immediately go before: but the Priests were too few and were not able to slay all the burnt offerings, therefore their brethren the Livites did help them, until they had ended the work, and until other Priests were sanctified. I. W. fol. 11. LEVIATHAN. What Leviathan signifieth. DArest thou draw out Leviathan with an Angle, job. 40. 20. etc. ¶ Leviathan as diverse learned men expound, signifieth the greatest fish that liveth in the Sea, which is a Whale. T. M. Even Leviathan that crooked Serpent. Esay. 27. 1 ¶ Leviathan betoketh here the Devil, after some expositors. Albeit, that it properly signify a Whale, as it is said, job. 40. Serpent's also betokeneth the Devil, because of their subtleness and wiliness. Gen. 3. 1. The Hebrews understand here by Serpents, mighty kings and Princes. T. M. ¶ By Leviathan the greatest of fishes in the sea, is meant the kingdom of Satan, and the mighty tyrants of the world, enemies of Christ, and persecutors of his religion. The Bible no●e. The Lord with his sore and great and mighty sword, Esa. 27. 1. shall visit Leviathan. ¶ That is, by his mighty power, and by his word, he prophesieth here of the destruction of Satan and his kingdom, under the name of Leviathan. Geneva. LIBANUS AND CHARMEL. What Libanus and Cha●mel do signify. See ye not that it is hard by, that Libanus shall be truned into Charmel, Era. 29. 17 etc. ¶ As though he should say, it is not long to, that goodly trees (which are signified by Libanus) shall be turned into plain fields, and that the plain fields (which are signified by Charmel) shall become ●ough and full of bushes. The time that Christ should come is ●he short time that he meaneth, which the Scripture doth oft call a short time. Then shall the unfruitful, rough and woody heathnesse (which is understood by Libanus) be turned unto the religion of Christ's congregation or Church, and unto the true service of the true GOD, (which is understood by Charmel) that fruitful and well tilled field. T. M. ¶ Shall there not be a change of all things? Charmel that is a plentiful place in respect of that it shall be then, may be taken as a forest, as Cham 32. 15 and thus he speaketh to comfort the faithful. Geneva. LIBERTY OF CHRIST. What it is to stand in the liberties of Christ. STand fast therefore in the liberty wherewith Christ hath made us free. Gal. 5. 1. ¶ They do not stand in y● liberty of Christ, which being not content with the sole & only grace of Christ do set their minds upon the law, as though Christ were not sufficient to save alone, but had need of the help of the law. Yet we must take heed, that we do not misuse this liberty, thinking we may do whatsoever we list. Sir. I. Cheek. ¶ The liberty and freedom that we have in Christ, ought every man to stand by. Tindale. LIE. The definition of a lie. HE is said to lie, which with a will to receive, speaketh that which is false, and that to lie is nothing else but to speak against the mind, for liars speak otherwise then they have in their hearts. But the desire to deceive is utterly against justice and amity, which we mutually own one to an other. There are three things therefore in a lie: First to speak that which is false: secondly his will in speaking: and thirdly desire to deceive. The first part longeth to the matter: The other two parts pertain unto the form. Pet. Mar. upon judic. fol. 87. ¶ Octavian the Emperor demanded upon a time this question of Pisto the Philosopher: Pisto the Philosopher. Tell me Pisto, what shall men do if he be brought to this extremity, that if he speak truth, he condemneth himself, and if he make a lie he saveth himself. The virtuous man (saith he) ought rather to choose to be overcome with truth, then to overcome by lies: for it is unpossible, that a man which is a liar, should continue long in prosperity. Whether we may lie to preserve the life of our neighbour, or no. What if a murderer should persecute a man, to kill him, and thou knowest that he lieth there kidden where thou presently art, and they demand of thee if thou knowest whether he be there or no? He answereth, that if thou be of a valiant courage, and as it becometh a Christian, thou must say where he is, I know but I will not utter it, do ye what ye will. But when the matter cometh to this point, that for the safety of any man's life thou must make a lie, know thou that thou oughtest to commit the thing unto God, & that thou hast nothing therein more to do. Either thou must answer that thou wilt not betray him, or else thou must hold thy peace. But by thy silence the murderer will suspect that he is in thy house, and thou shalt seem to give occasion of his taking. But in very deed thou hast not so done, for thou canst not let him to think what he will. Wherefore the matter is rather to be committed unto God, then that thou shouldest make a lie. Howbeit thou must very well weigh with thyself, namely, to speak so, that thou say not all, and yet speak not falsely. For in these cases I think it is not forbidden, yea, I judge it is most lawful to speak doubtfully. Pet. Mart. upon judic. fol. 90. Of the Midwives lie, and of Rahabs' lie. Now to speak of the Midwives of Egypt & of Rahab. Exo. 1. 19 God did not reward them for their lie, josua. 2. 4. but for their mercy, because they dealt kindly with his people, for which also he forgave them their lie, wherein they sinned undoubtedly, g 〈…〉 vously. For the mouth which lieth killeth the soul. Sap. 1. 11 If those Midwives Midwives lie. had been perfect women, they would have refused that office, whereunto Pharaoh appointed them, for it was to murder the infants of the Israelites. And Rahab had done better, Rahabs' lie. if she had not lied, but answered, I know where they be, but because Ilfeare God, I will never show it, they could have lost nothing by this answer, although they had suffered death therefore. For blessed be the dead that die in the Lord. How Paul's lie is excused. Saint Paul Paulesly. made no lie when he said that he was a citizen of Rome, Act. 22. 25 for he was indeed a citizen of Rome, because his father was free. As at London the children of free men, be Citizens and free. Of one that would not lie. When the Emperor sent his officers to one Ferninus Ferninus. Bishop of Tagasta, to search after a certain man whom he had hidden, he being inquired for him, said that he would not deny that he had hidden him, because of lying, but that he would never betray him: for which answer he was grievously punished; but no pain could cause him to disclose where the man was. The Emperor marveling at his steadfastness, delivered him. Ro. Hutchynson. Of Aabrahams' lie to Abimelech. ¶ Looke. Abraham. Of David's jye to Ahimelech. ¶ Looke. David. LIFE. How these places following are expounded. AND the life was the light of men. ¶ This sentence is sundry wise expounded, john. 1. 4. for some think that the meaning is, that the life which Gods son giveth creatures, should be a light to man, to show them Gods son. Some take the word Life, for God's son himself, as if Saint john should say, that God's son, who is very life, is the light of men. Some other gather this sentence, that the life, that God's son giveth to men, is adorned with understanding and reason, and advanced thereunto, whereby excelleth all other earthly creatures. And these two latter expositions though they vary somewhat in expressing the matter, yet come to this end, that God's son is the author of understanding & reason in men, which is a sound and a true sense, and may be most certainly gathered out of the words following, namely these: That was the true light that lighteneth every man, etc. Thus much than may be drawn out of this sentence, that God's son being the author of understanding, is very God. B. Traheron. No man taketh it from me, john. 10. 18 but I lay it down of myself. ¶ If so be to lay down his life, signifieth nothing else but to die, even as to take away the life is to kill, how then saith he, that no man taketh the same from him? Did not the jews kill him: yes verily. If they then killed him, they also took his life away from him. Indeed they took it away, but they did not extort it from him by violence, & against his will. For they could not have taken the same from him, except he would willingly have died. Marl● upon john. fol. 375. He that findeth his life shall lose it. Mat. 10. 39 ¶ They are said to find their life, which deliver it out of danger: & this is spoken after the opinion of the people, which think them clean lost that dye, because they think not of the life to come. Beza. ¶ To find his life, is to satisfy the desire of his heart. Tin. ¶ He that doth prefer his life, before my glory. Geneva. Whosoever shall lose his life for my sake, Mat. 16. 25 shall find it. ¶ Shall gain himself: and this is his meaning, they that deny Christ to save themselves, do not only not gain y● which they look for, but also lose the thing which they would have kept, that is themselves, which loss is the greatest of all: but as for them that doubt not to die for Christ, it fareth far otherwise with them. john. 12. 25. Beza. Whether a man may lengthen or shorten his ownelyfe. Solomon witnesseth of God, Pro. 〈…〉. 〈…〉. that he doth lengthen the life of his, and shorteneth the life of the wicked, saying: The fear of the Lord maketh a long life, but the years of the ungodly shall be shortened. Ro. Hutchynson. LIGHT. Who is the true light. THat was the true light. john. 1. 9 ¶ Here the Evangelist putteth a difference between light and light. john was a light indeed, as the Lord saith, He was a Candle burning and shining, and Gods ministers are called the light of the world. But their light is a borrowed light, a light given unto them, & not naturally dwelling in them. The Candle hath no light of itself, but hath light sent into it of an other. This place plainly severeth the Lord jesus from creatures, for it affirmeth him to be the true light, and denieth them to be the true light. The Lord jesus is light by nature, creatures by borrowing of an other: he giveth light, creatures receive light. They need light because they have none by nature: he is full of light and giveth light to them that need. Seeing then that there is so great difference between the Lords light and man's light, the Lord must needs be of an other nature than a creature. For if a creature could be the true light, it could not be said, of the son only, that he is the true light. But because a creature is not the true light, and God's son is the true light, therefore God's son is another thing then a creature. No creature can shine and give light of itself by nature, God's son shineth and giveth light of himself naturally, for he is the true light, so is no creature. B. Traheron. The meaning of these places following. And the light shineth in darkness, john. 1. 3. and the darkness comprehended it not ¶ By the light is understood Christ, and by the darkness, ungodly and unbelieving men, among whom Christ came, and they received him not. Tindale. ¶ Read the 18. verse in the fourth Chapter to the Ephesians. The true light is not here opposed or compared to the false light: but the Evangelist here goeth about to put a difference between our Saviour Christ and all other, lest that any man should think that he is even the same light & no better than that which Angels and men are said to be. But this is the difference that whatsoever is bright and shining in heaven and in earth, it borroweth his brightness from another: but Christ is light of himself, and shining by himslefe, and lightening with his brightness the whole world, insomuch that there is no other cause or original of brightness but he. He called therefore that the true light, to whose nature it is proper to shine: Therefore this is he first note, by the which Christ is discerned from john, and from all other Apostles. For john and the Apostles were light, (as it is said before) but not the true light, that is to say, not that natural light which shineth of itself, and which taketh not force to shine of any other. Such one is Christ, but john and the Apostles not so: for if the Lord had not been illuminated with this light, they had been altogether darkness. Marl. upon john. fol. 15. He was a burning and shining light. john. 5. 35. ¶ Whereas our saviour calleth john a burning light, he doth thereby the more reprove the ingratitude of the jews: for it● followeth that they were willingly blind, when they refused the Candle of God that was set before their eyes, as if he should say, God would not have you to err, for he appointed john to be a candle, that by his light, he might direct you in the right way. Therefore in that ye do not know me to be the son of God, your voluntary errors is the cause thereof. Even so they which at this day is willingly blind in the mids of the light of the Gospel, have no excuse, for the Lord seeketh by the preaching of his word to bring men out ot darkness into light (in consideration whereof, he calleth his Apostles the light of the world) that the darkness of ignorance being driven away, the hearts of mortal men may be illuminated with the knowledge of God and true piety. Marl. upon john. fol. 175. I am the light of the world, joh. 8. 12. etc. ¶ If Christ only be the light of the world, than the whole world is in darkness, subject to the kingdom of Satan, insomuch that neither man's reason nor strength, hath any light in it, except it receive the same from Christ: otherwise it were but vain and superstitious to give light unto light. Therefore without Christ, there is no one spark of true light. There may appear some show of brightness, but it is like a sudden flash, which doth nothing else but dasill the eyes. Marl. upon john fol. 290. What is meant by the shining light. Let your light so shine before men, that they may see your good works. Mat. 5. 16. ¶ The godly conversation of the people of God, doth minister occasion unto men, to praise, laud and magnify God, as on the contrary side, our naughty living is an occasion, that God and his holy word is blasphemed and evil spoken of. Sir. I. Cheek. Wherefore these lights were ordained. Let there be lights for signs and seasons. Gen. 1. 14. ¶ These lights were not made to serve Astronomers fantasies, but for signs in natural things, and tokens of God's mercy and wrath. The Bible note. ¶ By the lights he meaneth the Sun, the Moon, and the Stars. Geneva. ¶ Looke. Loins gird. LILIES. What it is to gather up Lilies. ANd to gather up Lilies. ¶ Rabbi jarhi and S. Barnard expounding this place saith thus: Caent. 6. 1. To gather up Lilies, is to gather up men. And yet even in this one exposition, resteth to be handled, that Christ is the gatherer, and men the flowers. If christ be a gatherer, he is no disperser. Indeed it is meet that the shepherd should gather his sheep, and the hen her chicken, and the husbandman the grain into his barn. Even so the Prophet Ezechiel saith, that Christ should gather his sheep out of all land, and gather them into their own land: so doth he himself say, with affection of deep love. O jerusalem, jerusalem, how often would I have gathered thee together, as the hen gathereth her chickens, and thou wouldst not. And as Lilies grew dispersed here one, and there one, so good men grow rare & thin. And as Christ picketh Lilies from among thorns, for they grow among thorns: so picked he Abraham from the thorns of Chaldee, job from the Hussites, Hyram from the Tyrians, Naaman from the Syrians, the Ninivites from the Assyrians, Lilies grow rare, and good men grow rarer: lilies among thorns, and good men among thorns: and as the gathering of Lilies and men be like: so men and Lilies be very like. T. Drant. LION. The meaning of this place following. ANd I was delivered from the mouth of the lion. ¶ Some men do expound this place of Satan the Devil, 〈…〉. Ti. 4. 17 which (as S. Paul saith) goeth about like a roaring Lion, seeking whom he may devour. But it ought rather to be understood of Nero the Emperor, which was the most cruel Tyrant that ever was on the earth, and such an ungodly Prince is as a Lion, and as a devouring bear unto his people. Pro. 28. 15. Sir. I. Cheek. How Lions are compared to the persecutors of Christ. A Lion is the Lord, and the fiercest of all other beasts of the earth, whose property is to lie and lurk, and in a manner to humble himself until he have his pray, and then as it is the property of a bear to roar when he is baited, so the property of a Lion is, when he hath got his prey to gape upon it and to roar, and never before. Of this property savoureth the sentence of the Prophet Amos. 3. Chap. ver. 4. saying: Doth the Lion roar in the wood, except he have his prey? As who should say, the lions roaring and the Lions pray, go ever together. Again: cometh there any plague within a City, that is not of the Lords sending, no more (saith Amos) can ye hear a Lion roar without his pray. Of this property of a Lion doth Aristotle write in like manner. li. 9 de natura animalium. Chap. 24. And to this property of a Lion doth the Prophet David resemble the persecutors of Christ at his passion, where he saith: Aperierunt super meos suum sicut Leo, They have opened their mouths wide upon me as it were a Lion ramping or roaring. Another property that a Lion hath, he is afraid of nothing, except it be of the noise and rolling of a whéele-barrowe, or a Timbrel, or some other like thing, as the noise of empty Carts. And some writ that he is afraid of the crowing of a Cock: so likewise the Lions that put Christ to death, and do now spoil the Common weal, were nothing afraid of God's displeasure, wrath and vengeance, but only were afraid of a silly rattle, as of the loss of their own vain glory and pomp, of the decay of their foolish superstitious traditions, but nothing regarding the shedding of Christ's innocent & most precious blood. A Lion hath also this property, he loveth ever to feed and to walk alone, not so much as the Lioness shall be in his company, contrary to the nature of all other beasts: and this property may be resembled to the greedy Lions of this world, that loveth to dwell alone, and to eat alone for any hospitality they keep in comparison of their living, as well as unto the Scribes, and Pharisees, and the high Priests, who to maintain their avarice and covetousness, cried, Away with Christ, crucify him, crucify him, we have no King but Caesar, let Moses and us alone. etc. Ric. Turnar. How tyrants are likened to Lions. The roaring of the Lion, job. 4. 10. and the voice of the Lioness, and the teeth of the lions Whelps are broken. ¶ Though men according to their office do not punish tyrants (whom for their cruelty he compareth to Lions, and their children to their Whelps) yet God is able, and his justice will punish them. Geneva. How the Lions are fed by God's providence. The Lions roar after their prey, Psa. 104. 21 and seek their meat at God. ¶ That is, they only find meat according to God's providence, who careth even for the brute beasts. Geneva. LOCUSTS. What manner of beasts they were. HIs meat was Locusts and wild honey. Mat. 3. 4. ¶ Locusts be certain beasts, which the people of Parthia and of Aethiopia did commonly use to eat, as affirmeth Pliny in the 11 book, the 29. chapter, and 16. book and 30. chapter. Yet do some hold opinion, that they be the tops, or (as we call them) the buds of trees or fruits. Tindale. ¶ Locusts were a kind of meat, which certain of the East people use, which were therefore called, devourers of Locusts. Beza. LOINS GIRD. What is meant thereby. Gird up thy loins, jere. 1. 17. etc. ¶ For a Prophet or Preacher to gird up his loins, is boldly and constantly to resist the false opinions and doctrine of the wicked, and even to imprint in them the word of truth (which engendereth hate) whether they will or no, and that not once or twice, but until such time as they either amend, or else wax angry and furious with it. Yea, and then to set more by the commandments 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 faithful servant of the Lord. T. M. The meaning of this place following. Let your loins be gird, Luk. 12. 35 and your lights burning. ¶ That is, be in a readiness to execute the charge which is committed to you. Geneva. The burning lights Burning lights. that Christ willeth us to have in our hands, are a lively faith, working through charity. The works of the Christians ought to be lively servant and burning. Sir. I. Cheek. LONG LIFE. How a good man may desire long life. THat it is no evil thing for a good man to ask of God long life, Psal. 21. 4. may be gathered by the words of the Prophet, where he saith, Vitam petijt a te, He hath asked life of thee. And what marvel is it if the just man that is but a member of Christ, do ask long life in some cases, and at some times, seeing that the natural son of God, did in the frail nature of his manhood, desire of his father, that the Cup of his bitter passion might pass away from him, and what was that else, but to desire to live still, or at the least not to die then: nevertheless, he teacheth all men how they shall pray in such a case, he used a kind of speech called Correctio, a calling back of words again, saying: Veruntamen Pater non sicut ego volo, sed sicut tu vis: nevertheless father, let it not be, as I in the nature of my manhood desire it, but let it be done as thy divine pleasure is. Thus to ask long life, having no evil purpose or evil intent, as the rich glutton had, which when he had enlarged his barns, belked out these glorious words: Anima, habes bona reposita, Soul thou hast much goods laid up in store for many years, be merry, & make good cheer. This foolish glutton did live to eat, & not eat to live. And all they y● desire to live for any such sensual purpose, their prayer is not lawful nor good: nay, it is not worthy to be called a prayer, but a carnal wish, so to desire to live, is to desire to be separated from God, and to go to the deep dungeon of hell. But to desire to lead a long life, to the end that he may the more set forth the glory of God, and to do good to the world, & not to be an unprofitable burden unto the world, as they be which do nothing here but mar malt, & waste wheat, Nati consumere fruges, apt & borne to spend and to spoil. But to live and labour to do good (as much as in them lieth) to all men, and hurt to no man, their desire to live long, is not to be doubted to be a thing lawful, forasmuch as long life, is a blessing of God. And if long life be one of the blessing of GOD, that he giveth to his chosen and elect servants, who can say that to ask long life of God, is a carnal property. And to prove that long life is the blessing of God. Read. Exo. 20. 12. Deut. 5. 16. Ric. Turn. If the good desire to live, it is for the great desire they have to do good: but if the wicked or evil desire to live, it is for that they would abuse the world longer. In the Dial of Princes. LORD. How the Lord is our shepherd and feedeth us. DOminus regit me, Psal. 23. 1. etc. ¶ Ye shall understand that S. Jerome following the text of the Hebru● verity, doth read in the steed of Dominus regit me, Dominus pascit me. Which may be Englished well, The Lord feedeth me, or, The Lord is my shepherd. The Greek word Paivosinou, signifieth Pascere & regere, both to rule and to govern, and also to feed as the shepherd feedeth his sheep, and by a Metaphor, it is translated and applied very properly sometime to God himself, and sometime to such men which here in the earth are called by Office to be the spiritual Pastors and Fathers of the Christian flock. Arnobius in his brief Commentaries doth properly write upon these words. Dominus regit me, & nihil mihi deerit, after this manner: Dicant qui volunt, reget me ager meus, etc. Let them say that list, my house and my land shall find me: let other say, my sheep and my fat Oxen are store enough for me, and another make his boast of his Master, another of his merchandise, and he of his handy 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 dwell all the days of my life: Dominus regit me, & nihil mihi deerit, The Lord is my shepherd, and therefore I am sure never to lack: Nihil mihi deerit, I shall lack nothing that shall be necessary and good, both for the body or for the soul, etc. Ric. Turn. Of the Lords help in trouble. The Lord is thy keeper, he is the shadow (or protection) at thy right hand. ¶ He is called the shadow at thy right hand, to teach thee, that he is at hand, and standeth by thy side ready to defend thee. Or else, The Lord is thy shadow at thy right hand, that is, he prospereth all thy affairs, he giveth success to all thou takest in hand. If thou be a Preacher, and a teacher in the Church of God, if thou travail in thy vocation uprightly, and with a good conscience to provide for thyself and thy family, thou shalt not lack thy Cross, but be of good comfort, for the Lord hath promised to be on thy right hand: he will aids thee, and secure thee in all things, that thou shalt either do or suffer. Luther upon the Psal. fol. 41. How the Lord suffereth long. Long suffering and of great goodness. Psa. 103. 8 ¶ The Lord is long suffering, which is more than patiented, for he not only suffereth, but also deferreth vengeance, desiring the amendment of the sinner, loving better to pardon and forgive, then to punish. Rom. 2. 4. either dispisest thou the riches of his goodness, and patience, and long sufferance, etc. T. M. LOST SHEEP. The meaning of this place following. I Am not sent but unto the lost sheep of the house of Israel. Mat. 15. 21 ¶ Christ calleth them the lost sheep unto whom he is sent: In which saying, we have two things to be observed. First, that we must acknowledge that we are all lost, or else Christ hath nothing to do with us. We must every one confess with the Psalmist, that I have wandered like a lost sheep, O seek then thy servant. They therefore that are proud of opinion of their own good works, and think to be saved by their deserts, are not for Christ to meddle withal, for he is sent but unto the lost sheep of the house of Israel, or as he said to the Pharisees, The whole have no need of the Physician, but the sick. First therefore we must acknowledge, that we are altogether cast away, and that we have no more wit nor power to return, or to save ourselves, then hath a sheep that is wandering in the Wilderness among Wol●es, Bears, and Lions. Secondly, if we confess and find ourselves to be such, then are we here comforted, that is properly sent and appointed of GOD, to save the lost sheep of the house of Israel, like as he saith in another place: The Son of man is come to save that which was lost. And in Saint Luke's Gospel concerning the conversion of Zacheus: The Son of man is come to seek and to save that which was lost. Luk. 19 10 Therefore it ought to be no discomfort unto us, to confess that we are utterly lost, seeing thereby that we are assured, that we appertain unto Christ, who came of purpose to seek and to save that which was lost. O the wonderful wisdom, power and mercy of GOD showed us in CHRIST, that even then, when we feel ourselves lost, we are found: when we see ourselves destroyed, we are saved: when we hear ourselves condemned, we are justified: only in believing these words, The son of man is come to save that which was lost. Let us therefore with invincible courage of faith, take hold of these general promises of God, and apply them unto ourselves, as the poor woman of Canany did, and we shall find it to be true which our Saviour Christ saith unto us, There is nothing impossible, to him that believeth. Doct. Fulke. LOTS. How they may be used lawfully. TO speak of lots, how far forth they are lawful, is a light question. jonas. 1. 7. First to use them, for the breaking of s●ri●e, as when partners, their goods as equally divided as they can, take every man his part by lot, to avoid all suspicion of deceitfulness. Act. 1. 26 And as the Apostles in the first of the Acts, when they sought another to succeed judas the Traitor, and two persons were presented: then to break strife, and to satisfy all parties, did cast lots whether should be admitted, desiring God to temper them, and to take whom he knew most meet, seeing they witted not whether to prefer, or happily could not all agree: either is lawful, and in all like cases. But to abuse them unto the tempting of God, & to compel him therewith to utter things whereof we stand in doubt, when we have no commandment of him so to do, as these Heathen here did, though God turned it to his glory, cannot be but evil. Tindale. fol. 27. ¶ Which declareth that the matter was in great extremity and doubt, which thing was God's motion in them for the trial of the cause, and this may not be done, but in matters of great importance. Geneva. LOVE. Of the order of love. SOme in seeking for an order in love, do determine by the authority of S. Austin, that first we must love God, secondly ourselves, thirdly our neighbours and brethren, and four our own body and our neighbours. But there is nothing in Scripture touching any such order. Indeed Christ doth say, that the first Commandment doth stand in the love of God, but he doth not give the second place to the love of ourselves, but unto the love of our neighbour, where as he saith in Matthew, the second is like the first. So that there is a double error committed here by them which do uncircumspectly and unadvisedly follow Augustine. One, in that they do reckon the love of ourselves, amongst the kinds of love commanded us, whereas there is no Commandment touching the same: for it is naturally given to us all to love ourselves, and that there is no need to give any commandment concerning this manner of love: And whereas the same is corrupted by the sin that dwelleth within us in our flesh, that corruption is not reform by commanding us to love ourselves, but by the love of God, of our neighbour and brethren, which is prescribed unto us by express precepts, to reform the natural affections of love in us, and to direct them after a good order, wherefore it is not to be feared that he which doth love God, his neighbour and brethren aright, can neglect and cast away himself, albeit that he do wholly deny and refuse himself, and be addicted full and whole to the glory of God, and the salvation of his neighbours. The other error standeth, in that they place the love of ourselves, next unto the love of God, whereas Christ doth assign the second place expressly, to the love of our neighbour. Musculus. fol. 471. How Love is the fulfilling of the law. Paul Rom. 13. Rom. 13. 8 affirmeth that love is the fulfilling of the law, and that he which loveth, doth of his own accord all that the law requireth. And first Tim. 1. 5. he saith, that the love of a pure heart and good conscience, and faith unfeigned, is the end & fulfilling of the law. For faith unfeigned in Christ's blood, causeth thee to love for Christ's sake, which love is the pure love only, and the only cause of a good conscience, for than is the conscience pure, when the eyes looketh to Christ in all her deeds, to do them for his sake, & not for her own singular advantage, or any other wicked purpose. And john both in his Gospel and also Epistles; spoaketh never of any other law, then to love one another purely Affirming that we have God himself dwelling in us, and all that God desireth, if we love one another. Tindale. fol. 36. Again, Love of her own nature, bestoweth all that she hath, and even her own self, of that which is loved. Thou needest not to bid a kind mother, to be loving to her only son. Much less spiritual Love, which hath eyes given her of God, needeth man's law to teach her to do her duty. And as in the beginning he did put forth Christ as the cause and Author of our righteousness: even so here setteth he him forth as an example to counterfeit, that as he hath done to us, even so should we do one to another. Tindale. fol. 49. How we ought to love God. This do, and thou shalt live. Lu. 10. 28 ¶ That is to say, Love thy Lord God with all thy soul, & with all thy strength, & with all thy mind, & thy neighbour as thyself: as who should say, if thou do this, or though canst not do it, yet if thou feelest lust thereunto, and thy spirit stirreth and mourneth, & longeth after strength to do it, take a sign & evident token thereby, that the spirit of life is in thee, & that thou art elect to life everlasting by Christ's blood, whose gift and purchase is thy faith, and that spirit that worketh the will of God in thee, whose gift also are thy deeds, or rather the deeds of the spirit of Christ and not thine, and whose gift is the reward of eternal life, which followeth good works. Tindale. fol. 78. ¶ Ye have not the love of God in you. john. 5. 42 ¶ The love of God is here taken, for the whole feeling of godliness. For no man can love God, but he must also honour him, and must submit himself wholly unto him, even as where is no love of God, there is no obedience, in consideration, Moses maketh this the sum of the law, that we love God with our whole heart, etc. Marl. upon john fol. 181. Why Love hath the chief place, above Faith and Hope. Now abideth Faith, Hope & Love, but the chief of these is Love. 1. Cor. 1●. 13 ¶ The chief of these is Love, not concerning justification, but concerning the applying of all things to the profit of the Congregation. Nothing letteth some one peculiar thing diversly referred, to be now inferior, now superior to another. Love, concerning providing for the necessity of thy neighbour, is chief and above Faith: but concerning the obtaining of justification and salvation, doth Faith excel love. Now Saint Paul doth not here dispute, what Faith doth in justification, but what love doth to them that be needy in the Congregation, therein is Love chief, for it seeketh narrowly to see them ho●pen. To this intent only doth S. Paul give Love the chief place here. Erasmus in his Annotations upon this place, doth likewise expound it. Tindale. Of Mary magdalen's love. Many sins are foriven her, Luk. 7. 47. for she loved much, or whereby it cometh that she loved much. ¶ Neither do we here wrest the words of the Gospel to maintain a wrong opinion, for in the history there goeth before: first, when they were not able to pay, he forgave them both. If he forgave them, and if they were not able to pay, he did not then forgive them for their love. For if they had been able to pay, he would not have forgiven them. Secondly, there goeth before: Whether of these will love him more? Simon saith, He to whom he forgave him more. Therefore, the Lords answer could in effect be nothing else but this: I have forgiven her very much, therefore hath she loved me much. So then I say, love is of forgiveness, and not forgiveness, of love. And then it followeth immediately: And he said to the woman, thy faith hath saved thee, go in peace. We do therefore conclude, that there is but one only satisfaction, for the sins of all the world, to wit. Christ once offered up for us, which are by faith made partakers of him. Lu. For the loved much, that is saith Theophil●ct, she hath showed her faith abundantly. And basil in his sermon of Baptism, saith: he that oweth much, hath much forgiven him, that he may love much more. And therefore Christ's saying is so plain by the similitude, that it is a wonder to see the enemies of y● truth, draw and rack this place so fond, to establish their meritorious works. For the greater sin a man hath forgiven him, the more he loveth him that hath been so gracious unto him. And this woman showeth the duties of love, how great the benefit was she had received: and therefore the Charity that is here spoken off, is not to be taken for the cause, but as a sign, For Christ saith not as the Pharisees did, that she was a sinner, but beareth her witness, that the sins of her life past are forgiven her. B●z●. ¶ Many sins are forgiven her, because she loved much: Not that her love obtained remission of her sins, but faith, out of which her love proceeded: and therefore Christ openly affirmeth, Thy Faith hath made thee safe. For (as saith Saint Paul) without faith, it is impossible to please God. Heb. 11. 6. And whatsoever is not of faith, the same is sin. Rom. 14. 23. Tindale. ¶ The more we knowledge our sins to God, the more shall be forgiven us. The less we acknowledge our offences, the less forgiveness we receive, as by Christ's example to Simon the Pharesie of two debtor, who confessed that man to love most, that had most forgiven him. So it is said of Christ by this woman (meaning Mary Magdalene) she hath loved me most therefore most is forgiven her. She hath known her sins most, whereby she hath most loved me, and thou hast less loved me, because thou hast less known thy sins: therefore, because thou hast less known thy sins, thou art less forgiven. Hemming. We may not think that love causeth remission of sins, but that remission of sins causeth love, for that our love followeth, and goeth not before, Christ declareth in the same place, saying: He that hath much forgiven loveth much, & to whom less is forgiven, he loveth less. Doth not Christ here manifestly teach, that God's forgiving engendereth in us much love or little: If we examine the circumstance of the place, and ponder it diligently, we shall find it, to be none other wise. But how shall we answer the phrase of Scripture, which saith that many sins are forgiven her, because she loved much: Summer is high, because the trees blossom, and yet the blossoming of the trees doth not cause Summer, but Summer causeth them to blossom. So Winter causeth cold, and not cold Winter, & yet we complain on Winter, because it is so cold. So we say, the tree is good, because the fruit is good. Tindale. How perfect love casteth out all fear. ¶ Looke. Fear. The meaning of this place following. No man knoweth whether he be worthy of love or hatred. Eccle. 9 1. ¶ The meaning of this place is, that man knoweth not by these outward things, Love or hate. that is by prosperity or adversity, whom God doth savour or hate. Luther upon the Psal. fol. 46. ¶ By any outward thing in this life, no man knoweth whether he is loved or hated of God. The Bible note. No man knoweth, etc. ¶ Meaning, what thing he ought to choose or refuse: or man knoweth not by these outward things, that is, by prosperity and adversity, whom God doth savour or hate, for he sendeth them as well to the wicked, as to the godly. Geneva. The difference between Love and Charity. There is (saith this Author) as much difference between Love and Charity, Love and Charity. as is between thread and twined thread. For though all twined thread be thread, yet all thread is not twined thread. So this word Love is more common and more general than is Charity. For true it is, that all Charity is Love: but it is not true that all Love is Charity. In Greek, Charity is Agape, and love is Eroz. There is the same difference in the one word from the other, that is in a pen and a quill. All our pens for the most part be quills, but all our quills be not pens. The quill is that remaineth in his nature, without any other fashion or form put to it. The pen is a quill shaped and form, and made apt to write. Likewise Love is the common affect or favour: Charity is Love reduced into a due order towards God and man, as to love God alone for himself, & to love man for God's sake, etc. Lupset. Of five manner of loves. There be five ways noted of loving one another. Of the which number, one way is praised, three be utterly dispraised, & one neither praised nor dispraised. First I may love my neighbour for God's sake, as every good virtuous man, loveth every man. 5. Loves. Second I may love my neighbour of a natural affection, because he is my son, my brother or my kinsman. Thirdly, I may love for vain glory, as if I look by my neighbour to be worshipped or advanced to honour. Fourthly, I may love for covetousness, as when I cherish or flatter a rich man for his goods, when I make much of them that have done me pleasures, and may do me more. The fift way, I may love for my sensual lust, as when I love to far deliciously, or else when I mad or dote upon women. The first way to love my neighbour for the love I bear to God, is only worthy to be praised. The second way naturally deserveth neither praise nor dispraise. The third, the fourth and the fift, to love for glory, and advantage or pleasure, all three be stark nought. Lupset. LOWLINESS. Wherefore lowly men come to worship. THe lowly person shall come to worship. ¶ Not for that lowliness deserveth these things, but that these fall unto the lowly for the lowliness of Christ. Hemming. ¶ Saint Augustine saith that the whole lowliness of man, consisteth in the knowledge of himself. Caluine. Psal. 9 Of losing & binding. ¶ Looke. Binding & losing. Of the losing of Lazarus. ¶ Looke. Lazarus. LUCIFER. What is meant by Lucifer. ¶ Looke. Nabuchodonosor. LUKE. The life of S. Luke written by S. Jerome. LVke a Physician & born at Antioch, was not ignorant of the Greek tongue (as his writing do show) he was a follower & disciple of the Apostle Paul, & a companion of all his peregrination: he wrote a volume of the Gospel, of whom the same Paul saith on this wise: We have sent with him a brother, whose praise is in the Gospel throughout all the Congregations. And again to the Collossians: Most dear Lucas the Physician greeteth you. And to Timothy: Luke is with me alone. He set forth also an other special good book, which is entitled the Acts, of the Apostles, the story whereof came even full to Paul's time, being & tarrying two years at Rome, that is to say, unto the fourth year of Nero the Emperor there, whereby we do well perceive that the same book was made in the same City. Therefore as for the circuits of Paul & of Tecla the Virgin, and all the tale of Leo by him baptized, we reckon among the Scriptures that be called Apo●ripha. For what manner a thing is it, that a companion which never went from his elbow, should among his other matters be ignorant of this thing alone. Tertulian; which was near unto that time, reporteth that a certain Priest in Asia, being an affectionate favourer of the Apostle Paul, was convict before john for being Author of that book, and that the Priest confessed himself to have done the thing, for the love that he bore to Paul, and the book by reason thereof, to had escaped him. Some Writers deem, that as often as Paul in his Epistles saith, according to my Gospel, he signifieth of the work of Luke. And that Luke learned the Gospel, not only of the Apostle Paul (who had not been conversant with the Lord in the flesh) but also of the rest of the Apostles, which thing Luke also himself declareth in the beginning of his own works, saying: As they have delivered them unto us, which from the beginning saw them themselves with their eyes, and were Ministers of the things that they declared. The Gospel therefore, he wrote as he had heard: but the Acts of the Apostles he composed as he had seen. He lived lxxxiiij. years not having any wife. Buried he was at Constantinople, unto which City his bones were removed & conveyed out of Achaia, together with the bones of Andrew the Apostle, in y● 20. year of Constantius y● Emperor. Eras. In this second book, the blessed Evangelist S. Luke (whose life we have set forth already at the beginning of his Gospel) doth declare & write unto us (if we will be Theophile, that is to say, unfeigned lovers of God) what was done and wrought for our secular comfort, after the glorious Resurrection & most triumphant Ascension of our Saviour jesus Christ, how that our Lord jesus did both promise, & also gave most abundantly his holy spirit unto all his Disciples. And what this spirit did work by the preaching of the word, both in the jews, and also in the Gentiles, that believed in Christ: this book hath always been in great estimation, and that most deservingly. For the Acts of the Apostles (saith S. Hierom) seem to be but a bare history, because in them only the infancy of the Church (which then began to spring) is set forth: but if we consider that Luke the Physician (whose praise is in the Gospel) hath written them: we shall also perceive, that all his words are the physic of a languishing & sick soul. What other thing (I beseech you) is this sacred & heavenly history, but one of the chiefest parts of the Gospel. For truly in y● other books (which are entitled the Gospel) the corn of wheat are cast into the ground & described. But here in this book, y● self same corn is set forth, being already sprung up, and declaring most effectually his riches unto the world. Again, if we had not by Luke known, after what manner Christ forsook the earth, where and in what place, how and after what fashion, the promised Comforter did come, what beginning the Church had, wherein it did flourish, by what means it did increase, should we not have lacked a great part of the Gospel? Therefore Bede did right well, saying, that Luke had not only made an history until the Resurrection and Ascension of the Lord, as the other did, but also did so set forth by writing the doings of the Apostles, as much as he knew to be sufficient to edify the faith of the readers & hearers, that only his book (touching the Acts of the Apostles) was by the Church thought good to be credited, all other which presumed to write of the same matter being rejected & disapproved. Chrisostome also, to them that did marvel why S. Luke had not written forth all the Apostolical history unto the end, or that he had not described the Acts of every one of them severally in books by themselves, doth answer godly, saying: These are sufficient unto them that will apply their minds and take heed. Therefore leaving unprofitable questions (why was not this written or that written) let us take heed unto those wholesome saying of the Evangelist, that so we may apply, this most comfortable salve (ministered unto us by him) unto our wounded souls. Sir. I. Cheek. Luke warm. ¶ Looke. Cold. LUNATIC. Of the man that was lunatic. Master, Math. 17. 15. have pity upon my son, for he is lunatic. ¶ They that at certain times of the Moon, are troubled with the falling sickness, or any other kind of disease. But in this place we must so take it, that beside the natural disease, he had a devilish frenzy. Beza. LUTHER. What he was. LVther was an Augustine Friar. And began to write against the Bishop of Rome's Pardons, in the year of our Lord. 1517. The cause why he first wrote against the Bishop of Rome. Friar Tecel the Pardoner, made his proclamations unto the people openly in the Churches in this sort: Although a man had lain with our Lady Christ's mother, and had begot her with child, yet were he able by the Pope's pardons to pardon the fact. How he wrote to Pope Leo. In the year of our Lord. 1518. the tenth year of King Henry the eight, Luther wrote first to Leo Biopsh of Rome, concerning the use of pardons, and in certain private disputations, called in doubt diverse things concerning the Bishop's supremacy, for which after he was troubled, & lastly proclaimed an heretic, under the defence and maintenance of Frederike● Duke of Saxony, he preached & writ against his power. All Germany soon after forsook the Bishop of Rome, and so was the whole state of Religion by his means altered among them. Sleadane. How he was troubled with the lusts of the flesh. When I was a Monk, I thought by and by that I was utterly cast away, if at any time I felt the lust of the flesh, that is to say, if I felt any evil motion, fleshly lust, wrath, hatred, or envy against my brother, I assayed many ways to help & to quiet my conscience, but it would not be: for the concupiscence and lust of my flesh did always return, so that I could not rest, but was continually vexed with these thoughts: This or that sin thou hast committed: Thou art infected with envy, with impatiency, and such other sins, therefore thou art entered in this holy order in vain, and all thy good works are unprofitable. If then I had rightly understood the sentences of Saint Paul, The flesh lusteth contrary to the spirit, and the spirit contrary to the flesh, and these two are one against another, so that ye cannot do the things that ye would do, I should not have so miserably tormented myself, but should have thought and said unto myself, as now commonly I do: Martin thou shalt not utterly be without sin, for thou hast flesh: thou shalt therefore feel the battle thereof, according to that saying of S. Paul. The flesh resisteth the spirit. Despair not therefore, but resist it strongly, and fulfil not the lusts thereof, thus doing thou art not under the law, etc. Luther upon the Gal. fol. 251. Let all troubled consciences comfort themselves by this example of Martin Luther, and say as he said. The question that Luther put forth a little before his death. Luther a little before his death, moved this question to his friends as they sat at supper: Whether we should know one an other in the life to come or no, and when they were all desirous to learn of him: What saith he chanced to Adam? He had never seen Eve, but what time god shaped her, he was cast into a marvelous dead and sound sleep. But awaking out of the same, when he saw her, he asked not whence she is, nor whence she came, but saith, She is flesh of his flesh, and bone of his bones. But how knew he that? verily being full of the holy Ghost, and replenished with true knowledge of God, he spoke thus. In like manner shall we also in another life, be renewed with Christ, and shall know more perfectly our parents, wives, children, and whatsoever is beside, than Adam that time knew Eue. Sleadane. Luther's prayer before his death. O God my heavenly Father, & the father of our Lord jesus Christ, and of all consolation, I give thee thanks, that thou hast revealed unto me thy son jesus Christ, whom I have believed, whom I have professed, whom I have loved, whom I have set forth and honoured, whom the Bishop of Rome and all that wicked rabble do persecute and dishonour, I beseech thee my Lord jesus Christ, receive my soul: my heavenly Father, although I be taken out of this life, albeit I must leave this body, yet know I assuredly that I shall remain with thee for ever, and that no man can take me out of thy hand, Slea. What sects is said to rise out of him. Look. Sect. Macedonius. Of his cruelty and tumult he caused in the Church. MAcedonius a Priest of Constantinople, Heretic. taught that the holy Ghost was a creature and no God. Between this man and one Paulus was great strife, whether of them should succeed Alexander in the Bishopric of Constantinople: So that Hermogenes master of the chivalry, was slain of the people when he came with the emperors authority to 'stablish Macedonius, whom the Arrians favoured. And being Bishop of Constantinople, he practised extreme cruelty in the Church, constraining the Christians to receive the Communion with the Arrians, in such wise that if women or children refused to do the same, he did either cut off their paps, or by such other cruel torments, force them thereunto. He caused much tumult and business in the Church, till at last a Synod was assembled at Constantinople of. 180. Bishops against him. Cooper. ¶ Macedonius at the first being an Arrian & deposed by Acacius sect, could not quiet himself, but fell from the Arrians into an other heresy. He denied the Godhead of the holy Ghost, terming him the servant and drudge of the Father, and of the son. This opinion they say, Marathonius' Bishop of Nicomedia taught before him. These heretics be called Pneumatomachoi. Socrat. li. 2. chap. 25. Epiph. haeraes. 73. MAGI. What the Magies were. Behold there came wise men from the East to Jerusalem. ¶ Wise men or Magi in the Persians tongue, Math. 2. 1 signifieth Philosophers, Priests, or Astronomers, and are here the first fruits of the Gentiles, that came to worship Christ. Geneva. ¶ The wise men (called Magi) that came from the East, were neither kings nor Princes, but as Strabo saith (which was in their time) sage men among the Persians, as Moses was among the Hebrews. He saith also that they were the Priests of the Persians. Tindale. MAGISTRATE. What a Magistrate is. THE word Magistrate, is derived from Master, and signifieth the authority & office of them, which do either by right of inheritance govern subjects, peoples, or cities, either have y● rule appointed them by free election & choice, some do derive the word Master, from the Latin adverb Magis, which is to say, More, for that master can do no more them others, and excelling them in dignity and authority. Some do draw the word Master from the Greek word Menisos, which signifieth greatest. But whether that Master come of the adverb Magis, either of the Greek word Mènisos, every way, Magistrates do represent y● authority & office of Masters. And we be also thereby informed that it were meet for them which do rule others to advance and pass them whom they do rule, in the prerogative of wisdom and authority. Musc. fol. 546. How Magistrates are the Ministers of God's justice. As the true Church doth acknowledge the ministers of the Gospel, as the true ministers of God, ordained by him, for the administration of spiritual things: even so do she knowledge the Magistrates as ministers of his justice ordained of him for the confirmation of the public peace, and therefore she doth willingly submit herself to them in all things for God. For she knoweth very well, that God would that every man should be subject unto them in all things, which are of their charge. And that they which do resist the same, resist the ordinance of God, and do set up themselves against him. Ro. 13. 1. 1. Pet. 2. 13. Pet. Viret. How the Ecclesiastical person is subject to the civil Magistrate. It pertaineth to ecclesiastical persons to judge in spiritual causes, but if any of them serve from the right rule of justice, he is subject to the correction and punishment of the civil magistrate. Exo. 32. 21 As Aaron had his authority of judgement in spiritual causes, 3. Re. 2. 35 yet was he reproved by Moses. And the high Priest was deposed by Solomon, 4. Re. 16. 16 and Sadoc set in his place. And so should Ahas, if he had been a goodly prince, have deposed Vriah, for making the profane Altar. How Magistrates that do not persuade the people to God's word, are not to be obeyed in cause of conscience. The. xxi. Princes that were sent to explorate and search the privity and conditions of the land of Canaan, two of them persuaded the people to believe God's promises, and not to fear the people that dwell in the land. Unto these godly Princes was no faith nor eredence given of the people. The Princes that persuaded the thing contrary unto God, were believed of the people and their counsel admitted. By this we learn that such Magistrates as persuade the people to God's word, should be believed and obeyed, the other not, in cause of conscience, there must God only be heard. Act. 5 29. Math. 10. 28. Or else people shall fail of a right faith. For he that knoweth not what his duty is to God and his laws, will believe rather a lie with his forefathers, than the truth with y● word of God. And this man is no meet auditor nor disciple of the word of God. 1. North. MAGNIFY. What it is to Magnify. THis day will I begin to magnify thee. josu. 3. 7. ¶ To magnify properly is to advance and set forth exceedingly, and to bring him in estimation as it is said. Gen. 12. and often in the Psalms. T. M. MAHOMET. Of the rising up of this false Prophet. MAhomet of Arabia (as most men say) of the mother side descended from Abraham by the lineage of Ishmael his son, which he had by Agar his servant, which was a jew, being fatherless and motherless. He was (by the Scenites) sold to a great rich Merchant, who loved him so greatly for his favour and wit, that he made him ruler of all his merchandise and business, and was very diligent in his masters affairs, and gained much by occupying with the jews & Christians, and in using their company, learned many things both of the one law and of the other. His Master chanced to die without heir, leaving his wise very rich, who being about the age of 50. years, liked the young man Mahomet so well, that she took him to husband, and made him of a poor man very rich. At the same time it chanced a Monk named Sergius, a man of very evil nature, and very subtle (who fled Constantinople for heresy) to fall into familiarity with Mahomet, by whose instruction he increased so in Magical art, that by his counsel and aid, he took upon him to make the people believe that he was a Prophet, and showing some points of Magic, he first persuaded his wife and his household. He had also an infirmity called the falling sickness. And when his wife (being sore afraid thereof) would ask him what it was, he made her believe that it was the Angel of God, which came oftentimes to speak unto him, and forasmuch as he could not abide (as man) the divine presence, he fell into such agony and alteration of spirit. After this his wife died and left him marvelous riches, who then, what for the riches & y● constant report that went on Mahomet the Prophet, he became in great reputation among the Gentiles. And so by the counsel of Sergius, he called himself the great Prophet of God, and shortly after when his name was published and of great authority, he devised a law or kind of religion called Koran. In the which he took some part well near of all the heresies that had been before his time. With the Sabellians he divided the trinity: with y● Manichees he affirmed to be but two people in the deity: he denied the equality of the father & the son, with E●nonius, and said with Macedon, the holy Ghost was a creature: and approved the multitude of wives with y● Nichola●tes, he borrowed of the jews circumcision, and of the Gentiles much superstition, and somewhat he took of the Christian verity, beside many devilish fantasies invented of his own brain. Those that obeyed his laws be called Saracens. When he had lived forty years, he died of the falling sickness, which he had of long time, saying that when he was taken therewith, y● the Angel Gabriel appeared unto him, whose brightness he could not behold. He was buried at Medina, three days journey from the red sea, an hundred miles from Mecha, where is now the chief temple of his law. He was after y● incarnation of Christ, 600. years. Of the fair show of holiness in the kingdom of Mahomet. In outward pretence of religion, even the common sort of their people excel the Popish Monks● Yea● even they that are best reform. For not only their Clergy & Monks, but also their commonalty, say the common prayers Prayers. together five times every day. Namely, at the Sun rising, at noon, at after noon, at the Sun setting, and after supper when they go to bed. At which time or they go to pray, they wash themselves, they make themselves bare foot, they kneel down upon the ground, and the noble men and commons intermeddling themselves altogether with the King, accomplish their ordinary prayers, with certain bowing and falling flat down, without some lawful let, no man may neglect the ordinary prayers unpunished. They keep their ordinary holidays and fasting days Holidays and fasting days. with great devotion and reverence. They make often exhortation to holiness of life to the people-ward: To dealing of doles: To making of pilgrimages in remembrance of their Saints, and specially of the Prophet Mahomet. They have many Hospitals Hospitals. as well in their high ways as in their cities, for the receiving and succouring of poor folk & Pilgrims. They have Monks Monks. of such spare and stayed behaviour as never was heard of, both in diet, in apparel, in forsaking of all things, and in withdrawing themselves from the company of the common multitude: So as they may seem to resemble rather john Baptist, yea, or the very Apostles, for the straightness of their life. Some of them have visions, Visions. ravishments, & trances, and some of them are renowned for miracles, as well in their life as after their death. Moreover, there is wonderful honesty and behaviour among them. temporance. In their fare, apparel, building, riding, yea, & furniture of war, they use a plainness. When they eat their meats, all of them, as well the king himself as also his noble men, sit down upon the ground, & they utterly abstain from wine & swine's flesh. They abhor all superfluity & curiousness, as well in apparel as in building. Tents, Faithful of promise. For y● most part they dwell in tents, & hales which are removed from place to place. In their leagus, bargains, & all promises they use all faithfulness. hereupon it cometh to pass, y● they use no seals to scale their writing withal, no not even in the Princes matters. Wonderful is their love & obedience towards their king, Obedience to their king. insomuch as all the noble men of y● realm stand in awe of y● king's only commandment, & in so many large kingdoms: all things are done by y● king's appoinment only. Those y● be chosen to y● wars, for y● defence of their religion, run to it so merry & cheerful, Their willingness to battle. y● ye would say they were going to a wedding. They believe themselves to be happy in all points, when they yield up their souls among the spears & arrows, in defending or enlarging their Empire or religion Neither are they y● die in y● quarrel commended with y● mourning of their friends, but they be registered among the Saints, that have gotten the upper hand, and they be openly praised with Hymns. Finally, great is the shamefastness and honesty of their women. The honesty and shamefastness of their women. They be never seen in the company of men, or in places of resort. For a man to talk with a womam abroad, it is so rare a thing, that it may be counted for a miracle, if it happen to be seen. Their women neither buy nor sell any thing. They never come in the sight of men with their faces bare, neither in their own houses, nor out of their houses. The apparel that they wear, is both very comely and very plain, and in the Church, they have a place alone by themselves from the men. Who then would not wonder at such behaviour and orderliness? Who would not like it well? Who could look for such things even at the hands of y● popish Monks, boast they never so much of reformation? Hereby they may easily deceive such as are of an honest disposition, and make them believe that God favoureth them highly, and advanceth their Empire, etc. Marl. upon the Apoc. fol. 191. MAYZIM. What this word Mayzim signifieth. MAyzim signifieth strong defences, Da●. 11. 38 as Bulwarks, and Castles. This God Mayzim, which our fathers, as Abraham, Isia●, the Prophets, and the Apostles with our fathers in the Primitive Church never knew, is it which the shaven antichrists of late have made, and sane themselves every day to make it, which slighthie legerdemain (say they) no Angel nor yet Mary herself cannot do, but only the Pope's false anointed Antichrists. This their strong God & Castle Mayzim, is not only their own made God, but also all their rites, cermonies, laws, doctrines, traditions, with their tran●●●stantiations, all their lying profane Papistry, false worshipping, and Idolatry belonging thereunto, etc. Melancthon upon Daniel. ¶ Mayzim, that is, the good of power and riches: they shall esteem their own power above all their Gods, & worship it. Goe MAKER. Against the false opinion that hath been taught the people to receive their maker in the Sacrament. The Sacrament is a Sacrament, it is not God. It is the bread of our Lord (as S. Augustine Augustin saith) it is not our Lord: it is a creature corruptible, it is not the maker of heaven & earth. Accursed is he that giveth the name & glory of God to a creature that is not God. August. in johannem. Tract. 59 Saint Chrisostome Chrisostom saith: Nolimus queso, etc. Let us not confound the creature and the creator together: lest it be said of us: They have honoured a creature more than their maker. MALACHY. What is meant by the Sacrifice that Malachy speaketh of. FRom the rising of the Sun unto the going down of the same, Ma●. 1. 11. my name is great among the Gentiles, & in every place incense shall be offered in my name, etc. ¶ The pure sacrifice y● Malachy speaketh of (saith Tertulian Tertulian ) that should be offered in every place, is the preaching of the Gospel unto the end of the world. In an other place he saith: The Sacrifice that Malachy meant, is a devout prayer, proceeding from a pure conscience. ¶ The Prophet Malachy (saith S. Hierom Jerome. ) meaneth hereby, that the prayer of holy people shall be offered unto God, not only in jewrie that was but a province of the world, but also in all places. ¶ Mart●●lis saith, the pure sacrifice which Malachy meaneth, is offered not only upon the holy altar (or communion table) but also every where. ¶ Then if it may be offered in every place and without an altar, he meant not the sacrifice of the Mass. ¶ God showeth that their ingratitude, and neglect of his true service, shall be the cause of the calling of the Gentiles. And here the Prophet that was under the law framed his words to the capacity of the people. And by the altar & sacrifice he meaneth the spiritual service of God. which should be under the Gospel, when an end should be made of all those legal ceremonies, by Christ's only sacrifice. Geneva. ¶ The Prophet in this place spoke no word of the Mass, nor of any oblation propitiatory to be made by the Priests. But he spoke of the oblation of the faithful people in what place so ever they be, which offer to God with pure hearts & minds sacrifices of laud & praise, prophesying of the vocation of y● Gentiles, that God would extend his mercy unto them, & not to be God only of the jews, but of all nations from East to West, that with pure faith call upon him, and glorify his name. Cranmer. MAMMON. What this word Mammon signifieth. MAke you friends of the wicked Mammon, Luke. 16. 9 etc. ¶ This word Mammon is a word of the Syrians speech, & signifieth riches. So that the text meaneth, Bestow your riches according to the word of God, y● God be pleased with your doings, & not deceitfully, as this fellow did. Tindale. ¶ Again, he defineth Mammon on this wise: Mammon (saith he) is an Hebrew word, & signifieth riches or temporal goods, & namely, all superfluity, and all that is above necessary, the which is not reputed to our necessary uses, wherewith a man may help another, without undoing or hurting of himself. For Hamon in the Hebrew speech signifieth a multitude or abundance, or many, & therehence cometh Mahamon or Mammon, abundance or plentifulness of goods or riches, etc. man.. How man was made after the Image of God. GOD said, Let us make man in our Image, according to our likeness etc. Gen. 1. 26. ¶ This Image & likeness of God in man, is expounded. Ephe. 4. 24. Where it is written that man was created after God in righteousness & true holiness, meaning by these two words, all perfection, as immortality, wisdom, truth, innocency, power, etc. Geneva. After the likeness of God created he him. Gen. 1. 26. ¶ That is, after the shape and Image which was before appointed for the son of God. The chief part of man also which is the soul, is made like unto God in a certain proportion of nature, of power, & working. So that in that we are made like unto God. Tindale. How God made man to be undestroyed. God made man to be undestroyed. S●p. 2. 23. ¶ That is, when God made him in the Image of his own likeness: nevertheless through the envy of the devil came death into the world, whereby it may be easily gathered y● the wise man doth speak there of Adam, being in the most perfect state of his first creation, in the which if he had continued & abiden still, obaieng the commandment y● the Lord his God had given him, neither death nor hell could have had any power of him, he should have been immortal, he should have lived for ever. God then had created him to be undestroyed, if he had not through disobedience broken his commandment. I. Veron. ¶ For God would not that man should perish. 4. Es. 8. 59 But they, after that they were created, have defiled the name of him that made them, and are unthankful unto him, which prepared life for them. How the death of man and beast is alike. It happeneth unto man, Eccle. 3. 19 as it doth to beasts, even one condition to them both, as the one doth, so doth the other. ¶ There is no difference between a man and a beast, as touching the body which of them, both dieth, but the soul of man liveth immortal, & the body of man riseth up again, by the mighty power of the spirit of God. The Bible note. ¶ Man is not able by his reason and judgement, to put difference between man and beast, as touching those things, whereunto both are subject: or the eye cannot judge any otherwise of a man being dead, then of a beast which is dead. Yet by the word of God and faith, we easily know the difference. Geneva. Who knoweth the spirit of man that goeth upward. Eccle. 3. 2● ¶ Meaning, that reason cannot comprehend that which faith believeth herein. Geneva. ¶ The immortality of the soul is not known by carnal reason or sense, but by the word of the spirit of God. The Bible note. How man's life is but sorrow and care. What profit (saith the wise man) hath man more of all the labour wherewith he wearieth himself under the Sun, Eccl. 2. 23. but sorrow and care, Man's life , and nothing without pain & grief. ¶ Euripides saith, if thou which art borne mortal, do think to live thyself without labour and unquietness, thou art a fool. I. Northbrooke. Of man's good purpose before grace. A reason of the Pelagians & Dunce men, of man's good purpose before grace. The grace of God (say they) doth help man's good purpose, so that man doth first intend and purpose well, & as Dunce saith, dispose himself by attrition to receive grace, and then God doth help him. Answer. Of truth; there is no good purpose in man, Man's purpose. no good disposition, nor good intent, but all is against goodness, and clean contrary against all things that agreeth with grace, till that God of his mere mercy cometh and giveth him a will to will goodness, yea, and that when he thought nothing of goodness, but doth clearly resist all goodness. This doth S. Austen Augustin prove in these words: The Pelagians say, that they grant how the grace doth help every man's good purpose, but not that he giveth that love of virtue to him that striveth against it. This thing do they say, as though man of himself, without the help of God hath a good purpose and a good mind to virtue, by the which merit proceeding before, he is worthy to be helped of the grace of God that followeth after. Doubtless the grace that followeth doth help the good purpose of man, but the good purpose should never have been, if grace had not preceded. And though that the good study of men when it beginneth is helped of grace, yet it did never begin without grace. ¶ Here we see S Austen clear against them. D. Barnes. How man's ordinance my be altered. There be some orders in the primitive Church commanded by God, & some other were devised by men, for y● better training of the people. Man's ordinance. Such orders as were commanded by God, may in no wise be changed, only because God commanded them: for as God is everlasting, so is his word & commandment everlasting. On the other side such order as have been devised by men, may be broken upon some good consideration, only because they were men that devised them. For as they be mortal, so all their wisdom and inventions be but mortal. And so indeed as touching such things as have been ordained by men, we are not bound of necessity to the order of the primitive Church. But such things as God hath precisely commanded by his word, may never be broken, by any custom or consent. jewel. Of the disposition of man. As man's strength is, so is his work: as is his will, so is his work: Man's disposition. as is his forecast, so is his doing: as is his heart, so is his mouth: as is his eye, so is his sleep: as is his mind, so is his talk, either of the law of the Lord, or of the law of Behal. In the Testam. of Neptalin. Of man's will and running. It lieth not in any man's will or running, but in the mercy of God. Rom. 9 16. Whereas some upon this place do ascribe part of justification unto the grace and mercy of God, & part of it unto the same will and running, Man's will & running. or endeavour of man. S. Austen maketh answer thus: If (saith he) the Apostle did mean none other thing, but that it doth not only lie in the will and running of man, except the mercy of God do help, we may also say on the contrary, that it lieth not only in the mercy of God without the will and running of man: but sith it were a plain ungodliness to say so, let us not doubt but y● the Apostle did attribute all to y● mercy of God, & that he did leave no manner of thing unto our own will & endeavour. Again he saith in an other place: Therefore that we should believe in God & live godly, it lieth not in the will and running of man, but in the mercy of God, not that we ought not both to will & run, but because that he himself doth work in us, both to will and also to run. I. Veron. Of two Hebrew words that signify man. A man sent from God. john. 1. 6. ¶ The Hebrews have two words to signify man, Adam and Ish. Adam signifieth a man subject to mortality, misery, and calamity. Ish, signifieth a man of reputation. The Prophet David comprehendeth both in one verse in the Psal. Hear this all ye people, etc. B●th children of Adam and children of Ish. The Greek word which the Evangelist useth is Anthropos. And as Plato teacheth, it is made o● up looking, for y● state of man's body is upright, & his face is advanced to heaven, he is not bend downward to the ground, after the manner of other beasts, which thing the Greeks noted by the name of a man, calling him Anthropos, an up looker. They have also another word Aner In the holy scripture written in Greek, this word Anthropos, signifieth a man compassed with misery: for in the tenth of the Acts, when Cornelius worshipped Peter, he said unto him, arise, I also am Anthropos a mortal man. And again, Paul and B●●●abas. when at Lustra i●●●ters Chaplains would have sacrificed unto them, rend their clothes, and cried, saying: Men, why do ye these things, we also are Anthropoi, men subject to the same passions, and miseries, y● you be. See then the measure y● the Evangelist keepeth, when he saith, y● I was sent of God: he adorneth him with high authority, & setteth him up on high, above the common sort of men, but using together this word Anthropos, he tempereth the matter with just measure y● no man should think of john more than he was● For our nature and custom is, either to advance man too high, or to abase or depress them too low. The jews extolled john Baptist too high, for some thought y● he was no man, but an Angel in a man's body: Some took him for the promised Messiah. The Evangelist weigheth him in a true pair of balance, neither diminishing any thing that God had given him, nor adding more than was found in him, etc. Traheron. Of the first man Adam, and the second man Christ. The first man was of the earth earthly, the second man is the Lord from heaven. 1. Co. 15. 47 ¶ S. Paul's purpose in this place, is not to speak of the substance of our bodies, or of y● substance of the Lords body, but of the qualities, as the words following declare. Hoios. Of what quality y● earthly, of y● quality are the earthly, & of what quality the heavenly is, of that quality are the heavenly. This then is the sense. The first man was of y● earth earthly, that is subject to sin, and corrupt affections, which bring death. The second heavenly, that is, full of heavenly qualities, which through the power of God's spirit, draweth them life and immortality. As we bear the Images of the earthly, y● is, were sinful, and therefore compassed with death, so shall we bear the Image of the heavenly, that is, our spirits shall be renewed to true holiness, & our bodies to immortality. Wherefore when he saith the second man is the Lord from heaven, he meaneth not that he brought his body from heaven, but that he is heavenly, as he expoundeth himself, that he is endued with heavenly qualities. Traheron. ¶ Whereas he saith: The second man is the Lord from heaven, it is attributed to Christ as concerning his divinity, not in respect of his humanity, whose flesh hath this glory by the power of God, who dwelleth in it. Geneva. Of the man that gathered sticks on the Sabbath day. They found a man gathering sticks on the Sabbath day. Nu. 15. 32 ¶ Necessity drove him not to gather sticks, & therefore was he worthy his cruel death, forasmuch as he despised to hear the word of God, whereunto he was so straightly commanded to give ear on the Sabbath day. T. M. Of the man wounded. There was a man (saith Christ) that travailed from Jerusalem to jericho, Luk. 10. 30 & by the way, fell among thieves, was spoiled, wounded, etc. ¶ In which person mankind is signified: much more cruelly handled by the devil, than the figure expresseth: we were spoiled of the gifts, wounded man. y● God had endued Adam withal, as innocency, immortality, & the Image of God: & not only in danger of temporal, but everlasting death, from which we could never deliver ourselves. The priest & Levit ministers of the law (by whom y● law is signified) passed by, they ne could ne would help the afflicted. They looked upon him, they saw, & that was all, for the law showeth & revealeth our misery, relieveth it not. The Samaritane (in whom our saviour Christ & the christian righteousness coming by him is signified) poureth Oil into his wounds, bindeth them up, & carrieth him to the Inn, wherein is noted both our lack and misery, and also our help from whence it cometh. How the birth of man is four manner of ways. Men have been brought into the world. Birth of man. 4. ways. 4. manner of ways. The first manner was of Adam, who was shaped of the ●lime of the earth. The second was of Eve, who was brought out of a rib of adam's. The third was of Christ only, who was borne of a pure virgin, The fourth is the common birth of all other men, which are conceived of the seed of male and female together. Hemming. MANDRAGORAS. What Mandragoras is. AND found Mandragoras in the field. ¶ The hebrews call it an herb, Goe 30. 14 or rather a root that beareth y● similitude of man's body, Other call it an Apple, which being eaten with meat causeth conception. S. Austen thinketh that it pleaseth women because it hath a pleasant savour, or rather for deinti 〈…〉, because there was not many of them to get. T. M. ¶ The Mandrake is a kind of herb, whose root hath a certain likeness of the figure of a man. Geneva. MANES. How the sect of Manichees rose of this man. Of this man came the sect of the Manichees: Heretic. he was a Persian borne, in manners rude and barbarous, and of a fierce and cruel nature, and without all modesty, he endeavoured to persuade the people that he represented the form of Christ. Sometime he said that he was Paraclitus, that is, the true comforter that was promised by Christ. His followers denied Christ to have taken very flesh. They rejected also the old Testament, and part of the new. Cooper. In the time of Aurelianns, began first the Manichees, and one Manes born● in Persia, was the beginner of them. This same spread his venom abroad largely. First by y● Arabians: afterward in Africa, which went to speedily on, y● it could not be suaged the space of two hundred years afterward. The chief of their doctrine was, y● there were two Gods, the one good, the other evil, & both like everlasting. This doctrine seemed unto man's reason allowable. For seeing God is good by nature, & that in the mean season the evil hath such power: it is necessary there be also a peculiar God, which is author & doer of evils, equal to the other God with power & everlastingness. Beside these, had they other opinions the they taught, namely, y● Christ was no true God, neither received they the books of the Apostles, but feigned their several doctrines, y● which they called Christ's gospel also: They boasted also of several illuminations of heaven, & said, they gave the holy Ghost. They ordained sundry ceremonies: They used also choice of meats: They forbade wedlock, saying, that thereby is obtained the holy Ghost. They taught also to reject civil power. For matrimony and governance of Common wealth, they said to have their offspring from the evil God, and not to be ordained of the good God. Carion. Wherein the Papists agree with the Manichees. They called their unmarried Ministers (as S. Austen. Epist. 72. faith) Electos, The Papists and Manichees agree in these points. they ministered the holy mysteries under one kind. They yielded more credit to their own devices, than to God's holy word. They say the scriptures are falsified & full of errors. They abstain from flesh, & yet in their fast, they had and used all manner delicates and strange fruits, with sundry sorts of spices in great abundance. They abstained from wine, and yet used other liquors more dainty & precious than any wine, and thereof drank while their bellies would hold. Manes the Heretic, whereof the Manichees have their appellation, had his original in Persia (as Epiph. haeres. 66. writeth) about the. 4. year of Aurelianus. He called himself Christ and the comforter. He chose unto himself. xii. Apostles. He said that Christ was not truly borne, but fantastically. Euseb. li. 7. cap. 30. Socrates. li. l. cap. 17. saith of him that at the first he was called Cubricus. Afterward changing his name, he went into Persia, found the books of Buddas, and published them in his own name. He taught that there were many Gods, that the Sun was to be worshipped, that there was fatal destiny, that the souls went from one body into another. The king of Persia son fell sick. Manes through Sorcery took upon him to cure him and killed him. His death & wretched end. The King caused him to be clapped in prison, but he broke prison, and fled into Mesopotamia: there was he taken and flayed alive, his skin filled with chaff, & hanged at the gates of the City. The Manichees confuted. He walked on the water to go to jesus. Mat. 14. 29 ¶ This place confuteth the Manichees and such like Heretics, which denied the truth of the humane nature of Christ, saying that his body was not a true body, but a fantastical body. Thus they reasoned to uphold their errors: It pertaineth not to a true body to walk on the Sea, but Christ walked upon the Sea, therefore he had no true nor real body but a fantastical body. These men consider nothing more to be in Christ, then in a bare man, as though it were impossible for God to help an humane body from sinking in the Sea. But what say they unto this, y● Peter at the commandment of Christ, walked upon the Sea. Why do they not consider that he which caused Peter to walk upon the Sea with an humane body, can much more easily himself do the like. They should weigh the power of Christ, if not in his own deed, yet at the least, by the deed of Peter. Marlorate. 324. MANY. ¶ Looke. Call love. MANNA. What Manna signifieth. THen eat they Angels food. Psa. 78. 25 ¶ Manna is called the food of Angels, not that the Angels use such food, but because it came down from heaven, which is the dwelling place of Angels, and therefore do some read here the bread of the clouds, because it came from the clouds: Some, the bread of the mighty, because it came from the Almighty. Exo. 16. 14. Sap. 16. 20. lohn. 6. 31. T. M. How Manna is not the true bread that came from heaven. Moses gave you not that bread from heaven, john. 6. 32 etc. ¶ He denieth that Manna was that true heavenly bread, & saith that he himself is that true bread, because he feedeth unto the true and everlasting life. And as for that that Paul. 1. Cor. 10. calleth Manna spiritual food, it maketh nothing against this place, for he joineth the thing signified with the signs, but in this whole disputation, Christ dealeth with the jews, after their own opinion and conceit of the matter, and they have no further consideration of the Manna, but that it fed the belly. Beza. ¶ Manna is called the bread of heaven and of Angels, because it reigned from heaven by the ministery of Angels. There be some that do interpret this, to be the bread of Princes or of great men, because of the Hebrew word, which in another place signifieth Princes or Noble men. Marl. upon john. fol. 206. Of those that eat Manna and are dead. Your Fathers did eat Manna in the Wilderness, john. 6. 49 and are dead. ¶ This verse is two ways expounded. Some understand it generally of all those fathers of the jews, which did eat Manna in Moses time in the Desert, as well godly as ungodly: insomuch that the Lord speaketh here in this place, not of the death of the soul, but of the body. But other some expound it of the wicked only, which did eat Manna without faith of the truth, in the which is life, and therefore are also dead, that is to say, they perished everlastingly: but it seemeth not necessary, that we here distinguish between the believing & the unbelieving jews. Only Christ saith y● Manna was a corruptible meat to the Fathers, being food not of the soul, but of the body, not sempiternal but temporal, which could not save them from death. It followeth therefore, that men's soul find food no where, but in him whereby they may be fed into everlasting life, for we must remember what was spoken in another place, that there is no mention made here of Manna as Christ was a secret figure (for in that respect Paul calleth him spiritual meat) but here Christ frameth his speech to his hearers, 1. Cor. 10. 3 who being only careful for the feeding of their bellies, had no farther consideration of any thing in Manna. He doth therefore justly pronounce that their fathers are dead, that is to say, which were in like manner addict to their bellies. Marl. upon john. fol. 221. What Manna and the white stone signifieth. To him that overcometh will I give to eat Manna that is hid, Apo. 2. 17. and will give to him a white stone, etc. ¶ By Manna understand the word of God, and true hearty love: by the white stone is signified the election before God, and also everlasting peace and confidence in the grace and favour of God, unto everlasting life. Sir. I. Cheek. How Manna & the water brought out of the Rock, is compared to our bread and wine in the Sacrament. The Manna which God sent down from heaven, to feed the people of Israel in the wilderness, and the water which he brought out of the stone to refresh and comfort them, were even the same things unto them, that bread & wine is now unto us. For as S. Austen saith, as many as in that Manna understood Christ, did eat the same spiritual meat that we do. But as many as sought only to fill their bellies of that Manna (the fathers of the unfaithful) did eat, & are dead. And likewise the same drink, for the stone was Christ. Here may we gather of S. Austen that the Manna was unto them, 〈…〉 the bread is unto us. And likewise that the water was to them, as the wine is to us: which thing appeareth more plain by the words of Saint Austen following, which be these: Manducavit Moses Manna, etc. Moses did also eat Manna, & Aaron & Phinehes did eat of it, which pleased God & are dead, wherefore, because they understood y● visible meat spiritualy. They were spiritualy an hungered, they tasted it spiritualy, y● they might be spiritualy replenished. They did all eat the same spiritual meat, and all drank the same spiritually which we do, and they all did drink the same spiritual drink. They drank one thing and we another, but that was in the outward appearance, which nevertheless did signify the same thing spiritually. How drank they the same drink? They (saith the Apostle) drank of the spiritual stone following them, and that stone was Christ. And thereto Saint Bede addeth these words: Videte autem fide manente, signa variata: Behold, that the signs are altered, and yet the faith abideth one. Of these places it may plainly be perceived, that it is no Article necessary to be believed under pain of damnation, that the Sacrament should be the naturalll body of Christ, seeing the old fathers never believed it. And as they were saved without believing that Manna was altered into Christ's body: even so shall we be saved without believing that the substance of bread is turned into his naturally body, for the same faith shall save us, that saved them. And we are bound to believe no more under pain of damnation, than they were bound to believe. I. Frith. MARANATHA. What this word Maranatha signifieth. LEt him be had in execration, 1. Cor. 16. 22. Maranatha. ¶ By these words is betokened the severest kind of curse and excommunication that was among the jews, and the words are as much to say, as our Lord cometh. So that his meaning may be this, Let him be accursed even to the coming of the Lord, that is to say, to his death's day, even for ever. S. Jerome doth expound this word Maranatha, the Lord cometh, as if he should say: If a man do not believe our Lord jesus Christ, let him be accursed: and let him be sure that the the Lord (against whom no hatred can prevail) doth come. Some again do expound it thus: Let him be as a rotten member cut off, and perish utterly. Sir. I. Cheek. ¶ Maranatha: a word wherewith the accursed or vile person, in the extreme degree is signified. The Bible note. MARTION. Of the damnable heresies of this man. Martion of Pontus increased the doctrine of Cerdon. He lived in the time of justinus Martyr, Heretic. which wrote a book against him. He met Policarpus and asked of him: Knowest thou us? Policarpus: I know thee for the first begotten of Satan. Euseb. li. 4. cap. 11. 14. He said, the soul only should be saved, and not the body. He thought that Cain with the Sodomites & Egyptians, etc. were saved when Christ went down to Hell. Irenaeus li. 1. ca 29. Epiph. haeres. 42. writeth of him, that he was a Bishop's son, who when he had deflowered a Virgin, was by his own father excommunicated the church, & afterward he fled to Rome. Being there, because they admitted him not into the Church, he began to preach detestable doctrine: That there were three beginnings, good, just and evil. That the new Testament was contrary to the old. He denied the resurrection of the body. A comparison between the Martions' doctrine, and the Popes. The Martions received no man to be a Christian man, except he would refuse marriage. The Pope receiveth no Priests, except they forhis wear marriage. So that there is no diversity between these heretics and the Pope, but that these Heretics doth except a greater number than the Pope doth, and speaketh more generally, but the thing is all one. For the Marcionites judgeth marriage unclean for their sort, and so doth the Pope for his sort. Farther more Martion saith, that among christian men may be no temporal marriage, but all conjunction must be turned into a spiritual marriage. And the self same thing saith the Pope of his Priests, wherefore seeing y● they do grant how that S. Paul and also holy Fathers hath condemned this heresy of the Marcionites, it must needs follow that the opinion of the Pope is likewise damned. But here will some object and say (as Eckius hath written) that the Pope doth not condemn marriage, but he causeth men alonely to keep his vow. Answer. First the Pope compelleth them and if they will be Priests, to vow & forhis wear marriage. For if there were no statute made afore of the Pope, y● all Priests, should for'rs wear marriage, them should there no vows he made of priests against marriage, but the thing should be free. So y● the vow cometh out of the Pope's decree & prohibition, & not the decree out of the vow. Ergo, the prohibition goeth before the vow, wherefore this evation can have no place. Example. The Emperor maketh a statute, that no man shall be admitted into his service, except he first swear to be an enemy unto the King's grace of England. Is not now the Emperor first an enemy unto the King's person, and then also a forbidder of love and favour towards the King's grace of England? I think his grace will take his act none otherwise. For though he do not nor cannot make all men the King's enemies, yet he maketh all that appertain unto him, to be the kings enemies. So likewise the Pope, though he do not forbid all men marriage, yet he forbiddeth as many as will be Priests, yea, and he will admit no man to be Priest, except he first forswears marriage. So that the vow is first made, or the Priesthood be given. D. Barnes. A notable example of Martions chaste life. Martion and Montanus, two rank Heretics, anon after the Apostles days sprung up, and feigned such a chaste holiness of life, that they forbade and damned marriage. But Epiphanius writeth, that Martion when he was received as a guest in the house of a certain Deacon in Cyprus, he carried away his Hosts wife, deceived with his holy pretence of his new chaste religion. And when Doctor Martion had taken his pleasure of her, and cast her up, the miserable woman constrained to return to her husband, lamenting her fault, asked him forgiveness. This careful woman (saith Epiphanius) was afterward a good warning for many other women, monishing them to beware of Bishop Martion his doctrine. This Martion and Montanus were the only beginners of the law of wifeless and husbandless chastity, and the first authors and patrons of the Monks religion Melancthon. MARCUS. The detestable heresies of this man. MArcus of whom Marcosij, Colorbasus of whom Colorbasij, and Heracleon, Heretic. after whom the Heretics are called Hera●leonites sacrificed with witchcraft, to amaze their auditory they pronounced Hebrew words: they said unto the women, open your mouths, and prophecy through the power which cometh from us. Many women came to the Church, and under colour of prophecy confessed that they were abused of them. Marcus ran away with another man's wife: They power oil and water upon the head of the departed, hoping so to redeem them. They said that the life and generation of man consisted in 7. stars: that Christ suffered not indeed, but was so thought, and that there was no resurrection of the flesh. Epiph. haeres. 34. 35. 36. Irenaeus. Aug. li. de haeres. MARY. How Mary the mother of Christ, ought not to be worshipped. CHrist (saith Epiphanius) did form a fashion, himself of the Virgin Mary, as of the earth, who came down from heaven, and being both God and the word, did put on flesh of the Virgin, but not that the Virgin should be worshipped, or that he would make her a God, or that we should offer in her name. For he neither did suffer her to give or minister Baptism, nor to bless the Apostles, neither did he command her to bear rule in the earth, but will have us to know, that he alone is the sanctification and that she is made worthy of the kingdom of heaven. Whence doth this rolling Serpent or Dragon come unto us? Whence are these lewd and wicked councils renewed? Let Mary be in honour, let the Father, the Son and the holy Ghost be worshipped, let no man worship Mary. And by & by after, Let no man eat of the error which is of the holy Mary. Although it be a goodly tree, yet is it not for meat to be eaten of: Although Mary be most beautiful, holy & honourable, yet she is not appointed to be worshipped, let therefore the error, of the deceived cease. For neither is Mary a God, neither hath she a body from heaven, but of the conception of man & woman, howbeit disposed, according to y● promise, as y● conception & birth of Isaac was. And let no man offer in her name, for he that doth it, doth cast away his soul. Again, let no man rail against her, nor blaspheme y● holy Virgin, God forbidden, for she was not coupled to man, neither after the birth, nor before the birth of our Saviour: Again in y● same book Contra Colicidianos, these are also his words: Indeed the virgin was a virgin & honourable, but not given to us to be worshipped, but rather she doth worship him y● took his substance of her, that is to say, of her flesh. Of the painting of her Image. ¶ Looke. Painting. Wherein Mary was most blessed. ¶ Looke. Mother of God. Of Mary magdalen's love. ¶ Looke. love. Of Mary the sister of Lazarus. It was that Mary that anointed the Lord with ointment. john. 1. 2 ¶ Because the Gospel maketh mention of many Maries, here there is a difference put, between this Mary & the rest, namely, that it was the very same which anointed the Lord. And this is put down here by anticipation. For the Evangelist declareth this anointing in the Chapter following. Therefore there is a great ignorance in them, which imagine this Mary the sister of Lazarus, to be that infamous woman of whom Luke maketh mention in his 7. Chapter. The making mention of the ointment, occasioned this error, and also because in both places, mention is made of Simon, in whose house it was done: as though it were not manifest that Christ was oftentimes anointed, & that in divers places. The sinful woman of whom Luke speaketh of, anointed Christ in jerusalem, where she dwelled. And Mary of Betany did the like in her town. And the preter tense (anointed) which the Evangelist useth, ought not to be referre● to the time in the which the same was done, but to the time in which he wrote: as if he should say● This is that Mary which afterward powered out her ointment, for the which cause there arose a murmuring among the Disciples, etc. Marl. upon john. fol. 376. MARRIAGE. Who ordained Marriage, and how it is honourable in all estates. Concerning Marriage, we say that it ordained of: God, and honourable in all estates, as the holy Scripture teacheth. So that whosoever hath not the gift of continency, that is to say, who that feeleth in himself, such a natural desire; that he may be drawn to evil thoughts, is obliged and bound to marry. Theodore de Beza. Wedlock (or marriage) is a perpetual joining together of one man with one woman, instituted of God to bring forth fruit, and is ordained to avoid lusts forbidden in the scripture. They shall be two in one flesh, that is to say to please God the Creator, of nature, to obey his ordinance in that vocation, the man not to despise the womankind, but to honour and love her, that every man should know his own vessel, as the part and parent of mankind, to defend her, to help her, and to love her. Both bringing forth children, teaching them the true knowledge of God, that this knowledge of God might be set forth more plenteously, and be conserved upon earth. For this cause also ought wedlock to be used, that when men be departed from this society, every man's duty is for himself gone, to leave after him by just wedlock, other worshippers of God in his place upon earth. For this intent Abraham, Isaac, and many ancient old holy Bishops, desired to have children, that they might leave after them, the faithful keepers of the heavenly doctrine. M●la●ct●on. Matrimony or wedlock, is a state or a degree ordained of God, and an office wherein the husband serveth the wife, & the wife the husband. It was ordained for a remedy to increase the world, and for the man to help the woman, & the woman the man, with all love and kindness, & not to signify any promise, that ever I have heard or read off in the scripture. Therefore ought it not to be called a Sacrament. It hath a promise, that we sin not in that state, Matrimony is no sacramant if a man receive his wife, as a gift, given him of God, and the wife her husband like wise: as all manner of meats and drinks have a promise, that we sin not, if we use them measurably with thanksgiving. It they call Matrimony a Sacrament, because the scripture useth the similitude of matrimony to express the marriage or wedlock y● is between us and Christ (for as a woman though she be never so poor, yet when she is married, is as rich as her husband: even so we when we repent & believe the promises of God in Christ, though we be never so poor sinners, yet are as rich as Christ, all his merits are ours with all that he hath) If for that cause they call it a Sacrament: so will I mustard seed, ●euen a net, keys, bread, wine, & a thousand other things, which Christ & the Prophets, and all the Scripture● is to express the kingdom of heaven, and God's word withal. They praise wedlock with their mouth, and say it is an holy thing: as it is verily: but had liefer be sanctified with an whore, then to come within the sanctuary. Tindale. fol. 144. How eurry man is commanded to marry, that hath not the gift of chastity. Let every man for avoiding of fornication have his wife, 1. Cor. 7. 2 and every woman have her husband. ¶ Here S. Paul commandeth, that where as any danger of fornication is, y● every man, in avoiding of vicious living should take a wife, here is no man excepted, for the text saith, every man, and specially to them that cannot live sole. The occasion that S. Paul had to write this text to the Corinthians, there were certain men among them, that reckoned it an holiness and a perfection (as certain men do now for Priests) that Christian men should live sole without wives, as the text declareth, it is good for a man not to touch a woman. To this their holy hypocrisy S. Paul doth answer in this manner: To avoid fornication (saith he) let every man marry a wife: mark, how he biddeth them to marry, he biddeth them not to fast, nor to labour, nor yet to wear hair to chasten their bodies, but alonely to marry. As who should say, God had ordained and approved a lawful and laudable remedy, for every man that had not the gift of chastity. D. Barnes. Against condemners of marriage. The spirit speaketh evidently that in the latter times, 1. Tim. 4. 1 some shall departed from the faith, and shall give heed unto spirits of error, and doctrines of devils, which speak false through hypocrisy, and have their conscience burned with an hot iron, forbidding to marry, etc. ¶ S. Paul having the spirit of God, did prophecy, that there should come men in the latter days which should forbid marriage, and these men shall speak lies through hypocrisy. Now mark the text, Men shall forbid marriage, and that in the latter days. The truth is, that no man hath forbidden any certain state of men to marry, but the Pope only, wherefore this text must needs touch his kingdom, seeing that he is also in the latter days. There were certain Heretics called Taciani, which did condemn fully and wholly all manner of marriage. And though S. Paul speaketh against them, yet in very deed the Pope's doctrine is not excepted, seeing it is contained in these latter days. For though there were twenty heresies more than ●aciam, yet must the text be applied against them all, that doth condemn or else despise marriage in the whole or in part, for the text is against them all that doth condemn marriage, specially in the latter days. But he that doth forbid his Priests to marry, doth forsomuch forbid marriage: Ergo, the text is against the Pope. Note also, that these men which forbidden marriage, shall have an holy colour of hypocrisy. Now hath the Pope forbidden the Priests to marry, under the colour of holiness, because (as he saith) his Priests must be pure and clean. As who should say, that marriage were unclean and unpure for Priests to use. What can be holy hypocrisy, if this be not hypocrisy. Hear is the holy and pure institution of God condemned as a thing unclean for his Priests to use. Moreover, the Tacians did not forbid marriage under the colour of holiness, but they said it was fully and wholly an unlawful thing: the which doctrine had no manner of colour. But the Pope saith, Marriage is good and laudable in itself, but his Priests be too pure and too holy, for to use that simple thing, for it is not a thing (saith he) that doth become the state of perfect men, but it belongeth to weak and unperfect men. Now judge whether the Taciani or the Papiani doth pretend the greatest colour of holiness. Heretics (saith S. Jerome Jerome li. 1. Ose. 9 ) and all such as pretend that they love chastity, do very seldom love it indeed, as Manicheus, Arrius, Mar●ion, Tacianus, & the renuers of the old heresy. They promise honey with a poisoned mouth, but according to the saying of the Apostle, It is a filthy thing to utter what they do in secret. Eph. 5. 12. ¶ Saint Jerome in this place inveigheth against the old heretics, which would not marry themselves nor allow marriage in other, but pretended such a holiness with a show of virginity and hatred of marriage, that with their holy looks and sweet words they deceived the people. Doct. Ponet. How marriage is no hindrance to godliness. Notwithstanding marriage have much trouble in itself, Chriso in 1. Epist. ad I●ta. Hoin●●. yet may it be so taken, (and used) that it shall be no hindrance to perfect life. Again he saith, excuse not thyself by thy marriage, thy Lord was at the marriage feast, be honoured marriage with his presence, And yet dost thou blame marriage? And sayst thou that marriage is an hindrance unto godliness, I tell thee marriage is no manner hindrance unto godliness. Wilt thou know that it hindereth not to have wife & children? Had not Moses wife and children? Behold Peter a pillar of the Church, he had a wife, therefore find no fault with marriage. Again, writing upon the words of the Prophet Esay, Vidi dominum, etc. He saith: who speaketh these words: Esaias the beholder of the celestial Seraphins. Who not withstanding he had company with his wife, yet he quenched not the grace of God. Again, Esay had a son and a wife: that thou mayst understand that marriage is not evil, but that fornication is ill. Again, what did marriage hinder thee? No, thy wife is given thee to be thy helper, and not to deceive thee. jewel. fol. 178. and. 179. Proves for the marriage of Priests. For this is the will of God, 1. The. 4. 3 even that ye should be holy, and that ye should abstain from fornication, that every one of you should know to keep his own vessel in holiness and honour. ¶ Here Saint Paul saith, that it is the will of God that every man should abhor fornication: who will then resist the will of God, Priest's marriage. and not regard the thing that God will have done. Furthermore, the will of God is (saith S. Paul) y● every man should keep his vessel in honour. Now if Priests be men, & have not the gift of chastity, then are they bound to regard this commandment, for he saith, every man. Mark how S. Paul also calleth the vessel of married men honourable, & sanctified, wherefore then should it be unlawful for a Priest, to use a sanctified and an holy vessel. How can man now for any occasion curse that thing that God hath sanctified, or make it unclean that God hath purified, but Saint paul prophesied of such men. D. Barnes. Have we not power to lead about a wife being a sister, 1. Cor. 9 5. as well as other Apostles, & as the brethren of the Lord and Cephas. ¶ This text doth clearly prove that Peter & other Apostles had wives, And wherefore then should it be unlawful for Priests to marry, they are no better nor no holier than the Apostles were. But here will some say, that the Apostles had wives, before that Christ did choose them, but afterward they forsook their wives and followed Christ, which thing is not true that they forsook their wives, for that had been plainly against the doctrine of their Master CHRIST, which taught them not to forsake their wives, but in any wise to keep them, saving alonely for fornication. And this place of S Paul, Have we not power, etc. doth prove how S. Peter after his Apostleship, and also other disciples of Christ, carried their wives about with them, when they went a preaching. Wherefore it is a false lie to say that they had forsaken their wives. D. Barnes. Let Bishops and Priests read this thing (he speaketh against misspending of goods, Hier. d. 31 5. ca lega. that is offered to help poor men with) the which doth teach their children profane letters, and maketh them to read Comedies, and to sing bawdy songs of jests, and these children they find of the charges of the Church. ¶ Hear, the Bishops and Priests had children, which they could not lawfully have, if they were unmarried. D. Bar. The Council of Nicene, Ex tri. hi. diu. 31. ca willing to reform the life of men, did set certain laws. At the which certain men would have had a law to be brought in, that the Bishops & Priests, Deacons and Subdeacons should not lie with their wives which they had married before their consecration. Council of Nice. But Paphuntius a Confessor (being unmarried himself) did withstand them, and said that their marriage was honourable, and it was pure chastity for them to lie with their wives, so that the Council was persuaded not to make any such law, affirming it to be a grievous occasion both unto them & also unto their wives, of fornication. The Council did allow this sentence, so that nothing was decreed, as concerning this thing, but every man was left unto his free-will, and not bound of any necessity. ¶ Here is to be noted, that this holy Council did not reckon it an unpure or a filthy thing for a Bishop or a Priest to company with his wife, but do grant that it is a pure and a clean chastity for a Priest to company with his wife. D. B. Innocentius Innocentius. the third in his decretals writeth on this manner: These Priests that after the manner of the country hath not forsaken the conjunction of marriage, if they do break wedlock, ought grievously to be punished, seeing that they may use lawfully Matrimony. ¶ Mark that this was the manner of certain Countries that Priests might marry Ergo, it must needs follow that Priest's marriage is not forbidden by God's Law. And if it be not forbidden by God's Law, is it in the Pope to compel men so violently unto that thing, the which God hath not bound them too? D. B. The Master of the sentence Master of the sentences. writeth on this manner. Our weakness is prone to fall into filthiness. But it is helped with honest marriage. And that thing that is unto whole men an offence, is unto sick men a remedy. ¶ Mark how the Master of the sentence saith, that we are ready to fall into filthiness, and how marriage is an honest remedy, how can men then after their own learning condemn marriage, as no honest thing, seeing their own clerk calleth it honest. D. B. We read in our own Chronicles, that in the time of King Henry the third, Henry the third. which reigned the year of our Lord. 1101. Priest's might lawfully marry wives, insomuch that Anselme then Archbishop of Canterbury in a Scene that he held at London, did make a Decree, that Priests should forsake their wives, the which was both against God's law and man's. For the text of our Saviour Christ is clear, Quos Deus coniunxit homo non separate. It is better (saith Epiphanius Epip. con. Atheos' heresy. ) for him that is fallen in his course (meaning them that cannot continue in the thing that they have vowed) to take a wife openly according to the law, and so to be restored into the Church again (as one that before hath done evil, and as one that hath fallen and hath been broken, and hath now need to be bound) and not daily to be inwardly wounded by secret darts, wherewith the Devil continually doth assault them. ¶ Lo, here Epiphanius doth not only allow marriage of Priests & Uotaries before priesthood and vowing, but also after priesthood & vowing, & nameth marriage done in such case lawful, & that marriage after their vow so broken, is a mean to restore them again to the Church, if they were fallen from it by breaking their vow. So that you see by Epiphanius judgement, y● the marriage of priests even after their vow, is not only a marriage, but also a lawful marriage. Wherefore they that say the marriage of such (meaning of them that marry after they have vowed) is no marriage but rather adultery, Augustin me seemeth they do not advisedly enough consider what they say, for they be deceived by an appearance of truth, for by the means of that foolish opinion whereby they think the marriage of such professed women as have forsaken their vow is no marriage if they marry, there cometh no small inconvenience, which inconvenience is this, wives be separated from their husbands, as though they were whores, and not wives. And when they will restore the divorced to sole life, their husbands are compelled to be very adulterers, when their own wives being alive, they marry other husbands. Saint Paul speaking of marriage and meat, 1. Tim. ●. 4 saith thus: Every creature of God is good to the faithful, and none is to be refused being taken with thanksgiving, for it is sanctified by the word of God and prayer. ¶ This Mayor or ground we have of Saint Paul, whereunto I add this Minor or mean proposition. But marriage is a creature of God, that I am sure you cannot deny, unless ye will say marriage is a creature of the Devil, as the old Heretics Saturnius, Basilides, and their fellows did, whereupon must follow this cen●●sion, Ergo marriage is good and not to be refused, being taken with thanksgiving, for it is sanctified by the word of God and prayer. This sound Silogismus proveth plainly that the marriage of a Priest, is not only a marriage, but also a good marriage, and a good thing, for it is sanctified by the word of God and prayer. Ponet. Saint Paul calleth the Bishop, 1. Tim. 3. 2 Priest and Deacon, by the name of husband, and their yoake-fellowes by the name of wives, and saith the Bishop must be the husband of one wife, and likewise the Deacon. 1. Cor. 7. 2. And further he saith: For the avoiding of fornication let every man have his wife, etc. In which general sentence, Priests must be comprehended, if they be men. Yea, and their marriage not only a marriage, but also an honouradle marriage, Heb. 13. 4. or else cannot marriage be honourable in all estates, as Saint Paul writeth to the Hebrews. Ponet. Siritius Siritius being an enemy to Priest's marriage, calleth their wives Suas uxores, their own wives, which thing he would not have done, if he had taken their marriage to be no marriage. And furthermore, he maketh a distinction between y● children whom the Priests had A proprijs uxoribus, by their own wives, and those children which they had a Turpi coitu, by unlawful means. Ponet. Gregory Gregory Bishop of Rome writing to Peter Subdeacon of Sicilia, saith: Durun est, etc. It is a hard thing, that such deacons as have not found the gift of sole life, should be compelled to abstain A suis uxoribus, that is, from their own wives, in the which words (their own wives) no man can deny, but that by Gregory's judgement, the marriage of a Priest was a marriage. Ponet. Doctor Gracian, 26. q. 2. so. a principal Doctor of the Pope's side, saith thus: Copula sacerdotalis, etc. Priest's marriage is not forbidden by any authority either of the Law of Moses, or of the Gospel, or of the Apostles. jewel. fol. 171. Clement Alexandrinus saith: Clement stro. Mat. li. 3. Omnes Apostol. Epistolae, etc. All the Epistles of the Apostles, which teach sobriety and continent life, whereas they contain invumerable precepts touching Matrimony, bringing up of children and government of house, yet they never forbade honest and lawful marriage. Iew. The Canon commonly called of the Apostles doth excommunicate a Bishop or a Clerk, Canon of the Apo. that doth put away his wife, under the colour of Religion. The Council of Chalcedon. Council of Chalcedon. Canon. 13. forbiddeth clerk to marry wives of a contrary religion, as jews and Pagans, but not simply forbiddeth them, much less would allow them to put away their lawful wives. By whom marriage of Priests was forbidden. About the year of our Lord. 1074. Gregory Gregory. the 7. was Bishop of Rome. He decreed that Priests should have no more wives, and that they which already had, should be divorced: and that no man should thenceforth be admitted to Priesthood, but they vowed perpetual chastity. Against this decree repugned the Bishops & Priests of Germany, and withstood it a long season. About the year of Christ. 1106. the Priests of England were constrained to forego their wives, by means of Anselme Anselme. Archbishop of Canterbury. The saying of Hierocles, concerning marriage. It is mere folly (saith he) & lack of wit, Hieroclis. which make those things that of themselves are easy to be born, troublesome, & make a wife a grievous clog unto her husband, for marriage to many men hath been intolerable: not because that wedding state is by default of itself, or own proper nature so troublesome and cumbrous, but for our matching, as we should not, it falleth out as we would not, & causeth our marriages to be grievous and noisome. To this end verily our daily marriages do commonly come. For they marry wives usually not for the begetting of children or society of life: but some for a great dowry, some for a beautiful body, and some being seduced by such kind of cautiles, as it were men abused by unfaithful counsellors, have no regard to the disposition and manners of their spouse, but marry at adventures to their own decay and utter destruction. Bullinger. fol 228. The Latin Church had her married Priests a long season, as testifieth the story of Sericij the Pope, which first laboured in Spain to divorce Priests from their wives, albeit y● Priests of Spain refused to obey the decree of Sericij, Mat. 19 6 having for their patron and defence, the Bishop of Tarracony, answering the Bishop of Rome, and reciting the saying of the Gospel, which forbiddeth marriage to be dissolved. To the which (saith Melancthon) Siricius wrote again so arrogantly, and so foolishly, that marvel it is to see so great ignorance, audacity, impiety, & so great tyranny to have had reigned then in their church. For he rebuketh saith he) honest married men, & calleth them contumeliously the defenders of lechery, full foolishly wresting Paul's saying: Rom. 8. 1● If ye live after the flesh, ye shall die, to make against Matrimony. If there were then (saith Melancthon) so great foolsh ignorance in the man, as to think wedlock reviled and dampened by this text: surely Sircius had been more meet to have rowed in a galley, or to have holden the plough, then to have had that seat, therein to sit and govern the Church of Christ. To live after the flesh, what it is. Or else if he did so mock out this thing wittingly, his shameless rescription is more worthy to be abhorred & hated, than his fond ignorance. For to live after the flesh, is to fall against the commandments of God, and not to signify the honest use of chaste wedlock, or lawfully to use meat & drink, according to God's precept. Melancthon in a little book he wrote to King Henry the. 8. in the defence of priests Marriage. The use of Marriage among the Chaldeans. The Chaldeans honoured the fire for their God, and had this usage among them, that none was suffered to have fire in his house, but those y● were married, for the custody of Gods (said they) might be committed to none but married & ancient folks. And this was their order in marriage. The day when any person should be married, Marriage of the Chaldeans the Priest came into the house to light new fire, the which never ought to be put out until the hour of his death. And if perchance during the life of the husband and of the wife, they should find the fire dead and put out, the marriage between them was dead and undone, yea, though they had been xl. years married. And of this occasion came the Proverb, which of many is read, and of few understood, that is to wit, Provoke me not too much, that I throw water into the fire. The Chaldeans used such words when they would divorce or separate the marriage. For if the woman were ill contented with her husband, in casting a little water on the fire, immediately she might marry with an other. And if the husband like did put out the fire, he might with an other woman contract marriage. I pray God there be none (at this day) among the Christians, that would be content to put out the fire, and to cast out the ashes and all to be at liberty. Cynna Catul. MARINUS. Of this man's heretical opinion. MArinus the Arrian, Heretic. thought that the Father was a Father when there was no son. Such as were of this opinion, were called Psathyrians, the reason why, is to be seen in Socrates, li. 5. chap. 22. MARK. Of the life of Saint Mark the Evangelist. Mark the Disciple and interpreter of Peter, being desired of the brethren at Rome, wrote a short Gospel, according as he heard Peter pr●ach and show every thing by mouth. The which gospel the same Peter after he had herd it, did allow & publish by his authority, because it should be read in the congregation as recordeth Clement in the 6. book of his work entitled Dispositiones. Of this Mark, Papius also Bishop of Jerusalem, maketh mention. And Peter in his first Epistle, where under the name of Babylon by a figurative manner of speaking, he understandeth Rome. The congregation of them which at Babylon are companions of your election, saluteth you, and so doth Mark my son. Wherefore he took the Gospel that he himself had written, and went into Egypt, and first of all men preached Christ at Alexandria, where he ordained a Church or congregation of such pure doctrine and perfect living, that he made all that professed Christ to follow his example. To be short, philo the eloquentest writer of y● jews, perceiving the first congregation of Alexandria, yet to persever in the jewish religion, wrote a book of their conversation, as it were in the praise of his Nation, and as Luke showeth how all things were common among the believers at Jerusalem. So did he put in writing all that ever he see done at Alexandria, during the time that Mark there taught & preached. He died in the eight year of Nero's reign, & was buried at Alexandria. In whose place succeeded Aniamis. Erasmus. Of the martyrdom of this Evangelist. This Mark was the first Bishop of Alexandria, and preached the Gospel in Egypt, and there drawn with ropes unto the fire was burned, and afterward buried in a place called there Bucolus, under the reign of Traianus the Emperor. Book of Mar. fol. 52. What the Mark in the right hand signifieth. And made all, etc. to receive a mark in their right hand, Apoc. 13. 16 and in their forehead, etc. ¶ Whereby he (meaning the Pope) renounseth Christ: for as faith, the word, & the Sacraments are y● christians marks, so this Antichrist will accept none, but such as will approve his doctrine: so that it is not enough to confess Christ, & believe the Scriptures, but a man must subscribe to y● pope's doctrine. Moreover, their chrismatories, greasings, vows, oaths, & shavings, are signs of this mark. Insomuch y● no nation was excepted, y● had not many of these marked beasts. Goe Marks to know the false Apostles by. There are two marks to know the false Apostles by: The one is when they leave Christ & serve their bellies, the other when they regard not the holy Scriptures & preach lies, and their own fantasies, as S. Paul saith, they serve not Christ, but their own bellies, and with sweet and flattering words, deceive the hearts of the innocents. Rom. 6. 18. MARS street. What Mars street is. Paul stood in the midst of Mars street. ¶ This was a place so called as you would say, Act. 17. 22 Mars hill, where the judges sat, which were called Areopagitae, upon weighty affairs, which in old time arraigned Socrates, and afterward condemned him of impiety. Theo. Beza. MARTYR. What maketh a Martyr. IT is not the death, but the cause of the death that maketh a Martyr. Saint Austen Augustin saith: Tres erant in cruse, etc. There were three hanged on the cross: The just was the Saviour: the second to be saved, the third to be dampened: The pain of all three was one, but the cause was diverse. jewel. fol. 30. It is no hard matter by words to testify the truth. But those testimonies are most weighty, which are sealed with blood and with death. Howbeit this is to be known (as Augustine putteth us in mind) that the pains and punishments or death make not martyrs, but the cause. For otherwise many suffer many grievous things, which yet are not martyrs for the same. Augustine to Bonifacius of the correction of the Donatists, and in many other places testifieth, that there were in his time Circumcelliones, a furious kind of men, which if they could find none that would kill them, oftentimes threw themselves down headlong, and killed themselves. These men (saith he) are not to be counted for martyrs. Wherefore there seem to be three things required to cause a man to be a martyr. First, that the doctrine which he defendeth be true, and agreeable with the holy Scriptures. The second is, that there be joined integrity and innocency of life, that he not only by his death, but also by his life and manners do edify the Church. The third is, that they seek not to die for boasting sake, or desire of name or fame, etc. Pet. Mar. upon the Rom. fo. 233. How Martyrs ought not to be worshipped. Cyrillus Cyrllius. in his sixth book Contra julianum saith, We neither say that the holy Martyrs are Gods, neither are we wont to worship them, but rather we do honour them with laudes and praises, because they did stoutly fight for the truth, y● they might keep the sincerity of faith. MASS. How the Mass (as they call it) was used at the first. FIrst they said Confiteor and acknowledged themselves to be sinners. And then the Priest prayed in general for all estates and degrees, and for increase of grace, and in especially if need required. Unto which prayers the people hearkened and said, Amen. And then the Gospel and glad tidings of sorgivenesse of sins was preached, to stir our faith, and then the Sacrament was ministered, for the confirmation of y● faith of the Gospel, and of the testament made between God and us of forgiveness of sins in Christ's blood for our repentance and faith. As ye see, how after all bargains, there is a sign thereof made, either clapping of hands, or bowing a penny or a groat, or a piece of gold, or giving some earnest. And as I showed you, after a truce made, they slew beasts for a confirmation. And then men departed every man to his business, full certified that their sins were forgiven, and armed with the remembrance of Christ's passion & death, for y● mortifying of the flesh all the day after. And in all these was neither the Sacrament, neither other ceremonies of the Mass, Image service to God, & holy deeds to make satisfaction for our sins, or to purchase such worldly things, as the Gospel teacheth us to despise. And now compare this use of the Mass to ours & see whether y● Mass be not become y● most damnable Idolatry & Image service that ever was in the world Tindale. fol. 427. How the Popish Mass is falsified upon S. james. The Papists do brag that S. james did use their manner of Mass at Jerusalem: S. Mark at Alexandria, and S. Peter at Antioch. But they have no history touching this matter worthy. Though they used y● Lords supper as Christ our Master did, and as Paul also at Corinth, yet they did not use it, as the peevish Papists do now the Mass. That Ignatius, Policarpus, & Ireneus make mention of, is not like the popish Mass. They confess y● Basilius Magnus, Jerome & Ambrose, used an other order in the administration of the Lords supper, then is now used, and that diverse have used diverse fashions therein by their own words. Therefore it is manifest that this kind of Massing is not the ordinance of Christ, but invented by man's wit and policy, without the word of God. Thus saith the preachers of the Gospel at Basil. Bibliander. S. Gregory Saint Gregory. saith, that the Apostles had no peculiar manner in celebrating the Mass, but that they only said y● Lords prayer, whose words be these: The manner of the Apostles was, y● only at the saying of the Lords prayer they consecrated the sacrament D. Barnes. fol. 356. By whom the Popish Mass was patched. Who so list to know the often alterations and changes of the Mass, let them read Platina, and Polidore Virgil, touching the same, and there shall they find, how & by whom, & upon what occasion, and in what process of time all the parts of the Mass were peeced and set together. And that in the space of seven hundred years, surely and with much ado, it was made up at last, and brought to some perfection. jewel. How the Mass is not a sacrifice propitiatory. It is proved by Saint Paul in his Epistle to the hebrews, Heb. 9 28 that the offering of the Priest in the Mass, or the appointing of his ministration at his pleasure, to them that be quick or dead, cannot merit or deserve, neither to himself nor to them for whom he singeth or saith, the remission of their sins, but y● such popish doctrine is contrary to the doctrine of the Gospel, & injurious to the sacrifice of Christ. For if only the death of Christ, be the oblation, sacrifice, and price, wherefore our sins be pardoned, than the act or ministration of the Priest, cannot have the same office. Wherefore it is abominable blasphemy, to give that office or dignity to a Priest, which pertaineth only to Christ: or to affirm that the Church need of any sacrifice: as who should say, that Christ's sacrifice were not sufficient for the remission of our sins, or else that his sacrifice should hang upon the sacrifice of a Priest. Cranmer. MASSILIANI. Of the opinions of these Heretics. MAssiliani, were idle Monks, whom the devil had possessed, they said that the body of Christ in the Sacrament, did neither good neither harm. They said Baptism was to no purpose. Lentus Bishop of Melitena drove the thieves out of their dens, the wolves from among the sheep, & set the Monasteries on fire. Theodoretus. li. 4. chap. 11. These heretics were called also Euchitae, so called because of their continual praying. It is a wonder saith Augustine, to hear what a number of prayers they run over (much like unto the late mumbling of prayers upon beads) where Christ said, pray always, & S. Paul, Pray without intermission, which is devoutly to be taken for every day, they do it too much, & therefore saith Augustine, to be numbered among heretics. They say when the soul is purged, y● a Sow with her pigs is seen to come out of man's mouth, & that a visible fire entereth in, which burneth not. These Euchits did think that it appertained not unto Monks, to get their living with y● sweat of their brows, but to live idly. Epiphanius saith, that when Luppicianus the Praetor executed some of them for their lewdness, they called themselves Martirianos. Some of them thought that it was their duty to worship the devil, lest he should hurt them. These were called Satiniani. If ye called any of them Christ, a Patriarch, a Prophet, or an Angel, he would answer that he was. They slept like Swine, men and women all in one heap. August. li de haeraes. Epi. haer. 80. These Massilians were condemned in the general counsel held at Ephesus in the time of Theodosius lunior. Cyril. li. Apologet. MASTER. What the masters office is to the Servant. Ye Masters do unto your servants that which is just and right, Col. 4. 1. putting away all bitterness and threatnigs, Ephe. 6. 9 knowing that ye also have a Master in heaven. The Pharisees dissembling in calling Christ Master. Master, we know that thou art true. ¶ This is a deceitful dissimulation, they are not ashamed of inconstancy, by the which they now call him Master, whereas before they blasphemed him, saying, that he had the spirit of Beelzebub, even so in an other place, the Pharisees which were the Masters of these Ambassadors, said unto Christ, Master, we would see a sign of thee. And again, Master, this woman was taken in adultery. But they called him Master, whose disciples they would not be: for they said unto that beggar, to whom Christ restored his sight, be thou his Disciple, for we are Moses Disciples. Hear the Proverb is fulfilled, Such lips such lettuce. The Pharisees were dissemblers and hypocrites, & their Disciples follow them in all points. Marl. fo. 502. MATHEW. The life of Saint Matthew, written by Saint Jerome. MAthew, which was otherwise also called Levy, being of a publican made an Apostle, first of all other composed & wrote in jewry the Gospel of Christ in the Hebrew tongue, for their behoof and cause, which being of the circumcision had believed: which Gospel, what person did afterward translate into Greek, it is not very certainly known. But truly the very Hebrew itself is had even until this present day in y● Library of Cae 〈…〉 〈…〉 〈…〉 e, which Library Pamphilus the martyr, did with all possible studiousness set up and make. And I myself also had the same Gospel of Matthew in Hebrew lent me to copy it out, of the Nazarites which in Beroea a City in Syria, do use the same book, wherein is to be noted and observed, y● wheresoever the Evangelist either in his own person, or else of the person of our Saviour, doth use any allegations of the old Testament, he doth not follow the authority of Septuaginta, that is to say, of the threescore and ten translator, but of the Hebrew. Of the which sort are set forth these two citations here ensuing: Out of Egypt have I called my son: And for a Nazarite shall he be called. Erasmus. MATRIMONY. ¶ Looke. Marriage. MEDIATOUR. Proves that jesus Christ is the only Mediator between God and man. ¶ There is one God and one mediator between God and man, Tim. 2. 5. which is the man Christ jesus. ¶ If there be but one mediator, as Saint Paul saith there is not, then cannot Saints come to make more than one. Saints cannot be mediators for other, because they have need of a mediator themselves. D. Barnes. Christ is our mouth whereby we speak unto the Father, Ambrose our eyes whereby we see the Father, our right hand whereby we offer ourselves to the Father, without whose intercession, neither we, nor all the Saints, have aught to do with God. Ambrose in his book of Isaac and the soul. We have all things in Christ: Ambrose If thou desire to be cured of thy wounds, he is thy Physician: If thou be grieved with thy sins, he is thy righteousness: If thou lack help, he is thy strength: If thou fear death, he is thy life: If thou be in darkness, he is light: If thou wilt go into heaven, he is thy way: If thou seek meat, he is thy nourishment. Ambrose in his. 4. book upon Saint Luke. We are reconciled and brought in favour again with God through Christ, Augustin which is the mediator, that of enemies we might be made sons. Neither should we be delivered through him as only y● mediator of God and man Christ jesus, if he were not also God. But when Adam was made, that is to wit, a right man, he needed no mediator: but when as sins did separate & sunder mankind far from God, we must be brought in favour again with God by a mediator and a mean, which was only borne without sin, lived and was slain, unto the rising again of the flesh, and to everlasting life. August in his Enchirid. to Laurence, the. 32. chap. Saint Paul saith, 1. Tim. 2. 5 unus est Mediator, etc. There is one mediator between God and man Christ jesus being man● Upon this place S. Austen saith thus: Paulus non facet se mediatorem, etc. Paul maketh not himself a mediator between God and the people, but requireth that they pray all one for an other, being all the members of the body of Christ. August. contra Epist. perminiani. li. 2. chap. 8. Again in the same book he writeth thus of Saint john. St. johannes ita dicerit, etc. If john would say, this have I written unto you, that ye sin not, and if ye sin, ye have me your mediator before God, & I will entreat for your sins, as Permenian (the heretic) in a certain place made the Bishop a mediator between God and the people, what good & faithful christian man could abide him? Who would look upon him as the Apostle of Christ, and not rather to think him to be Antichrist. Tell me woman, Chrisostom sith thou art a sinful and wicked woman how durst thou go unto him, I know, saith she, what I do. Behold the wisdom of the woman, She prayeth not unto james: She entreateth not john: She goeth not unto Peter: She did not get herself unto the company of the Apostles: She sought for no mediator, but for all those things: She took repentance for her companion, which did fulfil the room and place of an advocate, and so she did go to the high fountain. Chrisost. in his. 12. Ho. of the woman of Ca There is no need of porter, Chrisostom of a mediator of minister, say only, Lord have mercy upon me, we have no need of advocates with God, nor of any running and gadding about, for to speak fair unto other. For although thou be alone and without an advocate, and pray unto God by thyself, thou shalt obtain thy petition. Chrisostome in his Sermon of going forward in the Gospel. Saint Austen saith, August. li. contra Liar. in cap. 8. Christian men do mutally commend themselves in their prayers. But he for whom none maketh intercession, but he for all, he is the only & true mediator. Paul the Apostle, though he were a principal member under y● head, (yet because he was a member of the body of Christ, & knew that the greatest & truest Priest of the Church entered, not by a figure into the inward places of the vail to heaven, to a holiness, not shadowish, Rom. 15. 30 but eternal) commendeth himself also to the prayers of the faithful, neither doth he make himself a mediator between the people and God, but prayeth that all the members of the body of Christ should mutually pray for him, because the members are careful one for another of all the members yet travailing in earth, 1. Co. 12. 20 may ascend to the head which is gone before into heaven, in whom is apeacement for our sins. For if Paul were a mediator, the other Apostles should also be mediators: and if there were many mediators, than neither Paul's own reason stood fast, in which he had said, for there is one God, & one mediator between God & men, Ephe. 4. 3. the man Christ, in whom we also are one, if we keep the unity of faith in the bond of peace. Again in another place, but it thou seek for a Priest, he is above the heavens, where he maketh intercession for thee, which in earth died for thee. Yet do we not dream, y● he falleth down at the father's knees: and in humble wise entreateth for us: but we understand by the Apostle the he so appeareth before the face of God, that the virtue of his death availeth to be a perpetual intercession for us: yet so that being entered into the Sanctuary of heaven, unto the end of the ages of the world, he alone carrieth to God the prayers of the people, abiding far off in the porch. Caluine in his Instit. ●. book, chap. 20. Sect. 20. Brethren (saith Saint Austen) we have jesus Christ the just for our advocate with the Father, he is the propitiation for our sins. He which held this committed no heresy: he which held this opinion committed no Schism. For whereupon are Schisms committed? When men do say we be just, we do make holy unclean, we do justify the wicked, we do desire and we do obtain. But I beseech you by the way, how much more past shame be they which do say, we do determine, we do command, and what said john: And if a man do sin, we have an advocate with the Father, jesus Christ the just. But some man will say: Do not the Saints than pray for us? Do not the Bishops and superintendentes pray for the people? Mark the Scriptures, and see that the overseers also do commend themselves to the people. For the Apostle saith to the people praying togethers for us also. The Apostle prayeth for the people, and the people prayed for the Apostle: we do pray for you brethren, but pray for us also. Let all the members pray together one for an other, & let the head make means for all. This saith Augustine in y● place, in which words he doth plainly & openly attribute the office of intercession, which pertaineth to the chief Priest to none but to Christ the head. Again he writeth thus: But if the Apostle should have said thus: This I writ unto you, to the intent ye should not sin, and in case any man do sin, you have a mediator to the Father. I do pray for your sins, (as Perminian●s in one place doth make the Bishop mediator between the people and GOD) what good and faithful Christian folks could abide him? Who would esteem him as y● Apostle of Christ, and not rather an Antichrist, for all christian men do commend themselves one to an other in their prayers, but he for whom none doth entreat, but he himself entreateth for al. He is y● only and true mediator, & forasmuch as the figure of him was resembled in the Priest of the old Testament, there is none sound the●● that ever prayed for the Priest. Musculus. fol. 149. The man Christ jesus alone, Basil. which gave himself a ransom for all men, is our sufficient mediator, advocate, & intercessor, as the holy Scripture teacheth in divers places. whosoever therefore refuseth to pray unto this man Christ jesus, to be his mediator and advocate unto God the father, and flieth to other, without all doubt he is an enemy unto Christ, and to the uttermost of his power he laboureth to make Christ as they use to say, janke out of office. For since the time of his ascension, his chief and principal office is to be our intercessor, mediator, and advocate. ¶ Look more at Advocate. MEEK. Who are meek. THe meek, Mat. 5. 5. are such as are not easily provoked by injuries, who by every offence are not wayward & froward, but are rather ready to suffer any thing. than they will be like unto the wicked: Rom. 12. 21 finally, they are such which do not resist evil, but do overcome evil, 〈…〉 doing that which is good. Marl. fol. 77. How the meek shall pssesse the earth. Blessed are the meek, Mat. 5. 5. for they shall possess the earth. ¶ By the earth understand all that we possess in this world, which all God will keep for us, if we be soft and meek, And whatsoever 〈…〉 arise, yet if we will be patiented and abide, the end will go● on our side. As it is written in the Psalm. 37. 9 The wicked shall be weeded out, but they that abide the Lords leisure shall inherit the land. And again, within a while the wicked shall be gone, thou shalt see his place where he was, and he shall be away, but the meek shall inherit the earth, Even as, Be still, and have thy wilt, & of a little meddling cometh great 〈…〉 for a patiented man shall wear out all his en●mied. Tindale. fo. 210. How that God doth guide the Meek in judgement. Dirigit mansu●tos in judicio, docebit mitos via● suas. Them that be meek shall be guide in judgement, Psa. 25. 9 and such as be gentle, them shall he teach his ways. ¶ To guide y● meek in judgement, is not meant only to be their help only when they shall come before the judges of this world, but to guide them in judgement, i● here meant, to make them through his grace & knowledge of his law, to live orderly & uprightly in all their doings with right judgement & true discerning of virtue from vice. This great gift doth God of his gracious goodness, give unto men that be sinners: but yet saith the Prophet, not to all manner of sinners, but only to those y● be meek & gentle. universa via Domini misericordia & veritas, requirentibus testamentum eius & testimonia eius, All the ways of the Lord are mercy & truth, but yet saith the Prophet, Requirentibus testamentum eius & testimonia eius. Unto such as keep his covenant and testimonies, To the sturdy & rebellious sinners: Via Dominni odor mortis fuit, The ways of y● Lord is a deadly savour, and a pestilent stink, which nevertheless of themselves, and namely to all good men, are Odour vitae, the sweet odour of life. So that to the wicked, the ways of the Lord, & his commandments are the occasion of their great damnation, but unto the meek and such as fear the Lord, they are light unto life overlasting, through the mercy and truth granted unto us, in and by jesus Christ our Lord. Ri●. Turn. MELCHISEDECH. How he is a figure of Christ. WIthout Father, Heb. 7. 3. without Mother, without kin, etc. ¶ So called, because that Moses maketh no mention of his parents & kinsfolks, but as he had been suddenly sent of God into the world, to be a figure of Christ, or everlasting Priest, and shortly taken out of the world again. So Christ as touching his humanity had no Father, and concerning his divinity had no mother. Geneva. ¶ It is said that Melchisedech is without father & mother, because that no mention at all in Scriptures is made of his parents, nor yet of his genealogy. And thus doth the Scripture declare, y● he is a lively figure of Christ, which as touching his Godbead is without mother, being begotten of his father without all beginnings, and as touching his manhood is without father, being conceived by the mighty operation of the holy Ghost. Sir. I. Cheek. How Melchisedech and Sem is one person. Lyra saith, that Melchisedech was the same person which in Scripture is called Sem, the first son of No●. And S. Paul Heb. 7. saith that Melchisedech was without father, without mother, without kin, and hath neither beginning of his days, nor yet end of his life. So that by this it should seem Melchisedech & Sem, not to be one person. To this, answer is made on this wise, that the Apostle reporteth Melchisedech to be without father & mother, because the Scripture maketh no mention of them, & not that he was without parents & kinsfolks, etc. For although y● Scripture make mention of y● father & mother of Sem, and of his genealogy, yet it is not under the name of Melchisedech, but under the name of Sem. And so is y● Apostle to be understood, that under the name of Melchisedech, no mentton is made in the Scripture of his father and mother. Lyra. The meaning of Saint Paul in making mention of Melchisedech. Saint Paul writing to the Hebrews, goeth about to dissuade them from the vain confidence they had in the sacrifices and ceremonies of Moses law, & to persuade them to put their trust in that only sacrifice that Christ had offered himself once for all. And lest they should reject his doctrine, as having no ground in holy Scriptures, he putteth them in mind of Melchisedech, who was a figure of Christ, and of his Priesthood: which was also a figure of Christ's Priesthood. First, he was a figure of Christ (saith Saint Paul) in that he was called Melchisedech, which is by interpretation the king of righteousness, & the king of Salem, which is the king of peace. And in that he was a Priest of the most high God, and hath neither beginning nor end of days noted in holy histories: his Priesthood seemed to be an everlasting Priesthood, and therefore (saith Saint Paul) he is likened to the son of God that is everlasting, and hath an everlasting Priesthood, and is alway able to save them, that seek salvation at his hands, because he liveth ever to make intercession for us. This is the mind of Paul. And not that Melchisedech was a figure of Christ and of his Priesthood, in that he used to offer to God a sacrifice of bread and wine, etc. Crowley. How Melchisedech is brought in of the Papists to maintain the sacrifice of the Mass. Melchisedech (say they) was a figure of Christ, for he was y● Priest of the highest. And as David saith, Christ is an eternal Priest, after the order of Melchisedech, and therefore he offered bread and wine undoubtedly. Melchisedech was a figure of Christ, but Saint Paul manifestly declareth in what things he was the figure of Christ. In the rehearsing of the honours and dignity of Melchisedech, which is, that he was an eternal Priest, and king of peace and righteousness. There is not one word of bread and wine. They cannot find in the book of Genesis that Melchisedech did sacrifice unto God, but that he offered bread and wine to Abraham, for sustenance of his people, as Christ offered to us his word. Melchisedech brought bread and wine, and Abraham paid him tithe. Christ after the same sort gave us the Sacrament of his body and blood, but he did not offer it to God. The Scripture showeth forth Melchisedech under the figure of an eternal and only Priest. But the Papists appoint other Priests to be Christ's Vicars, after his ascension into heaven. If a man should agree with them that Christ offered to God bread and wine, yet they cannot prove that he killed himself in sacrifice under bread and wine. Also if Christ offered nothing but bread and wine, the Priests of the old law did much better, in killing of living creatures, to offer them in sacrifice. The Papists cannot tell what to say. And when they bring authority of Scripture, it maketh against, and are confuted with their own saying, as one that is slain with his own weapon. This is the exposition of the preachers of Basil. Of the heresy of these heretics called Melchisedechiani. Melchisedechiani were heretics Heretics. which honoured Melchisedech, and said that he was greater than Christ, and that he was no man. Epiph. heraes. 55. MEMORIAL. How the Sacrament is a memorial of Christ's death. Look. Sacrament. MEAN. How the mean is best. THe counsel that Phoebus gave to Phaeton his son, hath never hurt any man, which is this: Medio tutissimus ibis. The best way is to tempt the mean or the midst, neither to be discouraged in y● reading of y● scriptures, because of the multitude of the great difficults therein, neither yet to be too bold with the plainness of certain places, to take upon thee to discuss the high and mystical places thereof: keeping this rule, ye shall find the words of the Prophet most true: The testimony of y● Lord giveth wisdom to all men, that be simple, and meek, and lowly in heart. Ri. Turnar. MENANDER. Of this man's erroneous opinions. MEnander a Sorcerer and the Disciple of Simon Magus, Heretic. a Samaritane, said that he was the great power of God come down from heaven, that the world was made by Angels, he called himself a Saviour, he said salvation was to be purchased by his Baptism, and that such as were therewith baptized, should never die, no not in this world. Euse. li. 3. chap. 23. Ireneus. li. 1. chap. 21. Epiph. heraes. 22. MENE. The interpretation of this word. SOme do thus divide it, Dan. 5. 25 that both the years of the life of the king, and also the time of the king's reign was numbered. But this subtlety seemeth not substantial. Therefore I think (saith Caluine) that this word was added twice, for confirmatition: as though the Prophet should say, y● the number was now fulfilled. For in account it is easy to fail, as the proverb saith. Wherefore y● Balthasar might understand that his life and his kingdom was now at an end, God doth affirm that the number is full and perfect: as though he should say that there should not be added one minute of an hour to the term appointed. And thus doth Daniel himself interpret the same. God (saith he) hath numbered thy kingdom, that is, God hath appointed & determined an end of thy kingdom, so that it must needs come to an end, because the time is accomplished, etc. Caluine upon Daniel. fol. 89. ¶ This word (Mene) is doubled, not only to exaggerate the certainty of the matter, but also as some think, the one to signify the end of the King, the other the end of the kingdom. The Bible note. ¶ This word (Mene) is twice written, for the certainty of the thing, showing that God had most surely counted. Signifying also, that God hath appointed a term for all kingdoms, and that a miserable end shall come on all, that raise themselves against him. Geneva. MEN PLEASERS. Who they be, that please men. Do I now persuade men or God? Gal. 1. 10 Either do I seek to please men. ¶ Paul purgeth himself from the slanders of those his enemies, that said he sought the people's favour by his flattering tongue, to the intent he might brag of the multitude of his scholars, and so to be praised of men. Men in Scripture is taken for sinners: These please men, that please the wicked, wherefore let us please the godly & displease the wicked. 1. Cor. 10. These please men, that teach men's traditions. D. H. What it is to be men servants, or servants of men. Be not men servants. 1. Co. 7. 23. ¶ To be men servants, or the servants of men here, is to do any thing for the favour of men, by which they fall from the favour of God, while they despising Christ, do hang on men, more regard men's precepts and ordinances, than the institutions of God, yea, then God himself. This forbiddeth S. Paul here, and not to deny to be servants unto our Masters to whom we be bound, according to the common order appointed in Commonwealths, to these we are straightly commanded in sundry places of the Scripture, to be with love and diligence, in all things agreeable to God's holy word. Tindale. Men of divers natures and properties. Seneca writeth of one Senesius, that he would have all things that were necessary for service, excessive great, Great whereupon he was called Senesius the great. Pliny writeth of one Crassus, that he was never perceived to laugh Laugh at any time. Socrates was never seen, either more pensive, Pensive either more merry, at one time then at another. Pomponeus the Poet never niesed. Niese Antonius was never seen spit. Spit Theophrast writeth, that Peninus, lived only by water. By water. Aristotle writeth of a girl being nursed with poison With poison in her infancy, lived afterward with the same, as we do with meat. Albert witnesseth, that at colen in Almaigne he saw a young woman, which from her youth used to pick spiders With spiders. out the walls, where she might see them, and lived with that kind of meat all her life time. S. Austen in his. 4. book of the City of God, doth write of a certain man which he saw in his time, that would shake his ears Ears as an horse doth, sometimes one ear, sometimes another, and sometimes both together: though Aristotle be of that opinion, that man only of all other beasts, cannot move his ears. Saint Austen saith farther, that the same party, without moving his head, or putting too his hand, would raise up all the hairs Hairs. of his head, and cast them before his face, and likewise cast them behind again. Pliny in his 7. book, and also Solinus saith, that in afric was a Famuly, which looking with an evil eye Evil eye upon any man's Meadow, or upon the trees, would incontinent make them dry and whither away. Pliny affirmeth also, that in his time nigh unto Rome, there was a Famuly that would go upon a great fire, & not be touched therewith. Also he writeth of another Famuly called Marci or Martias, that would heal the sting or biting of serpents, with only putting their hands upon them. Swetonus saith, that Tiberius being suddenly awaked in the night, would for a good season, see as well, as though there had been a candle burning by him, and after a while see nothing. Curtius' writing of Alexander saith, that his sweat that came from him, rendered a most sweet sent and odor, and many other Authors affirm the same. MERCES. As concerning this Latin word, Merces. ¶ Looke. Reward. MERCY. What mercy is, and how it is defined. CIcero doth define mercy to be the sorrow of the mind and grief conceived upon the misery of some other, ready to aids the same. Seneca in his book De clementia saith, that mercy is the grief of mind, had upon the seeming of the miseries of others, or else the sorrow conceived for other men's evils, which it is thought that they deserve not. Augustine saith, what is mercy? but a certain compassion in our heart of some others misery, whereby we be compelled to help them if we can. For who knoweth not that mercy is named of that, that it maketh a man's heart miserable & pitiful, sorrowing for another man's evil. So they do define mercy commonly to be touched & strooken within in the heart, with the misery of others. The hebrews do call mercy by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word doth properly signify the belly, & they do apply it unto the signification of mercy, because y● the inward parts of them, which be touched with y● sight of other men's miseries, are wont to be moved with some affection of compassion & pity. Mus. fo. 978. What it is to have mercy, or be merciful. To have mercy or be merciful, is to have compassion, Mat. 5. 7 and to feel another man's disease, and to mourn with them that mourn, and suffer with them that suffer, and to help and secure them that are in tribulation and adversity, and to comfort them with good counsel and wholesome instruction, and loving words. And to be merciful, is lovingly to forgive them that offend thee, as soon as they knowledge their misdoing, and ask thee mercy. To be merciful, is patiently long to abide the conversion of sinners, with a lusty courage and hope, that God will at the last convert them, and in the mean time to pray instantly for them. And to be merciful, is to interpret all things to the best, and to look through the fingers at many things, and not to make a grievous sin of every small trifle. And to suffer & forbear in his own cause, the malice of them that will not repent, nor be a known of their wickedness, as long as he can suffer it, and as long as it ought to be suffered, and when he can no longer, then to complain to them that have authority to forbid wrong, and to punish evil doers. Tindale. Blessed are the merciful, Mat. 5. 7 for they shall obtain mercy. ¶ Here God hath made a covenant with us, to be merciful unto us, if we will be merciful one to another. So that the man which showeth mercy unto his neighbour, may be bold, to trust in GOD for mercy at all needs. And contrariwise, jame. 2. 13 judgement without mercy, shall be to him that showeth not mercy. So now, if he that showeth no mercy, trust in God for mercy, his faith is carnal and worldly, and but vain presumption. For God hath promised mercy, only to the merciful: and therefore the merciless have not God's word that they shall have mercy: but contrariwise that they shall have judgement without mercy. Tindale. What is meant by mercy and truth. Let not mercy and truth forsake thee: ●●o. 3. 3 bind them upon thy neck, and write them upon the table of thine heart. ¶ By mercy and truth, he meaneth the commandments of the first and second table, or else the mercy and faithfulness that we ought to use toward our neighbours. Keep them (saith he) as a most precious jewel, and have them ever in remembrance. Gen. What the mercy seat was. And he made a mercy seat. ¶ Mercy seat was the place where God spoke unto the Children of Israel, Ex●. 37. 6 which was upon the Ark of witness, figuring Christ, as it is said. Herald 9 8. T. M. Of the mercifulness of Zabulon. ¶ Looke. Zabulon. MERRY. How the children of God, may and aught to be merry. TRue it is that the children of God, may will be merry when they have prosperity: like as when God sendeth us wherewith to be fed and maintained, when he dealeth so with us, as we want nothing, when he giveth us health, quietness, and all other like things: we may well be merry, yea, and we ought so to be, according as it is said in the law, Thou shalt eat and drink before thy God and be merry. But yet must not the faithful settle their joy upon the present benefits, nor hold themselves only tied unto them: yea, rather if they want meat and drink, or be troubled with sickness, they must not therefore cease to trust in God, but must learn Saint Paul's lesson, which is to have skill both to be poor and rich, to endure hunger and scarcity, and also to have abundance. Thus ye see that the mirth of God's Children differeth greatly, from the mirth of the unbelievers and worldlings, etc. Caluine upon job. MERIT. What Merit is. MErit is sometime taken for the work itself, which is taken to be meritorious. In which sense, Augustine in a place saith, that merit must go before the reward. Sometime it is taken for the reward, which is worthily given to him that worketh. The first sense is concerning him that worketh, the la● concerneth him that giveth the reward to the other, etc. Musculus. fol. 234. What merit of congruence is. Some will have the merit of congruence Merit of congruence to be, when although that he to whom the thing is given, be unworthy to have it given him, and that his doing is not such, that it deserveth it, yet that it becometh him, to whom it is done to give him: As although the sinner deserve no favour, yet it is convenient for God of his goodness, to forgive the repentant, and to give him his grace. But some say that the merit of congruence, is when a man of his own good motion coming by nature doth deserve the first grace, which they call the preventing grace. What merit of worthiness is. They call the merit of worthiness, Merit of worthiness when the just person doth entreat for the sinner. For they say, it is worthy that the just be heard. So when grace is given to the sinner, at the prayer of the just, they do attribute this to the merit of worthiness, that is to say, of the just, which doth make means for him. What merit of condign is. They will have the merit of condign Merit of condign. to be, when a man helped by the first grace, doth make himself by the first grace, worthy of everlasting life, for he by that means doing well, is worthy (they say) to have reward for his labour. This pestilent plague of the Pelagians, is to be withstood with all our might, and we must firmly hold, that we cannot deserve neither grace nor salvation by any strength or works of our own, for any merit, either of congruence, worthiness, or condign, but that all is simply and merely to be referred to the grace of God in Christ. You be saved through grace, by faith (saith the Apostle) and that not of yourselves, it is the gift of God, not by works, lest any man might glory. After y● schoolmen's divinity we should have said, you have deserved your first grace, by y● good motion of your hearts, produced of nature, but ye have not yet obtained salvation, but must deserve the same by good works of condign: when Christ saith, He that believeth in me, hath life everlasting, he speaketh not like a schoolman. For he should have said, he that believeth in me by the good motion picked out of nature, he shall deserve the first grace, but he shall have everlasting life, at that time when he hath deserved it of a condignes, by his good works. Paul calleth not everlasting life, the merit of condignes, but the gift of God. Therefore look how far wide this doctrine or the merit of congruence and condign, is from the Scriptures, so far it is to be cast off from the ears and hearts of the faithful. Musculus. fol. 235. Objection. THey object that saying of the Apostle: I have fought a good fight, I have run out my race, I have kept my faith: for the rest there is laid up for me a crown of justice, which which God shall restore me in that day, the just judge. Is not here mention made of both (say they) by the Apostle, both the good work which he did, and the reward also, which he looked for of God. Answer. AVgustine answereth, saying on this wise: The Lord (saith he) shall render me my crown, the just judge: Ergo, he oweth it me: who shall render it thee than: Ergo, he shall render it as a just judge, for when he considereth our work, he cannot upon that consideration of the work, deny us a reward. I have fought a good fight, 2. Ti. 4. 7. it is a work: I have finished my race, it is a work: I have kept my faith, it is a work: There remaineth a Crown of justice for me, that is the reward. As for thy reward, thou dost nothing, and as for thy work thou dost it not alone: Thy Crown cometh from him, and thy work from thyself, but yet not without his help. And a little after: Therefore (thou seest) when he doth render good things, he doth prevent himself, giving good things to thee before, to whom he may render good things also after: Lo, he rendereth reward unto that good thing by the good works, to him that fought out his fight, to him that ran out of his race, and kept his faith. He rendereth good things, but for what good things? The same that he gave before himself. Did not he give it thee to fight out thy good fight? If it were he that gave it thee, why dost thou say in another place, I have laboured more than they all: but not I, but the grace of God with me. Lo thou sayst again, I have run out my race. Did not he give thee also to run out thy course? If he gave it thee not to run out thy race, what is that thou sayest in another place: Rom. 9 16 It standeth not in the willer nor in the runner, but in GOD which hath mercy: I have kept my faith, hast thou kept thy faith, I know it, and am content withal. I grant thou hast kept, it. But unless the Lord do keep the City, they do watch in vain that do keep it. Therefore thou hast both fought out thy good fight, and run out thy race, and kept thy faith, even through him as aiding thee, & giving it to thee. Give me leave O Apostle, I know nothing of thine own but naughtiness. Give me leave O Apostle, we say, that thou didst teach: I hear thee confessing God, I find thee not unthankful. But we perfectly know that there be none of thine own things gotten to thee by thyself, but evil things. Therefore when God doth crown thy merits, he crowneth nothing else but his own gifts. Thus saith Saint Austen. Musculus. fol. 237. How we can merit nothing after our death. When thou art departed from hence (saith S. Austen Augustin ) thou shalt be received according to thy deserts, and shall rise again to receive that which thou hast done. Then God shall crown not so much thy merits, as his own gifts. This saith he. And Hierom Jerome. 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 Eccl. 9 5 (The dead knoweth nothing, and there is no reward any more for them) in this wise: They y● do live, may for fear of death do good works, but they which be dead, can add nothing to that which they have carried hence with them out of this life. Item, They can neither do justly nor sin, not add neither virtue nor vice. This saith he. ¶ And no doubt, there is one season to work in, and another season to receive for that which a man hath wrought in this life. And men shall be judged at the judgement to come, not for the works or merits which be done after this life, but for the same which is done in this body, as the Apostle saith. Wherefore it appeareth that we have no merit, neither before this life, nor in this life, S. Austen 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 do. Wherefore we must in any wise beware, that we do not so establish man's merits, that we do make void y● grace of Christ, and contemn the justice of God. For merit and grace be so contrary one to another, that as Barnard saith, there is no means for grace to enter, where merit doth keep place. Musculus. fol. 238. Proves, that the merit of man is nothing available to purchase salvation. Say ye, that we be unprofitable servants, for notwithstanding we have done all things that are commanded, yet have we done no good thing, for if our doings were good indeed, then were we not unprofitable: but any good deed of ours is called good, not rightly or duly, but by abuse of speech. Origen Origen in his 8. treaty upon Math. He that trusteth not to his own deeds, Basile nor hopeth so be justified by his works, hath the only hope of his salvation in the mercy of God. Basil upon the 32. Psal. This is our full and perfect rejoicing in God, Basile when we acknowledge that we are void of any of our righteousness, and are justified by only faith in Christ. Basil. in his book of humility. I say not unto the Lord: despise not the works of my hands: I have sought the Lord with my hands, Agust. in his book upon the 117. Psalms and was not deceived. But I do not praise or commend the works of my hands. For I am afraid, lest when thou lookest upon them, thou shalt find more sins than merits. This only I say, this I pray, this I cover, Despise not the works of thine hands. See thine own work in me, and not mine: for if thou seest mine, thou dost condemn, if thou seest thine, thou crownest. For all the good works that I have, they come of thee. First of all thou must believe that thou canst not have remission of sins but through pardon and forgiveness of God. Barn. in his servant of the Ann. of the Vir. Marry And then next, that thou canst have no good work, except he give it thee. Last of all, that everlasting life cannot be deserved with any works, except it be given unto thee also freely. What worthy thing do we, that we may be found in the heavenly spirits. The Apostle saith: I judge that the afflictions of this time, are not worthy of that glory that shall be revealed in us, therefore I take him to be the sounder Divine, the faithfuller Catholic, and more agreeable to the holy scriptures, that utterly denieth all such kind of merits. Waldensis Waldensis. in his book against Wicleffe. Meritum meum, etc. Bar. in Ps. qui habi. My merit (saith Saint Barnard) is the mercy of God. So long as God is not poor of mercy, so long cannot I be poor of merit. If his mercy be great then am I great in merit. This is the whole merit of man, if he put his whole affiance in the Lord. Forasmuch as all men are shut up and closed under sin, Orige. ad Rom li 9 chap. 12. now the salvation of man standeth not in man's merits, but in God's mercy. For nothing thou shouldest save them. What is meant by these words, Augustin For nothing thou shouldest save them? This is the meaning, Thou findest nothing in them, wherefore thou shouldest save them, and yet thou savest them. Thou findest nothing wherefore thou shouldest save them, but thou findest wherefore thou shouldest save them, but thou findest wherefore thou shouldest condemn them. Aug de verbis Apostoli. sermo. 15. Again, Deserved pain would throw all men into death, unless the undeserved grace of God, delivered some from it. Trust in men's merits, leadeth to desperation, and therefore S. Cyprian saith, Cypri. de sim. prael. They teach us night in steed of day, destruction in steed of health, desperation under the colour of hope, infidelity under the pretence of faith, Antichrist under the name of Christ. Doth he thank that servant. Luk. 17. 9 ¶ Christ doth here with a lively example teach us, that nothing is due to our merits, or much rather that we deserve nothing at all. Our duty is to walk diligently, and with all fear in the commandments of God, and if he rewardeth us any thing, it is of his mercy and goodness. Sir. I. Cheek. How the name of merit ought to be abolished. The name of merit, if we will speak properly, aught to be banished out of our mouths. I know that the fathers sometimes used that word, but yet not properly. But that word is not found in all the holy Scriptures. For the nature of merit is, that there be a just proportion and equal consideration, between that which is given, and that which is taken. But between the good things which we look for, & those things which we either suffer or do, there is no proportion or agreement. For Saint Paul saith, that the passions of this time, are not worthy the glory to come, which shall be revealed in us. Farther, merit hath joined unto it debt: which thing Paul testifieth when he saith, that to him which worketh, reward is rendered according unto debt, & is not imputed according to grace. Which self same Paul writeth expressly, that the grace of God is eternal life. Lastly, unto the nature of merit, there is required, that that which is given pertaineth to the giver, and be not due unto him which receiveth it, but works are not of ourselves, for they are called the gift of God, which he worketh in us. Wherefore Augustine very wisely saith, that God doth crown his gifts in us. Now if our works be due unto him (which we cannot deny) then undoubtedly the nature of merit is utterly taken away, etc. Pet. Mart. upon the Rom. fol. 39 Saint Austen saith, Let merits of men here hold their peace, which have perished by Adam, and let the grace of God reign by jesus Christ. Again, The Saints give nothing to their own merits: they will give all to none but to thy mercy O God. In another place, When man seethe that whatsoever good he hath, he hath it not of himself, but from his God, he seeth that all that is praised in him, is not of his own merits, but of the mercy of God. You see how taking from men y● power of doing well, he also throweth down the dignity of merit. And Chrisostome saith, Our works, if there be any, which follow the free calling of God, are repayment and debt: but the gifts of God, and grace, and bountifulness, and the greatness of liberal giving. But leaving the name, let us look upon the thing. I have verily before alleged a sentence out of Barnard, as it sufficeth to merit, not to presume to merit: so to want merits sufficeth to judgement, but by adding forthwith an exposition, he sufficiently mitigateth the hardness of y● word, where he saith: Therefore care thou to have merits: when thou hast them, know that they are given: hope for fruit, the mercy of God: and so thou hast escaped all danger of poverty, unthankfulness, and presumption. Happy is the Church, which neither wanteth merits without presumption, nor presumption without merits. And a little before he had largely showed, how godly a meaning he used. For of merits (saith he) why should the Church be careful, which hath a stedfaster and a surer cause to glory of the purpose of God: God cannot deny himself, he will do that which he hath promised. If there be no cause why shouldest ask by what means may we hope for, good things? Eze. 36. 3●. Specially, when thou hearest said: Not for your sakes, but for my sake, it sufficeth to merit, to know that merits suffice not. Caluine in his Inst. 3. b. cha. 15. sect. 2. S. Barnard Barnard saith, Non est qua gratia intret, etc. Where merit hath taken up the room, there is no place for grace to enter. Bar. super. Canti. Ser. 17. Saint Augustine Augustin saith: Hoc est electio gratia. etc. This is the election of grace, because 〈…〉 good merits of man●● are prevented. For if it were given by any good merits, than were it not given free, but rendered as aught. And by this means, it is not by a true name called grace, where reward is. As the sane Apostle saith, it is not imputed according to grace, but according to duty. But if that it be true grace, y● is to say, freely given, it findeth nought in man to whom it may be worthily owing. August. lib. de patientia. cap. 2. Of two kinds of meriting. There be two kinds of meriting, that is to say, of good and evil. The good kind of meriting, is by Christ, through Christ, for Christ and in Christ. That is, by casting all our care on him only, having him continually beaten and crucified before our eyes, and crucifying ourselves unto the world, having no trust in ourselves, nor in any work that we can do, or any other for us, setting up any in heaven, earth, or hell, to be equal or partner with him: but believing & confessing him to be all in all things. The only Creator and maker, the only free giver of all goodness, and the only peace maker between God and us. The other kind of meriting is by Satan, the world and the flesh, contrary in all points to this: that is to say, taking all cares upon ourselves, seeking ways to crucify and offer up Christ again, refusing to crucify ourselves, having all trust in our own works and other creatures merits, making the dead Saints obteiners of merits, through their prayers and merits, yea, making them mediators and peace makers between God and us. Rob. Crowley. MESECH AND KEDAR. What manner of people these were. MEsech and Kedar were two sorts of people inhabiting near unto the jews: Psal. 100L. ● of which y● first came of I●pheth as Moses teacheth, and the second of Ishmael. Both of them were barbarous, cruel, and without all humanity, dwelling in tents. To these cruel people, David compareth the Israelites, which were no less cruel and spiteful against God's people than they. Luther upon the Psal. fol. 18. ¶ These were people of Arabia, Mesych which came of japheth. Gen. 10. 2. Geneva. MESSENGER. The meaning of these places following. WHo is so blind as my messengers. Esa. 42. 19 ¶ By messengers he meaneth the high Priests, and those that had cure of the people. Those should have taught the other, but they were blindest of all, as Christ declareth in the Gospel. Such there be at all times, and shall be unto the world's end. T. M. ¶ By the servant, messenger and the perfect man, he meaneth the jews and their Priests, who ought of all other people to have had knowledge, and so have served God perfectly. The Bible note. What the messenger of Satan meaneth. The messenger of Satan to buffet me. 2. Cor. 12. 7 ¶ The messenger of Satan, which he calleth the unquietness of the flesh, Paul doth understand the enemies of the truth, false Prophets and persecutors of God's word, with all kind of adversities and troubles, wherewith the flesh is disquieted and vexed. And those things did (by the divine providence of God) happen unto Saint Paul, lest he should be puffed up above measure, because of his revealations. Ambrose. Erasmus. ¶ Looke. Flesh. MESSIAH. How the word Christ in Hebrew is called Messiah. THat is called Christ. Mat. 1. 16 ¶ In Hebrew Messiah. It signifieth anointed. jesus Christ then is the earnest and pledge of God's promise, by whom the grace and favour of God is promised to us, with the Holy ghost, which illumineth, lighteth and reneweth our hearts, to fulfil the same. Tindale. We have found Messiah. ¶ That which is in the Hebrew text Messiah, is in the Greek Christos, & in the Latin text unctus: which three words have all one sense. But these words, We have found Messiah, seemeth to be spoken with great Emphasis or force, and do note that Simon also (to whom Andrew told the news) burned marvelously in desire toward Christ, for his words are thus much in effect: rejoice brother, for him whom both of us have sought so carefully, we have found, even the Saviour Christ. He spoke not doubtfully, as did the woman of Samaria, which said, Is not he Christ? But as one fully certified, Andrew saith, we have found Messiah. Marl. upon john fol. 36. MEASURE. Of the spirit of God given by measure. FOr God giveth not the spirit by measure. ●ohn. 3. 34 ¶ Some extend this place to the common dispensation, because God, which is the bottomless well of all goodness, doth nothing at all empty himself, when largely and plentifully, he poureth his gifts upon men. They which power water out of any vessel, or draw a Well, come at the length to the bottom of the same: but we need not fear to doubt of the like to be in God. For the more his gifts are bestowed upon us, the more plentiful they abound. This exposition seemeth to have some colour, because the sentence is somewhat intricate and obscure. Notwithstanding, their opinion seemeth more probable which interpret this to be spoken concerning Christ: and so the sense and meaning is, that the spirit is not given by measure to Christ, as though the grace in him were to be measured: even as as the Apostle Paul teacheth, Eph. 4. 7 that to every one is distributed according to the measure of the gift, 1. Cor. 12. 7 so that no one man aboundeth at the full. And verily, the spirit must rest upon Christ without measure, john. 1. 16 to the end we might all receive of the fullness of the same, etc. Marl. upon john fol. 97. MEAT. What the meat is that Christ said he had to eat. I Have meat to eat that ye know not of. john. 4. 32 ¶ His meat is to do the will of his father, and the chief thing of his father's will is, to preach the Gospel to all the world, which thing was even now at hand to be done, as when the corn is ripe, men must fall to harvest. Tindale. How we ought not to hurt our weak brother with our meat. Cause not your treasure to be evil spoken of. Rom. 14. 16 ¶ We cause our treasure, that is to say y● gospel to be evil spoken of, when we without any respect of the weak. (S. Paul calleth them weak, which be nothing strong in the faith, and for lack of instruction, yet make conscience of this meat or that meat) do eat indifferently all kind of meats, giving therein to these weak persons an occasion to think & to say, that we seek nothing else in the Gospel, but y● pampering up of our bellies. S. I. Ch. ¶ Which is the benefit of Christ's liberty, by abusing whereof, ye cause y● weaklings to blaspheme the Gospel, which might seem to them contrary to Gods will, and the doctrine of the Law. Geneva. How meat defileth not a man. There is nothing without a man that can defile him. Mar. 7. 15 ¶ Meat defileth not, if it be taken and received with faith. And if any man make this Objection saying: Doth not meat and drink defile them that surfeit and are drunken? Answer, that surfeiting and drunkenness ought not to be imputed to the meat, but to the inordinate lust of the heart. S. I. Cheek. ¶ There is no outward or corporal thing which entereth into man, that can defile him, meaning chief of meats, which if they be taken excessively, it cometh of the inordinate lust of the heart, and so the lust is evil. Geneva. The meaning of this place following. Come & eat of my meat, Pro. 9 5 and drink of y● wine that I have drawn. ¶ By the meat & drink is meant the word of God, & the ministration of the Sacraments, whereby God nourisheth his servants in his house, which is the Church. Geneva. MICHAEL. The meaning of this place following. MIchael the Archangel, jud. veu. ● when he strove against the devil, & disputed about the body of Moses, etc. ¶ Of Moses it is written the last of Deut. That he died in the land of Moab, & was buried, and that no man did know his sepulchre unto this day. The sepulchre of Moses, God would have it unknown, lest the jews which counted Moses for such a great and holy prophet should commit Idolatry, & set up Idolatry upon y● sepulchre of Moses, & worship Moses as God, for y● Jews were ready to Idolatry. Of this doth y● contention appear to be sprung between Michael & the devil, of the which contention judas here speaketh of. The devil would y● body of Moses to have been showed to the jews, that it might have been unto them an occasion of Idolatry. Michael would it should not have been showed unto them, that they should have had by it none occasion of Idolatry, but that all Idolatry should be utterly extincted and put away. Here you may learn the desire of the Devil, which is to move to Idolatry, to iniquity and sin. Good men then always do dissuade from Idolatry & sin● & taketh away all occasion, by y● which passage may be made to Idolatry & sin. S. john. Apo. 12. doth speak of a certain battle between Michael & the devil. He saith there was made a great battle in heaven, Michael the Archangel & his Angels, did fight with a Dragon, and the Dragon and his Angels did fight with Michael, but they have not prevailed, nor yet no place of them was found any more in Heaven. But the battle of which it is here spoken, was of the body of Moses, which the Devil would have had worshipped, that the jews might have committed Idolatry on it, Michael did resist him. This is the meaning of this place (saith the Author) after my opinion, if it be the true meaning of Jude, take it: if not, take their minds, that can bring a better sense, and I myself will be glad to learn, of better learned than I am, (for I am of the least) the true understanding of this place. Accept mine opinion in good worth, till thou hear a better. Biblian. upon jude. It is most like that this example was written in some of those books of the scripture, which are now lost. Nu. 21. 14. Io. 10. 13. Who be Michael's Angels. Michael and his Angels fought with the Dragon. Apoc. 12. 7 ¶ Michael (who in the Prophet is called a great Prince, & is said to stand in God's people side. Dan. 10. 21.) representeth unto us Christ, whose Angels be both those holy seruiable spirits, and also (among men) the godly Princes and Magistrates together with the Ministers of God's word, which serve Christ in vanquishing the huge powers of antichrist's host. Marl. upon john in the Apoc. fol. 174. MICHOL. divers doubtful places of this woman made open & plain. MIchol being David's wife, was afterward given by Saul her father to one Psaltiel y● son of Lais, ●. Reg. 25 44 which Psaltiel being a good man, and a Doctor of Law, did not yet vs● her, for he knew her to be the very wife of David, and that he had not forsaken her: for the which cause David after ward received her again, which he would not have done, if she had been known of Psaltiel, even as he went no more into his wives which Absosolom knew. Lyra. And whereas it is said that Michol had five sons by Adriel, 2. Reg. 21. 8 it is to be understood that they were the sons of Merob her sister, which was the wife of Adriel, for Michol had no natural child borne of her, nor was the wife of Adriel. But because Michol did nourish and bring up the children of Merob, (she being dead) even as they had been her own natural children, therefore were they called the sons of Michol, which were not her natural sons, but her sons by adoption. Ly. And the sons of Michol, the daughter of Saul, 2. Re. 21. 8 whom she bore to Adriel. ¶ Here Michol is named for Merob Adriels' wife, as appeareth. 1. Reg. 18. 19 For Michol was y● wife of Psaltil 1. Reg. 25. 44. and never had child. 2. Reg. 6. 32. Geneva. And where it is said how Psaltiel went after Michol his wife weeping, 2. Reg. 3. 15 what time as she was restored again to David: It was thought that he wept for joy, that she was reduced to her own husband again, and that he had not touched her, but kept her as his own sister, for he being a doctor in the law, knew that it was not lawful for him to touch her carnally, David being alive. Lyra. MICHTAM. What this word Michtam signifieth. Michtam of David. Psal. 16. ¶ That is, nobility, or honour of chivalry, or an instrument of Music. T. M. MY DAY. The meaning of this place following. ABraham was glad to see my day, john. 8. 56. and he saw it and rejoiced. ¶ To see my day, which was to see the coming of Christ in the flesh, which thing Abraham saw far off, with the eyes of faith. Geneva. ¶ All the holy Fathers that were before the coming, from the beginning of the world, had the same faith of Christ that we have which be called Christians. Tindale. MY GOSPEL. Wherefore Paul calleth it his Gospel. According to my Gospel. Rom. 2. 16. ¶ He calleth it his Gospel, partly because he took much labour in preaching it, & partly for the great affection that he had towards it: and for that he was appointed to the publishing of it abroad. Pet. Mar. upon. the Rom. fol. 44. MILK. What is meant by milk and strong meat. SUch as need of Milk, Heb. 5. 1●. & not of strong meat. ¶ By Milk are understood things easy to perceive. By strong meat, such as are hard and obscure. Tindale. ¶ That is called Milk, which agreeth to beginners, & such as have little experience. That is called strong meat, which is for old practitioners, & such as have wisdom to judge between truth and falsehood. Deering. MILLSTONE. What is meant by this Millstone. THat a Millstone were hanged, Ma●. 18. 6. etc. ¶ He maketh mention here of a great kind of punishment, which the Palistines used (as Saint Jerome saith) to punish notable offences and wicked acts. The Latin text for a Millstone hath Mola asinaria, which signifieth the great stone that lieth underneath in the Mill, the which stone in Greek is called Asinus, an Ass, of the which cometh Asinaria. S. hilary saith, that it is called, Mola asinaria, or the Ass stone because the Ass did use to turn the same about, at such times as any thing should be ground, according to the manner of those Mills which we have in these days, in the which an horse being blindfolded, turneth the stone going still round. Marl. fo. 397. What is meant by the taking of the Millstone to pledge. NO man shall take the neither or the upper Millstone to pledge, Deut. 26. 6 for than he taketh a man's life to pledge. ¶ Ay the neither or the upper Millstone is signified any thing, which is necessary, required to a borrower or a debtor, whereof he nourisheth and sustaineth himself, that may no creditor take from him, in especially his craft and occupation, whereon he chiefly liveth, may he not by imprisonment, (which some most cruelly do) keep him from. Lest he be compelled to pay his debt with double disprofit, one, that his millstone is idle in the mean time: another that he is constrained to come further in debt, otherwise to sell his necessary goods, without which he cannot live to make payment. T. M. ¶ By the neither or upper millstone, is understood any thing whereby a man getteth his living. Geneva. MINISTER. What the Minister is by the word of God. THE true Minister is the eye of the body. Mat. 6. 22. The workman in the harvest. Math. 9 38. The messenger that calleth to the marriage. Math. 22. 3. The Prophet that telleth the will of the Lord. Math. 23. 34. The Scribes that doth expound the law. The servant that occupieth his masters talon unto gain. Math. 25. 16. The witness that beareth testimony of Christ to all people. Luke. 24. 48. The dispensers of the mysteries of God. 1. Cor. 4. 1. The Stewards that giveth meat in due season, unto the residue of the household. Math. 24. 45. The Sacrificer of the Gospel of GOD, to make the oblation of his flock acceptable. Rom. 15. 16. The Minister by whom the people do believe. The labourers of God to till the husbandry. The Shepherd to feed the Church of God, which he hath purchased with his blood. What men ought to be Ministers in the Church of God. As in the old law it was forbidden that any man should press to come to the altar, and to offer the bread of God which had any manner blemish or deformity in the body: So ought no man now to take upon him the preaching of God's holy word and ministration of the holy Sacraments, that is deformed with vice, but innocent, pure, faultless, and uncorrupt, both in life and doctrine. Theo. Basil. The quality of God's Minister. They must be blameless, 1. Tim. 3. 1 watchful, sober, modest, herberous, wise, gentle, apt to teach, able to convince the adversary, such as govern well their whole families, no drunkards, no quarrelers, no contentious men, these be y● qualities that God requireth. How ministers ought to be Preachers. He is a dead Priest (saith Gregory Greg. 24. ) and therefore no Priest, no more than a dead man is a man, Epist. which doth not preach: for he kindleth the wrath of God the great judge against him, if he walk without the sword of preaching. Again he saith: you Priests increase your own sins, with the death of others, and you kill and murder so many, as you see daily without all care (holding your peace) go to their death. How Ministers ought first to be doers, and then teachers. But whosoever doth, Math. 5. 19 and teach the same, etc. This that is spoken here, pertaineth to the ministers of the word. He teacheth them therefore, what perfection is required of them, namely, that they express & declare those things in their life, which by their doctrine they declare & teach. 1. Cor. 9 27 Saint Paul did chastise his body and brought it into subjection, lest when he preached to others, he himself should be a castaway. And writing to Timothy, 1. Tim. 4. 12 Be (saith he) unto them the believe an example in word, in conversation, in love, in spirit, in faith, in pureness. And to Titus Tit. 2. 7. (he saith) in all things show thyself an example of good works, in the doctrine, with honesty, with gravity, & with the wholesome word, which cannot be rebuked, that he which withstandeth, may be ashamed, having no evil to say on you. The like words hath Saint Peter 1. Pe. 5. 19 in effect. Marl. fol. 92. ¶ Whosoever doth, Mat. 5. 19 etc. Christ maketh mention first of the work, and then of the doctrine, for if the works go before, though the doctrine do not follow, yet shall the very work more suffice to teach them that look upon us, than any words shall do. First of all teach with works, and then with words: lest the saying of Saint Paul be objected: Rom. 2. ●1. Thou that teachest another, teachest not thyself. The saying of Cato. The things which in other thou art wont to blame, Cato. Be well aware that thou offend not in the same. For it is very shame, when a man will preach, If that his deeds against his words do teach. The saying of Menander. The manners of the speaker are they that persuade, Menander & not that which is spoken. How the Ministers of the Church are called Stars. The seven Stars are the Angels of the seven Churches. Apo. 12. 7. ¶ The overseers of Churches are in Scriptures called Stars and Angels. Stars in respect of the brightness, both of their heavenly doctrine, and of their heavenly conversation. Angels because they report unto us the will of God the Father. According also as in the same respect Christ is called the Angel of the Testament, Mal. 3. 1. And john Baptist is called an Angel, Mal. 3. 1. Math. 11. 10. So also in this place the rulers of the Churches are called Angels, which thing appeareth chiefly hereby, that hereafter in y● second chapter & the first verse, they be willed to repent, which thing could in no wise agree with the heavenly spirits. Therefore like as the Stars shine in the Sky, so must the ministers of God's word shine in y● Church, & go before other in pureness of doctrine and christian conversation. But a great part of them (alas for sorrow) walk as enemies of Christ's cross, whose end is damnation, whose God is their belly, and their glory is shame which seek after earthly things, when as notwithstanding their conversation ought to be heavenly. Phil. 3. 18. Marl. fol. 28. How ministers were chosen in the old time. Ministers in the old time were elect and chosen by the whole consent of the people, as Cyprian Cyprian. reporteth. The common people themselves have before all other, power either to choose worthy Priests, or to refuse the unworthy. This order took his beginning of God's authority, for God said to Moses: Take thy brother Aaron and Ehazarus his son, and set them on the mount before all the congregation, and put off Aaron's apparel, and put it upon Eleazarus his son, which declareth that ministers ought not to be admitted unto the ministry, but with the consent and knowledge of the people. Theo. Basil. In old time none was received into the company of clerks, without the consent of all the people, insomuch that Cyprian laboured earnestly to excuse y● he appointed one Aurelius to be a reader, without ask advise of y● church, because y● was done beside the custom, though not without reason. For this he saith before: In ordering of clarks dear brethren, we are wont to ask your advise, and by common counsel to weigh y● manners & deservings of every one. But because in these lesser exercises there was not much peril: because they were chosen to a long proof, and not to a great office, therefore y● consent of the people ceased to be asked. Afterward in the other degrees also, except the Bishopric, the people commonly left y● judgement and choice of them to the Bishop & the Priests, that they should examine who were meet and worthy, saving peradventure when new Phriests were appointed for the Parishes: for than it behoved that the multitude of the place namely should consent. Whether it is any marvel y● the people in his behalf was little careful in keeping their own right, for no man was made a subdecon that had not showed a long proof of himself in his being a clerk under y● severity of discipline, which then was used. After y● he had been tried in y● degree, he was made a Deacon. From thence he came to y● honour of Priesthood, if he had behaved himself faithfully. So no man was promoted, of whom there had not been in deed a trial had many years before y● eyes of the people. And there were many Canons to punish their faults. So y● the Church could not be troubled with evil Priests, or deacons, unless it neglected y● remedies: howbeit in y● Priests also there was required y● consent of them of the same city: which the very first canon testifieth in his. 67. distinction which is fathered upon Anacletus. Finally all y● admissions into y● orders were therefore done at certain appointed times of y● year, y● no man should privily creep in without the consent of the faithful, or should with too much easiness be promoted without witnesses. Cal. in his Insti. 4. b. chap. 4. Sect. 11. Wherefore brethren look ye out among you seven men of honest report, etc. ¶ If the Church had kept still this order in choosing of Ministers, Act. 6. 3. it had been better with the christian common wealth and religion. Lampridius a notable historiograph in the life of Al●xander Severus doth write y● this was used customably among the christians, when they should choose or make any Minster, they did first publish his name abroad. And if any man could allege any notable crime against him, he was expelled and put back from his office. Sir. I. Cheek. Why the Ministers are not now chosen as they were in the primitive Church. The alteration of government and orders of the Church of Christ is well set out by Ambrose, in the. 4. to the Eph. upon these words, Et ipse dedit, etc. Where he saith on this sort. That the number of the Christians might increase and be multiplied, in the beginning it was permitted to every one to preach the Gospel, to baptize, & to expound the Scriptures, but when the Church was enlarged, there were certain preachers appointed, & governors, & other officers ordained in the church, etc. Therefore the writings of the Apostles do not in all things agree with the orders that are now in the church. D. Whitegift. Musculus also in his common places answering to this question, why that Ministers of the word, are not chosen now by the Ministers and the people, as they were in the Primitive Church, but appointed by the Magistrate, saith thus: Such was the state of the Churches, that they could choose their Ministers none otherwise, because they had no christian magistrate. If thou wouldst have the manners and customs of these times, then must thou call back their condition and state. How Ministers ought not to forsake their vocation. Ministers must abide in their vocation, so long as y● strength of the body will suffer them, and that they be not thrust out by force. For y● men & people committed to their charge, ought never to be forsaken, so long as they can abide to hear the word of God. And if they be altogethers contemners of y● word of y● Lord, & will not suffer it to be preached, then as Christ commanded his Apostles, let them shake of the dust of their feet against them, & departed. But so long as there are any among them, which will suffer the pastor to preach, & to entreat of the word of God, he ought not to give over his ministration. Wherefore I know not whether Melitius did well or no, or whom Theodoretus maketh mention in his. 2. book. 31. chap. y● he forsook the Bishopric of a certain church in Armenia, being offended with the over great disobedience of his flock. But the same man afterward being choose Bishop of Antioch, was for the defending y● catholic faith against the Arrians thrust into exile. In which fact, God peradventure declared that he was not well pleased, that he had departed from his first vocation. Pet. Mar. upon the Rom. fo. 334. How a Schism ought not to be made for the evil life of the Minister. The Scribes & Pharisees sit in Moses, Mat. 23. 2. etc. All therefore whatsoever they bid you observe, that observe and do, but after their works do not, for they say & do not, etc. ¶ Behold y● Lord saith, they say and do not: therefore the teacher's lives were not agreeable to their doctrine: yet for that they stood in Moses seat, that is to say, because they taught the word of God lawfully, and sincerely, he biddeth to receive their sincere doctrine, but their life not being agreeable to their doctrine, that he biddeth to refuse: And therefore to make a schism for the Preachers evil lives sake, the Lord doth forbid. Bullinger. fo. 846. MIRACLES. A definition of true Miracles. A Miracle is a work, hard and uncustomed by the power of God, which passeth all faculty of nature created, to this end wrought, to cause the beholders to wonder and to confirm faith towards the word of God. Wherefore the matter of miracles are works, and the form is, that they be hard and unaccustomed. The efficient cause is the power of God, which overcometh nature created, & the end of them is both admiration and also confirmation of faith. Pet. Mar. upon judic. fol. 126. To what use Miracles do serve. Miracles serve for three uses. First, that he which is healed thereby should sin no more● secondly, that the beholders should put their trust in the healer. Thirdly, that we which read of the miracles of the Lord, should be confirmed in the glory and doctrine of Christ, and therewithal conceive faith in him. Hemmy●g. Brethren, Grego. in evan. ●o. Homil. 29 be not in love with signs, which may be had common with the reprobate, but love ye rather miracles of charity and true godliness, which the more secret, the more secure, and for the which the less estimation that there is with men, the greater is the reward with God. In the beginning & gathering of y● Church many things were necessary which now is needless. Similitude Miracles were used then, which outwardly be divided now. When we go about to plant a tree, so long we water it, until we see it have taken root. But when it is once substantially grounded, & branches spread abroad, we take no more pain to water it: on like sort, as long as y● people were altogether faithless, this mean of miracles was of indulgence granted them. But when spiritual instruction had taken better place, the corporal signs surceased strait. Wherefore the Apostle saith: Lingua in signum sunt, non fidelibus sed infidelibus. Strange tongues are for a sign, not to them that believe, but to them that believe not. And plainly to argue that a thing is good, because a miracle is showed by it, or else to approve a present use, by that which néedfully sometime was done, hath too many absurdities and inconveniences to be yielded to. D. Calfehill. Whether we should believe miracles. If only the word of God is to be believed, why said Christ, that if they would not believe him, they should yet at the least believe his works. To this we answer, that miracles are as testimonies, by which men are the easilier brought to believe, so that they are things, by means whereof men believe, not that faith is directed unto them, as unto his object: although as touching the miracles of Christ & of the Apostles, we must believe y● they were done by God, & not by Beelzebub or by the devil, as the Pharisees slanderously reported: and this is contained in the word of God, for it giveth testimony y● these miracles should be wrought, & that they were wrought in their due time, namely in the preaching of the second doctrine, etc. Pet. Mar. upon the Rom. fol. 326. In old time, Chriso. in Mat. homil. 49. it was known by miracles, who were the true Christians, and who the false: but now the working of miracles is taken quite away, and rather found among them that be false Christians. Why miracles be not done now a days. To these that demand this question: why is not miracles done now a days by the ministers of God's word Answer. Because that the glory of Christ & truth of God's word, was confirmed by miracles long ago, which being done they have discharged their duty. Hemming. Pope Leo maketh them answer thus: Leo in ser. de passio Domini. ye foolish Scribes & wicked Priests, the power of our saviour was not to be showed, at the discretion of your blindness, God showeth his miracles, when and where, and to whom he will. Whosoever requireth miracles to bring him to the faith, Augu. de con. dei. li. 22. ca 8 is himself a great miracle, that the world believing, remaineth still in unbelief. How Miracles are wrought by the devil. In the end of time power shallbe given to the devil, Chriso. in Mat. homil. 49. to work profitable signs and miracles: so that then we cannot know the mysteries of Christ, by that they work profitable miracles, but by that they work no miracles. Let no man say (saith S. Austen) therefore it is true for that this man or that man hath wrought this or that miracle: Augu. de unita. Ecclae. cap. 16 or for that men make their prayers at the tombs of the dead, and obtain their desire: or for that these or these miracles be wrought there, etc. Away with these things: they may be either the jugglings and mockeries of deceitful men, or else illusions of lying spirits. S. Austen saith, August. in john. Tra. 13. Contra istos, etc. My God hath warned me to beware of those mongers of miracles, saying: In the last day shall rise up false Prophets working signs & wonders, to the end of it be possible, to bring the elect to error, behold I have forewarned you, therefore the bridegroom hath willed us to beware, for we may not be deceived, no not by miracles. Alexander of Halys saith, Alex. de Hal. 4. quest. In the sacrament itself, there appeareth flesh, sometimes by the conveyance of men, & sometimes by the working of the devil. Nicholas de Lyra saith, Lyra in Dan. ca 14 sometime in the Church, the people is shamefully deceived with feigned miracles, wrought either by the Priests, or else by their companions for lucre sake. S. Austen saith to Faustus the Maniche, Aug. eon. Fau li. 13. ye work no miracles, and yet if ye wrought any, at your hands we would take heed of them. The Prophet jeremy saith, 〈…〉. 23. 32 They have deceived my people, by their lies, and by their false miracles. These wonders which they call miracles, Bilney. be wrought daily in the Church, not by the power of God, as many one think, but by the illusion of Satan rather, who (as the Scripture witnesseth) hath been lose now abroad. 500 years, according as it is written in the book of the apocalypse: after a thousand years Satan shall be lose, etc. Neither are they to be called miracles of true christian men, but illusions rather, whereby to delude men's minds, to make them put their trust in our Lady, and in other Saints, and not in God alone, to whom be honour and glory for ever. Bilney in the bo. of Mar. fol. 1140. Vulgus hominum, etc. The common people (saith he) esteemeth Saints by miracles, Friar Ferus. & counteth him the greater, that hath done m● miracles, but they err manifestly that so judge: Miracles are indeed (to use S. Paul's words) the operation of great works, the gift of the holy Ghost. But hereon, they are not only esteemed Saints, else the blessed virgin and john Baptist were of all Saints y● least, that are dead to have wrought no miracles. We may not therefore esteem Saints hereupon. Moreover, oftentimes miracles are given to the evil, for many shall say in y● day, Lord, Lord, have we not cast out devils in thy name, and I shall say unto them, I have not known you. Why Christ did not many miracles in his own country. And he did not many miracles there● Mat. 13. 58. &c. ¶ Christ might have wrought miracles, yea, though they believed not, but he did not work many, & y● for their own profit. Lest if he had done there as he did in other places, their condemnation should have been greater. Sir. I. Cheek. How to know true miracles from false. Even as we take those Sacraments for true Sacraments & ceremonies, which preach unto us God's word: so do we account these for true miracles only, which move us to hearken unto y● word of God. Other rule them this to discern them by, there is not: namely, y● the true are done to provoke men to come & hearken unto God's word: and y● false to confirm doctrine y● is not gods word. How faith grounded upon miracles abideth not. What a multitude came out of Egypt under Moses, of which the Scripture testifieth y● they believed, moved by y● miracles of Moses. Nevertheless y● scripture testifieth, y●. vi. hundred thousand of those believers perished through unbelief, & left their carcases in the wilderness, & never entered into y● land y● was promised them. judas believed because of Christ his miracles. Simon Magus believed, through occasion of Philip's preaching, but Peter said that his heart was not a●ight with God. Act. 8. How false teachers shall deceive by nothing more than by miracles. Christ saith, Mat. 24. ●4. there shall arise false anointed, and false Prophets, and shall show great miracles. Also in the same chapter, (verse. 5.) Many shall come in my name, etc. by the which words it appeareth: that they must be in the church of Christ, & of them that shall call themselves Christians. What the cause of false miracles is. The cause of false miracles is, for that they love not the truth: and therefore God hath promised by S. Paul to send them abundance of false miracles to 'stablish them in lies, and to deceive them & lead them out of the way, so that they cannot but perish for their unkindness, that they loved not the truth, to live thereafter, and to honour God in their members. How miracles are done in these days. The Church of Christ is a little flock, which the devil the king of darkness and Antichrist the people do persecute, and bend all their force against it. And yet Gods so miraculously defendeth the same, that all they (without God's permission) cannot touch the least number thereof. This presence of God in his Church, is miraculous enough, so that we need not to seek any other miracles. Hemming. MYRRH ALOES AND CASSIA. A brief declaration of these three words. Myrrh is a little shrubby tree growing in the hot country called Arabia foelix, the fruitful Araby, or the wealthy & plentiful Araby: so called in respect of the other that is but barren. This Myrrh tree is low and full of pricks, as our thorns and briars be. The ●auour and smell of the wood, is singularly pleasant: so likewise is the juice or the Gum thereof called Guttaa distillando, like as of the Greeks i● is called Stacte. In steed of this word Gutta or State, some Interpreters do translate Aloes. Aloes is a shrub growing in Arabia also, whereof there be two kinds, the one clean contrary to the other: for the one hath a very stinking savour, and is of a marvelous bitter taste. And of that kind of Aloes speaketh Iwinal, or rather the proverbial sentence used by Iwinal: Plus Aloes quam melles habet, It is a thing that hath more bitterness than sweetness in it. As if a man would say, to bear office seemeth to be a pleasant thing, but if the displeasure and danger thereof be well considered, Plus Aloes quam mellis habet. There is another kind of Alos of most pleasant and sweet savour, of which mention is made in y●. 7. chapter of y● Proverbs: Solomon counterfeiting the pleasant speech of an harlot, alluring young men unto her sensual purpose, saith in her person on this wise: I have made me a gorgeous chamber, Et cubile meum odoratum reddidi myrrha, Aloe & cinnamon: And I have made my bed exceeding sweet (not with damask water) but with Myrrh, Aloes, and Cynamome. Of Myrrh & Aloes Nichodemus that came to Christ in the night seson, made a fine and costly mixture, therewith to anoint the dead body of Christ, lying in the sepulchre. Cassia is of like odoriferous a pleasant savour, y● Myrrh, and Aloes be, which three being joined togethers, must needs make a sweet smell, as it is spoken of the Prophet by Solomon, Mirrham, Guttam sive stactem, sive Aloen & Cassiam, redolent omnia vestementa tua, All thy garments do smell of myrrh, aloes, and Cassia, that is to say, thy garments are exceeding pleasant and sweet. Ri. Turn. MYSTERY. What a Mystery is● A Mystery is a thing secret or hid in words or ceremonies, or a ceremony wherein some secret thing is understood. Eliote. Christ is crucified every bay in a mystery, that is to say, every day his death is represented by his Sacraments of remembrance. The bread is Christ's body in a mystery, that is to say, it representeth his body that was broken for us, & keepeth it in our remembrance. The Communion is Christ's pason in a mystery, that is to say, it representeth his person, and keepeth it in our memory. I. F●rith. MOLOCH. What manner of Idol this Moloch was. THat giveth of his seed to Moloch, levit. 〈…〉. 2. etc. ¶ Under the name of Moloch is forbidden all manner of Idolatry, specially the exercising children thereto for that is abominable before the Lord. Moloch was an Idol of the children of Ammon, whose Image was hollow, having in it seven closerts, one was to offer therein Fine flower, an other for Turtle doves, the third for a sheep, the fourth for a Ram, the ●ift for a Calf, the sixth for an Ox. And for him that would offer his son, was opened the seventh closet. And y● face of y● Idol was like the face of a Calf, his hands made plain, ready to receive of them that stood by. T. M. ¶ Moloch was a certain Idol of copper, proportioned like unot a man, which Image was made hollow within. And when the people would offer their children in sacrifice to this Idol, a fire should be made within the hollow place of the Image, until it were red hot, and when the child should be put into the Idols hands, the Priests would make such a noise with drumslades, Timbrels and Tabrets', that the parents should not hear the voice of the child, but believe than the Gods received y● soul of y● child, & that it died quietly & without pain, Lyra. MONEY. How Christ had Money. SHall we go and buy. 200. pennyworth of bread, etc. ¶ We learn here that Christ had money, else the Apostles would not have said, Let us go and buy. 200 pennyworth of bread. Then it is lawful for Preachers to have money with them, wherewith to buy meat and drink and clothing, with other necessaries. Sir. I. Cheek. MONTHS. The. 42. Months in the apocalypse expounded. ANd power was given him to do. 42. months. ¶ As there is no doubt, but by the ●east with. 7. heads, bearing the whore of Babylon, drunken with the blood of Saints, is signified y● city of Rome. So in my judgement y● power of making. 42. months (in y●. 13. of the apocalypse) is to be expounded, taking every month for a sabbath of years, y● is, reckoning for. 7. years a month, so y● forty & two such sabbaths of years being gathered together, make up y● years just between the years of Christ's death, to the last year of the persecution of Maxentius, when Constan●inus fight under y● banners of Christ, overcame him, & made an end of all persecution within y● Monarchy of Rome. The number of which years by plain computation come to ● 294. to the which ●294. years, if we ado the other 6. years, under the persecution of Licinius in Asia, than it filleth up full the number of. 300. years. And so long continued the persecution of Christ's people under the heathen tyrants and Emperors of the Monarchy of Rome, according to the number of 42. months, which the beast had power to make, specified in the. 13. of the apocalypse. In the book of Mar. ●ol. 139. MONETARIUS. Of this man sprang up the sect of the Anabaptists. ¶ Looke. Anabaptists. MONTANUS. The first that wrote laws of ●asting. Montanus' whereof the Montanists are called, taught in Phrigia, hereof it is that the heresy is called Phrygian. Epiphan. saith, it began about the. 19 year of Antonius Pius, which succeeded Adrian. This Montanus was taken in Phrigia for the holy Ghost, Priscilla and Maximilla for Prophitesses. He forbade marriage, & commanded abstinence from certain meats as unlawful. In the end, Montanus and Maximilla, hanged themselves. Eus. 1. 5. cap. 13● 14. 15. 16. 17. The Montanists otherwise called Cataphrigians, pricked a boy with bodkins, drew the blood out of his body, soaked therein the bread, and made a Sacrament thereof. If the boy died, he was counted a marti●, if otherwise a great Priest. Epiph. h●raes. 48. August. li. de. heraes. Eus●bius in his. 5. book and. 18. chapter, writeth that one Appolonius reproved Montanus, because he was the first that wrote laws of fasting, as though the Church before him was free. He by laws & prescripts prescribed what days men should fast, and what meat they should abstain from. Pet. Mar. upon judic. fol. 278. MONKS. Of the life of Monks in S. Hieromes time. S. Jerome Hierom a● Marc 〈…〉 ut Com. describing the life and order of Monks in his time, saith thus: They brag not of their sole & single life. All contention is who may be most humble Whosoever is la●●, is counted first, There is neither difference nor wondering in apparel howsoever it pleaseth a man to go, he is neither slandered for it, nor commended, no man is advanced for his fasting, neither his abstinence praised, nor sober refection condemned. Each man either standeth or falleth unto his Lord. No man judgeth other, least of the Lord he himself be judged. Of the Monks 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 less than that they be called, there be other reasons sufficient to convince them. For the ancient Monasteries, were as Colleges, into the which men resorted, for two causes. First, the better to be at quiet to study Scriptures. The second to exercise patience and austerity of life. Notwithstanding, it was not to be strained and bound to one place during life without exception, but contrariwise to be the more meet to serve the churches when they should be called and elected thereunto, as it appeareth by Gregory Nazienzene, Basile, & Chrisottome, namely, in S. Augustine's time. To be idle and not to work with the hands was intolerable: for on the contrary, they lived only by the labour of their own hands, yea, and they did give the rest of their labour unto the poor. So that a Monk not travailing for his living, was esteemed as a thée●e, according to the rule of S. Paul. And to put salvation partly or altogether in their abstinence, how extreme or hard so ever they were, they never thought it. For they knew very well what S. Paul had written of that point. Moreover S. Austen testifieth and saith. Let none be oppressed above his power, lest there be superstition in the abstinence of meats, for the weak refusing foolishly the use of wine, were admonished brotherly, that by their superstition they brought themselves rather more weak than holy, it appeareth moreover by that which S. Cyprian said, y● it were better for the virgins, which were dedicated by promise unto God (y● is to wit, to the service of the poor, & not to be idle in covents) if they would not or could not continue, y● they should marry rather than fall into the fire and burn by their delights, as also Paul hath ordained. If this be heresy, then Saint Cyprian must be an heretic. Theo. Beza. Apud hos, Jerome ad Eusto. etc. Among these men (meaning Monks) all things are counterfeit, their wide sleeves: their great boots: their course gowns: their often sighs: their visiting of Uirginnes: their backbiting of Priests, and if there come an holy day, they ease until they be feign to parbreak. S. Austen saith unto the old heretics called the Manichees: Augu. de moribus Manich●. li. 2. ca 19 and 20. Ye say, we may not examine what men they be that profess your sect, but only what is their profession: what thing can there be found more false, more deceitful, more malicious than you are● The old Father's opinions of Monks God's service. These Monks (satih S. Austen) serve not God, Augustin they serve their bellies. August. de opera Monacho. cap. 12. Augu. de oper. Monic. ca 22. Again, We cannot tell (saith he) whether they became Monks of purpose to serve God, or else being weary of their poor painful life, were rather desirous to be fed and clothed, doing nothing. Under the colour of holiness (saith S. Hilary) they seek for dainty fare, In Psalmum. 5●. they maintain their storehouses, by the unprofitable service of religious people, of whom it is written: They devour up widows houses, although they think to serve God, yet the same answer shall be made them that is written in the Gospel, We know that God giveth no ear to sinners. They are loath to be abjects and in servile state. Hiero. ad Eustochi. For idleness they will not labour: & to beg they are ashamed, for being valiant and lusty people, no man would give them any thing. Of the idleness of Monks. They speak much of their idleness, Augu de oper. Monic. ca 22. as if it were the keeper and Castle of the Gospel. Again, in the same chapter he saith: the same thing happeneth unto them that S. Paul speaketh of young widows, living out of order, they learn to be idle, and not only idle, but also curious and full of words, speaking such things, as are not meet. Saint Austen saith: Unto the servants of God, Augu. ad fratre. in cre. ser. 1. there is nothing worse than idleness, let them therefore work in the name of God. These Monks (saith S. Austen) will have idle hands & full bellies. Augustin Aug. de opere Monicho. cap. 23. A learned Father was wont to say by the report of Soc●ates: A Monk that laboureth not with his hands, may be resembled unto a thief. They (meaning Monks) saith S. Barnard, Barnar. in Psa 72. must needs be in travails with Devils, that are not in the travails of men. Such a number of Hypocrites (saith S. Austen) hath the Devil scattered abroad every where, Augustin under the colour of Monks. Aug. de opere Monicho. cap. 28. Of the original of Monks. S. Hierom Jerome disputing of the original of Monks in the jyfe of Paul●s, hath thus written: Among many it hath oftentimes been called into question, who first began chief to dwell in the wilderness of the Monks: some fetching the matter somewhat too far off, began to reckon from Helias the holy prophet, & S. john: of whom Helias seemeth to us to have been more than a Monk: & that S. john began to prophecy before he was born. But others (in which opinion the most part of all people do● commonly, agree) affirm that S. Antony was the first beginner of that order, which in part is true. For the was not only the first, but also the motioner of all others thereunto. Amathas and Macarius, S. Antony's scholars, whereof the first buried his masters body, do now affirm that one Paulus Thebius, was the first beginner of that way, which thing we also confirm, not only in name, but also in opinion. Bull. fol. 1135. The form of a Monkish absolution. God forgive thee my brother, the merit of the passion of our Lord jesus Christ, and of blessed S. Mary always a Virgin, and of all the Saints: the merits of thine Order, the straightness of thy religion, the humility of thy confession, the contrition of thine heart, the good works which thou hast done, and shall do for the love of our Lord jesus Christ, be unto thee available for the remission of thy sins, the increase of desert & grace, and the reward of everlasting life, Amen. ¶ Ye hear the merit of Christ mentioned in these words: but if ye weigh them well, ye shall perceive that Christ is there altogether unprofitable, and that the glory and name of a justifier and Saviour, is quite taken from him, and given to Monkish merits. Is not this to take the name of God in vain? Is not this to confess Christ in words, and in very deed to deny his power, and blaspheme his name, etc. Luther upon the Gal. fol. 72. Of the profit that is of the Moon. HE appointed the Moon for certain seasons. Ca up the Psa. 104. 19 ¶ The Interpreters agree that this aught to be understood of the ordinary and appointed ●easts. For inasmuch as the Hebrews are wont to reckon their months by the Moon, they use h●r as the director of their festival days, and as well ●or their holy assemblies, as for their meetings about politic affairs. Notwithstanding I doubt not but that there is the figure Synecdoche, as if the Prophet had said, that the Moon not only putteth a difference between the nights and the days: but also boundeth the years and months, & consequently serveth to many purposes, because the distinction of times is fetched out of h●r course. MORNING AND EVENING. How this place of job is understood. FRom Morning to Evening they be destroyed. ¶ Some expound this, as though it were meant, that men perish in small time, and that is very true. But herewithal there is yet more: that is to wit, that we pass not a minute of our life, but it is as it were approaching unto death. If we consider it well, when a man riseth in the morning, he is sure that he shall not step forth one pace: he is sure he shall not turn about his hand, but he shall still wax elder & elder, and his life ever shorteneth. Then must we consider even by eye sight, that our life fleeteth & slideth away from us. Thus we see what is meant by consuming from morning to evening. Ca upon. job. fo. 75. MORTIFICATION. What true mortifying is. TO mortify is nothing else, but for a man to be violent against himself, and to withstand and resist wicked lusts. Pe●. Mar. upon the Ro. fol. 203. The flesh is mortified, when the custom of sin is abolished: and the spirit is quickened when we begin to perform new obedience unto God. Mortify therefore your members, etc. Col. 3. ●. ¶ The true mortifying is, when the fear of God doth fray us from sin, so that our hearts trembleth for fear of God's judgement, when we are tempted or enticed unto sin. The heart being thus stricken with the fear of God acknowledgeth his weakness, and calleth unto God unfeignedly for help. This mortifying is the work of the Holy ghost. Rom. 8. and worketh outwardly a soberness of living and other godly exercises. Sir. I. Cheek. ¶ Extinguish all the strength of the corrupt nature, which resisteth against the spirit, that ye may live in the spirit, and not in the flesh. Geneva. How we cannot mortify the flesh by our own free-will. If you mortify the deeds of the flesh by the spirit, Rom. 8. 13 ye shall live. ¶ S. Austen upon this place: Thou wilt say (saith he) that can my will do, that can my frée-will do: What will, what manner of free-will, except he lift thee up, thou liest still: how canst thou do 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 do of thyself: Wilt thou be led of thine own self, to mortify the deeds of the flesh? What will it profit thee, for if thou be not voluptuous with the Epicures, thou shalt be proud with the stoics. Whether thou be an Epicure or a Stoic, 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 live after their own flesh, not they that live after their own spirit, but as many as be led by the spirit of God. But here a man will say, Ergo then are we ruled, and we do 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, utterly if thou do want the spirit of God, thou canst do no good. Thou dost truly without his help by the frée-will, but it is but evil done, unto that is thy will, which is called fréewil, and by evil doing is she made a bondseruaunt. When I say, Without the help of God thou dost nothing, I understand by it, no good thing. For to do evil, thou hast frée-will without the help of God, though that be no freedom. Wherefore you shall know, that so do you goodness, if the helping spirit be your guider: the which if he be absent, can do no good at all. Augu● de verbis Apost. ser. 13. MOSES. How Moses came by his impediment of speech. OF Moses it is written, that the King of Egypt on a time for his daughter's sake took the child Moses in his arms, and set the crown upon his head: which Moses as it were childishly playing, hurled if down to the ground, and with his fee●e spurned it. Then the Priests and soothsayers seeing that, cried out saying, that this was he, whom before he had prophesied should be borne, which should destroy the kingdom of Egypt, except he wer● prevented by death. Then Termuth the King's daughter excused the child, alleging that his age had yet ●o discretion. And for proof thereof caused burning coals to be put to his mouth, which the child with his tongue licked, whereby he ever after had an impediment in his tongue. And by this means, their fury at that time was appeased. T. Lanquet. The cause why Moses fled from Pharaoh. Moses being about the age of 40. years fled for fear of Pharaoh, Exo. 5. 15. when he had slain the Egyptian. josephus saith, that it was for displeasure, because in the wars of Aethiope whereof he was Captain, he took to wise the King's Daughter of Aethiope. How Moses seemed to doubt in God's promises. When God said to Moses, that he would give the people flesh to eat, Nu. 11. 21. even a month long, he answered, shall the Sheep and the Oxen be slain for this people to eat, which are vi. hundred thousand, or shall the fish of the Sea be gathered together to serve them. ¶ Here it seemeth that Moses did doubt in God's promise, which was not so. For he doubted no more that God was able to accomplish and fulfil his word: then Mary the mother of Christ did doubt in the words of the Angel, Luk. 1. 34. when she said: How shall this be, seeing I know no man. Lyra. How the Lord was angry with Moses, and why. Moses being in his Inn, Exo. 4. 24. the Lord met him and would have killed him. ¶ Some refer this to Moses and say, that the Lord would have killed him, because he carried Eleazar his son with him, which was not circumcised. But Gerson was circumcised in the land of Madian. Other refer this to Eleazar the child, saying, the Lord would have killed him, because he being uncircumcised, would yet go into Egypt, to remain among the children of Israel which were circumcised: but this seemeth not to be so: for the child not yet being come to ●ull growth, was not in fault, but Moses his father, which had the cure and charge of the child. Lyra. How Moses stilled the murmuring of the people. When Moses complained unto the Lord, Nu. 11. 14 that he was not able to bear the burden of the murmuring people alone, God commanded him to choose out. 70. of the Elders of Israel, and bring them before him, and he would take of his spirit and give unto them, and they should bear the burden of the people with him, Nu. 11. 14 Then Moses willing to quench the murmuring of the jews against him, chose out of every Tribe. 6. because he would not take out of One Tribe more than another. So that the number taken out of twelve Tribes came to. 72. And because the Lord commanded no more but 70. Moses made 72. littlle rolls of paper, & writ in them all saving in two (wherein was nothing written) and put them all in a vessel togethers that no man saw them: and then each one should take out a paper as his fortune was, and whosoever did light upon the papers unwritten, it was a sign that God would not have them counted among the seniors. Now were there two of them named Eldad and Medad. Eldad & Medad. whose chance was (by God's providence) to draw the papers unwritten, wherefore they went not up with the other 70. to the Tabernacle, but remained in the host, upon whom (nevertheless) the spirit of Prophecy rested, so that they prophesied. Then josua the son of Nun, hearing how they had prophesied of the death of his master Moses, and how that josua should lead the people of Israel into the Land of promise, spoke unto Moses, to forbid them. But Moses not discontent with their prophesying, wished that all the people could prophecy, and that the Lord would put his spirit upon them all. Lyra How Moses took to wife the King's daughter of Aethiope. The woman of Ind which Moses had to wife, was daughter to y● king of Aethiope, Nu. 12. 1 as Io●ephus writeth. For what time (saith he) as there arose cruel wars between the Aethiopians and the Egyptians, the Aethiopians destroyed Egypt & wasted the Country so so●e, that the Egyptians of necessity were compelled to fly for counsel unto their Oracles and Divinations, where they received an answer, that they must elect an Hebrew Captain over their Army, by whose help the Aethiopians should be subdned, upon the which, Moses, both for his wisdom and parsonage was chosen sovereign Captain over their Army, who so politicly set upon the Aethiopians, that at the first battle he put them to flight, and slew a great number of them: and they not able to resist him, fled, into their strong City called Saba, which City Moses besieged, and did so valiant & so politicly assualt, that he was of the King's Daughter of Aethiope vehemently beloved: so that she not able to sustain the power of love, sent unto him, requiring of him marriage. Who upon condition to render unto him the City, was contented. Which thing (by her mean) was quickly brought to pass, and be married unto her. By which occasion he subdued all Aethiope, and returned into Egypt with great triumph. T. Lanquet. Wherefore Moses slew the Egyptian. He slew the Egyptian, Ex●. 2. 12 etc. ¶ That is, he declared himself to have such love unto his brethren the Israelites that were the people of God, that he would rather slay or be ●laine, then that his brother should suffer wrong of the enemies of y● Lord. In which act also, he showed himself to be predestinate of the Lord, to be a defence and saver of the Israelites. T. M. What Moses face is. Moses face is the law in her right understanding. Tindale. Of Moses and Helias which talked with Christ. And behold there appeared unto them Moses & Helias. Mat. 17. 3 ¶ No doubt this appearing & talk of Moses & Helias, did make very much to y● declaration of the kingdom of Christ. Notwithstaning it is demanded, whether they were truly present, or whether y● a figure or show only of them was set before y● face of his disciples, even as visions of things absent, were set before the prophets: although y● matter be so probable, y● both parties may have good occasion to dispute, yet notwithstanding it is more likely y● they were truly brought into y● place, neither it is any absurdity at all to say (seeing that God hath both body & soul in his hand & power) y● the dead for a time may be restored to life, according to his will, Moses & Helias did not rise unto themselves at y● time, but they rose at the will & commandment of God, to be present for y● time, with Christ. Again, if any demand how the Apostles knew Moses & Helias whom they never saw: It may be answered that when God had set them in the mids before them, he gave them signs and tokens, by the which they might be known unto them. This truly was done by an extraordinary manner of revelation, that they might certainly know Moses and Helias. But why did these two rather than any other of the Saints appear ● Surely that reason ought to satisfy us, to say that the Law and the Prophets had no other scope or end, than Christ. For it was a great aid & help to our faith, that Christicame not forth without testimony, but was commended of God long before. Therefore in Moses the Law, and in Helias the Prophets are represented. Marl. upon Mat. fol. 377. Of Moses chair what it signifieth. The Scribes and Pharisees sit in Moses seat, etc. Mat. 23. 2 ¶ Christ speaketh of them that do teach the Law of Moses, and not of such as wrap them in the constitutions of men. And even now haply must the Bishop be heard that doth truly teach the Gospel, though he live scant Gospel like. But who can suffer them against Christ's doctrine, for their own profits, to make and unmake laws, exercising upon the people plain ¶ Tyranny, and measuring all things for their own advantage and authority. They that with traditions imagined for their own lucre and tyranny, do hamper the people, do not sit in the chair of the Gospel, but in the chair of Simon Magus and Cayphas. Tindale. ¶ To sit in Moses chair, Augu. in ●o. tra. 46● was truly and rightly to instruct the people, and to open unto them the law of Moses. S. Austen saith, Sedendo super cathedram Mosis, etc. Sitting upon Mofes chair, they teach the law of God: Therefore it is God that teacheth by the means of them. But if they will teach you things of their own, then hear them not, then dde it not. For certainly such men seek their own, and not the things that pertain to Christ jesu. ¶ The Chair of the which our Saviour Christ maketh mention here, doth not signify the authority of Moses, which the Scribes abused, but it signifieth the place out of the which, they purely red and interpreted the law of Moses. ¶ To sit in Mos●s chair, is nothing else, then to show out of the Law of God, how men ought to live. And although it be not certain out of what place they did speak or preach, yet notwithstanding their conjectures is probable, which refer it to the Pulpit which Esdras made, to have the Laws taught in. He therefore sitteth in Moses Chair, which preacheth not of his own brain, but by the authority and word of God. Marl. upon Math. fol. 521. ¶ So long as the Scribes safe in Moses seat, and continued in the pure and simple interpretation of the Law, teaching those things which the Lord had commanded, and taught in the name of God. For Saint Austen very well and according to the mind of Christ expoundeth that the Scribes sitting upon Moses seat, taught the Law of God, and that therefore the sheep ought to hear the shepherds by them as by hirelings. To the which words he addeth by and by saying: God therefore teacheth by them. But if they go about to teach their own inventions, neither hear them nor follow them. To the which sentence agreeth that which the same Father hath in his fourth book De doctrina Christiana, saying: Because the good and faithful do not hear every man, but obediently hear God himself, therefore they are heard profitably, which also live not profitably. Therefore the seat, not of the Scribes, but of Moses, constrained them to teach, that which was good. For in their life, they did what them lust, but the seat being none of theirs, suffered them not to teach what they lusted. Marl. upon Math. fol. 522. ¶ We ought to have an eye most especially unto the doctrine of the Preachers, whether they sit in Christ's chair or not, that is to say, whether they teach Christ's doctrine or not, for by their doctrine we shall be either justified or condemned, and not by their living. Sir. I. Cheek. How Moses did eat the body of Christ, ¶ Looke. Manna. How this place is understood. And Moses wrote this Law. Deu●. 31. 9 ¶ Before Moses time the doctrine which contained the manner of serving God, was not put in writing, but only delivered by word of mouth by the fathers to their children, from one generation to another. The Bible note. How we are sent to Moses and the Prophets. They have Moses and the Prophets, Luke 16. 29 let them hear them. ¶ We are bidden to believe Moses and the Prophets, and not the dead, and if we will needs hear the dead speak, Christ ought to be sufficient for us, which being revived, taught none other doctrine, but that which he had taught in his time, that is to say, Moses and the Prophets. Sir. I. Cheek. ¶ Which declareth that it is too late to be instructed by the dead, if in their life time they cannot profit by the lively word of God: as faith cometh by God's word, so is it maintained by the same. So that neither we ought to look for Angels from heaven, or the dead to confirm us there, by only the word of God is sufficient to life everlasting. Geneva. Why Moses was bid to put off his shoes. Put off thy shoes from thy feet. Act. 7. 33 ¶ Moses could not be suffered to talk with God, Exo. 3. 5 afore he did put off his shoes, whereby we understand that we must put away all fleshly and carnal lusts, and so approach unto God in faith & pureness of heart. Let them here (which will not touch holy things with their bare hands without gloves) learn of the Angel of the Lord, what they ought for to do in such things. Of Moses death and burial, which maketh against relics. We read of Moses the servant of the Lord, Deu. 36. 6 that he died in the land of Moab, and the Angel of the Lord buried him in a valley, but no man knoweth of his Sepulchre unto this day, which thing was of purpose by the providence of God, appointed so: that the jews might have no occasion thereby to com●nitte Idolatry. But if the translating of dead bones, had been either for the glory of God or commodity of man, the relics of such a one as Moses was, should not have been hidden. For doubtless of all Prophets he was the greatest, by the testimony of God himself, who called him faithful in all his house, to whom he spoke mouth to mouth, & by vision, and not in dark words, and yet was not his body shrined, nor his bones carried in procession, nor any Chapel erected for him. Indeed the Devil did attempt no less, then to make it matter of superstition (for we read that there was a strife betwixt him and Michael about Moses body) but the Angel of the Lord withstood him. I. Calfehill. MOTHER OF God. Wherein Mary the mother of God, was most blessed. TO be the child of God, Augu. de sanc. virg. ca 3. is a great deal greater grace, then to be the mother of God, which Saint Austen proveth thus: Beatior ●rgo Maria, etc. Marry was more blessed (or full of grace) in that the received the faith of Christ, then in that she conceived the flesh of Christ. Motherly kindred could have done Marry no good, Augu. in joh. tra. 10 unless she had borne Christ more blessed in her heart, than she bore him in her flesh. Again he saith, Master mea quam, etc. My mother whom ye have called blessed, therefore is blessed, because she hath kept the word of God, not because the word in her was made flesh. How mother is taken for grandmother. He put down Miacha his mother. 3. Reg. 1●. 13. ¶ Mother for grandmother. As David is oftentimes called father, of them of whom he was grandfather. And as Zephora Moses wife calleth Raguel father, which yet was her grandfather. How the Church is called our mother. Forsake not thy mother's teaching. Pr●u. 1. 8 ¶ That is of the Church wherein the faithful are begotten by the incorruptible seed of God's word. Geneva. MOUNTAINS. How Mountains here do signify Scriptures. LEt them that be in jewry fly then to the mountains. Mat. ●4. 16 Chriso. in Ma ho 49 ¶ That is to say, let them that be in Christ's profession, fly to the scriptures, the scriptures of the Apostles and Prophets be the mountains, etc. Our Lord knowing that there should be such confusion in the last days, therefore commandeth that Christian men y● believe in Christ, willing to have an assurance of the true faith, should have recourse to nothing else but unto the scriptures. Otherwise if they have regard unto any other thing, they shallbe offended and perish, not understanding what is the true Church, and by means hereof they shall fall in abomination of desolation. jewel. fo. 722. ¶ S. Jerome saith: Hiero. in Nau ca 3 The people before the second coming of Christ which shall be in glory, shall leave their negligent & idle schoolmasters, which have of long time deceived them, and shall fly to the mountains of the Scriptures, and albeit they find not one to teach them, yet shall their desire and endeavour be accepted before God, for that they have sought unto these mountains, and the negligence and slothfulness of their masters shall be reproved. jewel. fol. 721. What these Mountains signify. That the Mountains may bring peace. Psa. 72. 3 ¶ By the mountains are understood the great men and Rulers that receive the word of peace, and by the little hills their subjects. Psal. 114. 4. 148. 9 Luk. 3. 5. T. M. What is meant by the translating of Mountains. He translateth Mountains. ¶ God translateth Mountains, job. 9 ●. not only those of the earth, but also the arrogant and proud Tyrants, and the great Realms of the world, which by a borrowed speech are oftentimes in the scriptures signified by mountains and hills. So translated he Pharaoh, Exo. 14. 28. and king Senacharib. Eze. 37. What the name of this Mountain was. Our Fathers worshipped in this mountain. 〈…〉. 4. 20 ¶ The name of this mountain is Garizim, whereupon Sanabalecta the Cuthite built a Temple by Alexander of Macedony his leave, after the victory of Issica, and made there Ma●asses his son in law high Priest. josephus. bo. 11. MOURNE. What it is to Mourn. Mourn & weep, etc. ¶ To mourn in the Scripture signifieth sometime, to make an unmeasurable and grievous lamentation, as when a man for impatience and grief smiteth his own body, renteth his clothes, teareth his hair, etc. So in Math. 24. 30. And then shall all the kingdoms of the Earth mourn. T. M. The mourning of the Christians under the Crosse. Blessed are they that mourn, Ma●. 5. 4. etc. ¶ This mourning is that Cross, without the which was never Disciple of Christ, nor never shall be. For of whatsoever state or degree thou be in this world, if thou profess the Gospel, there followeth th●e a Cross, as warmness followeth the Sun shining, under the which thy spirit shall groan and mourn secretly, not only because the world and thine own flesh carry th●e away, clean contrary to the purpose of thine own heart, but also to see and behold the wretchedness and misfortunes of the brethren, which because thou lovest them as thyself, thou shalt mourn & sorrow no less then for thyself. Tindale. fol. 190. How far mourning for the dead is admitted. The Scripture admitteth the mourning for the dead. For in Deut. 34. the people mourned for Moses. Abraham bewailed his wife Sara, joseph mourned for his father jacob. David mourned for Ammon, Israel for Samuel, Martha for Lazarus: And our Lord himself wept for Lazarus. jesus the son of sirach saith 38. chapter, verse 16. My son shed thy tears over the dead. But jer. 22. 10 saith: Bewail not y● dead. And Christ saith Luke. 7. 13. to the woman whose son was dead, Weep not. Which counter saying Paul reco●cileth. 1. Tess. 4. 13. where he saith: brethren, I would not have you ignorant concerning them that be fallen a sleep, that ye sorrow not as other do which have no hope. So it is heathenish sorrow that is forbid, which have no hope nor comfort of the resurrection. Hem●yng. And made great lamentation for him. Act. 8. 2 ¶ A moderate mourning for the dead ought not to be reproved, so y● all superstition be laid aside, howbeit these godly & devout persons y● be spo●en of here, did rather make this lamentation for Steven, because they had lost such an ●arnest and valiant de●●nder of the truth, then for any other thing. For without all peradventure, they had a hope of resurrection, and that no harm was happened unto him. Sir. I. Cheek. MOUTH. What the mouth of God is. GOds mouth is taken for the son of God the Father, Augustin or his commandments. Esay. 40. 5. the mouth of the Lord● hath spoken it. The meaning of this place following. He hath made my mouth like a sharp sword, Esa 49. ● etc. ¶ That is, he hath given me the spirit of sharp and pithy speech, so that my words shall even cut a sunder (as it were) the hearts of the chosen which hear me, and drive them to repentance, and declare the offences of the wicked, and without excuse. This doth the spirit of Prophecy and of true preaching of the word. Apoc. 16. T. M. He hath made my mouth like a sharp sword. That is spoken in the person of Christ, to assure the faithful that these promises should come to pass, for they were all made in him, and in him should be performed. Geneva. Of the staff of God's mouth. ¶ Looke. Staff. MULTITUDE. How it is not good always to follow a multitude. THe Turks being in number five times more than we Christians, do knowledge one God, and believe many things of God, moved only by the authority of their Elders, and presume that God will not let so great a multitude err so long time, and yet they have erred and been faithless. 800. years. And the jews believe this day, as much as the carnal sort of them ever believed, moved also by the authority of the Elders only, & think that it is impossible for them to err, being Abraham's seed, & the children of them to whom the promise of all that we believe were made. And yet they have erred and have been faithless this 15. hundred years. The elect which are few, shall among that great multitude, never be without persecution and temptation of their faith, as the great multitude of the Pope, persecute and suffer not: and yet the same in the mids of their persecution, shall be kept by the mighty hand of GOD, against all natural possibility. We must suspect as many things as the rude multitude with great assent and consent appeareth. Many be called, Mat. 22. 14 but few be chosen. Broad is the way that leadeth to destruction, Mat. 7. 13 and many there be that enter thereinto. Mat. 13. 8 Of seed sown in four places, fruit was brought forth but in one. MURDER. Who be Murderers. ANd murderers. Apoc. 21. 8 ¶ That is to wit, with tongue, mind, hand, or by withholding of things needful, of which sort be those Can●sh Giants, and great men of name like Nymrod the strong hunter, which murder guiltless persons at their pleasure, and make them as sheep to the slaughter. Which thing no man doth more cruelly at this day, then doth the Romish Bishop, the vicar and stepfollower of that meek Lamb, and the successor of Peter, whom Christ commanded to put up his sword. And there be other of the chief Prelates also, which are very diligent in following the example of the Romish Bishop, but God will abhor those bloodthirsty and deceitful men. Psal. 5. 6. Mar. upon the Apo. fo. 289. ¶ The unpitiful murderers are also the same bloodthirsty Prelates, those Caines, and those boisterous Nemrothes, that never will be satisfied with the slaughter of Innocents. No cruel Antichrist after john Wickleves time, did so spitefully persecute the verity of Christ in England, as did Philip Ripingdon, made then of a false Brother and perjured Christian, Bishop of Lincoln. The Grand Captain of this mad muster, is the proud Bishop of Rome, the preposterous vicar of the Lamb, and the unworthy successor of Peter, in that he hath not yet put up his sword. Of the same sort also are all those cruel Princes and unmerciful Magistrates, that applieth their authorities, powers and officers unto the same mischief. Such deceitful ravenous and abominable bloudshedders, the merciful Lord abhorreth evermore, Of this number was Pharaoh and Herode, with innumerable Tyrants since, which to rehearse in order were too long. I. ●ale. Murder first committed. Cain was the first murderer of man, Gen 4. 8 for he slew and murdered his own brother Abel. And why slew he him? Saint john maketh answer in his first Epistle the third Chapter: Because (saith he) his own works were evil, and his brothers good. Lanquet. MUSIC. The first inventor of Music. TVbal the son of Lamech by his wife Ada, 〈…〉 ●●2 invented the science of Music, by the stroke and noise of hammers of his brother Tubalkain which was a Smith. Lanquet. How far Music is sufferable in holy assemblies Praise the Lord upon the harp, 〈…〉 1●0. 3 etc. ¶ There is no doubt but that in this verse he expresseth the vehemency & earnestness of his affection in praising God, when he will y● Musical instruments should be applied to that use. For he would have nothing by the faithful that may kindle thei● minds & senses to set out the praises of God. For although God's glory be not properly sett● forth, but by plain utterance of speech: yet is it not for nought that he hath added these helps wherewith the faithful are wont to stir up themselves, specially seeing he spoke to the people of old time. For there is a difference to be held, that we draw not to ourselves, (without respect) whatsoever was commanded the jews in old time. And I an● out of deubt for my part, that the playing of cymbals, singing to the Harp and Uiall, and all the whole order of Music, whereof mention is made oftentimes in the Psalms, was a part of the law of schooling: I mean of the solemn furniture of the Temple. For at this day, if the faithful cheer up themselves with instruments of Music, I say their purpose ought to be, not to sever their mirth from the praises of God. But when they haunt their holy assemblies, I think that musical instruments are no more meet for the setting forth of God's praises, then if a man shall call again sensing and lamps, & such other shadows of the law. Foolishly therefore have y● Papists borrowed this & many other things of the jews. Men y● are given to outward pomps, delight in such noise, but God liketh better the simplicity which he commendeth to us by his Apostle For Paul. 1 Cor. 14. suffereth not men to praise God in the open congregation of the faithful, but with a known tongue. Certes the voice of man (although it be not understood of all in general) far exceli all dead instruments What shall we then say of chauntinge, which only seedeth the ●ares with a vain sound: if any man object that music, availeth greatly to the stirring up of men's minds: truly I grant it doth so, howbeit it is always to be scared lest some corruption should creep in, which might both defile the pure service of God, and also bind men with superstition. Moreover, seeing that the holy Ghost warneth us expressly of y● danger by the mouth of Saint Paul: to proceed further than we have warrant there, I say it is not only an unadvised zeal, but also a wicked stubbornness. Caluine. Why the Musical Instruments in old time were used. Bring forth the Tabret, the merry Harp with the Uiall. ¶ The levites not without cause, Psa. 21. 3. used instruments of Music under the old law, because it was Gods will to train his people (which as yet were tender and childish) with such introductions until the coming of Christ. But now when the brightness of the Gospel (having chased away the shadow of the law) betaketh to us the service of God in a plainer sort, we shall do but foolishly and lewdly to counterfeit that thing which the Prophet appointed only for his own time, whereby it appeareth that the Papists were right Apes, in conveying over this thing unto themselves. Caluine. What Music Saint Austen allowed. Augustine in the book of Confession, both confesseth, and also is sorry, that he had sometimes fallen, because he had given more autentive heed unto the measures and cords of music, than the words which were under them spoken. Which thing hereby he proveth to be sin, because measure and singing were brought in for the words sake, and not words for music. And he so repented him of his fault, that he exceedingly allowed the manner of the Church of Alexandria used under Athanasius. For he commanded the reader, that when he song, he should but little alter his voice, so that he should be like rather unto one that readeth, then to one that singeth. Howbeit on the contrary, when he considered how at the beginning of his conversion, he was inwardly moved with these things, namely in such sort, that for the zeal of pity he burst forth into tears, for this cause I say, he consented that music should be retained in the Church, but yet in such manner, that he said he was ready to change his sentence● if a better reason could be assigned. And he added, that those do sin deadly, as they were wont to speak, which give greater heed to music, then unto the word of God, to which sentence undoubtedly Jerome affirmeth as he hath noted upon the Epistle to the Ephesians. Gregory also of Rome in the Synod of Rome, was of the same opinion, and both their words are written in the Decrees, dist. 92. in the Chapter, Cantantes, and in the Chapter In sancta Romana. In which place are read in the Gloze, two verses, not indeed so eloquent, but yet godly. Non vox sed votum, non cordula musica sed cor, Non clamans sed amans, cantat in aure Dei. The English. Not the voice but the desire, not the pleasantness of music, But the voice not crying, but loving, singeth in the ears of God. And in the words of Gregory, this is not slightly to be passed over, in that he saith, Whilst the sweetness of the voice is sought for, the life is neglected, and when wicked manners provoketh God, the people is ravished by the pleasantness of the voice. Pet. Mar. upon judic. fol. 103. ¶ Look more in Singing. Naaman. How Naaman was justified by faith. NAaman the Sirian was (no doubt) a good and godly man, 4. Reg. 5. & had a religious & reverent opinion of God. And although he was a Gentile and belonged not to the kingdom of Moses, which then flourished: yet notwithstanding his flesh was cleansed, & the God of Israel was revealed unto him, & he received the holy Ghost, for thus he saith: Now I know assuredly that there is none other God in all the world, but in Israel. He doth nothing at all, he keepeth not the law, he is not circumcised, but only prayeth that so much of that earth might be given unto him, as two mules should be able to carry away Moreover it appeareth that faith was not idle in him, for he saith to the Prophet Eliseus, Thy servant will henceforth neither offer burnt sacrifice nor offering unto any other God, saving the Lord. But in this thing, the Lord be merciful unto thy servant: that when my Master goeth into the house of Rimmon to worship there, and leaneth upon my hand, and I boowe my sel●e in the house of Rimmon: when I boowe down (I say) in y● house of Rimmon, The Lord be merciful unto thy servant in this point, to whom the Prophet saith, Go in peace. So was he justified. The jew hearing this, fre●teth for anger, & saith, What? Should the Gentile be justified without the keeping of y● law? Should he be compared with us which are circumcised, etc. Luther upon the Gal. fol. 91. How it was against Naamans' heart to worship Idols any more. Herein the Lord be merciful unto thy servant, that when my Master goeth into the house of Rimmon to worship there, and leaneth on my hand● and I boowe myself in the house of Rimmon, etc. He feeleth his conscience wounded in being present at Idols service, & therefore desireth God to forgive him, lest others by his example might fall to Idolatry: for as for his own part, he confesseth that he will never serve any but the true God. Geneva. NABUCHODONOSOR. How his death is compared to Lucifer. HOw a●t thou fallen from heaven (O Lucifer) thou fair morning child. Esa. 14. 12 ¶ He compareth the death of Nabuchodonosor to the falling of Lucifer the morning star, which he calleth y● child of the morning, because it appeared only in the morning. The meaning is, no such thing ought to have happened unto thee, that in earth was like the morning star, which no man can take out of heaven, & thou that wast so mighty, y● thou destroi●dst what people thou wouldst, and to whom it was pastime to overthrow nations, hast received such measure as thou broughtest. Such a like thing is there in Ezechiel. 28. against king Tyrus. T. M. Thou that thoughtest thyself most glorious, as it were placed in the heaven, for the morning star that goeth before the Sun is called Lucifer, to whom Nabuchonodosor is compared. Geneva. How Nabuchodonosor is God's servant. And I will prepare Nabuchodonosor king of Babylon jere. 25. 9 my servant, and will bring him upon this land. ¶ So the wicked and Satan himself are Gods servants, because be maketh them to serve him by constraint, and turneth that which they do of malice, to his honour and glory. Geneva. What his policy was to have of the king's seed, and of the Princes of Israel. That he should bring certain of the king's seed, Dan. 1. 3. and of the Princes. ¶ His purpose was to keep them as Hostages, and that he might show himself victorious, and also by their good entreaty and learning of his religion, they might favour rather him than the jews, and so to be able to serve him as governors in their land. Moreover, by this means the jews might be better kept in subjection, fearing otherwise to procure hurt to these noble men. Geneva. For what purpose he set up Image of gold. Nabuchodonosor the king made an Image of gold, Dan. 3. 1. etc. ¶ Under pretence of religion and holiness in making an Image to his Idol Bel, he sought his ambition and vainglory: And this declareth he was not touched with the true fear of God, but that he confessed him of a sudden motion, as the wicked when they are overcome with the greatness of his works. The Greek interpreters writ that this was done. 18. years after the dream, and as may appear, the king feared least the jews by their religion should have altered the state of his common weal, & therefore he meant to bring all to one kind of religion, and so rather sought his own quietness than God's glory. Geneva. How this place following is understood. Hell trembleth at thy coming, etc. ¶ That is, even they that be in hell will tremble when Nabuchodonosor cometh thither. It is figuratively spoken, to the further setting forth of the mischief of Nabuchodonosor. T. M. Who is meant by Lucifer in this place of Esay. Thy pride (saith Esay) is driven down to hell, Esa. 14. 12. etc. How ●ellest 〈…〉 ●ucifer from heaven which did rise in the morning, and 〈…〉 will 〈…〉 up to heaven, I will advance myself 〈…〉 of God: I will sit in the mount of witness, in the sides of the North: I will go up above the highest of the clouds: I will be like the highest: but for all that thou shalt be thrust down to hell, etc. ¶ Without all nay (saith Musculus) it containeth the prophesy of the proud king of Babylon which was then to come, although it be by some expounded for the fall of Satan. Musculus. so. 10. NATION. Whom he calleth a Nation. I Will provoke you to envy by a Nation that is no Nation. Rom. 10. 19 ¶ He calleth all profane people a Nation, that is no Nation, as they are not said to live but to die, which are appointed for everlasting condemnation. Esay. 65. 1. Beza. NAKED. How this word Naked is to be understood. IF that we be found clothed and not naked, etc. ¶ They are naked that have not the wedding garment of faith, 2. C●r. 5. 3. working through love upon them. They are naked, that without all shame, do give themselves in this world, to filthy, wicked, and devilish conversation, putting away from them the spirit of God and reason. It is said that our mansion is from heaven, and not because it cometh from heaven, but because that it receiveth from thence, the grace or gift of immortality and incorruption. Sir. I. Cheek. How Saul is said to be naked. And ●ell naked all that day. ¶ Saul is said to fall naked, for so much as he put of his kingly apparel, and put on such as the Prophets used to wear in the time of prophesying. Geneva. How that the people is said to be naked. Saw that the people were naked. ¶ That is, destitute of God's grace, wild, licentious, and ready to fall into all kind of Idolatry, whereby they gave their enemies an occasion to speak evil of their God. Geneva. NARROW WAY. What the narrow way is. ANd the way is narrow that le●●eth to life. Mat. ●. 〈…〉. ¶ The narrow way is, to live after the true knowledge of the law, and the true intent of works, he that will enter in at this gate, must be made a new, his head will else be to great. He must be untaught all that he hath learned, to be made less to enter in, & defused in all things, to the which he hath been accustomed, to be made less to walk the narrow way, whereby he shall find such an heap of temptations, and so continual, that it shall be impossible to endure or to stand, but by prayer and strong faith. Tindale. ¶ Looke. strait gate. NATURE. What Nature is. NAture (saith Plato) is that thing that God will. His meaning is, that nature is subject and obedient ot God: and that there is neither change nor necessity in the course of nature, but all things are ordered by God's omnipotency, & natural causes are only the instruments of Gods will. It was God's will that Christ should take the natural substance of man's body, & that in all things he should be like unto his brethren, & that his body should be a creature. And as S. Austen saith, should be in one place. This is God's known and express will. Therefore by Plato's judgement, this is nature. Nature is sundry ways defined. Some do take it to be a certain strength void of reason, stirring up necessary motions in our bodies. Again, some do judge it to be a strength which hath reason & order, as proceeding some certain way, & declaring what the cause of every thing worketh, & what followeth the quickness & activity. Whereof no art nor hand, neither workman is able to attain unto by imitation or following it. Epicure doth call all things by the name of nature. Augustine defineth it after this manner. Nature (saith he) is a certain strength & power put into things created by God, which giveth to each that which belongeth unto it. Surely the very word seemeth to signify, that nature is called to be the same, which is proper unto every thing, & that as grafted & bred in it at the very beginning, so y● whatsoever any thing is of the birth as it were, y● is the nature thereof. Lactantius saith: y● nature is termed of the latin word Nascendo, which is of birth. My opinion (saith Lactantius) is not, y● nature is the thing itself, but the proper & peculiar strength of the thing naturally given unto it, strait way from the beginning thereof, whereby it receiveth y● quality, which it hath not only of being, but also of doing, bearing & begetting, etc. What the nature of God's word is. The nature of God's word is, y● whosoever readeth it, or heareth it reasoned & disputed before him, it will begin immediately to make him every day better & better, till he be grown to a perfect man in the knowledge of Christ, & love of the law of God, or else make him worse & worse, till he be hardened, y● he openly resist the spirit of God, and then blaspheme after the example of Pharaoh, Coran, Abir●on, Balam, judas, Simon Magus, & such other. Tindale. What the nature of God is. Of the nature of God Augustine writeth on this wise: All natures either is God who hath no beginning, or is not God, because he is the beginner thereof. As for y● which hath God for y● beginner of it, by whom it is, some is not made, & some is made. That which is not made, & yet for all that is of him, either is begotten of him, either proceedeth from him. That which is born, is the only son: That which proceedeth is the holy spirit, and this trinity is of one and self same nature. For these three be one, & each of them is God, & altogether one God, immutable: everlasting, without any beginning or end of time. But nature which is made, is called a creature, & God is called a creator, I mean the Trinity. Musculus. How the nature of any creature in itself is not evil, howsoever it be used. When Hierico was destroyed, ●osua. 6. 19 & all things accursed, & not lawful for the Israelites to touch any thing thereof, yet was the gold & the silver, & their brass & iron vessels, carried into the treasure house of the Lord, and consecrated unto him. Gedeon was commanded to take & sacrifice that Ox of his Fathers to God, judic. 6. 〈…〉. which his Father had said & brought up to be sacrificed unto Baal, yea, & to burn that Ox with y● self same wood, that was consecreated and dedicated unto the Idol. Bucer saith, y● for any thing to be a note of Antichrist, is not in the nature of any creature in itself (for to y● end nothing was made of God) but it hangeth altogether of consenting to antichrist's religion and the professing thereof: the which consent and professing being changed into the consent and professing Christianity, there can stick in the things themselves, no note or mark of Antichristes religion. The use of Bells was a mark of antichristianity in our Churches, when the people by them were called to Masses, and when they were rung against tempests: Now they are a token of Christianity, when the people by them are gathered together to the Gospel of Christ, and other holy actions, etc. Of three natures of men. There are three natures of men. One altogether beastly, which in no wise receive the law written in their hearts, but rise against Princes and rulers, whensoever they are able to make their party good: These are signified by them that worshipped the golden Cal●e, for Moses broke the table of the law, ere he came at them. The second are not so beastly, but receive y● law, and unto them the law cometh, but they look not Moses in the face, for his countenance is too bright for them, that is, they understand not that the law is spiritual, and requireth the heart, they look on the pleasure, profit, and promotion that followeth the keeping of the law, and in respect of the reward, keep the law outwardly with works, but not in the heart. For if they might obtain like honour, glory, promotion, & dignity, and also avoid all inconveniences, if they break the law, so would they also break the law and follow their lusts. The third are spiritual, and look Moses in the open face, and are (as Paul saith) a law unto themselves, and have the law written in their hearts, by the spirit of God. These need neither of king nor officer to drive them, neither that any proffer them any reward for to keep the law, for they do it naturally. The first work for fear of the sword. The second for reward. The third work for love. Tindale. Of two natures in Christ. ¶ Looke. Christ. NAVEL. What the Navel doth signify. IN the day of thy birth when thou wast borne, ●say. 16. 4. the string of thy Navel was not cut off, etc. ¶ The Navel signifieth the desires and delectations of man, which are healed by the word and fear of God, as it is said. Proverbs. 3. 8. But fairy y● Lord and departed from evil, so shall thy Navel be whole. The learned expound this whole sentence, of the tribulation that Israel suffered in Egypt, and after among the Chaldees. After the death of joseph when Pharaoh knew them not. Exo. 1. were they most abject and vile, and no man had compassion on them. Then was the day of their birth. And in like case after the destruction of Jerusalem, and in their imprisonment at Babylon, at both these times were they motherless & helpless concerning their own strength, but were yet cared for of God, and received by his mercy. The Prophet borroweth his fashion of speaking of the manners of mothers, after the birth of their children, which first dress their navells, and wash them with s●lt, & then swadle them, etc. Such help had Israel none in his adversity in Egypt and Babylon, but lay over whelmed in their filthiness & miseries, & were regarded as bastards, & unworthily entreated of all men. There was no man but only God that took thought for them, and that he only of his mere mercy without any of their deservings. T. M. NAZARAEANS. What these Nazaraeans were in their opinions. THe Nazaraeans were such as used no living creatures, Heretics. they abhorred the eating of flesh. They allowed of Moses and of y● law written by him, but they denied y● the. 5. books under his name, were written by him, affirming themselves to have found other books. Epiphan. li. 1. Tom. 1. heraes. 18. ¶ Nazaraei were jews which believed in Christ, & so called themselves of Nazareth. They contraried the jews, in that they confessed jesus to be the son of God. They erred in christian religion, for that they addicted themselves wholly to the observation of the whole law. Epiph. heraes. 29. NECENAS. What he was. NEcenas was a noble man in Rome, and a great man with Augustus Caesar, and so great a ●auourer and promoter, and setter forth of V●●gil, Horace, and such other learned men, that ever since his time, all those that do notably promote, help, or ●auour students or learned men, are of his name called Necenates. V dal. NEGINOTH. What it is. TO him that excelleth on Neginoth, Psa. 4. 1. a Psalm. ¶ Among them that were appointed to sing the Psalms, and to play on the instruments, one was appointed chief to set the tune, and so begin: who had the charge, because he was most excellent, and he began this Psalm on the instrument called Neginoth, or in a tune so called. Geneva. ¶ Caluine doth take this word (Neginoth) for the chief master of the Quere. And I do (Saith he) derive this word Neginoth, of Nagaz, which signifieth to strike, and therefore I doubt not, but that it was an instrument of music, whereupon it followeth, that this Psalm was to be song, not only in an high note, but also with playing upon instruments, which were ruled and ordered by the same master of whom mention is made. Cal. upon the. 4. Psalm. ¶ Neginoth signifieth the tune or note of the instrument, where after the Psalm before which it is prefixed were song: for the Psalms were song at certain instruments, but so that the sweet tune & melody of the instruments prepared the mind more perfectly to perceive the word of the holy ditty. T. M. NEGLIGENCE. What negligence is. NEgligence is nothing else then a privation of that ende●our, which we ought to apply for the governing of things, by it the will is weakened, and the cheerfulness of the body is diminished. Pet. Mar. upon Indic. fo. 247. NEHILOTH. What it signifieth. NEhiloth, signifieth by interpretation, heritage's, or as some will, Psal. 5. a certain instrument of music. T. M. NEHUSTAN. What Nehustan is, and how the Serpent was so called. And he called it Nehustan. ●. Re. 18. 4. ¶ That is, a piece of brass: thus he calleth the Serpent by contempt, which notwithstanding was set up by the word of God, and miracles were wrought by it, yet when it was abused to Idolatry, this good king destroyed it, not thinking it worthy to be called a Serpent, but a piece of brass. Geneva. NEIGHBOUR. What this word Neighbour signifieth: NEighbour is a word of love, Luke 10. 34. and signifieth that a man should be ever nigh and at hand, and ready to help in time of need. As the Samaritane was to help his neighbour, that was wounded with thieves, leaving behind (with his host) two pence to bestow upon him, more if need were, signifying thereby, that h● was every where merciful, both present and absent, without feigning, cloaking, complaining, or excusing, and forsook not his neighbour, as long as he had need. Tindale. Who is our neighbour. Augustine Augustin. doth prove by many arguments, that every man is to be understood in the name of a neighbour, and he hath respect therein unto the fellowship and company of our common nature. But yet they which do live in places far off from us, albeit they be man also, that cannot for all that conveniently, be called our neighbours, which by any occasion are joined unto us, so that their necessity, may be presented unto our senses, & become able to receive of our benefits and well doings. August. de doct. Christ. chap. 30. Et libro de vera religi. ¶ My neighbour is every man, specially which hath need of my help. As Christ expoundeth it in the. 10. chap. of Luke. Who although he hath done me some wrong of hurt me by any manner way, yet notwithstanding he hath not put off the nature of man, or ceased to be flesh and blood, and the creature of God most like unto thyself, briefly, he ceaseth not to be my neighbour. As long then as the nature of man remaineth in him, so long also remaineth commandment of love, which requireth at my hand, that I should not despise mine own flesh, nor render evil for evil, but overcome evil with good, or else shall love never be as Paul describeth it. ●. Cor. 13. Luther upon the Gal. How our neighbour ought to be loved. love thy neighbour as thyself. Gal. 5. 14. ¶ Indeed this is briefly spoken but yet very aptly & to the purpose. No man can give a more certain, a better, or a nearer example, than a man's own self. Therefore if thou wouldst know how thy neighbour ought to be loved, and wouldst have a plain example thereof, consider well how thou lovest thyself. If thou shouldest be in necessity or danger, thou wouldst be glad to have the love and friendship of all men, to be helped with the counsel, the goods and the strength of all men, and of all creatures. Wherefore thou hast no need of any book to instruct and admonish thee how thou oughtest to love thy neighbour, for thou hast an excellent book of all laws, even in thy heart. Thou needest no schoolmaster in this matter. Ask counsel only of thine own heart, and that shall teach thee sufficiently that thou ought to love thy neighbour as thyself. Luther upon the Gal. fol. 245. NESTORIUS. Of this man's heresy. Nestorius' the heretic, by birth a German, yet Priest of Antioch, was sent for by Theodotius to Constantinople, and there made Bishop. For his cruelty he was called a firebrand. He brought from Antioch a Priest in his company, whose name was Anastasius, which taught in the Church, that Marie was not to be called the mother of God● whom he defended, and avoided as Socrates saith in this clause: The mother or bearing God as a bug or fraieng Ghost, yet he proceeded in spite, and being called to the counsel of Ephesus, he denied that Christ was God, and seeing that there rose great stir thereof, he seemed to repent, but the Council deposed and banished him into Oasis, GOD winking not at his impiety, but plagued diversly him from above his tongue was eaten up of worms, and so he died. Socra. li. 7. chap. 22. 23. 29. evag. li. 1. chap. 2. 3. 7. NEW. What it is to be new. THat is known to be new which neither ever was before, nor hath been yet seen or heard of, but now beginning and cometh to light first. And therefore Solomon saith, that there is nothing under the Sun that is new, nor that it can be said lo, that is new: for that it hath gone, and been before in times past. Indeed a thing seemeth to be new, when it hath been in times past, and is now corrupted and perished, either by time, abuse, or negligence of men, by restoring again is renewed, not that it beginneth now first to be, but rather to be the same which it was before. And in very deed it is nothing less than new. For it is one thing to make a thing new, and to renew a thing which was made long ago. They be said to make new things, which do institute new things before unused and unknown, and they are said to renew, which do restore things decayed, unto their old estate and use. So the law was new, which was given by Moses to be kept of the Israelites, when it was first set forth in the mount Sina. And the Gospel of Christ was new when it was first declared in the world by the Apostles. But the law was now new, when by the care of godly kings it was restored and renewed, after that it had been once corrupt. The histories of the kings, Asa, Hezechias, and of josias be well known. Neither was the doctrine of the Prophet's new, when they did rebuke the corruptness of the lawish religion, and requireth the right and true observation of God's law, although it seemed never so new and strange. Muse. fo. 361. By whose fault the doctrine of Christ seemeth now new to the Papists. What time as the book of the law was found in the days of king josias, in the secret corner of the temple, and was exhibited unto the king himself, it might have seemed some new thing unto them which had lived a great while without law: where ind●ed nothing aught to have been more used or known to the people, but through whose fault was it? Was it not the fault of their a 〈…〉 itors, which would no longer hear the words of that book? I mean the kings and Priests, which leaving the sermons of the law, followed the ceremonies of the Gentiles. Compare here with all those things which are betided us. Hath not the holy Bible been hidden and cast into corners these many ages, & unknown to the multitude of the unfaithful, yea, too many of the pastors also, & in this our age, what time it is translated into all languages well near, & set forth commonly to be read, is it any otherwise taken of y● superstitious Papists, then if there were some new & unknown doctrine thrust into the Churches? You might have found in times past, in the Popery, a number of Massing Priests & pastors, which had never as much as seen y● holy Bible, came not this through fault of our aunce●ors, would God the heads & Princes of christian people would knowledge it, & say with josias, Go ask counsel of the Lord for us, and for our people, for the Lords anger is great over us, because our Fathers heard not the words of this book, and that they would not only acknowledge their fault, but also with a godly & holy endeavour, renew and set up again the decayed religion, according unto y● Lords word, and in so doing, they should turn away the Lords wrath from themselves, and from their people, etc. Muse. fo. 362. A declaration of the old and new Testament. New Testament is as much to say, as a new covenant, The old Testament is an old temporal covenant, made between God and the carnal children of Abraham, Isaac, and jacob, otherwise called Israel, upon the deeds and observing of a temporal law, where the reward of keeping is temporal life, and prosperity in the land of Canaan, and the breaking, is reward with temporal death and punishment. But the new testament is an everlasting covenant made unto the children of God, through faith in Christ, upon the serving of Christ. Where eternal life is promised to all that believe, and death to all that are unbelieving. My deeds if I keep the law, are rewarded with the temporal promises of this life. But I believe in Christ, Christ's deeds hath purchased for me, the eternal promise of everlasting life. If I commit nothing worthy of death, I deserve for my reward that no man kill me● If I hurt no man, I am worthy that no man hurt me: If I help my neighbour, I am worthy he help me again. So that with outward works, with which I serve other men, I deserve that other men do like to me in this world: and they extend no farther. But Christ's deeds extend to life everlasting unto all that believe, etc. Tindal. in his Pro. to the new Test. How they called Christ's doctrine new doctrine. What new doctrine is this. Mar. 1. 27. ¶ They blasphemed, which did call the doctrine a new doctrine, for Christ did only by himself speak those things, which before he had spoken by the Prophets. Sir. I. Cheek. ¶ It was then n●w, and now after fifteen hundred and seven and thirty years, is yet new, when will it then be old. Tindale. ¶ They refer the miracle to the kind of doctrine, and so marvel at it, as a new and strange thing, and do not consider the power of Christ, who is the author of the one and the other. Geneva. NICHOLAS. Of the heresy that sprang up by the occasion of this man. NIcholas one of the seven deacons, is by S. john abhorred. Act. 6. 5. Apoc. 2. 6. He was accused of controversy over his wife, & to clear himself of this crime, he brought forth his wife, and bid marry her who would. This fact of his is excused by Eusebius. His followers by occasion hereof, do practise their wandering lust, without respect of wife or maid. Euseb. Eccl. hist. li. 3. chap. 26. How this Nicholas the Deacon is excused. When the Church was yet springing, as Eusebius testifieth in his. 3. book of his history, the. 26. chapter, the Nicholaites did openly and manifestly commit fornication, and laid the custom of their wicked crime to Nicholas the deacon: although Clemens Bishop of Alexandria in Stromatis no excuse Nicholas: for he saith that he never thought or taught any such thing. But having a fair woman to his wife, and therefore being thought to have been jealous over her, he brought her forth before the people, and said: This is my wife, and that ye might understand that I am not jealous over her, I am content for my part that any of you take her to wife, which thing also he meant, as far as the laws of God would suffer. But they which were afterward called Nicholaites, understanding his words perversely, supposed, that the wives among Christians ought to be common. Pet. Mart. upon judic. fo. 230. NIGHT. How night is taken in this place. THe night cometh when no man can work. john. 9 4. ¶ The night is when the true knowledge of Christ, how he only justifieth is lost, then can no man work a good work in the sight of God, how glorious so ever his works appear. Tindale. How the night was divided into four parts. Augustine in his sermon De verbis Domini, the. 14 Oration● saith, that the elders divided the night into four parts, of which every one contained. 3. hours, which he confirmeth also by the testimonies of the holy Scriptures. For it is said, that the Lord came unto the Apostles in the. 4. watch of the night, when they laboured so vehemently in the sea, that their Ship was very near sunk. The same Father writeth the like thing upon the. 79. Psalm. The gloze also in the Decrees. 1. question. The one, Mat. 14. 25 Super veniente pascha, maketh mention of the names of those parts of the night. Conticinium, Intempestem, Gallicinium, Antelucanum That is, the bed time, the dead part of y● night, the cock crowing, and the dawning of the day. Pet. Mar. upon judic. fol. 139. For a thousand years in thy sight, Psa. 90. 4. etc. as a watch in the night. ¶ As touching this word (watch) we know how men in old time were wont to divide the night into four watches, of which each one consisteth in three hours a piece. Now this similitude is added, to make the matter seem less, as who would say, a thousand years in God's sight differed nothing from. 3. hours of the night, in which men scarcely know, whether they be a wake or a sleep. Caluine. NILUS. ¶ Look Water of the Sea, for the description hereof. NIMROTH. By this man was Idolatry first invented. ¶ Looke. Idolatry. Why he was called an hunter. IN that he was called an hunter, is signified that he was a deceiver of souls, an oppressor 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 again unto Christ. BUt where are those nine. Luke 17. 17 ¶ The Priests had so abused the nine, and made them believe that they were healed and cleansed of their leprosy by their works & other observances that they returned not to Christ to give him praise, which had only healed them as he had done the other. I. Veron. ¶ He noteth here their ingratitude, and that the greatest part, neglect the benefits of God. Geneva. Of the ninth hour. ¶ Looke. Hour. NOETUS. What his heresy was. NOetus denied that there were three persons, Heretic. saying all three were on. He called himself Moses and said that Aaron was his brother, he said, the Father, the Son, and the Holy ghost, suffered in the flesh. Epiph. haeres. 57 NUMBER. The number of the beast. ¶ Looke. Beast. NOSE OF God. What the Nose of God signifieth. THe Nose of God (saith Augustine) doth signify his inspirations in the hearts of the faithful. Augustin Smoke went out at his nostrils. 2. Reg. 22. 9 NOT. The meaning of these places following. THou art not far from the kingdom of God. Mar. 12. 34. ¶ When Christ had heard the discreet answer of the Scribe, concerning the love of God, and the love of his neighbour: he said unto him: Thou art not far from the kingdom of God, that is, thou hast the true knowledge of the law, and lacketh nothing but faith and trust in me, by which only cometh everlasting life. To sit on my right hand, and on my left is not mine to give. Ma. 20. 23 ¶ Though Christ had received all power of his Father, yet had he not received it to this end, that he should give the glory of his kingdom unto other, than his father had appointed. Beside that, Christ doth here speak as a man. For touching his Godhead, he was and is equal with the Father. Sir. I. Cheek. ¶ God my Father hath not given me charge to bestow Offices, but to be an example of humility unto all. Geneva. Thou shalt not kill. Ex. 20. 13 ¶ God saith to the private man, Thou shalt not kill: but to the Magistrate he saith: Thine eye shall not spare: Thou shalt not suffer the wicked Sorcerer to live. Not possible. ¶ Looke. Impossibility. Not seen, etc. ¶ Looke. Happy. Not chosen many. ¶ Looke. Chosen. NOTHING. The meaning of this place following. ANd hath nothing in me. joh. 14. 30 ¶ Satan hath power over those that are subject to sin, for he worketh in the children of disobedience. Therefore seeing the Lord was pure from all sin, Satan had no power at all in him, etc. But if Satan had no power of Christ, why then did he prevail so much, that he brought him to the death of the Cross? For shortly after Christ died, and that the most shameful death of all other, even y● death of the Crosse. Hear now the cause thereof, in these words of our Saviour following: But that the world may know I love the Father, that is to say, therefore I will give place to the power of Satan, and deliver myself into the hands of sinners, that the world may know I love the father. Marl. fol. 498. ¶ Satan shall assail me with all his force, but he shall not find that in me, which he looketh for: for I am that innocent Lamb without spot. Geneva. 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 unto the Church, such as fell after repentance. He was condemned by sundry notable men, and in sundry councils. Euseb. li. 6. ca 42. He abhorred second marriage. Epip. haere. 59 By what occasion the heresy of this Novacian sprung. About the year of Christ. 251. in Alexandria, Dionysius their Bishop was cruelly tormented, and many other martyred & put to death, all kinds of pains were invented 〈…〉 constrain them to forsake their Religion● by which means, divers for fear denied Christ, some before their pains, and some in the time of their torments, of which many repenting, were after by y● Council of Cipriate, received into y● Church. Of this occasion sprang the heresy of Novacian 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 received again to penance. Cooper. When the heresy of Novacian was condemned. About the year of Christ. 254. Cornelius the. 20. Bishop of Rome, which succeeded Fabian, condemned the heresy of Novacius, concerning the perverse doctrine of penance. For he taught that they which had received Baptism, and fell into sin, could not come again to salvation: And with this error brought he many to desperation, and spoiled the concord of the Church or Congregation. Carion. Obedience. The definition of Obedience. WE may make a definition of Obedience by y● very word itself, which is called in Greek, Lakai. And is nothing else but a faithful submission of mind, whereby the word, & will of the commander is obeyed, when both the heart and ears be attended unto his words and will, & those things which be commanded according to their ability be accomplished without any gainsaying. For true obedience must have not only an obedient hand, but a following will also. Wherefore they cannot be counted for obedient, in whom the definition of true obedience taketh not place, such as they be, which do obey in fact only without the ready will of mind, or else in word or ear only, without doing it when they may. For when the thing cannot be done, the will to obey is reputed for the doing. And so we say most commonly, that God accepteth our good will in steed of the fact. Musculus. fol. 479. What is meant by obeying in this place following. To obey is better than Offering, 1. Reg. 15. 22. etc. ¶ To obey, what? Man's invention, man's dreams or traditions? Nay verily, but GOD'S holy words, his blessed Commandments, yea, and to obey them, is better than to offer Sacrifices, which yet was ordained and appointed by God himself. How much better than is it, than our Offerings, which are invented without any of God's word, or any mention thereof made the whole Scripture through joseph. de antiq. li. 6. cap. 9 expresseth samuel's saying in like manner, but his words are too long to rehearse. T. M. OBSERVING OF DAYS. How the observing of days are reproved, & how they may be observed. YE observe days and months, and times and years. Gal. 4. 10 ¶ By the days, he understandeth sabboth's and new Moons: by the months, the first & seventh month: by the times, Whitsuntide, Easter, and the feast of Tabernacles: by the years he understandeth the years of jubely or of forgiveness. It is not meant, but that we may well keep certain days, not that one is holier than another, but that we may have time to come together, both to preach and to hear the word of God, offering with one accord, our common supplications unto him. Sir. I. Cheek. ¶ Ye observe days, as sabboth's and new Moons: ye observe months, as the first and seventh month: ye observe times, as Easter, Whitsuntide, the feast of Tabernacles: ye observe years, as the jubely, or year of forgiveness: which beggarly Ceremonies are most pernicious to them which have received the sweet liberty of the Gospel, and thrust them back into superstitious slavery. Geneva. ¶ Days are observed, lest the rude multitude should diminish their faith. And certain days are appointed for us to come together in. Not to the intent the day should be more solemn or high, in which we gather together, but that great joy may rise to us, of our beholding one another. D. Heynes. OFFENCE. Of three manner of offences. SOme kind of offences are to be eschewed, which take their differences of their causes. There is one kind of offence, that riseth of evil doctrine, & corrupting the doctrine of the Church. He y● after this manner is an offence unto others, followeth the steps of the Devil his father, who overthrew the first man and woman with this kind of stumbling block. Gen. 3. Another kind of offence, is that which springeth of evil manners, that is to wit, when other folks regarding thee, do counterfeit thy evil conditions. He that on this wise is an offence to man, buildeth up the kingdom of Satan, and overthroweth the kingdom of Christ. The third kind of offence, riseth of the abuse of things, which of their own nature are indifferent, which must be shunned, y● the weak be not offended: The wilful and ungodly, are to be despised, and for warrant thereof, we have Christ's example. Of an offence given, and an offence taken. An offence is given then, when by thy fault, by thy importunity I say, & thy lightness, thou either dost or sayst a thing, for which thy brother hath a cause to be offended. The other offence is not given, but taken or picked out, not by thy faults, but by the works or wickedness of another man: As for example: when thou dost sin neither in word nor deed, when thy deeds are nothing insolent, nor thy words unseasonable, when thou sayst or dost the thing that is free and lawful for thee to say & do, and yet another taketh Pepper in nose, and is offended with that liberty of thine. Which is all one, as if a man that walketh in a plain path should ●ap to trip or stumble, and presently quarrel with his companion, as though he had laid a block in his way. Bullinger. fo. 451. ¶ To give offence is a great sin. For Christ doth say, Woe unto the world because of offences. It must needs be that offences come, but woe to the man by whom the offence cometh. Whosoever offendeth one of these little ones, etc. Saint Paul also speaking to the brethren that give offence, saith: Through thy giving of offence, perisheth thy brother, for whom Christ died, and so ye sinning against your brethren, and wounding their weak consciences, do sin against Christ himself. Bullinger. fol. 452. What it is to be offended in Christ. Happy is he, that is not offended by me. ¶ To be offended in Christ, is to will neither to know Christ, nor yet to believe in him. And not to be offended in him, is to receive him, and knowledge by a perfect faith, that he is our Saviour. ¶ Happy is he, etc. That take no occasion by Christ to be hindered from the Gospel. Geneva. How a man may offend God, and not his own conscience. When Paul and Barnabas (men elect to be Apostles by the revelation of the holy Ghost, as it is written in the second of the Acts) fell out one with another for john Mark (as it is in the 15. of the Acts) insomuch as the one forsook the others company: it cannot be denied, but either Paul, or Barnabas, or both, were in a great fault to fall out for such a trifle, and yet there was neither of them both, but he thought in his conscience that he did well, and did contend for the glory of God. So undoubtedly, the most circumspect men in their living and most studious to do all their works, and to utter all their words to the glory of God: yet oftentimes they shall conceive in their thoughts, wish in their hearts, and also speak and do such things, as shall be very great sins in the sight of God, and yet they shall not offend their conscience, nor think they do amiss. And therefore the Prophet David desireth almighty God not only to forgive him all such and secret hid sins, wherein he had offended the most pure and perfect law of God, but also he desireth him utterly to purge him of all his secret and subtle sins, saying: Ab occultis meis munda me: unto this place of the Prophet, seemeth the saying of Saint Paul to agree very well, when he saith: Nihil mihi conscius sum. sed non in hoc justificatus sum. Mine own conscience accuseth me of no fault, and yet I am not because of that justified before God, for we sin upon a good intent, and so by ignorance commit great offence against God. In all such cases, a man offendeth not his own conscience, and yet he offendeth God. Ric. Turnar. OFFERINGS. What Offerings did signify unto the people. THe Offerings were signs, and did certify a man that God was at one with him, and was his friend and loved him. For the fat of the beast was offered and wine thereto, as though God had sat and eat and drunk with them, and the rest, they and their households did eat before God, as though they had eaten and drunken with God, and were commanded to be merry & to make good cheer, full certified that God was at one with them, and had forgotten all old offences, and now loved them, that he would fulfil all his promises of mercy with them. Tindale. OIL. What Oil doth signify in this place following. ANd make of them holy anointing Oil. Ex. 30. 25 ¶ This holy anointing Oil doth figure the virtue of the Holy ghost, declared or showed by the word of God, and descending down, first on the head of Aaron which is Christ, and consequently upon the Apostles, and all the faithful. As Psalm. 133. 2. T. M With my holy Oil have I anointed him. Psa. 89. 20 ¶ By the holy Oil, is understood the holy Ghost, the grace, the mercy, and word of God, by the which the soul is refreshed, and delivered from pain to spiritual joy. Geneva. Is like the Oil that runneth upon the head, etc. Psa. 133. 2 ¶ The ointment was a figure of the graces, which came from Christ the head unto the Church. Geneva. What the Oil of gladness is. The Oil of gladness, is the gift of the spirit of God, gladness to ourselves, because it filleth us with joy in the Lord, and gladness to other, because it poureth grace into our lips, to comfort the weak hearted, and to make us a sweet savour of life unto life, to all that hearken unto us. Deering. Thy God hath anointed thee with the Oil of gladness. Psa. 45. 7 ¶ Hath established thy kingdom as the figure of Christ which is the peace and joy of the Church. Of the Oil that Saint james speaketh off. Anoint him with Oil in the name of the Lord. jam. 5. 14. ¶ Among those Nations unto which S. james wrote this Epistle, it was the manner to anoint their body with Oil, which thing Christ commandeth his Apostle to do. And Oil is to many diseases, as a wholesome medicine. We, where such anointing is not used, may under the name of Oil understand the Office and duty of Charity, in ministering unto the sick, such things as he needeth. Tindale. ¶ Oil was much used in Palestina, and was counted medicinable. Mark. 6. 13. Luke. 10. 34. Therefore where the Apostles doth command that Elders should anoint with Oil, the bodies of the sick, his meaning is, that they shall in no wise despise those means that God hath appointed, naturally to be used, for the healing of the sick. Sir. I. Cheek. ¶ The Oil that S. james speaketh of, was not a necessary Sacrament of the Church to continue for ever, but it was a miraculous gift of healing, lasting for the time, like as other miracles did. jewel. And they anointed many with Oil that were sick, Mar. 6. 13 and healed them. ¶ This oil was a sign of this miraculous working, and not a medicine to heal diseases: so that the gift of miracles ceasing, the ceremony is to no use. How the Oil that the Papists do use, came not from the Apostles. The Apostles in old time gave the Holy ghost by laying on of hands, Pavor. de cons. ca 5 but now a days because Bishops he not so holy, order hath been taken, that they should give this Sacrament with Chrism. jewel. ¶ Extreme unction (as they term it) was that Ceremony which the Apostles, used oftentimes when they healed the sick, anointing them with Oil. For as they laid their hands upon those whom they baptized, giving to them the Holy ghost visibly: so likewise when they healed any sick man, they did eftsoons anoint him with Oil, to signify unto him, from whence the gift of health did come, that is, from the Holy ghost. F. N. B. the Italian. How the Oil is compared to the bread in the Sacrament. Cyrillus Cyrillus writing of the Oil, saith thus: Beware thou think not this to be Oil only. For as the bread of the Sacrament, after the invocation of the Holy ghost, is no longer common bread, but the body of Christ: so this holy Oil is no longer bare or common Oil, but it is the grace of Christ. ¶ By these words there appeareth like change in the Oil and bread: For as the Oil is the grace of God, so is the bread the body of Christ: and as the nature and substance of the Oil remaineth still, although it be not bare or common oil, so the nature and substance of bread remaineth still, although it be not common or bare bread. OLD man.. What is understood by our old man. KNowing this that our old man is crucified with him. Rom. 6. 6 ¶ By the old man he understandeth our natural disposition, that we have of our first parents, which is slow to virtue, but most prone and ready to sin. It is also called the body of sin. Sir. I. Cheek. Old wine. ¶ Looke. Wine. ONELT FAITH. How only faith justifieth proved by the Doctors. SAint Ambrose saith: They are justified freely, because working nothing, Ambr. in Epist. ad Rom. ca 4 & requiting nothing, they are justified by only saith through the gift of God. Again, he saith in the same place. This was God's determination, that the law surcease the grace of God should require only faith unto salvation. Again he saith. Rom. cap. 9 Only faith is laid or appointed for salvation. He knoweth himself to be void of true righteousness, Basil. de humil. and to be justified by only faith in Christ. Theodorus saith, Theodoretus. Not by any works of ours, but by only ●aith, he have got the mystical good things. Origen saith, Origen Where is now thy boasting (of thy good works) it is shut out: Paul saith, that the justification of only faith justifieth: so that all men only believing may be justified, although he have done no good works at all. Chrisostome saith: Chriso in Epist. ad Gal. ca 3. (they said) Who so stayeth himself by only faith is accursed. Contrariwise Saint Paul saith, that whosoever stayeth himself by only faith, he is blessed. They be manifestly blessed whose wickedness be forgiven, Ambr. in Epist. ad Rom. ca 4 without any labour or work: and their sins hidden, without any works of repentance sought of them, but only that they must believe. Arbitramur hominem justificari absque operibus legis. Tho. aq. super Ro. cap 3● We being taught of Christ think (saith Thomas) according to the truth of the Apostle, that every man, whether he be Ie●, or Gentile, is justified by faith. Act. 15. 19 By faith purifying their hearts, and that without the works of the law. And that not only without the Ceremonial works, which did not give grace, but also without the works of the Moral commandments, according to that saying of Titus. 3. ver. 5. Not of the works of the righteousness, that we have wrought. The reason is presumed that we are saved for our merits, the which he excludeth when he saith, Not of the works of the righteousness, which we have done: but the true reason is, the only mercy of God. There is not therefore in them the hope of iustifitation, Said in sola fide, but in faith only. Works are not the cause that any body is just before God, but they are rather the executions and the ministering of righteousness. In this point (though he serve from the truth in many other points) he speaketh right. I. Bridges. fol. 143. Our Adversaries, Musculus when they do teach that the justifying of us doth not consist in faith only, but in works also, what do they else, but obscure the glory of God's grace, and extol the merit of our works. They do not way that it is necessary, that our justifying do consist in faith only, for as much as it is bestowed freely. If they cannot abide the word only, or alone, let him leave it, and use this word freely. For in case we be justified freely by faith, as the Apostle doth testify, it must needs follow, that we be not justified by faith & works, but by faith only. If it be not by faith only, but by works withal, then is it not freely, but of duty. If it be of duty and not freely, then there is no glory of God's grace at all. Musculus, fol. 229. ONE. Of one Mediator. ¶ Looke. Mediator. What the Prophet Ose doth mean by one head. THen shall the Children of juda, Ose. 1. 1● and the Children of Israel be gathered together, and appoint themselves one head. ¶ To wit after the captivity of Babylon, when the jews were restored; but chief this is referred to the time of Christ, who should be the head, both of the jews and Gentiles. Geneva. ¶ The number of the Children of Israel, shall be as the sand of the Sea shore, that cannot be numbered: And it shall come to pass in the place, where it was said unto them: Ye are no people of mine, there shall it be said unto them, ye are the children of the living God. And the Children of juda & the Children of Israel shall assemble together, and shall appoint to themselves one head. Upon which words S. Hierom writeth thus: All these things shall come to pass, because it is the great day of the seed of God, which seed is expounded (not the Pope, but) Christ. There shall assemble together the Children of juda, Nic. Lyra. in Os. ca 1 that is to say, the Apostles: & the Children of Israel, that is to say, the Heathen converted: together, that is to say, in one Church: and shall appoint unto themselves, one head, that is to say (not one Pope, but) one Christ. jewel. fol. 101. ¶ Let us remember (saith Augustine) the corner stone (that is Christ and not the Pope) and the two walls, Augu. de Civi. Dei. li. 18. ca 2● the one of the jews, and the other of the Heathen. jewel. fol. 101. Of one sheepfold. And there shall be one sheepfold. joh. 10. 16 ¶ When the Gentiles have received the evangelical faith, they shall be associate and joined to the faithful people of the jews, and so of them both there shall be one fold, that is, of the jews & Gentiles, there shall be one Church: One God (saith Paul) one Faith, and one Baptism? Therefore we must be one, even as we are called into one hope, etc. They which gather upon this place, that there shall be a mutual consent and agreement among men in the whole world, insomuch as none shall remain as In●●dell or ungodly, do err and know not the Scriptures, neither do consider what is the state and drift of this place. Again, there are some which gather of this place, that after the last day of judgement, all both good and bad, shall be gathered into one place of eternal life. But the opinion of those men is most foolish. For than shall the Sheep be separated from the Goats, & the judgement of the Sheep shallbe one, & the judgement of the Goats another, as the Scripture plainly testifieth. Mar●. upon john. fol. 374. Of one Spirit. He that cleaneth unto God, 1. Cor. 6. 12 is one spirit with him. ¶ Nico. Lyra upon this place saith: V●us non secundum rem, etc. One spirit with God not one in deed but one in love, or according to affection. So that we are united unto God, by faith and love and none otherwise. ORACLE. What an Oracle is. AN Oracle is properly the mind and answer of God, by some divine Interpreter declared, as by some Prophet, Priest, or otherwise by man. ORIGENIANI. Of whom these Heretics bore their name. ORigeniani were Heretics called after a●e Origen (not he that was the great Clerk of Alexandria) they condemned marriage, yet lived they beastly, their manner was to have among them religious women like Nuns, whom they de●●led, yet used means to keep them from swelling. Epiph. haer. 63. Of the Heretics that sprang of the learned Origen. Origeniani again were Heretics, which so called themselves of Origen Adamantius the great Clerk of Alexandria, they taught as Epiphan. saith (haeres. 64.) that there was no resurrection, that Christ was a creature, & the Holy ghost a like, that the souls were first in heaven, & came down into the bodies, as it were into prison, that in the end, the devils should be saved. Epiphanius as I read in Socrates (Eccl. hist. li. 6. ca 11.) was become the enemy of Origen, through the spite & malice of Theophilus, Bishop of Alexandria. The devil bare Origen a displeasure, he procured heretics to father upon him lewd opinions. He complaineth himself in a certain Epistle, how that Heretics corrupted his works. Pamphilus Martyr the great friend and familiar of Eusebius wrote an Apology in his behalf. Eusebius (li. 6. ca 3. 18. 20. 26.) reporteth of the famous men that favoured Origen. Socrates (Eccle. histor. lib. 6. cap. 12.) writeth in his commendation. Athanasius gave of him a notable testimony. Chrisostome would in no wise be brought to condemn either Origen or his works. Socrates li. 6. cap. 11. 12. 13. ORIGINAL SIN. That no man is without original sin. THe death of our Lord jesus Christ the son of God, Augustin is a mighty remedy against the wound of original sin wherewith the nature of all men is (in Adam) corrupt and slain, and from whence the infection of all concupiscence hath sprung. Augustine in the Articles falsely imputed unto him, the first Article. All men were in the first man, Ambrose created without sin, & all by the transgression of the same man, have lost the freedom of our nature, from thence we took the manifold corruption both of body and soul, from thence, ignorance and dullness hath ensued, etc. Ambr. in his 1. book and 3 Chapter of the calling of the Gentiles. In the law it is commanded, Origen that for him that is borne, a pair of Turtles or young Pigeons should be offered, of the which, the one should be for a sin Offering and the other for a burned Offering: For what sin is this one Pigeon offered? Can this new borne child sin? Yea, even than he hath sin, for the which he is commanded to offer a sin Offering from the which there is no man clean, and though he be but one day old. Origen in his 5. book and 6. chap. upon the Rom. No man liveth here upon earth without sin. Hierom Hiero. in his 29. Epistle. There shall be no judgement without mercy, basil for because there can no man living, be found clean without filthiness, no though he were but one day old from his birth. Basil. upon the 32. Psalm. No man is clean from filthiness: no, Barnard not an Infant of a day old, hath a clean life here upon earth. Barnard in his second sermon upon the first Sunday after the Epiphany. OATH. What an Oath is. AN Oath is the calling or taking to witness of God's name, to confirm the truth of that we say, etc. Bullinger. fol. 132. An Oath is a way or mean, whereby contreversies are ended, and promises performed, by the calling upon the name of God. For it is written in the Law, If a man deliver unto his neighbour, Ox, or Ass, or Sheep to pasture, and it die or be hurt, or driven away (no man seeing it) then shall an Oath of the Lord go between them, and he shall swear whether he hath put any hand to the taking away of his neighbours goods or not. And the owner of the goods shall receive the Oth. And if he by the Oath that he hath taken saith, that he hath put no hand to it, then shall he not make it good, etc. And this must be done before the Gods, that is to say, before the judges and Magistrates. ¶ An Oath is also a mean whereby promises are performed, as in Gen. 21. where Abraham swore to Abimelch y● he would neither hurt him nor his posterity, and performed it indeed. How an Oath is lawful. Lawful it is for the Magistrate, when they put any man in office, to take an Oath of him, that he shall be true, diligent, and faithful therein, as jacob for the commodity and profit of his posterity, took an Oath of Laban the Idolater. Likewise judas Machabeus of the Romans for the same purpose. Also Princes may demand an Oath of their Subjects & Commons, for the safeguard of their lands and people. But they that swear must have these properties, They being required of the Magistrate, must swear truly, minding neither fraud or deceit, but witness only the truth, seeking no partiality but the truth, not themselves, but the glory of God, the profit of of their neighbour, and the Common wealth of GOD'S people. How an Oath is damnable. To swear to do evil, as to slay, to ravish, or to rob, is damnable without fail, and to perform such an Oath, or to do those wickednesses indeed, is a double damnation, both to him that so sweareth, and also to the judge that causeth him to swear. Mat. 14. 9 Such an Oath was the cursed Oath that King Herod made unto the Daughter of Herodias his harlot, for the head of holy john Baptist, whom Christ calleth a wily Fox for his crafty conveyance. A colour was this Oath of his cruel Tyranny, and a cloak to his most spiteful murder. For through that means was john done to death. Neither was an Oath ordained after the mind of Saint Austen, Augu, ad Severum Milenita. to bind the performance of manslaughter, robbery, Idolatry, or other sins. Rather had David break his Oath, then to fulfil it with bloodshedding. Whereas David did not by shedding of blood perform his promise bound with an Oath, 1. Reg. 25. 31. therein his godliness was the greater. David swore rashly, but upon better and godly advise, he performed not the thing he had sworn. By this and by like it is declared, that many Oaths are not to be observed. Now, he that sweareth so, doth sin, but in changing his Oath, he doth very well. He that changeth not such an oath, committeth a double sin: First, for swearing as he ought not, and then for doing that he should not. Bullinger. fol. 134. How wicked Oaths & vows are to be broken. Oaths are to be observed, when their end is not evil, nor to the hindrance of soul's health. In which promises (saith Isidore) let faithfulness have place. In filthy vows, change thy decreed purpose. Do not the thing in effect that thou hast without consideration sworn unto, for the promise is evermore wicked, that cannot be done without sin. Therefore if the judges or Rulers, should enforce the inferior subject to swear to the things that were against soul's health or God's honour, as to worship an Idol, or to an Innocents undoing, they ought rather to die, then to obey: as did Eleazarus, with the seven faithful brethren and their mother in the Maccabees, for much better it is (saith Saint Peter) in such a cause to obey God then man. Of Herodes wicked Oth. Nevertheless for his Oath sake, etc. Mat. 14. 9 ¶ Better it is otherwhises to forswear himself, then to do any ungodly thing. This deed of Herod, can in no wise be excused, for if she had asked his own head, or her mother's head, he would not have granted her. Sir. I. Cheek. How Oaths first began. When the Law of natural love (which God had inwardly written in the hearts of men) remained among the good fathers, Adam, Seth, Enoch, Noah, Abraham, Moses, & other godly men, than was no swearing, but every man did unto his neighbour, as he would his neighbour should do unto him. But when the wicked, as Cain, the filthy Giants, Nymroth, Cham, and such like, began to increase in the land, they contrariwise (for want of that rule) fell into all manner of abominable sins, so that daily more and more great mischiefs increased. And as Ose the prophet complaineth, there was no faithfulness, no brotherly love, no truth among men, but bitterness, lying, manslaughter, theft, and adultery hath gotten the over hand: In their daily occupying was much falsehood used, and that was thought well won good, that was gotten by deceit. Very seldom in their bargaining were promises performed, & more seldom a great deal, was faithful honesty regarded. In process of time therefore, were very few or none believed, unless they took God to witness that the matter was true. Wherepon first of all came up the swearing of Oaths among men, to confirm their saying with. ¶ Looke. Swearing. OTHONIEL. How he was called the brother of Caleb. THis Othoniel was, judic. 1. 13 called Calebs' brother, to whom Caleb gave Achsa his daughter to wife for winning of Kari●h Sepliar, that is the City of letters: which kind of marriage was forbidden by the law of Moses. levit. 18. Therefore Othoniel did contrary to the law to marry his brother's daughter. To this it is said, that Othoniel was the natural son of Kenes, which Kenes was brother to Caleb, which was the natural son of jephune. Now when jephune the father of Caleb was dead, keen married his mother, which afterward had the charge of Caleb in bringing him up, wherefore Caleb (notwithstanding he was the natural son of jephune) was called the son of Kenes, as in josua. 14. 6. So that Othoniel was Calebs' nephew, and might therefore marry his daughter by the law. Othoniel is here none otherwise called the brother of Caleb, but as Loth was called the brother of Abraham, which indeed was Abraham's brother son. As in Gen. 13. 8. Lyra. OWN. Why Christ calleth the people of the jews his own. HE came in to his own. john. 1. 11. ¶ The jews were called Gods peculiar people, because that although all Nations are his, yet of his only mercy he chose them, to whom he would commit his holy word and Sacraments, and among whom, he would have an open face of his Church. In this place S. john calleth them not his own, because they were his chosen, but because they bore the name of his people, and the title of his Church. Traheron. OX. Of the Ox that treadeth out the corn. NON alligabis os bovis triturantis in acca fruges tuas. 1. Cor. 9 9 Israel, thou shalt not mosel the Ox that treadeth out the corn in the flore of the barn, but forasmuch as he treadeth, and as I might say, thresheth out the Wheat, so let him eat of the best, and mosel him not. Now this proposition being spoken literally of the liberty that husbandmen ought to show to their threshing Oxen, Saint Paul doth draw this proposition to an allegory sense: for where he had given a commandment to the lay brethren to be courteous and liberal to all them that did look diligently, and took pains to teach and to instruct the congregation, he rendereth as it were a cause of this his precept & law, by this place of the Scripture: Dicit non Scriptura: Non alligabis os bovi trituranti. Thou shalt not mosel the Ox that treadeth out thy corn: understanding by the Ox, the Minister of God's mysteries. It cannot be denied now but this sentence: Non alligabis os bovi trituranti, was first spoken of the Ox that took pains for the profit of the husbandman. Seeing then God would the Ox to live of his labours? How much more than by all right and reason behoveth it them to live liberally in this world, by whose pains other men do live everlastingly in the world to come: So that the allegory of this proposition, Non alligabis, hath a pretty quick and a vehement kind of probation, to the purpose that Saint Paul went about, more than the text spoke plainly, which is this: That the Ministers of spiritual things, aught of duty to reap temporal things. Ric. Turnar. Patience. What true patience is. THat which the latin Interpreters of the holy Scriptures have translated Patience, is in the Hebrew as much to say, as far from anger: as we may perceive in the Proverbs, and in Ecclesiastes. In the Greek it is called Novollone, which signifieth sufferance & patience. Cicero in his book De invencione, maketh a difference between perseverance and patience: And defineth perseverance to be a steadfast and continual abiding in a matter well considered and weighed, and patience to be a willing and long sufferance of hard and painful things for honesties sake and profit. So that perseveraunts is the general virtue, whereby we do constantly abide and proceed in all that which we have begun, upon some good reason. And that Patience is a kind of perseverance, when we do willingly and constantly suffer things that be hard, painful, sorrowful, and to our loss. I do not mislike this definition of Cicero. For every suffering of adversity ought not strait to be called Patience: for there is no man in the world but that he suffereth many things, which he would not do, if he could any wise withstand it: and yet we do not call them all patience, like as we do not call them impatient neither, which do suffer no adversity, but do sustain it with evil will and discontented mind. Therefore like as unto patience, there is requisite a willing sufferance, so it is unpatiencie, when we do unwillingly, striving and with anger suffer that which we do suffer. And he did upon a good consideration put in the definition of patience not only the willing, but the long sufferance also of evils, for the virtue of patience consisteth not only in this, if the sufferance be willing but there is requisite also a constancy in suffering. You shall find many that be willing to suffer for a while, but they be soon gone, and become impatient, unto them cannot be attributed true patience, which is of that sort that it must be both willing and continual. Like as the faith of them which do believe for a time, and do shrink away at time of temptation, is not true faith: nor their love true, which do love to day, and hate to morrow, so it is no true patience neither, if thou be patiented for a season, and within a while after do change thy patience into impatiency. The truth of virtues cannot stand without constancy. Musculus. fo. 522, ¶ This word patience or patientness, betokeneth not that men should become blockish, so as they should have no heaviness at all, nor be cumbered with any grief when they feel adversity, but the virtue is when they can moderate themselves, and hold such a measure, as they cease not to glorify God in the midst of all their miseries, nor be so overcompred and swallowed up with sorrow and anguish, as to quail altogether, but fight against their own passions, until they may be able to frame themselves to the good will of God, and to say (as job doth) that he is righteous in all respects. Caluine in job. fol. 29. How we ought to be patiented under the Crosse. With your patience, possess your souls. ¶ The soul is possessed that it perish not, but is saved by patience, if it through faith in Christ, do patiently suffer in adversity. Tindale. ¶ Those possess their souls in patience, unto whom God giveth a joyful mind under the cross, even unto the end. The Bible note. ¶ Possess your souls, that is, live joyfully & blessedly, even under the cross. Geneva. PAINTED WALL. How this place following is understood. GOD smite thee thou Painted w●●l. Act. 13. 3. ¶ By a figurative speech, we call him a Painted wall which pretendeth himself to be one thing, and is an other. As if a man should in countenance and gesture make an outward show of righteousness, whereas inwardly he is full of all iniquity, rapine, and filthy covetousness. Sir. I. Cheek. ¶ Saint Paul doth not curse the high Priest, but denounce sharply the punishment of God which should light upon him, in the way of prophesying. Geneva. Of the painting of the virgin Mary, and of Christ. Some say that Saint Luke did paint first the Image of the virgin Mary, and did set it forth with lively colours, and that Nichodemus (who came unto our Saviour Christ by night) had the Image of Christ being crucified. And that also Agbarus the king of Edessenes' did send a Painter to Christ to bring his Image to him, and when he could not do it, because of the exceeding great brightness of his face, Christ himself took his cloth, that he would have painted him on, and did wipe his face therewith, and so gave him in the cloth, a lively Image, or resemblance of his face, sending it to Agbarus, who was desirous of it. The like say they did happen unto the Veronike when she did reach her fine cloth unto our saviour Christ to dry his face with all, that did run full of sweat. All these things they father upon Athanasius, which is most false and untrue. First, as touching S. Luke, it is not in Scripture that ever he was a Painter, but that he was a Physician, Scripture maketh mention. And being a Physician for the body, he was afterward called to be a Physician for the soul. And because that Luke of all other the Evangelists did set forth most lively the strong faith, humility and lowliness, & all other heavenly virtues of the blessed virgin Mary: Some did affirm that Luke painted out the virgin Marie. And as for the story of Agbarus and of the Veronike, if any such things had been done or wrought, the Evangelists would as well have set that forth as they did other things of smaller importance. They wrote of the Hem of Christ's garment: but not a word of this marvelous Image of Christ's face. Therefore such vain and fond histories ought in no wise to be credited. I. Veron. PARADISE. The meaning of this place following. HOw that he was taken up into Paradise. 2. Cor 12. 4 ¶ So the Grecians name that which we call a Park, that is to say, a place where trees are planted, and wild beasts kept. By which name they that translated the old Testament out of Hebrew into Greek, called the Garden, whereinto Adam was put strait after his creation, as a most del●●able and pleasant place. And hereupon grew it, that the blessed seat of the glory of God, is called by that name. Beza. The felicity of Paradise described by Saint Austen. Man lived in Paradise as he would, so long as he willed that God commanded, he lived having the fruition of God, of whom came his goddess. He lived wanting nothing, having in his pow●r withal to live continually. Meat was ever ready, and at hand, because he should not be hungry, and drink, for that he should not thirst: And tree of life, that age should not consume and end his life. No corruption was there● neither in his body, or came of his body● which was to the loathsomeness and 〈…〉 He feared neither inward disease, nor outward 〈…〉. 〈…〉 his flesh was perfect health, and in every part of his soul, no less tranquillity and quietness. As in Paradise no grief was felt through heat or cold. So likewise to the inhabiters there of happened there nothing through unlawful destra, or fear, that might be unto the impeachment of his good and godliness lived 〈…〉 In him was there no fo●● co●fulne●●● at 〈…〉 nor yet any 〈…〉 gladness, true joy was in him continued by God● toward whom there issued a burning 〈…〉 not of a p●●e heart, a good conscience, and an unfeigned 〈…〉 the ●an●● the woman, there was 〈…〉 proceeding of virtuous and 〈…〉 watching of mind and body, and finally keeping of God's 〈…〉 without grief or grudging, 〈…〉 wit, y● of all y● trees in paradise he might lawfully eat, so that he abstained from the tree of the knowledge of good and built. He thereto Saint Austen. PARADOX. What Paradox i●. PAradox is a strange sentence, contrary to the opinion of the most part● Or thus It is a strange sentence, not easily to be conceived of the common sort. Pet. Mar. fo. 284. PARAPHRASE. What Paraphrase is. PAraphrase, is a plain setting forth of a text or sentence more at large, with such● circumstance of more or other words, as may make the sentence open, clear, plain, familiar, which other wise should perchance seem bare, unfruitful, hard, strange, rough, obscure, and dark to be understood of any that were either unlearned, or but meanly lettered● Vdal. PARDONS. Of the Bishop of Rome's forged Pardons. THe Papists call the treasure of the Church the merits of Christ, and of the holy● Apostles and Martyrs. The principal custody of this ●arne, (as I have already touched) they ●aine to be delivered to the Bishop of Rome, that he should have the distribution of so great● gifts, that he might both give them himself, and also grant jurisdiction to other to give them. Here upon proceed 〈…〉 the Pope some time pleu●rie pardons, some pardons 〈…〉 certain years. From the Cardinals, pardons for an hundred days: from Bishops, pardons for forty days. But they ●e (as I ●ay naturally describe them) the profaning of the blood of Christ, Satan's mockery, to 〈…〉 away the Christian people from she grace of God, from the life that is in Christ, and to 〈…〉 from the true way of salvation, for how could the blood of Christ be more filthily profaned, then when it is denied to suffice to the remission of sins, to reconciliation and satisfaction, unless the want thereof, as being withered 〈…〉 wasted, should be other wise supplied and profited. Act. 10. 43. The Law and the Prophts (saith Peter) bear witness of 〈…〉 I ● 〈…〉 thate by him for givenesse of sins is to be received. 〈…〉 give remission of sins, by Peter, Paul, and the Martyrs. The blood of Christ (saith john 1. john. 1 7. ) cleanseth us from sin. Pardons do make the blood of Martyrs, the washing away of sins, Christ (saith Paul) which knew not sin, 2. Cor. 5. 21 was made sin for us, that is, the satisfaction of sin, that we might be made the righteousness of God by him: Pardons do set the satisfaction of sins in the blood of Martyrs. 1. Cor. 1. 13 Paul cried out and testified to the Corinthians, that only Christ was crucified and died for us: Pardons pronounce that Paul and other died for us. In an other place he saith. Act. 20. 28 That Christ purchased the Church with his blood: The Pardons appoint an other price of purchase in the blood of Martyrs. Heb 10. 14 The Apostle saith, that Christ with one oblation made perfect for ever them that were sanctified. The Pardons cry out to the contrary, and say, that satisfaction is made perfectly the blood of Martyrs, which otherwise were not sufficient john saith that all the Saints washed their garments in the blood of the Lamb: Apoc. 7. 14 The Pardons teach men to wash their garments in the blood of Saints. Leo Bishop of Rome, Epist. 8 ●. writeth notably well to the Padestines against these Sacrileges. Psa. 16. Although (saith he) the death of many. ver. 15. saints hath been precious in the ●ight of the Lord, yet the kill of no innocent hath been the perpetuation of the world. The righteous received but gave no Crowns: and out of the valiantness of the faithful, are grave examples of patience, not gifts of righteousness, for their death it were every one singular to themselves, and none of them did by his end pay the debt of an other, for as much as there is one Lord Christ, in whom all are crucified, all are dead, buried, and raised up again. Which sentence (as it was worthy to be remembered) he repeated in an other place. Saint Austen Augustin. speaketh no less fitly to the same effect. Though (faith he) we buy brethren, for brethren, yet the blood of no Martyrs is shed for the forgiveness of sins Which thing Christ hath done for us, that we should follow him, but hath given us a thing to rejoice upon. Again in an other place, As only the son of GOD, was made the son of man to make us with him the sons of GOD: So he alone for us hath taken: upon him punishment without evil deserninge, that we by him might without good deservings obtain grace not due unto us. Caluine is his Institu. 3. 〈…〉 chap. 5. Sect. 2. and. 3. Pardons are not known unto us by the authority of the Scriptures, Silvester prierias in his book against Luther. but by the authority of the Church of Rome and of the Popes, which is greater than the authority of the Scriptures. O blasphemous mouth so to say. I. N. Thus I answer: Rusensus in his bo, against Luther. It cannot well appear from whom Pardons first begun: Among the old doctor and Fathers of the Church, there was either no talk at all, or very little talk of Purgatory. But as long as purgatory was not cared for, there was no man that sought for Pardons, for the whole price of Pardons hangeth upon purgatory, take away Purgatorye● and what shall we need of Pardons? Pardons began when folks were afraid of the pains of Purgatory. I. N. There is nothing in the Scripture less opened, or whereof the olds learned fathers have less written, than Pardons. Of Pardons there is no mention. Alphe. de Castro in his 8. book or Pardons. ¶ Looke. Purgatory. PASSEOVER. How the Lamb was called the passover. FOr it is the Lords passover. Ex●. 12. 11 ¶ The 〈…〉 was called the passover, that the very name itself should keep in memory what was signified thereby, which phrase and manner of speaking the Scripture useth often, calling the sign by the name of the thing that is signified. As Gen. 16. b. T. M. ¶ The Lamb was not the passover but signified it: As the Sacraments are not the thing itself which they do represent, but signify it. Geneva. ¶ This was the passover of the jews, but our paschal Lamb is Christ, as witnesseth Saint Paul. 1. Co●. 5. 7. The Bible note. What the passover was. The passover was an holy action ordained by God in the kill & eating of a Lamb, partly to the end that the Church might keep in memory the benefit which God did for them in the land of Egypt, to be a testimony of God's good will towards the faithful, to be a type of Christ, and partly also together all the p●r takers thereof, into the fellowship of one body and to put them in mind to be thankful and innocent. Bullinger. fol. 362. And they ●●ue the passouer. ¶ The Scripture useth in sundry places to call the Lamb, ●. Par. 35. 1 the passover, which was but the sign of the passover. Because in all Sacraments y● signs have the names of the things signified. How this place following is understood. There was no passover holden like that (which josias held) from the days of the judges that judged Israel, nor in all the days of the kings of Israel and the kings of juda. ¶ This is onel● spoken in the respect of the multitude, & zeal of the people ●●ith the great preparation, & not because the passover was not all th●● time celebrated. D. Whitegift. fol. 9 Of the passover, offering of the clean, and unclean. If a man be clean and not let in a journey, Nu. 9 10. and yet was negligent to offer passover, the same soul shall perish from his people, etc. ¶ In like manner it is with us in our spiritual Easter or passover, whosoever doth not reverently believe the redemption of mankind, which was thoroughly finished in the true lamb Christ, and amendeth not his life, nor turneth from vice to virtue in the time of this mortal life, shall not belong unto the glory of the resurrection, which shall be given to the● true worshippers of Christ, but shallbe rooted out from the company of the Saints. T. M. PASSION. What a passion is. Whatsoever moveth the mind in an ungodly desire is called a passion, as malice, rancour, ire, envy, ambition, covetousness, lechery, pride, hatred, study of praise, study of envying, and such other, which stir akd move the mind out of his natural rest, to love or to hate without reason & measure: As when a body suffereth any torment, we say, we be in a passion: So when our mind suffereth any such inordinate desire, we have the minds passion: And every such motion of mind out of his due course, is called a passion. Lupset. What is now the passions and sufferings of Christ. Now joy I in my sufferings which I suffer for you, Coll. 1. 24. & fulfil that which is behind of the passions of Christ in my flesh, etc. ¶ Passions & sufferings of Christ, is the passions which we must suffer for his sake, for we have professed and are appointed to suffer with Christ. john. 20. 21. As my Father sent me, so send I you. Tindale. ¶ As Christ hath once suffered in himself to redeem his Church, & to sanctify it: so doth daily suffer in his members, as partakers of their infirmities, & therefore a revenger of their injuries. Geneva. PASTOR. Who are pastors and Shepherds. Pastor's or Shepherds are such as being endued with a singular gift, know how to feed Christ's hungry sheep with his healthful word, as with most pleasant pasture, how to heal them that be attainted: how to bring back them y● be astray, & to keep away the wolves from the Lords flock. These have some certain flock committed to their charge, which is the mark whereby they be discerned from the other afore. And concerning these, there be diverse things written by the Prophets, and specially by Ezec. 34. 1. and also by john. 10. 11. 21. 15. And in the Act. 20. 28. Marl. upon the Apoc. fol. 259. Look. Shepherd. PATERNIANI. What the opinions of these heretics were. PAterniani were heretics Heretics. which thought that the neither parts of man's body were made not by God, but by the devil, and therefore yielded all those parts unto all beastly life. Some called those men Venustianos'. August. PATHMOS. What Pathmos is. WAs in the isle of Pathmos. Apoc. 1. ●. ¶ Pathmos is one of the Isles of Sporas, whether john was banished, as some writ. PATRICIANI. What manner of heretics these were. PAtriciani said that man's flesh was not made of God, but of the devil, Heretics. so that some dispatched themselves to cast off the flesh. August. PAUL. How Paul's afflictions is prophesied of Agabus. SO shall the jews at Jerusalem, Act. 21. 11 bind the man that oweth this girdle. ¶ God for the most part is wont to warn his elect before, what afflictions and troubles shall happen unto them for his sake, & not to fray them thereby, but rather to prepare and arm their minds against the boisterous tempests of persecution. Therefore doth he now send Agabus unto Paul, to prophesy unto him of his imprisonment and bonds, that he should suffer at Jerusalem, where we have also a good example of constancy & steadfastness in Paul, which regarding nothing the tears of his familiar friends, nor yet peril of his own life, did through fire and water go on still to set forth the glory of God. Sir. I. Cheek. ¶ God would ●haue his servants bands known, to the intent that no man should think that he cast himself into wilful danger. This was not to make Paul afraid, but to encourage him against the brunt. Geneva. How Paul persecuted Christ in his members. I am jesus whom thou persecutest. Act. 20. 8. ¶ jesus was now in heaven, and could not be persecuted of Paul. But the persecution which Paul exercised against the faithful being his members, Christ counted it as done unto himself. The Bible note. Of the comfort that God gave to paul in his journey to Rome. And he entered into a ship to Adr●mitium. Act. 27. 2 ¶ The life of man is a perpetual warfare upon the earth. Paul being delivered out of the hands of the ungodly, and that so many times, is now feign to commit himself to the rough waters of the sea, where he was a long season in great peril and jeopardy of his own life. God being always (to the great comfort of all them that heard of it) most ready to help & secure him. First he did send him a most friendly company, I mean Aristarcus and Lucas, so ruling the heart also of the undercaptaine, that he was beneficial unto him always. In like manner God did in the old time, appoint men for joseph and the Prophet jeremy, when they were in their most troubles. Of Paul's purifying. We have four men, which have a vow on them, Act. 21. 23. them take and purify thyself with them. ¶ Paul yielding to this ceremony, offended as sore as Peter did when he was reproved of Paul, for abstaining from meats in presence of the Gentiles, notwithstanding through fervency of his zeal, he did jeopard much to win thousands of the jews, for the salvation of whom he wished himself to be separated from Christ. The Bible note. ¶ The end of this ceremony was thanksgiving, & was instituted by God, and partly of ignorance and infirmity received. Therefore S. Paul supported therein the weakness of others, and made himself all to all men, not bindring his conscience. Geneva. Of Paul's appealing. I appeal to Caesar. Act. 25. 11 ¶ The iniquity of the judge, who contrary to equity willing to pleasure the jews, devised how to betray Paul, drove Paul to appeal, which is the uttermost remedy for such as by wrong judgement are oppressed. And this appellation by God's providence, was a mean that Paul should testify of Christ at Rome also. The Bible note. How Paul had his authority from God, and not from Peter. Paul an Apostle not of men, Col. 1. 1. neither by man, but by jesus Christ, and by God the Father, etc. ¶ Paul though he came long after the Apostles, yet had he not his authority 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 manifold gifts of grace. Tindale. How Paul and james are made to agree. The saying of the two Apostles Paul and james are not contrary, james. 2. 17 whereas Paul saith, a man is justified without works, and james saith, faith without works is in vain. For Paul speaketh of the works that go before faith: james speaketh of the works that follow after. August. lt. 8. quae qua. 76. james. 5. The ordinary gloze out of Saint Austen saith, Augst. 38. quest. 26. that Paul and james do agree in this sort. That whereas Abraham was justified by faith without good works, it is understood of the works that went before, for he was not made just, for the works he did, but for faith only. And here it is meant of the works which do follow faith, by which he was justified the more, whereas he was just before by faith. Wherefore Paul saith, Abraham offered up Isaac when he was proved. This oblation was the work and testimony of his faith and justice. This he writeth upon the Epistle of Saint james. So that if the offering of Isaac was the testimony of the faith and justice of Abraham, than he was not justified by it, but declared thereby to be just. Musculus. fol. 230. ¶ join the lively faith of S. Paul, with the good works of S. james, and bring both these into one life: And then hast thou reconciled them both: & so shalt thou be sure to be justified, both afore God by Paul's faith, and before man by S. james works. M. Fox. How Paul denieth to be crucified for us. Was Paul crucified for you? 1. Cor. I. 13 ¶ It is evident by Saint Paul's saying, that Christ only who was crucified for us, aught to be our Lord, & that in matters of religion, we ought only to have our name of him, and not to be called after this Doctor or that Doctor's name, for that is to deny Christ, and so to bring again the hypocritical sects of Friars and Monks. Sir. I. Cheek. Of Paul's beating and mortifying his body. I beat my body saith S. Paul, 1. Cor. 9 27 and bring it into subjection, lest by any means after that I have preached to other, I myself should be reproved. ¶ Whereas some do gather of this place, that Paul did mortify in himself the fire of inconstancy, by long fasting, and by beating and scourging of his body, it is nothing so. For what need had he to ●ame his body with fasting, when he was shut up in prison and had nothing to eat, either yet to beat and scourge his body, when he suffered stripes enough of his enemies. S. Paul had the gift of continency, as it appeareth. 1. Cor. 7. I would (saith he) that all men were as I myself am, but every man hath his proper gift of God, etc. Then by these words Saint Paul doth mean, that he did subdue and mortify his body, for to live according to the doctrine y● he himself did teach, lest be should be reproved of men when they should see him do contrary, or contemn y● thing which he taught other to do. Ric. Turnar. Of Paul's unquietness of the flesh. ¶ Looke. Flesh. How Paul wrought with his hands. He abode with them & wrought: Act. 1●. 3. Their craft was to make tents. ¶ How do they follow Paul's example, which neither give themselves to the study of holy Scriptures, to feed the flock of Christ, nor yet will labour with their hands, but live idly with the sweat of other men's brows: there was a law among the Massilians, that if any man did go about to live idly under the pretence of some kind of religion, he should in no wise be received into their city. Sir. I. Cheek. ¶ Thus he used where ever he came, but principally at Corinthus, because of the false Apostles, which preached without wages, to win the people's favour. His craft was to make tents or pavilions, which were made of skins. Geneva. Wherefore Paul wished himself to be separate from Christ. For I have wished myself to be separated from Christ, Rom. 9 3. for my brethren, etc. ¶ The Apostle loved his brethren so entirely, that if it had been possible, he would have been ready to have redeemed the casting away of the Israelites, with the loss of his own soul for ever. For this word separate betokeneth as much in this place. Beza. ¶ He saw the loss and destruction of his whole nation, falling so far from Gods true religion, he considered how far God should be dishonoured, when his wonderful benefits and blessings bestowed upon his people should take none effect, but utterly be defaced, which so mightily moved him, the he wished rather to be cut off from Christ, than those things should come to pass. The Bible note. ¶ He would redeem the rejection of the jews with his own damnation, which declareth his zeal towards God's glory. Read Exo. 32. 32. Geneva. How Paul had a wife. Paul wished that all men were as he was. 1. Cor. 7. 7 That is, he wished that all the Corinthians which advanced themselves of virginity & widowhood, could live chaste without a woman, as he did, which left his wife Wife. in an other place then where he preached, & that all men were without care as he was, which thing commonly followeth marriage. ¶ Looke. Apostles had wives, what Erasmus saith thereof. ¶ Ignatius, and also Clemens Alexandrinus, which were very nigh the Apostles time, doth plainly affirm that S. Paul had a wife. Ecclesiast. histo. li. 3. cap. 30. What Paul calleth the infirmity of the flesh. Paul calleth the infirmity of the flesh, ●al. 4. 13. no disease of y● body, or temptation of the flesh, but his suffering and affliction which he suffered in his body. So that he setteth the same against the virtue and power of the spirit. But lest we should seem to wrest and pervert Paul's words, let us hear himself speaking in the. 2. Cor. 12. 10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, and anguish for Christ's sake, for when I am weak, then am I strong. And in the. 11. chapped. 13. In labours more abundant, in stripes above measure, in prisons more plenteous, in death oft, of the jews five times received I forty stripes save one. I was thrice beaten with rods, I was once stoned, I suffered thrice shipwreck, etc. These afflictions which he suffered in his body, he calleth infirmities of the flesh, and not corporal diseases. Of Paul's voice. Look. Voice. PAULUS SAMOSATENUS. Of the heresy that this man taught. THis man was Bishop of Antioch. Heretic. He denied the trinity. He taught that Christ took his beginning of our lady. And was a man only of our common nature, which heres●e was condemned by a general Council, & Paulus excommunicated. He was about the year of our Lord. 267. PEACE. How Christ came not to send peace on earth, but debate. SUppose ye that I am come to send peace on earth: Luke 12. 5. I tell you nay, but rather debate. ¶ So the peace as this world loveth (which is then at peace, when men's appetites and desires are satisfied, and when the evil agree with the evil) came I not to send on earth, but therefore came I with y● words of very peace, to destroy the peace of this world. For sith the doctrine of the Gospel which teacheth all peace shall be envied of many, it cannot be but debate must arise, even amongst greatest friends, while they that love this world, will sooner exercise cruelty towards them y● they love best, than leave y● vices which they have been accustomed unto. And again, those whom the fire of the charity belonging to the Gospel hath touched, will by no means suffer themselves to be divided from that which they have begun to cleave to. Betwixt these two am I not come to set peace but debate. Tindale. What it is to be at peace with God. Because therefore that we are justified by faith, Rom. 5. 1. we are at peace with God, through our Lord jesus Christ. ¶ To be at peace with God, is none other thing then to have tranquillity & rest in our hearts to Godward, knowing assuredly the we be accepted of him, & do please him, which thing we find by faith only, in that it receiveth forgiveness of sins, & newness of life everlasting by mercy obtained at Christ's hands. Our own works can bring no such tranquillity, because they be unsure, and engender doubt, of which followeth desperation, and of it damnation, we are not ashamed of our hope, for we are sure by the death of Christ that God loveth us, and will bring our hope to pass. ¶ By peace here is meant that incredible and most constant joy of mind, when we are delivered from all terror of conscience, and fully persuaded of the favour of God, & this peace is the fruit of faith. Geneva. ¶ By peace, which is the fruit of faith, is meant the incredible and most constant joy of mind, our conscience being quiet and established in God's grace. The Bible note. How peace makers be blessed. Blessed be the peace makers, Mat. 5. 9 etc. ¶ To inherit this blessing, it is not only required, that thou have peace in thyself, and that thou take all to the best, and be not offended lightly, and for every small trifle, & always ready to forgive, nor sow ●o discord, nor avenge thine own wrong: But also that thou be fervent and diligent to make peace, & go between person & person, & that thou leave nothing unsought to set them at one. Tin. ¶ Cursed be the peace breakers, Peace breakers. pikequarrellers, whispers, backebiters, sowers of discord, dispraisers of them that be good, stirrers up of Princes to battle, bée-liers of the true preachers of God's word, etc. Tindale. What peace offering is. To offer peace offering of Oxen unto the Lord. Exo. 24. 5. ¶ Peace offering is to reconcile God towards men, to be at peace with them, & to forgive them their trespass: or as some men say, for peace obtained after victory in battle. As before in the. 20. cha. ver. 24. and after in the. 32. 6. T. M. PELAGIUS. Of his heresy. PElagius a Britain and a Monk of Bangor, Heretic wrote notable books as Geonadius said before he fell into heresy: his heresies were these: That man without the grace of God, was able to fulfil all the Commandments of God: that man had free will: that the grace of God was given unto us according to our merits: that the just have no sin in this life: that children have no original sin: that Adam should have died, if he had not sinned. Aug. li. de haeres. Polidor. PENANCE. What this word penance is, and how it was invented. Penance is a word of their own forging (meaning the Papists) to deceive us withal, as many others are. In y● scripture we find Poenitentia, Repentance. Agite poenitentiam, Do repent. Poeniteat vos, Let it repent you. Metanoyte in Greek, Forethink you, or let it forethink you. Of repentance they have made penance to blind the people, & to make them think y● they must take pain, & do some holy deeds to make satisfaction for their sins, namely such as they inoine them. As thou mayst see in the Chronicles, when great kings & tyrants (which with violence of sword conquered other king's lands, & slew all that came to hand) came to themselves, and had conscience of their wicked deeds, then the Bishops coupled them, not to Christ, but to the Pope, and preached the Pope unto them, & made them submit themselves and also their Realms, unto the holy Father the Pope, and to take penance (as they call it) that is to say, such Injunctions, as the Pope and Bishops would command them to do: to build Abbeys, and to endow them with livelihood, to be prayed for, for ever. And to give them exemptions, & privilege & licence, to do what they lust unpunished, etc. Tind. What true penance is. The most high penitentiary Christ, when he gave & defined true penance or repentance, said: Go & sin no more. And Ambrose saith: True penance is to cease from sin. Our Church masters of penance, do bring the word repentance unto that that the poor seduced people, do think that they have repent sufficiently for their sins, in case they observe the same which was appointed them for their penance, according to the number, manner, time and tide given them by their ghostly father: although they never feel one jot of true repentance in their hearts, nor yet did accomplish it in work. Mus. fo. 215. To do penance and repent, what it is. To do penance, as Divines speak, and to correct our life, is to cast out of our mind, all the purpose and manner of our living, those things which be contrary to the will of God, whether we ourselves received them by our affection and error, or whether they were delivered unto us by some other men, as it w●re with hands, and to do, yea, and with greatest studis to ensue those things, which are agreeable unto the supreme law, and most perfect reason, that is to say, unto the mind of God. So that he which before time did superstitiously worship things created: let him now religiously worship only the true living God: which before was perjured, may now keep his Oath, and perform those things whereunto he is sworn: which before was an homicide, may now abhor from slaughter and blood: which before was a breaker of wedlock & an unclean person, may now hold Matrimony in holy reverence and live chastened: which did hurt his brethren with craft and guiles, may now abstain from injuries, and do good to as many as he is able to profit, etc. Bibliander. fo. 76. PENNY. How a penny is taken in Scripture. ANd they took him a penny. Ma. 22. 19 ¶ A penny is ever taken for that the jews call a sickle, and is worth ten pence sterling. Tindale. ¶ Before in the. 17. Chapter verse. 24. there is mention made of Didrachme, & here a penny, whereas the Didrachme is more by the seventh part then a penny, so that there seemeth to be aiarre in these two places. But they may be easily accorded thus. The penny was paid to the Romans for tribute, according to the proportion they were rated at, the drachm was paid for every one to the Temple, which also the Romans took to themselves, when they had subdued judea. Theo. Beza. PEOR. What Peor is. IS the wicked deed of Peor too little for us, josu. 22. 17 etc. ¶ The wicked deed of Peor, for the wicked Idolatry done to Peor. Peor, (or as some will) Phogor, was an Idol of the Moabites, which was worshipped in an hill in Moab called Peor, where the Israelites not only committed carnal whoredom with the women of the Moabites, but also spiritual whoredom, that is, became Idolaters, & worshipped that Idol Peor, which y● Moabites did. For which they were plagued, so y● there died of them four & twenty thousand at y● time. As ye read. Nu. 25. 3. T. M. PEPUZIANI. What manner of Heretics they were. PEpuziani were Heretics Heretics which came out of the village Pepuza. Their abiding was in Galatia and Cappadocia. They were called Quintilliani and Priscilliani, because that Christ in the form of a woman lay with Quintillia a maid (or as some say Priscilla) and revealed unto her divine mysteries. Women and Priests among them, Women Priests. their sacrifice is a like with the Montanists. Epiph. haeres. 49. PERFECTION. To be perfect, what it is. YE shallbe perfect as your father in heaven is perfect. Mat. 5. 4●. ¶ The text saith not, he shall be as perfect as God, but perfect after his example. To be perfect in the Scriptures, is not to be a Monk or a Friar, or never to sin. For Christ teacheth not here, Monks and Friars, but his Disciples, and every Christian man and woman, and to be in this life altogether without sin, is impossible. But to be perfect, is to have pure doctrine, without false opinions, and that thine heart be to follow that learning. Tindale. ¶ We must labour to attain unto the perfection of God who of his free liberality, doth good to them that are unworthy. Geneva. Walk before me (saith God to Abraham) and thou shalt be perfect. Gen. 17. 1. ¶ Which is as much to say, as if thou wilt have me always before thine eyes, thou shalt proceed to perfection. The like is said in Matthew. 19 21. If thou wilt be perfect, go and sell all that thou hast, etc. Not that this young man for so doing was by and by perfect, but by that he went forward to perfection. Lyra. If thou wilt be perfect, Mat. 19 17 keep the commandments. ¶ S. Austen saith, that God giveth us that keeping, and moveth us to be good willers, or else we would never will but evil. Wherein perfection consisteth. Perfection consisteth not in selling all that we have, Mat. 19 21 and giving to the poor only, but in following Christ, in bearing his Cross, and in mortifying the perverse and crooked disposition of the flesh. We ought always to bear in mind the saying of our Saviour Christ: If any man will follow me, let him deny himself, and take up his Cross and follow me, etc. Marl. fo. 432. How man's perfection is unperfect. Thou shalt love thy Lord thy God with all thy heart, Deut. 6. 5 with all thy soul, with all thy power. Ye shall not turn, neither to the right hand nor to the left, Accursed is he that standeth not in every thing that is written in the law to performs the same. And S. james saith, jam. 2. 18. Who so offendeth in one commandment, is guilty in all. Mat. 5. 48. And Christ saith, Be ye perfect (not meaning yourselves by your own ability, but) as your father is perfect which is in heaven. And yet hereby he meaneth not the perfection that is in God and his Angels, but only the perfection that is required in man. I beseech you (saith S. Hierom) hath God commanded me that I should be the same that God is, Hiero. ad Chr. cont. Pela. that there should be no difference in perfection, between me and my Lord the Creator, that I should be above the highness of Angels, or that I should have that the Angels have not? I said, Augu. de spi & lit. cap. 1. it is possible that a man may be without sin if he want not will, the power of God assisting him. And yet I find that besides Christ in whom all men shall be quickness to life, there was never man, nor never shall be, who being in this life, shall have this perfection. Wherefore doth Christ say, Mat. 5. 48. Be ye perfect: wherefore doth Paul say, As many of us as be perfect etc. Hereto S. Hierom answereth thus, What then do we think, or what ought we to think, that be not perfect? We ought to confess that we are unperfect, and that we have not yet gotten, nor taken that perfection that is required. This is the true wisdom of a man, to know himself to be unperfect. And as I might say, the perfection of all just men living in the flesh, is unperfect. He hath much profited in this life, Augu. de spi. & lit. ca 35. that by his profiting hath learned, how far he is from the perfection of righteousness. Our very righteousness itself is so great in this life, Augu. de Civi li. ●9 ca 27. that it standeth rather in forgiveness of our sins, then in perfection of righteousness. jewel. fo. 316. 317. 318. ¶ Look Sound. PERGAMUS. What Pergamus was. CHurch, which is at Pergamus. Apo. 2. 12. ¶ Pergamus was the name of a famous City in old time in Asia, where the kings of the Atalians were always resident. The faith of them of Pergamus is much commended, because they remained constant, even in the very heat of persecution. Theo. Beza. PEARL. What a Pearl in Scripture doth signify. NEither cast ye your Pearls before swine. Mat. 6. 6 ¶ A Pearl hath his name among the Grecians, for the orient brightness that is in it. And a Pearl in ancient time, was in great estimation among the Latins: for a Pearl that Cleopatra had, was valued at two hundred and fifty thousand Crowns: and the word is now borrowed from that, to signify the most precious heavenly doctrine. Theo. Beza. PERIURIE. How perjury is made lawful by the Pope's law. YE shall understand that these two worthy Martyrs of jesus Christ, Perjury is no sin by the pope's law. john Hus, and Hierom of prague were called to the general Council holden at constance, and faith was made to them, that by safe conduct, they should come safe and return safe, and yet were they contrary to the faith, taken and burned. And lest that holy Council should seem to do any thing, wherein all their sect did not consent, they made this Antichristian law in the 19 Session: Presens sancta Synadus, etc. This present holy Counsel doth publish and declare, that there can no prejudice, hurt or hindrance come to the Catholic faith, or to the Ecclesiastical jurisdiction by reason of any safe conduct granted by the Emperor, by Kings or other Princes of the earth, to any which either be heretics or defamed of heresy, for what bond or promise soever the same Princes have made unto them (their safe conduct notwithstanding) it is lawful for any compitent Ecclesiastical judge, to inquire of the errors, yea, although they come to y● place of judgement, trusting upon their safe conduct, so that otherwise they would not have come. Neither he that maketh any such promise, any whit bound to perform it, if he have done that that lay in him otherwise. I. Pon. PERMISSION. Of God's permission or suffering. WE must note, that when either the Scriptures or Fathers, do seem God to be the cause of sin, this word permission is not there so to be added, as though he only suffered men to sin, and by his providence or government, wrought nothing as concerning sins. Indeed he letteth them not, though he can, but useth them, and showeth in them his might, and not only his patience which thing Augustin understood right well, and disputed against julianus, he confuted that sentence, where it is said, that God suffereth sin only according to patience, and proveth that his might is also thereunto to be added by the words of Paul, who wrote unto the Romans: If God by much patience have suffered vessels of wrath prepared for destruction, to show forth his anger, and to make known his might. And undoubtedly there are many things in the holy scripture, which cannot always be dissolved by the word of permission or patience. For the heart of the King is said to be in the hand of the Lord, so that he inclineth it, whether soever it pleaseth him. And job testifieth that it was so done as God would. But as touching the sin of the first man, when yet nature was not vitiated & corrupted, we grant y● the cause thereof came from the will of Adam, & suggestion of the Devil, & we say that God permitted it, because when he might have withstood and letted it, he would not do it, but decreed to use that sin, to declare his justice and goodness. Pet. Mar. upon judic. fol. 167. PERSECUTION. What persecution is. PErsecution is an obstinate pursuing to destroy, Mat 5. 10 by the which there is no place of rest and quietness given: but the destruction of Innocents is sought with all kind of violence and deceits. Mar. upon Math. fol. 81. They which do follow upon any man, for to be revenged, so that they make no end of pursuing of him, nor leave from that which they had begun withal, be rightly called persecutors: although that at length they be compelled to leave off, contrary to their determination and purpose, as it betideth to all persecutors, which are at the last constrained whether they will or not, to break off the race and course of their persecution. Some do take the word of persecuting or pursuing, to be a full following or pursuing in all points. As when an Hound followeth the Dear a dry foot up hill and down, through thick and thin, etc. Both senses be applied to this word of persecuting. The first is touched in Samuel. Saul sought or pursued for David every day, 1. Re. 23. 14. but the Lord did not deliver him into his hands. What is it else to seek a man every day to slay him, but to persecute him continually? Of the second we do read in the same Chapter, where he saith: Ver. 23. But in case he do hide him in the earth, I will search for him amongst or out of all the thousands of juda. He meaneth that he will search for David diligently in every corner, and that he will omit nothing touching the persecution of him. And David used this word properly in the Psalm, saying: I will persecute mine enemies and overtake them, Psa. 18. 37 I will not return till they shrink, I will break them so that they shall not be able to stand, they shall fall under my feet. When he saith, I will persecute mine enemies and overtake them, he doth express the purpose of them which do persecute, which is bend to this end, to overtake and catch them whom they do persecute. And whereas he doth add: I will not return until they do shrink, it declareth his earnest diligence and desire in the persecution or following. And that point: I will break them and crush them together, that they shall not be able to stand, they shall fall under my feet, expresseth the revenge which the persecutor intendeth to take upon him when he doth persecute. And these be the parts of full and perfect persecution, continually without ceasing, to persecute, to catch, and to revenge. Musculus. fol. 516. How some persecution is just, and some wrong. If that be the true Church (saith Augustin) which suffereth persecution, not that which doth it (so said the Donatist) let them ask of the Apostle, what church Sara signified when the did persecute her handmaid, for he saith that the free woman our mother the heavenly Jerusalem, that is to say, the true Church of God, was figured in that woman which afflicted her handmaid. And a little after: Again, I demand in case that the good and holy do persecute none, but only suffer, whose saying suppose they that the same is in the Psalm, where we read: I will persecute mine enemies, and overtake them, and I will not turn till they shrink. Therefore if we speak and acknowledge the truth, that is a wrongful persecution which the ungodly maketh upon the Church of Christ, and that persecution is just which the Church of Christ maketh against the ungodly. Thus saith Augustine. Musculus. fol. 518. How the Church doth persecute. The Church saith Augustine in the place before, doth persecute by loving to reform, and to call men back from error, and to make them to profit in the truth. And it is like the persecution of a loving mother, and not of a spiteful stepdame. Such I would have the Church persecution (saith Musculus) when the rulers of the Church shall in the name of the Church persecute, not the innocent, but the hurtful more politicly than Church like. But whereas the false shepherds under pretence of heresy and schism do persecute (not the Goats which they cherish, but the true sheep of Christ, which do follow the voice of their only shepherd, and do abhor the voice of strangers) with banishment and outlaw, prison, wrongful judgements, snare, sword, faggot and fire, what shall we call it else, but the tyranny of Antichrist: whereas Augustine said, that is a wrongful persecution which the ungodly maketh against the Church of Christ, he might well have added thereunto, and that in ten times more wrongful, which the malignant Church worketh against the godly. But in his time, the Romish Tyranny had not yet so openly set up her shameless head, to practise all kind of persecutions and public oppressions of them that would descent from them. Musculus. fol. 519. Wherefore the true Christians are persecuted. Blessed are they that suffer persecution for righteousness sake. Mat. 5. 10 ¶ If the faith of Christ and law of God be written in thine heart, that is, if thou believe in Christ to be justified from sin, or for remission of sin, and consentest in thine heart to the law, that it is good, holy and just, and thy duty to do it, and submittest thyself so to do, and thereupon goeth forth and testifieth that faith & righteousness openly unto the world in word and deed: Then will Satan stir up his members against thee, and thou shalt be persecuted on every side, but be of good comfort and faint not. Call to mind the saying of Saint Paul. 2. Timothy. 3. 12. Now all that will live godly in Christ jesus shall suffer persecution, etc. Tindale. Chrisostome saith: Doth the Sheep persecute the Wolf at any time? Chri. Ma●. homil. 9 No, but the Wolf doth persecute the Sheep. For so Cain persecuted Abel, not Abel Cain. So Ishmael persecuted Isaac, not Isaac Ishmael, so the jews persecuted Christ, not Christ the jews. So the Heretics persecute the Christians, and not the Christians the Heretics. Therefore ye shall know them by their fruits. Again, Chrisostome saith in the same place: Whomsoever ye see rejoice in the blood of persecution, he is a Wolf. jewel. fol. 2. Moses saith, Ishmael played or sported with Isaac. But Saint Paul saith, Gen. 21. 9 the same playing and sporting, was persecution. For thus he writeth, Gal. 4. 29 He that was after the flesh, persecuted him that was after the spirit. D. Heynes. How the Christians in persecution doth multiply. The Christians (saith S. Austen) were bound, Augu. de Ciu. li. 22 ca 6. were imprisoned, were beaten, were tormented, were burnt, and yet were multiplied, etc. The miserable end of certain cruel persecutors. Saul did murder himself. Achitophel hanged himself. judas did the like. Sennacherib murdered of his own sons. Herode and Antiochus murdered by lice. Pilate murdered of himself. Nero murdered of himself. Dioclesian and Maximianus Emperors, deposed themselves. Maximinus' eaten up with lice: Maxentius and Pharaoh both drowned in their own harness PETER. Why Peter is called chief of the Apostles. THey say that Peter was chief of the Apostles, verily as Appelles was called chief Chief of Painters for his excellent cunning above other, even so Peter may be called chief of the Apostles for his activity and boldness above the other. But that Peter had any authority or rule over his brethren and fellow Apostles, is false & contrary to the Scripture. Christ forbade it even the last hour before his Passion, and in divers times before, and taught always the contrary. Tindale. fo. 143. Of Peter's confession. When Peter had professed the very true confession of Christ that he was the Son of God, Christ said to him: Thou art Peter, and upon this Rock, I will build my Church, that is to say, upon the faith whereby thou hast confessed and acknowledged me. And that Christ by this Rock whereupon he said, he would build his Church, did understand and mean himself. Saint Austen doth write in an Homely which he hath written upon this place, where he saith: If Christ would have laid the foundation of his Church upon Peter, truly he would have said: Thou art Peter, & upon thee will I build my Church. Christ is only that proved corner stone, which as Daniel saith, shall break all the kingdoms of the world, and itself shall endure for ever a stable and strong foundation of the kingdom and congregation of Christ, which thing is also confirmed by the Prophet Esay. And Saint Paul teaching the same doctrine, saith: that we must be raised up in this holy building of the Church, not upon Peter, but upon the most strong foundation of the Prophets and of the Apostles. And where as many might chance to stumble at the stone, thinking that Christ during the time of his being in earth was the foundation of the Church, but when he was once lifted up into heaven, he then left Peter in his stead. Paul the Apostle teacheth the contrary in especial words when he saith: Peter not head of y● Church There can none other foundation be laid, then that which is laid already, which is jesus Christ. And whereas some do say, that Peter, or some other Bishop of Rome is the foundation of the Church of Christendom, is as false as God is true: for Saint Paul writing to the Galathians, saith not that Peter was the foundation of the Church of Christ, but calleth him a pillar, as he called also james and john, making him equal, but not superior. Bar. Ochine. In the 16. chapter of Saint Matthew, the question being put in general of Christ to all his Apostles, what they thought or judged of him, Peter answering for them all, as he was always ready to answer, said: Thou art Christ the son of the living God, to whom jesus answered again: Blessed be thou Simon the son of jonas, for flesh and blood hath not revealed this unto thee, but my father which is in heaven, & I say unto thee: Thou art Peter, and upon this Rock will I build my Church, and the gates of Hell shall not prevail against it. That is to say, upon this Rock of thy confession of me to be the son of God, I will build my Church. For this faith containeth the whole summary of our faith and salvation. As it is written. Rom. 10. The word of faith that we do preach, is at hand, in thy mouth, and in thy heart. For if thou confess with my mouth our Lord jesus Christ, and with thine heart do believe that God hath raised him from death to life, thou shalt be saved, etc. And this confession being first uttered by the mouth of Peter, upon the same confession of his, and not upon the person of Peter, but upon the faith, Christ hath builded his Church. And what is the faith? This: thou art the son of the living God. That is to say, upon this Rock? That is: Upon this confession of Peter, etc. And with this saying of Chrisostome, all ancient Expositors do agree. For if we should expound that place that the Church is builded upon the person of Peter, we should put another foundation of the Church then Christ, which is directly against Saint Paul saying: No man may put any other foundation, but that which is put already, which is Christ jesus. Tonstall in the bo. of Mar. fol. 1208. How Peter was not the Rock, but Christ. Thou art Peter, and upon this Rock which thou confessest, upon this Rock which thou acknowledgest, Au. in his 13. Psa. upon Mat. saying: Thou art Christ the son of the living God, I will build my Church. I will build thee upon me, and not me upon thee. For men willing to build upon men, said: I am of Paul, I am of Apollo, I hold of Cephas side, which is Peter: others that would not build upon Peter, but upon the Rock, Peter was not the Rock said: I hold of Christ. And the Apostle Paul, when he did know that he was chosen and preferred, and Christ despised by some men, said: Is Christ divided? Was Paul crucified for you? Or were ye baptized in the name of Paul? And as not in Paul's name, no more were ye baptized in the name of Peter, but in the name of Christ, that Peter might be builded upon the Rock, and not the Rock upon Peter. Again, Saint Austen saith, Christ is the Rock, and that Petra the Rock is the principal name, and that Petrus Peter, is derived of Petra the Rock. And not Petra the Rock, upon Petrus Peter. Of Peter's denying of Christ. But he denied before them all. 〈…〉. 26. 70 ¶ Peter had before confessed that Christ was the only begotten son of the living God, Peter denieth. and now he utterly denieth him. Yet for all that, as soon as he repented and did call for mercy he was forgiven. That opinion than is false, which affirmeth that if a man fall (after he hath known the truth, he shall never be forgiven. Sir. I. Cheek. ¶ An example of our infirmity, that we may learn to depend upon GOD, and not put our trust in ourselves. How Peter speaketh for all. As Christ did not only ask Peter, but all the rest of the Apostles with him, when he said: but who say you that I am? So also Peter made answer in the name of all the Apostles, or else they all being demanded should every one have answered for themselves. But there was much communication among them at sundry times before, and they all confessed with one accord, that he was the Son of GOD, although judas with a lively faith believed not so. And Christ at an other time, asked all his Apostles. Will you also depart? Peter only in the name of the rest, made answer. Thou hast the words of eternal life, which thing is evident of the words that follow, to whom shall we go? We know and believed long ago that thou art Christ the son of the living God. Of a like sort he answered in the name of them all, when he spoke these wordes● Thou art Christ the son of God. And because Peter in the mouth of them all, confessed Christ to be the son of God: ye must grant that when Christ said: Thou art Peter, & upon this Rock will I build my Church, that he spoke not only to Peter, but to them all, although it were in the name of Peter. As though he had said, Peter only is not the living Rock, but all such as following his example, verily believe & confess Christ to be the son of God, be lively Rocks, which be builded upon the vncha●ngeable and precious corner stone Christ, the only foundation of his Church. Bar. Ochme. How Peter's faith is prayed for, that it should not fail. Simon, behold Satan hath desired to fift thee, as it were Wheat, Lu. 22. 32 to try whether he by his old craft that he once practised upon Eve, The Apostles faith in the day of judgement shall condemn the scribs and the pharisees with the rest of the number of the jews for their incredulity could overcome thee, but I have made a petition or prayer for thee, that thy faith shall never fail, not the faith that thou believest that I am the Son of God, for so every man's faith endeth, when this life endeth. Forasmuch as faith properly, is only of those things which we see not, nor feel not, but believe to see them. As soon therefore, as our souls shall enter into the celestial joy, prepared for us in Christ, we have the very sight and fruition of that everlasting bliss, which we believed and hoped to come unto, and therefore when Christ saith to Peter, I have prayed that thy faith shall never fail, it is meant of the confession that Peter made, when he said: Thou art Christ the Son of God. This thy confession Simon Peter, this thy faith shall never fail unto the world's end. And that it may the better stand and flourish, see that thou Simon Peter after thou shalt be thoroughly converted, I pray not for the world john. 17. but for them whom thou hast given me which shall be after my Passion, and receiving of the Holy Ghost in a visible sign: Confirma fratres tuos: See that thou do confirm thy brethren: exhort them, comfort them, and encourage them manfully to resist Satan and all his people, and to cleave to the faith that thou hast confessed. Ric. Turnar. When Christ prayed for Peter, that his faith should not fail it did not follow therefore that he was Pope, and could not err, for he erred after that time, sundry times: and namely, when he expressly denied Christ the Son of God. But when Christ perceived Peter's timorous boldness, that shortly after he would shamefully deny him, to arm and strengthen him against the temptation which should ensue, lest the greatness of the fault might hurl him down into desperation, he said unto him: Satan goeth about to sift you like Chaff, and to undo and destroy you, yea, you had been already utterly lost, if I had not prayed for you, and for thee especially Peter by name, that thy faith should not fail, because thou wilt fall fouler than the rest. And I know that God hath heard my prayer. For although thou wilt deny me with thy mouth, yet thou wilt not deny me with thy heart. Thou wilt sin, but sin shall not reign in thee, so that in thy heart thou shalt not yield to naughty temptations. I will suffer thee to have a foul fall, that by the means thereof, thy timorous boldness may be bridled and rebuked. And again, that after when thou shalt come to thyself, and perceive thine own infirmity, thy heart shall be touched with compassion against those that shall sin, raising them up with knowledge, and confirming and boldening them with thine example. Barnar. Ochine. Peter, I have prayed for thee, that thy faith shall never fail, and thou being once converted, confirm thy brethren. ¶ Surely that speaketh only of the fall of Peter, known to Christ by his godly prescience, whereof he gave him an inkling, that after the time of his fall, he should not despair, but return again, and confirm his brethren, as he ever being most servant of them was wont to do. The place doth plainly open itself, it cannot be otherwise taken, but this to be the very meaning of it, and not to be spoken but to Peter. For else his successors must first fail in the faith, and then convert, and so confirm the brethren. Tonstall in the b. of Mar. fol. 1212. Christ said to Peter, Augu de 〈…〉 Do in evan. se●. I have prayed for thee, that thy faith shall never fail. ¶ Saint Austen saith: Numquid pio petro rogabat, etc. Did Christ pray for Peter, and did he not pray for john and james. Lu●. sc. 35 Again, This night hath Satan desired to thrash you, as it were wheat: but I ●aue prayed to my father, (not for Peter only, but) for you, that your faith may not fail. Origen saith: Origen in Ma. ●●a. 1. Numquid audeamus dicere, etc. May we dare to say, that the gates of Hell shall not prevail against Peter, but shall prevail against the other Apostles and Rulers of the Church: Were the ●●yes of the kingdom of Heaven, given only to Peter? And shall no holy man else receive the same? Nay, all the things, both that were said before, and also that follow after, as spoken to Peter, are common, and belong unto them all. Peter's seat, what it is. Peter's seat, Peter's seat is no stool or chair (for what hath the kingdom of God to do with such baggage) but it is a spiritual thing. Christ saith in the Gospel: The Scribes and Pharisees sit in Moses seat, what was Moses seat there, a Chair, or a Temple, or the Church, or Synagogue of the Lord? Nay verily, for Moses came never there. But Moses seat was Moses Law and doctrine. Even so Peter's seat, is Peter's doctrine, the Gospel of Christ, which Peter taught, and the same doctrine is Peter's keys. So that Peter's seat, Peter's keys, and Peter's doctrine, is all one thing. Now is Peter's doctrine, Paul's doctrine, and the doctrine of all the twelve Apostles indifferently, for they taught all one thing. Wherefore it followeth, that Peter's keys, and Peter's seat, be the keys and seat of Paul also, and of all the other. xii. Apostles, and are nothing save the Gospel of Christ. And thus as Peter's doctrine is no better than Paul's, but one thing, even so Peter's seat is no greater nor higher, or holier, than the seat of the other xii. Peter's seat now is Christ's seat, Christ's Gospel on the which all the Apostles sat, and on which this day sitteth they only which preach Christ truly. Wherefore, as Antichrist preacheth not Christ's doctrine (which is Christ's Gospel) he sitteth not on Peter's seat, but on the seat of Satan, whose vicar he is, and on the seat of his own laws and ceremonies and false doctrine, whereunto he compelleth all men with violence of sword. Tindale. 359. How Peter was rebuked of S. Paul. There was a fault in Peter's conversation: ●al. 2. 14. not any error in his doctrine or preaching, for in their doctrine Peter & Paul agreed wonderful well. It is not good and profitable (saith S. Austen) to correct an open fault in secret. An open correction is better than a secret love. Pro. 27. 5. D. Heynes. How Peter had a wife. ¶ Looke. Apostles. How Peter suffered nothing for the truth against his will. And lead thee whether thou wouldst not. ●oh. 21. 18 ¶ Not that Peter suffered Peter's suffering. aught for the truth of God against his will, for we read that he came with joy and gladness when he returned from the Council, where he was whipped, but because this will cometh not from the flesh, ●ut from that gift of the spirit which is given us from above, therefore he showeth there should be a certain striving and conflict or repugnacie which also is in us, in all our sufferaunces, as touching the flesh. Theo. Beza. How Peter's power was no greater than the rest of the Apostles. As Peter was Christ's vicar, even so was Paul and the other Apostles, and the one no less than the other. If it be true that Saint Cyprian doth write, which is also consenting to Scripture. He saith thus: That Christ spoke unto Peter saying: I say (quoth our Saviour) that thou art Peter, and upon this Rock of stone shall I build my Congregation, Peter's power. & the gates of hell shall not overcome it, to thee will I give the keys of heaven & what thing that thou bind on earth, the same shall be bound in heaven, & what thing soever thou shalt lose upon earth, shall be loosed in heaven also. And to him after his resurrection doth Christ say: Feed my sheep. And albeit he gave equal power unto all his Apostles after his resurrection, and saith: Like as my father sent me, do I also send you, take you the Holy Ghost. If you shall retain to any man his sins, they shall be retained if you shall remit to any man his sins, to him they shall be remitted. Nevertheless, because he would declare unity, he ordained by his authority, the original of the same unity beginning of one. The other Apostles truly were the same that Peter was, endued with equal partaking, both of honour and authority, or power, but the beginning cometh of one, that the congregation should be showed to be one. These are the words of Cyprian in a treatise called, De simplicitate prelatorum, where you may see that Christ made all the Apostles of equal honour and like authority, notwithstanding because he would testify the unity of his Church or congregation, he spoke it as it were alonely to Peter, when he said: feed my sheep, and I shall give thee Peter the keys of heaven: but in so saying, though the words seem spoken to Peter only, yet they were spoken to him, in that he sustained the general person of all the Church, being as it were a common speaker for the same. So that in speaking to him Christ spoke unto all other the Apostles, unto whom he gave all the same authority that he gave to Peter, as you may see both in the words of Cyprian, and also the same is clearly showed of Saint Augustine in diverse places, but no where more plainly, then in a treatise called De agone Christiano. Lambart in the book of Mar. fol. 1278. These words of Christ, August de Ago Chr. ca 30 Lovest thou me? Feed my sheep. When they are spoken to Peter, they are spoken to all priests & ministers. He addeth further, and saith. Therefore wretched men, while in Peter they understood not (Christ, that is) the Rock, & while they will not believe, that the keys of the kingdom of heaven are given (not to Peter alone but) unto the church, they have quite lost the keys out of their hands. Peter when he received the keys, signified the holy Church. August in Augustin. john. Tract. 50. So saith Saint Basil: Basil. Christ said to Peter, Lovest thou me, Feed my sheep, & in like sort unto all Pastors and Doctors, he gave the same power, a token whereof is this, that all others bind & lose equally as well as he. Basil. in vita sel● taria. cha. 23. Saint Ambrose saith: Ambro. de digni. Sacer. cap. 2 Our Lord said to Peter: Feed my sheep, which sheep and flock, not only blessed Peter then received, but he received the same together with us, and all w●e have received together with him. Christ (saith S. Cyprian Cyprian. ) gave unto his Apostles like & equal power. Cyprian de. sim. piela. Saint Bede Bede. saith: The power of binding and losing, notwithstanding it seem to be given only to Peter, yet without all doubt, we must understand that it was given also to the rest of the Apostles. Bede. in Homil. in Euangel. Quem me dicunt. If we speak that Peter spoke, Orig. in Mat. tra. 1. we are made Peter, and unto us it shall be said, thou art Peter, for he is the Rock, that is, the Disciple of Christ. Again, he that is bound with the bands of his own sin, bindeth and looseth in vain. How Peter was never at Rome. The maintainers of the Popish kingdom do hold an opinion that Peter came to Rome the second year of Claudius the Emperor, and dwelled there. 25. years, by whose preaching Rome was brought to the faith of Christ, as both Eusebius and Saint Jerome hath written, say they. To this it is answered thus. Peter was never at Rome. Plain it is that Christ suffered upon the Cross, the. 18. year of Tiberius the Emperor: who reigned 23. years. After him succeeded Gaius, & reigned four years, then followed after Claudius. Now than if Peter came to Rome the second year of Claudius, it must needs be granted that Peter came to Rome within a. 11. years after Christ's death. Again on the other side it is plain by the words of holy Scripture, that Paul was not only, not converted to the faith, when Christ suffered upon the Cross, but it appeareth also that he was not converted when Steven was stoned, for the Scripture is plain that he kept their Garments which stoned Steven to death. This being so, Paul himself writeth to the Galathians, that he came to Jerusalem. 17. years after he was converted, and that then he found Peter there, which was at the least. 18. years after the death of Christ. Then if Peter were yet at Jerusalem. 18. years after Christ, how can it be that he came to Rome the second year of Claudius, which (as they say) was the. 11. year after Christ's death. Furthermore, Peter was at Jerusalem not only. 18. years after the death of Christ, but the same time also was he sent to preach the Gospel, not to the Romans, but to the jews. And it is to be believed that he preached the Gospel among the jews. For when Paul wrote to the Romans, and saluted a great many there by name, it is thought he would have saluted Peter also, if he had then been the chief Bishop there. Wherefore it is a very false lie, that the Papists historiograpers do write, that Peter was first Pope of Rome, and died there. Bar. Ochane. Saint Jerome upon the Epistle to the Romans saith, that he hath read in certain old books, that at the sending of this Epistle, Narcissus, whom with his family Paul saluteth was then the Senior of the congregation at Rome: Ergo not Peter. john Bale in the pageant of pope's. fol. 9 Of the shadow of Peter. That at the least way the shaowe of Peter when he came by, Act. 5. 15. might shadow some of them. ¶ God at the first publishing of his Gospel wrought wonders by these things that seemed trifles to the world, Peter's shadow. which things as they were done for a time, so now the like must not be looked for. The Bible note. How Peter is but a figure of the Church. To thee will I give the keys of heaven. ¶ To this Saint Austen saith, that if Peter there had not been the figure of the Church, the Lord had not said unto him: To thee will I give the keys of the kingdom of Heaven. The which if Peter received them not, the Church hath them not, if the Church hath them, than Peter hath them not. Philpot in the book of Mar. PHARAOH. Whereof the word Pharaoh is derived. AMbrose writeth that the name of Pharaoh was not a proper name, but rather a surname of all y● king's of Egypt: for at y● time they were all called Pharaos', as afterward they were called Ptolemy, when the Macedonians were the chief Lords over all, as the Roman Emperors were called Caesar's, or Augusti: But wherehence that word was derived at the beginning, this we may by conjecture gather. This Hebrew word Pharaoh amongst other things, signifieth to avenge, and especial in the conjugation, Hiphil. Wherefore I think that the wise men of the Egyptians, in those ancient times, meant by that surname, to signify what manner a thing, the function & power of a king is, namely that, that the Prince is the minister of God: who as Paul saith to the Romans, Beareth the sword and is avenger against those that do evil. Wherefore the king of Egypt so often as he heard, that his might call to memory that the avenging of sins and wicked facts pertained unto his office: And the subjects being terrified by that name, might be kept in true obedience: if yet it may be admitted out of the Hebrew tongue to derive the Etymology of an Egyptian word, etc. Pet. Mart. upon the Rom. fol. 264. How Pharaos' heart was hardened both by God, and himself. Suppose that there were a Carter having many horses, which is continually whipped forward, neither suffereth he them to stand still: They being driven forward must needs move: and as many as are whole and sound of legs go uprightly: but if there be any amongst them that have lame or diseased feet or legs, they also go when they are whipped forward, but yet slowly and evil favouredly, for they halt, but that halting should not be unless they were driven forward. For when the horses stand still the halting is not perceived, but the beginning of halting, that is the disease of lameness of the legs, the horses have in themselves, and receive it not at the Carters hand. So God, forsomuch as he by his mighty working perpetually moveth and stirreth us up, maketh us to light upon diverse occasions, which we (for that we are evil) cannot use well. But in this similitude, this difference ought to be noted, that it lieth in the hand of God, by his liberal grace and spirit, to deliver us from sin graffed in us by nature, when it lieth not in the power of the Carter to heal the diseased feet of the horses, etc. Pet. Mar. upon the Rom. fo. 265. Why Pharaoh was called Leviathan. Thou brakest the head of Leviathan. Psa. 74. 14 ¶ I am of opinion (saith Caluine.) that Pharaoh & his army are betokned by way of a Metaphor, because such manner of speech is very rife among the Prophets, specially when they entreat of the Egyptians, whose land was sustained with fish of the Sea, and the river Nilus running through it. Not without cause therefore is Pharaoh termed Leviathan, by reason of the commodity of the Sea, because he reigned there as a Whale in the water. Caluine. Pharisees. What the Pharisees were. THe Pharisees were among the jews certain men, which professed a form of living more strait and devout than other of that people, and were therefore called by that name, for Phares in the Hebrew tongue signifieth divided. They professed continence, virginity, fast, and abstinence from meat, twice in the sabbath days. They slept only upon boards, some upon stones, or else on thorns, to keep them from stirring of fleshly appetite. They ware in their foreheads scrolls of parchment, wherein were written the ten commandments given by God to Moses, which they called Philaterias. They had in great reverence their elders, insomuch that they would not with a word displease them. Notwithstanding they believed that all things happened by constellation, and yet took they not away free will from man. They affirmed that souls are immortal, and that God shall come to judgement. Hereby they came into wonderful credence with people, whereby they drew to them great multitudes, and of them were diverse good men, among whom was Saint Paul, Nichodemus, and other, which afterward were Christ's Disciples, although the multitude taking the profession for vain glory, perverted that honest form of living into hypocrisy, deceiving the people, whom Christ sharply rebuked, and declared their folly. And yet with some of them (which by likelihood were good men) he dined, & otherwise used them familiarly. Eliote. As concerning the Pharisees, Saducees, and Esses, read josephus in his second book De bello judaico. These were special sects among the people. The Pharisees professed the more surer knowledge of right and customs of the law, they were had in great uneration and reverence of the people, and they gate unto themselves the greatest part of dominion and rule. Neither did they only oppress the people with the burden of the prescript law, but also with their own traditions, in the which thing the Saducees were greatly against them, as we read in josephus. But they are deceived which think them to be so named of the division, as though they being separated from the order of the common sort of people, might take a degree proper unto themselves. They were called also Pheruss●●, that is to say, Interpreters: because not being content with the simple letter, they profesied that they had the way to understand secret mysteries. Whereof the●e arose a wonderful mixture & confusion of errors: when as they taking to themselves the dignity of mastership, did with their wicked lust and sense, and also with wonderful pride, thrust in steed of the truth their own inventions, etc. Read Act. 23. 6. Marl. upon Math. fo. 45. When the sect of the Pharisees began. About the year before Christ. 150. through the wars and descension of the jews, there arose among them sundry sects and opinions in their religions, of which there were three sorts. The first were called Pharesei, that is segregate or chosen. They used certain constitutions of men beside the law of Moses, by which they were segregate from the residue of the people. They reputed themselves better than all other. They observed feigned fasts, prayed commonly in the streets, that they might be seen and called masters. Their learning was somewhat better than the others, for they taught the immortality after this life, & that God would punish sin. They believed also Messiah to come, to save such as believed, & to judge such as sinned. Lanquet. Tindale supposeth the Pharisees were righteous men, which had professed, not as now, one Dominicke, the other Fraunces, and an other Barnardyns rules, but even to hold the very law of God, with prayer, fasting, and alms deed, and were the flower of perfection of all the law, As Saint Paul rejoiceth of himself, Phil. 3. 5. saying: I am an Hebrew, and as concerning the law a Pharesie, and concerning the righteousness of the law was faultless. Tindale. fo. 201. What the wickedness of the pharisees was. The wickedness of the Pharisees was, the leaven of their Gloss, to the moral laws, by which they corrupted the commandments of God, and maketh them no more Gods, and their false faith in the ceremonies, that the bare work was a sacrifice and a service to God, the significations lost, and opinion of false righteousness in their prayers, fastings, and alms deeds, that such works do justify men before God, and not that God forgiveth sin of his mere mercy, if a man believe, repent, and promise to do his uttermost to sin no more. Tindale. fo. 202. After what manner Paul commendeth the sect of the pharisees. After the most straightest sect of our religion, I lived a Pharesie. ¶ He taketh the sect of the Pharisees to be perfect, because their doctrine was better than the other sects. The Saducees denied the resurrection of the dead. The Esses glorifying in straightness of life, little regarded true doctrine. The Bible note. Paul speaketh of this sect, according to the people's estimation, who preferred it as most holy above all other: for their doctrine was least corrupt. Geneva. How the pharisees added to the Scripture. And hate your enemies. Mat. 5. 41. ¶ This had the Scribes and Pharisees added to themselves, because of that which is written. Exo. 34. 11. Deut. 7. 1. josu. 23. 7. 12. of having familiarity with those nations. What pharisaical righteousness is. Pharisaical righteousness consisteth in outward works, void of the fear of God and of faith in God, which as it looketh for heaven at God's hand, as a reward for his works: so it hunteth for praise at men's hands, for the viso of counterfait● holiness. Hemming. PHASHUR. Of the cruelty of this Priest to jeremy the Prophet. THis Phashur was the high Bishop of the Temple, jere. 20. 2. the ringleader of false Prophets, and the chief heretiktaker, that is, overthrower of true godliness. The dignity of Priesthood given unto him, he abused. For he taught not, and reproved by the word, but feared the godly with cruelty, he is not the greater man that striketh, but he is the stronger that is stricken. He not only stroke, but also prisoned him, that withstood him not, but patiently looked for the help of God. It is no new thing (ye may see) for Bishops do persecute the Prophets of the LORD, for the preaching of the truth and constancy. T. M. ¶ Thus we see, that the thing which neither the king, nor the Princes, nor the people durst enterprise against the Prophet of God, this Priest, a chief instrument of Satan, first attempted. Read Chapter. 18. 18. Geneva. PHEBE. What ministration this godly woman used in the Church of Cenchrea. I Commend unto you Phebe our sister. Rom. 16. 1. ¶ Men think that this holy woman carried this Epistle of Paul to Rome. She had been a minister in the Church of Cenchrea, not indeed in teaching publicly, but in looking to the poor, which were sustained at the charges of the Church. And what manner of widows, either as touching age, or as touching manners were required to that charge, it is at large set forth in the Epistle to Timothy. By what manner of means, she was an help unto Paul, we know not, but it is enough for us, our of this testimony of Paul, to understand that she had oftentimes been beneficial, both to many others, as also to Paul himself. She is here three ways commended, for that she was a sister, for that she was a minister, for that she had given hospitality to many others, and to Paul also, whereunto also may be added, that she was holy, for Paule● strait way addeth, as it becometh Saints. Hereby it is manifest, the Christians that are strangers, ought not only therefore to be received for that they are brethren, but also for that they pertain to God, as Saints, & wholly dedicated unto him. Cenchrea is a town nigh unto Corinth, and a port or haven, longing to that town. Pet. Mar. upon the Rom. fo. 453. PHIGELLUS. Of hi● heresy. PHigellus and Hermogenes forsook Paul, and made shipwreck of their faith. Heretic. 2. Tim. 1. 15. Abdias Babilonius saith, that Philetus and Hermogenes said, that jesus was not the son of God. phylacteries. What a Philacterie is. THey make broad their phylacteries, Mat. 23. 5. etc. ¶ They wear scrolls of parchment, wherein the commandments were written. And to this day the jews use the same, and close them in a piece of Leather, and so bind them to their brows and left arm, to the intent they might have continual remembrance of the law. Geneva. ¶ A Philacterie was a certain paper or parchment, where the ten commandments were written. And this day the Pharisees and Scribes put round about their heads like a crown, thereby to persuade the simple and ignorant people, that they were holy● and that they did diligently keep the law. Sir. I. Cheek. ¶ It was a third or ribbon of blue silk in the fringe of a corner, the beholding whereof, made them to remember the laws and ordinances of God. And therefore was it called a Philacterie, as you would say a keeper. Nu. 15. 38. Deut. 6. 8. which order the jews afterward abused, as they do now adays which hang S. john's Gospel about their necks: a thing condemned many years ago, in the Council of A●tioch. Theo. Beza. PHILIP. Of the martyrdom of Philip the Apostle. PHilip the holy Apostle, after he had much laboured among the barbarous nations, in preaching the word of salvation to them. At length he suffered as the other Apostles did, in Hierapolis a city of Phrigia, being there crucified and stoned to death, where also he was buried and his daughters also with him. Isido. PHILOSOPHY. What Philosophy is. IT is nothing else but the observing and eschewing of such things, as reason judgeth to be good or bad in the mutual conversation of life. W. Baldwyn: Saint Austen saith: If they which becalled Philosophers, specially of Plato his sect, have spoken aught that is true, and appertinent to our faith, we ought not only not to fear it, but also to challenge it as our own, from them which are no right owners of it. For like as the Egyptians had not only Idols and great burdens, which the Israelites did hate and fly, but also vessels, ornaments, and goodly jewels of gold and silver, which the Israelites departing from Egypt under the colour of borrowing stole privily from them, not of their own mind, but by the commandment of God to turn that to a better use which the Egyptians abused. So in the doctrine of the Gentiles are not only contained superstitious and feigned rites, with great burdens of vain labour, all which we Christians following Christ out from among the unbelieving Gentiles, should detest and avoid, but also much good learning meet to serve the truth, how to worship the eternal, and only God. W. Baldwyn. Beware lest any man come and spoil you through Philosophy and vain deceits. Coll. 2. 8. ¶ Paul here biddeth the Collo●sians take heed of such men, that with their philosophy went about to hinder the Gospel, to stop the prosperous success of Gods wrode, abusing Gods gifts, rebuking the evil conditions of men, and not dispraising the art, for he himself was a great Philosopher. Now, if Philosohye did set forth a false and untrue matter, that it confounded the faith of many, how much more is it able to set forth the truth. Ridley. Teaching you vain speculations, as worshipping of Angels, of blind ceremonies and beggarly traditions, for now they have no use, seeing that Christ is come. Geneva. PHYSIC. By whom it was first invented. AESculapius the son of Apollo was the first inventor and practiser of Physic, who for that science, the antiquity honoured as a God. And such as recovered from any disease, did sacrifice unto Aesculapius a live Cock. But the Poets do fable that he was slain with lightening of jupiter, because he had with cunning of Physic restored Hippolytus the son of Theseus to life. Vdal. Of the woman that had spent all her goods in Physic. Had suffered many things of many Physicians, Mar. 5. 26 and had spent all that she had. ¶ Hear the woman is not blamed, because she had spent and bestowed much substance upon Physicians, but rather we do learn, that Physic ministered without God is unprofitable. Let us not then despise Physic, which the highest did create from the earth, but let us resign & put our whole will into the hands of God, whether he will heal us by physic, or bring us to our grave. Sir. I. Cheek. How God must be sought before the Physician. He sought not the Lord but Physicians. 2. Pa. 16. 12 ¶ He showeth that it is in vain to seek to physicians, except first we seek to God, to purge our sins, which are the chief cause of all our diseases, and after use the help of the Physician, as a mean by whom God worketh. Geneva. PHOTINUS. Of his heresy. Photinus' Bishop of Sirmium maintained the heresy of Sabellius & Paulus Samosatenus, Heretic. that Christ was not God before Marie bore him. He said the word was at the beginning with the Father, but not the Son. Socrates li. 2. cap. 24. Epiphan. heraes. 71. PIETY. What Piety is. Piety is a true worshipping of God, a soundness of doctrine, and a pure ly●e, which things follow hope and faith. Pet. Mar. upon judic. fol. 279. Lactantius calleth it justice, and devout worshipping and knowledge of God, godliness, godly affection, natural love towards the parents and kinsfolk, naturalness, natural zeal or affection. PILATE. Of the Acts and death of this man. THis man being ordained Precedent of judea, at his first entry to flatter Tiberius caused the Image of Caesar to be brought into the Temple of Jerusalem, whereby rose a great sedition, forsomuch as the jews being therewith grievously offended, offered themselves rather to the death, than they would suffer any Image in y● temple, Pilate in like manner used the treasure called Corbona, contrary to the custom and law of the jews, and because diverse of the jews showed themselves, to be grieved therewith, he beat and slew a great number of them. And after the death of Christ (as witnesseth Tertulian) Pilate wrote to Tiberius the Emperor, of the death, virtue and miracles of Christ, who after he had published the same in the Senate, would have had Christ to be ascribed and numbered among the Gods of the Romans, but the Senators would not consent thereto in any wise, because that Pilate wrote to the Emperor and not to them. But Tiberius continued in his sentence, & defended on pain of death, that no man should persecute the christian people. Pilate at the last was commanded by Vitellius provost of Surrey, to go to Rome, there to answer to certain complaints, which should be laid to his charge by the jews, for which accusations he was after deposed and banished to Lions in France, where (as Eusebius saith) he slew himself. ¶ Of Pilate josephus writeth, he succeeded Valerius Graccus under Tiberius, and was deputy of judea ten years. About the eight year of his government he crucified Christ. And two years after that being expired, he was put out of his office by Vitellius deputy of Syria, for the innocent Samaritans that were slain, an other being put in his place, and he constrained to go to Rome to purge himself in the judgement of Caesar against the accusation of the Samaritans. But before he came to Rome, Tiberius was dead and Gaius appointed in his room. Under this Gaius (as Eusebius maketh mention in his ecclesticall history) Pilate slew himself. Marl. upon Math. fol. 685. Of pilate's wife. His wife sent to him saying: Mat. 27. 18 Have thou nothing to do with this just man, for I have suffered many things this day in my sleep because of him. ¶ Only Matthew maketh mention of this thing concerning the wife of Pilate, which was done when Pilate was sitting down on his Tribunal seat to give judgement of death against the Lord (Have nothing to do with that just man,) As touching the Greek text it is said, Thou hast nothing to do with that just man. But the Hebrew text hath: Have thou nothing to do with that just man. Behold and note here how the innocency of Christ deserved testimony of every one, namely, of judas, of Pilate, of pilate's wife, of Anna, of the false witness, of the wise men, of the Canaanites, of the Samaritans, of the Centurion, and lastly of the these hanging on the Crosse. (For I have suffered many things) although the meditation and study in the day time might be occasion of this dream, yet notwithstanding it is without all doubt, that the wife of Pilate suffered those torments not naturally (as many do at this day oftentimes) but rather by singular instinct and motion of God. Many have thought that the Devil suborned this woman, and craftily coloured the matter in her, that he might stay the redemption of mankind, the which is very unlikely in all points, when as by the motion & provocation of the Devil, the chief Priests and Scribes did so greatly seek and desire to destroy Christ. Therefore we must this rather think of it, that the innocency of Christ was proved by many means of God the Father, to the end that it might appear, that he died not for his own, but for others sakes. And for that cause he thought good to be absolved so oftentimes by the mouth of Pilate, before he was condemned, that in his innocent damnation there might appear a lawful satisfaction for our sins. But Matthew very expressly and plainly setteth forth the matter, lest any man should marvel why Pilate was so careful and diligent to defend and contend in the tumult of the people, for the life of a contemned man. And truly God constrained him, by the terror of the dream which his wife suffered, to defend the innocency of his son, not that he might deliver him from death, but only to declare that he was punished for other men's faults. etc. Mar. fol. 702. Why the priests delivered jesus to Pilate. And delivered him to Pilate. Mar. 1●. ● ¶ It was not lawful for them to put any man to death. For all causes of life and death were taken away from them, first by Herode the great, and afterward by the Romans, about forty years before the destruction of the temple, and therefore they delivered jesus to Pilate. Theo. Beza. PLANT. How this sentence following is expounded. Every plant which is not of my father's planting shall be plucked up. ¶ Some understand this sentence of opinions, as if it should have been said, that all the inventions of men, & whatsoever came not out of the mouth of God, must be plucked and rooted out and perish. But Christ rather had a respect unto men: so that these words are in effect, as if he should have said: that it is no marvel that if the doctrine of salvation were mortiferous and deadly to the reprobate, because they are always carried headlong into destruction. Wherefore we must understand those to be planted by the hand of God, which by his free adoption are graffed in the tree of life. Marl. upon Math. fol. 336. ¶ Every plant, Hilary in Mat. ca 15 etc. That is to say, the tradition of man is to be rooted out, by the love whereof they transgressed the commandments of the law, and therefore are they blind leaders of the blind, promising the way of eternal life, which themselves cannot see. And so being blind themselves and guides of the blind, they tumble into the ditch together. I. Bridges. fol. 454. All plants, Mat. 15. 13 etc. That is, all doctrines that are not grounded on the word of God shall perish. Tindale. ¶ All they that are not graffed in jesus Christ by free adoption: and every doctrine that is not established by God's word. Geneva. ¶ All kinds of religion and doctrine that is not of God, shall be plucked up by the roots, only the word of God shall remain for ever. Sir. I. Cheek. PLOUGH. By what means the plough of God's word goeth awry. THe kingdom of Christ is a spiritual kingdom, which no man can minister well, and a temporal kingdom too: Because that no man which putteth his hand to the plough and looketh back, is apt for the kingdom of heaven. As Christ answered. Luke. 9 Luke. 9 26 unto him that would have followed him, but would first have taken leave of his household. If a man put his hand to the plough of God's word to preach it, & look also to worldly business, his plough will surely go awry. And therefore saith Christ unto an other that would likewise follow him, but desired first to go & bury his father, Luke. 9 62 let the dead bury the dead, but come thou and show or preach the kingdom of God. As who should say, he that will preach the kingdom of God (which is Christ's Gospel) truly, must have his heart no where else. Tindale. POLICRONICON. What Policronicon is. POlicronicon is as much to say, as a Chronicle of many times. polygamy. What polygamy is. polygamy is, when a man hath many wives, or a woman many husbands. Bibhan. fol. 27. POOR. How this place following is understood. THe poor ye shall evermore have with you, Mar. 26. 11. but me ye shall not have. ¶ Let good men hear this, and not be careful: for this he speaketh of the presence of his body. For according to his majesty, according to his providence, according to his unspeakable and invisible grace, it is fulfilled that he said: I am with you unto the consummation of the world: But according to the flesh that the word received: according to that he was borne of a virgin: according to that he was taken of the jews: according to that he was nailed to the cross: according to that he was taken down, and leapt in a shroud, & laid in a grave, and rose again and showed himself: In this respect it is true that he said, ye shall not evermore have me with you. ¶ He speaketh of the presence of his body, when he saith: The poor you shall always have with you, but me shall ye not have always. For in respect of his majesty, of his providence, and of his unspeakable grace, is that fulfilled which he spoke: Behold I am with you always unto the end of the world: But in respect of the flesh which the word took upon it. In respect that he was borne of a virgin: that he was taken by the jews: that he was nailed to the cross: that he was wound in a shéet: that he was laid into the sepulchre: that he was manifested in the resurrection, you shall not have me with you always. And why so? Because he was conversant as touching his bodily presence forty days with his Disciples, and they accompanying him, but not following him, he ascended into heaven, and is not here. For there he sitteth at the right hand of the Father. And he is here, for he is not gone hence in respect of the presence of his majesty. Bullinger. fol. 1096. What the complaint of the poor is. He forgetteth not the complaint of the poor. Psal. 9 12. ¶ The complaint of the poor, is the fervent desire and burning affection wherewith they cry unto the Lord and be heard. By the poor in the scripture are understood the afflict, which feel their need & temptation, & which sorrow and lament, that the truth is overtrodden, which put no trust at all in any thing that is in this world: yea, which are despised and forsaken of the world, and cleave only to the living God, assured at his hand they shall find help, though the world be never so extreme against them. And in the next Psalm. T. M. How the poor in spirit are blessed. Blessed are the poor in spirit. Math. 5. 3. ¶ That is to say, the rich that have not their confidence nor consolation in the vanity of their riches, & the poor that desires not inordinately to be rich, but have their trust in the living God for food and raiment, & for all that pertaineth either to the body or to the soul, for theirs is the kingdom of heaven. Tindale. ¶ None is poor in spirit, but he which being humble & lowly in his own eyes, trusteth only to the mercy of God. For they which are overwhelmed with desperation, when they fret & fume against God, are puffed up with a lusty & proud spirit. Marl. upon Mat. fo. 76. ¶ Christ calleth them here poor, Luke. 6. 20 which are poor in spirit, that is, which trust in no worldly thing, & are forsaken & despised of other, being poor and contrite of heart, which often do not prosper in the world, because they lead a godly life, & put their whole trust and confidence in God. Tindale. How the poor receiveth us into everlasting Tabernacles. That when you have need they may receive you into everlasting habitations. Luke. 16. 19 ¶ It is manifest that Christ receiveth the believers into everlasting habitations: for eternal life is GOD'S gift by jesus Christ. And where as it is said, in this text that the poor shall receive us into everlasting Tabernacles, it is meant, that they shall be as witnesses and aue●chers of our faith. Tindale. POPE. Reasons of the Papists to confirm the Pope's supremacy, answered. Their first reasons. AS the first begotten in the old Law was Lord over his brethren, even so, because it is evident that Peter was the first begotten of Christ, he must be Lord over all the rest, & supreme head of the whole Church of Christ, which thing may be proved by that that Peter as the chief and most worthiest person, speaketh always first for them all, and amongst the rest, he was always accounted and named first. Again, in any civil governance of man (where the common wealths be well ordered) there is one supreme head, which dignity of order, we see also observed even among brute beasts, for the Bees have their king, who governeth the base sort of the common people, and oversee them to do their duties. The Cranes have one chief guide, whom all the rest do follow. The Sheep also have their Shepherd, whose voice they know, and whom they follow, and at whose Commandment they be. Answer. If the first begotten among the Apostles, aught to be Lord over all the rest, than forasmuch as Andrew was called before Peter to the office of an Apostle, Peter should not take the Lordship away from him, which of right should have a better title unto it. But truth it is, that Christ is the first begotten among his brethren, and he is only the Lord of all. And the worthiness of his first begotten, which was shadowed in the first begotten of the old Testament, is fulfilled in Christ himself. Now, because the kingdom of Christ is altogether spiritual, he may be accounted greater, higher, & more excellent, not that is first borne to Christ in this world, nor he that is richer or more nobler after the flesh, nor he that is better learned: but he that excelleth more in godliness, and hath received more light and strength of the holy Ghost. And whereas Peter used oftentimes to speak first because of his boldness, yet followeth it not of that, that he had authority and dominion over the rest of the Apostles. And where the Bees have an head and governor, yet it cannot be that one be should govern all Bees in the world, but only those that be in the same hive. And one Crane to be guide to. xx. or. thirty. Cranes, yet it is unpossible that all the Cranes in the world should follow this one Crane. So neither can it be that one Bishop can have the cure of all the souls in the world: for experience teacheth, that when one Shepherd hath the charge of a thousand sheep, it is as much as he is able to do to feed so many and to order them well. If he cannot rule a thousand, much less can he order 7. or 8. thousand. So that by these reasons, the Bishop of Rome may be governor of all the souls within his own Diocese, and no further. The. 2. reason. As the jews in the old Testament had (by the will of God) one chief Priest above all other, so the Christian men now a days must have one Pope. Answer. The jews in those days were but a few, and all knit and joined togethers in one narrow place, whereas now the Christians be innumerable, and are dispersed throughout the whole world, wherefore that thing which according to the will of God was meet for them then (that is to say, that they should have one chief Priest in earth) cannot agree now with us in these days. Nor the high Priesthood of the jews, shadowed not the high Priesthood of the Bishop of Rome, but the high Priesthood of Christ. Wherefore that high Priesthood of the jews after a certain time had an end, Christ is the chief Priest, not after the order of Aaron, but after the order of Melchisedech, not of the tribe of Levy, or of the stock of Aaron, but of the Tribe of juda, and of the stock of David. He was not chosen as other chief Priests be chosen of other Priests, who do not always choose the best, but he was chosen of his eternal and heavenly father, when he said: Thou art my son, this day have I begotten thee. And the other chief Priests were anointed with a material Oil, but Christ was anointed with y● holy ghost. And they had on such garments as Moses appointed by God's commandment: but the apparel of Christ, was the whole company of virtues. They offered incense and brute beasts, but Christ offered himself upon the Crosse. They entered into the Holy of the holiest, but Christ entered into Heaven, and sitteth now at the right hand of the eternal father, etc. So that Christ was chief Priest after the order of Melchisedech, which was much more excellent than was the order of Aaron. Bar. Ochin. The. 3. reason. Unto thee will I give the keys of the kingdom of heaven and whatsoever thou bindest in earth, shall be bound in Heaven, etc. Lo, saith he, in that he saith, whatsoever thou bindest in earth, he excepteth nothing, therefore I may make laws, and bind both King and Emperor. Answer. When Christ, Math. 16. 19 as he had no worldly kingdom, even so he spoke of no worldly binding, but of binding of sinners. Christ gave his Disciples the key of the knowledge of the Law of God, to bind all sinners, and the key of the promise, to lose all that repent, and to let them into the mercy, that is laid up for us in Christ. Tindale. The. 4. reason. All power is given me in heaven and earth, Math. 28. 20. go ye therefore and teach all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to keep all that I command you, and behold I am with you unto the world's end. Lo, saith the Pope, Christ hath all power in heaven and earth without exception, therefore all power is mine, & I am above all Kings and Emperors in temporal jurisdiction, & they but my servants, to kiss nor my feet only, but my. N. also if I list not to have them stoop so low. Tindale. Answer. When Christ (as I said) because he had no temporal kingdom, even so he meant of no temporal power, but of power to save sinners, which the process of the text declareth, by that he saith: Go ye therefore & teach and baptize, that is, preach this power to all Nations, & wash them of their sins, through faith in the promises made in my blood. Tindale. The. 5. reason. The Priesthood being translated, Heb. 7. 12. the law must needs be translated also, etc. Now saith y● Pope, y● priesthood is translated unto me, wherefore it pertaineth unto me, to make laws, and to bind every man. Tindale. Answer. The Epistle meaneth no such thing, but proveth evidently, that the Ceremonies of Moses, must cease. For the Priest of the old Testament, must needs have been of the Tribe of Levy, as Aaron was whose duty for ever was the offering of Sacrifices. Wherefore when that Priesthood ceased, the Sacrifices and ceremonies ceased also. Now that Priesthood ceased in Christ, which was a Priest of the order of Melchisedech and not of the order of Aaron, for than he must have been of the Tribe of Levi, and that he was not, but of the Tribe of juda, and of the seed of David. Wherefore they that are under Christ's Priesthood are not under the sacrifices or ceremonies. And of this manner juggle they with all the Scripture, which falsehood lest the lay men should perceive with reading the process of the text, is all their fear, whatsoever they pretend. Tindale. More of the Papists reasons, for the Pope's supremacy. Peter drew his sword, Vide per era. to. 1. cou. to. to and cut of Malchas ear: therefore the Pope is head of the Church. The world was finished in. 7. days: therefore none must marry within. 7. degrees of kindred. God made two great lights, the Sun & the Moon: therefore, as much as the Sun is brighter than y● Moon, so much y● Pope is greater than the Emperor. The Prophet saith, Behold the face of thine anointed: this saith the Pontifical, is a Bishop's prayer over the Pope's Legate, when he kneeleth before the Altar. Behold I send my messenger to prepare the way before thy face, saith God by the Prophet Esay: the Pontifical, this is a Prophecy fulfilled when the Pope's Legate meeteth the Emperor, to receive him into any City. I have found David my servant, and anointed him with holy Oil. My Love is beautiful among the daughters of Jerusalem: this they apply to Kings & Queens, when the Clergy receiveth them personally into their Churches. The Prophet saith. Sprinkle me Lord with Hisope, & I shall be clean: that they apply to the Priest sprinkling with holy water. Lift up your heads O ye gates, & ye everlasting doors, lift up yourselves: that is, when the Clerk openeth the Church door, for the Priest to come in with the Cross on Palm Sunday. Ten thousand such applications and expositions are in their books, such as no bedlam man could devise more vain and foolish. Deering. ¶ Looke. Universal head. How the Pope's Doctors, prove him the head of the Church. Nicolaus Cusanus saith: The truth clea●eth fast to the Pope's chair, therefore the members united to the chair, and joined to the Pope, make the Church. johannes de parisijs saith: joh. 10. 16 There shall be one flock & one shepherd, which thing cannot be taken of Christ: we must needs understand it of some other Minister that ruleth in his steed. Hosius saith, It is so necessary a thing, that one only man, over rule the whole Church, that without the same the Church cannot be one. The Canonists say, It is plain that therefore the Church is one, because that in the whole universal Church is one supreme head, that is, the Pope. They allege S. Hieroms words to the same purpose: The safety of the Church hangeth of the worship of the high Priest, meaning the Pope Peter's successor. But S. Jerome meant not thereby the Bishop of Rome, but every several Bishop within his own charge: every which Bishop he calleth the high Priest. Of the Pope's triple crown, and signification thereof. A man can receive nothing, john. 3. 27 except it be given him from above. ¶ If a man can receive nothing, except it be given him from heaven, that howsoe●er humane wisdom braggeth and boasteth itself, yet notwithstanding it cannot have in very deed, that which it hath not received from heaven, although the world attribute the same unto him. Therefore although the Bishop of Rome to signify his power and authority, in heaven, earth and in hell, weareth the triple crown Triple crown. on his head, and would have all men to worship the same, being herein like unto jupiter (of whom the Poet feigneth with the triple seepter, yet notwithstanding, because he hath received the same from Constantine as some affirm and not from heaven, he showeth himself to be vainglorious, and nothing inferior in pride to Luciter. And whereas his falters and defenders object unto the Church it skilleth not, for it is not written h●ere by the Evangelist, except it be given him from the Church, but he saith, except it be given him from heaven. Marl. upon john. fol. 90. How the Pope blasphemeth God. The Bishop of Rome ought to be abashed, ashamed, and to abhor his own pride. For in this be outrageously doth offend God, and blasphemeth The pope blasphemeth. him, in that he presumeth to take this high name from our Bishop Christ, in that he taketh away (as much as lieth in him) the glory of God, the Majesty appertaining to Christ, in that he taketh upon him these names only appropriate to Christ. Summus Pontifex, maximus Pontifex, universalis Pontifex. The highest Bishop, the greatest Bishop, the universal Bishop of all the world. I much marvel how he dare be so bold to usurp and take these great names upon him. Greater blasphemy can there not be, then to take from God, that that naturally belongeth unto him, then to tak● from God his glory and honour, then to vindicate and take upon him such high names, as beseemeth no Christian man to usurp. God said by his Prophet: Non dabo gloriam meam alteri, I will not give my glory away to any other, to any creature, he doth reserve that glory, that laud and honour that belongeth to him, unto himself, no man to attempt so far, no man to take so much upon him. B. Langland in the b. of. Ma. fo. 1251 How the Pope is an Idol. And the Lord (saith Zachary Zac. 11. 15 ) said unto me: Take yet unto thee the instrument of a foolish Shepherd, for lo, I will raise up a Shepherd in the land, which shall not look for the thing that is lost, nor seek the tender Lambs, nor heal that that is hurt, nor feed that that standeth, but he shall eat the flesh of the fat, and tear their claws in pieces. O Idol Shepherd that leaveth the flock. The sword shall be upon his arm, and upon his right eye, his arm shall be clean dried up, & his right eye shall be utterly darkened. ¶ Who exerciseth this tyranny over the people, and the Princes too, eating them to the bones, yea bones and all, deposing them, destroying them, and pilling their kingdoms with insatiable extortions, but y● Pope. The Popish gloss ascribe it to Antichrist, The pope is an Idol but they describe the Pope's practices. A Pastor in the land (saith Lyra) that is, Antichrist to rule therein, that shall not visit the forsaken, that is, he shall do no work of godliness, but shall be of great cruelty toward the just, and therefore he saith, and shall eat the flesh of the fat, that is by spoiling of their goods, and tear their claws in pieces by afflicting and killing them. Again, what Pastor may better be called an Idol than this Antichrist the Pope? That is called an Idol (saith Lyra) that is worshipped for God, and is not God. And so shall it be of Antichrist, that shall sit in the Temple of God as though he were God. O Pastor and Idol (saith the Gloze) thou art so wicked that thou shalt not be called a worshipper of Idols, but shalt be called an Idol, while thou wilt be worshipped of men, who leaveth the flock to be devoured of Beasts, that the Lord had always kept. This Pastor shall therefore arise in Israel, because the true Pastor had said, I will not feed you. This Pastor by an other name, is called the Abomination of desolation, that shall sit in the Temple of God, as though he were God. Therefore the sword of the Lord shall be upon his right arm, & upon his right eye, that the force of him, & all y● boasting of his might, might be dried up & withered away, & the knowledge that under a false name he promised to himself, shall be● obscured with eternal darkness. I. Bridges. fol. 1092. In what respect the Popish Church may be called Catholic. As a certain scholar of Oxford, by a certain woman, whom other praised (did merrily say) she was a Catholic catholic. woman, meaning a common quean. So the Popish Church in like sense is a Catholic Church, that is to say, a common strumpet prostitute to all Idolatry, and not the chaste spouse of Christ, etc. I. Bridges. fol. 165. What the Pope saith of himself. I cannot err, I have all laws both temporal & spiritual in my breast: the pope's pride. I am above all general Counsels: I may judge all men, but all the world may not judge me, be I never so wicked: I am king of kings, & lord of lords: I can do whatsoever Christ himself can do: I am all & above all: all power is given to me as well in heaven as in earth, etc. What the Popes own law saith. If the Pope care neither for his own health, Distin. 40. Si Papa. neither for his brothers, be found unprofitable and negligent in his works, further, apt to no good, that hurteth himself and other, leadeth with him people innumerable by Legions unto the Devil, to be punished with him in pains most dolorous for ever: being, Pope, no man should presume to reprehend his faults, for he judgeth all men, and is to be judged of no man. How the Pope hath power over Angels. The Pope (saith Felinus) hath Christ's lievetenauntship, not only over things in heaven, over things in earth, over things in hell, but also over the Angels Angels. both good and bad. jewel. fol. 543. How the Pope is the devils Viceregent, and Antichrist. It is most certain that the Pope is vicar to the Prince of this world, Viceregent. and the Devil is said in the Gospel to be the Prince of this world. Who doubteth then, but if the Pope be vicar to the Prince of this world, he is Uiceregent to the Devil: and as jesus Christ appeared to this world to undo the works of the Devil, so likewise the Devil hath made the Pope, who is his neat-heard here upon earth, to appear to the world to undo the works of jesus Christ. And therefore the Pope studying diligently to obey the will of his Prince fully, is forced daily to be contrary to jesus Christ, and what is this but only to be Antichrist. F. N. B. the Italian. POWER. How neither Pope nor Priest hath power to forgive sins. THe word of God forgiveth sins, De poeni. dist. 1. for bum Dei. the Priest is the judge, the Priest executeth his office, but he exerciseth no right of power. The Lord hath granted the office of baptizing to many, Augu. de stall. Para. but the power and authority in Baptism to forgive sins, he hath reserved only to himself. So saith Ambrose, it is our part to remove the stone from the grave, Ambr. de pen. li. 2 ca 7● (by preaching, by counsel, and by exhortation) but it is the Lords work to raise up the dead, it is the Lords work to bring him from the pit. It is not the ambassador: Amb li. 9 Epist. 76 it is not the messenger, but the Lord himself that hath saved the people: The Lord remaineth alone. For no man can be partner with God in forgiving sins. This is Christ's only office, that hath taken away the sins of the world. And yet is not the Priest's office void of power. He hath power and commission to open the will of God, and as S. Paul saith, to speak unto the people, 2. Cor. 5. even as in the person of Christ. Tertul. de baptismo So Tertulian saith: The chief Priest, that is to say, the Bishop, hath right and power to give Baptism. But as S. Austen Augustin saith: God gave the ministery (of remission of sins) unto his servants, but the power thereof, he retained unto himself, etc. jewel. 158. How all power is in and of God, and not in man. Thou couldst have no power against me, joh. 19 12 except it were given thee from above. ¶ Here we do learn, that all power is of God. Yea, the power of darkness, which God causeth to reign for our sins and disobedience to him & his word. job. 34. Whosoever therefore resisteth any power, he doth resist the ordinance of God, and so purchaseth unto himself utter destruction & undoing. Let also Magistrates remember, of whom they have received their power, and use their authority according to the will of him, unto whom they must render account of all their doings. Sir. I. Cheek. How the higher powers are to be obeyed. The powers that be, are ordained of God. Rom. 13. 2 ¶ We are bound in all manner of things to obey the Magistrates, sith that they are the ordinance of God, whether they be good or evil, unless they command Idolatry and ungodliness, that is to say, things contrary to true Religion. Then ought we to say with Peter, We ought rather to obey God then men. But we must beware of tumult and insurrection. The weapon of a Christian man in this matter, aught to be the sword of the spirit, which is God's word, and prayer coupled with humility and due submission, and with heart ready rather to die, then to do any ungodliness. Sir. I. Cheek. Let every person be subject to the higher Powers. ¶ This (saith Chrisostome) is ordained to the Ecclesiastically and Clergy, and to the Monks or any other whatsoever it be. For thy obedience and subjection doth not alter thy service towards God. ¶ By what title (saith Saint Barnard) is it (speaking of the temporal sword) that the Pope selleth these things it is not according to the right use Apostolical, for Saint Peter could not give that which he himself had not, but he hath left to his successors, that which he had, to wit, the order of the Churches. Item, saith he, your powers are not over possessions, but over the sins, forasmuch as ye have received the keys of the kingdom of heaven, not to be great Lords, but to have the correction of vices, which dignity seemeth greatest to you, to forgive sins, or to distribute possessions? There is no comparison. These earthly superiorties have their judges, which be Kings of the earth: And wherefore usurp you the Office, dignities and limits of other men. Learn (saith he) to have a Spade to delve and dress the Uineyard of the Lord, & not to bear a Sceptre. And yet more it is (saith he) a clear thing, that all Lordships is forbidden to the Apostles. Go thou then which usurpest the title of an Apostle in ruling Lordlike, go where the authority and power is fet in the Apostolic seat, etc. Theodore. Beza. What absolute power is. Absolute power is that, which is altogether free, and is neither governed or restrained by the law or will of any other. The limited power is not free, but subject to an absolute or greater power of another, which cannot of itself do every thing, but that only that the absolute power or greater authority doth suffer to be done, and suffereth it under certain conditions, etc. Bullinger. fol. 837. PRAYER. What Prayer is. Prayer is a mourning, a longing and a desire of the spirit to Godward, for that which she lacketh, as a sick man mourneth and sorroweth in his heart longing for health. Tindale. fol. 8●. Again, Prayer is either a longing for the honour of the name of God that all men should fear him and keep his precepts and believe in him: either to give God thanks for benefits received: either a complaining and a showing of thine own misery and necessity, or of thy neighbours before God, desiring him with all the power of thine heart to have compassion and to suceour thee and them. Tindale. ¶ The true and acceptable prayer consisteth not in a rabblement of words nor yet in the vehemency of the voice, but in the steadfastness of our belief, in the beauty of our desires, and in the pure intentive thought of our hearts, fixed on God's divine mercy, at such time as we do pray. ¶ God hath given us a special commandment to pray, promising to hear and grant our requests. Wherefore it is requisite when we power out our fervent prayers unto God, that we have a special regard unto the promise, for except the Lord had promised to hear us, we could obtain nothing by our prayers. And whensoever we obtain any thing in our prayer, we may not attribute the grant thereof to our prayers or worthiness, but only unto his merciful promise. ¶ Prayer (saith Augustine) is the devotion of the mind, Augu. de spi. & an. cap. 5. that is to say the turning unto God by godly and humble affection, but we (saith Musculus) define it thus: that the prayer which may appear unto God, is the affection and bewailing of an afflicted heart, whereby the aid of God is most humbly besought, whether the same be done with words or without words, by wailing alone and sighs. Masculus. fol. 485. ¶ The right form and affection of prayer, Rom. 8. 26 cometh by the holy Ghost, who maketh intercession tor us, not that he prayeth and mourneth, but that he so stirreth our hearts, that we lift them up to heaven earnestly and fervently, which is the true prayer. Hear my prayer O God. Psa. 102. 1 ¶ True prayer is an earnest and affectious communication of the heart with God, and a diligent consideration of the things that want in us, concerning the seeking of his glory, and doing his will, with a burning and fervent desire of the spirit, that requireth him to repair and amend, that which wanteth in us. Psa. 5. 1. Pro. 15. 29. Every godly with, also, is a good prayer. T. M. What else is prayer, than a record of the faith that we have to Godward: for by calling upon God without Hypocrisy, we witness openly that all our welfare lieth in him, and that he is the only party to whom we ought to fly for succour. And (to be short) by calling upon God we yield him the glory that belongeth unto him, and which he reserveth unto himself, etc. Cal. upon job. fol. 205. ¶ The sincere prayer which is appointed of God, is used to inflame the heart of man with a fervent desire to seek God always in true faith, and evermore to have recourse to him in all his needs, and the rather to receive his benefits with a thankful mind, when he is certified by prayer, that all benefits do come from his bountiful hand, and finally to confirm weak minds, so that they shall not have cause to doubt in God's providence, when they see God doth stir them up, yea, doth command them to call upon him in their necessities by jesus Christ, & doth promise them y● he will hear their prayers through the same jesus Christ, whensoever they call upon him, that they may render thanks unto him, and glorify his holy name. Neither will God have us make our prayers without his Temple, that is jesus Christ his Son, in whom his Deity dwelleth effectually. For as he hath given us our being and the knowledge of him, by the means of his Son, so will he likewise have us to ask of him by this means, & not by any other. And therefore whosoever doth pray and offer up his petitions to any other then to God only, or doth seek any other means than jesus Christ to offer them by, without doubt he doth both against the commandments, and against the promise of God, and doth sin grievously in God's sight. F. N. B. the Italian. ¶ Prayer is the ordinary instrument to attain all things that are needful for us of God. Or thus: Prayer is a lowly listing up of y● mind unto God, in desiring aught at God's hand, or yielding thanks for benefits received. Hemming. We are taught by Ose how we should pray. The Prophet Ose telleth us how we should pray: Lord saith he, Ose. 14. 2. take away mine iniquity, and receive (if I have any) my goodness, and I will give thee the Bullocks and Sacrifices of my lips. The meaning of this place following. But when thou prayest, Mat. 6. 6. enter into thy chamber. ¶ The heavenly schoolmaster when he minded to set out the best rule of praying, commanded us to go into our chamber, and there the doors being shut, to pray to our Father which is in secret, that our Father which is in secret may hear us. of praying in secret. For when he hath drawn them away from the example of Hypocrites, which with ambitious boasting show of prayers, sought the favour of men, he therewithal addeth what is better, namely to enter into our chamber, and there to pray the door being shut, in which words (as I expound them) he willeth us to seek solitary being, which may help us to descend and to enter thoroughly with our whole thought into our heart, promising to the affections of our heart, that God shall be near us, whose Temples our bodies ought to be. For he meant not to deny but that it is expedient also to pray in other places: but he showeth that prayer is a certain secret thing, which both is chief placed in the soul, and requireth the quiet thereof, far from all troubles and cares. Cal. in his Insti. 3. b. cha. 20 sects 29. ¶ Looke. Chamber. ¶ When thou with pray (saith Christ) go into thy Closet, & shut the door upon thee, and pray unto the father in secret. ¶ He spoke not to this intent to restrain the prayers of his faithful unto chambers & closerts, but to admonish them that they should specially eschew the fault of ostentation and boasting, which the Pharisees used in their prayers, praying openly at the corners of the streets, and in the Synagogues to be seen of men, and to be taken for devout folk, and under that pretence to devour and spoil the houses of widows, etc. ¶ What dost thou seek, an apt and holy place, when thou wouldst pray unto God? Cleanse thine own inward parts in scouring out all naughty desires from thence, prepare thyself a secret corner in the quietness of thy heart. When thou prayest in the Church, pray within thyself, and so do always, that thou mayst be the Temple of God, for there God doth hear where he doth dwell. Thus saith he: by which words it appeareth sufficiently enough, that even in his days many of y● Christians were so fallen back to the superstitions of Temples & Churches, not only in services but in prayers also, that they thought the prayers were more effectual in Churches, then in other places, which they took to be as profane, and not meet for prayer. Musculus fol. 489. How prayer for the dead availeth not. When we be once departed out of this life, Cyprian. there is no more place of repentance, there is no more effect or working of satisfaction: life is here either lost or wonne● everlasting salvation is here provided by the due worshipping of God, & the fruits of faith. Then he shall be without fruit of repentance, and grief of pain: In vain shall weeping be, and prayer shall be of no force nor effect. Cypr. in his first treatise against Demetrius. We know in this world, Hierom we can be helped one of another, either with prayer or with counsel, but after we be come once before y● judgement seat of Christ, neither job nor Daniel, nor Noah is able to pray for any body, but every man shall bear his own burden. Hierom in his. 13. questi. etc. 2. chap. When thou dost hear that our Lord did rise again naked, Chrisostom cease I pray thee from the mad expense of the burying, what meaneth this superfluity and unprofitable dispense, which unto them that make it, bringeth hurt, and no profit to the dead, but rather harm. Chrisost. in his. 48. homil. upon the 20. of john. For if he had not hoped that they which were slain should rise again, 2. Mac. 12. 44. it had been superfluous and vain to pray for the dead. ¶ From this verse to the end of this Chapter, the Greeks text is corrupt, so that no good sense, much less certain doctrine can be gathered thereby. Also it is evident, that this place was not written by the holy Ghost, both because it dissenteth from the rest of the holy Scriptures, & also the Author of this book acknowledging his own infirmity, desired pardon if he have not attained to that he should. And it seemeth that this jason of Ceronean, out of whom he took this Abridgement, is joseph Bengorion, who hath written in Hebrew. 5. books of these matters, & intreting this place, maketh no mention of the prayer for the dead. And though judas had so done, yet particular example is not sufficient to establish a doctrine, no more than Ziphorahs' was to prove that women might minister the Sacraments. Exo. 4. 25. Or the example of Razis, that one might kill himself; whom this Author so much commendeth. 2. Mac. 14. 41. Geneva. Truly I think that judas believed that there should be a resurrection, as the text praised him saying: Thinking well and denoutly of the resurrection of our flesh, & they that believed were yet so rude & ignorant, that they thought they should rise but to obtain a carnal kingdom, and have their enemies subdued under them without rebellion. And thereto stick the jews unto this day. And it is most like that this should be his meaning, we shall all rise again and possess this land in peace, & these men which are slain, are out of the favour of God, because they have contrary to the law. Deut. 7. took of the Idols oblations, therefore it is best that we send a Sacrifice to Jerusalem to pacify the wrath of God towards them, lest when they rise again, the Lord should send some plague among us for their transgression which they committed while they were here living. If any man can better guess, I am well content to admit it. But this is plain though, he thought that this sacrifice could not help them, before they should rise again, which doth fully destroy Purgatory: for where he saith that it were void & vain to pray for the dead, except they should rise again, is even as much to say unto him that hath any wit, as that this prayer & sacrifices can do them no good, before they be risen again from death: for else were it not in vain to pray for them, although they should never rise again. As by this example, if I say to a man, that he shall never obtain his purpose, except he should sue to the king's grace, it is even as much to say to a man that hath any wit, he shall never obtain his purpose, before he hath su●d to the King's highness. I. Erith. It were an hard matter for a man to teach the theridamas were any sacrifices, & prayers used in the Apostles time for the faithful when they were departed. But afterward it fell out by the good zeal of the Bishops, y● there was a solemn remembrance kept of them which died in the Lord, specially of Martyrs, & there were also sacrifices offered, I mean of thanksgiving, but they were not done for the dead to avail to their salvation, but for y● faithful y● were alive, that their hearts might be the better confirmed in the faith of Christ. Of these sacrifices, Cyprian maketh mention, how they used to offer sacrifices for the martyrs, Laurentius, Ignatius & y● rest. Wherefore it appeareth that they had not the same manner of Sacrificing for the dead at that time, as it is now used in the Popery. They did sacrifice for the Martyrs, but so that they did not pray for them at all, as Augustine doth also testify, so that this sacrifice for the dead, had no prayer for them joined withal, but for the faithful which were alive. Musculus. fol. 493. To lean (saith Ireneus) upon the holy Scriptures, Ireneus against Valentinus. which are the sure and undoubted truth, is to build his house upon a sure and strong Rock. But if leaving it (I mean the truth of the Scriptures) any man do stick to some other doctrines, the same is to build his house upon the unsteadfast Sand, where it shall easily fall. Holy scripture alloweth no praying for the dead. ¶ The Canonical Scriptures make no mention at all of the praying for the dead, therefore (saith Ireneus) if we do follow the doctrines of men in this point, it is none other but to build upon the unsteadfast Sand. I. Veron. We do (saith Ambrose) condemn by right all new things that Christ hath not taught. Ambrose de vir li. 4 For Christ to the faithful is the way: if Christ therefore hath not taught this that we teach, we do also judge it detestable. ¶ If it cannot be proved by Christ's holy Gospel and word, that he hath not taught us to pray for the dead, than whosoever teacheth that doctrine, we may judge it by the word of Saint Ambrose, to be detestable. I. Veron. We do make Sacrifices and Oblations for the dead, every year on a certain day saith Tertulian. Tertulian This with another place of Cyprian Cyprian. doth the Papists object, to make for the praying for the dead. Answer. This word Oblation and Sacrifice, among these ancient Writers) is taken for an Hymn of laud and praise, & for an earnest thanksgiving, or else for a thankful and solemn commemoration or remembrance of them y● were dead in the faith of our saviour jesus Christ. For in the old time when any of the brethren was deceased, the superintendant, Bishop or Minister, did give thanks unto God for him. And sometime made a funeral Sermon, as Ambrose did for Theodotus. The people did also pray and thank God that he had vouchsafed to call their christian brother or sister out of this world in the faith of his son jesus Christ, beseeching him that he would give them grace to departed in the same belief. I. Veron. How prayer in a strange tongue profiteth nothing. The Greeks name God in the Greek tongue, Origen. and the Latins in the Latin tongue, and all several nations pray unto God and praise him in their own natural & mother tongue, for he that is Lord of all tongues, heareth men praying in all tongues, Prayer in a strange tongue. none otherwise then if there were one voice pronounced by diverse tongues, for he that ruleth the whole world, is not as some one man that hath gotten the Greek or Latin tongue, and knoweth none other. Origen in his. 8. book against Celsum. What profit is there in speech be it never so perfect, Augustin. if the understanding of the hearer cannot attain unto it. For there is no cause why we should speak at all, if they understand not what we speak, for whose sake we speak, that they may understand us. August, in his. 4. b. and. 10. chap. of Christ, doct. Unless I speak that you may plainly and clearly understand, Chrisostom but only show myself to have the gift of tongues, ye shall departed away, having no fruit of those things that ye understand not. For of a voice that ye know not what profit can ye have. Chrisost. in his. 35. Homil. upon the. 1. Cor. 14. Some entering into the Church, Chrisostom stretcheth forth and draweth at length their prayer, till they have said a thousand verses, as though the great number of words were needful before God, as though he knew not what thou dost ask, which knowest before thou think: Prayer standeth not in many words. even they wots not what they say. Their lips only moveth, and their mind is without fruit, and his ears are unto them deaf. Thou hearest not, that is, understandest not, and takest no heed of thy prayer, and yet thou wilt that God shall hear thy prayer. Chrisostome in his. 12. Homil. of the woman of Cana. Of Common prayer. Saint Basil Basil. in the using of Common prayer in his time saith thus: In our prayers that we make unto God, we raise up such a sound of the voices of men, women, & children, praying togethers, as if it were the noise of the waves beating against the sea banks. ¶ By this it appeareth that in. S. Basils' time, men, women, &, children, song in the church altogether. Of prayer and fasting. This kind goeth not out but by prayer and fasting. Mat. 17. 21 ¶ Satan & the flesh which are our most mortal enemies, are overcome by faith, Prayer and fasting. prayer, & true abstinence or soberness of living, if we use the same according to God's word and the doctrine of Christ. Sir. I. Cheek. ¶ The best remedy to strengthen the weak faith is prayer, which hath fasting added unto it, as an help to the same. Geneva. How prayer ought to be made according to Gods will. Saint Austen upon the forty Psalm saith, Call upon God with praise and thanksgiving, and not with reprehension, for why when thou callest upon him to destroy thine enemy, when thou wilt rejoice of an other man's hurt, and callest God to that evil, Our prayer must be after gods will. thou makest him partaker of thy malice. For why? thou supposest God to be as thou art, therefore it is said unto thee in an other place: These things hast thou done, and I held my peace. O thou wicked creature, thou dost conjecture that I would be like thee. Hitherto Austen. Now therefore our prayers must be made after the rule of the Lords, and we must evermore pray with these exceptions, Thy will be done and not ours. Biblian. fol. 109. What modesty ought to be used in prayer. Let these words (saith Cyprian) and prayers of such as pray, be orderly governed, keeping modesty & shamefastness. Let us think we stand in the sight of God. Prayer standing, kneeling, lying, or sitting, is allowed in holy Scripture. God his eyes must be delighted, both in the gesture of our bodies and manner of our words. For as it is the part of an impudent person to use clamorous shouts in praying, so contrariwise, it beseems a shamefast person, to pray with modest prayers. Some foolishly imagine that prayer is made either better or worse, by the gesture of our bodies. Therefore let them hear Saint Austen. li. 2. ad Simplicianun. quest. 4. saying. It skilleth not after what sort our bodies be placed, so that the mind being present with God, bring her purpose to pass. For we both pray standing as it is written, the Publican stood a far of: and kneeling, as we read in the Acts of the Apostles: And sitting as did David and Helias: And unless we might pray lying, it should not have been written in the Psalms, every night wash I my bed. For when any man seeketh to pray, he placeth the members of his body after such a manner, as it shall seem most meet unto him for the time, so stir up his devotion. Bullinger. fol. 929. To pray continually, how it is understood. There were a sort of heretics Massaliani of their first Captain Massalianus, which under the pretence of long praying, did study to live idly, and condemned all manner works and labour of the hands, alleging for themselves a great sort of Scriptures, but specially this place of Saint Paul: Orate sine intermissione, do ye pray continnallye, 1. Thes 5. 17 to this they joined the example of the primitive Church, Act. 12. which when Saint Peter was ●ast in prison by Herode, prayer was made without ceasing of the congregation unto GOD for him. Luke. 18. Also that our Saviour Christ did teach his Disciples, that they should always pray and never cease. And also that the Prophet David saith, I will always praise the Lord, Continual praying. evermore shall his praise be in my mouth. Upon these places did these heretics ground their errors, which they understood not aright. For God hath set this general order for all men: Deut. 5. 13 Six days shalt thou work and do therein all thy business, but upon the seventh day thou shalt do no bodily labour, neither thou nor thy servant, nor thy cattle, for in six days the Lord made heaven and earth, the sea, and all that therein is, and upon the seventh day he rested, and so shalt thou. Saint Paul saith, he that laboureth not, 2. The. 3. 10 let him not eat. 1. Tim. 5. 8 And again, if any provide not for his own, and specially for them of his household, the same hath denied the faith and is worse than an Infidel. And so he commandeth servants to be seruable unto their masters, and to do their work truly behind their backs, as well as before their faces. Now to declare y● true meaning of such scriptures as seemed to make for the Massalians. S. Austen Augustin. saith on this wise: All such places of the Scriptures as seem to commend continual praying, are to be understood of the learnedst, the fervent & perpetual desire that we ought to have to pray, whereof we have an example in that holy widow named Anne, Luke. 2. 36 the daughter of Phanuel: Quae non discedebat de Templo, ieiunijs ac deprecationibus ●eruiens nocte ac die. In which words we must grant the tropical speech called Hyperbole. For it cannot be avoided but that this holy woman did eat, drink, and was sometime occupied about her necessary business at home. But because she was most commonly in the temple praying, therefore the Evangelist saith, that she was there night and day: So that the Saints do fulfil this Scripture, praying continually, when they pray often and fervently to God. Question Long prayer. And if any man now should ask this question, forasmuch as Christ hath forbidden much babbling in the time of praying, whether do they ●in or no, which do pray long. To this is answered thus: In a case they sin, and in a case they sin not, but do very well and godly. In case they put their trust in their long praying, thinking that therefore they shall be heard as the Gentiles do, than they sin as they do, and are condemned by the sentence of Christ in the Gospel: But if they pray long with fervent faith and true devotion, than they sin not: no though they pray with often repeating of one prayer: but they follow the example of Christ, which in mount Olivete did oftentimes repeat one prayer, which in effect was none other but this: Pater si possibile est, transeat a me calex iste. Wherefore Saint Austen most holily and truly maketh a distinction betwixt Multum loqui, & multum precari: Much babbling and long praying. To pray long with godly and devout exercising of the heart, it is a good thing: but to ask a good thing with superfluous & an unprofitable heap of words, the mind not occupied, it is nought. And again saith S. Austen: How can any man condemn long prayer, seeing that of Christ it is written. Quod pernoctavit in orando, that he was occupied all night in prayer. But this do I counsel saith Saint Austen, Ad probam: Si quis nausiam, If any man supposeth loathsomeness to arise of long praying, let him well consider, although it be not long, yet often it is lawful to pray And whatsoever he be that so shall pray often, he shall nevertheless fulfil the example of the Prophet David, which saith to the provoking and teaching of all other men to pray often. Benedicam Dominum in omni tempore, & semper laus ●ius in ore meo: I will always praise the Lord, and evermore shall his praise be in my month. Ric. Turnar. ¶ Like as he that is in prison desireth ever to be delivered, whether he be eating, drinking, or sleeping, & as he that is sick destreth always to be whole, even so doth every christian man pray continually, yea, even when he seemeth not to pray. For prayer consisteth not in much babbling. Mat. 6. 7. but in spirit and verity. john. 4. 24. and in vehement desire of the heart towards God. Tindale. What the prayers of Saints in the apocalypse meaneth. And when he had taken the book, Apoc. 5. 8. the four beasts and the. 24. elders fell down before the lamb, having every one haps and golden Uialls full of odours, which are the prayers of the Saints. And in an other place of the same book he saith: And an other Angel came and stood before the altar, Apoc. 8. 3. having a golden censor, and much of odours were given unto him, that he should offer the prayers of the Saints upon the gloden altar which is before the throne. These places the Papists do allege for the invocation of Saints. Answer. Ye must understand that there be two kind of prayers, the one is invocation or petition, & the other is giving of thanks, laud, and praise. The petition if need were, might be proved by the fourth Chapter of the Epistle to the Philippians. We call that invocation when we desire some good thing to be given unto us, or some evil to be taken away from us. Giving of thanks doth contain, the praising and lauding or magnifying of the name of God, for his exceeding great benefits which we receive daily and hourly at his hands. It is manifest by y● which followeth that the Apostle doth speak of the last, and not of the first. These be the words, and they sung a new song, saying: Thou art worthy to take the book, and to open the seals thereof, because thou wast killed and hast redeemed us to God by thy blood, out of every kindred and tongue, and people, and nation, and hast made us unto our God kings and Priests, & we shall reign on the earth. Now what doth this make for the intercession of the blessed spirits or souls that the Saints do sing praises unto God in heaven. In the other place is meant none other but that the Angel did join his laud and praise which he gave unto God with the Hymns and songs of the elect. Saint Austen expounding this place writeth thus: Alius Angelus, ipse est jesus Christus, etc. The other Angel (saith he) is jesus Christ, having a golden censor, which is an holy body: for the Lord himself was made a censor, out of the which God received a sweet odour, and was made merciful unto the world, for he offered himself a sacrifice of sweet smell, and the Angel did take the censor, and did fill it with the fire of the altar. jesus took a body that is to say, the Church, and did fill it with the fire of the holy Ghost. The meaning of this place following. Withdraw not yourselves one from an other. 1. Cor. 7. 5. ¶ S. Paul speaketh not this of that kind of prayer that is commonly and daily used of all faithful, Married folks. as well married as unmarried, but only of the general and solemn prayer of the whole congregation, which then as in time of persecution and fear of enemies was kept only in the night: And all the whole multitude of the faithful was charged to be present at the same. At which time it was necessary, that both the man and the woman should leave the others company and resort to prayer. To this read joel. 2. at the place, Blow up the trumpet in Zion. jewel. fol. 172. A prayer for the King and chief governor. Exaudiatte Dominus in die tribulatione, protiget te nomen Dei jacob. Psal. 26. 1. The Lord hear thee in the day of trouble, the name of the God of jacob defend thee. These words be words of prayer, and to be offered unto God for the preservation of the king. Therefore when ye do pray and say: The Lord hear thee, understand (for example) by this word (Thee) our king or chief governor, and then the prayer is plain. And here by the way, note that the Prophet saith, not as the old superstition was wont, our blessed Lady and all the whole company of heaven hear thee, for them he had taught us to call upon creatures, which can neither hear us nor help us: but the Prophet as he doth always, so he doth here teach us to cry unto God himself in the day of trouble, And in that he saith the name of the God of jacob defend thee, it is nothing else to say, but the power & the might of the most high omnipotent God of jacob defend thee. Ric. Turnar. What private prayer is. Private prayer is made unto God by every faithful man, in what place so ever, either in the house, or without doors, in the closet of his heart, & temple of his own body. For S. Peter went up into the uppermost part of the house & prayer. Act. 10. 9 S. Paul. 1. Tim. 2. saith: I will therefore that the men pray every where, lifting up pure hands. And Christ our Lord himself very often departed even out of the temple into the mount to pray. And in the Gospel Mat. 6. he saith: When thou prayest, enter into thy chamber, and when thou hast shut the door, pray to thy father which is in secret, etc. Bullinger. Of public prayer. Public prayer is that which is used unto God in the holy assembly, according to the accustomed order of every Church. Bullinger. fol. 914. PREACHERS. What doctrine preachers ought to teach. TEaching them to observe all things, Mat. 28. 20. whatsoever I command you. ¶ Here do all Preachers learn what they should teach, nothing else but God's word, nothing else but that the Lord hath commanded them. Not their own dreams and inventions. Sir. I. Cheek. ¶ Men may not teach their own doctrine, but whatsoeuer● Christ hath taught, for he reserveth this authority to himself, to be the only teacher and author of the doctrine. Geneva. That we must not presume of inspiration without preaching. Saul was sent by the vision to Damascus to Ananias to be instructed, and yet we may not despise the meanest minister that teacheth us, for Ananias and Philip were mean and obscure and unknown men, this is not notable, yet Paul who was notable and instructed at the fée●e of Gama●●el, was sent unto them by the vision. Cornelius was sent to Peter. The Eunuch understood not till Phlip came unto him. David could not understand the riddle of Nathan, until it was by Nathan himself expounded. How Preachers ought not to yield to the wicked. Moses said to Pharaoh, Euo. 10. 26 there shall not one hoof thereof be left, for thereof we must serve the Lord our God. What weapons the preachers must use. They must fight with the word, Ambrose. & not with the sword, their weapons are prayers and tears, What Preachers may fly, when and in what place. But if it be in such a case that the minister alone is sought after by the enemy, or be forsaken of them which were his congregation, or if no ruin or detriment ensue unto the congregation by his departing, then is there no cause why he may not reserve himself for a more commodious season. But they that forsake the public cause of the congregation, & go from them that hold fast the profession of faith, these indeed be Apostatus and hirelings, who Christ saith use to fly, when the wolf comes. john. 10. 5. We ought to follow Saint Ambrose, who denied to deliver his Churches to the Arrians, although y● Emperor commanded. Gualther Suelacts. fol. 358. This saying, Mat. 10. ●3 when they persecute you in one city, fly to an other, etc. was spoken unto the Apostles, because the building of the Church depended upon their preaching, who were also but few in number. It was meet therefore that they should be preserved, until the work were ended. But once having persuaded their congregatio●s to the faith, and having ended their work, it was meet that they should refuse to fly, & seal● their doctrine with their ●loud, as they did indeed, because then the ●earcitie of Preachers being helped, it was meet that the members of new converts should be confirmed, etc. Of general preaching. By the use of general preaching, neither had David been touched by Nathan to repentance, nor Herode bene touched by john Baptist to grief. For he that speaketh generally, speaketh to no man. PREDESTINATION. What Predestination is. PRedestination is Gods everlasting and unchangeable ordinance, going in order before all the causes of salvation and damnation, whereby God hath determined to be glorified, by some by saving them of his own mere grace in Christ, and in other some by dampning them through his rightful judgement in Adam, and in themselves. And after the custom of the Scripture, we call the former sort, the vessels of glory, and the elect or chosen, that is to say, folks appointed to salvation before the world through mercy: And the other sort we call reprobates or castaways and vessels of wrath, that is to say appointed likewise to rightful damnation from everlasting, either of both which, GOD hath known severally from time without beginning. Theo. Beza. By the eternal Predestination of GOD, is understood his eternal ordinance, whereby he hath ordained before the creation of the world, that which he hath determined to do with all men, to be glorified in them, as well in his mercy, as in his just judgement. In his mercy he is glorified in showing, the riches of his glory in his vessels of mercy, which are his chosen, y● which he hath prepared to glory in the just judgement, he is glorified in showing his wrath, and giving to understanding his power, after that he hath endured in great patience, the vessels of wrath prepared to perdition. P. Viret. I think it best (with this definition) to begin with that that the Logicians call (Quid nominis) what the word signifieth. The Grecians call Predestination Oûproris non, of this verb Cûporitas, which signifieth to determine and appoint before. For Oros, is Terminus, that is a band or limit. Wherefore the elect are separated a sunder from them that are not elect, the Latin men call it Praedestinatio. For Destinare is nothing else, but firmly to determine and constantly to appoint any thing in the mind, or by some firm decree of the mind to direct any thing to some one end. But Predestination which we speak of, may be taken two manner of ways: either as touching the bringing of it to the effect, as that Paul going to Damascus, was converted to Christ, and by that means separated from the unbelievers: Or inasmuch as it was with God from eternity, before men were borne. Of this Paul speaketh writing to the Gala●hians, Gal. 1. 15. that he was set apart to preach the Gospel from his mother's womb, long before he was converted. And unto the Ephesians Ephe. 1. 4. also he saith, that we were predestinate before the foundation of the world were laid. And to the Romans, Rom. 9 13 of the Twins he saith: before they had done either good or bad, jacob have I loved, and Esau have I hated. And we at this present speak of this eternal Predestination of God. Wherefore the other is nothing but a declaration of this. Predestination therefore may be taken both commonly and properly. But forsomuch as God doth all things by an appointed Counsel, and nothing by chance or fortune, undoubtedly whatsoever he createth or doth, he appointeth to some end and use: After this manner neither the wicked nor the Devil himself, nor sinners can be excluded from Predestination, for all these things doth God use according to his will, etc. Pet. Mar. upon the Rom. fol. 291. Augustine Augustin in his book De Predestinatione sanctorum, the 10. Chapter, thus defineth Predestination, that it is, a preparation of grace. And in the. 12. Chapter he saith, it is foreknowledge and a preparation of the gifts of GOD, by which they are certainly delivered which are delivered: but the rest are left in the mass and lump of perdition. In an other place he calleth it the purpose of having mercy. The Master of the Sentences Master of the sentence. in the first book, Distinct. 40. defineth it to be a preparation of grace in this present time, and of glory in time to come. These definitions I reject not. Howbeit because they comprehend not the whole matter, I will bring in an other definition more full, as nigh as I can. I say therefore that Predestination is the most wise purpose of GOD, whereby he hath before all eternity constantly decreed, to call those whom he hath loved in Christ to the adoption of his children, to justification by faith, and at length to glory through good works, that they may be made like to the Image of the son of God, and that as then should be declared the glory and mercy of the creator. This definition as I think comprehendeth all things that pertain unto the nature of Predestination, and all the parts thereof may be proved by Scripture. Pet. Mart. upon the Rom. fol. 292. Predestination we call the eternal and immutable decree of God, by the which he hath once determined with himself what he will have to be done with every man. For he hath not created all to be of one condition. Or if we will have the definition of Predestination more large: we say that it is the most wise & most just purpose of God, by the which before all times, he constantly hath decreed to call those whom he hath loved in Christ, to the knowledge of himself, and of his son Christ jesus, that they may be assured of their adoption, by the justification of faith, which working in them by charity, maketh their works to shine before men, to the glory of their Father, so that they (made conform to the Image of the same God) may finally receive the glory which is prepared for the vessels of mercy. These latter parts (to wit, of vocation, justification of faith, and of the effect of the same) I have added for such as think that we imagine it sufficient that we be predestinate, how wickedly soever we live. We constantly affirm the plain contrary, to wit, that none living wickedly can have the assurance that he is predestinate to life everlasting, yea, though man and Angel would bear record with him, yet will his own conscience condemn him, unto such time as he unfeignedly turn from his conversation. Knox. Who hath predestinate us to the adoption of children by jesus Christ. Ephe. 1. 5. ¶ This is the true understanding of Predestination, that without any merits or deservings of ours, yea, afore the foundation of the world was laid, GOD hath decreed with himself to save through Christ, all them that do believe. How Predestination was the first work that God made. God before the beginning of the world, did work but only the work of Predestination, of the which Saint Paul saith Ephesians. 1. GOD hath predestinate and chosen us to him through Christ our Lord before the foundation of the world was laid. So that the work of Predestination was the first work of God Predestination the first work that God made. that we do read of in the scripture, which was perfectly finished before the world began. The second work of God, was the work of creation, Creation the second. that is, of making all things of nothing. Of this work it is written: Qui vivit in eternum creavit omnia semel. He that liveth everlastingly, without beginning and without ending made all things at once. By all things is understood the matter and substance, whereof all things was afterward made, which is called of Moses Coelum & terram. That undigested and unshaped and unfashioned lump, called of the Poettes Chaos, whereof all the Firmament and the four Elements were afterward made, that was made by the work of creation, Idque semel, and that all at once. The work of creation being ended, God proceeded to the dividing and setting of things in order, which is called Opus distinctionis. Opus distinctionis. And in this work we read that GOD was occupied six days. This work being ended, almighty God ceased from making of any more new things, and yet he nevertheless worketh continually, in the redressing, in the preserving, and in the governing of the things that he hath made. Indeed upon the sixth day he made man, and blessed him with the strength of generation in his posterity unto the end of the world, by virtue of which blessing all men do increase, do multiply, do flourish and come into the world. And yet notwithstanding that work of the sixth day, God still a pace worketh by his divine providence & governing of man wonderfully, which is called Opus gubernationis. Opus gubernationis. for the which his work we are bound every man to praise him and to magnify him according as we be taught by the prophet in the Psalm, saying in the person of Christ: O Father: Tues qui extraxisti me de ventre, etc. Thou art he y● tookest me out of my Mother's womb. Ric. Turnar. No reason can be given, why God did predestinate this man more than that, but only that it was his pleasure so to do. I ask, how came it to pass that the fall of Adam did wrap us in eternal death, so many nations with their children being infants, without remedy, but because it so pleased God? Hear their tongues which are otherwise so prattling, must of necessity be dumb. It is a terrible decree I grant, yet no man shallbe able to deny but y● God foreknew what end man should have, ere he ●reated him, & therefore foreknew it, because he had so ordained by his decree If any man here inveigh against the foreknowledge of God, he rashly & unadvisedly stumbleth. For what matter is there I beseech you why the heavenly judge should be accused, for y● he was not ignorant of y● which was to come? Therefore if there be any just or colourable complaint, it toucheth Predestination. Neither ought it to serve an absurdity which I say, that God foresaw not only the fall of the first man, & in him the ruin of his posterity, but also disposed it after his own wil For as it belongeth to his wisdom to foreknow all things that shall be. So it belongeth to his power to rule & govern all things with his hand● And this question, Augustine very well discusseth, ●nchy. ad Lauren. as ●e doth other, saying: We must wholesomely confess, y● which we must rightly believe, that the God and Lord of all things, which created all things very good, and foreknew that evil things should spring out of good, and knew that it more pertained to his almighty goodness even of evil things to do well, than not to suffer them to be evil: That he so ordered the life of Angels & men, that in it he might first show what free will could, do, & then y● the benefit of his grace and judgement could do. Cal. in his Insti. 3. b. cap. 23. Sect. 7. They ask how it cometh to pass, that of two between whom, no deserving putteth any difference, God in his election passeth over the one, and taketh the other. I ●on the other side do ask them, whether they think that in him that is taken, there is any thing that may make the mind of God to incline toward him. If they confess (as they needs must) that there is nothing, it shall follow that God looketh not upon man, but from his own goodness ●ot●heth a cause why to do good to him. Whereas therefore God chooseth one man, refusing another, this cometh not of respect of man, but of his mercy alone, which ought to have liberty to show forth and utter itself where and when it pleaseth him. For we have in an other place also showed that there were not from the beginning many called noble or wise or honourable, that GOD might humble the pride of the flesh: so far is it off, that his favour was bound unto persons. Cal. in his Insti. 3. b. cha. 23. Sect. 10. Of God's mercy, and our undeserving in Predestination. In giving that unto some which they do not deserve, he doth show his free mercy and grace: but in not giving it to all men, he doth declare what all did deserve. He is good in showing mercy to some, he is just in punishing the rest. Places out of S. Austen for Predestination. Christ's sheep hear his voice, and he calleth his own sheep by name, Augustin. for he hath their names written in the book of life: he calleth his own sheep by name. Hereof cometh it that the Apostle saith: The Lord knoweth who they be that be his. Augustin his 45. treatise upon john. I have kept those that thou hast given me, Augustin. and no man of them is perished, save only the child of perdition, that the Scripture might be fulfilled. He that betrayed Christ is called the son of perdition, because he was prodestinate unto destruction, according to the Scripture, which in the. 109. Psal. chiefly, is prophesied of him. August. in his. 107. treatise upon john. Wherefore is that man or that man, Augustin. and wherefore is not that man and that man predestinate? Ask not of me: I am a man, I turn me to the depth of the Cross, I do not enter far in, I am afraid, I am no seacher in, his judgements are unsearchable, thou art a man, I am a man, it was a man that said: O man, what art thou that disputest with God. Augustine in his Epistle to Paulinus. 7. Sermon. But thou wilt say, Augustin. wherefore made he me to honour, and an other to dishonour? What shall I answer? Wilt thou hear Augustine that wilt not hear the Apostle, saying: O man, what art thou that disputest with God. There are two little children borne, if thou seekest a due or a right, both are made of one lump of perdition: but wherefore the Mother beareth one to grace, and the other choketh, being asleep? What wilt thou say unto me, what did he deserve that was ●●oked up by his mother in sleeping? both of them deserved no good? But the Potter hath power over the clay of the same lump, to make one vessel to honour, and an other to dishonour, wilt thou dispute with me? Rather wilt thou wonder and cry out with me: O the great depth of his riches, let us agree together in fear, lest we perish in error. Augustin in the same book and. 12. Sermon. The Predestination of God by no means doth make that the children of God, should be made the children of the Devils, o● of the temple of the holy Ghost, the temple of Devils, or of the members of Christ, the members of an harlot? But rather Predestination doth make, that of the children of the Devil are made the children of God, or of the● temples of devils, are made the temple of the holy Ghost, o● of the members of an Harlot, are made the members of CHRIST, because he hath bound the strong man, and spoiled him of his armour. Objection. If God do find all men guilty, let him punish them all alike: If he find them unguilty, let him withhold the rigour of his justice from them all. Answer. Sith (saith Saint Austen) that in the first man, Augustin. all the whole 〈…〉 of mankind did fall into condemnation, the vessella that are made of it unto ho●our, are n●● the vessels of their own righteousness, but of the mercy of GOD, and some are made vessels to dishonour, it ought not to be imputed unto any unrighteousness or iniquity, but unto judgement. Again, that God doth recompense due punishment unto them whom he doth reprove, and giveth: undeserved grace unto them whom he doth choose, he is de●●uered from all blame by the similitude of a creditor, in whose power it lieth to forgive some the whole debt, and to make the other to pay the uttermost farthing. Therefore God may give his grace to whom he will, because that he is merciful, & not give it to all men, because y● he is a righteous judge. In giving that unto some which they do not deserve, he 〈…〉 his free mercy and grace, and not giving it to all men: he doth declare, what we all do deserve. The similitude. If a man hath many debtor, The similitude. that do all owe unto him the like sum of money, doth it not lie in his power to forgive some of them the whole debt, and to make the other to pay to the uttermost farthing, who can lay any thing to his charge if he will so do? Then mark we are debtor unto God, for we have all deserved everlasting damnation. That then he doth of his free mercy and goodness forgive some, and some again he doth deal extremely withal, according to his righteous judgement, who shall be so bold to blame him for it? The words of Fulgentius and Barnard. God (saith Fulgentius Fulgentius. ) did not promise all things which he foretold, although he foretold all things which he promised. As he did not predestinate all things which he foreknew, although he foreknew all things which he did predestinate. He foreknew the will of men good and bad, but he did not predestinate y● naughty wills, but the good. Fulg. in his. 1. book. The kingdom of God (saith Barnard Barnard. ) is given, is promised, is declared, is received: It is given in Predestination, it is promised in calling, it is declared in justification, it is received in glorification. Thereof y● is said: Come ye blessed of my Father, receive the kingdom prepared for you. So doth the Apostle say: Those whom be predestinate he calleth: whom he calleth he justifieth, and them he glorifieth. In Predestination is grace, in calling is power, in justification is joyfulness, in glorification is glory and praise. Barnard upon the work of the book of Wisdom. Fear not thou small flock (saith Barnard Barnard. ) for to you it is given to know the mystery of the kingdom of heaven. Who be those? Even them whom he hath foreknown and predestinate to be fashioned like unto the Image of his son. A great and secret Council is made known. The Lord knoweth who be his: but that which was known unto God is not made manifest to men: neither doth he vouchsafe to make any ●●●er partakers of so great a mystery, but those self same men whom he hath foreknown and predestinate to be his, etc. Barnard in his. 107. Epistle to Thomas Beverly. Objections against Predestination answered. Because of Christ coming, we must deny both Predestination or election and reprobation, for if Predestination save the one, and Reprobation condemn the other, then is there nothing left for Christ, and his coming is in vain. Answer. But so many as are predestinate, are predestinate in Christ, without whom there is no election: for those whom he predestinateth, them also he calleth in Christ. Objection. If doth appoint a fatal necessity, and so driveth men to desperation. Answer. If rather confirmeth our hope: for if salvation were by us to be gotten, than we are so immutable that we should every minute of an hour, cast away ourselves, but it is for our safety, that our salvation lieth in the purpose of God. Objections in S. Augustine's time. That the true endeavour to rise again, was taken from them that were fallen, and occasion of carelessness ministered to them which did stand: also that it taketh away the true use of preaching and rebuking, and maketh to none effect. Also that before S. Augustine's time, this doctrine was not preached, & yet notwithstanding the doctrine of faith without it still defended. Answer. It overthroweth not the gift of preaching: for Paul the Apostle of the Gentiles, and the preacher of the whole world, so amply and so often urgeth it in his Epistles to the Romans, to the Ephesians, and to Timothy. Also Luke in the Acts of the Apostles. Math. 11. and. 22. john. 10. 17. and. 25. For like as calling is the mean to win them that are predestinate, so consequently by preaching is our calling fulfilled, and contrariwise by preaching, are the wicked and reprobate made inexcusable. They that are predestinate, are called by preaching. They that are reprobate, are condemned by preaching. PRESCIENE. Of the prescience of God, what it is. WHen we attribute prescience to God, we understand that all things have ever been, and perpetually abide present before his eyes, so that to his eternal knowledge, nothing is by past, nothing is to come, but all things are present, and so are they present, that they are not as conceived imaginations, or forms and figures, whereof other innumerable things proceed (as Plato testifieth, that of the form and example of one man, many thousands of men are fashioned) but we say that all things be so present before God, that he doth contemplate & behold them in their verity and perfection. And therefore it is, that the Prophets oftentimes speak of things, being yet after to come, with such certainty, as that they were already done. And this prescience of God do we affirm to be extended to the universal compass and circuit of the world, yea, and to every particular creature of the same. Knox. in his boo. against an Anab. fol. 20. PRICK OF THE FLESH. The meaning of S. Paul, in this place. THere was given unto me a prick in the flesh. 2. Cor. 12. 7 ¶ He meaneth concupiscence y● sticketh fast in us as it were a prick, insomuch as it constrained Paul he being regenerate to cry out, I do not that good I would do, etc. And he calleth it a prick by a borrowed kind of speech taken from thorns and stumps, which were very dangerous and hurtful for the feet, if a man walk through woods that are cut down. Theo. Beza. The Greek word signifieth a sharp piece of wood, or a pole or stick or sharp thing, which pricketh one as he goeth through bushes or thick places. Geneva. PRIEST. What a Priest doth signify. THe Priest shall be as the people. Esa● 24. 2. ¶ A Priest doth often signify every man that ruleth the people, be it King or Prince, or other common officer. jere. 6. 13. And from the Prophet to the Priest. T. M. ¶ Because this was a name of dignity, it was also applied unto them, which were not of Aaron's family, and so signifieth also a man of dignity, as 2. Sam. 8. 18. & 20. 25. 1. Chro. 18. 17. And by these words the Prophet signifieth an horrible confusion, where there shall be neither religion, order, nor policy. Ose. 4. 9 Of the Priests deceiving of the people. O my people● Ribaulders oppress thee, Esay. ●. 1● & women have rule of thee, O my people thy leaders deceive thee. ¶ Some read ●Exactours or Extortioners. He noteth the covetousness of Priests and Prelates. God here calleth the poor widows, the fatherless, and all that are destitute of the comfort of this world his people, whom the Pharisees then oppressed, now the Priests & such as falsely boast themselves to be spiritual, justly called exactors, insomuch as they require their right (as they call it) more by men's traditions themby the word of God, and do not to seek souls to God as money for themselves. Oppress, that is spoil, pill and even shave, so that they scant have aught. What house, field or merchandise is there, that rendereth them not somewhat? whether there be children christened, or marriage made, or men come to the table of the Lord, whether y● sick be visited, or the dead buried, there is ever somewhat to be required. Furthermore, they are not only accused to be covetous, but also to be women, Priests are become women. that is effeminate and womanly, because they most filthelye and idly spend and waste, that which they have scraped with juggling violence, and most naughty fashions. T. M. How the Priest's office ought not to be despised for the vice of the Priest. When thou seest an unworthy Priest, slander not the Priesthood. For thou oughtest not to condemn the thing, but him that evil useth a good thing. Sith judas also was a traitor, howbeit for this, the other Apostles is not accused, but the mind of him: neither is it the fault of the Priesthood, but of the evil mind. And thou therefore blame not the Priesthood, but the Priest that useth evil a good thing. For if one dispute with thee and say: Seest thou yonder Christian, answer thou: But I speak not to thee of the persons, but of the things, or else how many Physicians have been made slaughter men, and have given poison for remedies, and yet I despise not the Art, but him that evil useth the Arte. How many shipmen have guided evil their ships, yet is not the Art of sailing evil, but the mind of them. If the Christian man be wicked, accuse not thou the profession of the Priesthood, but him that evil useth a good thing. I. Bridges. How all men be Priests. There is no man almost of the faithful (saith Augustine) that doubteth but that the Priesthood of the jews, was a figure of the princely Priesthood to come, which is now in the Church, wherein all they be consecrated, which do belong to the body of Christ, the chief and true Prince of Priests. For now all men be anointed, whereas at that time, Kings and Priests were so only. And whereas Peter writing to christian people, called them a royal Priesthood, he declared y● both the names of them did agree unto that people unto whom y● same anointing did belong. All Christian men be priests In another place he saith, From which time (saith he) those which do believe & be cleansed by the sanctifying of that Baptism, they be anointed, not some, as it was before in the law, but all for Prophets, Priests and Kings. By the example of the which anointing, we be admonished what manner of folks we ought to be, that our conversation be not less holy than our anointing is. For from the Sacrament of this anointing both the word of the name of Christ, and all Christians, that is to say, such as believe in Christ, is descended and derived, which name is naughtily and vain applied unto him, which doth not follow Christ. And Origen saith: As many (saith he) as be anointed with the holy Ointments, be made Priests, like as Peter said to all, Churches: You be a chosen sort & a royal Priesthood, a holy people: you be therefore a Priestly kind, & therefore you repair to the holy places. And Beda upon the first Epistle of Peter, Whereby (saith he) he doth most manifestly admonish us, that whereas we be of ourselves an holy Priesthood, we may be builded upon the foundation of Christ, therefore he calleth every Church an holy Priesthood, which name of office the house of Aaron had ever in the law: for surely we be all of us members of the high Priest, and we be all marked with the Oil of gladness. And Hierom upon the Prophet Malachy saith: We be all the priestly and royal kind, which being baptized in Christ, do bear the name of Christ. These be the saying of those Doctors, by whose testimonies it is approved, that the same which is mentioned of the Priesthood of the new Testament in the places before rehearsed, doth pertain unto all Christian persons, & that therefore we be all Priests. Muscu. fol. 251. In the new Testament, Priests be called by this word Sacerdotes, y● is to say (I think) Sacrificers. And thus as Christ was called Rex & Sacerdos, King & Priest, so be all true Christian men in the new Testament, as is testified. Apoc. 1. 5. &. 6. by Christ made Kings and Priests. The words of the Apoc. be thus: To jesus Christ which hath loved us, and washed us from our sins, through his blood, & made us Kings & Priests unto God, even his Father, unto him be glory and rule for ever and ever, Amen. Thus saith john. speaking of all Christian people. In like manner it is said. 1. Pet. 2. where he writeth to the Christian men: You (quoth he) be a chosen generation, a Regal Priesthood, an holy people. S. Bede expounding the same, shall testify plainly with me. And S. Austen I wot well in divers places, that all Christian men be so called Regale Sacerdotium. And likewise doth Faber in his Commentaries upon the same place. Whosoever looketh upon the treatise called Vnio dissidentium, shall find a multitude of ancient Father's saying, declaring the same. Lambert in the bo. of Mar. fol. 1268. How to know a true Priest. To take a Priest for a Sacrificer for sin, is injurious to Christ, and we know none such in the new Testament, for that Priesthood must needs end, with the law of Sacrifice. But to take a Priest as Malachy doth: How a true Priest is known The lips of the Priest shall keep knowledge, and they require the law at his mouth, for he is the Angel and the Minister of the Lord of Hostes. Here find we a better mark than the beasts mark or the flesh marke● that is to say knowledge, whereby only he doth the message of his Lord and master, and instructeth his Sheep in the law of God. By this mark are true Priests tried and known. A. G. fol. 199. How the Priests are forbidden to be at the death of any of the people. A Priest shall defile him at the death of none of his people. ¶ The Priests be warned, that they shall not come at the common wake & lamentations of the dead, lest they should thereby be the more unapt to do sacrifices, whereunto they were properly appointed, and lest they should by their weeping give an occasion to destroy the belief of the resurrection of the dead. T. M. How the Priests eat the sins of the people. And they eat up the sins of my people. Ose. 4 8. ¶ To wit, the Priest's seek to eat the people's Offerings, and flatter them in their sins. Geneva. Of Priest's marriage. ¶ Looke. Marriage. How the Priesthood is translated. S. Paul saith, Heb. 7. 12. that forasmuch as the Priesthood is translated, no remedy the law must also be translated. Paul endeavoureth none other, but to declare, that like as the Priesthood is now translated from the Tribe of Levy, The priesthood translated. to Christ and his spiritual generation● which are Priests after the order of Melchisedech, so must the law also be translated, that is to say, the Ceremonial law, which prescribeth unto the Levites, the kind and order of their sacrifices, must now be translated & altered. For Moses prescribeth nothing to this Priesthood, that is after the order of Melchisedech. The Priests of this order, must follow the example of their first and chief Priest jesus Christ, who offered up his own body, and none other sacrifice, so must we, if we be Priests of that order, offer up our bodies a lively and acceptable sacrifice unto God, always singing unto him in our hearts, and so shall we be true honourers of God the Father, and shall honour him in spirit and truth. Crowley. Who began first to make the statute of Priest's chastity. Some saith that Calixtus primus did first make the statute that Priests should vow chastity, but that is not so. For all Chronicles beareth witness that Priests had wives in the Council of Nicene, the which was almost an hundred years after Calixtos' days. But ancient histories doth make mention, y● Nicholas the first, which was bishop of Rome, the year of our Lord. 860. did go about this thing, but he could not bring it to pass, S. Huldrik by the reason of an holy man. S. Hulderich Bishop of Auguensais, which wrote sharp Epistles against him, reproving him sore, y● because he would compel Priests to vow chastity, his words be these: Thou hast not swerved a little from discretion, y● whereas thou oughtest to have counseled Priests to chastity, thou hast with a Lordly violence compelled them to it. Is not this after the judgement of all wise men a great violence, when that thou, against the institution of the Gospel, and against the decree of the Holy ghost, wilt compel men to serve thy private decree, etc. ¶ Note that this holy man saith, that Priests ought to be admonished and counseled to chastity, but not compelled. For that (saith he) is a great violence, and against Christ's holy Gospel, and the blessed spirit of God. This holy man proceedeth further with the Bishop of Rome, and telleth a fact of S. Gregory, S. Gregor. the which went about to compel Priests to vow chastity. Upon a day S. Gregory sent unto his Ponds for fish, and in the nets that they fished withal, were brought about 6000. 6000. heads. young children's heads, the which thing when S. Gregory saw, struck him sore to the heart, and was very heavy of that sight, and perceived anon, that his decree that he made for Priest's chastity, was the occasion of this great murder, in that that Priests could not live sole, nor yet they durst not avow their children for fear of the decree. And so for safeguard of their honesty, they fell into a fearful and abominable sin, to kill their own children. And for this cause S. Gregory (saith this holy Bishop) did revoke his decree again, and did greatly allow the saying of the Apostle: It is better to marry then to burn. Adding to it of his own: It is better to marry, then to give occasion of murder. D. Barnes. fol. 328. PRINCES. How Princes ought to be obeyed. A Man ought to obey his Prince, but in the Lord, and never against the Lord. For he that knowingly obeyeth his Prince against God, doth not a duty to the Prince, but is a deceiver of his Prince, and an helper unto him to work his own destruction. He is also unjust which giveth not the Prince, that is the Princes, and to God that is Gods. A noble saying of Valentinianus the Emperor for choosing the Bishop of milan, Set him (saith he) in the bishops seat, to whom i● we as man do offend at any time, may submit ourselves. Policarpus the most constant Martyr when he stood before the chief Ruler, and was commanded to blaspheme Christ, and to swear by the fortune of Caesar, etc. he answered with a mild spirit, We are taught (saith he) to give honour to Princes which be of God, but such honour as is not contrary to God's religion. Ridley in conferring with Latimer. How Princes ought to do with matters of religion. ¶ Looke. Kings. How this place following is understood. O ye Princes open your gates: Psa. 24. 7. and the ye lift up O ye everlasting doors, and the King of glory shall enter in. ¶ Much ado there is about the exposition of this verse. Some delight in the applying of it to the building of the Temple at jerusalem. Other in a spiritual Allegory apply it to the members of Christ, which undoubtedly agreeth very handsomely with the process of the Prophet, as thus. O ye Princes open your gates. By y● Prince's which have given their names and their faith, to Christ the holy Lord, may well be understood all such men which do earnestly study to live a godly life. All they whether they be men or women, poor or rich, high or low, in the sight of the world, they are nevertheless spiritually Princes, like as they be called spiritual Priests: Priests as S. Peter doth call them, because they sacrifice daily unto god, their bodily members, their whole heart & mind to the true serving of God. And like as they be called in respect of such spiritual sacrifice, Priests: so may all true Christians be called princes, because they have conquered (as I might say) and crucified as S. Peter termeth it, their flesh against all vice and concupiscence. To these Princes the Prophet now speaketh, saying: O ye Princes, O ye living Saints, O ye dearly beloved members of jesus Christ, open your gates, not your gates made of timber and boards, but your spiritual gates, the gates and doors of your souls, which be spiritual and eternal, open them resist not the Holy ghost, quench not the spirit, that Christ the king of eternal glory, may come and dwell in your hearts. Love him, and labour continually to keep his Commandments, and then surely both he and his Father with the holy Ghost, will come and dwell with you. Ric. Turnar. PRISCILLIANUS. Of the damnable heresies of this man. PRiscillianus a Spaniard maintained the opinion of Gnostici, Manichaeus and Sabellius, being condemned by the Council of Bordeaux, he appealed unto Maximus the usurping Emperor, which found him an Heretic and beheaded him. Prosp. Chronic. He said, the soul was of one substance with God, and came down from heaven to endure voluntary conflicts. He said that man's actions were governed by the stars, he condemned the eating of flesh, he parted married couples, referring the creation of the flesh, not to God but to wicked Angels, he allowed of the Scriptures called apocrypha. Unto every of his followers he said: jura, periura, secretum prodere noli. August. li. de haeres. PRIVI CONTRACT. How privy contracts are not lawful nor good. NOw also if ye will consent to deal mercifully and truly with my master, Gen. 24 49 tell me: and if not, tell me also. ¶ He treateth with the mother and brother concerning the maid, whereby it may appear, that privy contracts without the knowledge and consent of their parents are not good. The Bible note. PROCESSIONS. How Processions came up. WE read not of any Processions, till the time of Agapatius Pope, who (as Platina reporteth) did first ordain them. Ann. 533. Although we read the like of Leo y● third, about. 810. years after Christ. Surely whensoever Processions began, they were taken of Gentility. We read oft in Pliny that the Romans in all their distresses, would run to every Idol they had, would go their circuits from this place to that place, and think they did acceptable service unto God, of whose folly Arnobius writeth thus: Nudi cruda, etc. They go about naked in the raw Winter, other have their caps on: they carry about with them old targets, beat their skins, they lead their Gods a begging round about the streets, they suffer some chapels to be gone to once a year, some must not be seen at all, some a man may not come unto, some other are holy enough without women, and for a servant to be at some of them, is an heinous offence. So much Arnobius. PROMISE. A constant rule of all human promises. ALl promises aught among the godly, so far●e forth to be of force, as they do agree with the word of God, which thing if jephthe had diligently considered, he would never have suffered himself to have committed so unworthy things against his daughter: this condition surely in all covenants ought to be counted for a most constant rule. Pet. Mar. upon judic. fol. 37. What promise it was that the old Fathers received not. And received not the promise, Heb. 11. 39 etc. ¶ This which Saint Paul saith, that the Fathers hath not obtained the promise, ought not to be understood, of the everlasting rest or joy, that we have by the merits of Christ his death, but rather of the Incarnation and coming of Christ. Sir. I. Cheek. ¶ They had not such clear light as we: for they looked for that which we have. Therefore it were shame for us, if at least we had not as great constancy as they. Geneva. How promises may be broken. They returned into their country another way. Mat. 2. 12. ¶ Promise ought not to be kept, where God's honour and the preaching of the truth is hindered. The wise men not withstanding their promise mad to Herode, returned home into their own Country by another way. PROPER AND IMPROPER. Of proper and improper speeches in Scripture. WHen the Scripture saith thus: God is a spirit, it is a proper speech. And why? Because he is so of his own, nature. But when it giveth him a body, members, and the use of them, resembling it to man, as we see it doth in divers places, than it is an improper speech. ¶ When the Scripture saith, that the Lord God is unchangeable, it is a proper speech, because he is so of his own nature: But when it maketh show that he is changeable, as when it saith, he repented that he had made man. And in another place, he repented that he had made Saul king, than it is an improper speech. ¶ When it saith, that God is in every place, it is a proper speech, because it is so conu●nient for his nature, for the confirmation of all things which he hath created, although he be also particularly in the hearts is of the faithful, for the special ●ffect of their sanctification: but when it saith: He went down to see the Tower of Babel, than it is an improper speech. Of proper and improper speeches in Christ's words. When Christ saith I am the light of the world, it is a proper speech, for it is true indeed, that jesus Christ is the only son of righteousness, which doth lighten the world with true light. And afterward when he saith to his Disciples: Ye are the light of the world, that is an improper speech, because they are not the light in themselves, but in the Lord. ¶ When he saith to his Apostles, Preach repentance and remission of sins in my name, he speaketh most properly, because it is he of whom the Prophets do bear witness, that whosoever believeth in him, shall receive remission of sins through his name. But when he saith afterward: To whomsoever you shall remit sins, they shall be remitted, he speaketh improperly: because he giveth that unto the Apostles, which properly belongeth unto himself. For the Apostles are but his ministers and messengers to pronounce remission of sins, which cometh properly from jesus Christ, to those that believe, in him. F. N. B. the Italian. PROPHECY. How Prophecy sometime cometh out of the month of wicked men. He prophesied that I●●●●ould die for the people. joh. 11. 50 ¶ Hereby we do gather that the gift of Prophecy, is given not only to good men, but also to the reprobate, being set in public office, even as oftentimes it is permitted to the wicked to work miracles, as we may read in the. 7. chapter of S. Matthew. So also we read of Saul, who being anointed with the kingly unction by Samuel, began to prophecy with the rest of the Prophets, etc. Marl. upon john. fol. 424. God made him to speak, neither could his impiety let God's purpose, who caused this wicked man, even as he did Balaam, to be an instrument of the Holy Ghost. Geneva. PROPHETS. What the Prophets were. THe Prophets were the notable interpreters of Prophecies, Apo. 18. 20 who through a certain singular gift of revelation, were able to apply them to the present matter. Marl. fol. 259. Against false Prophets. O Israel, Eze. 13. 4. thy Prophets are like to the Foxes upon the dry field: for they stand not in the gaps, neither make they an hedge for the house of Israel. ¶ O Israel thy Prophets, etc. Thy Preachers of men's traditions doth the Prophet compare unto. Foxes, which feign a service of God, and increase Ceremonies, and teach a way to please God by such works as they every themselves with. By the hedge here may ye understand prayer don● in faith. T. M. How the people gave ear rather to false Prophets then to the true. But whereas you say that God hath raised us up Prophets at Babylon, etc. jere. 29. 15. ¶ Such Prophets as preached unto them, the things which they were desirous off, did they greatly allow; yea, even after they came to Babylon, in them they rejoiced, as though they had been sent of the Lord, and yet were they indeed false Prophets. But Ezechiel the true Prophet of the Lord, which preached the contrary, did they persecute. By the false Prophets they said, God hath sent us Prophets, and their doctrine did they follow, but the true Prophet did they mock and laugh to sc●●ne, and would neither believe his doctrine, nor give ear unto it. T. M. How a false Prophet is known. Ye shall know them by their fruits. Ma. 7. ●6. ¶ The fruit of the Prophets is their doctrine. Therefore if thou wilt know the true Prophet from the false, try their doctrine at the touch stone of God's word, for else by the outward conversation, thou mayst be deceived and beguiled. Theo. Beza. The meaning of this place following. Art thou a Prophet? john. 1. 21 He answered no. ¶ They inquire of some great Prophet, and not of Christ, for john had denied before ●hat he is Christ, for they thought that some great Prophet should be sent like unto Moses, wresting to that purpose, that place of Deut. 18. 15. which is to be understood of all the company of the Prophets and Ministers, which have been and shall be to the end, and especially of Christ, who is the head of all Prophets. Beza. PROSELYTE. What a Proselyte is. Jews and Proselytes. Act. 2. 10. ¶ By the jews he meaneth them, that were both jews by birth, and jews by profession of Religion, though they were borne in other places: And they were Proselytes which were Gentiles borne, and embraced the jews religion. Theo. Beza. And Proselytes. ¶ To wit, such as were converted to the jews Religion, which were before paynim & Idolaters. Goe PROTESTANTS. How the name of Protestants came up. THe original of the name of Protestants began in Germany, about a decree that was made at Spears against y● gospel. Anno. Dom. 1529. which Decree, the Prince's electors of Germany resisted, unto whose protestation, certain of the chief Cities to the number of. 14. did subscribe with them. The number of the Protestants. 7. Princes & 24. Cities. Sledane. PROVIDENCE. Of the providence of God, what it is. Providence is not only that unspeakable power whereby it cometh to pass, that God hath foreseen all things from everlasting, and most wisely provided for all things before hand: But also that eternal decree or ordinance of the most wise & righteous God, whereby that every thing that hath been, hath been: and every thing that is, is: and every thing that shall be, shall be: according as it liked him to appoint from everlasting. Beza. We mean by the providence of God, that even as he is creator of all things, he is also the conserver, which doth by his eternal power and wisdom, guide and govern them, and by his sovereign goodness in such sort, that nothing cometh by adventure, neither in heaven nor in earth, without his counsel and ordinance, and his most just will, be it in general, or in particular. Peter. Viret. No good or evil doth happen without a cause, or by fortune without God's providence, but all things doth happen after his judgement. Hierom. upon Eze. Providence is Gods appointed, unmovable and perpetual administration of all things. Pet. Mar. Providence is sometime as much to say as knowledge, and foreknowledge of things to come. Sometime it signifieth an ableness to foresee for others of things necessary, so it is said that God in heaven doth foresee and care for all. Again, some do define the providence of God after this wise: Providence is the everlasting and unchangeable kingdom and administration of all things. They do mean (saith Musculus) by the word of kingdom, dominion and power, and by the word of administration, the temperature of the dominion which they added, because of the finding and giving of all things unto us, which seemeth in show, to be a condition of ministry, as well as of dominion. Musc. fol. 425. and. 426. God's providence we call that sovereign Empire and supreme dominion, which God always keepeth in the government of all things in heaven and earth contained. And these two (that is, prescience & providence) we so attribute unto God, that with the Apostle we fear not to affirm, that in him we have our being, moving and life. We fear not to affirm, that the way of man is not in his own power, but that his footsteps are directed by the eternal God That the sorts & lots which appear most subject to fortune) go so forth by his providence, that a Sparrow falleth not on the ground, without our heavenly Father. And thus we give not to God any prescience, by an idle sight, and a providence by a general moving of his creatures (as not only some Philosophers, but also more than is to be wished in our days do) but we attribute unto him such a knowledge & providence, as is extended to every one of his creatures. In which he so worketh, that willingly they tend & incline to the end, to the which they are appointed by him, etc. Knox. fol. 21. Because we know not all things (saith S. Austen) which God doth concerning us in most good order, that therefore in only good will we do according to the law, because his providence is an unchangeable law. Therefore sith God do claim unto himself the poor to rule the world, which is to us unknown. Let this be a law to us of soberness and modesty, quietly to obey his sovereign authority, that his will may be unto us the only rule of justice, as the most just cause of all things. I mean not that absolute will, of which the Sophisters do babble, separating by wicked & profane disagreement, his justice from his power, but I mean that providence, which is the governess of all things, from which proceedeth nothing but right, although the causes be hidden from us. Caluine. 1. book. chapped. 17. Sect. 3. PROVING. What proving and examining of a man's self is. THis proving and examining of a man's self, is first to think with him, with what lust & desire he cometh to the maundy, and will eat that bread. Whether he be sure that he is the child of God, and in the faith of Christ: and whether his conscience do bear him witness that Christ's body was broken for him. And whether the lust that he hath to praise God, and thank him with a faithful heart in the mids of the brethren do drive him thetherward, or else whether he do it for the meats sake, or to keep the custom: for than were it better he were away. For he that eateth and drinketh unworthily eateth and drinketh his own damnation, because he maketh no difference of the lords body, that as it is said before, he that regardeth not the purpose, for which it was instituted, and putteth no difference between his eating and other eating (for other eating do only serve the belly) but this eating was instituted and ordained, to serve the soul and inward man. And therefore he that abuseth it to the flesh, eateth & drinketh his own damnation, etc. I. Frith. ¶ Looke. Try. Examine. PTOLOMEUS. Of this man's heretical opinions. PTolomeus, Heretic of whom Ptolemy are called, taught the heretical opinions of the Gnostici and of Valentinus, adding thereunto of his own certain heathenish doctrine out of Homer. He wrote unto Flora a woman of his faith, and endeavoured to pervert her. Epiph. haere. 33. PUBLICAN. What the Publicans were. The Publicans, Mat. 21. 3● bought in great the emperors Tribute, and to make their most advantage did overset the people. Tind. Of their receiving before the jews. The Publicans and Harlots shall come into the kingdom of God before you. ¶ The Harlots and Publicans repenting truly, and with amendment of life, submitting themselves to the mercy of God, are more acceptable unto God, then the proud workmongers, that trust in their own righteousness. S, I. Ch. PUNISHMENT. How the punishment of the law, doth not satisfy for sins. MOses in the law, john. 8. 5. commanded that such should be stoned. ¶ They recite the law out of the. 20. chap. of Leuit. where it is said, & the man that committeth adultery with another man's wife, because he hath committed adultery with his neighbours wife, the adulterer & the adulteress, shall both die the death. But the law doth not therefore punish the sins and offences of men, as though the punishment of the sword were a satisfaction for sin (for the death of Christ only hath made satisfaction for sin). But offenders are punished by the sword for examples sake, that the people might fear to offend. And least in time, sin and wickedness might be counted for virtue and righteousness. For the sin that is left unpunished, is not known to be sin. Marl. upon john. fol. 282. PURE IN HEART. Who they be that are so called. BLessed are the pure in heart. Math. 5. 8. ¶ Blessed (saith he) are y● pure in heart, y● is, which join themselves unto me with a pure, simple, and desirous mind of knowing the will of God, & do embrace the doctrine of truth without hypocrisy & doubleness of heart, such were the disciples of Christ, so soon as it was offered unto them. Such was Nathanael, of whom Christ said: Behold a true Israelite, john. 1. 47. in whom there is no deceit. Marl. upon Math. fol. 79. ¶ They are called pure in heart, that believe unfeignedly, and trust from the very heart in God, whom they do see through faith while they be yet in this vale of misery: but after this bodily life, they shall have a full fruition of him, and see him as he is. Theo. Beza. What pureness of heart is. Pureness of heart is, the consenting and studuous purpose to keep the laws of God, and to mean truly in all thy words and works, and to do them with a true intent. PURGATORY. How Purgatory is utterly disproved by the Scriptures of God. Verily, verily I say unto yea, he that heareth my word, & believeth in him that sent me, lohn 5. 24 hath everlasting life, & shall not come into damnation, but hath passed from death unto life. He was wounded for our transgression, Esay. 53● 5. he was broken for our iniquities: The chastisement of our peace was laid upon him, and with his stripes we were made whole. Saint Paul saith, Coll. 2. 14. Christ hath taken the oblation that was against us, and hath fastened it to the cross, etc. Saint john saith: Apoc. 14. 13 Blessed be the dead that die in the Lord, even so saith the spirit. For they rest from their labours, and their works follow them. He saith not they be in Purgatory, but they rest from their labours. Again he saith: Apoc. 7. 17 They hunger no more, they shall thirst no more, for the lamb which is in the midst of the throne, shall govern them, and shall lead them (not into Purgatory, but) into the living fountain of waters, and God shall wipe away all tears from their eyes. Saint Augustine saith. Aug. hip. G●ost. li. 5 Primum locum fides Catholicorum, etc. The first place of Catholic faith, by God's authority believeth, to be the kingdom of heaven, from whence whosoever is not baptized is excluded. The second place, the same Catholic faith believeth to be hell: where all runagates & whosoever is without the faith of Christ, shall taste everlasting punishment. As for the third place we utterly know none, neither shall we find in holy Scriptures, that there is any such. If there were a Purgatory, and also if that the Pope with his pardons for money may deliver one soul thence, he may deliver him as well without money: Pope a cruel ●irant if he may deliver one, he may deliver a thousand, if he may deliver a thousand, he may deliver them all, and so destroy purgatory. And then is he a cruel tyrant without all charity, if he keep them there in prison till men will give him money. Book of Mar. fo. 1155. Know you (saith S. Austen) Augustin that when the soul is departed from the body, it is incontinent for his good deeds put in paradise, or else thrown headlong into the dungeon of hell for his sins. Choose you now what ye list, and purpose this while ye be here in this life, either to joy perpetual with Saints, or else to be tormented without end, among wicked sinners. Book of Mar. fol. 1263 The christian saith doth hold, that the only blood of jesus Christ and the sacrifice that he hath done upon the cross for poor sinners, is so sufficient to satisfy the judgement of God, and to cleanse man of his sins, that there needeth none other Purgatory for them: As indeed there is none other to cleanse them, neither by fire nor by water, nor by any other means, neither in this world, nor in the other. Therefore he that seeketh satisfaction any where else, be it in his own works or those of other men, or in any kind of creature, or y● in all or in part, the same he or she refuseth wholly the ransom and satisfaction made by jesus Christ. Then it followeth that she doctrine of the Papists concerning Purgatory, and their satisfactions which they seek in themselves and in their works, or in those of their Priests & Monks, & in their offering & suffrages, as well for the living as for the dead, are man's inventions full of blasphemies, & wholly against y● word of God, whereby as much as in them is, they make of none effect y● merit & benefit of Christ's death & passion, & do openly renounce the same. P. Vi. How Purgatory and pardons came jointly together. Polidore Po●idore saith: Nemo nunc dubitat, etc. No Catholic man now doubteth of Purgatory: whereof notwithstanding among the ancient Fathers, there is either no mention at all, or very seldom. Yea even to this day the Grecians believe it not. For so long as there was no care for purgatory, no man sought after pardons. Polidore de inventio. li. 8. cha. 5. How Purgatory was not known. 400. years after Christ S. Austen was. 400. years after Christ. And yet in his time was it not fully & fastly believed to be an Article of our faith: no, nor yet fully and fastly believed to be true: for he himself writeth in his Enchiridion on this manner, speaking of Purgatory, after that he expounded the place of Paul. 1. Cor. 3. and had taken this word fire, not for Purgatory, but for temptation and tribulation, he added these words in the. 69. chapter: It is not incredible that such a thing should also chance after this life, and whether it be so or no, it may be questioned, etc. I. Frith. S. Austen overthroweth all prayers for the dead with this, when he teacheth that all men looketh for the resurrection of the flesh, & the eternal glory, & that every man than receiveth the rest y● followeth after death, if he be worthy when he dieth. And therefore he testifieth y● all the godly do immediately after death enjoy y● blessed rest as well as y● Prophet's, the Apostles & Martyrs. If their estate be such, what I beseech you (saith Caluine) shall our prayers avail them. Cal. in his Inst. 3. b. chap. 5. Sect. 10. When (say they) the Lord affirmeth that the sin against the holy Ghost should not be forgiven in this world, nor in the world to come, there he showeth y● there is a forgiveness of some sins in the world to come. But who seeth not that the Lord there, speaketh of the fault of sin? Now if it be so, what is that to their Purgatory, forasmuch as by their opinion, y● pain is there suffered of those sins, whereof they deny not the fault to be forgiven in this present life? But that they may no more carp against us, they shall have yet a plainer solution. When the Lord meant to cut off all hope of pardon from so heinous wickedness, he thought it not enough to say that it should never be forgiven: but the more to amplify it, he used a division, wherein he comprehended both the judgement that every man's conscience feeleth in this life, and the last judgement that shall be pronounced at the resurrection: As though he should have said: Beware ye of malicious rebellion, as of most present damnation: for he that of set purpose, shall endeavour to quench the light of the holy Ghost, shall not obeteine pardon, neither in this life which is given to sinners for their conversion, nor in the last day, when the lambs shall be severed by the Angels of God from the Goats, and the kingdom of heaven shall be cleansed from all offences. Then they bring forth also that parable of Matthew. Agree with thine adversary, lest he deliver thee to the judge, and the judge to the Sergeant, and the Sergeant to the prison, Agree with thine adversary. from whence thou shalt not get forth until thou have paid the uttermost farthing. If in this place the judge do signify God, and the adversary plaintive the Devil, the Sergeant the Angel, and the prison Purgatory, I will gladly yield unto them: But if it be evident to all men that Christ meant there to show into how many dangers & mischiefs they cast themselves, y● had rather obstinately pursue the extremity of the law, then deal according to equity and good right, to the end to exhort his Disciples, the more earnestly to agree with equity: where then I pray you shall Purgatory be found. Cal. in his Inst. 3. b. cha. 5. Sect. 7. How Purgatory came from the Heathen. As for the fancy of Purgatory, it sprang first from the heathen, and was received among them in that time of darkness, long before the coming of CHRIST, as it may plainly appear by Plato and Virgil, in whom ye shall find described at large, the whole common weal, and all the orders and degrees of Purgatory. Saint Austen saith, the old Heathen Romans had a sacrifice which they called, Sacrum Purgatorium, a Purgatory sacrifice. jewel. 300. An Argument of Purgatory. It is impossible that remission or purging from sins should be made without blood, Argument. Paul to the hebrews. But in Purgatory there is no blood but fire, Ergo in purgatory it is impossible that remission or purging from sins should be made. Objection. Purgatory is good to fear men from sin. Answer. Christ and his Apostles thought hell fire enough, & yet (besides the fleshly imagination cannot stand with God's word) what great fear can there be of that terrible fire, which thou mayst quench almost for three half pence. How our sins are only purged by Christ. By his own person he hath purged our sins. Heb. 1. 3. ¶ These words (by his own person) have an Emphasis or vehemency, which driveth away all sacrificing Priests from such office of sacrificing: seeing that which he hath done by himself, he hath not left to be perfected by other, so that the purging of our sins may more truly be thought done & passed, than a thing to come and to be done. Latimer. Doctor Readmans' opinion of Purgatory. Being asked what his opinion was concerning Purgatory, and what the Schoolmen judged thereof, he answered, that the subtle reasons of the Schoolmen concerning Purgatory, seemed to him to be no less vain and frivolous, then disagreeing from the truth: Doctor Readma● Adding thereto, that when we be rapt up to the clouds to meet Christ coming to judgement, with a great number of Angels, in all glory & majesty, than every one shall be purged with fire, as it is written: The fire shall go before him, and shall flame round about his enemies, and the fire shall burn in sight, and round about him shall be a great tempest: saying that diverse of the old writers approved this his sentence concerning Purgatory. Book of Mar. fol. 1540 PURPLE AND LINEN. WHich was clothed in Purple & Linen. Luke. 16. 19● ¶ Very gorgeously and sumptuously, for Purple garments were costly, and this fine linen, which was a kind of linen that came out of Achaia, was dear as gold. Beza. PUTTING ON OF HANDS. Look. Laying on of hands. Queen of Heaven. Who it was they called the Queen of Heaven. AND the women kneded dough to make cakes to the Queen of heaven. l●re. 7. 18. That is, they sacrifice to the Sun, Moon, and stars, whom they called the Queen of heaven. Geneva. As to burn incense to the Queen of heaven, etc. jere. 44. 17 It seemeth that the Papists gathered of this place their salva Regina, & Regina coeliletare. Calling the virgin Mary Queen of heaven, & so of the blessed virgin and mother of our saviour Christ, made an Idol: For here the Prophet condemneth their Idolatry. Read the fourth of Kings. chap. 21. verse. 5. Epiphanius saith: Ne quis comedat de errore, etc. Let no man eat of this error touching S. Mary. Epi. li. 3. For though the tree be fair, haeres 59 yet is not this fruit to be eaten. Although Mary be beautiful, holy & honourable, yet in she not to be adored. But these women worshipping. S. Marry, renew again y● sacrifice of wine mingled in the honour of the Goddess Fortuna, & prepare a table for the devil, & not for God, as it is written in the Scriptures, they are fed with the meat of wickedness. And again: Their women bolt flower, and the children gather sticks to make fine Cakes in the honour of Queen of Heaven. Therefore let such women be rebuked by the Prophet jeremy, and let them trouble no more the world, and let them not say, we worship the Queen of Heaven. jewel. fol. 313. questions. AS touching Questions, 2. Tim 3. 2 3. Saint Paul saith to Timothy thus: In these things I would have thee confirmed, these be good and profitable for men: but foolish questions, and questions of vanities, those shun, for they unprofitable and vain. Of good questious. Naaman asked Elias the Prophet, 4. Reg. 5. 18. whether if his master should go up to the Idols Temple and worship, he might do so or no. The Eunuchus Eunuchus asked Philip, the exposition of these words: He was lead as a sheep to the slaughter. Act. 8. 23. Esay. 52. 7. john asked this question: Mat. 11. 3 Art thou he that shall come, or shall we look for an other. Marry asked this question: Luke. 1. 34 How can these things be done unto me, sith I have no knowledge of man. Thomas asked this question: john. 14. 5 Lord tell us the way, that is, Lord what is the way. Peter asked this question: john. 6. 68 Lord whether shall we go? Thou hast the words of eternal life. Nichodemus asked this question: john. 3. 4. 9 How can a man be borne in his age? Again: How can those things be done? Of vain questions. The Serpent moved this vain question: G●n. 3. 2 why hath God forbidden you to eat of the Tree of knowledge of good and evil? The Apostles asked this vain question: Act. 1. ● Lord when wilt thou restore the kingdom of Israel? whom Christ controlleth: It is not yours to know times, or the moment of times. Peter asked this vain question of his fellow john, john. 22. 2● Lord what shall this john do? The Saducees moved this vain question: Math. 22. 25. Lord if a woman have. 7. husbands, who shall be her husband in the latter day? This man moved a question: Philasterius. why men and Angels were not made both of one matter This man asked this question: Marcellus whether God be alone, or hath more Gods with him. This man moved a question: Donatus whether the Church can be in any other place then in Africa? This man asked a question: iovinianus. whether the virgin Mary were corrupted in bringing forth her son? This man moved this question: Eutiches. whether that when a man is purged with Baptism, an hog go forth at his mouth or no? This man asked this question: Valentinianus. whether the word were changed into bones, flesh or hair, or no? This man moved a question, Potentinus. whether the holy Ghost do weep in men, as he doth speak in men. This man moved this question: Priscillianus. whether the world be made of the devil, because it is an evil world. This man moved this question: Arrius. whether the holy Ghost may be commanded by the Son. This man moved this question: Nazareus. whether a man may profess both judisme and Christianisme. This man moved this question: Pelagius. whether that by free will a man may catch the kingdom of heaven. This man moved this question: Nestorius whether the honour of Christ's divinity were given him of duty, or no? This man asked a question: Crestoninius. whether a sinner ought to be baptized? Because it is said, the oil of a sinner shall not fasten thine hand. This man asked this question: Vincentius. whether a man's soul deserved to sin, before it did sin, etc. Of foolish questions of Schoolmen. Whether there were any instant in the generation of God God. the second person. Whether in Christ there be more salvations than one. Salvations. Whether God the Father hath the Son. Son. Whether Christ might possible have taken upon him the likeness of an Ass, Ass. of a woman, of a fiend, or of a Gourd. Gourd. How that Gourd should have preached, done miracles, or have hanged upon the Crosse. And what Peter should have consecrated if he had consecrated, what time Christ's body hang upon the cross. Or whether Christ being so transformed into a Gourd, he might at the same time be called man also. Whether after the resurrection men do eat and drink or no? Eat and drink. Whether it be less sin, Sunday. to slay a thousand men, than once on the (Sabbath or) Sunday, to ●lout a poor man's shoe. Whether men's souls be bred within them, Souls. or come from without into them. What year Christ will come unto his judgement. judgement. Whether the Star Star. that did shine to the wise men, at the birth of Christ, were a Star or an Angel. Whether a Mouse Mouse. can eat Christ's body or no? And if she do eat it, what danger can be levied upon her head. These and such like be fond and foolish questions. Rabbi. What this word Rabbi doth signify. AND to be called Rabbi. Mat. 23. 7 ¶ This word Rab signifieth one that is above his fellows, and is as good as a number of them: And we may see by the repeating of it, how proud a title it was. Now they were called Rabbi, which by laying on of hands were uttered and declared to the world to be wise men. Theo. Beza. ¶ Christ forbiddeth not to give just honour to magistrates & masters, but condemneth ambition and superiority over our brother's faith, which office appertaineth unto Christ. Geneva. ¶ The chief purpose of Christ in this place is, to teach us not so to depend upon men, as though it were not lawful to break their decrees, or to decline from their authority: for there is one only Father, Lord, Master, to whom we are so bound, that by no means we may decline at any time from his precepts. D. Whitegift. They said unto him Rabbi. john. 1. 3● ¶ The name of Rabbi was common to great men, and such as were of honour and great calling. But here the Evangelist showeth an other use of this word in his time, namely that Doctors and interpreters of the word of God, were saluted with this name, although therefore as yet they knew not Christ to be the only master of his Church, yet notwithstanding they being moved with the title that john gave unto him, they do count him as a Prophet and a teacher, which is the first step to aptness to be taught. Marl. upon john. fol. 34. RACHA. What the word Racha doth signify. RAcha is a reproachful word of Hebrew, Mat. 5. 22. and signifieth Thistles or Brambles. finally, it is a rebukeful word, signifying the extremity of the person that speaketh it. ¶ It signifieth in the Syrians tongue an idle brain, and is spoken in contempt. Geneva. ¶ Chrisostome saith, that it is a word of the Syrians speech, by which is showed that the mind is moved to anger. But under this word fool, doth Saint Austen and Chrisostome understand all manner of injury, opprobrious & spiteful words. Tindale. ¶ This word Racha in English signifieth ill or affliction. Christ meaneth there, that he only is not a murderer that by hand killeth his brother, but also he that curseth or desireth evil to his neighbour, as those do that bid the Pestilence, the Fever quartain, Saint Antony's evil, or such other execrations, and should be punished as heretics and blasphemers of God, as ye may read Leuit. 20. 9 Gen. 27. 29. 1. Cor. 5. 5. Such evil sayers hath no part in the kingdom of God. He that calleth his brother fool, that is to say, contemn him, mocking, or as men call it now a days, flouting, or lowting, committeth such murder, as is worthy hell fire, and eternal damnation, the which vice is reprehended, Psal. 56. And was so abhorred of the Gentiles, that many would rather suffer death then sustain the slander of a pestilent tongue. I'm that cursed his Father. Gen. 9 The Philistines that counted Samson for a fool. judic. 16. Michol that lowted David her husband, 2. Reg. 6. The Ammonites the contemned David's ambassadors, 1. Reg. 10. The Boys that mocked Elizeus the Prophet. God punished the same with death, more cruel than the magistrates do punish murderers. Whooper. RACHEL. The opening of this place following. RAchel weeping for her children, jere. 31. 15 etc. ¶ To declare the greatness of God's mercy in delivering the jews, he showeth them that they were like to the Beniamites or Israelites: that is, utterly destroyed, and carried away, insomuch that if Rachel the mother of Benjamin could have risen again to seek for her children, she should have found none remaining. Geneva, That is to say, all that compass about Bethleem, for Rachel jacobs' wife, who died in Childbed, was buried in the way that leadeth to this town, which is also called Ephrata, because of the fruitfulness of the soil and plenty of corn. Theo. Beza. RAGVEL. How Raguel and jethro were not both one person. AND when they came to Raguel their Father, Exo. 2. 1●. he said. ¶ This Raguel is not jethro, but is the Father of jethro, and the grandfather of Zephora, and was also the Priest of Madian. For it was a like order with them, as it was with the jews, that the son possessed the office of his Father. T. M. RAHAB. How this woman Rahab was no harlot. OF Rahab, josu. 2. 1. some do say, that when the men which josua had sent to spy out jericho came into her house, they came not to commit fornication with her (for she was no harlot) but there to hide themselves. Other say, that in times past she had been an harlot, but now she was none, although that name remained with her still, Lyra. as in Math. 4. it is said, that jesus came into the house of Simon the leper, not that he was then a leper, but before that time he had been a leper, of the which Christ had healed him, and yet the name remained still with him, so that he was called still by that name, Simon the leper. Other be against these and say, that this Rachab was afterward joined in marriage to Salmon, which was one of the principal men in the Tribe of juda, and therefore do think it unlikely that he would have taken such a woman to his wife, which had been then named to be an harlot, or ever had been any before: But she was a woman that kept an honest vialing house● both for strangers & other, & no harlot. For where as we have in our speech, a woman harlot, they have in the Chaldish tongue, josu. 2. 4. a woman that selleth victuals. Ric. Turnar. Of Rahabs' lie she made. But I witted not what they were. ¶ Albeit Rahab lied of a good intent, yet in that she lied she did amiss, for as Saint Paul saith, We must not do evil that good may come of it. For as her act in hiding Gds people, came of faith and is praised. Heb. 11. 31. and james. 2. 2. So her lie came of the fear and weakness of the flesh, josu. 2. 11. and therefore not to be followed. The Bible note. How Rahab confesseth God. For the Lord your God, he is the God of heaven above, and in earth beneath. ¶ God is no respecter of persons, for hear a daughter of Abraham by faith and worthy confession found among the Gentiles, yea, in the sinful City of jericho. ¶ Herein appeareth the great mercy of God, that in this common destruction, he would draw a most miserable sinner, to repent, and confess his name. Geneva. How Rahab and Ruth are named in the Genealogy of Christ. Salmon begat Booz of Rahab. Math. 1. 5. ¶ Rahab and Ruth are here named among the grandmothers of our Saviour, thereby to signify that he was not only come of the jews, and for the jews, but also the Gentiles, and for the salvation of the Gentiles. Sir. I. Cheek. Rahab & Ruth being Gentiles, signify that Christ came not only of the jews and for them, but also of the Gentiles and for their salvation. Geneva. RAINBOW. What the Rainbow signifieth, WHen Noah was come out of the Ark and had made an Altar, Gen. 9 13. and offered up beasts and birds thereon unto the Lord: GOD gave first of all unto him his word, by the which he promised that he would no more destroy the world with water. And for the confirmation thereof, he gave the Rainbow for a sure token betw●ene him and man. For in that Bow is expressed both the colours of Water and Fire, the one part being blue, and the other red, that it might be a witness to both the judgements, the one past, the other to come. Lanquet. RAVEN. How the Ravens feedeth Elias. I Have commanded the Ravens to feed thee there. 4. Re. 17. 4 ¶ To strengthen his faith against persecution, God promiseth to feed him miraculously. Geneva. How God feedeth the Ravens. And the young ravens the cry. Tsa. 147 ¶ For their crying is as it were a confession of their need, which cannot be relieved, but by God only: then if God show himself mindful of the most contemptible fowls, can he suffer them to die with famine, whom he hath assured of life everlasting. Read job. 39 3. and Luke 12. 24. Geneva. Of the Raven and Dove, sent out of the Ark. The Raven that Noah sent out of the Ark, Gen. 8. 9 went going and returning until the waters were dried up upon the earth. But the Dove which he sent out, finding no resting place for her foot, returned unto him into the Ark, suffering Noah to pull her in unto him with his hand. Upon this place the Bible note saith thus: It seemeth the Raven being a wild and unclean foul, fed of the dead carcases, and therefore refused to turn again into the Ark. But the Dove being of nature a tame foul, and used to clean food, and finding no place to rest on, suffered herself to be received in again. REALITY. When and by whom this word was invented. THis term really present, you shall understand that after Bonifacius the third, about the year of ●ur Lord. 603. obtained of Phocas the false Emperor to be the head of the Church (by the crafty practice of the Monks Pas●hasius, Hunbe●●cus, Guinudus, Algerus, Rogerus, Franciscus, Anselmus, and such other) was Reality invented, a●d termed to the Sacrament before that time the spiritual eating was magnified among the old Doctors. Antony Gyloy. RECEIVED. How we have nothing but that we have received of God. WHat hast thou that thou hast not received. 1. Cor. 47. ¶ This sentence ought to be had in remembrance of all men. For if we have nothing but that we have received, what can we deserve I pray you, or what need we dispute of our merits? It cometh of the free gift of God that we live, that we love God, that we walk in his fear, where be our own deservings then? Sir. I. Cheek. RECONCILIATION. What it is to be reconciled. TO be reconciled, is (all hatred and discord set apart) to restore all the former love, concord, friendship, necessity, and familiarity that was wont to be. Marl. upon Math. fol. 97. ¶ Reconcile, to make at one, to bring in grace and favour. Tindale. REED. What is signified by this Reed. A Reed shaken with the Wind. Mat. 11. 7. ¶ The Reed is a figure of the doctrine that is not of God, but wavereth with the wind. Tindale. How the power of Egypt is compared to a Reed. Thou trustest now in this broken staff of Reed, 4. Re 18. 21 to wit, on Egypt. ¶ Egypt shall not only be able not to secure thee, but shall be an hurt unto thee. Read Esay. 6. 36. and Ezech. 29. 6. Geneva. A Reed shaken with the wind, doth signify a man inconstant. As in Math. 11. 7. and Luke. 7. 24. Geneva. What is meant by the bruised Reed. A bruised Reed shall he not break, etc. Mat. 12. 26 ¶ By the bruised Reed and smoking flax, the adversaries of Christ, the Scribes and Pharisees are understood whose power is likened unto a bruised R●ede, and their fur●e wherewith they persecuted the innocent, unto smoking flax, so that it had been as easy for Christ to have destroyed them, as it is to break a sunder a bruised Reed, or to quench smoking flax. Some suppose that the same should be understood of the Publicans and sinners, whom he did not contemn nor despise, but mercifully called them unto him. Sir. I. Cheek. A bruised Reed, etc. ¶ That is, he will bear with them that is infirm and weak. Geneva. READING. What profit cometh of reading holy Scripture. AVgustine Augustin saith: Reading cleareth and purgeth all things: who will ever be with God; must evermore pray and read. Aug. de tempor. sermo. ●. If we either read not the Scriptures ourselves, Augustin or be not desirous to hear other read them, then are our 〈…〉 dictnes turned into wou 〈…〉 and then where we might have had remedy, we shall have judgement. Aug. Ser. 55. Hear me ye men of the world, Chrisostom get ye the Bible, that most wholesome remedy for the soul: if ye will nothing else, yet at the least, get the new testament, S. Paul's Epistles, & the Acts, that may be your continual and earnest teachers. Chr●. upon the Coll. in h●. 9 Hom●● Isidore saith, Isidore● saith, that reading bringeth great profit to the hearers. Tertulian Tertulian saith, when ye come together to the reading of holy Scripture, we feed our faith with these heavenly voices, we raise up our affiance, we fasten our hope. And again he calleth the reading of th● scriptures, the feeding of our faith. Let one of you take in hand the holy book, Chrisostom & let him call his neighbours about him, & by the heavenly words let him water their minds, and also his own. Chris. in Gen. hom. 6. Being at home we may both before and after meat, Chrisostom take the holy book in hand, & thereof receive great profit, and minister spiritual food unto our souls. Chris. in Gen. Homi. 10. Would God we would all do according as it is written, Origen Search the Scriptures. Origen. in Esay. Homi. 10. hearken not hereto, only here in the Church, Chrisostom but also at home let the husband with the wife, the father with the child, talk together of these matters, and both to and fro, let them inquire and give their judgements, and would God they would begin this good custom. Chrisost. in Math. Homil. 78. Look. Scripture. REGENERATION. What this word (Regeneration) importeth. THis word Regeneration importeth as much as a man might say, new birth. As if after that we were once borne, we are borne yet again. And therefore it importeth forthwith a reformation of the man, which is a rising again from the dead, which is wrought in the spirit, as the last resurrection shall be wrought in the flesh. Pet. Viret. Regeneration standeth chief in these two points: In mortification, that is to say, a resisting of the rebellious lusts of the flesh, and in newness of life, whereby we continually strive to walk in that pureness and perfection, wherewith we are clad in Baptism. How Regeneration is taken in these places following. Ye which followed me in the regeneration, etc. In this work whereby the world is changed, renewed, Mat. 19 28 and regenerate, or to join this word with the sentence following, and so take regeneration for the day of judgement, when the elect shall in soul and body enjoy their inheritance, to the end that they might know, that it is not sufficient to have begun once. Geneva. By the washing of the new birth. Tit. 3. 5. ¶ Baptism is a sure sign of our regeneration, which is wrought by the holy Ghost. Geneva. How this place is understood. Except a man be borne of water and spirit. john. 3. 5 ¶ Nichodemus understood not the opinion concerning regeneration or new birth of man. Therefore our loving and merciful Saviour more plainly expoundeth these things which before he spoke mystically teaching that to be borne again, is nothing else, but to be borne of water and of the spirit, and that the same is the true manner of regeneration. But all men for the most part by this sentence of our Saviour Christ understand Baptism, and many of them do hereby make Baptism so necessary, that they affirm it impossible for a man to attain to salvation, except he be washed with the water of Baptism: & so disorderly they include the assurance of our salvation under the sign, when as the whole Scripture attributeth the grace and power of regeneration to the Holy ghost: as may appear in divers places of Scripture, but specially by these places noted in the margin. Mat. 16. 16 And as touching this place we ought to understand the same simply of man's regeneration and not of Baptism. Tit. 3. 5. For the purpose of Christ was to exhort Nichodemus to newness of life, because he was not capable of the Gospel, until he was a new man. Therefore this is the simple meaning of this place. That it behoveth us to be born again, that we may be the sons of God, and also that the Holy ghost is the Author of the second birth. Marl. upon joh. fol. 66. reins. What they signify. YE shall understand that the reins or kidneys of a man is that entire part, from which springeth chiefly the strength & the desire of natural generation, which effect or desire in man, because of all other effects it is the most mightiest, therefore the Scripture, useth to call the secrets or the privy thought or effects of a man, by the name of the reins or the kidneys. Insomuch as when the Scripture saith that God knoweth all our hearts & our thoughts, than the Scripture saith: Scrutans corda & re●es Deus. God is the searcher of hearts and reins, that is of the most privy and secret thoughts that be in man. R. Tur. Try out my reins and my heart. Psal 26. 2. ¶ By the heart and reins will he signify the delectations and affections of y● flesh, which let him to follow God. As in the Psa. 16. 7. T. M. ¶ My reins also teach me in the night. Psal. 16. 7 ¶ God teacheth me continually by secret inspiration. Geneva. ¶ Examine my reins and my hea●t. Psal. 26. 2 ¶ My very affections and inward motions of the heart. Geneva. Thou hast possessed my reins. Psa. 139 13 ¶ Thou hast made me in all parts, and therefore most needs know me. Geneva. Thou art near in their mouth, and far from their reins. ●ere. 12. ● They profess God in mouth, and deny him in heart, which is here meant by the reins. Esay. 29. 13. Math. 15. 8. Geneva. REJOICE. Wherefore we should chiefly rejoice. Rejoice, Luk. 10. 20 because your names are written in heaven. ¶ Though we should work miracles, and cast forth devils, yet ought we not to rejoice therefore, for we shall have no profit at all thereby, but other shall have the profit that come thereof. But this aught to be our chief joy and comfort, that we are elect and chosen in Christ jesus, afore the foundation of the world were laid, whose names are written in the book of life. S. I. Ch. RELEASEMENT. How releasement and payment cannot stand togethers. THe Lord forgave the servant his debt. Mat. 18. 27 ¶ By this it appeareth that salvation falleth unto men, by releasement of the debt, and not for satisfying of the debt. For releasement and payment cannot stand in one respect together. It overthroweth Popish satisfaction, which (say they) must be done by Pilgrimages, fasting and alms deeds. It quencheth the fire of Purgatory. For where the debt is forgiven, the debtor ought not to be punished. RELIGION. How couples joined in marriage of divers Religions, is doubtful. THe prohibition of S. Paul is, that we draw not the yoke with the unbelievers, 2. Cor. 6. 14 which thing is to be understood not only of doctrine, but of all trade of life. For he that toucheth pitch (saith Solomon) shall be defiled therewith. For it cannot be, but that he which keepeth company with the ungodly, must needs himself gather some infection thereby. As Solomon keeping company with Heathen women became an Idolater. Achab through the counsel of lezabel slew the Prophets. Hemming. Be not unequally yoked with the Infidels. 2. Cor. 6. 14 ¶ He seemeth to allude to that which is written. Deut. 22. 10. where the Lord commandeth that an Ox and an Ass be not yoked together, because the match is unequal. So if the faithful marry with the Infidels, or else have to do with them in any thing unlawful, it is here reproved. Eccl. 13. 18. Geneva. How the Devil is sorry to see the religion of Christ flourish. Diabolus gentium vocatione cruciatur, etc. Leo in Epiph. ser. 6 The Devil is sore grieved with the calling of the Heathen (to the faith) and with the daily decresing of his power: sorrowing to see himself forsaken, and Christ the true King to be worshipped in all places: therefore he deviseth guiles, and imagineth dissensions. REMEMBER. How God is said to remember. GOd remembered Noe. ¶ This is not so to be understood, that there is any forgetfulness in God. Augustin. But the Scripture speaketh after the manner of our speaking. As when we may deliver a man that is oppressed and doth it not, than it is said, we do forget him. And when we begin to go about his deliverance, than it is said, we do remember him. REMNAUNT. Of the remnant that God saith he had reserved. I Have reserved unto myself, seven thousand men, Rom. 11. 4 etc. ¶ He speaketh of remnants and reserved people which were chosen from everlasting, and not of remnants that should be chosen afterward. For they are not chosen because they were no Idolaters, but therefore they were no Idolaters, because they were chosen and elect. Theo. Beza. RENT. What is meant by renting of clothes. HE rend his clothes. Gen. 37. 29 34 ¶ It was specially used among the hebrews, to rend clothes, when the glory of God was contemned. And here, where they feared God so little, as to kill their own brother. T. M. Then they rend their clothes. Gen. 44. 13 ¶ To signify how greatly the thing displeased them, and how sorry they were for it. Geneva. What is meant by renting of our hearts. Rend your hearts and not your garments. joel joel. 2. 13 meaneth that it is to no purpose for men to have great store of ceremonies, and to martyr themselves much in outward sight of the world, except their hearts be broken before. And what manner of renting or breaking is it that God requireth in our hearts, it is, that we should be cast down and humbled before him: that when we perceive any signs of his wrath (specially when we feel the blow of his hand already) we should be patiented, assuring ourselves that all cometh for our sins: and that we do not as many do, who when they be beaten with God's rod, chaw their bridles like mules, and conceive I wots not what a fierceness & bitterness, which serve to set them in a rage against God, notwithstanding that, they make countenance as though they were well tamed. But contrariwise (as I have said) it behoveth our hearts to be rend, according to the exhortation that is made unto us in the Psalm, by laying our hearts open before God, to the end that he should know all that is within it. Then let us follow the said saying of the Prophet joel, that we should not rend our garments, but our hearts rather, for therein will the true repentance show itself. Cal. upon job. fol. 46. And rend your hearts, joel. 2● 13 etc. ¶ Mortify your affections, and serve God with pureness of heart, and not with Ceremonies. Geneva. REPENTANCE. What Repentance is, and the definition thereof. Repentance is an unfeigned turning to God, whereby we being of a sincere fear of God once humbled, do acknowledge our sins, and so by mortifying our old man, are afresh renewed by the spirit of God. Bulling. fol. 562. Repentance is a very displeasure which man hath in his heart of his sin, the which ingenderesh in him an hatred against sin, & a desire to live better in time to come, reserving his life to the will of God. Peter Viret. Repentance is nothing but a conversion of the mind, and an alteration of the former opinion, as appeareth by the saying of the Prophet: Turn unto me, Esa. 45. 22 and ye shall be safe. Eze 18. 31 Again, Act. 3. 19● I will not the death of a sinner, but that he turn & live. Also, Repent and amend, that your sins may be done away. Marl. Repentance is an inward thing, which hath his seat in the heart and mind, and bringeth forth fruits, in changing the life. Marl. upon. Math. fol. 47. Concerning this word Repentance (as they used) Penance, the Hebrew hath in the old Testament generally (Sob) Turn or be converted, for which the Translation that we take for S. Hieromes, hath most part (Conuert●) to turn, or to be converted. And sometime (Agite poenitentiam). And y● Greek in the new Testament, hath perpetually (Metanoeo) to turn in the heart and mind, and to come into the right knowledge, & to a man's right wit again, for which (Metanoeo) S Hieroms translation hath sometime (Ago poenitentiam) I do repent. Sometime (Poeniteor) I am repentant. Sometime (Habeo poenitentiam) I have repentance. Sometime (Poenitet me) it repenteth me. And Erasmus useth much this word (Recipisco) I come to myself, or to my right mind again. And the very sense and signification both of the Hebrew & also of the Greek word is: to be converted, and to turn to God with all the heart to know his will, and to live according to his laws, and to be cured of our corrupt nature with the Oil of his spirit & wine of obedience of his doctrine, which conversion or turning, if it be unfeigned, these four do accompany it, and are included therein: Confession, not in the Priest's ear, for that is but man's invention, but to God in the heart, and before all the Congregation of God, how that we be sinners and sinful, and that our whole nature is corrupt and inclined to sin and all unrighteousness, and therefore, evil, wicked and damnable, & his laws holy and just, by which our sinful nature is rebuked. And also to our neighbour, if we have offended any man particularly. Then Contrition, sorrowfulness that we be such damnable sinners, and not only have sinned, but are wholly inclined to sin still. Thirdly, Faith, of which our old Doctors have made no mention at all, in the description of their Penance, that God for Christ's sake doth forgive us, and receive us to mercy, and is at one with us, & will heal our corrupt nature. And four satisfaction or amends making, not to God with holy works, but to mine neighbour whom I have offended (if any open crime be found in me) and submitting of a man's self unto the Congregation of the Church of Christ. And note this, as satisfaction and amends making is counted righteous before the world, and a purging of sin, so that: the world, to whom I have made a full amends, hath no farther to complain: even so faith in Christ's blood is counted righteousness, and a purging of all sin before God. Moreover he that sinneth against his brother, sinneth also against his Father almighty God, & as the sin committed against his brother, is purged before the world with making amends or ask forgiveness. Even so is the sin committed against God, purged through faith in Christ's blood, only for Christ's ●ake. john. 8. 24. Except ye believe that I am he, ye shall die in your sins, that is to say, If ye think that through any other Sacrifice or satisfaction to Godward then me, ye remain ever in sin before God, how soever righteous you appear before the world. Wherefore now, whether ye call this (Motanoe) Repentance, Conversion or to●●ing again to God, either amending, etc. Or whether ye say, repent, be converted, turn to God, amend your living, or what ye list, I am content, so ye understand what is meant thereby, as I have now declared. Tindale. fol. 37. HOW repentance is attributed to God. I will repent of the plague that I thought to bring upon them. 〈…〉. 18. 8. ¶ When the Scripture attributeth repentance unto God, it is not that he doth contrary to that which he hath ordained in his secret counsel. But when he threateneth, it is a calling to repentance, and when he giveth man grace to repent, the threatening (which ever containeth a condition in i●) taketh no place: And this the Scripture calleth repentance in God, because it so appeareth to man's judgement. Geneva. The Lord repent of the plague. 〈…〉. 26. 19 ¶ In the divine nature there is no such affections or chaung●ablenesse. But God is said after the mauner of men to rep●●it, when he doth not execute that he had denounced, or doth defer the plague which he had threatened. Geneva. I repent me that I made Saul King. 1. Re. 15. 11 ¶ God in his eternal counsel never changeth nor repenteth, as ver. 29. though he seemeth to us to repent, when many things goeth contrary to his temporal election. Geneva. ¶ The repentance of God, is only changing of the deed. And as the affection of mercy and of fatherly love is attributed unto God: even so doth the Scripture attribute unto God, after his manner of speech to affliction of anger and of fury, and of repentance also, for men cannot otherwise speak of God. T. M. ¶ It repented the Lord that he had made man. Gen. 6. 6. ¶ God doth never repent, but he speaketh after our capacity, because he did destroy him, and in that as it were did disa●owe him to be a creature. Geneva. Of Esau's repentance. And found no place of repentance. Heb. 12. ● ¶ Novatus did not well understand this place, gathering thereby, that they which do of a frailness sin, (though they repent never so truly) ought not be received to favour again. For here is not one word spoken of remission of sins, but of the right of the first borne, which being sold for a vile mess of po●age, could not be recovered again, though he sought it with tears. Sir. I. Cheek. The meaning of this place following. My repentings are rolled together. Ose. 11. ● ¶ Meaning that his love, wherewith he first loved them, made him between doubt and assurance what to do: and herein appeareth his fatherly affection, that his mercy towards his, shall overcome his judgements, as he declareth in the next verse. Geneva. Of two manner of repentance. I find (saith Frith, to rastal) two manner of repentance, one is without faith, & is such a repentance as judas & Rastals' christian men which continue still in sin, have at latter end, which doth rather purchase them an halter, than the remission of sins. Another repentance followeth justification & remission of sins, & is a flourishing fruit of faith, for when by faith we do perceive the favour & kindness y● our loving father hath showed us in his son jesus Christ, and that he hath reconciled us unto himself, by the blood of his son, then begin we to love him, the more we hate the body of sin, and lament and be sorry that our members are so frail, that they cannot fulfil the law of God, and so in mourning and bewailing our infirmity, it causeth us to abstain both from meat and drink and worldly pleasures, which is the pure fasting, that we talk off: but you understand it not. And this repentance cometh not to purge the sins which is committed before, but only taketh an occasion by the sins before committed, to know what poison there remaineth in our flesh, and seeketh by all means to make us hate this body of sin, and to subdue it with all manner of works, that God hath appointed, to the intent that it should in time to come, no more displease God our most merciful Father, which of gentleness so often pardoneth and forgiveth us, as I touched before. This is the manner of repentance which I find in scripture, but this helpeth that we should sin no more: but what rastal dreameth I wot not. But to express the uttermost what I mean by repentance, mark this example. Example of an house. If a man build an house, which doth cost him much labour and money, and have laid no sure foundation, but that when a tempest cometh his house doth fall, then will he be very sorry, and repent that he hath so foolishly bestowed his money and labour. Notwithstanding all this great sorrow and repentance cannot set up his house again which is fallen, but only it taketh an occasion by the ruin of the house, to teach the owner wit against another time, y● when he buildeth again, he may make a sure foundation. Even so, though thou repent never so much, that cannot get remission of thy sins: that is, but that must be pardoned only by the faith in Christ's blood. Nevertheless it doth teach thee wit, & learn thee to tame thy body, & subdue it, & cast a low foundation, that in time thou mayst the better resist the assaults of the Devil, the world and the flesh. This doth Frith teach of Repentance, let the world take it as they will, but Christ's Sheep do hear his voice. I. Frith. fol. 74. REPROBATION. A definition of this word Reprobation. REprobation is the most wise purpose of God, whereby he hath before all eternity constantly decreed without any injustice, not to have mercy of those whom he hath not loved, but hath overhipped that by their just condemnation, he might declare his wrath towards sinners and also his glory. Pet. Mar. upon the Rom. fol. 293. How the just cause of reprobation is hid unto us. We say not that God's ordinance is the cause of reprobation, but we affirm that the just causes of reprobation are hid in the eternal counsel of God, & known to his godly wisdom alone, but the causes of sin of death & damnation are evident & manifestly declared to us in the scriptures, to wit, man's fr●e-wil consenting to the deceivable persuasion of the devil, wilful ●inne, and voluntary rebellion, by which entered death into this world, the contempt of graces and Gods mercies offered, with the heaping up of sin upon sin, till damnation justly came. The causes I say of sin, death and damnation, are plainly noted unto us in God's holy Scriptures. But why it pleased God to show mercy to some, and deny the same to others, because the judgements of God, are a devouring depth, we enter not in reasoning with him, but with all humility render thanks to his Majesty, for the grace and mercy, which we doubt not but of his free grace, we have received in Christ jesus our only head. Knox. RESERVING OF BREAD. ¶ Looke. Bread. REST. How rest is here understood. IF they shall enter into my rest. Heb. 4. 3. ¶ God by his rest after the creation of his works, signified the spiritual rest of the faithful, yet he swore to give rest in Canaan, which was but a figure of the heavenly rest, and dured but for a time. Geneva. How rest is taken here for the land of Canaan. They shall not enter into my rest. Psa. 95. 1●. ¶ That is, into the land of Canaan, where he promised them rest. Geneva. How rest is sometime taken for doctrine. This is the rest: give rest to him that is weary. Esa. 28. 1● ¶ This is the doctrine whereupon ye ought to stay and rest. Show to them that are weary and have need of rest, what is the true rest. Geneva. RESURRECTION. How that we all do rise by Christ. I Am the resurrection and the life. joh. 11. 2● ¶ That is, I am the Author of resurrection and life. For those that believe in me will I raise up at the last day unto life everlasting, & those that are dead, shall live by me, because they believed in me. Tindale. ¶ Christ restoreth us from death, to give us everlasting life. Geneva. The meaning of this place following. Since they are the children of the resurrection. Lu. 20. 36 ¶ That is, men partakers of the resurrection. For as we say truly y● they shall live indeed, which shall enjoy everlasting bliss, so do they rise indeed that rise to life, though this word resurrection be taken generally, it betokeneth also to the wicked which shall rise to condemnation, which is not properly life, but death. Beza. ¶ For although the wicked rise again, yet that life is but death, and an eternal destruction. Geneva. Infallible tokens of Christ's resurrection. By many infallible tokens, etc. Act. 1. 3. He calleth these infallible tokens, which were otherwise termed necessary: now, in that Christ spoke, and walked, and eat, and was felt of many: these are sure signs and tokens, that he truly rose again. Beza. What the first resurrection is. This is the first Resurrection. Apo. 20. ●. ¶ Which is to receive jesus Christ in true faith, and to rise from sin in newness of life. Geneva. Of two resurrections. There be two sorts of resurrections expressed in God's word, of which it is written: Likewise as Christ was raised up from death by the glory of the father: even so we also should walk in a new life. Rom. 1. 4. This new life is the resurrection from sin. Christ's raising is the other resurrection, that is of the body, which began in Christ, Rom. 3. 11 the first fruits of the dead, for Paul saith, He that raised up Christ from death, shall quicken our mortal bodies, and in another place, 1. Co. 15. 44 It shall rise a spiritual body. Roger Hutchynson. REWARD. How reward is deserved. HE shall not lose his reward. Mat. 9 41. ¶ That is, whatsoever thou workest at the commandment of God, thou shalt have the same reward therefore, that appertaineth to a faithful worker, which is life everlasting, not that it is due to thy work, but to thy faith, out of the which, thy work proceedeth: for we receive that promise by faith, and not by works. Tindale. Shall reward thee openly. Mat. 6. 6. ¶ We ought not to think, because that Christ maketh here mention of a reward, that we do merit or deserve any thing, but rather we ought to acknowledge that God of his mere mercy rewardeth in us his own gifts, for what hath he that giveth alms that he hath not received. He than that giveth any manner thing to a poor man, giveth not of his own, but of those goods that he hath received of God. Sir. I. Cheek. Or else ye shall have no reward of your father which is in Heaven. Mat. 6. 1. ¶ This word Reward is always taken in the Scriptures for a free recompense, and therefore the schoolmen, do fond set it to be answerable to a deserving, which they call merit. Concerning this word (Merces) Reward, there hath been much strife. The occasion of the Contention hath been this: Forasmuch as that thing which every man shall receive of God, according to the measure of his good works and godliness of this life, Christ doth call it Merces multa & copiosa: Therefore some have gone about to prove, that we by our good works, otherwise called merits, do deserve Heaven, and then (if that be true) as Saint Paul saith, Christ died but in vain. For and if the benefit of justification come by works, than no gramercy for the grace of God, for the merits of Christ. To solute therefore this cavillation, learned men do gr●unt, that the quyethesse's of conscience, good name and good fame in this life, and life everlasting after this life, is called (Merces) not for because that our merits or good deeds in this life, be able to deserve the joys of heaven. For as Paul saith, Non sunt condign passionis, etc. Nor again it is not called (Merces) because that the merits and good works that we do, are but God's gifts, Qui operatur in nobis & velle & perficere, but our receipt is called (Merces) reward, albeit most marvelously surmounteth all our deservings, be they never so great. Properly a reward is that which a man deserveth through his labour & pains taken in bringing any thing to pass. To this end and purpose, to provoke us to labour most lustily in the Uineyard of the Lord. After the same manner of speech: a natural father for the tender love that he beareth toward his child doing but meanly in virtue and coming forward in learning, yet he will say to the encouraging of his child: Son, go too, and continue as thou hast begun, and thy reward or thy part shall not be the least of all thy brethren. And according to this his promise, he endueth him liberally, when he maketh his Testament, not for that the child had deserved the one half of that he had done for him before, but because he loved him. Richard Turnar. RICHES. What the true use of riches is. THe true use of riches is, to make them serve the possessor thereof, and not they that have them in possession to serve them, and to be well content to departed from them, whensoever the glory of God, and the commodity of their neighbour shall require. basil. The rich that trust in their goods are discommended. Then a rich man to enter into the kingdom of heaven. Mat. 19 24 ¶ He is here called rich that putteth his confidence in his goods, which thing they do, that have all their delight and joy therein. Tindale. Only they that put their trust and confidence in their own riches, are here understood. For there be many godly rich men, that use their riches and substance according to the will & pleasure of God. Sir. I. Cheek. Woe be unto you that are rich. Luke 6. 24. ¶ Here he speaketh of ungodly rich men, which have all their confidence and trust in their riches. For riches of themselves are the good creatures of God, and his blessing, if we use them according to his blessed will. Sir. I. Cheek. For though a man have abundance, yet his life standeth not in his riches. Luk. 12. 15 ¶ Christ condemneth the arrogancy of the rich worldlings, who as though they had God locked up in their Coffers and Barns, set their whole felicity in their goods, not considering that God gave them life, and also can take it away when he will. Eccl. 11. 19 Geneva. Of the rich man's burying. The Scripture saith of the rich man, that he was buried Luk. 16. 22 And what saith it of Lazarus? There is no mention made of his burial: insomuch that it is not known whether he were eaten with dogs, or whether he were cast abroad in the fields: the Scripture speaketh not of it. It speaketh of the burial of the rich man. Contrariwise if God's children happen sometimes to lie unburied: is it to be concluded therefore, y● they are accursed? No, like as when the wicked are buried, it is not to be said that they are blessed in their death. But it is to show us, that God executeth not his temporal punishments after one equal rate in this world, but reserveth the chief to himself till the latter day. Cal. upon job. fol. 472. How the poor and rich are joined together. ¶ Looke. Lazarus. RIDDLES. Why Riddles were put forth in seasts. SAint Austen demandeth the cause why Samson put forth his Riddle, and he answereth, jud. 14. 12. because in such seasts, men are sometimes wont when they have well drunk, to be somewhat full of talk, and somewhat too intemperately to rebuke others, which things turneth for the most part into brawling and chiding, and to avoid that, grave men were wont to put forth Riddles or Problems, omitting dangerous talk, and turning their mind to the exposition of the things put forth. Whose example Samson followed, and set forth a reward for him that should expound his question. As though the knowledge and sharpness of the mind ought to be rewarded, and contrary punishment is instituted for ignorance and sluggishness, Pet. Mar. upon Iudi●. fol. 218. RIGHTEOUS. Who are righteous. FOr thee have I found righteous. Gen. 7. 1. ¶ They are righteous before God, that love their neighbour for God's sake unfeignedly, having the spirit of God, which maketh them the sons of God, and therefore are accepted of God as good and righteous. As it is written. Gen. 18. 23. T. M. ¶ Found righteous. In respect of the rest of the world, and because he had a desire to serve God, and to live uprightly. Geneva. If I shall find in Sodom. 50. righteous, Gen. 18. 26 etc. ¶ God declareth that his judgements were done with great mercy, forasmuch as all were so corrupt that not only fifty, but ten righteous, could not be found there, and also that the wicked are spared for the righteous sake. Geneva. How and by whom we are righteous. We are counted thoroughly righteous before God, by imputation of Christ's righteousness, not in ourselves, but in him, in whom we be united to him by faith. Beza. How the righteous and not the unrighteous, is allowed to praise God. Exultate justi in Domino, rectos decet collaudatio. ¶ O ye righteous rejoice ye in the Lord: Psa. 33. 1. for it becometh the upright livers to give praise or to be thankful. S. Austen upon this place divideth all the people of this world into two sorts of men, justos & iniustos, rectos & curuos, sive rectos & pravos, into righteous or unrighteous, upright or crooked, or strait or froward livers. There are neither of these two sorts of men, but they are contented to praise God, and to speak well of the Lord: but yet (saith Saint Austen) mark: the Prophet desireth not the unrighteous wranglers, liars, thieves and adulterers, nor the crooked crafty hasters and deceitful deceivers to praise the Lord, why so? For it is written: Non est speciosa laus in ore peccatoris, quia non est a Domino missus. The praise of God to come out of the mouth of the wicked man, it is not comely nor acceptable in his sight, for he is not sent of the Lord so to do: and no marvel, for this we know by experience, that there is none of us all, which being but a man, wise and of good judgement, but he had rather be dispraised then praised of such whose life is impure, filthy and unclean, for their praise commonly are not dealt, but unto such whom they favour, because in their living they be like unto themselves: so y● their praise is a dispraise, or at the least a suspected praise, that he whom they praise, is rather a naughty man than a good man. If this be true in wise men, how much more than must it be true in God, the father & fountain of all wisdom, to refuse & set nought by the praise of the proud, the wicked & ungodly men. In consideration whereof the Prophet now saith: Exultate justi in Domino, rectos decet collaudatio. O ye righteous rejoice ye in the Lord, I speak not to the wicked, nor to the crooked, wayward nor froward people of this world, if I should, they would peradventure not deny to give praises unto the lord Nam curuus & praws, quam diu sibi bene est, Deum laudat, & benedicit, si autem male, blasphemat: rectus semper laudat sicut job. For the crooked & froward man saith S. Austen, so long as he hath all things after his own will & pleasure, so long he ●audeth and praiseth God. But if he be a little pinched with poverty & adversity, than he raileth & curseth, than he banneth and blasphemeth God & his most righteous works: but the righteous & upright men, they evermore laud & praise God, as well in adversity as in prosperity, even as job did, therefore saith th● Prophet, to you that be righteous, that is, men truly penitent, & sorry for your offences, trusting through God's mercy all your sins to be covered, & not imputed, nor never to be laid to your charge, to you I say: Exultate justi in Domino: O ye righteous rejoice ye in the Lord. The proves. Christ allowed the praise and confession of Peter when he said: 1. proof. Tu es Christus filius Dei vivi. Thou art Christ the son of the living God. And dispraised the man possessed with the Legion of Devils, who confessed as much as Peter did, when he ran to jesus and fell down upon his knees and worshipped saying: Quid mihi & tibi, jesu filii Dei altissimi, O jesus the son of God the most highest, what have I to do with thee. When Simon Magus had feigned him to believe in Christ, 2 proof. & would have bought the gift of the holy ghost for money, Peter said unto him, thy money perish with thee, because thou weenest the the gift of God, may be obtained with money. Thou hast neither part nor fellowship in his business, for thy heart is not right in the sight of God, etc. The wicked may with their mouth cry: 3. proof. Domine, Domine, but note what I set by their praise (saith Christ) I shall say unto them, Ego non novi vos, I know you not, I allow you not, nor it was no pleasure to me to hear you pray or preach: It was but blasphemy, Non erat collaudatio, it was no true praise, it was but such as Simon Magus did give unto God, or such as Bariesu would fain have given unto God, whom Saint Paul rebuked saying: O thou full of guile and of deceit, the son of the Devil, the enemy unto all goodness, thou ceasest not to subvert the right ways of the Lord. Richard Turnar. RIGHTEOUSNESS. What righteousness is. Righteousness is the mere gift of God, without the works of the law, and is not paid as a due debt, but bestowed on the believers as a grace. Beza. The name of righteousness is not restrained to any one man, but betokeneth all the worshippers of God without exception. Howbeit the Scripture calleth those men righteous, not which are accounted such for desert of their works, but such as do long after righteousness, because that after the Lord hath embraced them with his favour, in not ●aieng their sins to their charge, he accepteth their rightful endeavour, for full perfection of righteousness. Cal. upon the. 5. Psa. ve. 13. The Christian righteousness. Although (saith the Christian) I am a sinner by the law, & under the condition of the law, yet I despair not, yet I die not, because Christ liveth which is both my righteousness and everlasting life, in that righteousness and life, I have no sin, no fear, no sting of conscience, no care of death. I am in deed a sinner, as touching this present life, and the righteousness thereof, and the child of Adam, where the law accuseth me, death reigneth over me, and at length will devour me. But I have another righteousness of life, above this life, which is, Christ the son of GOD, who knoweth no Sin, nor Death: but is righteous and life eternal: by whom this body being dead & brought into dust, shall be raised again, & delivered from the bondage of the law and sin, and shall be sanctified together with the spirit. Luther upon the G●l. ●ol. 6. Of the righteousness which cometh by faith. But the righteousness which is of faith, Rom. 10. 6 speaketh on this wise, Say not in thy heart, etc. ¶ That is to say, he that is justified through faith, is not curious, he doubteth of nothing that pertaineth to his salvation, but● is persuaded that in Christ he hath the full redemption. He asketh not for signs from heaven, where he knoweth his Saviour and mediator is: he goeth not about to learn the truth by the dead: for he believeth that Christ being risen from death, did teach all truth. Read the 13. chapter of Deut. Sir. I. Cheek. Say not, etc. ¶ Because we cannot perform the law, it maketh us to doubt, who shall go to heaven: and to say, who shall go down to the deep to deliver us thence? But faith teacheth us, that Christ is ascended up, to take us up with him, and had descended into the depth of death, to destroy death & deliver us. Geneva. And he received the sign of circumcision as a seal of the righteousness. Rom. 4. 11. ¶ This is the righteousness of faith, whereof mention is made here and in many other places, if through faith we do take hold upon the mercy of God declared unto us in our Saviour jesus Christ. We are through the same faith counted as righteous before God, as if we had fulfilled the law to the uttermost. Sir. I. Cheek. Saint Austen saith thus in one place: The righteousness of the Saints in this world, standeth rather in the forgiveness of sins, then in perfection of virtues, wherewith agree the notable sentences of Barnard: Not to sin is the righteousness of God: but the righteousness of man is the merciful kindness of God, he had before affirmed, that Christ is to us righteousness in absolution, and therefore that they only are righteous that have obtained pardon and mercy. Cal. in his Inst. 3. b. chap. 11. Sect. 12. How by the righteousness of Christ we obtain to be justified. By the only mean of Christ's righteousness we obtain to be justified before, etc. Saint Ambrose hath excellently well showed how there is an example of this righteousness in the blessing of jacob. For as jacob having not deserved the pre-eminence of the first begotten son, hid himself in the apparel of his brother, & being clothed with his brother's coat, that favoured of a sweet smell, he crept into the favour of his father, and received the blessing to his own commodity, under the person of an other: So we do lie hidden under the precious pureness of Christ our elder brother, that we may get a testimony of righteousness in the sight of God. The words of Ambrose be these: Whereas Isaac smelled the savour of the garments, peradventure this is meant thereby: that we are not justified by works but by faith: because fleshly weakness hindereth works, but the brightness of faith, which meriteth forgiveness of sins, ouershaddoweth the error of deeds. And truly so it is, that we may appear before the faith of God unto salvation, it is necessary for us to smell sweetly with his odour, and to have our faults covered and buried with his perfection. Caluine in his Insti. 3. book. cha. 11. Sect. 23. How righteousness is to be understood. Righteousness is even such faith, as is called God's righteousness, or righteousness, that is of value before God. For it is God's gift: and it altereth a man and changeth him into a new spiritual nature, and maketh him free and liberal to pay every man his duty: for through faith a man is purged of his sins, and obtaineth lust to the law of God, whereby he giveth God his honour, and payeth him that he oweth him, & ●● men he doth service willingly wherewith so ever he can, & payeth every man his duty. Such righteousness can nature, free-will, & our own strength never bring to pass. For as no man can give himself faith, so can he not take away unbelief, how then can he take away any sin at all. Wherefore all is false hypocrisy and sin, whatsoever is done without faith or in unbelief, as it is evident in the. 14. chap. to the Romans. ver. 23. though it appear never so glorious or beautiful outward. Tindale. fol. 43. Of outward and inward righteousness. It shall be righteousness unto us before the Lord. Deu. 6. 25 ¶ The outward deed is righteousness unto the avoiding of punishment, threatenings, & cursings, & to obtain temporal blessings: but unto the life to come, thou must have the righteousness of faith, and thereby receive forgiveness of sins, and promise of inheritance, and power to work and love. T. M. ¶ But because none could fully obey the law, we must have our recourse to Christ to be justified by faith. Geneva. ¶ No man can perfectly fulfil the law: therefore we must have recourse to Christ by faith, in whom we are reputed as just. The Bible note. How we receive our righteousness by the mere gift of God. Example thereof. Like as the earth engendereth not rain, nor is able by her own strength, labour, & travail, to procure the same, but receiveth it of the mere gift of God from above: so this heavenly righteousness is given us of God, without our works or deservings: Look then how much the earth of itself is able to do in getting & procuring to itself seasonable showers of rain to make it fruitful: Even so much & no more, are we able to do by our own strength & works, in winning this heavenly & eternal righteousness, & therefore shall never be able to attain it, unless God himself by mere imputation & by his unspeakable gift, do bestow it upon us. Luther upon the Gal. fol. 5. The meaning of these places following. Of righteousness because I go to my Father. john. 16. 10 ¶ Wherefore the wicked must needs confess that he was just & beloved of the Father, and not condemned by him as a blasphemer or transgressor. Geneva. And righteousness of the God of his salvation. Psal. 24. 5● ¶ This word righteousness may be expounded two ways: either for all the benefits of God, whereby he proveth himself to be righteous & just of promise towards the faithful, or for the fruit of righteousness Truly David's meaning is nothing doubtful: namely, y● it is not for such men to look to obtain the fruit of righteousness, as unrighteously dishonour Gods holy service. And again, that it is not possible that God should disappoint his true worshippers, because it is his property to avouch his righteousness with benefits. Cal. upon the. 24. Psal. Blessed are they that hunger & thirst for righteousness, Math. 5. ● for they shall be satisfied. ¶ But what can all our righteousness be before God? Shall it not according to the saying of y● Prophet, be counted as a most filthy and defiled cloth? And if all our righteousness be straightly judged, it shall be sound unjust, and having less force. What therefore shall become of our sins, whereas not even our righteousness itself shall be able to answer for itself? Therefore with all our might crying out with the Prophet as loud as we can, Enter not into judgement, etc. With all humbleness let us run to the throne of mercy, which only is able to save our souls. I. Gough. ¶ Looke. Hunger. RIGHT HAND. What is meant by God's right hand. THE right hand is wont in the Scripture to betoken the strength and power whereby God worketh all things effectually, as the right hand of the Lord hath done mightily. Psal. 118. 16. And is also taken for help, as in job. 14. 15. Psal. 138. 7. 139. 10. And in the Revelation of john. 1. 17. Marl. upon the Apoc. Christ is called Gods right hand. Augustin Psa. 118. 15. 16. The right hand of the Lord hath done marvels. The right hand of the Lord hath gotten the victory, it is used also for the glory of the Father, concerning which he saith to his son: Sit on my right hand. And in some place for everlasting joy and life. Math. 25. 33. And he shall set the Sheep on the right hand, and the Goats on the left. Saint Jerome Jerome. in his exposition of Paul's first Chapter to the Ephesians saith: He hath declared the power of God by the similitude of a man, not because a seat is placed, and God the Father sitteth thereon, having his son sitting there with him: But because we cannot otherwise conceive how the son doth judge and reign, but by such words to our capacity. As therefore to be next to God or to departed far from him is not to be understood according to the distance of places, but after men's merits, because the Saints are heard by him, but the sinners (of whom the Prophet saith, Behold they that get themselves from thee shall perish) are removed far enough for coming near him at all. Even so like wise to be either at the right or left hand of God, is to be taken so, that the Saints are at his right hand, and sinners at his left. As our Saviour himself also in the Gospel affirming the same doth say, that at the right hand are the sheep, and the Goats at the left. Moreover, this very word (to Sat) doth argue the power of a Kingdom, by which God is beneficial to them on whom he doth vouchsafe to sit, insomuch as verily he doth rule them, and hath them always in his guiding, and doth turn to his own beck or government, the necks of them that before ran out of the way, at random, and at liberty. Bullinger. fol. 73. Saint Austen Augustin. in his book De fide & simbolo, saith, We believe that he sitteth at the right hand of God the Father: yet not so therefore as though we should think that God the Father is comprehended within the limits of a man's body: so y● they that think of him should imagine that he had both a right and a left side: And whereas it is said that the father sitteth, we must not suppose that he doth sit with bended hams, lest peradventure we fall into the same sacrilege for which the Apostle accurseth them that have changed the glory of the incorruptible God, into the similitude of a corruptible man. For a detestable thing it is to place God in such a likeness in a christian Church: and much more wicked it is to place it in the heart, where the Temple of God is verily and indeed, if it be cleansed from earthly desires and errors. We must therefore understand that at the right hand is as much to say, as with greatest happiness, where righteousness and peace and gladness is: Even as also the Goats are placed at the left hand, that is, in misery, for their iniquities to their pain & torment. Whereas God therefore is said to sit, thereby is not meant the placing of his limits, but his judicial power, which his majesty never wanteth in bestowing worthy rewards, to those that are worthy of them, etc. Bullinger. fol. 74. What the right hand doth signify in this place following. That I may turn me to the right hand or the left. Gen. 24. 49 ¶ The right hand or the left hand is no more to say, but tell me one thing or another, that I may know whereunto to stick, and is a phrase of the Hebrews. T. M. Of the right hand of Christ. To sit on my right hand or on my left hand, Math. 20. 23. is not mine to give (saith Christ) but unto them for whom it is prepared of my Father. ¶ This answer made Christ to the mother of Zebedee'S children, who desired of him that her two sons might sit in his kingdom, the one upon his right hand, & the other upon his wft, & is as much to say, that according to this present state wherein ye● see me● I am not come to distribute places & seats of my kingdom: for know ye that from the beginning my Father & I have distributed and appointed them● Therefore be not you careful as though they were void. This is the true understanding of this place. I. Proctor. ROB. How robbing is no these when God commanded it. AND shalt rob the Egyptians. Exo. 3. 22. ¶ Here ye may not note that they stolen, and therefore ye may steal, but note that it was done at God's commandment, and therefore was it a just and a righteous thing to be done, for he is not the author of evil. T. M. ¶ This example may not be followed generally, though at God's commandment, they did it justly, receiving some recompense of their labours. Geneva. ROCK. How Christ was the Rock. THe Rock was Christ. 1. Cor. 10. 4● ¶ S. Chrisostome saith upon this place, Petra ●rat Christus, etc. The Rock was Christ, for it was not by the nature of the Rock that the water gushed out, but a certain other spiritual Rock, wrought all these things, that is to say, Christ. jewel. fol. 254. How Christ is the true Rock. Because thou hast said to me (saith Christ to Peter,) Thou art Christ the son of the living God: I do also sa● to 〈…〉 Thou art Peter (for before he was called Simon) but this name that he should be called Peter, was given him of the Lord, to the end that by that figure he might signify the Church. For because Christ is Petra the Rock, Petrus is the Christian people. For Petra is the principal name: And therefore Petrus cometh of Petra, and not Petra of Petrus. As Christus, Christ, is not named a Christiano, but Christianus, a Christian, is named of Christus, Christ. Therefore saith Christ, Thou art Peter, & upon this Rock which thou hast confessed, upon this Rock which thou hast known, saying: Thou art● Christ the son of the living God, I will build my church: y● is, upon myself being the son of the living God, will I build my church: I will build thee upon me, and not me upon thee: for men that be builded upon men did say: I am of Paul, I am of Apollo, & I of Cephas, y● is, of Peter. And other who would not be builded upon Petrum, Peter, but upon Petram the Rock did say, I am of Christ. And the Apostle Paul, when he did know y● he was chosen or preferred, and Christ despised by some men said: Is Christ divided? Was Paul crucified for you? Or were ye baptized in the name of Paule● And as not in Paul's name● no more were ye baptized in the name of Peter, but in the name of Christ, that Peter might be 〈…〉 upon the● Rock not the Rock upon Peter. Nowell. fol. 109. Upon this Rock, etc. Upon that faith whereby thou hast confessed and acknowledged me: for it is grounded upon the iufallible truth. Geneva. ¶ Christ is the Rock whereupon the true Church is builded. No man can lay any other foundation besides that which is laid already, which is jesus Christ. 1. Cor. 3. 11. Peter is through faith, one of the stones wherewith the Church is builded. Sir. I. Cheek. ROD. The opening of this place of Mark, contrary to Matthew and Luke. Commanded them that they should take nothing unto their journey save a rod. Mar. 6. 8● ¶ Save a rod only, although in Math. 10. 10. and Luke. 9 ●. be should seem to forbid them a rod, yet the text meaneth not so indeed, but forbiddeth Coa●●, Sh●es, Rod, etc. By a figure, to the intent only that they should utterly put from them all carefulness of any such provisions. For if he had so mo●● y● they should have taken no such things with them: Then should it no● now be lawful for any preacher to have any of those things with them when they go to preach. And therefore Mark, expressing Christ's mind more plainly, giveth liberty to take a rod or a walking staff, to ease themselves withal when they were weary. Tindale. Take nothing to your journey, Luke. 9 ●. neither staves nor s●rip, etc. ¶ Because this journey was short, and but for a time, Christ willed that they should make haste and take nothing with them, whereby they might be letted any thing at all from the business. The Bible note. ¶ To the end they might do their charge with greater diligence, when they had nothing to let them. Geneva. Of the rod and staff of God, what is meant thereby. Virga tua, & beculus tuus: ipsa me consolata sunt: Thy rod and thy staff hath comforted me. Psal. 23. 4. A rod doth serve to beat, to punish, and correct children for their faults: And a staff serves not only for a weapon to defend a man from his enemies, but also a staff serveth to save a man from falling. So that by the rod, ye must understand our cross, correction & persecution, that the godly do suffer in this life. And by the staff our help & our preservation in our daily dangers, which 〈…〉 were not able to endure, if God had not been with us and preserved us. Ric. Turnar. ROME. HOW Babylon is proved to be Rome by the Scriptures. She is fallen, Apoc. 14. 8 she is fallen, even Babylon that great City. ¶ signifying Rome, for as much as the vices which were in Babylon are found in Rome in greater abundance, as persecution of the Church of God, oppression and slavery, with destruction of the people of God, confusion, superstition, Idolatry, impiety, & as Babylon the first Monarch was destroyed, so shall this wicked kingdom of Antichrist have a miserable ruin, though it he great, and seemeth to extend throughout all Europa. Geneva. And their corpse shall lie in the streets of the great city, Apoc. 11. 8 which spiritually is called Sodom and Egypt, where our Lord was crucified. ¶ Meaning the whole jurisdiction of the Pope, which is compared to Sodom and to Egypt, because the true liberty to serve God is taken away from the faithful, and Christ was condemned by Pilate, who represented the Roman power which should be enemy to the godly. Objection. What impudency is it to affirm that Christ was crucified at Rome, and all the world knoweth he suffered death at Jerusalem. Answer. Rome being understood for the Regiment, etc. As is aforesaid, the proof is evidently made, that our Saviour Christ suffered, and was crucified at Rome. Reasons to prove that Christ suffered at Rome. By whom was he condemned, was it not by Pilate the deputy or lieutenant of the Roman Empire, & c? For what cause or crime was he judged to die? Was it not for treason pretended to be committed against the Roman Empire? With what kinds of execution was he put to death? Was it not such as was usual by the laws of the Romans, for such heinous offences, as were unjustly laid to his charge? Finally was not the place where he suffered within the circuit Conclusions of this first prose with application of the former reasons. of the Roman Empire? May & not then justly affirm that he was crucified at Rome, when by the Roman judge he was condemned for a crime against the Roman state, & executed by a kind of death appointed by the Roman laws, & in a place of the Roman dominion. As for the jews, they had at that time no authority to put any man to death, as they confess themselves, when Pilat● had them take him & judge The judge. him according to their own law, meaning they should decree some light punishment against him, they answered. It is not lawful for us to put any man to death, & he hath defe●ued to die. As touching to cause, The cause although they accused him of blasphemy, because he made himself the son of God, yet could he not be condemned for that, because Pilate willed admit no accusation, but such as contained a crime against the Roman laws. And as for the death of the cross, The kind of death. it is manifest to be prope● to the Romans, for the jews would have stoned him, if they might have condemned him for blaphemie, according to y● law● of Moses. And that the Angel in that place The place by no means can understand Jerusalem, it is manifest by these reasons: First that he calleth it the great City, which term could never be spoken of Jerusalem. Also us calleth it Sodoma and Egypt, which was the Sea of the monsterons beast Antichrist, which in other places is often called Babylon, etc. Add hereunto that Jerusalem the place where Christ suffered, was utterly destroyed in Saint john's time, which wrote this revelation. For the second proof, The second proof. see the. 13. Chapter of this Revelation, and the. 17. chapter, where this evil shapen beast is described with. 7. heads &. 10 horns. Also see Daniel the 7. Chapter, describing the four beasts, especially the fourth beast, which all men must confess to be the Monarch of Rome, which is the fourth Monarch. The third Argument or proof The third proof. is taken out of the 17. chapter, verse. 9 of this Revelation. Where the Angel expounding to Saint john the mystery of the beast with seven heads, declareth in very plain words, that the seven heads do signify seven hills, whereupon the woman sitteth: which all writers, Poets, historiers, cosmographers with one consent do confess to be Rome, which is builded upon 7. hills, 7. Hills. whose names are these: Palatinus, Capitolinus, Aventinus, Exquilinus, Viminalis, Quirinalis, & Caelius. The Poet Virgil describeth Rome with this Periphrasis in his Georgikes. Septem quae una sibi muro circundedit arces. Which hath compassed. 7. hills within her walls. The fourth and last proof Th' iiii. proof. is taken out of the. 17. chapter of this Revelation, the last verse, where the Angel expoundeth, that the woman which Saint john saw (which was the great whore Babylon) is that great City which hath cominion, over the kings of the earth. And what man is so impudent, as to say, that any other City in Saint john's time had dominion over the kings of the earth, but Rome. How Babylon is proved to be Rome by the Doctors. Ireneus one of the most ancient and authentical writers that the Church hath, The first Doctor. in the fift book of his treatise against all hereliks, speaking of the sea of Antichrist upon the last verse, upon the. 13. chap. of this Revelation, where it is said, y● the number of the beasts name is six hundred sixty and six, showeth that the opinion of many in his time was, that seeing this name Lateinos, which is in English the Latin man or Roman, in the numeral Greek letters containeth this number, that Antichrist must be sought at Rome his words are these: Sed a Lateinos, nomen fex centorum sexaginta sex numerorum, etc. Et valde verisimile est quoniam verissim regnum hoc habet vocabulum, Latini enim sunt qui nunc regnant Also (saith he) this name Lateinos containing the number of 666. is thought to be the name of Antichrist, & it is very like so to be, for that which most undoubtedly is a kingdom hath that name: for they be latins which now do reign. Tertulianus, The second Doctor. a very ancient writer in his third book against Martion, which denied that Christ had a true body, wherefore. Tertulian useth this reason against him: That thing which hath a figure in it, might be a thing of truth, & so discoursing of many things figured, and the figures of them, cometh to these words, Si● & Babylon apud johannem nostrum, etc. Even so doth Babylon (in the apocalypsis) of our Saint john, bear the figure of the City of Rome, which is altogether as great and as proud in reigne● and as great a persecuter of the Saints as Babylon was. Chrisostome in his Commentaries upon the second Epistle to the Thessalo●●ans, chapter. 2. The third Doctor. in his fourth Homely: where as Paul speaketh of the manifestation of Antichrist saith, they knew what was the cause that he was not presently revealed ● but when that stay is taken away, he should be r●●●●led in his due time: Chrisostome 〈…〉 death this stay too be the Roman Empire, which must give place to Antichrist: that like as the Persians came in place of the Chaldeans, the Grecians in the place of the Persians, and the Romans in the place of the Grecians: Even so our Antichrist should invade the Empire of the Romans: Vacantem imperi● principatum invadit, & tentabit ad se capere hominum & De● imperium. Antichrist (saith he) shall invade the vacant principality of the Empire, and shall assay to draw unto himself the Empires both of God and man. Hitherto Chrisostome. And it is manifest to all men that the papa● grew & took increase, by the decay of the Empire, & at the fall of the Monarch, they challenged full possession of all dominion, both spiritual and temporal. Of the same judgement is S. Jerome writing upon the same place of Paul unto Aglasia in the eleventh question, The iiii. Doctor. whose words are these: Nec vult aperti, etc. Neither will he openly say, that the Roman Empire should be destroyed, which they y● govern it think to be everlasting: wherefore according to the revelation of S. john, In the forehead of the purple whore, there is written a name of blasphemy, which is Rome everlasting. The same Jerome in his. 13. Verba eiusdem. book of his Commentaries of the prophesy of Esay upon the 24. chapter writeth thus: Licet ex eo quod juxta septuaginta, etc. Forasmuch as the seventy Interpreters, writ not the daughter Babylon, but the daughter of Babylon, some do interpret the rest, not Babylon in Chaldea, but the city of Rome, which in the revelation of S. john, & the Epistle of Peter is specially called Babylon. The same in his preface unto the book of Didimus, De spiritu sancto, Verba eiusdem. which he translated out of Greek into Latin writing to Pavinianus, he uttereth these words: Come in babylon versarer, etc. Of late (saith he) when I was in Babylon, & was an inhabitant of the purple harlot, & lived after the laws of the Romans, I thought to entreat somewhat of the holy Ghost. The same, Eiusdem. writing to Marcelia a virtuous gentlewoman of Rome, whom he alured to forsake Rome, & to dwell near unto him in Bethleem, one especial reason that he useth to persuade her, Marcelia. is this, that as Bethleem whither he would have her to repair, is situated in the holy land, and the place consecrated to the birth of Christ: so Rome where she desired to remain, was the babylonical harlot, according to the Revelation of Saint john, appointed for the birth of Antichrist, which there should arise and exercise tyranny, and from thence should deceive the whole world with his wicked wiles. Hue usque Hieronimus. Ambrose writing a Commentary upon the Revelation of S. john, The fift Doctor. is of the same judgement. Primasius also a very ancient writer, The sixth Doctor. who likewise Commenteth upon the apocalypse, expoundeth these Prophecies of Antichrist, to be fulfilled in the Roman Empire. Augustine in his work De civitate Dei, The 7. Doctor. not once or twice but oftentimes is bold to call Rome Babylon, and Babylon Rome. As in his. 6. book and. 17. Chapter, he calleth Rome an other Babylon in the West. And in his. 18● book and second chapter, he calleth Babylon of Chaldea, the first Rome, and Rome of Italy the second Babylon, willing men to consider that in the beginning of the City of God (which was the Church in Abraham's time) the first Rome that was Eastern Babylon her enemy, was builded in Chaldea, & about the same time that the first Babylon was destroyed, lest the city of God should, lack her enemy, the second Babylon which is Rome in Italy, was erected. Hue usque August. ¶ Look more in Antichrist. Babylon. If Caput come of Capio, which signifieth take, Verses. Then may Rome well be called so, which nothing doth forsake: If you decline Capio capis, and to the grounds come, Her nets are large, & cannot miss, to ca●ch both all and some. RUDIMENTS. What these Rudiments were, and wherefore they were called poor. Weak and beggarly Rudiments. Gael. 4. 9 ¶ The poor and weak Rudiments, be circumcision, sacrifices, & the choice of days and meats, and other observation and keeping as a thing necessary to obtain everlasting life, & the grace of God, He calleth them poor or weak, because they be not, nor consist of themselves, whose nature only consisteth in signifying: And what strength so ever they have, that they have, because they import or signify some weighty thing. Doctor Heynes. ¶ The Galathians of paynim began to be Christians, but by false Apostles were turned backward to begin a new the jewish ceremonies, and so in steed of going forward toward Christ, they ran backward from him. Geneva, Sabbath. Wherefore the Sabbath was instituted. YE shall do no labour therein, but hallow the sabbath, jere. 17. 22 as I commanded your fathers. ¶ The foundation of the faith is to believe Gods premise, & that he made the whole world, & doth also govern it, & further, that he knoweth & will judge all things, etc. Those things did the law require, in keeping of the sabbath, to confess both with word and sign, & to give diligent heed to the hearing & interpreting of the law, to think of the glory of God, & to relieve the faithful soul with the food of the word, to minister occasion also unto the simple, that they likewise might attempt such things in their houses amongst their household folks, to be pitiful over the weariness of such neighbours as laboured sore all the week long & relieve them, to attend & give heed to the exercises of the spirit, & to the consolation and comforting of their neighbours, not only to abstain from outward works, and fulfil their appetites and lusts, for that did the Lord forbidden. The Sabbath should be applied to the lawful serving of God, not to sinfulness and wantonness. It is commanded to be sanctified, and not polluted and defiled with naughtiness. To God alone must we also keep it, and call on his name: Other Gods or God's fellows, ought we not to inquire of, nor fall down unto them: But when such occasions come as turn our rest into occupation & labour, than ought we remember that the Sabbath was ordained for man, Mar. 3. 27. not man for the Sabbath. So that in the mean season, the fear of God, and the charity towards our neighbour (which are the chief and principal things in the observation of the Sabbath) be not lightly regarded. T. M. A Sabbath of rest it shall be unto you. ¶ Sabbath, feasts, and new moons, signify the joy and gladness of the conscience, the renewing of man, and the rest wherein we rest from our own works, not doing our wills, but Gods, which worketh in us through the Gospel and glad tidings, while we earnestly believe it. Exech. 20. 12. Exo. 20. 8. & 31. 13. Deut. 5. ●4. God rested the seventh day. Gen. 2. 2. ¶ What we should learn in this, Exo. 28. 8. we may plainly see in the commandment: Keep holy the Sabbath day: for that day was instituted for this cause: because than God rested from his works, & in that day a rest is commanded us, that in it we should do no manner of work, and why (dearly beloved) shall we rest? God is not pleased with idleness, he will not have us like the idle men, y● in the ninth hour of the day stand still idle in the market, but God commanded us to keep that day holy unto him, which is to serve him in it, and not ourselves. Deering. And went into the Synagogue on the sabbath day, Act. 13. 14 & sat down. ¶ The truth never feareth the light, but cometh forth boldly, as it appeareth by Paul & Barnabas, which entered into the common Synagogue. Also here we do learn why the sabbath was instituted, not for vain sports and pastimes, but that upon that day the people should give themselves to prayer, to read & hear the word of God. Sir. I. Cheeked How the Priests broke the Sabbath, and were blameless. ¶ That on the Sabbath, the Priests in the Temple broke the Sabbath, and are blameless. ¶ Not that the Priests broke the Sabbath in doing that which was commanded by the law: but he speaketh this to con●ute the error of the people who thought the Sabbath broken, if any necessary work were done that day. Geneva. See that ye keep my Sabbath. ¶ The Sabbath, beside that it served to come & hear the word of God, & to seek his will, & to offer, and to reconcile themselves unto God. It was a sign unto them also, & did put them in remembrance that it was God that sanctified them with his holy spirit, and not they themselves with their holy works. T. M. What is meant by the second Sabbath. It came to pass in the second Sabbath. Luke. ●. ●. ¶ Epiphanius noteth well in his treatise where he confuteth Ebion, that the time when the Disciples plucked the ears of corn, was in the feast of unleavened bread: now whereas in these feasts, which kept many days together, as the feast of tabernacles, and the passover, their first day and the last were of like solemnity. Le●●. 23. Luke fitly calleth the last day the second Sabbath, though Th●ophilact understand it of any of them that followed the first. Beza. The feasts which contained many days, as the passover, and the feast of tabernacles had two sabboth's, the first day of the feast, and the last. Geneva. A s●ieng of S. Austen concerning the Sabbath. It is less evil (saith Saint Austen) to go to plough, Augustin. then to play upon one of those days, meaning the Sabbath days. Why the Maccabees fought on the Sabbath. Objection. The Maccabees fought and defended themselves upon the Sabbath day, notwithstanding God had appointed that day to rest. Answer. The Maccabees might lawfully defend themselves upon the Sabbath day, 1. Mac. 2. 41 for Christ expoundeth the law, man is not made for the Sabbath, but the Sabbath for the man. And the jews did evil (saith D●do) being besieged upon the Sabbath day, to stand & to yield them unto their enemies. Yet did not the Maccabees proclaim y● it should be lawful upon the sabbath day to go to the field. The meaning of this place following. And bear no burden on the Sabbath day. Luke. 17. 21. ¶ By meaning the Sabbath day, he comprehendeth the thing the is thereby signified, for if they trangressed in the ceremony, they must needs be culpable of the rest. Read Exo. 20. 8. And by the breaking of this one commandment, he maketh them transgressors of y● whole law, for as much as the first & second table are contained therein. Geneva. The signification of the Latin word Sabbathum. Sabbathum was among the jews accounted the seventh day, in the which they fasted in remembrance of the seven days in the which they were fatigate going fasting in the desert of Arabia, or they came to the mount of Sinai. S. Austen upon the Psalms, writeth the Sabbathum is taken three manner of ways, for the .7. day is called by the name in the which almighty God rested, after his work of 6. days. Sabbathum is also eternal quietness. Moreover, Sabbathum is the conscience of a quiet mind, advanced by hope of the time to come, not being shaken or vexed with storms of things present. Eliote. Look. Winter. SACKCLOTH. What the wearing of sackcloth signifieth. SAckcloth, shéering of men's heads, renting of their garments, and casting of dust and ashes upon them, were ●okens of repentance, or else of great sorrow among the people of the East countries in old time. Cal. upon job. fol. 29. SACRAMENT. What Sacrament is. A Sacrament saith S. Austen, Augustin is the sign of an holy thing. ¶ If it be the sign of an holy thing, than it is not the very thing itself, which it doth signify. I. Frith. It seemeth to me that a Sacrament is an outward sign, wherewith the Lord sealeth to our consciences the promises of his good will towards us, to sustain the weakness of our faith. And we again on our behalfs, do testify our godliness towards him, as well before him and the Angels, as before men. We may also with more briefness define it otherwise: As to call it a testimony of God's favour towards us, confirmed by an outward sign, with a mutual testifying of our godliness towards him. Whether of these definitions, it differeth nothing in sense from the definition of S. Augustine, which teacheth that a Sacrament is a visible sign of an holy thing, or a visible form of an invisible grace: but it doth better and more certainly express the thing itself, for whereas in the briefness there is some darkness, wherein many of the unskilful sort are deceived, I thought good in more words, to give a fuller sentence, that there should remain no doubt. Cal. in his Instit. 4. b. chap. 14. sect. 1. A Sacrament as S. Austen defineth it, is a sign of an holy thing. It cannot be both the sign and the thing signified. But if the Sacrament be Christ's body (as the Papists say it is) then can it not be a Sacrament, that is the sign of an holy thing, for it is the holy thing itself. So that they must either deny the sacrament to be the body & blood of Christ, either else the Sacrament thereof. For one thing cannot be both the sign & the thing signified, because they be in that respect most contrary the one to the other. Crowley. A Sacrament is a visible sign ordained of jesus Christ, as a seal to confirm us the better in the faith of the promises, the which God hath made us, of our salvation in him. Vnet. Sacrament, is a sign representing such appointments and promises, as the Rainbow representeth the promise made to Noah, that God will no more drown the world. Tindale. This word Sacrament, is as much to say, as an holy sign, and representeth always some promise of God, as in the old Testament, God ordained that the Rainbow should represent and signify unto all men an Oath that God swore to Noah, and to all men after him, that he would no more drown the world with water, so the Sacrament of the body and blood of Christ, hath a promise annexed, which the Priest should declare in the English tongue: This is my body that is broken for you: This is my blood that is shed for many unto the forgiveness of sins: This do in the remembrance of me ●aith Christ. Luke. 22. 19 and 1. Cor. 11. 24. If when thou seest the sacrament, or eatest his body, or drinkest his blood, thou have this promise fast in thy heart (that his body was slain, and his blood shed for thy sins) & believest it, so art thou saved & justified thereby: if not, so helpeth it thee not, though thou hearest a thousand Masses in a day, or though thou dost nothing else all thy life long, then eat his body & drink his blood: no more than it should help thee in a dead thirst to behold a bush at a Tavern door, if thou knewest not thereby, the there were wine within to be sold. Tin. This word sacrament, did not signify the same with the old Writers, as it doth now in the Church, for they call a sacrament, the oath or religious bond, which was of the strength of an oath. So they called y● soldiers oath, whereby they swore when they should go a warfare for the Common wealth, The soldiers sacrament. that they would serve faithfully, The soldiers sacrament, as we may perceive by Servius and Vigetius, in their books of war matters. Augustine defineth a sacrament in this sort. The visible sacrifice (saith he) is the sacrament of the invisible sacrifice, that is to say the holy sign. And again: A sacrament (saith he) is a visible form of an invisible grace, etc. Musc. fol. 272. S. Austen describeth a sacrament thus: The word of God coming to the Element maketh the sacrament. And again, in another place he saith: A sacrament is a thing, wherein the power of God under the form of visible things, Master of the sentence●. doth work secret salvation. And the Master of the sentences doth describe a sacrament none otherwise: A Sacrament (saith he) is an invisible grace, and hath a visible form: and by this invisible grace (saith he) I mean remission of sins. In the b. of Mar. fo. 1352. What the Sacrament doth signify. The signification and substance of the Sacrament is, to show how we are fed with the body of Christ, The signification of the sacrament. that is, that like as material bread feedeth the body: so the body of Christ nailed upon the Cross, embraced and eaten by faith, feedeth the soul. The like representation is also made in the Sacrament of Baptism, that as our bodies is washed clean with water, so is our souls clean with Christ's blood. How the sacrament is called the body of Christ. It is called the body of Christ, that is to say, Sacrament called Christ body. it signifieth the body of Christ. Glosa de consecra. dist. 2. Hoc est. The right consecrating of the sacrament. The same Christ that did adorn and beautify the Table is now present, and he doth consecrate the same also. For it is not men that doth make these things that be set before us, of the consecration of y● Lords table, to be y● body & blood of Christ: but the same Christ which was crucified for us. The words are pronounced by the mouth of the Priest, but the things are consecrated by the power & grace of God. This is (saith he) my body, by this word are the things y● are set before us consecrated. And even as y● voice which saith, grow & be multiplied, & replenish y● earth, was but once spoken, but yet doth at all times by the work of nature, feel effect to generation: so that voice also was but once spoken, & yet it giveth sure stay to the sacrifice, throughout all y● tables of the Church even to this day, & from henceforth till his coming. ¶ Chrisostome doth here compare y● words y● Christ spoke at y● insitution of his supper, to the words y● God spoke, when he appointed man to be multiplied by generation, affirmeth y● the same power y● worketh still in the one, doth still work in the other also. Not to charm out the substance of bread● & to charm in y● substance of Christ, under the accidents of bread (as you do teach, meaning Watson). But y● as by natural order y● generation of mankind is continued according to the first voice, so the invisible graces y● were promised, by the death & bloodshedding of our Saviour Christ, are by y● sacramental use of these creatures according to his commandment, continually preached to our senses, and by ●aith received into our souls. Crowley. How the sacrament is a memorial or sign of Christ's death. If jesus have not died, Wherefore the Sacrament was instituted whose memorial and sign is this Sacrifice? Thou seest what diligence he gave that we should continually keep in memory that he died for us, etc. ¶ Here Chrisostome calleth the Sacrament a memorial or sign of Christ, and that it was instituted to keep his death in perpetual remembrance. And where he calleth it a Sacrifice, he meaneth it to be a remembrance of that holy sacrifice that Christ made upon the Cross once for all, for he can be sacrificed no more, seeing he is immortal. I. Frith. How the sacrament is received with our mouth. Rabanus Maurus saith, Received with mouth. The sacrament is received with the mouth of our body: but the body of Christ is received into the inner man, and that with the spiritual mouth of our soul. How the sacrament is more than bare bread or wine. Our Bread and Cup be not of the common sort, Augustin as in steed of Christ, bound togethers in ears of corn and twigs, as they (that is the Manichees) do foolishly imagine: but by undoubted consecration, Sacra● is more than bare bread. it is made unto us mystical or sacramental bread, it doth not grow such: wherefore that food that is not so made, although it be bread and wine, it is a nourishment of refection, but not a sacrament of religion, otherwise then that we bless and give thanks to God in all his gifts, not only spiritual but corporal also. How the sacrament is made of two natures. Ireneus saith, that the Sacrament is made of two natures, Of two natures. of an heavenly nature, & of a terrenall & earthly nature: now take away the substance of bread, & what earthly nature or substance, remaineth in this holy Sacrament? How sacraments are no cause of grace. In Sacraments, No cause of grace. the only promise of God by Christ, both by word and sign, are exhibited unto us: which promises, if we apprehend by faith, then is the grace increased in us, and the gift of God by faith received, is by the Sacrament ●ealed in us. What ought to be considered in sacraments. S. Augustine Augustin saith: in Sacraments we must consider, not they be indeed, but what they signify. All mysteries or sacraments must be considered with inward eyes, Chrisost● that is to say, spiritually. How the sacraments are holy whether the minister or receiver be good or bad. S. Augustin in this place against the Donatists, Aug. con. lit. Per. li. 2. ca 47. shooteth not at this But, whether Christ's very natural body be received with our mouths, but whether the Sacraments in general be received both of good and bad. And he declareth, that it is all one water whether Simon Peter, or Simon Magus be christened in it: all one Table of the Lord and one Cup, whether Peter sup thereat or judas: all one Oil, The evil minister or receiver hurteth not the Sact. whether David or Saul were anointed therewith. Wherefore he concludeth thus: Memento ergo sacramentis Dei, etc. Remember (saith S. Austen that the manners of evil men hinder not the sacraments of God, that either they utterly be not, or be less holy: but they hinder the evil men themselves, so y● they have the sacraments to witness of their damnation, not to help of their salvation. And all process spoken there by S. Austen, is spoken chiefly of Baptism against the Donatists, which said y● Baptism was nought, if either the Minister or receiver were nought. Against whom S. Austen concludeth that the sacraments themselves be holy, and be all one, whether the Minister or receiver be good or bad. Cranmer. fol. 63. What the old fathers do teach of the sacrament. Ireneus, S. Agustine, and other ancient Doctors, yea and the Canon law doth teach, there must be both the outward Element, which in Baptism is water, and in the Lord's supper, bread and wine, and the outward grace, as the two principals thereof: Take away the bread and wine, and then it is no sacrament. How the sacrament is our body. Because Christ hath suffered for us, Augu. in servant de sacra. feria. Pas. he hath betaken unto us in this sacrament his body and blood, which he hath made also even ourselves, for we also are made his body, & by his mercy we are even the same thing that we receive. And after he saith: Now in the name of Christ ye are come, as a man would say to the Chalice of the Lord, there are ye upon the Table, and there are ye in the Chalice. ¶ Here ye may see that the Sacrament is our body: and yet it is not our natural body, but in a mystery. I. Frith. If you will understand the body of Christ, hear the Apostle which saith: Ye are the body of Christ & members. 1. Cor. 12. 27. Therefore if ye be the body of Christ & members, your mystery is put upon the Lord's Table, ye receive the mystery of the Lord, unto that you are, you answer Amen, and in answering subscribe unto it. ¶ Here we may see, the Sacrament is also our body, and yet is not our natural body, but only our body in a mystery, that is to say, a figure, sign, memorial, or representation of our body. For as the bread is made of many grains or corns, so we (though we be many) are bread & one body, & for this property and similitude, it is called our body, & beareth the name of the very thing, which it doth represent and signify. I. Frith. As the sacrament of the Altar is our body, even so it is Christ's. First understand ye, that in y● wine which is called Christ's blood, is admixed water, which doth signify the people y● are redeemed with his blood: so that y● head, which is Christ, is not without his body, which is the faithful people, nor the body without the head. Now if the wine when it is consecrate, be turned bodily into Christ's blood, than it is also necessary that the water which is admixed, be bodily turned into the blood of the faithful people: for whereas is one consecration, must follow one operation: & whereas is like reason, there must follow like mystery. But whatsoever is signified by the water, as concerning the faithful people, is taken spiritually, therefore whatsoever is spoken of the blood in the wine, must also needs be taken spiritually, This is Bartrams' reason upon a. 700. years since. How in the sacrament, there can be no accident without his substance. In the sacrament of the Altar (saith I. Puruay) I. purvey. after y● consecration there is not, neither can be any accident Accidents with y● substance, but there verily remaineth the same substance, & the very visible & incorruptible bread, & likewise the very same wine, y● which before y● consecration were set upon the Altar, to be consecrate by y● Priest: likewise as when a Pagan or Infidel is baptized, he is spiritually converted into a member of Christ, & yet remaineth y● very same man which he before was, in proper nature & substance. B. of M. 649. Of a new article invented in the sacrament. Innocentius the third Pope was the head of Antichrist, who after the letting lose of Satan, invented a new Article of our faith, A new article of our faith. & a certain feigned verity touching the sacrament of t●e Altar: that is to say, that the Sacrament of the Altar is an ●●cident without a substance. But Christ & his Apostles do teach manifestly y● the sacrament of the Altar is bread, & the body of Christ together, after y● manner y● he spoke. And in y● he calleth it bread, he would have the people to understand as they ought with reason, that it is very and substantial bread, & no false nor feigned bread. In the b. of Mar. fol. 649. Of the sacramental change. Of the sacramental change. Sacramental change S. Bede, which was about 900. years ago saith thus: The creature of the bread & wine, by the ineffable sanctification of the spirit, is turned into the sacrament of Christ's flesh and blood. In sacraments (saith S. Augustine) Augustin we must consider, not what they be of themselves, but what they do signify. S. Ambrose Ambrose. saith, What sawest thou in thy Baptism, water no doubt, but not only water. Again he saith, Before the blessing of the heavenly words, it is called another kind: but after the consecration, the body of Christ is signified. Of the sacramental word. Let the word (saith S. Austen) be added to the element, and there shall be made a Sacrament. Sacramental word For whence cometh this so great strength to the water, to touch the body & wash the soul, but by the word making it: not because it is spoken, but because it is believed. For in the very word itself, the sound which passeth is one thing, & the power which abideth is another. This is the word of faith which we preach saith the Apostle: whereupon in the Acts of the Apostles it is said, By faith cleansing their hearts, etc. Cal. in his Inst. 4. b. chap. 14. sect. 4. How in the sacrament remaineth bread & wine. That which you see (saith S. Austen) Augustin in the altar is the bread & the cup, which also your eyes do show you, but faith showeth you further the bread is the body of Christ, & the cup his blood. ¶ Hear he declareth two things: y● in the sacrament remaineth bread & wine, which we may discern with our eyes: & that the bread and wine be called the body and blood of Christ. He that called his natural body (saith Theodoretus) Theodor. 〈…〉 Dialo. wheat and bread, and also called himself a vine, the self same called bread and wine his body and blood, and yet changed not their nature. And in his Dialogue he saith more plainly, for (saith he) as the bread and wine after the consecration, lost not their proper nature, but kept their former substance, form & figure which th●y had before, even so the body of Christ after his Ascension was changed into the godly substance. Of the sacramental eating. ¶ Looke. Eating. What is to be wondered at in the sacraments. The wonder Wonder. is not how God worketh in the outward visible sacrament, but his marvelous work, is in the worthy receivers of the sacraments. The wonderful work of God is not in the water, which only washeth the body, but God by his omnipotent power worketh wonderfully in the receivers thereof, scouring, washing, and making them clean inwardly, & as it were new men, and celestial creatures. This have all old Authors wondered at, this wonder passeth the capacity of all men's wits, how damnation is turned into salvation, and of the son of the Devil condemned into hell, is made the son of God, an inheritor of heaven. This wonderful work of God, all men may marvel and wonder at: but no creature is able sufficiently to comprehend it. And as this is wondered at in the sacrament of Baptism, how he that was subject to death, receiveth life by Christ and his holy spirit: so is this wondered at in the sacrament of Christ's holy Table, how the same life is continued and endured for ever, by continual feeding of Christ's flesh and his blood. And these wonderful works of God toward us, we be taught by God's ho●y word and his sacraments of bread, wine & water, and yet be not these wonderful works of God in the Sacraments, but in us. Cranmer. fol. 74. How the sacrament may be poisoned. Pope Victor the third was poisoned in the Sacrament. The Emperor Henry the seventh was poisoned Poison. by a Dominike Friar, named Barnardmus de monte policiano, in receiving the sacrament, and yet may it be none other substance, but the body and blood of our Saviour Christ God and man, where if he had been man, they had poisoned him first, but if he had been God, he would first have espied their poison, because he cannot be deceived. And because he cannot deceive, he would not have poisoned the Emperor who mistrusted nothing. A. G. How the Sacrament was cast into the fire, and burnt. This wicked Pope Heldibrand, The Sacrament burnt. sought by all means how he might destroy Henry the Emperor, and on a time demanded of the Sacrament of Christ's body (as the Heathen use to do of their Idols) what success he should have against him. And because the sacrament spoke not, & gave him no answer, he threw it into the fire, maugrie all the Eardinalls that were about him, & said to the sacrament most blasphemously: Can the Idol gods of y● Heathen give them answer of their success, and canst not thou tell me? How there is but two sacraments. ¶ Looke. Two. When the sacrament was forbidden to be ministered in both kinds. The sacrament was forbidden to be given in both y● forms unto lay men in the general Council at constance, which was in the year of our Lord. 1415. Sacrament fordiden the lay sort. The words of the Council: Although Christ after supper ordained this worshipful Sacrament, and gave it under both the forms of bread and wine to his Disciples, yet that notwithstanding, the authority of the holy Canous, and the laudable and approved custom of the Church, hath ordained, that the lay men, should not receive it. Sacraments of the Elders compared to ours. Chrisostome bringeth a very apt similitude, in his Homely which he made upon these words of Paul, Our Fathers were baptized into Moses. And in his seven. Homely upon the Epistle to the hebrews. Painter's (saith he) when they intent to 〈…〉 a King, first draw out the proportion upon a table with shadows and dark colours, Sacraments of the elders but yet in such sort, that a man may by that deliniation, although it be some what obscure, easily perceive that the Image of a King is there painted, and harsemen & Chariots, & such other like things, which things are not yet strait way known of all men. But afterward when the Painter hath laid on fresh colours, and hath finished the work, those things which before by those first lines appeared scarce begun and rude, are now manifestly and opresly perceived. Such (saith he) were the sacraments of the Elders, if they be compared with ours. By these words it is manifest, that Chrisostome was of y● opinion, that one and the self same thing is represented in our sacraments, and in the sacraments of Elders: although in theirs more obscurely, and in ours more manifestly. Pet. Mar. upon the Rom. fol. 82. SACRIFICE. What a Sacrifice is. A Sacrifice is a voluntary action, wherein we worship God, and offer unto him somewhat, whereby we testify his chief dignity and dominion, and our servitude and submission towards him. Pet. Mart. upon the Roman●s. fol. 411. Again, A sacrifice (saith he) is a voluntary and a religious action, instituted of God, to offer unto him our things unto his glory, and that thereby we may with a straighter ●and be coupled unto him in holy society. To this definition of sacrifices, must be added a participation. Certain sacrifices are propitiatory, One sacrifice propitiatory. and other of thanks giving. By the first kind, God is made merciful unto us, by the power and just merit thereof, but of this sort we have but only one, forasmuch as only by the death of Christ, the eternal Father is neconciled unto us, and by the merits of this one only Oblation, the sins of the elect are forgiven, but in the other kind of sacrifice, we give thanks unto God, we celebrate his name, & to our power, we obey his will. Pet Mar. upon judic. fol 63. Of two manner of sacrifices. The sacrifice of reconciliation Sacrifice of reconciliation. or redemption, is to deliver sinners from the wrath of God, which doth only pertain to our Saviour jesus Christ, whereof all the levitical sacrifices were but shadows & signs. The Sacrifice of praise or thanks giving, is all the works of the faithful, wherewith they praise and laud God, and labour, to be joined with him, etc. S. Austen himself doth expound it. August. lib. 10. de. civita. Dei. cap. 6. I. Veron. One kind of sacrifice there is, which is called a propitiatory or merciful sacrifice, that is to say, such a sacrifice as pacifieth God's wrath and indignation, and obtaineth mercy and forgiveness for all our sins, and is the ransom of our redemption from everlasting damnation. And although in y● old Testament there were certain sacrifices called by that name, yet in very deed, there is but one such sacrifice, whereby our sins be pardoned, and God's mercy and favour obtained, (which is the death of the Son of God, our Lord jesus Christ) nor never was any other sacrifice propitiatory One sacrifice propitiatory. at any time, nor never shall be. This is the honour & glory of this our high Priest, wherein he admitteth neither partner nor successor. For by his one obsation he satisfied his father for all men's sins, and reconciled mankind unto his grace and favour. And whosoever deprive him of this honour, and go about to take it to themselves, they be very Antichrists, and most arrogant 〈…〉 phemers against God, and against his Son jesus Christ, whom he hath sent. Another sacrifice there is, which doth not reconcile v● unto God, but is made of them that he reconciled unto Christ, to testify our duties unto God, and to show ourselves thankful unto him, and therefore they be called Sacrifices of laudo, praise and thanks Sacrifice of laud, praise and thanks. giving. The first kind of sacrifice, Christ offered to God for us. The second kind we ourselves offer to God by Christ. And by the first kind of sacrifice, Christ offered also us unto his Father, and by the seconds we offer ourselves, and all that we have, unto him and the Father. And this sacrifice generally is our whole obedience unto God, in keeping his laws and commandments, of which manner of sacrifice speaketh the Prophet David, saying: A sacrifice to God, is a contrite heart. And S. Peter saith of all Christian people, that they be an holy Priesthood, Psa. 11. 17. to offer spiritual sacrifices● acceptable to God by jesus Christ. 1. pet. 2. 5. And Saint Paul saith, that always we offer unto God a sacrifice of laud and praise by jesus Christ. Heb. 13. 15. Cranmer. How the Priests cannot offer up Christ in sacrifice. No man (saith S. Paul) can offer up a greater sacrifice than himself. The Priests therefore cannot offer up Christ in sacrifice, because Christ being offered up, must needs be the greatest sacrifice, and so can he not be when a Priest sacrificeth himself, for if the Priest sacrificed himself, he should be y● greatest sacrifice y● he could offer, for no man can offer a greater sacrifice than himself: yea god requireth none other sacrifice but ourselves, as writeth S. Paul: Give yourselves a living 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, Psa. 51. 17 that the Congeegation redeemed by the sacrifice offered on the Cross, doth not, nor cannot offer by the sacrifice of Christ's body, for (as S. Paul writeth) he cannot be offered up but be dieth. Heb. 9 28 Wherefore he offered up himself once for all, because he could not die but once, etc. Crowley. How it is to offer our bodies a quick sacrifice. Make your bodies a quick sacrifice. Rom. 12. 1 ¶ The sacrifices of the new Testament are spiritual. This is a sacrifice most acceptable unto God, if we mortify our mortal bodies, that is to say, if we kill and ●lay our fleshly concupiscences & carnal lusts, and so bring our flesh, through the help of the spirit, under the obedience of God's holy law. Sir. I. Cheek. ¶ The jews in Moses law were commanded to offer up the carcases of beasts, but Christians should exhibit their own lively bodies, for a sacrifice to God in mortifying their carnal lusts, and seeming themselves by faith, to godliness and charity. The Bible note. ¶ In steed of dead beasts, lively sacrifice. In steed of the blood of beasts which was but a shadow and pleased, not God of itself, the acceptable sacrifice of the spiritual man, framed by faith, to godliness and charity. Geneva. What manner of sacrifice we offer to God. By him therefore offer we the sacrifice of land. Herald 13. 15 ¶ We being a lively priesthood, do offer. 3● manner of sacrifices. 3. manner of sacrifices. The first is, the sacrifice of praise and thanks giving, which S. Paul doth here call the fruit of our lips. The second is mercy toward our neighbour, as the Prophet Ose saith, Ose. 6. 6. I will have mercy and not sacrifice. Read the. 25. Chap. of Matthew. The third is when we offer our bodies a lively and an acceptable sacrifice to God, mortifying our carnal and fleshly concupiscences. Rom. 12. 1. Sir. I. Cheek. Of the sacrifice of the table, and of the sacrifice of the cross. S. Cyprian Cyprian. opening the difference of these two sacrifices saith thus: Sacrifice of the table and of ●ceht os●e Our Lord at the table whereas he sat at his last supper with his disciples, with his own hands gave (not his own very body and very blood really and indeed, but) bread and wine: but upon the Cross he gave his own body, with the soldiers hands to be wounded. What the sacrifice of righteousness is. Then shalt thou be pleased with the sacrifice of righteousness, Psa 51. 19 etc. ¶ The sacrifice of righteousness is the mortifying of the flesh, Sacrifice of righteousness. and meekning of the hearts, the praising of God, and knowledging ourselves sinners. T. M. Offer the sacrifice of righteousness. Psa. 4. 5. ¶ That is, serve God purely, and not with outward ceremonies. The difference between a sacrifice & a sacrament. If a man say of the sacrament of Christ's body and blood, that it is a sacrifice The Sacrament is no sacrifice. as well for the dead as for the quick, and therefore the very deed itself justifieth and putteth away sin: I answer, that a sacrifice is the slaying of the body of a beast or a man: wherefore if it be a sacrifice, then is Christ's body there slain and his blood there shed, but that is not so. And therefore it is properly no sacrifice but a sacrament, and a memorial of that everlasting sacrifice once for all, which he offered upon y● cross, now a. 15. hundred years ago, and preacheth only to them that are alive, etc. Tindale. What sacrifices do signify. Sacrifices do signify the offering of Christ's body on the Crosse. D. H●ynes. Of the levitical sacrifices. When any of you will bring a sacrifice unto the Lord. levit. 1. 2. ¶ That the levitical sacrifices What the levitical Sacrifices were. were preachings of the passion and death of Christ, and of his Gospel, which should afterward be published throughout all the world, men hath not dreamed it but the Holy ghost hath taught it by many testimonies, as well of the old Testament, as of the new. As Psa. 39 Esay. 41. joh. 1. 1. Pet. 1. Heb. 10. etc. Of sacrifices made by fire. Even a sacrifice made by fire. Levi 3. 14 ¶ In the whole burntoffering all was consumed, but in the Offering made by fire, only the inwards were burnt. The Bible note. What the sacrifice of thanks is. The Sacrifice of thanks, is our obedience, in walking in those good works that God hath prepared for us to walk in. Crowley. He shall bring unto his thank offerings, Levi 7. 12 unleavened bread: ¶ The Hebrew word signifieth to praise and give thanks: this sacrifice they used, when any man knowledged himself to be a sinner and confessed his sins unto the Lord, willingly to reconcile himself unto him. The Bible note. ¶ Peace offerings contain a confession and thanks giving for a benefit received, and also a vow and a free offering to receive a benefit. Geneva. The sacrifice of the old law, what it meant. Although in the old Testament, there were certain sacrifices, Sacrifice of the old law. called sacrifices for sin, yet they were no such sacrifices that could take away our sins in the sight of God, but they were ceremonies ordained to this intent, that they should be as it were shadows and figures, to signify before hand, the excellent sacrifice of Christ that was to come, which should be the very true and perfect Sacrifice, for the sins of the whole world. Cranmer. SACRILEGE. What Sacrilege is. Sacrilege is rashly to touch or to usurp unto himself holy things, which are dedicated unto God, due either by the name of a vow or else of a curse. The jews had a Commandment given them, that they should not spare Idols: for their duty was to overthrow and destroy all things pertaining unto them. But they being led by covetousness, reserved those things unto themselves, and turned them to their own proper commodities. So sinned Achan & also Saul, when he had overcome Amalech. Contrariwise, Moses gave an excellent example of virtue, Exo. 32. 20 when he not only broke the golden Calf, but also did beat it into powder, and threw it into the river. For if the relics of the Idol had remained still, peradventure the Israelites, as they were outrageous, would have worshipped them. Indeed the Publike-wealth and our Magistrates may take away those things which are superstitious, and convert the prices of them to good and godly uses. But this thing is not permitted to private men. But the jews were generally forbid, that they should not save such things, especially as were vowed by a curse. Pet. Mar. upon the Rom. fol. 46. SADUCEES. What the Saducees were. THe Saducees were such men, as cloaked their religion under a glorious name: for Saducei is as much to say as just or holy. They taught y● there was neither Angel, spirit nor life after death: that God gave the law only for this, that honestly and quietly we should live, receiving of God here in this life, the reward of justice. They interpreted the Scriptures according to the judgement of man's reason: neither any other thing would they hear. And as concerning that which pertained to the manner of their living, they were plain Epicures. A wonderful thing to be heard, y● such Ethnic opinions should creep in, among the peculiar people of God, & that so far, that openly they were not afraid to teach, & constantly to affirm, that after this life, there remained none other life. The Saducees calling themselves after the Etymology of their name, just men, affirmed as josephus writeth (lib. 2. bell. jud. cap. 7.) that man had free-will, that it lay in man to do good or bad. Mat. 22. and Luke. Act. 23. say: that they deny the resurrertion, affirming there was neither Angel nor spirit. Euseb. 13. SAGAION. What it signifieth. SAgaion, as some will signifieth an exercise, Psal. 7. that is, a painful and heavy temptation of Dauid●. Other interpret it an ignorance, because he knew not the fault that was laid unto him. Some say it was one of the instruments, where with all the Psalms before which it is set, were sung. Some think that it is a certain kind of melody. T. M. The Hebrew Interpreters agree not among themselves upon this word Sigaion. For some take it for an instrument of Music. Unto some it seemeth to be a note to sing a song by Other some think it, to be the beginning of some common carol, according to the time, whereof David's will was to have this Palm sung. And other interpret the Hebrew word to signify delightfulness. In my judgement (saith Caluine) y● second opinion is most allowable, namely y● it was some kind of tune or song: as if a man would term it a Saphicke or Phalentian verse. Howbeit I force not a matter of so light importance. Cal. upon the Psal. SAINTS. How Saints are not to be prayed unto, nor worshipped. THe very Saints themselves, whether they he dead men or Angels, Augustin will not have honour given unto them, which only is due unto God. This appeared in Paule● & Barnabas, when the men of Licaonia astonished at their miracle, would have done sacrifice unto them, as if they had been Gods: for they renting their garments confessing and persuading them that they were not Gods, forbade such things to be done unto them. This appeareth also in the Angels, as we read in the apocalypse. The Angel forbidding himself to be worshipped, and saying to him that worshipped him: I am the fellow's servant of thee & thy brethren. August. in his. 2. boo. and 21. chap. against Faustus. I. Gough. But neither Helias is to be worshipped, Epiphan. although he be yet alive: nor yet is john to be worshipped, although by his own prayers, he made his sleep wonderful: nay, rather he received grace from God. But neither Thecla nor any Saint is worshipped. For y● old error shall not rule in us, that we should forsake the living God, & worship those things that were made by him. For they honoured and worshipped the creature besides the creater and they were made fools. For if he will not have the Angels to be worshipped, how much more y● which was borne of Anna, which by Ioachi● being given to Anna, which by prayer and all diligence was given according to promise to the father and mother, notwithstanding was not ●orne otherwise, beside the nature of man, but like as all men of the seed of y● woman, and of the womb of the woman. Epiph. in his book. count haeres. li. 3. to. 2. haeres. 29. Let us not count it religion to worship the works of men's hands. Augustin. For the craft's master's themselves which made such things are better, whom notwithstanding we ought not to worship. Let us not make it religion to worship brute beasts, for the basest sort of men y● be he better than they whom notw●stāding we ought not to worship. Let us not make it religion to worship dead men, because they have lived godly, they are not counted that they seek such honour, but they would have him to be worshipped of us, who allumining them do rejoice. August. in li. de vera religi. chap. 55. I. Gough. As for the holy Martyrs, Cyril. we neither say that they are Gods, neither have we accustomed to worship them, but we praise them rather with great honour, because they have valiantly striven for the truth, and have maintained the sincerity of faith, insomuch as they have despised their own life, and not regarded the terrors of death, have prevailed in very great dangers, and were of so great strength as though they would raise up Images to themselves of their own life, etc. Cyril in his 6. book contra julian. To praise God in his Saints, what it meaneth. If the Papist will have this place: Praise the Lord in his Saints, to be like unto this: Call upon the Saints of the Lord: Then by as good a reason we may say, that the Trumpet, the Viol, and the Harp, etc. aught to be called upon. For it followeth immediately after: Praise him in the sound of the trumpet, in the viol, and in the harp: but the Catholic verity & truth, doth both read and understand the words of the Prophet after this sort: Praise the Lord in his Sanctuary, Praise god in his Sanctuary or in his holiness: that is, praise him that dwelleth in heaven: for in another place he saith, Lift up your hands unto the Sanctuary, & praise the Lord, which is as much as if he should have said: Lift up your hands unto heaven & praise the Lord, & give him thanks for his benefits. Whereunto he addeth with what instruments they were wont to stir up the hearts of the people to sing praises, and to be thankful unto the Lord. But now under Christ, such ceremonies of the old law are clean abolished. How the dead Saints know nothing what is done in earth. S. Austen in his book De cura pro mortuis agenda, doth plainly affirm, y● the souls of y● Saints that be in heaven, do not know what the living do here in earth, proving it by example of his own Mother, and by this place of Esay: Thou art our Father. Dead Saints know nothing. Abraham knoweth us not, neither is Israel acquainted with us. And also by josias, where God promised that he should die, and not see those calamities, plagues & miseries, which he threatened should come upon that place, & upon the people. How Saints cannot impart their righteousness to other. S. Jerome saith, the righteousness of the righteous shallbe upon him, and the wickedness of the wicked shall remain upon him, every man shall die through his own sin, & every man shall live through his own righteousness. The jews do say in vain, Abraham is our Father, sith that they have not the works of Abraham. If we should put our trust in any, let us put our trust in God, Cursed be every man that putteth his trust in men, although they be Saints, although they be Prophets. We read, Put not your trust in men. Again: Better it is to trust in God then in Princes, not only in the Princes of the world, but in the Princes of the Church, which if they be righteous, they shall deliver their own souls only. Certain Objections, Answered. Saints do pray for us saith the Papists, ●. objection which they prove by the place of David. Psa. 32. 5. I will confess my sin unto the Lord, and so ●hou forgavest the wickedness of my sin: for this shall every Saint make his prayer in a time when thou mayst be found. Answer. When David had reasoned of the remission of sins, and had appointed himself an example to other, and had said, I have confessed my sin unto thee Lord and thou hast forgiven the wickedness of my sin, he did add by and by: Many holy and godly men shall be provoked by this example of mine to call after the same sort upon GOD, when god may be found. for the pardon and forgiveness of their sins, in a time when thou mayst be found. For after that we be departed hence (saith Saint Cyprian) Cyprian. there is no place of repentance, no effect of salvation, here the life is either lost or holden: here by the worshipping of God and the fruit of saith, everlasting salvation is provided for●. ¶ By these words of Ciprian● we do know that as long as we be in this life, we may through faith in our Saviour jesus Christ, pray unto GOD for the remission of our sins, and that so long God may be found: but after that we be once gone, neither repentance, nor yet praying unto God for the remission of our sins can profit us nothing. Objection. The Saint was great with God when he was alive, ●. obiecti● as it appeared by the miracles which God showed for him, he must therefore be great now say they. Answer. This reason appeareth wisdom, but it is very foolishness with God, Great with God for the miracle was not showed that thou shouldest put thy trust in the Saint, but in the word of the Saint preached, which word if thou believest would save thee, as God hath promised, & would also make thee great with God as he did the Saint. Objection. If a man have a matter with a great man or a king, 3. objection he must go first to one of his mean servants, and then higher & higher till he come to the king. Answer. This enticing argument, is but a blind reason and man's wit. It is not like in the kingdom of the world, as it is in the kingdom of God and Christ. With kings for the most part we have no acquaintance nor promise. They be also most commonly merciless. Moreover if they promise, they are yet men and unconstant as are other people and as untrue. But with God if we have belief we are accounted, and have an open way unto him, by the door Christ, which is never shut, but through unbelief, neither is there any porter to keep any man out. By him saith Paul. Ephe. 2. 18. That is to say, by Christ we have an open way into the Father, so are ye now no more strangers and foreigners (saith he) but citizens with the Saints, and of the household of God. God had also made us promises, and hath sworn, yea, hath made a testament or a covenant, & hath bound himself, & hath sealed his Obligation with Christ's blood, and confirmed it with miracles. He is also merciful and kind, and complaineth that we will not come to him: He is mighty and able to perform that he promiseth: He is true and cannot be but true, as he cannot be but GOD, therefore it is not like with the king and God. Objection. We be sinners say they, 4 objection God will not hear us. Answer. Behold how they fly from God, as from a tyrant merciless whom a man counteth most merciful to him, he soon flieth. But these teachers dare not come to God, why? For they are the children of Cain. If the Saints love whom God hateth, than God and his Saints are divided. When thou prayest to the Saints, how do they know, except God whom thou countest merciless tell them? If God be so cruel and so hateth thee, it is not likely that he will tell the Saints that thou prayest unto them, etc. Objection. Saints must pray for us, and be mediators to God for us, ●. objection that by them we may receive our petition. This is Richard's opinion De media villa. Answer. This is a great blasphemy to Christ's blessed blood, for if saints be necessary to be mediators for us, then is Christ unsufficient. For Philosophers did never put two causes where one was sufficient. And if any thing be given us for Saints sakes, them be not all things given us for Christ's sake. The which is plainly against Saint Paul's saying, Rom. 8. 33. God for us all hath given his son, and shall he not give us all things with him? D. Barnes. Paul saith, there is but one mediator between God and man, 8. Tim. 2. 5. the man Christ jesus, the which hath given himself for the redemption of all men. ¶ Here he saith, there is but one mediator between God and man. Where there is but one, there cannot Saints come in. Moreover Saints be men, Ergo they must have a mediator for themselves, and than they cannot be mediators for other men. Moreover the mediator between God and man is called Christ jesus. Now is there no Saint that hath that name. If there be none, then is there none that can usurp this office without blaspheming of Christ. Furthermore, he hath redeemed us without the help of Saints, & why shall he not be wholly mediator without Saints. Redemption is the chief act of a mediator. D. Barnes. Saint john saith, if a man do sin, we have an advocate by the father, Christ jesus. ¶ Here is none assigned but Christ jesus, and by him have we only remission of our sins. ¶ Looke. Advocate. D. Barnes. Saint Paul saith: Rom. 8. 26 The spirit of God maketh intercession mightily for us with mighty desires that cannot be expressed with tongue. ¶ If the spirit of God do make intercession for us, then have we no need of other mediators. For he is able to obtain all things for us, and hath taken this office on him for us. It were a great rebuke to him that Saints should be set in his steed, & joined with him in office, as though he were unsufficient. D. Barnes. Paul say Christ si●teth on the right hand of the father, the which doth also pray for us. Rom. 8. 34 ¶ He saith that Christ prayeth for us: can the Father of heaven deny any thing of his prayer? Doth he not ask all things necessary for us? And as Scripture saith, he is our wisdom, 1. Cor. 1. 30 he is our justice, he is our sanctification, and our repemption made of God● Now what resteth for Saints to aske● Now what will ye desire more than wisdom, justice, sanctification and redemption. All these hath Christ obtained for us. D. Barnes. Christ saith: john. 14. 6. No man cometh to the father but by me. ¶ Note these words: First he saith. No man, etc. Ergo as many as ever shall come to the father of heaven be here contained. Then addeth he: But by me. Here be all Saints and merits clean excluded in this word (But:) Wherefore it is plain that whatsoever he be that maketh any other mediator, or goeth about by any means seem it never so holy, but by Christ, he despiseth also the father which hath allowed him only to be our mediator and way to him, as it is written, I am the way only to the Father. D. Barnes. Whatsoever ye ask in my name, the Father shall give it you. john. 16. 21 ¶ Mark these words, Whatsoever, and that we should run to none other, he addeth also, in my name. Hear is nothing excluded, but all things be given us freely, and that for his name's sake, not for any Saint's name, nor for none of our merits, therefore let us not run from the sweet promises of our most loving Saviour, redeemer, and only mediators jesus Christ, to Saints. For that is an evident token of our infidelity, and that we think him untrue, and will not fulfil his promise, and make him a liar. D. B. S. james james. 1. 17 saith: All good gifts cometh from the Father of light. Hear they have distinction, the God is good only of his own nature: & Saints are good by receiving goodness of him. Answer. Saints have no more goodness than they have received, & that y● they received was for themselves only, & can give none of it to other, for they received it for themselves, & no more than was necessary, & that but only of mercy: As it is open in Matthew in y● parable of y●: 5. wise virgins, & the. 5. foolish. Thus we do openly against God, when we desire any thing of Saints, seeing the scripture knowledgeth all good things to come of God only, & the he is the only giver of them. All the Prophets● & fathers, in all their tribulations cried alonely on him, as David testifieth of himself in these words following, When I am in trouble, I cry unto the Lord, Psa. 120. 1 & he will help me, etc. ¶ Here he did not doubt for all that he was a sinner, & also in this place following: My help is of God that made heaven & earth, etc. Also Christ himself teaching us to pray, biddeth us not to go to any other thing, but alonely to the Father of heaven. Wherefore Saints deeds do serve. All the Saints deeds pertaineth to the glorifying of God: And not to this end, Saint's deeds. that we should put our hope and trust in them and their help. D. Heyn●s. How Saints have not merits sufficient for themselves. Objection. I remembor (saith Friar Brusiard Friar Brusiard. to Bilney) in a certain sermon of years, you said that no Saint, though his suffering were never so great, and his life most pure, deserved any thing for us with God, either by his death or life, which is contrary to S. Austen. Answer. Christ saith one thing, S. Austen an other: whether of these two should we believe? For Christ willing to deliver us out of this dark ●●eon of ignorance, gave forth a certain parable of ● virgin's, Saints have not merits sufficient for themselves of which ●iue were fools, and five were wise. ●By the five faolish virgins wanting the oil of good works, he meant us all sinners, by the wise virgins he meant the company of all holy Saints. How let us heard what the five wise virgins said to the foolish, craving Oil of them: No said they, lest peradventure we have not sufficient for us and for you. Get you rather to them that sell, and buy of them to serve your turn. Wherefore if they had not oil sufficient for themselves, and also for the other, where be then the merits of Saints, wherewith they can deserve both for themselves and for us? Eeries I cannot see. Bilney in the book of Mar. fo. 11●40. How the faithful living on earth are Saints. To prove that the faithful living yet here in earth be called Saints, Act. 9 1●. hear the words of Anani●s in the Acts of the Apostles: Lord (saith he) I have heard by many of this man, how much harm he hath done to thy Saints at Jerusalem, and how he hath power of the high Priests, to bind all those that call upon thy name. Now hear what S. Austen saith concerning this matter. He writing upon the Psalms do allege these words of the Apostle: And some of you were such, but ye are washed, but ye are sanctified. Si ergo eos sanctificavit, dicit, etc. If he call them sanctified, let every one of the faithful say, I am a Saint. This is not the pride of him y● is puffed up, but y● confessio of him y● is ingrate or unthankful, for if thou say thou art a Saint of thyself, thou art a proud man. Again, being faithful in Christ, Wherefore the faithful are saints. if thou say thou art not a Saint, thou art ingrate & unthankful. Say unto thy God, I am a Saint because thou hast sanctified me, because I have received it not because I had it: because thou hast given it, not because I deserved it. For on y● other side thou beginnest to do injury unto thy Lord jesus Christ. For if all christians & faithful, & all they y● be baptized in him, or are appareled with him, as the Apostle saith: As many as are baptized in Christ, are appareled with him. If they be made members of his body, & say y● they are not Saints, they do injury unto the head himself, whose members are not holy. Now see where thou art, & take dignity of thy head, let every christian man say: yea, let the whole body of Christ cry out whensoever it suffereth afflictions, divers temptations, & innumerable slanders, preserve my soul for I am a Saint. Ric. Turn. To all you of Rome beloved of god & saints by calling. ●Saints by calling is as much to say, Rom. 1. 7● as called to be saints, called to holiness & holy things. For the Scripture is accustomed to call them that be alive, Saints: And it ought to be all one to say: S Saint or a christian man, or a christian. Tindale. How Saints shall judge the world. They shall judge (saith Chrisostome) not they themselves sitting in judgement and exacting an account, God forbidden: But they shall condemn the world, the which signifying, he saith: And if in you, etc. He saith not of you, but in you, as who should say the just condemnation of those that are the worldlings shall shine in the salvation of you that are in his Saints. I. Bridges. salomon's HOUSE. Of the beauty thereof, and whereunto it is applied. SAint Jerome and other learned interpreters in reading and pointing, Psal. 49. ● do serve quite and clean from our Latin Bibles, reading this clause of commending of salomon's goodly house on this wise. Epalatijs eburneis ut te exhilerent● and yet here is still Eclipsis, which may be thus made up, Supplia vestimenta deprompta e palatijs eburneis ut te exhileret. Out of the ivory palaces, and not ivory places, but out of ivory palaces are thy sweet garments brought out to make thee mer●ie and joyful: for that is one of the properties of sweet odours, to make the spirits of a man merry and cheerful. Thus then doth the Prophet commend Solomon the figure of Christ. He saith that Solomon had not only a princely store of sw●●t● and goodly garments, smelling of myrrh, Aloes, & Eassia, but also they were said up in palaces of ivory. Of Salamons' most princely house the Scripture maketh mention. 3. Reg. 7. Where it is said that salomon's house was a building. xi●. years. There was none other timber occupied in the making of the roof & certain other parts, but only Cedar, which wood is costly & hard to be gotten. The walls were in many places set with precious stones, and the pillars of Cedar plated over with gold. This was a sumptuous house. But yet we read not that salomon's palace was made of ivory: No, of ivory there is no mention, and no marvel, for ivory is only the bone of an Elephant's tooth. So that it is not likely, that such plenty of Elephant's teeth could be gathered or gotten, that should make or cover salomon's palace that was so great & so large that it was xiii. years a building, wherefore by these words: Domus eburnea, ivory palaces, What is understood by ivory palaces. we must understand nothing else, but most goodly and sumptuous houses, so pleasant and so beautiful, as if they had been made of white ivory, & of the shining teeth of Elephants. Thus then hath the prophet in this dark place (E domibus eburncis.) And if ye will apply these words unto Christ, than ye must allegorically understand by the ivory houses, the white and the pure hearts of the elect Saints & servants of God, wherein through the sanctifying of the holy Ghost, Christ dwelleth more princely than ever Solomon did, in any of his gorgeous houses. Of salomon's Temple. Which had seen the first house, etc. Wept with a loud voice. ¶ Because they saw that it was nothing so glorious as that Temple which Solomon had built, 1. Es. 3 12. notwithstanding Aggeus comforteth them and prophesieth that it shall be more beautiful than the first. Agger 2. meaning because Christ and his Apostles should preach the Gospel and work miracles therein. The Bible note. ¶ The note in the Bible of Geneva, hath thus in the end: meaning the spiritual Temple, which are the members of Christ's body. What salomon's porch meaneth. In salomon's porch. ¶ The Evangelist calleth salomon's porch the Temple: not because it was the Sanctuary, but a part of the same. Therefore this place in the which Christ walked belonged not to the Scribes and Pharisees, but to the common sort of people. For it is certain the this porch of the which mention is made here, was not the same which is described in y● book of Kings (for that was taken away by the Chaldees and quite overthrown) but the same which the jews strait after their return from their exile into Babylon builded according to the pattern of the old. Marl. upon john. fo. 391. Which was builded again, after the pattern of that which Solomon builded. Geneva. SALT. What it is to salt. THE office of an Apostle and true preacher of Christ is to salt, not only the corrupt manners and conversations of earthly people, but also the rotten heart within, and all that springeth out thereof, To Salt. what it is their natural reason, their will, their understanding and wisdom, yea, and their faith and belief, and all that they have imagined without God's word, concerning righteousness, invocation, satisfaction, and serving God, etc. Tindale. fol. 196. Who is meet to Salt. The true preaching is a salting that stirreth up persecution, and an office that no man is meet Meet Salters. for, save he that is seasoned himself before with poverty in spirit, softness, meekness, patience, mercifulness, pureness of heart, and hunger for righteousness, and looking for persecution to, and hath all his comfort and hope, in the blessing only, and in no worldly thing. Tindale. fol. 196. Of the salting of hypocrites. The nature of Salt is to bite, fret & make smart, & though the sick patients of the world can suffer their gross sins to be rebuked under a fashion, Salting of hypocrites as in a Parable a far of, yet to have their righteousness, their holiness, and serving of God and his Saints, disallowed, improved, and condemned for damnable and devilish, that may they not abide. Tindale. fo. 196. Of salt that hath lost his saltness. If Salt have lost his saltness, Mat. 5. 13. it is good for nothing but to be trodden under foot of men. ¶ That is, if the preacher which for his doctrine is called Salt, True salting lost. have lost his nature of Salt, the is to say, his sharpness in rebuking all unrighteousness, all natural reason, natural will and understanding, and all trust & confidence in whatsoever it be, save in the blood of Christ, he is condemned of God, and disallowed of all them that cleave to the truth, etc. Tindale. fol. 197. Ye are the Salt of the earth, etc. ¶ The ministers of God's word are called the Salt of the earth, because the men are made by their true doctrine (being received through faith) savoury unto the Lord. And the Salt hath lost his saltness, when the ministers fall from God's word, unto the dreams and traditions of Antichrist. Beza. How our speech ought to be powdered with salt. Let your speech be gracious always, ●●ll. 4. 6 and powdered with salt. Here we have a goodly lesson how that our communication ought to be tempered with godly wisdom, which he understandeth by Salt (for as Salt maketh meats savoury, Speech powdered with Salt. so godly wisdom causeth our communication and talk to be allowable and have a grace) we ought to take heed with whom, and before whom we do talk, & according to the audience to moderate and rule our communication. Sir. I. Cheek. Let your speech be always gracious, etc. ¶ Pertaining to edification, and mixed with no vanity. Geneva. How the nature of Christ is set out by the ceremony of salt. Upon all thine offering thou shalt bring Salt. ¶ By this ceremony is the nature of Christ set forth, Levi. 2. 13 which is figured in all sacrifices. For Christ is the true and heavenly Salt, Christ is the true Salt. by whom all that believe in him be made savoury and pleasant unto God the father, so that they shall never so putrefy, that they shall Perish. The Bible note. How salt in Baptism is not Christ's ordinance. The use of Salt in the old Testament was appointed to the jews by the law prescribed by Moses to them that were under the law. Salt in Baptism. If it had been Christ's pleasure y● his ministers should have looked back unto the rites of Moses, & taken out of them such as they listed, he would rather have had declared the same, or else the Apostle would have done it, wherefore our opinion is (saith Mus●ulus) that this use of Salt also in Baptism, is to be attributed unto y● will worship of the Bishops. Mus. fo. 290 Of the salted covenant. Let it be a salted covenant Nu. 18. 19 Salted covenant. for ever. ¶ Like as Salt doth preserve flesh from corruption, so this covenant should be sure, stable, and incorruptible. The Bible note. Neither shalt thou suffer the salt of the covenant of thy God to be lacking. Leu●●. 2. 13 ¶ All offerings must be salted with Salt, signifying that all our works must be directed after the doctrine of the Apostles and Prophets, and then shall they be acceptable in the sight of the Lord, if they savour of the Salt thereof, or else not. T. M. What the sowing of Salt meaneth. Destroyed the city and sowed Salt in the place. ¶ He sowed Salt there to make it barren for ever: judic. 9 4● for Salt maketh the ●round unapt to bring forth any thing, as saith Pliny in his● 13. book the. 17. chapter. Abimelech after he had destroyed the city of Sichem, sowe● Salt therein, which was a token of a wilderness and desert. For Salt drieth the ground, and maketh it unfruitful. In Hebrew Malach signifieth Salt. Thereof cometh the verb Malach, which is to Salt, but in the Conjugation Niphal Nivilah is a verb which signifies to destroy, to break down & to waste. That word leremy used in his. 14. chapter. And David in his. 107. Psalm. God turneth a fruitful land into a sa●●ish ground, that is, maketh it waist & desert. In the year. 1165. Fredrick Oenobarbus the Emperor overthrew Milan, & sowed Salt there, For that city took part with Alexander the third being Pope, against Caesar: which thing Fredrick took in ill part. Pet. Mar. upon judic. fol. 170. SALVATION. A firm Argument for the certainty of our salvation. ANd seeing it is said, that faith shall be imputed unto us unto righteousness, as it was in times past imputed unto Abraham, we have a most firm argument of the certainty of salvation. For as Abraham behaved himself towards the promise of God, as touching that he should have issue. Sure of our salvation. So must we behave ourselves towards the promises of the remission of sins. But he was certain, neither doubted he: whereof we ought to be certain of the salvation promised unto us, and by no means to doubt thereof. This reason let us hold fast, and not suffer it to slip from us. Pet. Mar. upon the Rom. fol. 96. As the holy Scriptures teacheth us, we ought to hope, & such is the nature of hope not to confound, we may manifestly infer, that we ought not to doubt of our salvation. There are which pretend, the their doubt hereof springeth, for y● they are uncertain whether they shall persever unto y● end or no. But these men should consider, y● we aught always to pray for perseverance. For as saith Cyprian, whom Augustine followeth, in all the things which we ask in the Lord's prayer, is included perseverance. And as james teacheth, we must ask without doubting, wherefore it is manifest, y● we must by no means doubt of perseverance, & especially seeing we have in our hearts the holy Ghost, always bearing an excellent testimony unto us thereof. For as Saint Paul saith in this Epistle: Rom. 8. 16 It is the spirit that beareth witness to our spirit that we are the sons of God, and ●e which hath not the spirit of Christ is none of his. And Paul writeth of himself, that he is sure, that neither life, nor death, nor principality, nor power, can pluck him from y● love of God, namely from the love, wherewith God loved him. Pet. Mar. upon the Rom. fo. 967. How without the Church is no light or salvation. S. Cyprian De simplicitate praelatorum saith. Whosoever is separated from the Church, is joined to an adulterous church, y● same man is separated from the promises of the church, neither pertaineth he to Christ's merits, which hath left y● church of Christ. He is a stranger, he is unclean, he is an enemy. He cannot now have God his father, who hath not the church his mother. No salvation out of the Church. If he may scape that was out of the Ark of Noah, he may also escape that is abroad out of the church. He must needs be a most wicked man, whosoever he be that leaveth his own country, & the fellowship of very good men, and falleth away to the enemies. Lactantius therefore most truly said: It is only the catholic church, which receiveth true religion. Here is the fountain of truth: This is the household of faith. This is y● temple of God: into the which if one enter not, or out of the which if any depart, he is excluded from the hope of salvation & life everlasting: for our saviour said, that out of the sheepfold, life is not to be sound. Bullinger. fo. 843. The causes of our salvation. The special cause why we obtain everlasting life, is y● voluntary & free will of God: And the second cause are y● merits of Christ, for he died for the salvation of mankind: but this is also a free gift of the good will of God. The third cause is our faith, by the which we embrace & receive this good will of God and the merits of Christ. Marl. upon Mat. fol. 373. It is most true that the eternal election of God in jesus Christ, is the only and sole cause of salvation cause of our salvation. unto us miserable and mortal men: And holy faith embracing the mercy of God in jesus Christ, by the testimony of the holy Ghost in our hearts, is that which doth assure us that it is so. Moreover I say unto thee that if any man should go about to take from thee this assuredness, and to make thee doubtful of thy salvation, he goeth about to make thee an Infidel, and not to believe in Christ. Yea; he seeketh (as much as lieth him) to make God a liar, in whom, & not in thee, is the certainty of thy faith grounded. F. N. B. the Italian. How our salvation is nearer now, then when we believed. For now is our salvation nearer than when we believed. ¶ The farther we go, the nearer are we to the end, Rom 13. ●1. now therefore our perfect and full salvation, is nearer unto us, then when we began first to believe. The Bible note. ¶ Before we believed, it had been in vain to tell us these things. But now, seeing our salvation is near, let us take heed that we neglect not this occasion. Geneva. To work out our salvation, what it meaneth. Work out your own salvation, ¶ Our health hangeth not of our works, Phil. 2. 12. & yet are they said to work out their health, who do run in the race of justice: for although we be saved freely in Christ by faith, yet must we walk by the way of justice unto our health. The Bible note. ¶ Run forward in that race of righteousness, wherein God hath freely placed you through jesus Christ, & conducteth you his children by his spirit to walk in good works, & so make your vocation sure. Geneva. SALUTE. The meaning of these places following. SAlute no man by the way. Luk. 10. 14 ¶ This is spoken after the manner of a figure which men use, when they put down more in words than is meant: usually among the hebrews, when they command a thing to be done speedily without delay. As Reg. 4. 29. For otherwise courteous and gentle salutations are points of christian duty: as for this calling it was but for a season. Beza. He willeth that they should dispatch this journey with diligence, not occupying themselves about other duties. Math. 10. 12. Mar. 6. 10. Geneva. When Heliah sent Gehazi his servant to the Sunamite, Reg. 4. 29. he charged him, saying: If thou meet any salute him not, and if any salute thee answer him not, as though he should say: Make speed as nothing may let thee by the way. Geneva. SAMARITANS. Of their opinions. THE Samaritans as josephus. Heretics Antiq. li. 11. cap. vlt. deny the jews in adversity, in prosperity they call them cousins, deriving their pedigrées from joseph, Ephraim, Manasses, etc. They only receive the five books of Moses, denying all the prophecies after him. They retain all the jewish ceremonies, except the abhorring of the Gentiles. They deny moreover the resurrection of the dead. Epiphan. Praefae. li. 1. de heraes. SAMVEL. How these words of Samuel in this place are to be understood. HOw can this be true that Samuel said to Saul, I will not return with thee, and yet he went with him. 1. Re. 15. 26 It is to be understood, that Samuel spoke it for the time present, and not for the time following. As our Saviour Christ in the 7. of john saith: I will not go up to the feast, & yet afterward he went privily. So Samuel intending not at that time to return with Saul●● but after his mind being changed, for certain causes went with Saul. Ly●a. Of the raising up of Samuel. And Saul perceived that it was Samuel. 1. Reg. 2●. 14. ¶ To his imagination, albeit it was Satan indeed, who to blind his eyes, took upon him the form of Samuel, as he can do an Angel of light. Geneva. SANCTA SANCTORUM. What the meaning of these words are. THis bread and this cup are the holy things of the holy. Intet dec. Bonisa. 1. de●re 3. You see that he saith not only, 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 every unworthy, but it is the bread of the holy. How much more may we say the same of God's word. This word is not of men, or of every body, but of the holy. There S. Chrisostome saith, that the Priest was wont to show 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. SANCTIFY. What it is to Sanctify. Sanctify, to cleanse and purify, to appoint a thing to holy uses, and to separate from unclean and ungodly uses. Tindale. And for their sakes sanctify I myself. john. 17. 19 ¶ To sanctify, is to separate to divine uses: I sanctify myself, that is, I die for them, that they by my death may be filled with the spirit of sanctification, and may be made the holy vessels of God by the revealed spirit of the Gospel. Marl. upon john. fol. 568. Sanctify them with thy truth. john. 17. 17 ¶ To sanctify is to select and choose out a thing from a profane use, to the true worshipping of God, the faithful than are by the truth of God's word sanctified, that is to say, selected and chosen out from the stock of Adam, being cleansed by the blood of jesus Christ, from the filthiness of this world. Christ doth sanctify himself, when he offereth himself upon the cross for us. Hear we must note, that Christ doth in this place pray as a very natural man and not as God. Blessed the seventh day, and sanctified it. ¶ Sanctify in this place, Gen. 2. 3. is as much to say, as to dedicate and ordain a thing to his own use. As Exo. 13. 2. Tindale. The meaning of this place following. For both he that sanctifieth and they which are sanctified, are all one. Heb. 2. 11. ¶ That is to say, as well Christ that doth sanctify, as we that are sanctified be all of one Father, which is Abraham, whose seed Christ took upon him, and not Angels: that so by offering of his body and shedding of his blood, he might sanctify us for ever. Sir. I. Cheek. ¶ The head and the members are of one nature: So Christ which sanctifieth us, and we that are sanctified, are all one by the union of our flesh. Geneva. How our meats are sanctified. For it is sanctified by the word of God and prayer. 1. Tim. 4. 8 ¶ We confess and acknowledge that God is the maker and giver of these creatures which we use. Secondly, that we are of y● number of those, who through Christ's benefits, have received that right over all creatures, that Adam lost by his fall. Thirdly by our prayer, we crave of the Lord, that we may use those meats with a good conscience, which we receive at his hands. Fourthly, we make an end of our eating and drinking, with thanks giving and prayer, & so are our meats sanctified unto us. Beza. SANCTVARIE. Of the prayers made in the Sanctuary. MIttat tibi auxilium de sancto, & de Zion tueatur te. Psal. 20. 20● The Lord send thee help from the Sanctuary, and strengthen thee out of Zion. ¶ This is a prayer for the King, and the second verse of the. 20 Psalm. And albeit the power of God is as ready, and as able to help us, calling unto him in the broad fields or in the wild woods (with servant faith) as if we make our prayers in the Sanctuary, that is, the holy place of the Tabernacle, wherein the Ark of covenant, the propitiatory seat, and the golden Censures, were kept, yet almighty God to preserve the people of Israel from worshipping of hills and mountains, woods and groves, as the Heathen Idolaters did, he commanded Moses to make him a Tabernacle, within the which Tabernacle the chief part was called Sanctum sanctorum, the holy of the holiest, where God promised favourably to hear the prayers of the people. And at such time as this Psalm was made, this Sanctuary was placed by the Commandment of King David, in the mount and high tower belonging to the City of Jerusalem called Zion, and according to the same, he commanded now the people to pray in this Psalm, made for the preservation of their King, and say: Mittet tibi auxilium, etc. The Lord send unto thee help from the Sanctuary, and strengthen thee out of Zion. That is, the Lord which hath promised to hear your prayers out of his Sanctuary, the holy of holiest, which is now placed in Mount Zion, O King, the same Lord send thee help and defend thee. Turnar. What it is to fear the Sanctuary. And fear my Sanctuary. Leu. 19 30 ¶ To fear the Sanctuary, is diligently to perform the true worshipping & service of God, and leave of nothing, to observe and keep the pureness, both of body and mind verily, and not Hypocrite like, to believe that he knoweth, beholdeth, doth and ruleth all things, to beware of offending him, and with all fear and diligence to walk in the paths of his laws. T. M. sapphire. The nature of the sapphire, & what is meant by it. THe second a sapphire. Apo. 21. 19 ¶ This stone is like the clear sky, which being stricken with the Sun beams, casteth forth a burning brightness. And it betokeneth the highness of the hope of holy men, whose conversation is in heaven. Phi. 3. 20. And who being renewed by the true son, do the more earnestly seek everlasting things, and teach other to do the same. Marl. upon the Apoc. fol. 299. The second foundation was of a Sapphire, whose colour is as the air, clear, but not very precious in sight. This betokeneth those simple souls, which though they were as job &. joseph the Carpenter, not precious to the world, yet had they their daily conversation in heaven. Bale. SAPIENCE. A definition of this word Sapience. SApience is defined to be the knowledge of things, pertaining to God and man, and of things divine and worldly, which they that had gotten, were called Sapientes, that is, men of perfect knowledge, virtue and honesty. For of right knowledge consequently ensueth honesty of life. Udall. SARDINE. A description of this stone, and what it betokeneth. THe sixth a Sardine. Apo. 21. 20 ¶ This stone is all of one colour like blood, and it betokeneth the glory of martyrdom, after the suffering of the Martyrs themselves. Marl. upon the Apoc. fol. 300. The sixth a Sardine, which in similitude is very like unto red earth, and such are they, as notwithstanding the great benefit of God, thinketh themselves the unworthy children of Adam, whose interpretation after Philo, is red earth indeed. Marry, Christ's mother was of this sort, confessing herself after most high benefits to be but an handmaid, and her spirit to rejoice in God her Saviour. So was Abraham, calling himself but dust and Ashes before the Lord. Bale. SARDIS. What Sardis is. CHurch which is at Sardis. Apoc. ●. ● ¶ Sardis is the name of a most flourishing City, where the kings of Lydia kept their Courts. This Sardis which is as much to say as a prince of plesantness, or a song of mirth, or that which is the remnant or leaving of a thing, or in the Syrian language, a Cauldron, was also another City, whose situation is notwithstanding vnkn●wen. Marl. upon the Apoc. fol. 19 SARDONIX. The description of the Sardonix, and what it betokeneth. THe. 5. a Sardonix. Apo. 21. 2● ¶ A Sardonix is of divers colours. Black in the bottom, white in the mids, and red in the top. Even so the Saints are red through sufferance of adversities and troubles, white by inward pureness of conscience, & black or despised in themselves through lowliness. Marl. fol. 299. The. 5. was a Sardonix, which is compounded of a Sardi● and an Onyx, and is beneath black, in the middle white, and above red. Such were those meek spirited, that confesseth themselves sinners with David and Magdalene, being through faith both pure and orient before God. Though I be black, saith the true Congregation, yet am I fair and well favoured. We faint not (saith Paul) for though our outward man be corrupt, yet is he that is inward, daily renewed. Bale. SATAN. How Satan is taken for an enemy and adversary. SAtan doth signify an enemy, an adversary, & a hurtful person, as David said: 2. Reg. 19 22. What matter is between you and me, for this day ye are become adversaries unto me. The latin text hath: Cur efficimini mihi hody in Satan, Even so to Peter persuading Christ from the Cross, it was said: Come after me Satan, for he was an adversary unto Christ, Mat. 16. 23 revoking him from his Father's commandment. Marl. fol. 38. How Satan is called the Prince of this world. S. Austen in his treatise upon john. 15. saith: God forbid we should think the Devil were so called the Prince of the world, that we should believe that he is able to rule over Heaven and earth: but the world (for he is said to be the Prince of this world) Prince of this world is said to be in wicked men, which are dispersed throughout the whole compass of the earth. And again the same Augustine in his 1. chap. De agone christia. saith: The Prince of this world is cast out, not that he is cast out of the world, but out of their minds, which cleave unto the word of God, and love not the world whereof he is Prince: because he hath dominion over them, which love temporal goods, which are contained in this visible world, not for the he is Lord of this world, but Prince of those concupiscences, whereby every thing is coveted that is transitory. By this concupiscence the Devil reigneth in man, and holdeth his heart in possession. Bull●n. fol. 750. Now shall the Prince of this world be cast out. ¶ Satan is called Prince of this world, joh. 12. 31 not because he is the lawful Prince of the same, but by rapine, by which he hath made mankind● subject unto him by sin. Other wise the earth is the Lords, & all that therein is, the compass of the world, and they the dwell therein. The Apostle Paul calleth him the God of this world, which worketh in the children of unbelief, by whom they are held captive to his will & pleasure, for his kingdom is in the hearts of the unbelievers: but by the power of Christ he is cast out of the hearts of mortal men. And now we must take heed, lest he get entrance again into his old seat. Christ and the Prince of this world cannot reign together. Christ being let in, expelleth Satan, and Satan being received, Christ departeth. For there is no agreement between Christ and Behal. Marl. upon john. fol. 441. How the standing of Satan among the Angels. is to be understood. And Satan also came among them. 〈…〉. 1. 6. ¶ It is not so to be understood, that Satan wound himself in, as though he had been of the company and order of the Angels: but it is to show us, that he is under God's obeisance as well as the Angels, Satan among the Angel●●● howbeit that it is in a far other quality. For the Holy ghost nameth him adversary, whereas the Angels be called the children of God, to signify unto us, that the Angels ●●e ●bey with their good will, and that they be willing servants, whereas Satan is enforced, so as there is nothing but necessity and constraint in him. Cal. upon job. fol. 16. When the servants of God came and stood before the Lord, Satan came also among them. ¶ Think not that God sometime appeareth to the Angels, and sometime not, for the good Angels do always see the face of God: neither communeth God either with the Angels or with the Devil, with bodily speech, but the holy ghost in the scripture, speaketh many things unto us, according to our feeling, and useth a manner of speaking familiar unto us, attributing, appearing, speaking, inquiring and answering to God and to Angels, which thing man only useth, to the intent that we thereby, may the easilier perceive his meaning. The coming of the Angels here, is none other thing. then to give accounts of the office enjoined them, which they give, knowing that God seethe with what trust they did it, and to give thanks and wait for their reward. They came (saith Origen) honouring, magnifying, praising, giving thanks. Of Satan also writeth he thus: He came neither with going too, or coming in, but he came in thought, counsel and most wicked desire to accuse the righteous before God: his thought and desire are taken for a coming. The Devil than is counted to have come into the sight of God, not that the most wicked came indeed in the sight of the good God, but because his cruel and most wicked thoughts came into the sight of God. And thus even now a days also cometh the Devil with them into the sight of God, in that he daily accuseth, findeth faults, persecuteth and troubleth the godly. T. M. ¶ This declareth that although Satan be adversary unto God, yet is he compelled to obey him, and do him all homage, without whose permission and appointment he can do nothing. Geneva. Of the man that Paul delivered to Satan, what it meaneth. To deliver him to Satan. 〈…〉 ¶ To deliver to Satan is 〈…〉 banish a man from the Congregation of the faithful, which is the mystical body of Christ. Ye shall understand, that there us but two Kingdoms, that is to say, the Kingdom of Christ, which is the Church or Congregation of the faithful, and the Kingdom of Satan. Whosoever then is a rotten member cut off from the body of Christ, he is immediately received into the kingdom of the Devil, as though he were delivered up unto Satan, and that ought to be done, to the intent that carnal and fleshly wisdom & haughtiness of mind, may be therethrough abated. Sir. I. Cheek. ¶ Which is to be as an Heathen man and Publican. For being wounded with shame and sorrow, his flesh or old man should die: and the spirit or new man shall remain alive, and enjoy the victory in that day, when the Lord shall judge the quick and the dead. 1. Pet. 4. 6. Geneva. How Peter is called Satan. Get thee behind me Satan. Mat. 16. 23 ¶ The hebrews call him Satan, that is to say, an adversary, whom the Grecians call Diabolos, that is to say, slanderer or tempter. But it is spoken of them, that either of malice as judas. john. 6. 70. or of lightness and pride resist the will of God. Beza. ¶ Which words signifieth an adversary, who resisteth the will of God, either of malice as did judas, or of rashness and arrogancy as Peter did. Geneva. ¶ We ought to rebuke sharply all them, that go about to pluck us away from the obedience that we own unto God and to his word. Sir. I. Cheek. How Satan can do no more than God permitteth him. Go: Mat. 8. 32. then went they out & departed into the Herd of Swine. ¶ Satan the devil can do no more than God doth permit & suffer him: no, not so much as to enter into a filthy hog: we are much better than many Hogs before God, if we cleave unto his son by faith. Sir. I. Cheek. How Satan entered into judas. And after the sop Satan entered into him. Io●. 13. 27 ¶ He was entered into him before, as this Euange list affirmeth in the beginning of this Chapter verse. 2. but now began he more to enforce his strength, and more openly to show himself. In like manner as the Apostles had the Holy Ghost before Christ's resurrection, when they believed in him, when they confessed him to be the Son of God, but they evidently received him, when Christ was ascended. Act. 2. Tindale. Of the binding up, and losing again of Satan. And I saw an Angel descending from heaven, Apoc. 20. ● having a key of the bottomless Pit, & a great chain in his hand, & he took the Dragon the old Serpent which is the Devil, & Satanas, & bound him for a thousand years, and put him in the bottomless dungeon, & shut him up, & signed him with his seal, that he should no more seduce the Gentiles, till a thousand years were expired, and after that he must be loosed again for a little show of time. And I saw seats, and they sat upon them, and judgement was given unto them, and the souls I saw of them which were beheaded for the testimony of jesus. ¶ By these words of the Revelation here recited, three special times are to be noted First, the being abroad of Satan to deceive the world. Second, the binding up of him. Thirdly, the losing out of him again, after a thousand years consummate for a time. Concerning the interpretation of which times, I see the common opinion of many to be deceived, by ignorance of Histories and state of things done in the Church: supposing that the coming up of Satan for a thousand years, spoken of in the Revelation, was meant from the time of Christ our Lord. Wherein I grant that spiritually the strength & dominion of Satan, in accusing and condemning us for sin, was cast down at the passion, and by the passion of Christ our Saviour, and locked up not only for a thousand year, but for ever and ever. Albeit, as touching his malicious hatred and fury of that Serpent, against the outward bodies of Christ's poor Saints (which is the heel of Christ) to afflict and torment the Church outwardly: that I judge to be meant in the Revelation of Saint john, not to be restrained, till the ceasing of those terrible persecutions of the Primitive Church. At which time it pleased God to pity the sorrowful affliction of his poor flock, being so long under persecution (the space of 300. years) and so to assuage their griefs and torments, which is meant by binding up of Satan, worker of all these mischiefs. Understanding thereby, that for so much as the Devil, Prince of this world, had now by the death of Christ the son of God, lost all his power and interest against the soul of man, should turn his furious rage and malice which he had to Christ, against the people of Christ. Which is meant by the heel of the seed. Gen. 3. 15. in tormenting their outward bodies. Which yet should not be for ever, but for a determinate time, when as it should please the Lord, to bridle the malice and snaffle the power of the old Serpent, and give rest unto his Church, for the term of a thousand years. Which time being expired, the said Serpent should be suffered lose again for a certain or a small time. In the bo. of Mart. fol. 493. SATISFACTION. What is understood by this word, satisfaction. AS pertaining to satisfaction, this wise understand, that he that loveth God, hath a commandment (as S. john saith in the. 4. chapter of his first Epistle ver. 21.) to love his neighbour also. Whom if thou have offended, thou, must make him amends or satisfaction, or at the least way if thou be not able, ask him forgiveness, and if he will have mercy of God, he is bound to forgive thee. If he will not, yet God forgiveth thee, if thou thus submit thyself. But to God ward Christ is a perpetual & an ●uerlasting satisfaction for evermore. As oft as thou fallest through frailty, repent and come again, and thou art safe and welcome, as thou mayst see by the similitude of the riotous son, Lu. 15. If thou be lepen out of sanctuary, come in again. If thou be fallen from the way of truth, come thereto again and thou art safe. If thou be gone astray, come into field again, & the shepherd Christ shall save thee, yea and the Angels of heaven shall rejoice at thy coming, so far it is that any man shall beat thee, or chide thee. If any Pharesie envy thee, grudge at thee, or rail upon thee, thy father shall make answer for thee, as thou seest in the fore-rehearsed likeness or Parable Whosoever therefore is gone out of the way, by whatsoever chance it be, let him come to his Baptism again, and unto the profession thereof, and he shall be safe. For though that the washing of Baptism be past, yet the power thereof, that is to say, the word of God, which Baptism preacheth, lasteth for ever, and saveth 〈…〉. As Paul is passed and gone, ●enerthelesse, the Lord the Paul preached, lasteth ever and saveth ever, as many as come thereto, with a repenting heart and steadfast faith. Hereby seest thou that when they make penance of repentance, and call it a Sacrament, and divide it into contrition, confession, and satisfaction, they speak of their own heads, and lie falsely. Tindale. fol. 149. How hurtful the doctrine of satisfaction is. The Schoolmen do call satisfaction the work of penance, enjoined by the Priest after the Auricular confession And here they make much ado, that the satisfaction be neither less nor lighter, than countervaileth the weight of the sin. This doctrine of satisfaction doth exceedingly darken the clearness of the grace of Christ, it doth make men's consciences either falsely assured, when they suppose that they have satisfied: either it doth piteously torment them, when they cannot tell by what time they have satisfied in the sight of God for one sin, much less for all their sins. Beside that, it hath not opened one gap, but all doors, windows and arches, etc. to the Pope's market, to gape upon pardons, and for the traffic of Priests Masses, to deliver souls out of Purgatory: wherefore all godly do worthily abhor it. The doctrine of the Gospel doth denounce unto us pardon of our sins by the blood of Christ, by the shedding whereof, there is satisfaction made, not only for ours, but for the sins of all the world. And wheresoever this grace doth take place, that satisfaction hath nothing to do, we could bear with them if they said, that like as the faith in Christ, is reputed for righteousness to the believers, according to the example of Abraham, so repentance is of mercy, and frankly imputed for satisfaction. As we may perceive it was in the prodigal son, whose return and repentance, his father of his right fatherly clemency, did accept for a most sufficient satisfaction, and sought nothing further of him. This meaning of satisfaction doth derogate nothing from the grace of God, but doth exceedingly advance it. It maketh nothing for the gain and jugglings of the Pope's markets, but it maketh much to the quieting of our consciences. Wherefore we will stick unto it, and we will lean the trumpery wares of counterfeit satisfactions, to the Pope, and his Priests and Friars. Musculus. fol. 219. Of two manner of satisfactions. There are two manner of satisfactions, the one is to God, the other to my neighbour. To God cannot all the world make satisfaction for one sin: insomuch, as if every grass of the ground were a man, as holy as ever was Paul or Peter, and should pray unto God all their life long for one crime, yet could they not make satisfaction for it: but it is only the blood of Christ, that hath made full satisfaction unto God for all such crimes. Heb. 7. or else were there none other remedy, but we should all perish. There is another satisfaction, which is to my neighbour whom I have offended, whom I am bound to pacify as we can agree, and as the Law of the Realm determineth between us, as if I had defamed him, then am I bound to pacify him, and to restore him to his good name again: If I have murdered any man, then by the laws of the Realm I must die for it, to pacify my neighbour and the Commonwealth: but yet I am sure that Rastal is not so childish, as to think that this evil satisfaction, is the very satisfaction which pacifieth God's wrath for breaking his law: for if thou murder a man, and should die an hundred times for it, yet except thou have satisfaction in Christ's blood: and so I speak that no temporal pain was instituted of God, for the intent that we should satisfy God's wrath thereby, etc. Frith. fol. 74. SATURNINUS. Of his opinions. THis man was of Antioch, Heretic he taught in all points as Menander did before him. He affirmed that Christ had no true body, but a fantastical body, and that there was no resurrection. Adding moreover, that marriage and procreation was of the Devil. Ireneus. lib. 1. cap. 22. Eus. li. 4. cap. 6. SAVIOURS. How that there is, no more saviours then one. AN answer to those that asketh whether Paul go about to make many saviours, 2. Tim. 4. 1●. do this, and then thou shalt save thyself and other. ¶ Paul maketh no more saviours but God alone, for he attributeth salvation unto the instruments whereby God worketh salvation. When as David killed Golias with a sling, he that saith David's sling killed Golias with a ●ling, saith not there was more slayers of Golias beside David, for the sling was the proper weapon, that David killed Golias with. And so is Timothy God's instrument, whereby he wrought the salvation of Timothy, and of them that believed his preaching. But if a man say that a lance killed Golias, the same man maketh another killer of Golias beside David, for the Lance was none of the weapons that David killed Golias with. So he that giveth salvation instrumentally to any instruments, which God hath only appointed, and used to work salvation unto other instruments than are peculiar and proper unto God, which God neither appointed, neither at any time hath used, neither will allow for his instruments, maketh another Saviour beside God. I. Veron. Thou gavest them saviours, 2. ●sd. 9 27. etc. ¶ saviours are here called the Princes or Captains, which saved the people from their enemies. judic. 3. T. M. How this place following is understood. Whosoever will save his life shall lose it. Luk. 9 24. ¶ Whosoever will save his life, that is: whosoever (in this world,) regardeth so his life, that he will not put it in jeopardy for me, when the time requireth: the same shall lose his life eternally. Tindale. To be saved by hope, what it meaneth. For we are saved by hope. ¶ We are saved by hope, that is, Rom. 8. 24 we hope to be delivered out of the corruption of our bodies, into the glory that Christ now is in, and therefore saint not in our tribulations. Tindale. SAUL. Why he was called Paul. THen Saul, which also is called Paul. Act. 13. 9 ¶ Of the name of Paul do many dispute: but the most allowed opinion is, that of the Hebrews he was called Saul, and after the manner of speech of the Gentiles and Romans, he was called Paul. How Saul rend samuel's coat. When Saul took Samuel by the lap of his coat and rend it, 1. Re. 15. 27 Samuel said unto Saul: The Lord hath rend the Kingdom of Israel from thee this day. Some expositors do say, that Samuel did give this token to Saul, that such a man should reign in his steed, as should cut off the lap of his coat, which thing David did. For Saul, when he saw the lap of his coat in David's hand, said unto him, Now I know surely, that thou shalt reign after me. Lyra. SCAPE GOAT. ¶ Looke. Goat. SCEPTRE. What the Sceptre of Christ is. HIs sceptre is a sceptre of righteousness, Heb. 1. 8. not only a righteous Sceptre, that is, that whatsoever he ordaineth it is righteous, but the sceptre of righteousness, that is, whatsoever is righteous, is ordained of him: and all spiritual sceptres of all Kings which are not directed by him, they are crooked & broken, sceptres of superstition, and sceptres of Idolatry, there is none of righteousness, but only the sceptre of jesus Christ. The Sceptre is a little wand, which Princes have accustomed to bear in their hands, and it is a sign of their government, and by a Metonimia it signifieth here the government itself. Now the sceptre of Christ is as his kingdom is, not a sceptre of wood or metal like other kings, for his kingdom is not of this world as theirs is: but his sceptre the Prophet Esay in plain words describeih it: Isa. 11. 4. He shall smite the earth (saith he) with the sceptre of his mouth, & with the breath of his lips, shall kill the ungodly. In which words of the Prophet, we see both what is the sceptre, & why it hath the name of righteousness. The sceptre is the word of his mouth, y● is, the preaching of the Gospel, not decrees nor decre●alls, nor traditions of men, nor unwritten verities: by none of all these we have received the spirit of God, but only by hearing faith preached: it therefore alone is the sceptre, etc. Deering. SCHISM. What Schism is, and how it is defined. Schism is a Greek word, like as Heresy is, and signifieth a cutting off, a division or a breach; derived from the Greek word Okizio, which is as much to say as to cut, to divide, and to break asunder. Augustine doth allow their definition, which do define Schism to be a new dissension of some Congregation upon a diversity of opinions: and Heresy, an old worn Schism. But seeing the signification of this word is manifest & known, I think it a plainer way to define a Schism, to be a cutting a sunder of the Ecclesiastical unity and peace, whereby the fellowship of the faithful is divided into two parts and opinions, and that it skilleth not whether it be new or old, or else from whom it proceed. It was surely a Schism that the Corinthians were divided into two parts, and, said one: I am of Paul, and another: I am of Cephas, and another: I am of Apollo. Like as the Schism of the kingdom of the Israelites was, when the ten Tribes were separated from juda and Benjamin under Roboam, was as well a Schism when it came to be old under the last king of that people, as when it was yet new begun under Roboam. So the Schisms of the Church be as well Schisms after all their ancienty of times and continuance, as they were at the first beginning, though they convey themselves never so great a colour of the Catholic church, because they have been so long used and accustomed. Mus. fol. 542. Of Schisms good and evil. That is an evil schism, whereby the good unity and concord is cut and put a sunder: and that is a good schism, when the naughty knot and nest was broken. The unity of the jews was nought, before they heard the doctrine of Christ, & concord was broken by schism after the hearing of Christ. So we do read in john. And there was a schism a new among the jews, because of these words & talk. For many of them said, He hath a Devil and is mad, why do ye hearken unto him? Other said: These be not the words of one that hath the Devil: can a devil open the eyes of the blind. This schism the doctrine of Christ stirred up among the jews. And what godly person will say, that the unity & concord which went before was better than it. By the like schism the whole world was d●uided afterward, through the preaching of Christ's Gospel, which division Christ doth expressly challenge to himself, saying: I came not to send peace, but a sword, for I came to separate, etc. This schism came upon good, that is to say, upon the Gospel of salvation, and it tendeth to good end, that is to say, unto the salvation of mankind: and it did break up the naughty unity, which rested in the Catholic or universal blindness of men's minds, and it called all men unto the true unity. Muscul. fol. 543. SCORNER. The property of a scorner or mocker. Reprove not a scorner, lest he own thee evil will. ●rou. 9 8. ¶ Scornful or mocking persons after David Kimhi, are those which be subtle and crafty to hurt other, and which are ready to defame other, and to open and tell secrets, and so to break concord & unity, & those also which make a mock at the word of God, and despise it for foolishness, as in the 14. 6. and. 19 25. and. 22. 10. ¶ Rebuke not a scorner, etc. Meaning them that are incorrigible, which Christ calleth dogs & swine: or he speaketh this in comparison, not that the wicked should not be rebuked, but he showeth their malice, and the small hope of profit. Geneva. SCORPION. The Papists compared to Scorpions. IN three respects are Heretics, Apoc. 9 3. and specially the Disciples of Antichrist, & Hypocrites compared to Scorpions. First, because that like as a Scorpion, whereas he is mild to look unto, doth at length strike privily with venomous sting: for these men pretend simplicity before the world, and yet work mischief by defaming men behind their backs. Secondly, because that the Scorpion's ●ting s 〈…〉 ngeth with his tail: so these men prefer temporail gain, before spiritual graces, & wound men's consciences deadly, when they promise most to help them. And thirdly, because that when a Scorpion stingeth with his tail, he is not felt at the first, but yet showeth in his poison by little and little afterward. So they that be beguiled with those Heretics, feel not the wound at the first, but when the poison hath rankeled through all the inward parts, than they feel themselves stung in the end. Of these men the Apostle writeth thus: They that be of that sect, Rom. 16. 18 serve not the Lord jesus, but their bellies, and deceive the hearts of the simple through fair speech & flattery. Marl. upon the Apoc. fol. 129. ¶ They stung their consciences with terrible dreams and visions, and with fearful revelations of Purgatory & of Hell, to build them up fair houses and to live in wealth and pleasure. Finally, they venomed their faith with their poisoned councils and promises, & so took they from them y● true hope in Christ, making merchandise of them, through covetousness & fair words. Thus cloistering together like Locusts, they have left nothing green, but they have withered and destroyed. No works might then be used of God's prescription, but such as were fantasied by them for advantage, as Masses founding, chantries building, Priests singing, Images gylting, kissing of relics, praying to dead men and such like. And when they were once frank and full, they stood up togethers proudly against the Lord and his word. Bale. ¶ As the Scorpions of the earth have power. That is, secretly to persecute and to sting with their tail as Scorpions do, such is the fashion of the Hypocrites. Geneva. As the pain that cometh of a Scorpion when he hath stung a man. Apoc 9 5. ¶ For at the beginning the sting of the conscience seemeth as nothing, but except they soon seek remedy, they perish. Esay. 2. 19 Ose. 10. 8. Luke. 23. 30. Geneva. SCRIBE. What a Scribe is. A Scribe was he that had the office of interpreting & answering unto the sentences of the Prophets, Mat. 13. 52 as it appeareth of Herod as king the Scribes in the third chapter afore. In an other place he supposeth that they were officers, as our Bishop's chancellors, Commissioners, Archdeacon's & Officials. Tind. Every Scribe which is taught, Mat. 13. 52● etc. ¶ The office of Scribes was to interpret and to expound the Law and the Prophets. He is then a Scribe taught to the Kingdom of God, that hath the spirit, that is to say, the true meaning of the Law and of the Prophets, and not only out of the dead letter, but out of the treasure of his heart, and with a fervent spirit of GOD, bringeth forth Christ out of the Law and Prophets. Sir. I. Cheek. ¶ Because the Scribes office was to expound the scriptures, he meaneth him that doth interpret them aright and according to the spirit. Geneva. ¶ Every Scribe bringeth forth of his treasure things both new and old: new things, that is, the sweet tidings of y● gospel to unbind us: and old things, that is the old Testament and Moses law to bind us. The Scribes were the Doctors of the Law, foolish and superstitious Glosers, maintainers of blind customs contrary to the truth. Epiph. de haeres. SCRIPTURE. How the Scriptures are easy to be understood. IT may be said, Origen the Scriptures are hard, yet that notwithstanding, if thou read them, they shall do thee good, for the Lord jesus Christ, if he find us occupied in the scriptures, and exercised in the study thereof, not only vouchsafeth himself to be refreshed and fed in us, but also seeing such a banquet prepared, bringeth with him his father unto us. Origen. in his. 20. hom. upon. josua. Northbrooke. At the coming of Messiah the people shall be lifted up, Hierom and shall prophecy, that before lay asleep under their masters. And they shall go unto the mountains of the Scriptures: & there shall they find Mountains, Moses and josua the son of Nun: the Mountains of the Prophets: the Mountains of the new Testament, the Apostles and Evangelists: and when they shall fly to such Mountains, and shall be occupied in the reading thereof, if they find not one to teach them, yet shall their endeavour or good mind be allowed, for that they have fled to the Mountains. Hierom upon the. 3. Chap. of Nahum. I. Northbrooke. It cannot be possible that he that with earnest study and fervent desire readeth the Scriptures should evermore be forsaken: Chrisostom for although he want the instruction of man, yet God himself from above, entering into our hearts, lighteneth the mind, poureth his beams into our wits, openeth things that were hidden, & becometh unto us a schoolmaster of that we know not. Namely, if we will do so much as lieth in us. Chrisost. in his. 36. hom. upon Genesis. I. Northbrooke. We by ourselves without a master shallbe able to understand the things which are there entreated off. Cstrisoston So that we occupy ourselves in these Epistles day and night: for we do not by the sharpness of wit and understanding, pierce unto all those things which we understand. For even they which are of more dull wits, do by continual study, attain to hard things. Even as the cogitations and senses of man are most hard to be known, yet notwithstanding our friends whom we fervently love, and with whom we are continually conversant, do oftentimes even by a beck open unto us the cogitations and senses of their minds, without any token of words & speech by them spoken. So shall it come to pass in these Epistles (of holy scriptures) so that a man love them, and be continually conversant in them. He which asketh, receiveth, and he which seeketh, findeth, unto him that knocketh, it shall be opened. Chris. in his Pref. to the Rom. I. N. The Scripture of God is like unto a Apothecary's shop, full of medicines of sundry sorts, that every man may there choose a convenient remedy for his disease. Basil. Basil upon the first Psal. I. Northbrooke. In the word of God is plenty for the strong man to eat, Fulgentius there is enough for the child to suck: There is also milk to drink, wherewith the tender infants of the faithful be nourished, and strong meats wherewith the lusty youth of them that is perfect may receive the spiritual increasement of holy virtue. Fulgentius in his Sermon of the confessors. I. Northb. Nothing can deceive them that search the holy Scriptures, for that is the candle whereby the thief is spied. Theophilactus. Theophilactus of Lazarus. I. N. The Scripture is a flood wherein the little lamb may wade, and the great Olyphant may swim. Gregory. Gregory in his Epistle to Leonard. I. N. The Scriptures are easy to the slave, to the husbandman, to the child, and to him that may seem to be very simple of understanding. Chrisostom Chrisost. in his first Homil. upon Mat. How Christ and the Church are learned in the Scriptures. In the Scriptures we have learned Christ: In the Scriptures we have learned the Church: Augustio. These Scriptures we have commonly, and why do we not commonly retain both Christ and the Church in them. August. Epist. 166. Against them that find fault that the Scriptures be dark. The holy spirit hath so nobly and wholesomely tempered the holy Scriptures, that he might with the easy places of it, serve the greedy hunger of men, One place of Scripture expound an other. and with the dark places to take away the loathsomeness. For there is no point almost found in the darkness of it, which is not plainly spoken in some other place. Whereby (saith Musculus) it is manifest enough, that if any thing be spoken darkly in some place of the Scriptures, the light of it must be sought aught of those places, where the matter is more plainly expressed, etc. Mus. fol. 151. Where things are more plainly uttered in the Scriptures, Augustin. there must we learn how they are to be understood in dark places. August. li. 83. quest. Let us come (saith Chrisostome) to the level and mark of the holy Scripture, Chrisostom which doth expound itself: And by and by after, The sacred Scripture expoundeth himself, and suffereth not the hearer for to err. Chrisostom in his. 2. chap. Gen. Homil. 13. In the Scriptures are all things needful for our salvation. The holy Scriptures being inspired from God, Athanasius. are sufficient to all instructions of truth. Athanasius against the Gentiles. Not all things the the Lord jesus did, are written, Augustin. as the Evangelist witnesseth. For the Lord both did & said many things that are not written: but these were chosen out to be written, which seemed sufficient for the salvation of the unbelievers. Augustin to the Bre. in the wilderness in his. 49. treatise upon john. Whatsoever is required for our salvation is already contained in the holy Scriptures. Chrisostom He that is ignorant shall find there what he may learn. He that is stubborn and a sinner, may find there scourges of the judgement to come, the which he may fear. He that is troubled may find joys and promises of everlasting life, through the beholding of which he may be stirred to good works. Chrisost. in his. 19 Homil. upon Math. Read the Scriptures, Augustin. wherein ye shall find fully what is to be followed and what is to be avoided, not all things that our Lord jesus did are written, etc. As before is said. Augustine to the brethren in, etc. For as much as Christ himself hath not revealed these things, Augustin. which of us will say, they be these or these? For who is there either so vain or so rash, who notwithstanding he speaketh the truth to whom he listeth, and what he lifteth, will affirm without any testimony of the Scriptures, that these be the things that the Lord would not then open. Augustine in the. 96. treatise upon john. If there be any thing needful to be known, Chrisost●. or not to b●e known, we shall learn it by the holy Scriptures, if we shall need to report a falsehood, we shall fetch it out from thence, if to be corrected, to be chastened, to be exhorted or comforted, to be short, if ought lack that ought to be taught or learned, we shall also learn it out of the same Scriptures. Chrisost. upon the. 2. of Tim. the 3. chap. Like as in a merchants ship are carried diverse things necessary for man's life. Lyra. So in the Scriptures are contained all things needful to salvation. Lyra upon the last chap. of the Proverbs. How holy Scripture is to be read. Now to the intent that the reading of holy Scripture may be to our profit, Apoc. 1. 3. we must apply ourselves to it, not only thankfully and reverently, but also with great soberness and pure affection, joining prayer thereunto also. For God revealeth his mysteries out of heaven. How scripture should be read. Dan. 2. 18. He giveth understanding to the little ones. Psal. 119. 130. according also as Christ teacheth. Mat. 12. 25. Notwithstanding for as much as it is not given to all men to read holy writ, there is express mention made of hearing, which engendereth faith by the effectual working of y● holy Ghost in men's hearts, for faith cometh by hearing, and hearing by the word of God. Rom. 10. 27. Marl. upon the Apoc. fol. 6. ¶ Looke. Search. Of the ignorance and knowledge of Scriptures. Ignorance of the Scriptures (saith Saint Jerome) is the mother and cause of errors. Jerome. And in an other place he saith, the knowledge of the Scriptures is the food of everlasting life. Hierom. in the. 23. of Math. How by the Scriptures all doubts are tried. Consider in what danger they be that have no care to read the holy Scriptures, Origen. for by the same Scriptures only, the judgement of this trial must be allowed. Origen in his. ●0. boo. 16. chap. to the Rom. Never move question hereof, Athanasius. but only learn of the holy Scriptures. All doubts tried by y● Scriptures Origen For the only proves that ye shall there find are sufficient to prove the Godhead of the holy God. We must needs call to witness the holy Scriptures, for our judgements and expositions without these witnesses, they carry no credit. Origen in his first Homely upon jeremy. We must read the Scriptures with all diligence, Jerome. and be occupied in the law of the Lord both day & night, y● we may become perfect exchangers, & be able rightly to discern what money is lawful, and what is counterfeit. Hierom. in his. 3. b. and. 5. chap. to the Ephe. I require the voice of the shepherd: read me this matter out of the Prophets: Augustin. read me out of the Psalms: read it out of the law: read it out of the Gospels: read it out of the Apostles. August. in his book of Pastors, the. 14. chap. Neither will I allege the Council of Nice against you: nor shall you allege the Council of Arminium against me: Augustin. By the authority of Scriptures let us weigh matter with matter, cause with cause, reason with reason. August. contra Maxi. li. 3. chap. 14. More weighty is the doctrine of the Scripture and the Prophets, Chrisostom then of such as be raised from the dead do report any thing, or if an Angel descend from heaven: As for the things they talk, they be but servants that speak them, but whatsoever the Scripture uttereth the Lord hath spoken it. The Lord therefore doth teach us that we should think credit should be rather given unto the Scriptures, then to all other things. Chrisost. de Lazaro concione. 4. No man will give heed to the Scriptures, for if we did consider them, Chrisostom we should not only not fall into errors ourselves, but also thereof deliver other that are deceived, and put them from peril. Chrisost. in Epist. ad Heb. Homil. 8. Let us not bring deceitful balances, Jerome. wherein we may weigh whatsoever we lust at our own discretion, saying, this is heavy, this is light, but let us bring the heavenly balance of the holy Scripture, as from the treasure of the Lord, & therein let us weigh what is of more weight. Jerome causa. 24. quest. chap. 1. non adfera. How Christ overcometh Satan with Scriptures. jesus said unto him, it is written again. Mat. 4. 7. ¶ Christ would not overcome Satan by his divine and almighty power, but with the Scriptures and word of God, to teach us by his own example to fight against Satan with the holy & sacred Scripture, which are our heavenly armour, & the word of the spirit. Beza. How this place following is to be understood. Among the which some things are hard to be understood, etc. 2. Pe. 3. 16 ¶ That is to say, among the which things, for he disputeth not here, whether Paul's Epistles be plain or dark, but saith that amongst those things which Paul hath written off in his Epistles, and Peter himself in these two of his own, there are some things which cannot be so easily understood, and therefore are of some drawn to their own destruction: & that he saith to make us more attentive and diligent, and not to remove us from reading of holy things. For to what end should they have written vain speculations? Beza. ¶ As no man condemneth the brightness of the Sun, because his eyes is not able to sustain the clearness thereof: so the hardness which we cannot sometime compass or perfectly understand in the Scriptures, ought not to take away from us the use of the Scriptures. Geneva. Of them which say that Scripture hangeth upon the judgement of the Church. I know (saith Caluine) that they have commonly the saying of Augustine, Contra Epist. fundamentalem cap. 5. where he saith he would not believe the Gospel, save that the authority of the Church moved him thereunto. But ●ow untrue and cavillously it is alleged for such a meaning, by the whole tenor of his writing it is easy to perceive. He had to do with the Manichees which desired to be believed without gain saying, when they vaunted that they had y● truth on their side, but proved it not. Now Augustine asketh them what they would do, if they did light upon a man that would not believe the Gospel itself, with what manner of persuasion they would draw him to their opinion. Scripture hangeth not on the judgement of the church Afterward he saith, I myself would not believe the Gospel, etc. save y● the authority of the church moved me thereto: meaning y● he himself when he was a stranger from the faith, could none otherwise be brought to embrace the gospel for the assured truth of God, but by this, the he was overcome by the authority of the Church. And what marvel is it if a man not yet knowing Christ have regard to men. Augustine therefore doth not there teach y● the faith of the godly is grounded upon the authority of the Church, nor meaneth that the certainty of the gospel hangeth thereon: but simply & only, that there should be no assuredness of the gospel to the Infidels, whereby they might be won to Christ: unless y● consent of the church did drive them unto it. And the same meaning a little before he doth plainly confirm in this saying. When I shall praise y● which I believe, Contra Epist. fundamentalem● cap. 4. & scorn the which thou believest, what thinkest thou meet for us to judge or do: but the we forsake such men as first call us to come & know certain truths, after commanded us to believe things uncertain: And that we follow them that require us first to believe that which we are not yet able to see, that being made strong by believing, we may attain● to understand the thing that we believe: not men now, but God himself inwardly, strengthening & giving light to our minds. These are the very words of Saint Austen. Calvin. 1. book, chap. 7. Sect. 3. The Papists say, it must be understood after the interpretation of the Church of Rome, which is false. ●. I●h. 4. 1. When the Apostles bade us try the spirits, whether they be of God or no: meant he (trow ye) we should try them according to the testimony of the Church of Rome? When the men of Thessalonica tried the Apostles doctrine, whether it were true or no? Asked they y● judgement of the Church of Rome? etc. Act. 17. 11 Deering. Objection. How is the word of God and the Scriptures known but by the Church? Answer. The Church was and is a mean to bring a man more speedily to know the scriptures and the word of God, as was the woman of Samaria a mean that the Samaritans knew Christ: but as when they had heard him speak, they said. Now we know that he is Christ, not because of thy words, but because we ourselves have heard him: So after we came to the hearing and reading the Scriptures showed unto us and discerned by the Church, we do believe them and know them as Christ's sheep, not because the Church saith they are the Scriptures, but because they be so, being assured thereof by the same spirit which wrote and spoke them. Bradford in the book of Mar. fol. 1794. When the Scriptures was in English. ¶ Looke. Bible. Of the burning of Scriptures. ¶ Looke. Herode. SEA. Of the diverse names given to this Sea. Over the sea of Galilee. john. 6. ●. ¶ This is a lake which is called in the Scripture, the sea or lake of Ginnereth (which some interpret the sweet sea) & is called of the Greeks Genezar or Genazareth. Of this josephus maketh mention in his third book of the war of the jews &. 18. Sea of Galilee. chapter. S. john calleth it the sea of Tiberias, because the city of Tiberias (so called of Herode the Tetrarch for the honour of Tiberius Caesar) bounded upon the East part of the same. Wherefore by this portion the Evangelist doth more plainly describe the place whither Christ went. For the whole lake was not called the sea of Tiberias, but only that part which lay more to the shore upon the which Tiberias was situate. Marl. fo. 188. What the Sea of Glass signifieth. As it were a Sea of Glass. Apoc. 4. 6 ¶ The hebrews betoken all manner of gathering of waters by the name of Sea, according to this saying: and the gathering togethers of waters he called Seas. Goe 1. 10. And the vessel wherein the Priests washed themselves when they went about the holy ministrations, was called the brazen sea. 3. Re. 7. 23. In this place the word sea is taken for a company of much people whom the spirit of God enlighteneth, Sea of Glass. therefore they be clear as glass like unto Crystal, that is to say, they be delivered from darkness and rustiness, and soul spots by Christ jesus reigning in the Church, etc. In the. 7. chapter the word sea (of some) is taken for rich merchant men which traffic upon the Seas. And in the. 16. chapter. verse. 3. the restless Sea seemeth to betoken the chief estates of the world, or the confusion or changeableness of the world, or else those people that dwell far of in out Iles. Marl. to. 73. ¶ The world is compared to a Sea, because of the change and unstableness. Geneva. And I saw as it were a glassy sea mingled with fire. Apoc. 15. 2 ¶ The Sea of glass mixed with fire, signifieth the wickedness of the world, and all wicked enemies and adversaries of the truth and doctrine of the Gospel. Sir. I. Cheek. ¶ The glassy Sea signifieth this brittle and inconstant world mixed with fire, that is, troubles and afflictions, but the Saints of God overcometh them all, and sing divine songs to God, by whose power they get the victory. Geneva. What job meaneth by these two words, Sea, and Whale. Am I a Sea or a Whale fish that thou kéepest me so in prison. job. 7. 12 ¶ Am I a Sea or a Whale (saith job) that thou shouldest set (as it were) such bars against me, Sea and Whale. and that I should be feign to have so great lets to stop me? job protesteth here before God, that there was no need why he should be stopped with so great violence. And why so? I am not like a Sea (saith he) which hath need of rampires and lets. If a Sea have broken over his banks, a thousand or two thousand men must be sent against it, there must be bringing of timber, of earth, and of stones, to make up so great a breach. Also a Whale will not suffer himself to be caught without great ado, but great force must be used to hold so strong and mighty a beast. But job saith, I am no Sea nor Whale: how is it then that GOD proceedeth with so great violence against me? Hereby he meaneth, that the misery which he endureth is over great, and that God hath no need to punish him so. And herein he showeth that he had no such stay in himself, as he ought to have had. Cal. upon job. fol. 99 SEBELLIUS. Of his heretical opinions. THis man denied Christ to be the son of God, Heretic and said that he was not the first begotten before all creatures. He denied also the understanding of the holy ghost. He leaned much to the opinion of Noetus, as touching the three persons. And denied that there was a Trinity. Epiph. heraes. 62. August. li. de. heraes. SECOND. Of the second time of punishing that Nahum speaketh of. WHat do ye think against the Lord? Nahu. 1. 9 He will make an end, neither shall tribulation rise up the second time. ¶ Which words, some of the hebrews (as Jerome telleth) interpret of the Assyrians, who when they had the first time gotten the victory against the kingdom of y● ten tribes, thought in like manner to prevail against the kingdom of juda: but y● it should so come to pass, the Prophet denieth & saith: That after the first tribulation, the second should not follow. This exposition may indeed be borne withal. But there is an other which is more plain, namely, to say that these things are spoken against Sennacherib, which besieged Jerusalem, unto whom God threatened a full and through overthrow, I will (saith he) so blot thee out, that I shall not need to rise up the second time against thee: one plague shall be sufficient, thou shalt be so vehemently afflicted with it. Pet. Mar. upon the Rom. ¶ He showeth that the enterprises of the Assyrians against juda and the Church, were against God, and therefore he would so destroy them at once, that he should not need to return the second time. Geneva. What is meant by the second death. He that overcometh shall not be hurt of the second death. Apo. 2. 11 ¶ He that so constantly persevereth in the truth of God, y● neither flattering persuasion, Second death. worldly promotion, nor cruel torment, can pluck his mind from it, shall never take harm of the second death For the death of them which truly believeth, is precious in the sight of the Lord their God, neither shall sin be imputed to him that hath faith, nor yet damnation to them that are in Christ. Bale. ¶ The first death is the natural death of the body: the second death is the eternal death: from the which are all free, that believe in jesus Christ. john. 5. 24. Geneva. SECRETNESS. How secrets ought not to be disclosed. ALexander the conqueror reading a letter that came from his mother, containing matter of weight, took Exhestion his friend to him to read the same with him. And after he had read it, pulled out his signet, and set it to Exhestions mouth, giving to understand thereby, that he which knoweth a seceret, aught to keep his mouth close. The Roman Fuluius opened a great secret that Augustus had told him, unto his wife, who being rebuked of the Emperor sell in despair. And first rebuked his wife, who made him this answer: You blame me (quoth she) without a cause, for sithence ye have lived with me so long, ye ought (perdie) to have known my lightness long or this time, and knowing of it ye should not have credited me therewith, therefore the fault how great so ever it be, is your own, but yet will I take the punishment upon me first, & therewithal slew herself incontinent, & her husband did the like after. When one asked Metellus a Roman Captain, what he would do touching such an enterprise in war, he answered him on this wise: If I knew that this shirt which I have upon my back were wi●ting what I will do, I would burn it incontinent. When one asked Aristotle, what thing he thought hardest, he answered, Secrets. SECT. What is meant by this word Sect. WHich was the sect of the Saducees. Act. 5. 17 ¶ The word which is used here is heresy, which signifieth a choice, and so is taken for a right form of learning, or faction, or study, and course of life, which the Latins call a Sect. At the first this word was indifferently used, but at length it came to be taken only in evil part, where upon came the name of heretic, which is taken for one that goeth astray from sound & wholesome doctrine after such sort, y● he setteth light by the judgement of God and his Church, and continueth in his opinion, and breaketh the peace of the Church. Beza. How many Sects are laid to Luther's charge. Fredericus Staphilus, showeth in his Apology that out of Luther have sprung three diverse heresies or Sects: The Anabaptists, the Sacramentaries, and the Confessionists, otherwise called the Protestants. And that the Anabaptists be divided into six Sects: The Sacramentaries into eight, and the Confessionists into twenty. Which all be laid to Luther's charge, and for suffering the rude and rash people, to have the Scriptures in their own tongue. Answer. At the first preaching of the Gospel by the Apostles of Christ, and other holy Fathers, there grew up immediately with the same sundry sorts of Sects, to y● number of 90. as they are reckoned in particular by S. Augustine, all flowing out of one spring, all confessing one Gospel, and all known by the name of Christ. Besides that the very Apostles and other holy fathers hath seemed to be divided by some dissension among themselves. as Peter from S. Paul: S. Paul from Barnabas: S. Cyprian from Cornelius: S. Augustine from Jerome: S. Chrisostome from Epiphanius: and so forth. Now if Staphilus had been in the primitive church, & seen all these hot and troublesome dissensions, doubtless as he saith now all these diversities sprung from D. Luther, so would he then have said, all these former diversities and forms of heresies sprang only from Christ, and so have concluded as he doth now, that the rude and rash people should in no wise be suffered to read the Scripture. SECUNDIANIS. What they were. Secundianis of secundus, Heretics together with Epiphanes and Isidorus, taught the like with Valentinus, in life they were beastly, all women among them were common. They denied the resurrection of the flesh. Epiphan. herees. 32. SEE OR SELING. What is meant by seing in this place. And I turned me about to see the voice that spoke to me. Apoc. 1. 12 ¶ After the Hebrew phrase, to see is put for to understand, or to hear, for a voice is not seen but heard. So read we in Moses, the people saw the voice. Ex. 20. 18. unless any man had liefer to refer this saying unto him y● uttered the voice, as if john should say, I turned me about to see him that uttered this great voice, so as the effect should be put for the cause. Marl. upon the Apoc. fol. 20. How the people saw God. And saw the God of Israel. Exo. 24. 10 ¶ They saw God, that is, they knew certainly that he was there present, and they saw him as in a vision, not in his godly nature, but as it were by a certain revelation. T. M. And they saw the God of Israel. As perfectly as their infirmities could behold his majesty. Geneva. How the just shall see God. They which are not delighted with craft & deceit, but walk godly, Math. 5. 8 purely and sincerely among men, which also adjoin themselves with a sincere and fervent mind unto Christ, such I say shall see God, that is, first they shall be endued with the perfect knowledge: they shall understand his will and mind, & last of all, they shall have everlasting life, when they shall behold him, not in dark speaking of faith, but face to face with his holy Angels. Marl. upon Math. fo. 79. SEED. How the seed of the righteous man is said to inherit the earth. ANima eius in bonis demorabitur, & semen eius heriditabi● terram. Psa. 25. 13 His soul shall long enjoy good things, and his seed shall inherit the earth. ¶ This is not a general warrant, that every good man shall have good children, which shall enjoy and inherit their Father's land. For we read in Scripture of many good Fathers, which have had children, some foolish & some godly. Isaac the holy Patriarch had to his sons jacob the virtuous, and Esau the scapethrift. King Ezechias was a noble and a godly king of juda, whose son Manasses was a murderer of the Prophets of God, and a cruel shedder of innocent blood. Solomon excelled in wisdom, whose son & heir named Roboan was a rash and a foolish man. And on the other ●ide Amon was a wicked Idolater, but josias his son was a noble, virtuous and a most excellent king, wherefore we cannot certainly conclude, that the words of the Prophet when he saith: The soul of that man which feareth the Lord shall long enjoy good things, and his seed shall inherit the earth, that every good man shall have good children, which shall enjoy and inherit their father's land, but the meaning is this: By the virtuous or righteous man's seed, ye must not understand his natural seed, but his spiritual seed: his spiritual seed are all those which do follow his godly steps of living: All that his seed, which do labour to live a godly life, and study with all reverence and fear to please the Lord, all that seed shall long enjoy good things, etc. Ric. Turnar. How the field may not be sown with mingled seed, and what it meaneth. Let none of thy cattle gender with a contrary kind, levit. 19 19 neither sow thy field with mingled seed. ¶ cattle may not gender with a contrary kind against the order of nature, much less reasonable creatures made to the Image of God, as men and women: The field may not be sown with mixed seed, that is, our deed and words may not be mingled with hypocrisy, neither may our garments be made of linen & woollen, that is, we may not mingle false doctrine with true, or show a carnal life under pretence of religion. Tho. Matthew. Thou shalt not sow thy vineyard with diverse kinds of seeds, Deut. 22. ● etc. ¶ The tenor of this law is, to walk in simplicity, and not to be curious of new inventions. Geneva. SEEK. The meaning of this place following. THey shall seek me early, Pro. 1. 28 but they shall not find me. ¶ Because they sought not with affection to God, but for ease of their own grief. Geneva. They seek me that hitherto have not asked for me. Esay. 65. ● ¶ Meaning the Gentiles which knew not God, should seek after him, when he had moved their hearts with his holy spirit. Rom. 10. 20. Geneva. What it is to seek after God. O● seek after God. ●sal. 53. 2 ¶ To seek after God is, at no hand to seek our own in any thing, but both to do and suffer all things to the glory of God & profit of our neighbour, to deny ourselves and all ours, and become the servants of all men, and this is the especial point of godliness, against which no man strive more stiffly, than the blood thirsty and deceitful, which think they seek God, and seek themselves. T. M. That would understand and seek God. Psal. 53. 2 ¶ Whereby he condemneth all knowledge and understanding, that tendeth not to seek God. Rom. 3. 10. Geneva. SELAH. What this word Selah signifieth. SElah signifieth a lifting up of the voice. Psal. 3. 2. It admonished the singers of the Psalms to sing out in their highest tune, because the matter of that part of the Psalm, where that word is found, was especially to be harkened unto, and to be considered. ¶ This word (Selah) after Rabikim, was a sign or token of lifting up the voice, & also a monition and advertisement to enforce the thought & mind earnestly to give heed to the meaning of the verse, unto which it is added. Some will that it signify perpetually or verily. T. M. ¶ Selah here signifieth a lifting up of the voice, to cause us to consider the sentence as a thing of great importance. Geneva. ¶ Concerning this word (Selah) the interpreters agree not among themselves. Some uphold it to be a mark of affirmation, & to signify as much as truly or verily, or so be it. Other take it for time without end. Howbeit forasmuch (Salal) signifieth to lift up: the opinion of those is allowable, which think y● by this word is betokened, y● lifting up of the voice in tune. Nevertheless it is to be understood therewithal, that the notes of singing were applied to the meaning of the matter. And so the tune answered the thing or the matter that it was set unto. Caluine upon the. 3. Psal. SEAL. The opening the. 7. Seals, and the meaning thereof. THe opening of the first seal, Apoc. 6. 2. telleth the state of the Church in y● time of the preaching of Christ and of his Apostles. For the first beast, 1. Seal. that is the Lion, gave his voice, that betokeneth the preachers of Christ's resurrection, and of his ascension, for then go out a white horse, White horse. and he that sat upon him had a Bow in his hand, and he go out overcoming to be overcome. By this white horse we understand the clean life and conversation that these preachers had, and by the bow their true teaching, pricking sorrow in men's hearts for their sins without flattering. And they went out of jewrie y● they comen off, overcoming some of the jews, and making them to leave the trust that they hadden in the old law, and to believe in jesus Christ, and shown his teaching. And they wenten out to the Paynims, showing to them that their Images were no Gods, but men's works unmighty to save themselves or any other, drawing them to the belief of jesus Christ, God & man. In the opening of the second seal, 2. Seal. there cried the second beast, that is a calf, Cal●e that was a beast wont to be slain, and offered to God in the old law. This showeth the state of the Church in the time of Martyrs, that for their steadfast preaching of God's true law, shed their blood, that is signified by the red horse Red horse that went out at this second opening, & this estate began at Nero the cursed Emperor, and dured till the time of Constantine the great, that endued the Church. For in his time many of Christ's servants and leaders of God's flock were slain. For of. 32. Bishops of Rome, that were between Peter and Silvester the first, I read but of four, but that they were Martyrs for the law of Christ. And also in the time of Dioclesian the Emperor, the persecution of the Christian men was so great, that in thirty days were slain two and twenty thousand men and women, in diverse countries for the law of God. 3. Seal. The opening of the third seal, telleth the state of the Church in time of Heretics, that beth figured by the black horse, Black horse● for false understanding of holy writ, for that cried the third beast that is a man, man.. for at that time was it need to preach the mystery of Christ's incarnation and his passion against these Heretics that ●elden miss in these points: How Christ took very mankind of our body, him being God as he was before, and his mother being maid before and after. The opening of the fourth seal, telleth the state of the Church in the time of hypocrites, 4. Seal. that beth by signified the pale horse, Pale horse y● beth signs of penance without forth to bind the people. And he y● sat upon the horse, his name was Death, Death. for they should slay Ghostly them that they leden, and teacheth to trust upon other thing than God: And hell followeth him, for hell receiveth thilk that those destinieth. At that time shall it need, that the fourth beast that is the Eagle, Eagle. make his cry that flieth highest of fowls, to rear up God's Gospel, & to praise that law above other, lest that men's wit and their traditions overgrow and trodden down the law of God, by informing of those hypocrites, and that is the last state that is, either shall be in the Church, before the coming of the great Antichrist. The opening of the fift seal 5. Seal. telleth the state of the Church that then shall follow, and the desire that lovers of God's law, shuldeth have after the end of this world, to be delivered of this woe. The opening of the sixth seal, 6. Seal. telleth the state of the Church in time of antichrist's time, the which state ye may know to be in the Church, when ye seeth fulfilled that Saint john prophesieth to fall on the opening of this seal, where he saith thus: After this I saw four Angels standing upon four corners of the earth● holding the four winds of the earth, that they blown not on the earth, ne upon the sea, ne upon any tree. These four Angels be the number of all the devils ministers that in that time shalleth in the pleasance of the Lord Antichrist, stop the four winds, that beth the four Gospels to be preached, and so let the breath of the grace of the holy Ghost, to fall upon men mourning for sin, & casting them to amendment, and to other that woulden increase in virtues, either upon perfect men. What is there after this to fall, but that the mystery of the seventh seal 7. Seal. be showed, that he come in his own person. That jesus Christ shall slay with the breath of his own mouth, when the fiend shall show the uttermost persecution that he and his servants may do to Christ's limbs, & that shall be the third warning that the world shall have to come to the dreadful judgement, etc. This is drawn out of a Sermon in the book of Martyrs, preached in the year of our Lord. 1389. and in the days of king Henry the fourth by Richard Wymbeldon. fol. 653. The meaning of this place following. Whom God the Father hath sealed. john. 6. 27. ¶ That is, whom God the father hath distinguished from all other men, by planting his own virtue in him, as though he had sealed him with his seal, that he might be a lively pattern and representer of him, and that more is, install him to this office, to reconcile us men unto God, and bring us to everlasting life, which is only proper to Christ. Beza. ¶ Sealed, that is, he hath put his marks of the Holy ghost, which testifieth with miracles what he is. Tindale. ¶ Sealed. For when he appointed him to be the Mediator, he set his mark and seal in him to be the only one to reconcile God and man together. Geneva. SELEUCIANI. What the opinions of these heretics were. SEleuciani, or Hermiani, of one Seleucus, Heretics. taught that the substance whereof the world was made, was not made of God, but was coeternal with God: That God maketh not the soul, but Angels of fire and spirit: that evil is sometimes of God, and sometimes of the thing itself: that Christ sitteth not in the flesh at the right hand of the father, but hath his seat in the Sun: that there was no visible Paradise: that Baptism is not to be received by water: that there shall be no resurrection, but the daily generation of children. Aug. li. de haer. SELL. How this place following is understood. Go and sell all that thou hast, Mar. 10. 21 and give to the poor. ¶ Go and sell all that thou hast, that is, pluck thy heart from all that thou dost possess, and so forsake them with all thy heart, that in thy mind thou dost sell them, and be ready also indeed to sell them, if the necessity of thy neighbour require it: the effect and trust in things possessed, must we ever renounce, or else are we not perfect. As Mat. 19 21. Luke. 12. 33. Tindale. ¶ He hath sold all that ever he hath, that surely intendeth for the love of Christ, to help the poor withal that he may. Voluntas reputatur pro facto. The will is accepted to the deed, as is said commonly. And this saying both of james and also of the Evangelist, I think verily belongeth to all Christian men that they should perform it, none except, neither man ne woman, as we use to say, but to them as well as to any other we call religious. Lamb. in the b. of Mar. fol. 1266. ¶ This is to be noted, that Christ doth not only command to sell all that we have, but also to give unto the poor: because to cast away riches without any regard is not a virtue, but rather vain ambition. Crates of Thebes is highly commended of profane Historiographers, because he cast his money & his precious jewels that he had into the Sea, because that he thought that without the loss of his riches he could not be safe. As though indeed it had not been better to distribute y● to others, which he counted superfluous unto himself, than so to have done. Truly seeing that charity is the bond of perfection, he that depriveth himself of the use of money, deserveth no commendation at all. Therefore, the selling of the goods, is not here commended simply of our Saviour Christ, but the liberality in helping the poor. Marl. fol. 431. ¶ Christ here discovereth his Hypocrisy, and caused him to feel his own weakness, not generally commanding all to do the like. Geneva. Sold under sin what it meaneth. But I am carnal sold under sin. Rom. 7. 14 ¶ Like as bondmen are violently thrust, hurled and turmoiled, as it pleaseth their cruel master: so are we through heaps of sins, drawn to many evil doings, which we do neither lyke● nor allow. The Bible note. SELUM. The misery that happened unto the jews, is described under this man. AS touching selum the son of josiah, etc. 〈…〉. 22. 11 ¶ Some understand here by Selum, all the sons of josiah, & verily they were all taken prisoners with great shame, and died out of Jerusalem, yea out of the land of Israel, and were buried without the honour due unto Kings. First, jehoahaz, whom many think to be specially signified by Selum, was brought into Egypt, and there he died. 4. Reg. ●3. 31. And his brother Eliakim which came in his steed was taken of Nabuchodonosor, & fettered & brought to Babylon. 2. Par. 36. 4. Whose successor jehoachim, was also brought to Babylon, and his mother too. 4. Reg. 24. 25. At the last his Uncle Zedekiah through his falsehood both to God and man, betrayed the whole kingdom, and was also brought to Babylon, and there had his children slain before his face, & his own eyes put out. 4. Re. 25. 7. All this lamentable business should jeremy seem to note here in few words If any man think this Prophecy to belong only to jehoahaz, with him will I not strive. T. M. SENECHDOCHE. What kind of figure it is. SEnechdoche is a figure Figu 〈…〉 where part is used for the whole, and the whole for the part. SENNACHARIB. How and wherefore his own sons slew him. WHen the Princes of Assyria, 4. Re. 1●. 37. saw such a number of the Assyrians slain (in one night) by the Angel of God for the great pride of Sennacherib, and his blasphemy against the God of Israel, they were sore troubled and moved against him. The King fled to Ninive, and being in great fear of his life, gate him into the Temple of his God Nesrah and prayed, promising his God that if he escaped the great danger he was in, of his Lords and Commons, that he would sacrifice both his sons unto him for a Sacrifice. His sons now hearing of this, fell upon their father in the Temple and slew him, and so fled into y● land of Armenia. They did not thus slay their father, of a desire they had to reign after him, for than they would not have fled: but they slew him only to save their own lives. Lyra. ¶ This was the just judgement of God for his blasphemy y● he should be slain before y● Idol, whom he preferred to the living God, & by them, by whom he ought of nature to have been defended. Goe SENT. How this place following is understood. HOw shall they preach except they be sent. Rom. 10. 1●. ¶ Except they be sent, that is, except the word be given them of God. Except they be sent, ye will ask of whom? verily of him which is the owner of the Gospel, y● is God: of him be they sent which preach Christ truly and purely, without the desire of vainglory or gains. Of the same manner doth Christ prove that he was sent of his father, because he spoke to the glory of his father not of himself. john. 7. 17. But such as under the pretence of preaching the Gospel, preach men's traditions, whereby they seek the praise of themselves, are false Apostles, and sent of Antichrist, not of Christ. Tindale. SEARCH. Why God is said to search. GOd is said to search, john. 5. 39 for that, that which men desire perfectly and exactly to know they diligently search for it: so God because he beholdeth our most hidden thoughts, is said to search the hearts, otherwise, he before he begin to search, knoweth what we have need of. Pet. Mar. upon the Rom. fo. 224. How we are commanded of Christ to search the Scriptures. Search the Scriptures. ¶ The Scriptures are given to us from above, not to the end we might have only in books, & so laid up as our treasure, as we see many men do: neither yet are they given that we might simply & slightly read them, either that by a superstitious opinion, the reading of them might be in steed of worship and divine service, as we see the Papists do, and as the jews continually do on the Sabbath days: but they are given to this end, that they might be read with diligence, and with a mind desirous to find out those things, which belong to true knowledge and true godliness. The readers of the Scriptures must be searchers, and not corrupters, wresters, dreamers or superstitious murmurers. And the scriptures do not require any searching, but that which is godly, humble, and desirous to know and embrace one truth only: otherwise a man may find some which read the Scriptures, but not to search out God's truth, but rather to hinder the same. Even so Herode inquired out the truth out of the Scriptures, concerning the place where Christ should be borne, not to the end he might worship him, but rather to destroy him. Also y● Pharisees said to Nichodemus, Search the Scriptures, and see how that a prophet cometh not out of Galilee. They said not, & see what is written in the Scriptures concerning Christ. So likewise wicked and ungodly men do search the Scriptures to corrupt them to their own destruction. By this word Scripture, is understood the old Testament. For Christ did not first of all begin to be manifest in the Gospel, but having testimony out of the Law and Prophets, he only exhibited himself in the Gospel. Therefore that which Christ saith here, agreeth with that which he spoke to his Disciples after his resurrection, saying: These are the words which I spoke unto you, when I was with you, that all must needs be fulfilled, which was written of me in the Law of Moses, and in the Prophets, and in the Psalms, etc. Marl. upon john. fol. 179. Though that miracles bare record unto his doctrine, yet desired he no faith to be given, either to his doctrine or to his miracles, without record of the Scriptures. When Paul preached. Act. 17. 11. the other searched the Scriptures daily, whether they were as he judged them. Why shall not I likewise see, whether it be the Scripture that thou allegest: yea, why shall not I see the christure and the circumstannces, and what goeth before and after, that I may know whether thine interpretation be the right sense, or whether thou iugglest, and drawest the Scripture violently, unto thy carnal and fleshly purpose, or whether thou be about to teach me, or to deceive me. Tindale. And searched the Scriptures daily, Act. 17. 11. whether those things were so. ¶ In this place are all Christians taught what they ought to do, to try the Preachers, and other that came under colour to set forth true religion unto us, according to the saying of Saint Paul: Try all things, and choose out that which is good. 1. john. 4. 1. Learn here, that the word is the touchstone. Sir. I. Cheek. ¶ This was not only to try, if those things which they had heard were true, but also to confirm themselves in the same, & to increase their faith. Geneva. SERPENT. What Serpent do signify, Look. Leviathan. Wherefore the Serpent was called Nehustan. Look. Nehustan. What it is to suck the Serpent's head. He shall suck the Serpent's head. job. 20. 16. ¶ That is, he shall be subject to all cursedness, and suffer all manner sorrows. It is such a manner of speech, as is before in the. 15. 16. of drinking wickedness. T. M. ¶ He compareth evil gotten goods to the venom of Asps, which Serpent is most dangerous, noting that jobs great riches were not truly come by, and therefore God did plague him justly for the same. Geneva. SERVICE. What the true service of God is. WE cannot know wherewith we shall serve the Lord, Exo. 10. 26 till we come thither. ¶ This was an outward service: but the true and right service of God is, to fear him as a Father, to love him and keep his commandments, and to commit a man's self only unto him, trusting in his mercy only, setting all thought and care upon him, and when we have offended, to repent, & to be sorry and knowledge our offences, & believe that he will forgive it us, for his truth sake, as 1. Pe. 5. Psa. 37. 3. T. M. How the service ought to be ministered in a known tongue. Objection. Paul went over many countries, as Pamphilia, Cappadocia, Phrigia, etc. But he spoke not to every man in divers tongues, therefore some were spoken too in an unknown tongue, which was not their own. Answer. Fredericus Furius a Spaniard, which dedicated his book to Cardinal Burgensis a Spaniard, telleth a quite contrary tale, for (saith he) Andrew peter's brother preached unto the Scythi, Segdiani & Sacri in their tongue, Barthelmew to the Indians in their tongue: jacob to the twelve Tribes in their tongue: Thomas to the Parthians in their tongue, to the Medes in their tongue, to the Persi, Hercani and Bracchi in their tongue. But put case Fredericus Furius were a tongueless man, & had now yet said nothing, I ween that place of the Acts of the Apostles, will easily choke D. Saunders, and all those barkers Lonanians. The people there say then, Non omnes qui loquuntur linguis, Galilei sunt, etc. Are not all these y● speak here, men of Galilee, is it not much that every one of us doth hear his own vulgar ● mother tongue? We Parthians, Medes, Elamites, of Mesopotamia, of jewry, Cappadocia, Pontus, of Asia, Phrigia, Pamphilia, and Egypt, of Lybia, Rome, Crete & Arabia, where these men speak y● nobleness of matters divine in our own tongue. T. D. Objection. The Catholics affirm, that the Protestants cannot prove that in the Primitive Church, the public service was in the syriacal, or Arabic, or Egyptian, or any other barbarous tongue. Answer. S. Hierom describing the pomp of Paulas funeral, Hierom● hath these words, At her funeral all y● multitude of the city of Palestine met together. The Psalms were song in order, in y● Hebrew, Greek, Latin and Syrian tongue. Here in one City four several Nations, in their common service, used four several tongues. Again, S. Austen willing y● Priests to apply their study to correct the errors of their latin speech, addeth thereto this reason, y● the people unto the things they plainly understand, may say, Amen. Which sentence of S. Au. seemeth to be spoken generally of all tongues. SEAT OF God. What the seat of God is. GOds seat is the everlasting state of his power: y● rainbow signifieth his mercy & patiented suffering: y● 24. seats, Apo. 4. ● & the. 24. Elders do signify y● most highest justice of God, & that y● most special friends of God, both of the old & new Testament, are incorporate unto the kingdom of God. The sea of glass may signify unto us, the adversities of this life, which serve to the glory of God, and the profit of the faithful. Sir. I. Cheek. SETHIANI. What manner of heretics these were. SEthiani were heretics, Heretics deriving their pedigree of Seth the son of Adam, whom they honoured & called Christ. They affirmed also, y● jesus in y● beginning of the world was called Seth, but in the latter days Christ jesus. Epipha. (haer. 39) saith that he disputeth with some of them in Egypt, and that the last of them were in his time. August. li. de haer. SEVEN. How the number of seven is taken in Scripture. IOhn to y●. 7 churches y● are in Asia. Apoc. 1. ● ¶ The churches y● were at that time in Asia, were esteemed to excel almost all the Churches of the whole world, both in multitude of people, & in holiness of life, according as it is to be seen in the Acts of the Apostles, and in Paul's Epistles. Now although that by the name of Asia is meant the lesser Asia, which is the third part of this world, yet not withstanding by these seven Churches, & by the seven Bishops of them, are easily understood all other Churches, and all Curates of the whole world. According as by the number of seven, the Scripture do commonly betoken a generality or an universality. Like as in these texts, where the number of seven is put indefinitely, or uncertainly: Until the barren woman have borne seven Children, that is to say, many children 1. Reg. 2. 5. Also seven women (that is to say, many women) shall take hold upon one man. Esay. 4. 1. Marl. upon the Apoc. fol. 7. This number seven importeth a great (and as it were) an infinite quantity. Pr●. 24. 16 And here ye see why it is said in y● Proverbs, that the righteous falleth seven times a day, and riseth again. True it is that some men understand this to be meant of sinning: but Solomon speaketh only of the mischances we fall into, for we be beaten with many rods, one while there cometh some disease, & another time some other adversity. Now some man shall trouble us, & anon another shall do us some wrong. Ye see then the falls which godly children fall into. Some stand of holding them up with strong hand, it seemeth that he letteth them tumble down like little babes that have no strength. But what? When we be so fallen, God doth always relieve us, and specially (as he saith in another place) he will lay his hand under us, and will not suffer us to fall over hard. Cal. upon job. fol. 99 A just man falleth seven times, Pro. 24. 16 and riseth again. ¶ That is, he is subject to many perils, but God delivereth him. Geneva. What the seven Angels do signify. And I saw the seven Angels stand before God. Apo. 8. 2. ¶ These seven Angels be many Antichrists, and these mighty that do harm to the faithful, and hinder the Gospel, but jesus Christ standeth at the Altar, with the Oblation of his body for the faithful. Sir. I. Cheek. ¶ And I saw saith S. john seven Angels standing before the majesty of God, which signifieth the preachers of his word, for the seven several times of the seven seals opening, to every seal corresponding an Angel. For all that the preachers hath done from the beginning of the Gospel, to the time of this last seal opening, shall then appear at once. In that day (saith Esay) the Trumpet shallbe blown, they that were lost shall come from the Assyrians, the scattered stock shall come from Egypt, and worship the Lord in Jerusalem. Bale. seventy INTERPRETERS. Of their translating of the old Testament out of Hebrew into Greek. THe seventy Interpreters at y● request of Ptolomeus king of Egypt, translated the old Testament out of Hebrew into Greek. 275. year before the incarnation of Christ. And whereas some hath reported and believed, that these 70. Interpreters being divided into 70. Cellulas, that is, little studies or sundry little Chambers, at the City of Alexandria should all translate one way, is a lie (saith S. Hierom). For neither A●stias that was a man learned, and a Writer evermore learned at Ptolomeis' hand, did never note no such miraculous thing by them. No, nor yet josephus, which being a most diligent 〈…〉 riographer, and also a jew borne, of whom it is not like y● he would have hid the praise of his Countrymen, yet did he never in no part of his 20. books that he wrote in Greek De Antiq●itatibus judaicus, make mention of any such miraculous interpretation y● the 70. Interpreters should make. But A●st●des & also josephus is contented to write & to grant, y● the 70. Interpreters being gathered together in one large lodging or Chamber, In una basilica, did confer togethers, & so made a volume & a work in Greek, of the Bible, that they translated out of their own country speech the Hebrew tongue. Thus they writ of them, and this I think to be true, saith S. Jerome. This is drawn out of the Preface, which S. Jerome made to the 5. books of Moses, wherein S. Hierom doth reprove the 70. Interpreters of error, for omitting certain text of scripture, which were in the Hebrew verity, and also alleged of the Evangelists, and for adding in their Translation more than was found in the Hebrew verity. Also he reproveth those which saith there is no Hebrew verity, nor no credit to be given to the Hebrew tongue: but rather to our Latin Bibles. The Preface is notable, which beginneth on this wise: Desiderij mei, etc. These words (Respice in me) which be added in our Latin Psalters, are not found in the Hebrew verity: for S. Hierom in the second Apology y● he wrote answering unto the railing of Ruffinus, finding great fault with Saint Jerome for his enterprising to translate the old Testament: saith expressly, that these words (Respice in me) were added only by the 70. Interpreters, and were not in the original text of the Hebrew verity. Ric. Turnar. SEVERUS. Of his heretical opinions. Severus an Eucratite, Heretic of whom Severiani, maintained the opinions of Tatianus, adding thereunto of his own, reviling Paul, rejecting his Epistles, and denying the Acts of the Apostles. He said that a woman was of the Devil, and that man from the girdle upward was of God, and beneath of the devil, Epiphan. haeres. 45. Euseb. li. 4. cap. 27. SHADOW. ¶ Looke. Wing. SHAME. What shame is. SHame is an affection, which springeth by reason of some filthiness, and it may be either a fear or else a grief: for if a man be afraid, least of that which he doth or which he taketh in hand, should happen any dishonesty unto him, he is made ashamed: as we see happeneth in young men, which when they are either demanded or hidden to do any thing, they blush, because they are afraid, lest they should not answer aptly, or should not be very able to do that thing which they are bidden to do. But if an old man or a young man be put in remembrance of any thing, which seemeth not to be well done, they blush because of the sorrow of the dishonesty, whereinto they see themselves to have incurred. Pe. Ma. up. the Ro. fo. 156. How and whereof shame came first. Shame came of disobedience and breaking of the commandment of God, Gen. 3. 7 for when Adam & his wife had eaten of y● fruit which Adam was forbidden to touch, their eyes were so opened, that they saw themselves both naked, at the which sight they were so ashamed, that they hide themselves from the presence of God, and found the means to cover their nakedness with Fig leaves. SHAPE OF God. What it is to be in the shape of God. WHich being in the shape of God. Phil. 2. 6 ¶ To be in the shape of God, is to be equal with God in all things, yea, to be a very natural God, which thing we ought to understand of Christ, which being a true natural God, did for our salvation take upon him the shape of a servant, that is to say, vouchsafe to be borne a very natural man, being in all things like unto us, sin only being excepted. Sir. I. Cheek. If Christ being very God equal with the father, laid aside his glory and being Lord, became a servant, & willingly submitted himself to most shameful death: shall we which are nothing but vile slaves, through arrogancy tread down our brotherens, and prefer ourselves. Geneva. SHAVE. ¶ Looke. Woman taken in war. Wherefore Hannon shaved the beards of David's Ambassadors. ANd shaved them, 1. Pa. 19 ● & cut off their garments by y● half. ¶ They shaved off the half of their beards to put them to shame & villainy: whereas the Ambassadors ought to have been honoured: and because the jews used to wear side garments and beards, they thus disfigured them, to make them odious unto others. Geneva. ¶ Looke. Zion. sheepfold. ¶ Looke. One sheepfold. SHEPHERD. The opening of these places following. WHich is not the Shepherd, joh. 20. 12 neither the Sheep are his own. ¶ These words contain some difficulty, for if they are not shepherds in the church of Christ, whose sheep are none of their own, there shall be never a Pastor in the church, but Christ only. What meaneth then the Apostles to say: God hath ordained some in the Church to be Apostles, some Evangelists, and some shepherds and Teacher's? Also Christ said to Peter, joh. 21. 15 Feed my sheep, for he is the Pastor which feedeth, and he is the teacher which teacheth. Peter therefore was a shepherd, although he fed none of his own, but the sheep of Christ. But let us remember that they which are guided by the spirit of God, they count that their own which belongeth unto the head, not to usurp power unto themselves, but faithfully to keep that which is committed to his charge. For he which is truly joined unto Christ, will never account that to be none of his own, which hath been so dear unto him. Marl. upon john. fol. 369. Their shepherds, jer. 50. 6 have caused them to go astray, etc. ¶ Their Governors and ministers by their examples, have provoked them to Idolatry. Geneva. ¶ Looke. Nahum. 3. 18. Woe be unto the shepherds of Israel that feed themselves: Eze. 34. 2 should not the shepherd feed the flock? ¶ By the Shepherds, he meaneth the Kings and Magistrates, A good shepherd Priests & Prophets● Ye seek to enrich yourselves by their commodities, and so spoil their riches and substance. But the office & duty of a good shepherd is, to love and secure his flock, and not to be cruel towards them. Eze. 34. 4. The property of a good shepherd. For now we live, 1. The. 3. 8 if we stand fast in the Lord. ¶ A good shepherd doth always count the welfare and prosperous estate of Christ's flock, to be his own. For while it goeth well with the congregation, it goeth well with him also. But if he seethe y● church to be in any peril or weakness, than he is weary of his own● life, he can have no joy. Who is weak saith S. Paul, & I am not weak, who is offended, & I burn not. This affection is not in them, that seek their own lucre, or their own glory. Beza. Of the restoring of good shepherds. For I will deliver my sheep from their mouths, Exo. 34. 10 etc. ¶ By destroying the covetous hirelings, and restoring true shepherds, whereof we have a sign so oft as God sendeth true preachers, which both by doctrine and life, labour to feed his sheep in the pleasant pastures of his word. Geneva. Of the outward government of a foolish shepherd. Take to thee yet the instrument of a foolish shepherd. za● 11. 15 ¶ Signifying y● they shall have a certain kind of Regiment & outward show of government: but in effect it should be nothing: for they should be wolves and devouring beasts in steed of Shepherds. Geneva. Of the sword that should come of the shepherds. Arise O sword upon my shepherds, Za●. 13. 7 etc. ¶ The Prophet warneth the jews, that before this great comfort should rise under Christ, there should be an horrible dissipation among the people: for their governors and Pastors should be destroyed, & the people should be as scattered sheep: and the Evangelist applieth this to Christ, because he was y● head of all Pastors. Mat. 26. 31. Geneva. Of four kind of shepherds. One kind there is, that both teacheth well and liveth well, following the examples of the Prophets, Apostles, and Christ himself. 4. kind of shepherds Another kind there is, that teacheth evil, & liveth evil, & these pull down the Temple of God with both hands. The third are they which teach well and live evil, and these, what they build with their right hand, they pull it down with the left, and are altogether like to the shipwright, that builded and prepared the Ark of Noah for others to be saved, perished themselves. There is also a fourth kind, that teacheth evil, and liveth well, and these through hypocrisy do most harm of all. For when the people do gaze at the outward appearance of their conversation, they are easily drawn to embrace their doctrine, etc. Hemming. SHOW BREAD. Wherefore it was called Show bread. Show bread. Exo. 25. 30 ¶ Because it was ever in the sight of the Lord. T. M. Objection. David did eat of the Show bread, notwithstanding it was forbidden. Answer. He was forced thereto by extremity of famine. He never decreed, that it should be lawful for all other to do the like. Objection. If it were necessary (as by the words of S. Hierom) y● they which would eats the Show bread should abstain from their wives, how much more is it necessary, that they that eat the body of Christ daily as the Priests do, should keep themselves chaste, and be altogether without wives? If they eating of the figure do require such a cleanness from women, what shall the verity of the thing itself do. Answer. God gave a commandment, that when the paschal lamb should be eaten, the Israelites should use no leavened bread by the space of 7. days, and that whosoever did eat or keep any in his house all that while, his soul should perish from among his people: now may I make mine argument after this manner: If it was necessary, that they which did eat the paschal lamb should abstain from leavened bread, not only when they did eat the Easter Lamb, but also whole six days after: how much more is it requisite and necessary, that they which do eat the Sacrament of the body and blood of Christ, which as ye say was figured, signified and represented, by the paschal Lamb, should abstain from leavened bread. Yea, how dare your Priests eat any leavened bread at any time, sith that they do eat and drink the body and blood of Christ almost every day. How the Lords death is showed. As often as ye shall eat this bread & drink of this Cup, ye shall show the Lords death, etc. ¶ The Lord's death is not showed except both parts of the Sacrament be ministered, & because in his death the blood was divided from the body, it is necessary that the same division be represented in the supper, otherwise the supper is not a showing of the Lords death. Latimer. SHOE. What Gods shoe is. Over Edom will I stretch out my shoe. Augustin Psa. 107. 9 ¶ Edom is the earth. The Apostles feet be his shoes, for it is written: How beautiful are the feet of them which bring glad tidings of peace. He stretched out his shoe upon the earth, when he sent them to preach to all creatures: for their sound went into all lands, their words to the end of the world. SHORT LIFE. How short life is not a general rule of God's indignation. IT is a certain token (but no sure token) of God's indignation, when a man is snatched away with unripe death in his flourishing age. Then what shall we say to the sentence written in the Book of Sapience. 4. chapter: Sap. 4. 11 The just man is snatched out of this world, that the malice of men and wickedness of the world should not turn his mind, and least lying should deceive his soul. And again, The righteous man what death soever he be prevented withal, his soul shall go to rest. The Innocents that Herod did murder for Christ's cause, & john Baptist whom he did behead, are the blessed Martyrs of Christ. This must needs be granted, y● sometime God taketh out of this world the righteous only, because the world is not worthy to have them among them, & sometime lest the malice & lewd example of men should turn their hearts to ungodliness. But now this taking away of righteous men out the world, is not a rule nor an order general that God useth with men, but it is only Per accidens, because that troublesome times are at hand, as of famine, wars, and such others, and in such particular cases. It is true that Christ said: Beati sterilis, etc. Happy are the barren and the wombs that never bore, etc. And yet the rule general of all women is this: that fruit of their womb is a blessing, & the contrary a woman to be barren, is a displeasure, & a plague more grievous to them then poverty or hunger. Ric. Turnar. SICERA. What kind of drink it was. THis Sicera (as Hierom writeth to Nepotianus) was a kind of drink, much like unto wine, which was made either of Wheat, or of Apples, or of Dates, or else of other fruits. Pet. Mar. upon judic. fol. 202. SICKLE. What a Sickle is. A Sickle (as josephus saith) contained 4. drams of Athens. And a dran● of Athens (as Budens gathereth in his book the ass.) contained 3. shillings of Towers. A shilling of Towers is y● half part of a Ba●se. Wherefore a dram was as much in value, as a shilling of Argentine, that is, three half Batses, that is four shillings. But there were two manner of sickles, one was usual and profane, and the other was of the Sanctuary. The holy sickle was double so much as the profane. Wherefore Ezechiel in his. 45. chapter verse. 12. saith, that a profane sickle containeth 20. half pence, but the sickle of the Sanctuary. 40. Pet. Mar. upon judic. fol. 238. ¶ A Sickle was a piece of money, in value worth 4. groats, equivalent with that which is called Stater: whereof the half part of this sickle is two groats, that is to say, the 5. part of a French Crown as they went in France, as very exactly declareth the learned Master William Budns in his book, De Assi. Marl. fol. 390. ¶ A Sickle after the hebrews is an Ounce: but after the Greeks and Latins, it is but th● fourth part of an Ounce, and is contained. 12. Geras, as in Exo. 30. 13. which is ten pence sterling or thereabout. T. M. Take 5. sickles of every head. N●. 3. 47. ¶ sickles were of two sorts: the one common, the other belonging to the Sanctuary, and that of the Sanctuary was double the weight of the common. The common Sickle weighed two groats, and the Sanctuary Sickle 4. The Scripture in this place, and in the 30. of Exo. us, & Ezechiel forty and five, saith that the Sanctuary Sickle doth weigh 20. Geras, which the Grecians do call. Obolus, and we in English an half penny, when 8. groats of our money was an ounce: and the hebrews do think, that Obolus doth weigh the weight of 16. barley Corns. The Bible note. SICHEM. What David meaneth by the dividing of Sichem. SIchem was the most richest and the most strongest City in all the Tribe of Ephraim, Psal. 60. 6 whereof Isboseth was king & over all Israel beside. The Tribe of juda only except, which stuck unto David. Now where the Prophet doth prophecy, & make his boast in God, saying: Dominus locutus est è sanctuario suo, laetabor & dividam Sichem. The Lord hath spoken it out of his holy place, I will rejoice and divide Sichem, is no more to say, but that David should conquer Sichem and be king thereof, and divide it and lot it as josua did, & as all conquerors do when they conquer any country or land. And as David should conquer Sichem, so was it said, that he should meat out y● valley of Sucoth, for David rejoicing afore hand of God's goodness towards him, saith: Ego vallem s●coth demetiar. It is not Isboseth that shall long continue king of sucoth, but it is I whom the Lord hath appointed to be king of sucoth, and as I have now said of sichem and sucoth, so will I say of Galaad and Manasses: Meus est Galaad, & meus est Manasses: Galaad is mine and Manasses is mine. And to know what Sucoth, Galaad, and Manasses were, ye shall understand that sucoth was a vale nigh unto the city of sichem in the land of Canaan. In the which vale jacob pitched his tents, after he had met his brother Esau and was departed from him. And of his pitching his tents there, the va●le had this name sucoth given him: for Sucoth by interpretation and turning of the word into Latin, is as much to say as Tabernacula. Galaad was the name of a little hillock, as we read in Gen. 31. When jacob fled away suddenly and privily from Laban his father in law, with his wives Lea and Rachel. Then at the end of seven days journey, Laban overtook jacob in mount Galaad, where he reproved him, not only of running away deceitfully, but also of theft, which when he could not prove, Laban cooled himself, and so did shake hands with jacob. And in witness of friendship & of unfeigned reconciliation, jacob with his own hand set up a stone in title and remembrance of their true reconcilement, and commanded his men to fetch so many stones as made a great heap, which ●ea● is called in Hebrew Galaad: Tumulum testimonij, vel aceruum testimonij. The heap of witness: Such Galaads' hath been seen in England, which (as old men say) were made in token of a man murdered ther. So that every such like hillock of stones may be called galaad. But y● Galaad whereof the Prophet speaketh when he saith, Meus est Galaad, Galaad is mine, is called Jabes Galaad, which was the chiefest city of all the tribe of Gad: And a people y● showed great courtesy in the burying of king Saul, for the which David commended them highly. And these Galaadites being yet under the dominion of Isboseth, the Prophet saith, Meus est Galaad, Galaad is mine. Also by Manasses, ye shall not understand the king of juda, some to Ezechias, neither Manasses the son of joseph: but when the Prophet saith: Meus est Manasses, Manasses is mine, understand ye all the land that lieth beyond jordane, which josua ga●e to the half tribe of Manasses, and was now also under the dominion of Isboseth. Ric. Turnar. SIGG A ●O●N. What it is. THE Hebrew interpreters agree not among themselves upon this word (Sigga●o●) for some take it for an instrument of music: unto some it seemeth a note to sing a song by. Other some think it to be, the beginning of some common carol, according to the time, whereof David's will was, to have this psalm song: And other interpret y● Hebrew word to signify delightfulness. In my judgement (saith Caluine) the second opinion seemeth most allowable, namely that it was some certain kind of tune or song: as if a man would term it a Saphicke or Phalentian verse. Howbeit I force not a matter of ●o light importance. Cal. upon the Psal. ¶ Siggaion is taken to be a beginning of a song, after whose tune this Psalm was sung. The Bible note. SIGN. What a sign is. THat is called a sign, which besides the form which it offereth unto the senses, bringeth some other thing into our knowledge. And a sign (as Augustine writeth, and the Master of the Sentences affirmeth) is divided into a natural sign, and a sign given. Smoke is a natural sign of fire, and clouds a natural sign of rain: but a sign given, and appointed of the will, is diverse, as letters, words, gestures, becks, and many such like: And these signs may pertain to diverse and sundry senses, but things that are signified, are either things past, things present, or things to come. Pet. Mar. upon the Rom. fol. 79. As well the Greek word (Sureion) as the Latin word Signum● doth sufficiently declare, that those things and doings be called signs, which do signify some thing. For it cannot be a sign where there is no signification. Therefore whether y● the whole things do by sight & use thereof signify any thing, and whether it be added to any thing, as some mark to be for a knowledge, it is aright called a sign. Augustine defineth a sign in this wise: A sign is a thing, which besides the matter that it presenteth to the senses, doth make some other thing thereby to come into our thought: as when we see a footestep, we do think that the beast whose step it is, hath passed there: And when we see smoke we know that there is fire: And by hearing the voice of a beast, we understand the affection of the mind: And at the sound of a trumpet, the soldiers do know that they must either march or retire, according to the matter that the battle requireth, this saith he. Musculus. fol. 271. How a sign is not both the sign and the thing signified. For even this day we have received visible food: but the Sacrament is one thing, and the virtue of th● Sacrament is another thing. Augustin August. in john. Tract. 29. Again, all doctrine is either of things or of the signs of things: but things are learned by signs. Augustin ¶ By this it appeareth, that Austin's judgement was not, that a sign could● be the same thing whereof it is a sign. Aug. de doctri. Christi. li. 1. cap. 1. Whatsoever things be such as they are called, by having relation to other things than they be themselves, cannot be those things whereunto they have relation. But overy thing that is called a sign, is so by the relation that it hath to the thing that it signifieth: Ergo no signs can be the same things that they do signify. And therefore the Sacrament of Christ's body and blood being a sign thereof cannot be the thing itself. Crowley. ¶ Looke. Sacrament. SILENCE. What is meant by this word Silence. AND there was silence in heaven about the space of half an hour. Apoc. 8. 1. ¶ This silence shall endure but half an hour space which may be, the thousand years that are spoken of here afore, considering that all the age after Christ is but the last hour. And a thousand before God are but as the day before past. In the time of this sweet silence, shall Israel be received, the jews shall ●ée converted, the Heathen shall come in again, Christ will seek out his lost sheep, and bring him again to his fold, that they may appear one flock, like as they have one Shepherd. Bale upon the Apoc. Fol. 109. ¶ Look. Hour. SILOH. What Siloh is. SIloh after some is as much to say, as sent, & after some happy, and after some it signifieth Messiah, that is to say, anointed, and that we call Christ after the Greek word, and it is a prophesy of Christ: for after all the other Tribes were in captivity, and their kingdom destroyed, yet the Tribe of juda had a ruler of the same blood, even unto the coming of Christ, & about the coming of Christ, the Romans conquered them, and the Emperor gave the kingdom of the tribe of juda unto Herode, which was a stranger even an Edomite of the generation of Esau. Tindale. The meaning of this place following. Go wash thee in the pool of Siloh. john. 9 7. ¶ He commandeth to wash in the pool of Siloh, peradventure, to cast the jews in the teeth with this, that they themselves were in the fault that they felt not the present power of God. Even as also the Prophet Esay reproveth the men in his time, for that they refused the soft running water of Siloh, and desired the strong & mighty rivers. And this also seemeth to be the cause why Elizeu● commanded Naaman the Sirian to wash in jordane. The pool of Siloh was at the foot of mount Zion, which did not break & spring forth continually, but only at cert●ine hours, and on certain days, and came through certain holes & gutters of the hard rock, with a great roaring noise, etc. Marl. upon john. fol. 338. Of the soft running waters of Siloh. Because the people hath refused the waters of Siloh that run softly. Esay. 8. 6. ¶ Which was a fountain at the foot of mount Zion, out of the which ran a small river through the citie● meaning that they of juda distrusting their own power which was small, desired such power and riches as they saw in Sytia and Israel. Geneva. ¶ Looke. Water. How that by Siloh Christ is meant. The Sceptre shall not departed from juda, Goe 49. 10. etc. until Siloh come. ¶ Which is Christ the Messiah, the giver of all prosperity, who shall call the Gentiles to salvation. Geneva. ¶ The Sceptre shall not be taken away from juda, till Siloh come, that is to say, the seed of a woman, which is Christ the Lord Hemming. Of the tower of Siloh. Upon whom the tower of Siloh fell. Luke. 13. 4 ¶ To wit, in the place or river: for Siloh was a small river, from which the conduits of the city came, whereof john. 9 7. Esay. 8. 6. and therefore it was a tower of castle built upon the Conduit side, which fell down suddenly and killed some. Beza. SILVER. What it is to turn silver into dross. THy silver is turned into dross, Esa. ●. 21. etc. ¶ To turn silver into dross, & to mix wine with water, is deprave the heavenly word of God, and to corrupt the pure judgement thereof for covetous sake, which thing was used in Paul's time, as ye may see. 2. Cor. 4. 2. much more now be ye sure. T. M. ¶ Whatsoever was pure in thee before, is now corrupt, though thou have an outward show. Geneva. What a siluerling is. And found it fifty thousand silverlings. Act. 19 1● ¶ These silverlings, which we now call pence, the jews call sickles, and are worth ten pence sterling a piece, which sum mounteth to, of our money, about. 2000 Marks. SIMON MAGUS. Of his heretical opinions, and of his end. SImon Magus the forcerer being a Samaritane of the village Gitton, was baptized by Philip The Deacon in Samaria, he would have bought of Peter the gift of the holy Ghost. Of him rose the word Simony. Act. 8. Euse. l●. 2. cap. 1. He came to Rome in the time of Claudius, he called himself a God, he was honoured there with a picture, having this superscription, Simoni Deo sancto. He had to his yoke mate one Helen, whom Ireneus calleth Selen, a witch and a common harlot, whom he called the principal understanding. Euse. li. 2. chap. 12. 13. 14. He said unto the Samaritans that he was the Father unto the jews, that he was the son descended from heaven, unto the Gentiles, that he was the holy Ghost. Ireneus. li. 1. cap. 20. Epipha. li. 1. Tom. 2. heraes. 21. Peter foiled him in Samaria, where for shame he fled, and leaving Samaria and judea, he sailed from East to West, thinking to live at his heart's ease, & came to Rome under Claudius, where Peter also being sent no doubt by the holy Ghost met him. Euse. Eccle. hist. li. 2. chapter. 14. 15. Peter had much to do with him in the presence of Nero, as Anton. Chron. writeth. He had three conflicts with him. In the end Simon seeing himself foiled, and his witchcraft prevailing not at all, told them he would leave their City and fly up into the heavens whence he came: wherefore upon a certain day appointed, he climbed up into the high Capitol, whence he took his flight by the means of his witchcraft, and the spirits which bore him in the air, the people at the sight here of were amazed. But Peter fell down and prayed unto God that his witchcraft might be revealed unto the world. He had no sooner prayed, but down cometh Simon Magus, and bruised himself in pieces, so that thereby he died miserably. Abdias Babylon. Apost. hist. li. 1. Aegisip. li. 3. chap. 2. Epiphan. li. Tom. 2. heraes. 21. Anto. Chron. Part. 1. Tit. 6. cap. 4. Of Simon Chananeus the Apostle. Simon called Chananeus, which was brother to Jude and to james the younger, Mat. 10. 4 which all were the sons of mary Cleopha and of Alpheus, was Bishop of Jerusalem after james, and was crucified in a City of Egypt, in the time of Traianus the Emperor, as Dorotheus recordeth, but Abdias writeth that he with his brother Jude, were both ●laine by a tumult of the people in Suanier, a City of Persidis. In the book of Mar. fol. 52. SIMPLE. Who are simple. HE is simple that is without craft or ●eceit, and continueth in believing and executing of Gods will. jacob was called a simple man. Gen. 25. 27. SINAGOGVE. What a Synagogue is. ACcording to the Greek word it is called a Synagogue, Mat. 4. 23. and to the Latin word, a place for the people to assemble together, to hear divine matters: by the which name also, the places for the assembly of the ecclesiastical persons are called. Marl. upon Math. Synagogues are thought of certain to be convenient places of resort, Math. 6. 2 erected in the streets or market place. To other, it seemeth to be an ecclesiastical place of resort, whereunto the people come to hear the word of God. Marl. SINGING. The meaning of these two places following. BE not filled with wine wherein is wantonness, Ephe. 5. 1● but be ye filled with the spirit, speaking to yourselves in Psalms, hymns, & spiritual songs, singing in your hearts, giving thanks always unto God for all things, in the name of our Lord jesus Christ. ¶ To Wine● y● Apostle setteth the spirit as contrary, and forbiddeth the pleasure of the senses, when in steed of wine he will have Christians filled with the spirit, for in Wine (as he saith) is wantonness, but in the spirit is both a true & perfect joy. Drunkards speak more then enough, but yet foolish and vain things: Speak ye saith he, but yet spiritual things, and that not only in voice, but also in heart, for the voice soundeth in vain, where the mind is not affected, they which be filled with wine, do speak foolish, filthy, and blasphemous things, but give ye thanks to God always (I say) and for all things. Let the word of the Lord abound plenteously in you, Coll. 3. 16 teach & admonish ye one another, in Psalms, Hymns, and spiritual songs, singing in your hearts with grace. ¶ By these words Paul expresseth two things, first that our songs be the word of God, which must abound plenteously in us, and they must not serve only to giving of thanks, but also to teach and admonish. And then it is added with grace, which is thus to understand, as though he should have said aptly and properly both to the senses and to measures, and also unto the voices. Let them not sing rude and rustical things, neither let it be immoderately, as do the Tavern hunters. To the Corinthians, where he entreateth of an holy assembly, the same Apostle writeth after this manner. When ye assemble together according as every one of you hath a Psalm, or hath doctrine, or hath tongue, or hath revelation, or hath interpretation, let all things be done unto edifying. By which words is declared that singers of songs and Psalms, had their place in the Church. Pet. Mart. upon judic. fol. 102. 103. Who brought singing first into the West Church. Saint Austen in his book of Confessions testifieth that singing in the west Church happened in the time of Ambrose. Ambrose● For when that holy man together with the people, watched even in the Church, lest he should have been betrayed unto the A●ans, he brought in singing to avoid tediousness, and to drive away the time. The judgement of diverse learned men concerning singing. Franciscus Petrarcha in his book De remedijs utriusque fortunae, Franciscus Petrarcha declareth that S. Athanasius did utterly forbid singing to be used in the Church at service time, because (saith he) he would put away all lightness and vanity, which by the reason of singing doth oftentimes arise in the minds, both of the singers and of the hearers. We ought (saith S. Jerome) to sing, to make melody, and to praise the Lord rather in mind, Hiero. in ●pist. ad Eph. ca 5 then in voice. And this it is that is said: Singing and making melody to the Lord in your hearts. Let young men, saith he, hear these things, yea, let them hear whose office it is to sing in the Church, that they must sing to God, not in the voice, but in the heart: neither must their throat be anointed after the manner of game players with sweet ointments, that in the church singing more sit for game-players should be heard: but in fear, in work, in knowledge of the Scriptures ought they to sing in the Lord. Let the voice of the singer so sing, that not the voice of him y● singeth, but the words that are read may delight. It is without doubt saith Saint Ambrose, ●. Am. li. de Cain & Abel. a great incrudelity and unfaithfulness to think thus of the power of God, that thou canst not be heard, except thou criest out: Let thy work cry: let thy faith cry: let thy mind cry: let thy passions & sufferings cry: let thy blood as the blood of holy Abel cry: whereof God said to Cain: the voice of thy brother's blood crieth unto me. For he heareth in secret, which maketh clean in secret. We cannot hear man except he speaketh unto us, but unto God, not words but thoughts do speak. Guilhelmus Durandus saith, Durand. that the use of singing was ordained for carnal and fleshly men, and not for spiritual & godly minded men. Rat. Di. Off. Saint Gregory did greatly disallow certain deacons of Rome in his time, Grego. in regi. part. 5. cap. 44. which when they ought by their office to have given their minds to the preaching of the Gospel and the provision for the poor, set all their pleasure on pleasant singing, not caring how they lived afore God, so that with their voices they might please the world. He was therefore compelled to make a decree, that all such as be in the holy ministry should from thence forth, under the pain of excommunication give their minds no more to singing, but apply themselves to the studies of the holy Scriptures, and the reading of the Gospel. S. john Chrisostome saith on this manner: It is the duty of a devout mind to pray to God, Chri. Ho. 44. de. loan ct Paul. Festo. not with the voice, or with the sound of the voice, but with the devotion of the mind, and with the faith of the heart. Again he saith, the crying of the voice is not the work in prayer unto God, whom we know that he beholdeth the secrets of the heart: but the crying of faith & the devotion of a godly & pure mind. Therefore the best way to pray, is to pray with heart, mind, spirit, soul & inward man. Erasmus Roterodamus expresseth his mind concerning the curious manner of singing used in Churches; Eras. Rot. in Anno. 1 Cor. cap. 14. on this wise, and ●aith: Why doth the Church doubt to follow so worthy an author (Paul)? Yea, how dare it be bold, to descent from him? What other thing is heard in Monasteries, in Colleges, in Temples almost generally, than a confused noise of voices, but in the time of Paul there was no singing, but saying only. Singing was with great difficulty received of them of the latter time: and yet such singing as was none other thing then a distinct and plain pronunciation, even such as we have yet among us, when we sound the Lords prayer in the holy Canon: And the tongue wherein these things were sung, the common people did then understand, and answered, Amen. Now what other thing doth the common people hear then voices signifying nothing? And such for the most part is the pronunciation, that not so much as the words or voices are heard, only the sound beateth the ears. When plain song, pricksong, and descant, were brought into the Church. Pope Gelasius, Plainsong Pope Gregory the first, S. Ambrose, with other, brought in first of all the plain song into the Churches. Antonius. Guil. Durand. Pope Vitalian being a lusty singer and a fresh courageous Musician himself, Pricksong Descant, Organs brought into the Church prick song, Descant, and all kind of sweet and pleasant melody, and because nothing should want to delight, the vain, foolish, and idle ears of fond and fantastical men, he joined the Organs to the curious musikell. Thus was Paul's preaching and peter's praying turned into vain singing and childish playing, unto the great loss of time, and to the utter undoing of christian men's souls, which live not by singing and piping, but by every word that cometh out of the mouth of God. Math. 44 In the year, etc. 653. Theo. Basil in his. b. of Relics. ¶ Looke. Music. SINGLE LIFE. What the fruits of single life among the Priests are. NOt only they do not that they teach, Origen but also cruelly & without mercy they lay their injunctions upon others, not considering each man's ability. Such be they that forbid men to marry: And from that thing that is lawfully to be done, drive & force men to an unreasonable purity. They bind & lay on heavy burdens, and cause men to fall under them. And often time we see them that teach such things to do contrary to their own sayings. They teach chastity, and yet keep no chastity. They do all things for the commendation of men and vainglory, that they may be seen and noted of the people. And commonly they be such as love the highest places at feasts and banquets, and to be saluted and honoured in the market places, & of the people to be called Rabbi, that will be called Bishops Priests, and Deacons. Origen in Mat. tract. 24. They refuse marriage, Epihanius but not lust or pleasure. For they esteem not chastity, but hypocrisy: and yet the same hypocrisy, they will have called chastity. Epiphan. contra Origen. heraef. 42. Chrisostome Chrisostom writeth of the vowed and chaste women in his time, saying: we may say (saith he) that marriage is a great deal better (than such virginity) hereafter, it were better there were no virgins at all. The name (of virginity) continueth still, but virginity itself in their bodies is quite gone. They live more in pleasure, than harlots in the stews. There is often and daily running for midwives to virgin's houses. This manner of virginity of women amongst men, is more reproved of all men, than fornication itself. False Prophets, false Apostles, and false Priests sprang up, which under a counterfeit religion deceived the people, Aventinus in Hildibrando the most part of them under the honest name of chastity, commit whoredom, adultery, incest, commonly and without punishment. The Bishops & Priests of this time, how do they endeavour to keep, Barnard either in heart or in body the holiness of chastity, without which no man shall see God: They are given over into a reprobate mind, and do those things that are not convenient: for it were shame to utter what these Bishops do in secret. Again he saith: abstaining from the remedy of marriage, afterward they flow over into all kind of wickedness. Again, such notorious filthiness of lechery there is in many parts of the world, not only in the inferior Clerks, 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: Hulderi Epi. Aug. I have found thy decrees touching the single life of Priests, to be void of discretion, thou seest that many followers of thy counsel willing under a feigned colour of continent life, rather to please man then God, commit heinous acts: in the end he concludeth thus: by such discipline of discretion as you know best, root this Pharesaicall doctrine out of God's fold. I believe it were a good law, and for the wealth and safety of souls, Pavermitanus extra de cle. coniug. cum olim that such as cannot live chaste, may contract matrimony. For we learn by experience, that of the law of continence or single life, the contrary effect hath followed: for as much as now a days they live not spiritually nor be clean & chaste, but with their great sins are defiled with unlawful copulation, whereas with their own wives they should live chastened. Therefore the Church ought to do as the skilful Physician useth to do, who if he see by experience that his medicine hurteth, rather than doth good, taketh it clean away. And would to God the same way were taken with all positive constitutions. SIN. The definition of sin. SAint Augustine Augustin in his 2. book De consensu Euangelistarum saith: Sin is the transgression of the law. Ad simpliciatum li. 1. Sin is an inordinateness or perverseness of man, that is, a turning from the more excellent creator, & a turning to the inferior creatures. De fide contra Manichaeus. cap. 8. he saith: What is it else to sin but to err in the precepts of truth, or in the truth itself. Again Contra Faustum Manicheun li. 22. ca 27. Sin is a deed, 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 retain or obtain the which justice forbiddeth, & is not free to abstain. And in Retract. li. 1. cap. 5. he saith: That will is a motion of the mind with copulation, either not to lose or else to obtain some one thing or other. All which definitions as I do not utterly reject (saith Bullinger) so do I wish this to be considered & thought of with the rest: Sin is the natural 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 upon us. Bullinger. fo. 478 What sin is. Sin in the scripture is not called the outward work only committed by the body, but all the whole business, & whatsoever acompanieth, moveth or stirreth unto the outward deed, and that whence the works spring, as unbelief, proneness & readiness unto the deed in the ground of the heart, with all his powers, affections, and appetites, wherewith we can but sin. So that we say the a man them sinneth, when he is carried away headlong into sin, altogether as much as he is, of that poison, inclination & corrupt nature, wherein he was conceived and borne: for there is none outward sin committed, except a man be carried away altogether, with life, soul, heart, body, lust & mind thereunto. The Scripture looketh singularly unto the heart, & unto the race & original fountain of all sin, which is unbelief in the bottom of the heart: Sin in Scripture is called unbelief for as faith only justifieth and bringeth the spirit and lust unto outward good works: even so unbelief only damneth, & keepeth out the spirit, & provoketh the flesh, & stirreth up lust unto evil outward works, as it fortuned to Adam & Eve in Paradise. Goe 3. For this cause Christ calleth sin, unbelief, and that notably in the. 16. of john. The spirit (saith he) shall rebuke the world of sin, because they believe not in me. Wherefore then before all good works, there must needs he faith in the heart, whence they spring. And before all bad deeds and bad fruits, there must needs be unbelief in y● heart, as in the root, fountain, pith, and strength of all sin, which unbelief is called the head of the Serpent, and of the old dragon, which the woman's seed Christ, must tread under foot, as it was promised to Adam. Tindale in his Pro. to the Rom. How every sin is mortal. That every sin is mortal in that it is sin, is evident by the words of God himself (who can best judge in this matter.) In the. 18. of Ezechiel, verse. 4. saying thus: The soul that sinneth shall die, here is no exception or difference made of sin, but any sin in that it is sin is deadly: as Saint Paul saith. Rom 6. 23. For the reward of sin is death. Here also you see that Saint Paul maketh no difference of sin, but that Mors, death, is the reward of sin generally without exception. And Saint john saith: Every one that committeth sin, the same also committeth iniquity, and sin is iniquity. Hear also you see that Saint john saith, (making no difference of sin) that sin in that it is sin, it is iniquity, without exception. Christ saith, that out of the heart proceedeth evil thoughts, Mat. 15. 19 murders, adulteries, etc. And again he saith, That whosoever beholdeth an other man's wife, to lust after her, Mat. 5. 28 hath already committed adultery with her in his heart. And Saint john following his master like a good scholar, saith thus: 1● joh. 3. 15 Omnis qui odit, etc. Whosoever hateth his brother is a murderer. So it is evident by the sacred Scriptures that all sins without exception are mortal and deadly. I. Gough. The Doctors saying in this matter. There were also before Christ worthy men, both Prophets and Priests, Cipri. in his servant de l●iun. but yet conceived and borne in sin. Neither were they free from original and actual sin. And there was found in them all, either ignorance or insufficiency, in which they going astray have sinned, and have needed the mercy of God. By the which being taught and instructed have given thanks to God, & have confessed themselves to have lacked much of the full measure of righteousness & trusting in God, have not presumed to ascribe unto themselves any society or righteousness of their own. No man can be without sin, so long as he is laden with the garment of the flesh, Lactantius the weakness whereof is three manner of ways brought in thraldom and subjection of sin, to wit, by deeds, thoughts, & by words. Lact. in his. 6. b. de ver. cul. ca 13. We may so long as we dwell in the tabernacle of this body, & are compassed about with frail flesh, Jerome. measurably rule our affections and passions, but cut them off quite, we cannot by any means. Hierom. in his Epist. ad Algasis. It is to be demanded, Augustin if the nature of man be good, which none dare be so bold to deny but Manicheus & Martion. How then is it good if it be not possible for it to be without evil? For that all sin is evil, who doubteth: we answer both that the nature of man is good, etc. See the place. August. de. per. just. li. Whereupon S. Gregory Gregory. saith, he that gathereth virtue together without humility, is as one that heareth dust into the wind. For like as dust with a mighty blast of wind is scattered abroad, so every good thing without humility is with the wind of vainglory dispersed as●nder. And also it is much better to be an humble sinner than to be a righteous man & arrogant. Which thing is plainly set forth by the Lord, as the Publican and Pharesie are brought in for example: as a certain wise man saith: Better is in wicked deeds an humble confession, then in good deeds a proud boasting. Gregory de donis spiri. sanct. cap. 2. How God ordained sin, and yet is not the Author of sin. To ordain a thing & to be the proper cause, God is not the author of sin. author & worker of a thing is not all one, as by these examples following. He that setteth his wine abroad in the Sun to make vinegar, ordained it to be made vinegar, and yet he is not the proper cause of vinegar, but the nature of the wine and the hot Sun beams. He that in Spain cutteth down grapes in the Summer, & layeth them in a Sunny place, ordaineth them to be made raisins, and yet he is not the proper cause of raisins, but the nature of the grapes, and the heat of the Sun. Finally to bring a plain rustical example, he y● hangeth up Swine's flesh in a chimney, ordaineth it to be made Bacon, and yet he is not the proper cause of Ba 〈…〉, but the nature of the flesh and smoke. Wherefore sith it is evident y● it is not ever all one to ordain a thing & to be the proper cause & author of a thing, we may boldly say the scripture bearing plain record, and S. Austen and sundry other most excellent writers holdeth up their hands to the same, that God ordaineth sin, & yet is not the author of sin. Trahero●. The cause of sin is not to be laid unto God. God compelleth no man to do evil, but every man willingly sinneth, cause of sin. wherefore the cause of sin is not to be laid on him. For seeing he procreateth not in us wicked desires, he ought not to bear the blame if wicked actions do spring out of a corrupt 〈…〉 of wicked affections: yea, the goodness of God is rather to be acknowledged which is present, and so governeth the wicked affections that they cannot burst forth nor be hurtful nor troublesome to any, but when he hath appointed to chastin some, and to call them back to repentance, or to punish them. Pet. Mart. upon judic. fol. 167. How all sin is both deadly and venial. We say that all sin in that it is sin is deadly. And yet we say again, that there is not any one sin, but that the same is both deadly and venial. Deadly if the offender repent not, venial, if the same be unfeignedly repent, and by mercy craved at the hands of God in the blood of Christ. Venial sin For the same God that said in Ezechiel, Anima, etc. The soul that sinneth shall die, saith also in the same Chapter: And when the wicked man turneth away from his wickedness, that he hath done, & doth the thing which is equal and right, he shall save his soul alive. Here you see like as all sin, in that it is sin, is deadly: So again all sin in that it is unfeignedly repent, is also venial. I. Gough. How sin is not of God's creation in man. Whereas sin is in man's nature, it is not of Gods putting in by creation, but by reason that Satan did spread his naughtiness farther abroad at such time as man was beguiled by his wiliness, to disappoint the benefit of God, etc. Cal. upon job. fol. 16. How sin entered into the world. As by one man sin entered into the world, and death by the means of sin, Rom. 5. 12 etc. ¶ Sin is here taken for the natural inclination or readiness to sin, which some do call (rightwell) the original corruption of man, which though it be ●id in man's heart, and declar● not itself unto the manifest works of wickedness, How sin entered. yet it is able to condemn all men, only they being excepted whom faith in jesus Christ doth save. This original corruption doth manifest itself first by wicked and unclean thoughts: Second by consenting unto the concupiscence or thoughts. Thirdly by committing the deed or fact. Sir. I. Cheek. But sin is not imputed so long as there is no law. ¶ Though man imputeth not sin where there is no law, yet it followeth not, that God which from the beginning hath written in men's hearts the law of nature, doth impute no sin. Fo● sith that death (which is the punishment of sin) did reign over all men even from Adam, it is evident that sin was imputed. Sir. I. Cheek. How Christ is called sin. Whereas Christ is called sin, Augustin it might be understood saith Saint Augustin that he was the sacrifice for sin. For Christ was without sin, 2. Cor. 5. 21 as S. Paul saith: He hath made him sin for us, Rom. 8. ● which knew no sin. And again, God sent his Son, in the similitude of sinful flesh, and not in sinful flesh. How no man can pardon sins, but Christ. Son, be of good cheer, thy sins be forgiven thee. ¶ The same moved the Scribes, Mat. 9 ● that sin should be pardoned by a man, for they regarded and beheld nothing in jesus Christ, but manhood, and that the law could not release that, which was pardoned of him, for only faith justifieth: and afterward the Lord beheld inwardly their murmuring and said, that it was easy for the Son of man to pardon sins in earth, but nevertheless, none can pardon sins but God only: wherefore he that doth pardon them is God, for none can pardon but God. Hil. upon S. Matthew in the 9 Canon. To sin against the Holy ghost, what it is. But whosoever shall speak against the Holy ghost, etc. ¶ To persever and continue in sin of infidelity, Mat. 12. 3● to kick against the manifest and known truth, Sin against the Holy ghost. and so to die without repentance with a despair of the mercy of God in jesus Christ, is to sin against the Holy ghost. Sir. I. Cheek. But whosoever, etc. ¶ That is, he that striveth against the truth which he knoweth, and against his own conscience, cannot return to repentance, for he sinneth against the Holy ghost. Geneva. He resisteth the Holy ghost, which openly repugneth against the verity of God, and by despite enforceth himself as much as he can to overthrow it. Now a man may sin willingly, & yet be not in will to war against God, or to blaspheme his holy word. Caluine. It is named the sin of the Holy ghost, not against the godhead of the Holy ghost: for the same God is also father & son: nor against the person of the Holy ghost, for it is no greater than the person of the Father and of the Son: but it is to sin against the graces of the spirit within us, and so to sin against them, that we contemn and despise them, tread them under feet, account them prophane● and maliciously carry them away to all wantonness. This then is sin against the Holy ghost. In a continual Apostasy, and general falling from God, to sin against thine own conscience, so that thou despise the graces of God, which he had given thee, to the setting forth of his praise, and turn them to the contempt of his majesty and glory. By the example of Satan, and the Angels that fell from heaven: by Ca● that flew his brother: by the Scribes & Pharisees against Christ, julianus. and julianus the Emperor: and that is written before, it appeareth that the sin of the Holy ghost is a general Apostasy from God, with wilful malicious vacant heart, to persecute the truth unto the end. As many as do fear at the remembrance of this sin, The fear they are as far from it as the East is from the West, for this sin is a mocking and scoffing of the Son of God, it is not a weeping and mourning. Deering. When covetousness findeth advantage in serving falsehood, it riseth up in an obstinate malice against the truth and seeketh all means to resist it, this is sin against the Holy ghost. As (by example) Balaam the false prophet, though he widow 〈…〉 that God loved Israel and had blessed them, Balaam & promised them great things and that he would fulfil his promise, yet for covetousness and desire of honour, fell into such malice against the truth of God, that he sought how to resist and to curse the people. Christ saith, It shall never be forgiven here, nor in y● world to come: that is, that as the sin shall be punished with everlasting damnation, in the life to come: even so shall it not escape vengeance here, as thou seest in judas, Pharaoh, and in Balaam, and in all other Tyrants, which against their consciences resisted the open truth of God. The cause why it shall not be forgiven is, for that the offender cannot repent, but is utterly shut out from repentance, & hath his heart hardened: for if he were able to repent, he should be pardoned, because that by repentance and faith, all things are washed away. Wherefore the Holy ghost will rebuke the world of sin. Of sin, because they believe not in me. ¶ Unbeléefe is that sin that condemneth the world, by the world, joh. 16. 10 understand the wicked, the world rebuked of sin reproved and unfaithful, and not all the creatures that be in the world, and faith is the righteousness of believers. This thing because the world and natural reason will not know, but will be justified & saved by their own works, is even it, whereof the Holy ghost shall rebuke the world, and show that it shall be justly condemned. Tindale. Of sin, etc. His enemies which contemned him, and put him to death, shall be convict by their own conscience, for that they did not believe in him. Act. 2. 27. And shall know that without jesus Christ, there is nothing but sin. Geneva. How sin is taken in this place following. And by sin condemned sin in the flesh. Rom. 8. 4. ¶ Sin is here taken for a sin offering, after the use of the Hebrew tongue. Tindale. God through the sacrifice of sin, which Christ his only son offered upon the Cross in his flesh, and abolished sin, which reigned in our mortal bodies. The Bible note. Of sin unto death, how it is declared. There is a sin unto death, and for it I say not that thou shouldest pray. 1. joh. 5. 16 ¶ Whatsoever sin we see in the world, let us pray and not despair, Sin unto death. for God is the God of mercy. But for the sin to death, which is resisting grace, & fight against mercy, & open blaspheming of the Holy ghost, affirming y● Christ's miracles are done in Beelzebub, and his doctrine to be of the devil, I think no Christian man, if he perceive it, can otherwise pray, then as Paul prayed for Alexander the Coppersmith, the 2. to Timothy, the last, that God would reward him according to his works. They that go back again after they know the truth, and give themselves willingly to sin, for to follow it, and persecute the doctrine of truth by profession to maintain falsehood, for their glory and vantage, are remediless, as ye may see. Heb. 6. and 10. Balaam so sinned, the false Prophets in the old Testament so sinned, the Pharisees so sinned, Alexander so sinned: and now many so sin, following their pride & covetousness. Tindale. ¶ What this sin unto death is, our Saviour Christ doth sufficiently declare, saying: If ye will not believe, ye shall die in your own sins. So that this sin unto death, is nothing else but a wilful & obstinate infidelity, this sin no man that is borne of God doth commit, though of frailness we be subject to sin, as long as we live. Sir. I. Cheek. If we sin willingly after we have received y● knowledge of the truth. Heb. 10. 26 ¶ This is the sin, whereof is spoken. Mat. 12. 31. that is the sin of blasphemy against the Holy ghost, which sin john calleth, the sin unto death. 1. john. 5. 16. ¶ They sin willingly, which of set purpose and malice, doth withhold the truth in unrighteousness and lying, To sin willingly. which know that in all the world there is no other Sacrifice for sin, but that only Omnisufficient sacrifice of Christ's death, and yet they will not commit themselves unto it, but rather despise it, and abide still obstinately in their wickedness and sins, unto such remaineth a most horrible and dreadful judgement. Sir. I. Cheek. For it is not possible that they which were once lightened, Heb. 6 4 & have tasted. ¶ This text denieth not impossibility of mercy in God, but the impossibility of repentance in such men as maliciously forsake the truth, blaspheme Christ, & take part against the Holy ghost. For the truth is, that with the Lord there is mercy & plenteous redemption. Psa. 130. 7. So that whosoever calleth upon his name shallbe saved. joel. 2. 31. Ro. 10. 13. Now, they that forsake the truth, blaspheming Christ, & taking part against the Holy ghost, cannot repent. For if sinners would convert & call upon God, they should be sure of remission. Tindale. Christ himself said unto the Pharisees, Every blasphemy shall be forgiven, Mat. 12. 31 but the blasphemy against the Holy ghost, (which john calleth a sin unto death) shall never be forgiven, but is guilty unto everlasting damnation. What sin or blasphemy is this? verily that declareth S. Mark, saying: They said he had an unclean spirit, that was the sin unto death everlasting, that was the sin that should never be foruen. He proveth so evidently unto them, that his miracles were done by the spirit of God, that they could not deny it: and yet of an hard and obstinate heart, even knowing the contrary, they said that he had a Devil within him. These Pharisees died not forthwith, but lived peradventure many years after. Notwithstanding if all the Apostles had prayed for these Pharisees while they were yet living, for all that their sin should not have been forgiven them. And truth is, that after they died in impatiency and desperation, which was the fruit of their sin, but not the sin itself. Now see ye the meaning of this text, and what the sin unto death or against the Holy ghost is. If any man perceive his brother to sin a sin not unto death that is, not against the Holy ghost, let him ask & he shall give him life, that is, let him pray unto God for his brother, and his sin shall be forgiven him. But if he see his brother sin a sin unto death, that is against the Holy ghost, let him never pray for him, for it booteth not, and so is not the text understood of prayer after this life (as Master Moor imagineth) but even of prayer for our brother which is living with us. I. Frith. How our sin is made Christ's sin. Long a salute mea. Psal. 22. ● ¶ Seeing that this is most true that S. Paul saith of Christ that he never did sin, neither was there any guile or deceit found in his mouth: how then can these words be verified in the person of Christ: Long á salute mea, verba delictorum meorum. The words of my sins, or my sinful words are far from my health. Our sin made Christ sin. verily they cannot be applied to Christ for his own person. Nevertheless after the mind of S. Austen, these words are therefore spoken by Christ the head, because they be only verified in Christ's members. So that the Prophet maketh Christ in this place to speak in his own person, that thing which is verified of us that be sinners, for whose sake he suffered his death & passion, that in this place is so lively touched. Yea, this is S. Austin's saying, & these be his words: Christ did well say: My sinful words are far from my health, not for any of his own sin: Sed nostra delicta sua delicta fecit, ut suam justitiam nostram justitiam facerit: But he hath made our sins to be his sins, that he might make his righteousness to be our righteousness. That is, he is contented to be reputed and deemed as a sinner, because that in his unjust suffering, he might justly save sinners that believe in him. The most part of the learned Expositors be of this mind. Ric. Turnar. How sin is forgiven in Baptism. Saint● Austen saith, Sin in Baptism forgiven that all sin is forgiven in Baptism, not that it should not be at all, but that it should not be reckoned for sin. Sin offering what was meant thereby. They that offered a Sin offering, Sin offering must lay their hand upon it, meaning that they themselves had deserved that death, & also that they did consecrate it to God, thereby to be sanctified. Sold under sin. ¶ Looke. Sold. ZION. What Zion is. AS many as have evil will at Zion. Psa. 129. 5 ¶ Zion in the Scripture signifieth the whole Church and Congregation of God, and every faithful soul, that hath his whole intent, affection & desire towards God. T. M. What the daughters of Zion signifieth. Therefore shall the Lord shane the heads of the daughters of Zion. Esay. 3. 17 ¶ To shave the heads of women, is to make them confounded and ashamed, for it is a shame for a woman to be shaven. 1. Cor. 11. 5. So that the Prophet hereby signifieth by a borrowed speech, that the Lord shall make the daughters of Zion, (by which understand the women of jewrie) confounded and ashamed, and bring them to extreme adversity and poverty, and even to nought. josephus maketh mention, that Jerusalem which was the chief City thereof, was once so famished, that a certain woman of the City eat her own child. Albeit some understand even here also by the daughters of Zion, the towns villages and castles of Zion, as it doth indeed oftentimes in the Scripture. Because the daughters of Zion, are haughty, etc. ¶ He meaneth the people, because of the pride and arrogancy of their women, which gave themselves to all wantonness, & dissolution, Geneu. SIR. How men of countenance may be called Sir. SIr, joh. 12. 21 we would feign see jesus. ¶ These Greekes call Philip, Sir, and he refuseth not the same. It was the custom of those Countries, to call men of wealth and countenance by that name. Whereupon also Mary Magdalen called Christ at the Sepulchre after he was risen (Sir) when as notwithstanding she took him to be a gardener. The Apostles did not gainsay this custom, neither were they serupulous in the same, as we see the Anabaptists to be. Mar. upon john. fol. 434. SIRTES. What the Sirtes were. Lest we should have fallen into the Sirtes. ¶ Sirtes are perilous sundry places in the Sea about the coasts of Africa, of the nature of Whirlpools. Tindale. SISTER. How Abraham made his wife to say, she was his sister. SAy, I pray thee, that thou art my Sister. ¶ By this we may learn not to use unlawful means, Gen. 12. 13 nor to put other in danger to save ourselves. Read ver. 20. Albeit it may appear that Abraham feared not so much death, as that if he should die with out issue, God's promise, should not have taken place, wherein appeared a weak faith. Geneva. ¶ Looke. Abraham. SIT. What it is to sit in the Temple of God. SHall sit as Godin the Temple of God. ¶ To sit in the Temple of Ged, 2. The. 2. 4 is to rule in the consciences, & to command, where God only hath place, & ought only to reign, which is as much as to be exalted above God. Tindale. Who sitteth in the Temple of God. Compare the commandments of God, with the constitutions of men, and you shall easily understand, that the Bishop of Rome, whom they call the Pope, to sit in the Temple of God as God, and to be exalted above all that is called God. It is written, The Temple of the Lord is holy, which is you. Therefore the conscience of man is the Temple of the Holy ghost, in which Temple I will prove the Pope to sit as God, and to be exalted above all that is called God. For whoso contemneth the Decalogue of the table of the commandments of God, there is but a small punishment for him, neither is that punishment to death: but contrariwise, he y● shall contemn or violate (speaking to Friar Brusiard) the constitutions, which you call the sanctions of men, is counted by all men's judgements, guilty of death. What is this, but the high bishop of Rome, to sit & to reign in y● temple of God, y● is, in man's conscience, as God. Bil. in the b. of M. 1140 What it is to sit on the right hand of God. Sat thou on my right hand, etc. ¶ To sit on the right hand is, to have y● same glory of the godly majesty the he hath, Psa. 110. 1 to rule & govern as largely as he doth. Ephe. 1. 20. whom he set on his right hand in heavenly things above all rule, etc. That is, made him equal with himself, and ruler over all things. T. M. What it is to sit in the dust. Thou shalt sit in the dust. E●ey. 47. 1 ¶ To sit in the dust, is to be brought low, to be poorly arrayed & decked, to sit without pomp and to fall from her estate and degree. As is said. jonas. 3. 6. The Prophet here describeth the destruction of Babylon, under the figure of a proud Queen, which was deliciously and dainetely brought up, and after fell into extreme poverty, misery and wretchedness. T. M. Why they sat not down at the eating of passover. ¶ Looke. passover. SIX TROUBLES. What it is to deliver out of vi. troubles. HE shall deliver thee in vi. troubles. I 〈…〉. 5. 19 ¶ We had need to mind well this lesson, that is to wit, that God will deliver us out of vi. troubles: as if it had been said, we must not trust in God only for a day or two, or only for one push: but forasmuch as our life is full of many miseries, so y● we be not sooner crept out of one adversity, but there cometh another fresh in the neck of it, & so we be tormented with miseries out of number. Therefore, insomuch as we have a continual battle, and should be overthrown incontinently, if God were not at hand to help us: we must believe for a certainty, that he will not fail us. Some expound this text more precisely, as though it were said, that God will deliver us from miseries all y● time of our life, and in the end make us to pass out of all, by taking us out of this world. For like as the world was made in vi. days, so also man's life is willingly comprehended in that number, & then cometh rest, when God strippeth us out of this mortal body: for ye see how he than maketh an end of all our labours, griefs and battles. But let it suffice us to have the plain meaning of this text, which is, that although we be ●ossed with many miseries during this present life: God will continually make us way out of them, & bring as to a good haven. Cal. upon job. fol. 99 This sentence propounded after the manner of a Prophecy (in the 5. chap. of job) signifieth all one with that of Paul. 1. Co●. 10. 13. God is faithful which shall not suffer you to be tempted above your strength, but shall in the mids of the temptation, make a way to escape out. Eliphas meaneth, he hath verily wrapped thee in many miseries, but when the seventh cometh, & when it shall seem to him, that the offence is sufficiently punished, and that thou hast left thine impatiency (for that layeth he to job (though unjustly) than will he prosper thee with so great health, that thou shalt after lead thy life most fortunate. T. M. ¶ Alluding (the six troubles) to the six days of God's first work, and the seventh day he rested: meaning that of all thy cares and troubles, God will deliver thee, and bring thee to rest, as in the seventh day. The Bible note. ¶ He will send trouble upon trouble, that his children may not for one time, but continually trust in him, but they shall have a comfortable issue, even in the greatest and the last, which is here called the seventh. Geneva. What time of the day the sixth hour was. ¶ Looke. Hour. SLEEP. How sleep is taken in Scripture. THe maid is not dead but sleepeth. Mat. 9 24 ¶ Sleep in the scripture is taken oftentimes to die: neither is it so said of the good only, but also of the wicked. It is said of Steven, Act. 7. 60 when he had thus spoken, he fell asleep, and of Lazarus, joh. 11. 11 Our friend, Lazarus is asleep, but I go that I may awake him. Moreover it is written, Of the which some remain as yet, 1. Cor. 15. 6 other some are asleep. Also of wicked jeroboam it is said, 3. Reg. 14. 20. And he slept with his Fathers. Both the wicked and the ungodly sleep unto the Lord and shall be raised of him: but this is only believed of the godly, which know y● God is not the God of the dead, but of the living, & that all things live unto him. Here upon y● Christians with a singular faith calleth the place of the burial, Coimete●iou, which is in Latin Dormitorium, & as much to say in English properly, a sleeping place, which commonly we now call, a Sepulchre, a Tomb, or a grave. But here in this place Christ taketh it otherwise. For Christ maketh a special difference between sleep and death, to the end he might bring hope of life: as if he should have said. She is not so dead, that she sleepeth in death, for ye shall see hi● arise by and by, whom ye think to be dead● Marl. upon Mat. fol. 191. Concerning them which are fallen asleep. 1. The. 4. 13 ¶ To sleep in this place, is taken to die, because of the sure hope of the resurrection. For we are not so sure to rise again when we lay ourselves down to sleep, as we are sure by the word of God, that our natural bodies shall be raised again, and this sleep ought only to be applied to the body, and not unto the soul, which is immortal. S. I. Cheek. But while men slept. Mat. 13. 25 ¶ This sleep signifieth the negligence that men have of God, which connueth by the carefulness of riches and pleasures of this world. Tindale. Sleep henceforth and take your rest. Mat. 26. 45. ¶ This is an Irony, which is one thing spoken, & another meant. And here in hidding them sleep, he signifieth that it had been more méete● for them, to have gone about other business, then to fall a sleeping at this time. Tindale. ¶ He speaketh this in a contrary sense, meaning they should anon be well wakened. Geneva. What David meant by this sleep. That I sleep not in death, Psa. 13. 4. etc. ¶ That is, that I sleep not the sleep of death, that I die not and be overcome of mi 〈…〉 enemies, and therefore followeth it, lest mine enemies say, they have prevailed against me. T. M. The meaning of this place following. And many sleeping in the earth, Dan. 12. 2 shall be up waked, etc. ¶ To die is not else, but after labour ● weariness of body, to go to bed and sleep, and so to rise up early more fresh and lusty, by which uprising he describeth our resurrection. By sleep is understood, the rest of our bodies in our graves (for our souls sleep not but be received into the hands o● our Father in heaven blessed with Christ in the fruition of his presence) & by the rising up again in the morning is understood y● resurrection of our dead bodies unto life eternal, our souls joined again to them. Melan. up. Da. ¶ Meaning all shall rise at the general resurrection, which thing he here meaneth because the faithful should have ●uer their respect to that, for in the earth there shall be no sure comfort. Geneva. How God is said to sleep. God is said to sleep, Augustin when Christ lay dead in his grave, whose death is called a sweet sleep of ●eremie: or else when he is slow to help his elect out of trouble, as in the Psa. 44. 23. Arise, wherefore dost thou sleep O Lord. SLIME. What Slime was. SLime was their mortar. Gen. 11. 3 ¶ That slime was a fatness y● issued out of the earth like unto tar, & thou mayst call it Cement and if thou wilt. In the 14. Chap. verse 10. ye shall read of Slime pits. SMYRNA. What Smyrna was. ANd unto Smyrna. ¶ This was the famous City of all jonia by the record of Pliny, in his 5. Book and 29. Chapter, and of Strabo in his 14. Book. This word Smyrna, Apoe. ●. 11 soundeth as much as Myrrh. Marl. fol. 19 SNARE. What the snare signifieth. FRom the snare of the hunter. Psa. 91. 3 ¶ The snare here signifieth all naughty doctrine, whether it be taken of the Scripture evil expounded, or of the evil inventions of men. As in the Psa. 69. 22. and 119. 110. T. M. That is, God's help is most ready for us, whether Satan assail us secretly, which he calleth a snare, or openly, which is here meant by the pestilence. Geneva. The meaning of this place following. Let their Table be made a snare to take themselves withal. Psa. 69. 22 ¶ That is, let their opinion and doctrine be the cause of their stiffness and destruction, as it is come to the jews. Ro. 11. 9 The Hebrew Paraphrast saith thus, Let such a dinner be set before them, whereunto they may be so bound, that they cannot escape. The Scripture is a snare unto the ungodly, wherewith they be trapped, although they be never so well learned, for only the spiritual perceiveth the meaning. On the other side, unto the godly, though they have never so little learning, it is the River of the water of life. john. 7. 38. T. M. ¶ The jews carry about in their hands the books of Moses, and understand them not: they read the Prophecies, & deny that in them is promised. But where unto maketh this, some man will say? They are blindfolded, they are snared, they be bowed down and become deaf. Eras. in his Paraphrase. SNOW. Of the engendering of snow. WHen God covereth the whole earth with snow, whence taketh he so great quantity of waters? Truly men will it is engendered in the middle roomth of the air, which is cold, & that when a great quantity of vapours be drawn up thither, at length the same cometh together and freezeth, and thereof engendereth the snow: and if the same stuff be more harder bound, then is hail engendered, because y● thing is become more fast and substantial, etc. Cal. upon job. fol. 704. Snow is a Cloud congealed by great cold, before it be perfectly resolved from vapours into water. Snow is white, not of the proper colour, but by receiving the light into it, in so many small parts, as in foam, or the white of an Egg beaten. Snow is often upon high Hills, lieth long there, because their tops are cold, as they be near to the middle region of the air. For oftentimes it raineth in the valley, when it snoweth on the Hills. snow melting on the high hills, and after frozen again, becometh so hard, that it is a stone, and is called Crystal. Sléet is generated even as Snow, but of less cold, or else beginneth to melt in the falling. Snow causeth things growing to be fruitful, & increase, because the cold driveth heat into the roots, and so cherisheth the plants. W. Fulee. sold What it is to be sold under sin. BUt I am carnal, Rom. 7. 14 sold under sin. ¶ Like as bondmen are violently thrust, hurled & turmoiled as it pleaseth their cruel master: so are we through heaps of sins, draw●n to many evil doings, which we neither, do like nor allow. The Bible note. ¶ Read. 3. Reg. 21. 20. of Achab. SON OF man.. What is meant by the Son of man. BEcause he is the Son of man. joh. 5. 27 ¶ To be the Son of man according to the phrase of Scripture is nothing else, then to be a very man, even as that he is said to be the Son of God, is meant that he is very God. The meaning of Christ is, that he came forth unto men adorned with such power, that he might communicate and bestow that upon them, which he had received of his father. And in that he is man, he was ordained by the Father to be the Author of life, lest we should seek him a far off. For Christ hath not received any thing, whereof he himself stood in need, but rather to make us rich with his abundant treasure. The sum and meaning is, that in the man Christ, the same is revealed unto us, which was hidden in God: and the life which men before could not attain unto, is now at hand. Also it is worthy to be noted, y● when he might have said, because he is man, he chose rather to say, because he is the Son of man. Let this serve our faith against those that teach, that Christ took flesh not of the Virgin Mary, y● is to say of the seed of Abraham (which the whole Scripture teacheth) but that he brought the same with him from Heaven. But Christ here plainly, calleth himself the Son of man, not man only. Marl. upon. john. fol. 168. But the Son of man hath not whereon to rest his head. Mat. 8. 20 ¶ Christ calleth himself the Son of man, that is very natural man, showing in that his humility & goodness, which humbled himself to the death of the Cross, for our salvation. Tindale. Whosoever speaketh a word against the Son of man, etc. Luke. 12. 10 ¶ To speak a word against the Son of man, is to be offenwith the humanity or manhood of jesus Christ, for his humble and low degree, as were many of the jews. Tindale. Behold one like the Son of man came in the clouds. Dan. 7. 13. ¶ Which is meant of Christ, who had not yet taken upon him man's nature, neither was the Son of David according to the flesh as he was afterward: but appeared then in a figure, and that in the Clouds: that is, being separate from the common sort of men by manifest signs of his Divinity. Geneva. How the son is punished for the father's fault. He shall die the death, and his blood shall be upon him. Eze. 18. 13 ¶ He showeth how the son is punished for his father's fault, that is, if he be wicked as his Father was, & doth not repent, he shall be punished as his father was, or else not. Geneva. SON OF God. How Christ is proved to be the Son of God. THou art my son, this day have I begotten thee. Phi. 2. 7 ¶ That is, this day have I declared that thou art my natural son, meaning especially the time, in which he made him known in the world by his wonderful works, as S. Paul meant when he said: God was made manifest in the flesh, noting the working of the spirit, working in his birth, life, death, resurrection, & ascension: so this day noteth no particular time, but all times in general, wherein God hath showed his power in Christ, as especially in the time he lived among us, etc. Deering. Of the Son of Gods delivering up his kingdom unto his father. Then cometh the end, ●. Co. 15. 24 when he hath delivered up the kingdom to God the father, when he hath put down all rule authority and power: for he must reign till he have put all his enemies under his feet: but where he saith all things are put under him, it is manifest, that he is excepted which did put all things under him: when all things are subdued unto him, then shall the son also himself be subject unto him that put all things under him, that God may be all in all. ¶ S. Paul in this place doth the Corinthians to wit, that then shall the end come, that all things shall be subdued unto jesus Christ: and Christ his Son shall deliver unto his Father his kingdom, that is the Church, the whole number of the elect, which he hath by his death redeemed. Then also Christ the son himself shall be subject unto the father, touching the dispensation of his flesh, & in his members the Saints, by which it is meaned, that then the mystery of Christ shall cease, the preaching of the Gospel shall be left, and no longer any such in the everlasting kingdom of God & the saints, shallbe as was in the militant Church, when the world was subject unto the preaching of the Gospel. For where no sin nor disease is, there needeth no remission or medicine. And this subjection of the Saints, shallbe the most free kingdom unto them, for then jesus Christ, very God & man, shallbe all in all: God in God, & reigning in all things: creature in creatures, & to God subject as a creature, etc. verily touching the dispensation of the flesh, and the mystery now in force and ure, Christ shallbe subject to his father: but being true God, and cousubstanciall son of God the Father, hath, and shall everlastingly have, one & indivisible reign & kingdom with the father. I. Proctor. ¶ Now Christ shall surrender the Kingdom that was given unto him, that we may cleave perfectly unto God, howbeit he shall not by that means utterly give up his kingdom, whereof as the Scripture teacheth there is no end, but he shall as it were convey it from his manhood to his Godhead. For than we shall have an open entry, and free access to the divine majesty, where now our weakness will not suffer us to approach. Christ then shall this way be subject to his Father, for then the vale shall be taken away, and the office of his mediation shall some way cease, and we shall see God face to face reigning in his glory, without any countering or mean. And where S. Paul saith, that God may be all in all, some think he speaketh so, because we shall have than without any mean, many commodities, which God now ministereth unto us by creatures. For maintenance of our life, we shall then have no need of bread and drink, etc. Neither for edifying shall we have any need of the Sacraments of the Church, nor the outward word of the Scripture, nor Ecclesiastical offices, for God by himself shall be all in all. Other teach the meaning of those words to be, that the flesh shall covet no more the spirit, but God shall possess every part of us, and reign in us fully & perfectly, which thing in this life is only begun. B. Traher. ¶ Looke. Subjection. How the son of God is equal to his father. Thought it no robbery to be equal with God. Phil. 2. 6 ¶ If the son be equal to the father, then is there of necessity an equality, which Arrius that Heretic denieth. And if the son be compared with the father, then is there a distinction of persons, which Sebellius that heretic denieth. Beza. Who are the sons of God. The sons of God are the sons of Seth, Gen. 6. which had instructed and nourished them in the fear of God. The sons of men are the sons of Cain, instructed of him to all wickedness. Tindale. The sons of God seeing the daughters of men that they were fair. Gen. 5. 2 S. Austen saith, that those which are there called the sons of God, were in very deed men, namely, coming of the stock of Seth. For when they worshipped God truly & sincerely, and called upon him holily and purely being adorned with his favour and grace, they are called by the Scriptures, the sons of God. But when at the length they began to burn in filthy lusts, with those women which came of the stock of Cain, and by that means fell into fellowship with the ungodly, taking them to their wives, and cleaving also to superstitious and wicked worshippings, they were changed from the sons of God, not only into men, but also into flesh. And this will I say by the way, Aquila translating these words out of Hebrew, They were not (saith he) the sons of God, but the sons of Gods: for the cause so called (as I suppose) because their progenitors were holy men, but their Children miserably fell from God and godliness, by inordinate love of women. And Simmachus translateth it, the sons of the naughty, etc. Pet. Mar. upon judic. fol. 16. ¶ By the sons of God are understood those that descended from Seth, which were instruct in the true knowledge and worship of God, as in many places both in the old Testament and in the new, the faithful are called the sons of God. And by the daughters of men are understood the women that came of the generation of Cain, which were given to all ungodliness, and with them Seth commanded his children by the will of GOD, that they should make no contract of marriage, as the Lord commanded the Children of Israel, to make no marriage with the women of the Canaanites. Lyra. ¶ The Sons of the godly, joined themselves with the Daughters of the wicked, without all fear of God. Geneva. How we are borne the sons of God. Which are borne, not of blood, etc. john. 1. 13 ¶ These words pertains to the description of them which believe in the name of Christ, and do receive the right of the adoption of the sons of God, they which are such are not borne of flesh & blood, but of God: flesh & blood begetteth not the children of God. That which is of the flesh is flesh, & that which is of the spirit is spirit. By these words the Evangelist meaneth nothing else, but the carnal birth. For he maketh a comparison of the generation of the flesh and the spirit, rejecting the one and allowing the other, etc. They which believe in Christ, being before unclean Gentiles, are not borne the sons of God out of the womb, or by flesh and blood, but are brought thereunto by the workmanship of the holy Ghost. And although properly he hath respect unto the jews, which were proud in the flesh, yet notwithstanding of this place, a general doctrine may be gathered, namely, that whereas we are counted the sons of God, it cometh not by the property of our nature, neither of ourselves, but because the Lord hath begotten us of his own free will & singular love. Marl. upon john. fol. 19 That we should be called the sons of God. 1. john. 3. 1. ¶ Being made the sons of God in Christ, he showeth what qualities we must have to be discerned from bastards. Geneva. SOPHIST. What a Sophist was at the beginning, and what it is now. SOphists at the first beginning were men that professed to be teachers of wisdom and eloquence. And the name of Sophists was had in honour and price, and they were of the same estimation and of the very same faculty & science that afterward were called Rhetores, that is, Rhetoricians, yea, & also Logicians. For when the Sophists fell to cavilling, brawling, and tri●ling, by little and little the estimation decayed. So that or the time that Socrates lived in, a Sophist was a name of contempt and hatred, and so it is yet still at this day. Vdal. SORROW. Of godly sorrow, and worldly sorrow. FOR godly sorrow causeth repentance unto salvation. 2. Cor. 7. 1● Godly sorrow is, when we are not terrified with the fear of punishment, but because we feel we have offended God our most merciful Father: Contrary to this, there is an other sorrow that only feareth punishment, or when a men is vexed for the loss of some worldly goods: the fruit of the first is repentance, the fruit of the second is desperation, unless the Lord help speedily. Beza. ¶ There be two manner of sorrows. The one cometh of God and engendereth repentance unto life. The other cometh of the flesh, and breedeth desperation unto death. We have examples of both, in Cain and David, in judas and Peter, for they all sorrowed, but the sorrow of Cain and judas was fleshly & carnal, and therefore being without godly comfort, it did drive them to desperation. Whereas David and Peter in their godly sorrow, did fly unto the father of mercy with a true repentant heart, and were received again into the favour of God. Sir. I. Cheek. ¶ Whose heart God's spirit doth teach, he is sorry for his sins, committed against so merciful a God, & these are the fruits of his repentance, as witness David's and Peter's tears. Other which are sorry for their sins only for fear of punishment and God's vengeance, fall into desperation. As Cain, Saul, judas, Achitophel, etc. Geneva. How Christ overcame the sorrows of death. And loosed the sorrows of death. Apoc. 2. 24 ¶ The death that was full of sorrow both of body and mind. Therefore when death appeared conqueror and victor over those sorrows, Christ is rightly said to have overcome those sorrows of death, when as being dead, he overcame death to live for ever with his father. Beza. ¶ Both as touching the pain and also the horror of God's wrath and curse. Geneva. SOLDIER. What the profession of a soldier is. TO profess a soldier is of itself (saith Erasmus) to confess the puddle and sink of all mischief. The meaning of this place following. Thou therefore suffer affliction as a good soldier of jesus Christ. ●. Tim. 2. 34. No man that warreth entangleth himself with the affairs of this life, because he would please him that hath chosen him to be a soldier. ¶ The latter sentence is general and pertaineth to all men. The meaning is this: Whosoever would be a soldier unto Christ, must leave all worldly things and follow him. And what Saint Paul meaneth by the affairs of this life: Hear Master Calvin's judgement: by the affairs of this life, the Apostles understandeth the care of governing his family and other ordinary business. He also apply the place on this wise: Now this comparison (saith he) is to be applied to the present purpose, that whosoever will play though warrior under Christ, leaving all worldly matters and impediments, must give himself wholly unto him. soul. The diverse taking of this word Soul. THe souls of them that were put to death, etc. Apoc. 6. 9 ¶ The word soul is put sometime for the life, Life. because the soul is y● cause of life, and because the life consisteth in the soul, as in y● Psal. 119. 109. and in job. 16. 4. Also it is taken for will, mind, or desire, Will. mind, Desire. because it is the seat of the will and desire. In which sense the soul of jonathas is said to be linked to the soul of David. 1. Re. 18. 1. And the soul of Sichem is said to have cleaved to Dina the daughter of jacob. Goe 24. 8. And Luke saith, that the multitude that believed were of one heart and of one soul. Act. 4. 32. Many times it is taken for the whole living man: the whole man. as when it is said, that threescore & sixteen souls went with jacob into Egypt. Goe 46. 27. Also the soul that sinneth, the same shall die. Eze. 18. 20. And the soul that steppeth aside to witches and soothsayers, shall die the death. etc. levit. 20. 6. And again, eight souls were saved by water. ●. Pet. 3. 20. Sometime it is taken for the breath which men do breath in & out, Breath. wherein consisteth the lively moving of the body, like as when it is said, perplexity hath caught hold of me, although my whole soul be still within m●● 2. Reg. 1. 9 And his soul is in him. Act. 20. 10. Also let the soul of the child return into his bowels. 3. Reg. 17. 21. And like as in the Latin phrase of speech, they be commonly wont to say, that the soul is puffed or breathed out, so also doth the scripture say, that the soul passeth or goeth out: as it is said in Rachel: And as her soul was passing or going out, (for she was then vieng) she called the child Benony. Gen. 35. 18. But most often the soul is taken for the immortal spirit of man, Spirit immortal. like as it is said: fear not them that kill the body, but cannot kill the soul. Math. 10. 28. In this sense doth john say here, that he saw the souls of them that were put to death, etc. Marl. upon the Apoc. fol. 96. ¶ The souls of the Saints are under the Altar, which is Christ, meaning that they are in safe custody in the heavens. Geneva. How Christ's soul was heavy. My soul is heavy even unto death. Mat. 26. 38. ¶ Here we learn that Christ did not only take an human body upon him, but also an human soul. So that he was both a perfect man, and perfect God, else if the Godhead had been unto him in steed of his soul, he could not have been heavy. Sir. I. Cheek. Of Christ's soul descending into hell. That his soul should not be left in hell. Act. 2. 31. ¶ Saint Augustine writing of the presence of God unto Dardanus. 2. chap. allegeth this saying of the Apostle, and thereby goeth about to prove that the soul of Christ went down in very deed to hell, but that he suffered nothing there. Other do affirm that it is said by a figurative manner of speaking, that he went down to hell because that the merit of his death and passion was profitable to them that after died in the faith of Abraham. Some again by the word Inferi, do understand the grave. I would wish we should always study to unity and peace, and leave these unfruitful questions. Sir. I. Cheek. ¶ Look Christ's descending into hell. Thou shalt not leave my soul in hell. Psa. 16. 10 ¶ That is, thou shalt not forsake me, that my soul shall die: and that followeth, neither shalt thou suffer thy Saints to see corruption: signifieth thou shalt not suffer my body to abi●● in the grave, and so to corrupt. So doth Peter expound this place of Christ. Act. 2. 27 and Paul Act. 13. 7: T. M. ¶ This is chief spoken of Christ, by whose resurrection all his members have immortality. Geneva. Wherein the soul of man and beast do differ. In man, the soul by which he knoweth, Difference of souls. judgeth and hath discretion, is called living. The soul of beasts have none other faculty, but to give moving unto their bodies. Caluine. Of the apparition of souls. The souls that is departed from the body cannot wander in this countries or regions, Chri. upon his. 29. Ho mi. upon the ●. of Matthew. for the souls of the righteous are in the hands of God, and also the souls of sinners are strait ways after their departure led away, it is made manifest by the rich man and Lazarus. Chrisostome in his. 29. Homil. upon the. 8. of Matthew. T. M. But the Lord doth say in an other place, this day will I fetch again thy soul from thee. Therefore the soul after it is once gone from the body, cannot wander here among us, and not without a good cause. For if they that go in a journey, if they chance to come into some unknown country, cannot tell whither to go except they have a guide, how much more shall the soul being departed from the body when she entereth into life and way, that is altogether new unto her, be uncertain and ignorant whither she may go, except she get a guide. It may be proved by many places of Scripture, that y● soul's of the righteous men, do not wander here after their death. For Stephen saith: Lord receive my spirit: And Paul did desire to be loosed, and to be with Christ. The Scripture also doth say of the Patriarch, and he was laid to his Fathers, being dead in a good age. And that the souls of sinners cannot abide there, neither hear the rich what he saith, mark and weigh what he doth ask and not obtain. If the souls of men might be conversant here, he would have come himself, as his desire was, and certified his brethren of the torments of hell, By the which place of the scripture this is also most manifest and plain, that the souls after they be gone out of their bodies, are lead into a certain place, from whence they come not again at their own will and pleasure, but do tarry there for the dreadful day of judgement. God forbidden that we should believe that the soul of any Saint, Tertulian in his book of the soul. much less of a Prophet have been fetched up by the devil, being taught that Satan himself is transformed into an Angel of light, much more into a man of light, and that he shall also affirm himself to be God, and work wonderful signs for to subvert even the very elect if it were possible. But although the virtue of God hath called again certain souls into their bodies, for to teach us that he might do it by his own right: it shall not therefore be communicated or granted unto the confidence and boldness of Magicians or Sorcerers, and unto the deceitfulness of dreams, and lying Poets: but when in the example of the resurrection, the virtue or power of God doth bring again the very souls into the bodies, it is showed with a whole & full truth, and which can be touched and handled, that is a shape and form of verity, or that is a true and unfeigned shape or form: so that thou mayst judge that all fetching up & appearing of the dead without bodies, are mere illusions and deceitfulness. There be such now a days which are wont to say: Theophi. Who hath seen what is done in hell, who ever came to bring us word? But let them hear what Abraham saith: for if we do not believe the Scriptures, we would not believe them neither that should come from hell. The jews have well declared the same, which because that they believed not the Scriptures, would in no wise believe them that were raised again from the dead, but would have slain Lazarus that was raised again. And although many were raised again from death, after that Christ was crucified, yet did they not let to persecute the Apostles most cruelly afterward. Theophilact. upon the 16. of Luke. I. N. The spirit of Samuel which the woman Sorcerer raised up to Saul, Augustin. was not the soul of Samuel, but the devil which appeared in samuel's likeness, for to deceive Saul. Aug. to. simple. 3. quest. Of souls departed. S. Austen writeth that the souls of the Saints be in the secret receptacles, Augustin. until they shall receive the crown of glory in the day of judgement. Again, in an Epistle he wrote to Saint Jerome, A soul (saith he) after bodily death shall have rest, and than after that shall take her body, that she may have glory. S. Barnard saith: S. Barnard the sweetness which the souls of the Saints have at this present is great, but it is not yet perfect: for it shall be made perfect, when they shall sit on seats as judges. When they have put of their bodies, they be forthwith brought into rest, 3. estates of y● soul but not into the glory of the kingdom. He saith farther, that there be three estates of the soul: The first is in the body as in a tabernacle: the second after death as in a porch of the temple: the third in heaven with his glorified body. The meaning of this place following. And shall win his soul for a pray. jere. 21. 9 ¶ That is, shall escape danger. It is all one with that which goeth before, he shall save his life, his soul, that is, his life shall be unto him as a pray, because he should utterly have lost it, if he had bidden in Hierosalem: and by flying to the Chaldees he should win it, even as a man winneth a pray in battle. T. M. How satan hath no power of the soul of the godly. God hath given Satan leave to punish job, job. 1. 12. he saith to him, behold, thou mayst work thy spite upon his substance, but much not his person. And again after he hath destroyed all his goods, he saith: Thou mayst touch his person, but thou shalt not come ●eere his soul: H●●re●● aga●● we see how God reserveth always the soul of job sol 〈…〉 Satan can no more but torment him in his goods, and in his mortal life, and in his honour, for he had not the power to ●●lter into his soul to sedu●e him, and to make him to burst out into impatience. Calui●●e. fol. 22. How the souls departed know not what is done in earth. If the souls of the dead departed (saith Saint Austen) were present at the affairs of the living, then would they speak unto us, when we see them in our sleep, and to omit others, my tender mother would forsake me never a night, which followed by sea & by land, to the end she might live together with me. God forbidden she should become cruel in the happier life, so that (if ought all anytime grieve my heart) she comfort not her sorrowful son, whom she loved entirely, whom she would never see sad. But in good sooth, that which the sacred Psalm soundoth out is true: My Father and my Mother hath forsaken me, but the Lord took me up: if our Fathers have forsaken us, how are they present at our cares & business? If our parents be not present, what other of the departed be there which know what we do, or what we suffer? The Prophet Esay saith: Abraham hath been ignorant of us, and Israel hath not known us. God of his great goodness promised josias that he should die, & be gathered unto his people lest y● he should see the plagues which he threatened should hap to y● place & people. Chrisostome writeth that the devils useth to say to the living, Anima talis ego sum, I am such a man's soul, to the end he may deceive him. Chrisost. Mat. chap. 8. Cyprian saith: Cyprian. The wicked spirits do hide themselves in pictures and Images consecrated, they inspire the minds of the Prophets: they holden the heart strings & entrails: they govern the flying of birds: they sort lots: they sift out Oracles: they mingle always falsehood and truth togethers, they distemper the health, for they deceive and are deceived: They trouble the life: they disquiet the sleep: and creeping into the bodies, they fray the secrets of the mind: they bring the lim● out of fashion: they distemper the health: they vex with diseases, that they may compel the poor silly wretches to the worshipping of them, that being filled with the savour from the altars and burnt bowels of b●ast●, losing the thing which they bond. They may seem to cure, for this is their curing and healing, when they cease to hurt. Cyprian de Idol. vanitate. SOUND. Why Caluine doth use this word Sound, and not perfect. HE was a sound man. job. 1. 1. ¶ This word sound in the Scripture is taken for a plainness, when there is no point of sayving counter feiting or hypocriste in a man, but that he showeth himself the same out wardly that he is inwardly, and specially when he hath no starting holes to shift himself from God, but ●a●eth open his heart, and all his thoughts and affections, so that he desireth nothing but to consecrate and dedicate himself wholly unto God. The same word also hath been translated, perfect, as well by the Greeks as by the Latins. But forasmuch as the word perfect hath afterward been misconstrued: it is better for us to use the word sound, for many ignorant persons not knowing how the said perfection is to be taken, have thought thus: Behold here a man that is called perfect, and therefore it followeth that it is possible for us to have perfection in ourselves, even during the time we walk in this present life, but they deface the grace of God, whereof we have need continually. For even they that have lived most uprightly, must have recourse to God's mercy, and except their sins be forgiven them, and that God uphold them, they must needs all perish. So then, although that they which have used this word perfect have meant well, yet notwithstanding forasmuch as there hath been some that have wrest it to a contrary sense (as I have said) let us keep still this word Sound. Caluine upon job. fol. 3. SOW. What it is to sow in the flesh, and to sow in the spirit. TO sow in the flesh is to provido for the needs of this present life, Apoc. 22. 2 without regard of the life to come. It is to be all for a man's own self, to feed his own paunch only, and to bestow nothing to the maintenance of the spiritual functions. And to sow in the flesh is to follow the fruits of the flesh, and to pamper the fleshly lusts. And to sow in the spirit is to look more to heaven, then to the earth. And to frame a man's life, as he may seek always, the kingdom of God. We sow in the spirit, when we do and suffer all thing in this life, to the end we may be well at ease in the life to come. Marl. upon the Apoc. fol. 307. For he that soweth in the flesh, Gal. 6. 8. etc. ¶ He proveth that the ministers must be nourished: for if men only provide for worldly things, without respect of the life everlasting, than they procure to themselves death, and mock God, who hath given them his ministers to teach them heavenly things. Geneva. SPITTLE. Of the clay that Christ made with his Spittle. HE spat on the ground and made clay of the spittle, john. 9 6. & anointed the eyes of the blind with the clay. ¶ This was not for any virtue that was in the earth, in the spittle, or in the clay to make one see, but it only pleased him to use these signs and means. Geneva. How Spittle was abused in Baptism. THe spittle whereby they do not lighten but defile and bewray the infant, john. 9 6. they took out of the miraculous fact of Christ, where he did strike over the eyes of him that was borne blind with the spittle and clay, and opened them. This miracle the Apostles did see, but for all that none of them stroke their spittle in the eyes of them that should be baptized. Musculus. fol. 291. SPIDER'S WEB. What it is to weave the Spider's web. AND weave the Spider's web. Esay. 59 5 ¶ To weave the Spider's web, is to go about vain and trifling things which are of no value, although they seem never so excellent to the doers. T. M. SPIRIT. How this word spirit is understood. GOD is a spirit. john. 4. 24 ¶ This word spirit is to be taken here, as it is set against that commandment which is called carnal. Heb. 7. 16. as the commandment is considered in itself: And so he speaketh of (truth) not as we set it against a lie, but as we take it in respect of the outward ceremonies of the law, which did only shadow that which Christ performed in deed. Beza. ¶ God being of a spiritual nature, requireth a spiritual service, and agreeable to the nature. Geneva. How the spirit of God maketh intercession for us. But the spirit maketh great intercession for us, Rom. 8. 26 etc. ¶ The right form & affection of prayer, cometh by the holy Ghost, who maketh intercession for us, not that he prayeth & mourneth, but that he so stirreth our hearts, that we lift them up to heaven earnestly and servantly which is the true prayer. The Bible note. Who is of else spirit of truth, and who is not. Even the spirit of truth, john. 14. 17 etc. ¶ The spirit (which Christ did promise) shall teach only these things, which Christ had taught before: whosoever therefore doth teach any other doctrine besides Christ's doctrine, he is not of the spirit of truth, but of the spirit of leasing. Sir I. Cheek. Of the spirit that Christ promised to send. The spirit, saith h●, which I will 〈…〉 from my father, joh. 16. 13. shall lead you into all truth, but how● Because (saith he) he shall put you in mind of all those things that I have told you. There he giveth warning that there is nothing more to be looked for of his spirit, but that he should enlighten our minds to perceive the truth of his doctrine. Therefore Chrisostome (Sermo de sanc, & adon spi. john 12. 〈…〉 10.) saith excellently well. Many (saith he) do boast of the holy spirit: but they which speak their own, do falsely pretend that they have him. As Christ testified that he spoke not of himself: because he spoke out of the law & the Prophets. So if any thing beside the Gospel, be thrust in under the title of the spirit, let us not believe it, because as Christ is the fulfilling of the l●we and Prophets, so is y● spirit of the Gospel. C●●. in his Inst. 4. b. cap. 8. Sect. 13. Why the holy Ghost is called the spirit of truth. Who is the spirit of truth. john. 14. 17 He is called the spirit of truth not only because he is true, but because he maketh the men in to whom he entereth true, whereas all that they do without the spirit, is none other thing but lies. Tindale. So called because he worketh in us the truth. Geneva. Of the spirit of southsaieng. A certain damosel possessed with the spirit of southsaieng met us. Act. 16. 15 Which could tell things past, & guess at things to come, which knowledge in many things God permitteth to the devil, to this end (as Austen writeth) that he might th● more mightily deceive those that would believe him. The Bible note. Of the spirit of the Prophets. For the spirits of the Prophets are in the power of y● Prophet's. 1. Cor. 14 32. Here he speaketh not of the holy Ghost, in whose power all men ought to be, but of the several gifts of the spirit, which are now in the power of them that have them, that they may always without contention use them to y● odifieng of the Church of Christ. Sir I. Cheke. Spirits of the Prophets, y● is the doctrine that they do bring, as being put in mind by the spirit of God. The Bible note. Or learning which Gods spirit moveth them to utter. Goe Of the spirits in prison. And preached unto the spirits in prison. 1. Pe. 3. 19 ¶ It is unknown to us where this prison was, for the holy Scripture speaketh nothing of it: In the Gospel it is called the bosom of Abraham. It is sufficient for us to know and believe that all the souls of the Saints or faithful, Spirits in prison. which died since the beginning of the world, are saved by the blood of Christ, howbeit the Gospel was sundry ways preached unto the dead. For unto the holy patriarchs deliverance and salvation, unto the unfaithful, deserved damnation was preached. Sir. I. Cheek. ¶ Christ being from the beginning head and governor of his Church, came in the days of Noah, not in the body which he then had not, but in the spirit: and preached by the mouth of Noah, for the space of an hundred and twenty years to the disobedient, which would not repent, and therefore are now in prison, reserved to the last judgement. Geneva. How to serve God in the spirit. To serve God in the spirit, Spirit. is to honour God with a true ●ffection, proceeding from a pure and clean heart, and not by Images, or other visible and corruptible things, or else by shows and outward ceremonies. Pet. Viret. spiritual. Who they be that be spiritual. ALL be spiritual men which are lead by God's spirit, 1. Cor. 2. 11 & he who hath more abundance of God's spirit, is more spiritual. Of a like manner S. Paul speaking to the married sort in Rome, Rom. 8. 9 as well as to the rest, said: Vos non estis in carne, sed in spiritu, You be not in the flesh but in the spirit: And Saint john john. 1. 12. in his first Chapter nameth all to be spiritual that believe in Christ, for flesh and blood is not able to bring forth such a child. And if the outward admission were able to make a man spiritual, then should judas and such like, who had the outward election (yet inwardly followed the spirit of the flesh & of the Devil) be worthily called spiritual. But our Saviour Christ reasoning with Nichodemus maketh a plain proof by evident demonstration, that only such as be endued with God's spirit, be worthy of the name spiritual, and that such as be not borne of God's spirit, be not spiritual but carnal. And in the same place the Lord hath given a general resolution, that no man can enter into the kingdom of heaven, unless he become a spiritual man and be borne a new, not only of water, but also of the holy Ghost. Ponet. fol. 34. For the spiritual judgeth all things. 1. Cor. 2. 15 ¶ Who is that spiritual? Not such as we now call men of holy Church, but all that have the true interpretation of the law in their hearts: The right faith of Christ & the true intent of works, which God biddeth us to work. He is spiritual and judgeth all things, & is judged of no man. Tindale. The natural man perceiveth not the things of the spirit of God, 1. Cor. 2. 14 etc. but he that is spiritual discusseth all things. ¶ Paul doth call him spiritual which is renewed by the spirit of God, and being governed by the same spirit, doth examine and try all things with the true touchstone of God's word, which is set forth unto us by the inspiration of the same spirit that he is inclined withal, but he himself (that is to say the spirit) is judged of no man. Here also the natural man is taken for him, which being without the spirit of God, is lead by his natural affections. Sir. I. Cheek. Of the spiritual house. ¶ Look Stone. Of the spiritual eating of Christ's body. As the body of Christ is seen, Augustin. so is it touched: and as it is touched, so is it eaten. But it is not seen with bodily ●ies, it is not touched with bodily fingers. S. Ambrose saith: Fide tangitur Christus, Ambr. in Luke. li. 6 cap. 8. etc. By faith Christ is touched: By faith Christ is seen, therefore the body of Christ is not eaten with the bodily mouth, but only by faith, which is the spiritual mouth of the soul. SPITTING. What is meant by spitting in her face. IF her Father had spit in her face, Nu. 12. 14 should she not be ashamed. 7. days. ¶ To spit in her face, is to punish her, and to cause her to see her offence. The Lord is a father & punisheth his chosen, not to vampne them, but to correct & fear them, and to drive them to earnest repentance. After. 7. days was she received again into y● host. So after repentance had, must we be received into the congregation. T. M. SPRINKLING. What is meant by the sprinkling of blood. AND sprinkling of the blood of jesus Christ. 1. Po. 1. 2 ¶ Here S. Peter seemeth to have had a respect unto the old ceremony of blood sprinkling. For even as it was not enough then, y● the sacrifice should be offered and the blood thereof, unless the people had been sprinkled with the same: So now at this present it shall profit us nothing that Christ's blood is shed, unless our conscience be cleansed & purified therewith, which thing is done by the ministering of the holy Ghost, who doth sprinkle our consciences with Christ's blood, to wash them with all. S. I. C. STAFF. What it is to go with a Staff. FOr with my staff came I over this jordane. Gen. 32. 10 ¶ To go with a staff is a manner of speaking of the Hebrews, which signifieth nothing else but to go simply, barely, & without any riches or strength. As in Mar. 6. 8. T. M. What the staff of God's mouth signifieth. With the staff of his mouth shall be slay the wicked. Esay. 11. 2 ¶ With the staff of his mouth, etc. That is, with the word of preaching, not with harness will I destroy Antichrist, 2. Thessa. 2. 8. ¶ All these properties can agree to none but only unto Christ: for it is he that only toucheth the hearts of the faithful, and mortifieth their concupiscences. And to the wicked he is the savour of death, and to them that shall perish: So that all the world shall be smitten with this rod, which is his word. Geneva. What the staff of bread signifieth. When I shall break the staff of your bread. Leu. 26. 26 ¶ That is, the strength whereby the life is suffeined: or the force and strength wherewith it should nourish. As Eze. 4. 16. and. 5. 16. STAINED CLOTHES. ¶ Looke. Edom. STAR. What the star was that appeared to the Mages. THe Star that appeared to the Mages, Math. 2. 2. differed from other common stars, three manner of ways: first in place, for y● it was set in the lowest part of the air to guide the travailers the better and surer on the way. Second in moving, for y● it is moved not circled wise, but went right forward as a guide to them, as the cloud and pillar of fire was a guide unto the children of Israel at their going out of Egypt. Thirdly in brightness, for that it shined not only in the night as other Stars did but gave light also even in the broad day. Wherefore it was no natural star, but out of all doubt (as Epiphanius saith) it was an Angel of God, in the shape of a starr●. Hemming. How the Moon and Stars are unclean in God's sight. And the stars are unclean in his sight. job. 25. 5. ¶ If God show his power, the Moon and stars cannot have their light, which is given them, much less can man have any excellency but of God. Geneva. The seven stars called Pleiades. Wilt thou hinder the sweet influence of the seven Stars. job. 38. 31 ¶ Which stars arise when the Sun is in Taurus, which is the spring time, and bring flowers. Geneva. How the instructors of the people shall shine as Stars. And they that turn many to righteousness shall shine as the stars for ever, & ever. Deut. 12. 3 ¶ He chief meaneth the ministers of God's word, & next all the faithful which instruct the ignorant and bring them to the true knowledge of God. Geneva. How Stars presage nothing. Stars presage nothing, for if we should say, they presage good unto us, than would we think that good cometh naturally unto us, and not through the benefit of God. If they should presage evil, then might it be said that it cometh unto us by the natural influence, and not by the secrets of God. STEWARD. Of the unjust Steward. ANd the Lord commended the unjust steward. Luk. 1●. 8. ¶ This parable doth not approve the steward's naughty dealing, for it was very theft: but Parables are set forth to show a thing covertly, and as it were under a figure to represent the truth, though it appear not thoroughly with the matter itself: So that Christ meaneth by this parable to teach us, y● worldly men are more héedy in their affairs of this world, than the children of God are careful for everlasting life. Beza. God, who doth here represent the master of the house, doth rather commend the prodigal waist of his goods, & the liberal giving of the same to the poor, than the strait keeping and hoarding of them. Geneva. ¶ He speaketh after the common sort, not that such untruth is praise worthy, but because it is thought wisdom in the eyes of the world. The Bible note. stoics. What they were. THe stoics were a kind of learned men, Act. 17. 18 which (wanting the knowledge of God) affirmed that man's whole felicity and happiness did consist in the qualities and virtues of the mind. The Bible note. What certain of their opinions were. Among other damnable and false opinions the Stoics had, this was one: They did place such power in the Stars, and in their oppositions, that impossible (they affirmed) it was to change or avoid that which by their constellation & influence was appointed to come. Insomuch that they held that jupiter himself (whom they called the great and supreme God) could neither alter nor stop the operation of the stars, and the effects that should follow thereupon. And so they affirmed that the mutation of kingdoms, the honours of some, the dejection of others, and finally that both vice and virtue were altogether in the power of the stars. Against this pestilent opinion straightly and learnedly disputeth S. Austen in diverse places, but chief in his first book of that work, entitled, Of the City of God, affirming that only by the providence of God are kingdoms erected, maintained and changed, that stars have no power neither to incline man to virtue nor to vice: That such blasphemies ought to be expelled from the ears of all men. Knox in his book of Predest, fol. 19 STONE● Of the stone that josua pitched up. IT hath heard all the words of the Lord. ●os. 24. 27. ¶ It hath heard, etc. That is, it signifieth that ye have heard. It left not to be a stone, nor was so transformed that it had ears, or the sense of hearing, but should put them in remembrance, what covenant they had made there, and stir them to the performance thereof, such phrases are familiar to the hebrews. T. M. Of the stumbling stone, and who shall stumble thereat. And stone to stumble at. Esa. 8. 1● ¶ Some read, and as the Rock to fall upon, to the two houses of Israel: a snare and net to the inhabitants of Jerusalem. And they expound y● sentence thus: The Lord will be unto the houses of Israel, that is, to the house of juda and to the house of the ten Tribes, partly a sanctifying, (by which understand health and felicity) and partly a stone to stumble at. So that some of both the houses shall be sanctified, & some shall stumble, but the chiefly they of Jerusalem shall be snared. Who shallbe sanctified, and who shall stumble & fall, doth S. Peter clearly expound 1. Pet. 2. 6. saying, Unto you therefore which believe, he is precious, but unto them which believe not, the stone which the builders refused, the same is made y● head stone in the corner, and a stone to stumble at. T. M. What stones in this place signifieth. Thy servant hath a love to her stones. Psa. 102. 1●. Stones here signify the men upon whom the Church is edified as. 1. Pet. 2. 5. And ye as living Stones are made a spiritual house, etc. T. M. ¶ The more that the Church is in misery, the more ought the faithful to love and pity it. Geneva. Of the stone cut out of the mountain. Whereas thou sawest that the stone that was cut out of the mountain, Dan. 2. 45. etc. ¶ Meaning Christ, who was sent of God, and not set up by man, whose kingdom at the beginning should be small, and without beauty to man's judgement, but should at length grow and fill the whole earth, which he calleth a great Mountain. As ver. 35. And this kingdom which is not only referred to the person of Christ, but also to the whole body of his Church, and to every member thereof, shall be eternal: for the spirit that is in them is life eternal. Rom. 8. 10. Who is the corner stone. The stone which the builders refused, Mat. 21. 42 etc. ¶ Christ is called the head stone in the corner, not only because that he beareth up the whole building (that is to say, Corner stone the Congregation) but because that he doth join two walls together in one, that is to say the jews and the Gentiles. Sir. I. Cheek. The same stone which the builders refused, Psa. 118. 22. etc. ¶ The stone is Christ, and the builders such teachers, as taught that he was unprofitable. Mat. 22. such builders remain yet, and shall do to the world's end. T. M. Who is the stone full of eyes. For the stone that I have laid before josua, Zac. 3. 9 upon one stone shall be 7. eyes. ¶ He showeth that the ministers cannot build, before God lay the first stone, which is Christ, who is full of eyes, Stone full of eyes both because he giveth light unto all others, and that all aught to seek light at him. Cham 4. 10. STRAIT GATE. What the strait gate doth signify. ENter in at the strait gate. Mat. 7. 13 ¶ The strait gate is the true knowledge and understanding of the law, and of the true intent of works, which whosoever understandeth, the same shall be driven to Christ to fetch of his fullness, and to take him for his righteousness, and fulfilling of the law altogether at the beginning, and as oft as we fall afterward, and for more than the thousand part of our fulfilling of the law, and righteousness of our best works all our life long, for except the righteousness of Christ be knit to the best deeds we do, it will be too short to reach to heaven. Tindale. ¶ We must overcome and mortify our affections, if we will be true disciples of Christ. Geneva. Strive to enter in at the strait gate. ●uk 13. 24 ¶ We must endeavour and cut of all impediments which may let us. Geneva. ¶ Looke. Narrow way. SUBJECTION. Of Christ's subjection to his father. THen shall the Son also himself be subject. ¶ Not because the Son was not subject to his Father before, but because his body, that is to say the Church, which is here in distress, and not yet wholly partakers of his glory, is not yet fully perfect and also because the bodies of the Saints, which be in the graves shall not be glorified unto the resurrection: but Christ, as he is God, hath us subject to him as his father hath: but as he is Priest, he is subject to his father with us. August. b. 1. chap. 2. of the Trinity. Beza. ¶ Look Son. SUCOTH. ¶ Looke. Sichem. SUPERSTITION. What superstition is, and how it is defined. SUperstition is a superfluous religion, what ways soever it be superfluous: Augu. decivitat. de● Cap. 30 whether it be of the superfluity of the things honoured, or of the things used for Religion, or for the manner in Religion. This doubtless is understood by the name of superstition, from whence soever the name hath his beginning. Whatsoever thou do to please the Almighty, if it be not commanded in his word, it is superfluous superstition. Superstition of Angels. ¶ Looke. Angel. SUN. The meaning of this place of Matthew. THe Sun shall be darkened, Ma. 24. 29. etc. ¶ By the Sun, Christ (which is the son of righteousness) is to be understood. This Sun hath been darkened with the clouds of men's traditions. Therefore the Moon which is the Church, and hath her light of the Sun, must needs begin to lose her light, yea, and also the stars, that is to say, the Teachers and Ministers, shall fall from heaven, that is to say, from the heavenly doctrine and word of God. Sir. I. Cheek. What it is to regard the rising of the Sun. Did I ever greatly regard the rising of the Sun, job. 31. 6 etc. ¶ To regard the rising of the Sun, & the going down of y● Moon, is to be glorious in prosperity, & to use the things of this world to pleasure. je. 25. 10. For on them that be in prosperity, is the sun counted to shine, & the Moon to go down preciously and pleasantly: and on the contrary part, to them that be in tribulation, are both the Sun & the Moon, counted cloudy and dark. T. M. ¶ If I was proud of my worldly prosperity & felicity, which is meant by the shining of the Sun, and brightness of the Moon. Geneva. SUPPER OF THE LORD. Wherefore the Supper was ordained. THe Supper of the Lord is ordained, first to confirm us, and as it were to seal us in the same remission of sins, the which we obtain by faith in the death and passion of jesus Christ, and the true and spiritual Communion that we have by the same, with all gifts and graces of the same. The second is, to yield thanks unto him, & to give testimony of our faith towards him, and of our charity which we have towards our brethren, and of the union with the Church. The third, to represent to us by the bread and wine, which are there distributed, the whole and perfect spiritual nouritour, which we have by the means of the body, flesh and blood of jesus Christ, to the end, we may be spiritually nourished into eternal life, according to our benefit which we have already received by our regeneration, whereof the Baptism is to us as a Sacrament, in the which we have in the Supper, as it were a gage of our resurrection, the which we do believe and wait for. There even as the bread and wine be given unto us visibly and bodily, even so are the body and blood of jesus, given unto us indeed, but invisible and spiritually, by the means of faith, and by the virtue of the holy ghost, for he is the mean by which we have true communion and true union with jesus Christ, and all his Church, the which is his body, whereof all true Christians be members. Pet. Viret. Why the Supper of the Lord was called a Sacrifice. The Supper of the Lord was not called a sacrifice because Christ should be offered in it, but because he offereth & presenteth himself unto us, and that we do through faith receive him, and give him thanks for the great benefit that we have received, by the merits of his death and passion & blood shedding, confessing and professing, that we hold none other for our Saviour but him, and that we do accept & knowledge none other sacrifice but his only, for this cause was the lords Supper called Eucharistia, which word doth signify thanks giving. Thus doth S. Austen and all other Doctors of the Church expound it. Veron. in his b. of Purg. The Doctor's minds upon the Supper of the Lord. If ye should see the Son of man ascend up where he was before. job. ●. 62 ¶ What is this? By that he resolveth those whom he hath known: of that he manifested the thing, whereby they have offended, for they did think that he would give unto them his body: but he saith that he will ascend up into Heaven all whole, saying: When ye shall see the Son of man ascend where he was before, at y● least you shall see then that he doth not give his body in the same manner, as ye think & judge: at the least you shall then understand, that his grace is not consumed by morsels, etc. Aug. upon S. john, in the 27. treatise upon the 6. Chapter. If faith be in us, Christ is in us. For what other thing saith the Apostle: Augustin Christ dwelling in your hearts by faith, but that through the faith which thou hast of Christ, Christ is in thy heart. August. in his 49. treatise upon Saint john. 11. Chapter. After he had ended the solemnity of the ancient passover, Bede. the which he made in remembrance of the ancient deliverance out of Egypt: he passeth forth to the new solemnity, y● which the church desireth to celebrate in remembrance of her redemption, to the end that putting the Sacrament of his flesh and of his blood under the likeness of bread and wine, Note. in steed of flesh and of the blood, he showeth himself to be him, unto whom the Lord hath sworn and will not repent, Thou art a Priest for ever, etc. It followeth after, because the bread doth fortify the flesh, and that the wine causeth the blood in the flesh, the bread is referred mystically to the body of Christ, and the wine to his blood. Bede upon the 22. Chapter of Saint Luke. Let us not stay here below on the bread and wine which are set on the Lord's Table, The council of Nice but let us lift up our spirits on high through faith. Let us consider that the Lamb of God which taketh away the sins of the world, is in that holy Table, Col. 3. 1. Cor. 6. which is not offered in sacrifice by the Priests, after the manner of beasts. And in taking his precious body and his blood, let us believe that they are, the signs and tokens of our resurrection. And for the same cause, we eat not much but a little, to the end we may know y● the same is not ordained for to fill our bellies withal, but for to serve to sanctity and holiness, etc. ¶ Looke. Bread. Body. Blood. Figure. Sign. Sacrament. Sacrifice. How the Lords death is showed in the supper. As often as ye shall eat this bread, and drink of this Cup, Latimer in conferring with Ridley. ye shall show the Lords death, etc. ¶ The Lord's death is not showed, except both parts of the Sacrament be ministered, and because in his death the blood was divided from the body, it is necessary, that the same division be represented in the Supper, otherwise the Supper is not a showing of the Lords death. Latimer. The meaning of this place of john. And when the Supper was done. john. 13. 2 There be some which think that it ought to be thus read. And Supper being prepared, for it may be doubted whether these things were done after the supper or in supper time. It is very likely, that supper was not fully ended, that is to say, that the Table was not yet taken away, seeing it followeth by and by, that the Lord took a morsel of bread and offered the same to judas. Marl. upon john. fol. 456. SUPREMACY. Proves against the supremacy. IN the Council of Carthage, Council. it is said thus: The Bishop of Rome himself may not be called universal Bishop. Dist. 99 Prima sedes. S. Gregory Gregory. saith thus: Nullus decessorum meorum● etc. None of my predecessors bishop of Rome, ever consented to use this ungodly name, no Bishop of Rome ever took upon him this name of singularity, we the Bishops of Rome will not receive this honour being offered unto us. Greg. li. 4. Epist. 32. and. 36. Where pride and hypocrisy beareth sway, Hesychius there humility can have no place. Hesychius sen. li. 4. dist. 7. Chrisostome Chrisostom saith: Quicunque desideraverit, etc. Whosoever desires Primatum in earth, in heaven he shall find confusion. Neither shall he be counted among the servants of Christ, that will once entreat of Primacy. jewel. fol. 118. &. 119. SURE. How we are sure of our salvation. ¶ Looke. Salvation. SURPLICE. From whence the wearing of surplice came. NIcholaus Leonicenus saith: Isidis Sacerdotes in Aegypto, etc. The Priests of the Goddess Isis in Egypt, used to wear linen surplice, and evermore had their heads shaven: which thing seemeth to have been derived from them unto our time, from hand to hand. For they that among us minister God's service, and serve the holy Altars, are forbidden to suffer the hair of their heads or their beards to grow, and in their divine service use linen garments. Nicholaus Leonicenus in varia historia. li. 2. ca 21. SUSPENSION. What Suspension is. Suspension is the censure of the Eldership, whereby one is for a time deprived of the Communion of the Sacraments. Often this sort are forbidden, which as yet make profession of religion. And in old time among the jews the uncircumcised whether they were strangers or jews. Exo. 12. 48. 49. Thus with us they were by the same reason to be debarred for a time, which have not embraced true religion, or embracing make no profession thereof. They also are put back, which professing religion commit any heinous crime: for thus in times past the unclean, although not with greatest pollution, were put of for a time, as namely those that were unclean by touching of a dead body. Num. 8. which after the same manner ought to be observed with us. Neither it is doubtful, but when as Christ hath warned, that he against whom a brother is offended should not offer his gift until he were reconciled, if he do it not of his own free will, if the offence be known, aught to be by the authority of the Senate, compelled thereunto. SWEARING. Why the jews were suffered to swear by the name of God. IN the old law, the jews (in an earnest, just & weighty cause) were permitted to swear in the name of God, but not by all manner of creatures, lest they dwelling among the Heathen, and accustoming their oaths, should by continuance of time, fall into the filthy worshipping of their Idols, forgetting God. Swear by his name (saith Moses Deut. 6. 13.) and see that ye walk not after strange Gods of the Nations y● you remain among. So that ye neither make mention (saith josua 23. 7.) nor yet swear by the names of their Gods. Who sweareth aright. They swear justly (being required of the Magistrates) which minding fraud nor deceit, witnesseth only the truth. Which seeketh no partiality, but the right, not themselves, but the glory of God, the profit of their neighbour, and the Commonwealth of God's people. What swearing is lawful. And swear by his name, Deut. 10 20. etc. ¶ To swear that which is true in a cause of faith, either to the honour of God or profit of thy neighbour is lawful, and then will Moses that the oath be made in the name of God. By which he meaneth, that if we must needs swear, we refer the oath to God only, although thou swear by a book, or other thing, as Paul did by his conscience. Rom. 9 1. T. M. And shall swear by his name. Deut. 6. 13 ¶ We must fear God, serve him, and confess his name, which is done by swearing lawfully. Geneva. To swear by the Lord, and to the Lord, are two things. And they swear to the Lord, 2. Par. 15. ●4. etc. ¶ To swear unto the Lord, is to give thyself wholly to him with a pure heart, which thing true worshippers do, as is said of David. Psal. 132. 2. But to swear by the Lord, is to call on the name of the Lord as a witness and judge, as it is said. josua. 2. 12. T. M. Thou shalt not forswear thyself. Mat. 5. 33 ¶ As we are forbidden to take the name of God in vain, or to swear by any manner thing, giving the honour and glory unto creatures, that aught to be ascribed only to God the Creator, so when we are called before Magistrates, we may lawfully take an Oath, and swear the Lord liveth. Exo. 32. 8. 9 10. 11. Deut. 6. 13. Heb. 4. 3. Rut. 1. 17 1. Reg. 20. 3. Sir. I. Cheek. All private swearing is forbidden. Swear not at all (saith Christ) but let your communication be yea, Mat. 5. 34 yea, nay, nay. ¶ He saith twice yea, and twice nay, that is yea in heart, Private swearing, and yea in mouth, nay in heart and nay in mouth. And if men when you mean truly, will not believe you by your yea and nay, basil. let them take heed (saith S. Basil) ●or they shall taste the pain that belongeth to the unbelievers, therefore it is both foolish and damnable, when a man cannot be believed by yea and nay without an oath, because he would be believed to swear. Hierom. The Gospel (saith S. Hierom) permitteth no manner of private swearing, because the whole language of a Christian, should be so faithful, true and perfect, that every sentence thereof shall be able to stand for an oath. How customable swearing is dangerous. Of customable swearing cometh the damnable vice of peri●●●e. If a man shall use commonly to swear, Customable swear. he cannot choose but many times damnably to forswear himself. That a man hath in custome● he shall do at all times, but he shall not at all times refrain it. The Lord (saith Moses) will not hold him guiltless, that taketh his name in vain. Deut. 5. 11. Exo. 20. 7. A man that useth much swearing, saith jesus Sirach shall be full of iniquity, Eccl. 23. 11 and never shall the plague depart from his house. All thieves and swearers are under one curse of God, saith Zachary. Zach. 5. 3. Stoned was he by the law, Leu. 24. 11 that blasphemed the name of the Lord in Israel. The Doctors against swearing. Tell unto me my friend (saith john Chrisostom) what do●● thou pro●●te by thy swearing? Chriso. ●o 44. su. ma If thine adversary should think thee to swear aright, he would never compel thee to it, but because he thinketh thee thereby to become a perjurer, therefore enforceth he thee to an oath. Seldom hath the private oath a good conclusion. But happily thou wilt say, I cannot ●●ll my wares unless I do swear, or my debtor believeth me not, unless I make him an oath. Whereunto I answer, rather be content to have thy wares unsolde, and to lose thy money, than thy salvation in Christ. Reason faithfully with conscience, and let thy soul be more dear unto thee; then thy corruptible substance. For though thou lose part of thy substance, yet mayst thou live, but if thou lose God, thou canst not live. A greater reward shalt thou have, for losing of it in the fear of God, then if thou hadst given it in alms, for that is done in pain for the love of the Lord, requireth a more worthy crown, then that is done without pain. Moreover I counsel thee as my friend (saith Chrisostome) if thou be a true Christian, that thou never compel any other man to swear. For whether he sweareth right or wrong, thou art not without danger afore God, considering that Christ (whose servant thou oughtest to be) hath given thee a sore commandment to the contrary. Beside that, though his oath were true, yet is not thy conscience clear from perjury, for so much as the matter being doubtful unto thee, thou puttest him to the danger thereof. And if it were false, than hast thou enforced him to perjury, and so for lack of Christian charity, lost both his soul and thine own, for whom Christ suffered his death. Worse is he (saith S. Austen) than an homicide, Augustin that compelleth a man to swear, whom he knoweth to forswear himself. For the homicide slayeth but the body, whereas he slayeth the soul, yea, two souls rather. That is to say, his soul whom he compelleth to swear, & his own soul for so compelling him. Christ hath forbidden swearing (saith S. Gregory) that we should the more easily avoid all manner of occasion to perjury, S. Greg. in ho quadam he that feareth God without an oath confesseth the verity, he that feareth him not, will not with an oath confess him. Take heed (saith Chrisostome Chrisostom ) you that be reckoned for spiritual men, very swift are ye to offer the sacred Gospel unto 〈…〉 that swear, whereas ye ought to teach the contrary. If a man may not (saith Origen) in every light matter swear, Origen. no more may they that have authority for every light matter compel a man to swear. How can you be clean from periutie that ministereth the occasion? May he that beareth fire to the burning of an house, be free from the burning of it? Or he from the slaughter of a man, that bringeth the weapon wherewith he is slain? Nay surely But he that giveth occasion to perjury, must needs be a partner or the same. Withdraw the fire & there shallbe no burning, convey away the sword, & there shallbe no murder committed: sequester swearing, & there shallbe no perjury. Oft swearing (saith Isidore Isidore ) bringeth man to an useé & that use leadeth to a custom, which bringeth in perjury. No need hath the veri●ie of an oath, where the promise is faithful and sure. Isidorus. li. 2. soli loquorum. Laws made against swearing. King Henry the 5. Henry the. 5. made an Act within his own Palace, that if he were a Duke y● did swear, he should forfeit for every 〈…〉 ● xl. s. If he were a Lord or Baron xx. s. A Knight or Esquire r. s. A Yeonian iii. s. iiii. d. And if he were a Page, Lackey or Slave, to be scourged naked with a rod or else a whip. K. Edmund King Edmund made this law, y● they which were proved once falsely forsworn should for ever be separated from God's congregation. Donaldus king of Scots made this Act within his land, that all perjurers & common swearers should have their lips scared with a burning hot iron. Which law S. Lodowick king of France put once in execution at Paris upon a Citizen there, for blaspheming the name of Christ, to y● example of other, & so caused it to be proclaimed throughout his realm for a general punishment. Philip Earl of Flaunders made this Constitution within his Earldom. An. Dom. 1178. that he that did forswear himself, should lose his life and goods. How the pharisees had corrupted swearing. As to hate in thine heart, Swearing corrupted or to covet another man's wife was no sin with y● pharisees, no more was it to hide one thing in his heart, & to speak another with his mouth, to deceive a man's neighbour, i● it were not bo●d by an oath. And though Moses say. Le. 19 lie not, nor deceive any man his neighbour, yet they interpreted it but good counsel, if a man desired to be perfect, but no precept to bind under pain of sin. And so by y● means not only they that spoke true, but also they y● lied to deceive, were compelled to swear & to confirm their words with oaths, if they would be believed. Tinda. Of the concealing of swearing. If a soul sin, Levi. 5. 1. & hear the voice of swearing, & is a witness whether he hath seen or known it, if he do not utter it, he shall bear his sin. ¶ This is diversly expounded, because the Hebrew word hath a double signification, this is the sense as some thinketh: If a judge do minister an oath to any private man to declare the truth of any thing y● he hath seen & do it not, he sinneth Other this. If any man see his neighbour commit any sin which is by the law of God execrable or detestable, and did conceal it, and not open it as much as in him did lie, he did sin. Some other take it thus: All such as did hear any man curse, ban and abuse the name of God, and did not open it unto the Magistrate, did sin: the first sense is best liked. The Bi. note. SWEETING. The cause of sweeting. WE will perchance say, that the Sun is hot: yea, but how is the sweat engendered? It is because the body is then loosened, & the same loosening do so open the body, that the moisture cannot tarry within. Again, when it is cold weather, the poors are shut up, & the moisture shrinketh inward, to nourish a man's life, whereas the contrary is done by heat. Again the heat engendereth feebleness, and that feebleness maketh humours to melt. And so ye see the cause of sweeting. Ca up. job. fol. 686. SWEET. What is meant by sweet odours. ANd an offering of sweet odours unto the Lord. Levi. 1. 9 ¶ This sweet odour is the Sacrifice of faith and of pure affection, in which God is delighted, as a man is delighted in the good savour of meats, as it is said of Noe. Gen. 8. 21. T. M. How all vice at the first is sweet. When wickedness was sweet in his mouth. job. 20. 12 ¶ As poison that is sweet in the mouth, bringeth destruction when it cometh into the body: so all vices at the first is pleasant, but afterward, God turneth it to destruction. Geneva. SWINE. What manner of people is here meant by Swine. NEither cast ye pearls before swine, etc. The swine are they, which for all they have received the pure gospel of Christ, will yet continue still in sin, and roll themselves in the puddle & mire of their old filthy conversation, and both before the ignorant and also the weak, use the uttermost of their liberty, interpreting it after the largest fashion, and most favour of the flesh, as it were the Pope's pardon, and therewith make the truth evil spoken off, that thousands which else might have been easily won, will now not once hear thereof, and stir up cruel persecution, which else would be much easier, yea, and sometime none at all. And yet will those Swine, when it cometh to the point, abide no persecution at all, but offer themselves willingly even at the first chop to deny, or they be scarcely opposed of their doctrine. Therefore lay forth the law of God before them, & call them to repentance, & if thou see no hope of mending in them, cease there, & go no farther, for they be swine. Tin. The meaning of these places following. Which eat swine's flesh. Esa. 65. 4 ¶ Which was contrary to God's commandment. levit. 11. 7. Deut. 14. 8. Geneva. Eating swine's flesh and such abomination, Esa. 66. 17 etc. ¶ Whereby are meant them that did maliciously transgress the law by eating beasts forbidden, even to the Mouse; which abhorreth Nature. Geneva. SWORD. To whom the sword belongeth to punish. ALl they that take the sword, Ma. 26. 52● shall perish with the sword. ¶ This aught not to be understood of Magistrates, which have received of God authority to strike with the sword such as be evil doers, but of private persons, y● go about to revenge themselves. Sir. I. Cheek. ¶ The exercising of the sword, is forbidden to private persons. He (meaning Peter) would have hindered by his undiscreet zeal the work of God. Geneva. Who so sheddeth man's blood, Gen. 9 6 by man shall his blood be shed. ¶ Not only by the Magistrate, but oftentimes God raiseth up one murderer to kill another. john. 18. 10. Apo. 13. 10. What is meant by the two swords. Behold, here are two swords. ¶ They were yet so rude, that they thought to have resisted with material weapons, Luke 22. 38 whereas Christ warneth them of a spiritual fight, wherein as well their life as faith, should be in danger. Geneva. Put up thy sword into thy sheath: Ma. 26. 52 every one that taketh the sword, doth perish by the sword. ¶ Here it is utterly forbidden all private revengement, but that that is done openly by authority of the public Magistrate is never sound fault withal: but that was private and extraordinary vengeance that the Apostle Peter was about to have taken considering y● he was called to be a Preacher of the word of God, not to be a judge, a Captain or a man of war. And against private & extraordinary revengement is the sentence rightly pronounced: Every one that taketh the sword, shall perish by the sword. Bull. fol. 196. Table. What is meant by the Table that David speaketh of. THou hast prepared in my fight a table among them that trouble me. ¶ S. Jerome saith, Psa. 23. 4 that the Prophet meaneth by the table that he speaketh of here, the Scripture wherein is found meat, meet for such as are past their fancy in Christ, & need not any longer to be fed with milk. His words are these in English: Thou hast prepared a table, etc. that I should not be nourished with milk like a child, but with sound meat: that is, that cudding of holy scriptures with a spiritual tooth, I might be able to resist the acoward. Again, he saith: Thou hast prepared a table in my presence, against those the trouble me. A table, y● is y● holy scripture. Even as after labour, there is found on the Table comfort and refection: so also the holy men, have by y● means of y● table, y● is, y● holy scripture, consolation & refection, y● is to say, saith, hope & charity, against those that trouble me. The persecutors of y● church which are devils, jews & heretics: we do in the holy scriptures, find consolation & comfort against all these. Hier. in Psa. 23. 4. ¶ Albeit his enemies sought to destroy him, yet God delivereth him, & dealeth most liberally with him, in despite of them. Goe ¶ S. Austen saith thus: Thou hast prepared in my presence a table, Augu. in Psa. 23. 4 that I shall not now be nourished with milk as a little child, but being made strong against them that trouble me, I may receive greater meat. ¶ Lyra expounding this verse after the letter, thus: Thou hast prepared a table in my presence against those, etc. that is to say, Saul & his complices. And morally he saith, it may be expounded thus: In my presence thou hast, prepared a table, that is, a refreshing consolation against them that trouble me with their temptations, and evil men with injuries. Lyra in Psa. 23. 4. The meaning of this place following. Let their table be a snare before them. Psa. 69. 22 ¶ He desireth God to execute his judgements against the reprobate, which cannot by any means be turned. Geneva. TABERNACLE. Wherefore the Tabernacle was ordained and made so beautiful. THe Tabernacle was ordained to the intent they might have a place appointed them to do their sacrifice openly in y● sight of the people, and namely the Priests which waited thereon, that it might be seen that they did all things according to God's word, & not after y● Idolatry of their own imaginations. And the costliness of y● Tabernacle, & the beauty also pertaining there unto, the they should see nothing among the Heathen, but y● they should see things more beautiful at home, because they should not be moved to follow them. Tindale. fol. 9 Wherefore it was called the Tabernacle of the congregation. In y● Tabernacle of the congregation. Exo. 27. 21 ¶ In the Tabernacle of the congregation, so called, because y● Israel resorted, & was gathered together there, at a certain & appointed time: or because that God resorted thither to speak with Moses & his successors, as before in the 25. Cham ver. 22. Nu. 7. 89. Some do translate: In the Tabernacle of covenant: but the old Interpreter, In the Tabernacle of witness. The Bible note. How the Tabernacle was divided. There was a Tabernacle made before, Heb. 9 2 etc. ¶ There was but one Tabernacle, which was divided into two parts with a vale, being like to our Churches, where a partition is made between the queer & the body of y● Church. This I have added (saith M. Chee.) because y● we should not think y● the fathers of y● old Testament had two tabernacles. It were meet sith that at Christ's death, the vale of the Temple was rend in two, that there should be no partition at all in the Temples of the Christians. Sir. I. Cheek. Wherefore it was called the Tabernacle of witness. In the Tabernacle of witness. Exo. 27. 21 ¶ It is called the Tabernacle of witness, because therein was contained the covenant and witness where unto that God would that the Children of Israel should trust. T. M. Of the Tabernacle of David. And would build again the Tabernacle of David. ¶ The Prophet in this place prophesied of Christ's coming in the flesh, which should build again the Tabernacle of David, which figured God's Church, but then utterly defaced and brought to ruin, by the Pharisaical & jewish superstitions. The Bi. note. ¶ The Tabernacle of David, that is, the Church, whereof the Temple was a figure. Geneva. Of the feast of Tabernacles. ¶ Looke. Feast. TABYTHA. What the word doth mean and signify. TAbitha, which by interpretation is Dorcas. ¶ Tabytha is called Dorcas. Dorcas signifieth a Roe buck, Act. 9 36 and beast of sharp sight. Such a one was Tabytha in this effect, that she being on earth far from heaven, did behold heavenly things and drew near unto heaven with godly works. The Bible note. TACIANUS. Of his heroticall opinions. TAcian an horrible Heretic Heretic was famous, which before time was a Christian & disciple of Ius●ine the Martyr. This man taught y● matrimony was no better th●n whoredom & adultery. He forbade also divers kinds of meats. Cooper. TALENT. What a Talon is. A Talon of silver: the French interpreter following Budaeus, doth translate six hundred crowns, which a●ter the rate of 14. groats the crown amounteth to y● sum of ●●o. pounds. Vd. Of a talon of fine gold. Exo. 25. 39 ¶ This was the talon weight of the Temple, and weighed 120. pound. Geneva. Which weighed a talon of gold. 2. Reg. 12 30. ¶ That is three score pound after the weight of the common talon. Geneva. And found it the weight of a talon of gold. 1. Par. 20. 2● ¶ Which mounteth about the value of. 7000. and 70. crowns, which is about threescore pound weight. Geneva. And set from thence four hundred & twenty talents of gold. ¶ In the. 2. Par. 8. 18. is made mention of thirty more, 3. Re. 9 20 which seem to have been employed for their wages. Geneva. Of the pound or talon which the noble man left with his servants. The money, pound or talon which Christ left with his servants to occupy till he came, Luk. 19 12 signifieth nothing else but a frank and free gift given of God to every one of us, to be used and exercised to the glory of his holy name, and profit of his faithful congregation. We have nothing as saith the Apostle, but that we have received, as saith the Apostle. 1. Cor. 4. 7. What hast thou that thou hast not received. And again, james. ●. 17. Every good gift, and every perfect gift is from above, etc. We be commanded to occupy our Lord's money, and not to hide it and sleep our masters business, as did the sluggish servant which suffered tars to be sown among the corn, and also the foolish virgins that fell on sleep, and let their lamps burn out. Theo. Basil. TAPERS. ¶ Looke. Candles. TAUGHT OF God. How this place is to be understood. AND they shall be all taught of God. john. 6. 4● ¶ This instruction of God, is the inward illumination of the heart. Notwithstanding, we may not hereby take occasion to contemn vocal predication, and external hearing. For God verily teacheth, but yet by external means: for faith cometh by hearing: he giveth his good spirit, but yet by the preaching of the Gospel, he giveth increase, but yet by the planting of Paul, and by the watering of Apollo. Wherefore God teacheth, man ministereth, and faith receiveth doctrine. God giveth his spirit, the Apostle ministereth, the believer receiveth: And so those things are ministered and distributed by the service of the Apostles, whereof God is the author himself. This place (All) ought to be restrained to Gods elect, which only are the natural sons of the Church. Marl. fol. 201. And all thy children shall be taught of the Lord. Esa. 54. 13. ¶ By the hearing of his word, and inward moving of his spirit. Gene. TELL NO man.. How these two places following are understood. AND he commanded them that they should tell no man. ¶ In this place we are taught, Mar. 7. 36 when we do any good deed, y● we should not hunt and hawk after the praise of men. They therefore that do beer so earnestly spread abroad the benefits and power of God, sin not against Christ's words. For in other places he requireth thankfulness of us, & that we should always set● forth the bounteous liberality of our heavenly father. Theophilactus. Charged them that they should tell no man what they had seen. MAT. 9 9 ¶ Christ forbiddeth the Apostles to tell forth the vision, afore his rising again from death, lest when men should see him to be crucified, of whom so excellent and glorious things were spoken, they should therewith be offended, having his Apostles in derision ●or telling of such things. Sir. I. Cheek. TEMPERANCE. What Temperance is. Temperance is a sobriety or modesty of the whole life of man, which Paul setteth against the flesh. Cal. 5. 23. He would therefore that Christians should live soberly and chastened, that they should be no adulterers, no fornicators, no wantonness. And if they cannot live chastened he would have them to marry. Also that they should not be covetous, nor quarrelers, that they should not be given to drunkenness or surfeiting, but that they should abstain from all those things. Luther. fol. 262. TEMPLES. Wherefore Temples or Churches are ordained. MY house shall be called the house of prayer, but ye have made it a den of thieves. Mat. 21. 13 ¶ For this final cause or end, are y● temples of christians ordained, that they may have some convenient places to assemble themselves together, for to offer with one accord their Sacrifices of prayers and thanksgiving unto God, for to preach and hear God's word, and for to minister the Sacraments duly and rightly: but if there be hypocrisy, superstition, and false doctrine, the people are rob and spoiled, and the Temples made dens of thieves. Sir. I. Cheek. Is this house become a den of thées. jere. 7. 〈…〉 ¶ As thieves hid in holes and dens think themselves safe: So when you are in my Temple, you think to be covered with the holiness thereof, and that I cannot see your wickedness. Geneva. How God dwelleth not in Temples made with hands. Where shall now the house stand that ye will build unto me, Esay. 66. ● etc. ¶ As who should say: whereto make ye me a Temple of man's handy work, which rule the whole world, hither to have I suffered the temple, to keep you jews in a certain manner of instruction and obedience: and choose you one place for your service, to the intent ye should not fall to the Idols of the Gentiles, but now will I have all Idols banished, and for jewry, will I challenge unto me the whole world, for one people all the dwellers on the earth, which shall be my worshippers in the spirit and truth. john. 4. 23. I will not be superstitiously worshipped with sacrifices and ceremonies in the temple, but with righteousness, with faith, and with the spirit. The same song that the Prophet here singeth in the latter end of his prophesy, sung he before in the beginning even in the first chapter. Let the Christians note these two Chapters, (I mean the first and the last) well, and then shall they perceive how greatly God abhorreth such hypocritish works done without faith, although they seem & appear outwardly to be most godly. T. M. ¶ My majesty is so great, that it filleth both heaven and earth, and therefore cannot be included in a temple like an Idol, condemning hereby their vain confidence, which trusted in the temple and sacrifices. Geneva. The most highest dwelleth not in temples made with hands. Act. 7. 48. ¶ He reproveth the gross dullness of the people, which abused the power of God, in that they would have contained it within the temple. Geneva. How long the temple was a building, and what Christ meant by the temple. When the jews asked of Christ what marvelous sign he would work, to persuade them that he might do such as he did, he said: Destroy this Temple (meaning his body) and in three days I will build it up again. Then they understanding he had meant the Temple of lime and stone, said: Forty year● was this Temple a building, and wilt thou build it in three days. Here we see how the Temple was a building forty years, not meaning that they were continually working on the same so long (for sometimes it was forbidden and stopped by the kings that ruled after Cyrus) but that there were so many years from the beginning of that work, unto the finishing of the same. For in the second year of king Cyrus they laid the foundation, and in the second year of Darius (the son of Assuerus and Ester) they were willed by Aggeus the Prophet, to take in hand their work again, which they finished in the sixth year of the same Darius. So that from the second year of Cyrus unto the. 6. year of Darius, were. 46. years, wherein they were a building. The meaning of this place following. I will worship towards the holy Temple, etc. ¶ Both the temple and ceremonial service at Christ's coming were abolished, so that now God will be worshipped only in spirit and truth. Geneva. Of them that trusted in the outward service of the Temple. Trust not in lying words, saying: The Temple of the Lord, jere. 7. 4. the Temple of the Lord, etc. ¶ Believe not the false Prophets, which say that for the temples sake & the sacrifice there, the Lord will preserve you, and so nourish you in your sin and vain confidence (for in the next verse after) God showeth on what condition he made his promise to this temple: y● they should be an holy people unto him, as he would be a faithful God unto them. Geneva. How Churches or Temples are not to be builded to Saints. Saint Austen in his book De imitat. S. Austen. Dei saith plainly, we build no Temple unto our Martyrs. And again in his first book against Maximinus, a Bishop of the Arrians, if we should (saith he) build a Church of timber & stones unto some excellent holy Angel, should we not be accursed by the truth of Christ and the Church of God? Therefore if we should commit sacrilege in making a temple to every creature whatsoever: how may it be that God is not true unto whom we make no Temple, but we ourselves are a Temple for him. Bullinger. fol. 1127. How the Pope doth sit in the temple of God, as God. Compare the commandments of God with the constitutions of men, Bilney. and you shall easily understand y● the Bishop of Rome, whom they call the Pope, to sit in the temple of God as God, and to be extolled above all that is named God. It is written: 1. Cor. 3. 17 The Temple of the Lord is holy, which is you. Therefore the conscience of man is the temple of the holy Ghost, in which Temple I will prove the Pope to sit as God, and to be exalted above all that is called God. For who so contemneth the Decalogue, or the Table of the ten commandments of God, there is but a small punishment for him, neither is that punishment to death: but contrariwise he that shall contemn or violate (speaking to Friar Brusiard) the constitutions which you call the sanctions of men, is counted by all men's judgements guilty of death, what is this but the Bishop of Rome, to sit and to reign in the Temple of God, that is, in man's conscience as God. Bilney in the book of Mar. fol. 1140. TEMPTATION. What Temptation is. TEmptation is nothing else, but to take proof or trial of any thing, wherefore the end of temptation is rightly called knowledge: And they which will pass over a water, do try out the shallow places to know the depth of the water: wounds also are tried of Surgeons, to feel the deepness of them: In tempting therefore, knowledge is sought. But God needeth not that new and fresh knowledge, for such is his nature that he knoweth all things most perfectly. But when he tempteth, he only doth it to lead men to the knowledge of those things which they ought to know. Wherefore when he sometime tempteth good and holymen, he bringeth into light and maketh open the faith, obediencer strength, and godliness, which before lay hid in their hearts, that they which see the same things, might glorify God the author of them. And that they which are so tempted, when they have gotten the victory, may give thanks and desire of him, that even as he hath done now, so he would vouchsafe to help them continually in temptations. Pet. Mar. upon judic. fol. 33. How temptation generally is not evil. All temptations or trial is not evil: For God tempted his servants: One friend is tempted of an other: The child is tried by the Father: the wife by her husband: the servant by his Master, not that they might be hurt by trial, but rather that they might thereby be profited. The Devil also tempteth, whereupon also he is called a temptor in the Scripture. Also enemies use to tempt, not to profit thereby, but to hurt and destroy. This kind of temptation is wicked. Therefore the Lord hath exhorted us to beware of those which tempt with an evil mind, Mat. 10. 16 when he willeth us not only to be innocent as Doves, but also wise as Serpents. Marlo. upon john. fol. 283. The Israelites are rebuked of Moses for tempting the Lord. Wherefore do ye tempt the Lord. Exo. 17. 2. ¶ Why distrust you God? Why look ye not for secure of him, without murmuring against God. Geneva. How God tempteth no man to evil. God tempteth not unto evil. james. 1. 13 ¶ Almighty GOD hath ever tempted and proved his elect by trouble and persecution, and by nurturing them with outward plagues, nevertheless he doth it not unto evil, but for good, namely, because he loveth them, and will have their faith exercised. Thus tempted he Abraham. Genesis. 22. ●. and the Israelites. Deut. 8. 2. As for temptation, that we pray in our Pater noster, to be delivered from it, is the 〈…〉 and concupiscence of our flesh, whereby we are enticed unto evil. Tindale. ¶ This word to Tempt is taken two manner of ways, first it betokeneth to entice a man to evil, after this saying we say, that God tempted no man. For as GOD is of his own nature good, and can●e in no wise be enticed to evil, so doth he move or entice no man to sin, which he himself doth detest: and abhor, Here we learn, that if we sin, we ought not to put the fault in God, but in our own selves. Secondly, this word to Tempt, is taken for to prove: As when we say: God tempted Abraham. Gen. 22. 1. And that he did tempt the Israelites. Deut. 8. 2. that is to say, did prove Abraham, and tried the Israelites, whether they loved him or not. Sir. I. Cheek. Of the Pharisees and Saducees tempting of Christ. Then came the Pharisees and Saducees to tempt him. Mat. 16. 1● ¶ To try whether he could do that which they desired, but their purpose was nought, for they thought to find some thing in him by that means, whereupon they might have just occasion to reprehend him. Or distrust and curiosity moved them so to do, for by such means also is God said to be tempted, that is to say provoked to anger, as though men would strive with him. Beza. ¶ Men tempt God, either by their incrudelity or curiosity. Geneva. How Christ is tempted of the Devil. To be tempted of the Devil. Math. 4. 1● ¶ To the end he overcoming these temptations might get the victory for us. Geneva. Christ is by and by after Baptism tempted, which thing we must look for. Yea, the more we shall increase in faith and virtuous living, the more strongly will Satan assault us. Sir. I. Cheek. When the devil had ended his temptations, he departed from him for a season. Luke. 4. 13 ¶ If at any time we overcome Satan through the grace given us of God, let us not therefore be proud, or think that we are not without peril, but rather let us be circumspect and wary, for Satan will come upon us again, as be did upon Christ, whom (after he had been overcome by him,) he tempted many ways by his limbs. Sir. I. Cheek. It is not enough twice or thrice to resist Satan, for he never ceaseth to tempt. Or if he relent a little, it is to the end that he may renew his force, and assail us more sharply. Geneva. God suffereth none to be tempted above his strength. But shall with the temptation make a way to escape, 1. Cor. 10. 13 etc. ¶ He that led you into this temptation, which cometh unto you either in prosperity or adversity, or for your sins past, will turn it to your commodity, and deliver you. Geneva. TEN. What the number of ten signifieth. AND ye shall have tribulation for ten days. ¶ That is to say, many days. For it betokeneth that the Church shall be in continual warfare under the cross of persecution. For the number of ten, is the number of fullness: and therefore it is not to be observed too nicely. So said jacob to his father in law: Behold thou hast changed my wages ten times. Goe 31. 7. And in an other place it is said: They have tempted me now ten times. Nu. 14. 22. Also, behold, ye have offered me reproach ten times. job. 19 3. That is to say, oftentimes & sundry ways. Marl. upon the Apoc. fol. 42. What the ten horns do signify. Ten horns. Apoc. 13. 1 ¶ The ten horns do signify many provinces. Geneva. How the ten commandments are divided into two Tables. It is certain (faith Ambrose) that the first commandment is contained in this: Thou shall have none other Gods but me. The second: Thou shalt not make thyself any likeness of any thing that is in heaven, etc. The third: Thou shalt not take the name of thy Lord God in vain: The fourth: Thou shalt observe my sabbath days. The fift: Honour thy father, etc. But because these first four precepts pertaineth unto god, they must be understood to be contained in the first table. The rest pertaineth to men, as to honour thy parents, not to kill, not to commit fornication, not to steal, to bear no false witness, to covet nothing of thy neighbours. These six commandments seemeth to be written in the second table, whereof the first is: Honour thy Father, etc. Thus much Ambrose. Musc. fo. 36. Of the ten virgins. ¶ Looke. Saints. TENTS. How Tents were first invented. IVbal the son of Lamech by Ada his wife, Gen. 4. 20. first made the portative tents for to feed his cattle & ordered his flocks, dissevering the sheep from the goats, & found out y● certain time when the Rams should be put to the Ewes, & taught it other. Lanquet. Of three manner of tents. That they defile not their tents, Nu. 5. 3. among which they dwell. ¶ There were three sorts of tents among the hebrews. The tent of the Lord, that is the Tabernacle: The tent of the Levite, and the tent of Israel The lepers were excluded them all. The impure of an issue from the two first, and the defiled by the dead, only from the Tabernacle of the congregation. The Bible note. TEARS. Whereof tears cometh. THe natural Philosophers agree not among themselves in this matter. Some do think that tears do come by reason of the gall being troubled, unto which opinion agreeth y● first book De mirabilibus sacrae Scripture, the. 10. cap. which book is entitled to be Augustine's writing. Other suppose them to be a certain kind of sweat, which Plutarch affirmeth, but some do think, that even as from milk is separated whey, so also a waterish humour is separated from blood, whereof the greater part turneth into urine, & y● which remaineth is thrust forth into tears. Lastly Seneca in his. 100 Epistle to Lucillus, thinketh that with the stroke of grief and sorrow the whole body is almost shaken, & there withal the eyes, out of the which eyes the humour lying nigh unto them, is expressed. Pet. Mar. upon judic. fo. 62. The meaning of these places following. My tears have been my meat day and night. Psa. 42. ● ¶ As other take pleasure in eating and drinking, so he was altogether given to weeping. Geneva. Put my tears in thy bottle. Psal. 56. 8. ¶ If God keep the tears of his Saints in store, much more will he remember their blood to avenge it, and although tyrants burn the bones, yet can they not blot the tears and blood out of God's register. Geneva. And the Lord God will wipe a way the tears from all faces. Psal. 25. 8 ¶ He will take away all occasions of sorrow, and fill his with perfect joy. Apoc. 7. 17. 21. 4. Geneva. And covered the altar of the Lord with tears. ¶ Ye cause the people to lament, because that God doth not regard their sacrifices, so that they seem to sacrifice in vain. Geneva. TEREBINT. The meaning of this place following, and the nature of the tree. AS y● Terebint have I stretched out my branches. Eccl. 24. 18 ¶ The Terebint is a hard tree spread abroad with long boughs, whereout runneth the gum called a pure Turpentine, which cleanse the stomach of putrefied humours, & purifieth y● ears: so the wisdom of God declared in his Scriptures, spreadeth abroad her manifold branches of knowledge and understanding, to purge the inward ears and corruption of the soul. The Bible note. TERTULIANIST A What Heretics they were. THese men denied second marriage, Heretics & said that the souls of wicked men became devils after their departure out of this life, & that the soul is continued, by going from one into an other, as much to say, by carnal descent & succession. Aug. TESTAMENT. What a Testament is. TEstament, is an appointment made between God & man, and Gods promises. Tindale. fol. 6. TETRARCHA. What Tetrarcha were. TEtrarchia or Tetrarcha, Math. 14 are words usurped of the Roman writers, but taken from y● Greeks. Tetrarcha were princes having the fourth part of some portion of the kingdom. Such are they which we cast deputies or precedents. The Romans dividing their kingdoms to suppress rebellion limited y● same to divers precedents or governors which they called Tetrarchae or Toporchae, and the regions themselves, Toporchas or Tetrarchas, the which thing we may read in Pliny. Mar. fo. 305 TEUDAS. ¶ Looke. Theudas. THAMAR. Wherefore she is reckoned in the Genealogy of Christ. Only such women are named in the Genealogy of Christ, Math. 1. 3 as the Scripture doth openly reprove, y● we seeing Christ to be borne and come of sinners touching the flesh, might believe that he would be merciful unto sinners. Sir. I. Cheek. And judas begat Phares, Math. 1. 3 & Zara of Thamar. ¶ By incestuous adultery, y● which shame setteth forth his great humility, who made himself of no reputation, but became a servant for our sakes yea, a worm, & no man, the reproach of men, & contempt of the people, & at length suffered y● accursed death of the cross. Goe How Thamar is thought to be David's natural daughter, and was not. When Thamar had dressed meat for Adon●a her brother, 2. Re. 13. 10 and brought it unto him, he took her & would have lain with her, to whom she said: Oh nay my brother do not force me, but rather speak unto the king, & he will not deny me unto thee. ¶ This seemeth to be against the law of Moses, where it is forbidden, the brother to marry y● sister, Levi. 20. 17 whether she be y● daughter of his father, or y● daughter of his mother: to this it is answered thus: David took y● mother of Thamar in battle, & had her home to his house, Deu. 21. 10 & shaved her head, & let her nails grow, which thing being done according to y● law, he took her to his wife, who nevertheless was then great with child by the husband which she had afo●e, having in her womb this Thamar, so that she was not the natural daughter of David, and therefore Ammon his son might take her to his wife by the law. Lyra. THAMMUZ. What this Thammuz was. AND behold there sat women mourning 〈…〉 Thammuz. Exo. 8. 14. ¶ The jews say this was a Prophet of the Idols, who after his death was once a year mourned for in y● night only of women. Saint Jerome taketh it for Adonis Venus lover. Other think it was Osiris an Idol of the Egyptians. The Bible note. ¶ Thammuz, that is after S. Jerome Adonides Amasius which was Venus' fairest son, which is feigned to have risen from death to life, which fable the women of jewrie did celebrate and hold solemn, both with mirth & tears. Some say that it was an Image which was made to weep by craft. Before this Image did women also bewail their separation from their lovers, and rejoiced when they obtained them again. T. M. THANK OFFERING. What Thank offering is. WHen ye will offer a thank offering unto the Lord. levit. 22. 29 ¶ Thank offering that is, an offering of thanks giving. Thanks giving is when the benefits of God are recited, whereby the faith to Godward is strengthened the more fastly to look for the thing that we desire of God. Ephe. ●5. 4. 1. Tim. 4. ●. T. M. True thanks giving is an acknowledging and confessing of the benefits received, together with a thankfulness of mind, and a publishing of God's goodness. Tindale. THARSIS. What Tharsis is thought to be Jonas made himself ready to fly to Tharsis, etc. ¶ Under y● name of Tharsis (as some think) is signified some sea y● was far of, and whose voyage was very long: so that the sailors therein could see nothing but the sea and the air. joppa is an haven of jewry, where was sometime a goodly city, of which there remaineth now but a portion. T. M. For the king had on the sea the navy of Tharsis. Psa. 72. 10. ¶ By Tharsis is meant Cilicia, which was abundant in variety of precious things. 2. Par. 9 21. Psal. 48. 7. Geneva. The kings of Tharsis and of the Iles. ¶ Of Cilicia & of all other countries beyond the seas, which he meaneth by the Iles. Goe THEBULIS. What his Heresy was. THebulis, Anno Domini. 110. was the first heretic Heretic. in the Church of Jerusalem. He fell from the faith because they would not choose him Bishop after Simeon. Euse. li. 4. chap. 21. THEFT. What Theft is. THeft is, when we withhold that which is an other man's against y● owner's will, or when we by injury draw unto us other men's goods: or when we distribute not that which is ours when need requireth. Pet. Mar. upon the Rom. fol. 45. THEMA. What Thema was. THey y● went to Thema. job. 6. 19 ¶ Thema was one of y● twelve princes of Israel, and inhabited the South part of Arabia, of whom the region was called Thema. By the which men pass into the whole country of Arabia, thinking to find water there to quench their thirst, but they are deceived. The Bible note. THEODOTUS. What his heresy was. THeodotus a Montanist through sorcery took his flight towards heaven, Heretic. but down he fell and died miserably. Euse. li. 5. chap. 14. THERAPHIM. What this Theraphim was. THey made also Theraphim. judic. 17. 5 ¶ Touching the signification of this word (Theraphim) there is great ambiguity among the expositors. But I understand it to be that Idol which they had graven and molten, when all the other things were ready which served for Idolatry, they at the length brought that Image unto the Temple. And of these Theraphims or Images, they were wont in the old time to ask Oracles. In Genesis we read that Rachel the wife of jacob, stolen away the Theraphim of her Father. And in the first of Samuel, the. 19 chapter, when David escaped, Michol put in his bed Theraphim. Pet. Mar. upon judic. ¶ Theraphim, is thought to be an Image, made to the shape and figure of a man, and also to signify all other instruments belonging to their false religion. The Bible note. THEUDAS. Of his rebellion. THeudas (in the time y● Caspius was precedent of jewry) persuaded the people to take their goods; Act. 5. 36. & to follow him to jordane, for there he bore them in hand he would with a beck divide y● waters, y● they might be dry shod, & so recover their liberty, & set them free from bondage of the Romans, to whom the foolish people ob●ieng, when they looked in vain for the miracle, were all slain. Hemming. ¶ This was one of the false deceivers y● Christ prophesied should come in his name. Mat. 24. Of this Theudas josephus maketh mention in his. 20. book and. 4. chapter of the Antiquities. This Theudas was about thirty years before him, of whom josephus mentioneth in his. 20. book De antiqui. cap. 4. that was after the death of Herode the great, when Archelaus his son was at Rome, at what time judea was full of insurrections: so that it is not sure so give credit to Eusebius in this point. Gen. THIATRIA. What Thiatria was. THiatria is a city of Lydia, Apoc. 1. 11 which is a shire in Asia the less, the inhabitation of the Macedones, & called of some the last city of the Misians. This word Thiatria betokeneth y● strong fume or sacrifice of labour or painfulness Look. Act. 16. 14. Ma. fo. 19 THINK. How of our s●lues we cannot think well. NOr y● we are sufficient of ourselves to think any thing, as of ourselves. ¶ If any man doth affirm, or holdeth opinion, that a man can by the strength of his own nature think a good thought pertaining to his salvation, or y● he can without the inspiration of the holy Ghost consent or agree to the wholesome preaching of the Gospel, he is deceived by an heretical spirit, 〈…〉 ● understandeth not the words of Christ, 〈…〉: Without me, ye can 〈…〉 nothing, nor that saying of Paul, We are not sufficient, etc. The Council of Mil. ¶ Look S. Barnard's exposition of this place in free-will. How our sins shall not be thought upon with God. They shall not be thought upon, Eze. 18. 2● etc. ¶ The sophisters have a proper solution for this text & such like, which testifieth y● God so forgiveth that he will not after call again his forgiveness & punish. True it is (say they) God forgiveth the sin, but not the punishment due unto sin. Seven years punishment (as they pray) must we abide in Purgatory for every sin whom it is forgiven. If this be not to mock with God & his holy word, I wots not what is mo●king. If God can, & do (as they affirm) give me punishment due unto my sin, so that he neither give me too much nor too little pain therefore, & yet not once think on my sin, surely he hath a wonder fult remembrance. And that he will not think on it the text doth here plainly affirm. By this sophistry might the king give a man pardon for his theft, and after ha●g him up. For he might say, Sir, I forgave you your theft, but not your hanging which is due unto it. Such pardon would they be lo●h●to have that first imagined it. If the king which is but a man be more faithful then to deal so with prisoners whom he forgiveth: how should God then which is our heavenly Father, and which is even goodness itself, have such a subtle and unperfect forgiveness, that should after punish. But hereof will I now speak no more, lest ye should haply smell y● this solution were imagined to pick men's purses, through Mass pence, Dirge groats, Trentals, yearemindes, month minds, etc. Because that although God can and may forgive the sin, yet must such things obtain the forgiveness of the punishment thereunto, or that the Priests benefits were not sufficient for them to live on without such pillage: Or yet that the poor people could by any other means be milked from that thing, wherewith their wives, their household, and children should live. T. M. THIS IS MY BODY. The interpetation of these words. TRuth it is indeed that the words be as plain as may b● spoken, Mat. 26. 26 but that the sense is not so plain, it is manifest to every man that weigheth substantially the circumstances of the place. For when Christ gave bread to his Disciples and said: This is body, there is no man of any discretion, that understandeth the English tongue, that he may well know by the order of the speech, that Christ spoke those words of the bread, calling it his body: As all the old authors also do affirm, although some of the Papists deny the same. Wherefore this sentence cannot mean as the words seem and purport, but there must needs be some figure or mystery in the speech, more than appeareth in y● plain words. For by this manner of speech plainly understood without any figure as the words do lie, can be gathered none other sense, but that bread is Christ's body, and that Christ's body is bread, which all christian ears do abhor to hear. Wherefore in these words must needs be sought out an other sense and meaning, than the words of themselves do bear. ¶ Looke. Bread, how it is called Christ's body. Cranmer: Druthmarius expoundeth these words, (This is my body) on this manner: that is to say, this is my body in a mystery. I. Frith. fol. 134. This is my body. Mat. 26. 26 ¶ This is a figurative speech which is called M●tonymia, y● is to say, the putting of one name for another, so calling the bread his body, which is a sign & Sacrament of his body: And yet notwithstanding it is so a figurative and changed kind of speech, that the faithful do receive Christ indeed with all his gifts, though by a spiritual manner, & become one in him. Beza. ¶ The thing which signifieth hath of custom been called of the name of the thing which it signified, Augustin. as it is written, the seven ears, are seven years: the scripture saith not y● they signify seven years. And y● seven kine, are seven years, & many things. In like manner S. Paul saith, that the Rock was Christ, and not that it signified Christ, but as it had been him in very deed: y● which notwithstanding was not Christ by substance, but by figuration. August. upon Leviticus. ¶ When God gave the Circumcision to Abraham, Dea 〈…〉 he made his counenaunt before the Circumcision, and yet he calleth the Circumcision his covenant or alliance saying, Hoc est pactum meum, This is my covenant. S. Paul expounding the same, saying: Abraham hath received the sign of Circumcision, as a seal of the righteousness of faith. God said to the Prophet Ezechiel, Thou Son of man, take a tile stone, and lay it before thee & describe upon it y● city of Jerusalem. After he saith: This same is Jerusalem. Denis in the ecclesiastical Hierarch. THOMAS. How Thomas and Didimus is one name. THen said, Thomas which is called Didimus. joh. 11. 16 ¶ In that he saith Thomas was called Didimus, is not so to be understood as though Thomas were his proper name, and Didimus his surname. For the same which the Greeks call Didimus, the hebrews call Thomas. Marl. upon john. fol. 405. How he was reproved for his unbelief. Look. Happy. Of his death and martyrdom. Thomas, as it hath been delivered unto us (saith Dorotheus) preached the Gospel of our Saviour Christ jesus, unto the Parthians, Medes and Persians. He preached also unto the Caramen, Hircans, Bactrians and Magicians. He rested at Calamina a City in India being slain with a Dart, which they call a Spear or Iau●lin, where he was also honouradly buried. Dorotheus. fol. 532. THOUGHTS. How every thought is not sin. WE teach not that every thought is sin, but every evil thought that riseth in the heart of man, and is not resisted, but with delight followed, although it be not accomplished in act, the same is deadly and damnable, if it be not repent. Mat. 5. 28. 1. john. ●. 8. But there 〈…〉 between these thoughts which our will 〈…〉 ●and with love embraceth: Hiero. ad Demetr 〈…〉 de virgi●● and these ●ogitations which after the man 〈…〉 of a dark shadow, are wont to pass over the mind, and but even only in passing over to show themselves, which the Greeks call Tulous, y● is a bare or naked 〈…〉 or shadowing of any thing or at y● least between those which came into the mind, with a certain 〈…〉 resisteth. For y● loss of y● which, as it sorroweth, so it reioy●eth y● they are driven out. In those truly which show themselves softly to the mind, & do declare them as it were flying aways the● is neither sin at all, nor yet battle. But in these with y● which for a spa●e the soul striveth, against y● which the will resisteth, there is an equal fight: for either we consent & are overcome, or else we withstand & do overcome, and in battle get the victory. Some therefore are the children of the world, & yet are not the children of the devil. For albeit the devil is the author & chiefs worker of all sin, yet all sin do not make men y● children of the devil. For y● children of God do sin also, for if they say they have no sin, they deceive themselves, & truth is not in them● but by y● means they sin, by the which they are yet the children of this world, but in y● respect y● they be the children of god, they sin not at all, for every one that is borne of God sinneth not. But unbelief maketh the child of the devil, which sin is called their own, as though it were alone, if it be not expressed what manner of sin it is. I. Gough. The meaning of this place following. That the thoughts of many may be opened. Duke. 2. 35● ¶ That is, many shall show themselves openly to be Christ's enemies. And many again shall confess Christ, yea, and that with utter peril and shedding of their blood. Hemming. ¶ This chief appeareth when the Cross is laid upon us, whereby men's hearts are tried. Geneva. THRESHING. Of two manner of threshing. THe hebrews have 2. words, Dash, which signifieth to thrash, but yet then when we occupy to threshing beasts. The other word is Chabat, which is also to thrash, but yet with flails & without beasts. Pet. Mar. upon. judic. fol. 114. What is meant by threshing of the mountains. Thou shalt thrash the mountains. ¶ I will make thee able to destroy thi●e enemies be they never so mighty, Esa. 41. 〈…〉. & this chief is referred to the kingdom of Christ. Geneva. Whereto the threshing of Gilead is compared. Because they have threshed Gilead, Amo●. 1. 3. etc. ¶ If the Syrians shall not be spared for committing this cruelty, against one City, it is not possible that Israel should escape punishment which hate committed so many and grievous sins against God & man, Gen. THUNDER. What the cause is that maketh thunder. THunder is a sound, caused in the clouds, by the breaking out of a hot and dry exhalation, boating against the edge of the cloud. It is heard in Spring & Summer, by reason of the heat of the Sun, that then draweth up many exhalations, which meeting in the middle region of the air, with cold and moist vapours, are together with them enclosed in a hollow cloud. But when the hot exhalation cannot agree with the coldness of the place, by this ●●ri●e being driven together made stronger & kindled, it will needs wreak out with sudden & violent eruption, causeth the noise which we call thunder. A similitude is put by great Authors of moist wood, y● cracketh in the fire, we may add hereunto the breaking of an Egg in the fire, of an Apple or any like thing, for what soever holdeth & withholdeth enclosed any hot wind, so that it cannot have no vent, it will seek itself a way by breaking the skin, shell, or case. It were no evil comparison to liken Thunder to the sound of a Gun● which be both caused of the same or very like causes, etc. W. F. Thunder after the opinion of Aristotle, is a natural thing. Facta tamen (●t ●nqule) secundum natu●●ordinatam. Nevertheless (saith he) yet a thing of an uncertain & doubtful nature, or of a ●sordred nature. This thundering is nothing else but a crack & a rsibling in the clouds, y● cause efficient being the sun & the planets, the cause material being the h●t & dry exhalations, seeking a way out of y● clouds. In the scripture, both in the old testament & in the new there is o●ten mention made of thundering, which God miraculously sent down from heaven above. In the 9 of Exo. ve. 23. God plagued K. Pha●●o because he would not let the children of Israel depart out of Egypt, with thunder, lightning & hail stones. In the 1. Reg. 7. 1. Re. 7. 10 When y● Philistines made war against y● Israelites, thinking to have destroyed them all, the Lord with a sudden great Thunder crack, did make the Philistines so sore afraid, that they ran away and were slain the most part of them. joh. 12. 29 Also in the new Testament. john. 12. Christ a little before he should suffer his Passion, prayed unto his Father saying: Father, deliver me from this hour, but therefore came I into this hour, O Father glorify, and set out thy name, thy might, and power. And immediately, there came a voice from heaven saying on this wise: Glorifica●i, & iterum glorificabo. I have glorified it, and I will glorify it. As he might say: I have glorified it in thee my son, since the first hour of thine Incarnation, with manifest & wonderful great miracles, Et iterum glorificabo, and I will glorify my name in thee, after the time of thy glorious Resurrection, and Ascension, more than ever I have done, through the comfort of the Holy ghost, which shall so work in the hearts of men, that then shall my name in thee my son Christ, begin to flourish in such wise, as it never did before. When this voice was heard, there was such a stout noise heard from heaven, that the people that followed Christ Dixerunt: Tonitrium factum esse. They said it was a Thunder. Such a Thunder was heard upon the day of Pentecost, at the coming down of the Holy ghost. Now here is to be noted, that the Thundering of God mentioned in the old Testament, were ever to fray and to make men aghast: but the Thundering of God mentioned in the new Testament, were so tempered that they did not fear, but comfort men, wherein is manifestly declared a Majesty, to be both in the Law & in the Gospel: but yet the one to drive us to God for fear of the rod, and the other with the love of everlasting reward to embrace Christ. Of whom the words of the Prophet David. Psal. 18. be verified, as well in y● letter, as in the Allegory, when he saith: Intonuit de coelo Dominus, & altissimus dedit vocem suam: Psa. 18. 13 The Lord from heaven hath thundered, and the highest hath declared his voice. Ric. Turnar. The Lord also thundered out of heaven, etc. Psa. 18. 13 ¶ By all the things here rehearsed, is described the power, might & majesty of almighty God which he declareth in tempests, of which the whole 29. Psal. entreateth. And in job. 37. are like things mentioned to y● setting out of his power. Oftentimes we read, that when he would more openly & more expressly declare his power unto men, caused thunder, lightening and earthquakes, etc. As in Exo. 19 16. when the law was given. 1. Reg. 12. 18. when the people desired a king. Mat. 27. 51. when Christ was on y● Crosse. Act. 2. when the Holy ghost came upon the Apostles. Act. 4. 3●. when they prayed. With such like words do some suppose, that God did at one time or other show his benefit to David, and confirmed his promises with shaking y● earth, sending thunder, lightning, hail, clouds, storms, & other terrible tokens, wherewith he holy David & overthrew his enemies. Neither letteth it y● the Scripture mentioneth not thereof in any place, for it mentioneth not the Tempest which Esay prophesied to come in the deliverance of Jerusalem from the Assyrians, yet who will deny but that it was in very deed so done. T. M. TIME. The meaning of this place following. MY time is not yet come. ¶ Some interpret this of the time of Christ's death, but not aptly: john. 7. 〈…〉. for he speaketh of y● time of his departure, & affirmeth that he differeth from his kinsmen in this, y● they might without danger, come forth at all hours in the face of y● world, because they have y● world their friends. But he had good cause to fear, for that the world was his enemy. And he giveth them to understand, that they give evil advice in a known thing. As if he should say, my time to go thither is not yet come, when time shall serve, I shall need none of your admonitions, I know what and when to do every thing: how also & when I must be known unto the world, doth not depend on man's counsel, but on my father's decree, etc. Every man ought to consider his time, and not to do any thing out of due time, but patiently to tarry the opportunity of a convenient time. The Lord would not go with his brethren to Jerusalem, because his time was not yet come. At another time he commanded passover to be prepared at Jerusalem, saying I will keep y● passover, at thy house with my disciples. And to his mother he said: Mine hour is not yet come. Let every one of us therefore, learn by this example, to frame ourselves according to the convenientness of the time, even as the Astpole Paul teacheth us, but so notwithstanding that we serve not the breadth of a nailed from our calling. Marl. upon joh. fo. 221. What is meant by time, times, and half a time. They shall be given into his hand, Dan. 7. 25 until a time and times, and the dividing of a time. ¶ God shall suffer them thus to rage against his Saints for a long time, which is meant by the time & times. But at length he will assuage these troubles, and shorten the time for his elect sake, which is here meant by the dividing of time. Geneva. TITHES. What is understood by Tithes. THy fruits whether they be dry or moist, see thou keep not back. ¶ By Tithes and first fruits, are understood giving of thanks, whereby the heart knowledgeth and confesseth to have received it of God, as. 1. Tim. 4. 4. T. M. Of the Tithes laid up for the poor. At the end of three years, Deu. 14. 28 thou shalt bring forth all y● tithes of thine increase of the same year, & lay it up within thy gates. ¶ Besides the yearly Tithes that were given to the Levites, these are laid up in store for the poor. Geneva. ¶ Read. Amos. 4. 4. and Mal. 3. 8. TO DATE. What the meaning is of these words, To day. TO day, ●sa. 95. 7 if ye will hear my voice. ¶ As touching the words he saith to day, he meaneth all the time in which the Gospel is preached, teaching us thereby, that so long as the word is preached, so long salvation is offered. Deering. TONGVE. To speak with tongues, what it meaneth. I Will pray with the spirit, 1. Cor. 1● 15. and will pray with the mind also. ¶ To speak with tongues or with y● spirit, is to speak y● other understand not, as Priests say their service. To speak with the mind, is to speak that other understand, as when the Preacher preacheth. Tindale. How the Apostles spoke with strange tongues. How then hear we, every man his own language. Act. 2. ●o ¶ Not y● they spoke with one voice & many languages were heard, but y● that y● Apostles spoke with strange tongues for else the miracle had rather been in y● hearer's, whereas now it is in the spekers. Nazian. in his Oration of Whitsonday. What it is to smite with the tongue. Let us smite him with the tongue. Ier●●8. 18 ¶ That is, let us slander him & accuse him, for we shall be believed. Geneva. What the tongue of God is. God's tongue is the Holy ghost. Augusti● Psa. 45. 1. My tongue is the pen of a ready writer. How the tongue is compared unto a lance. Pithacus the Philosopher saith, Lance that a man's tongue is made like the iron point of a lance, but yet that it was more dangerous than that: for the point of a lance can but hurt y● flesh, but the tongue perisheth the heart. What is meant by the third tongue. The third tongue hath disquieted many a one. Eccl. 28. 1● ¶ The third tongue or double tongue, which saith & unsaith, or speaketh one thing and thinketh another. The third tongue do some take for that which speaketh neither out of the new nor the old Testament, but of their own brain. The Bible note. TOPAS. The description of this stone, and what it betokeneth. THe ninth a Topas. Apo. 21. 20● ¶ This stone is of the rarer & preciouser sort, and hath two colours, the one of gold, the other of ivory. It shineth with greatest clearness when it is touched with the brightness of the Sun: and it passeth all jewels in clearness, singularly provoking the beholders to look still upon it. And this stone betokeneth such as shine in Christian life and doctrine. Therefore it betokeneth the Christian sort, which are predestinate to salvation out of all Nations, of whom is made the body of the catholic Church. Marl. upon the Apoc. fol. 300. ¶ The ninth was a Topas, which hath in him the colour of all other stones. And this signifieth them which are with all virtues adorned, like as was Daniel the man of desires, & john the Evangelist, which wrote this present Prophecy, whom Christ much loved. The clear works of these & such other, would be to shine unto men, y● by them y● father might be glorified. Bale. TOPHETH. What Topheth is, and how it was defiled. ANd defiled Topheth also. 4. Reg. 23. 10. ¶ He defiled Topheth, that is, he openly showed that Topheth was defiled, unclean and filthy. Topheth was a place nigh unto Jerusalem, in the valley of the sons of Hennon, in which were cast dead carcases, and all unclean things. T. M. ¶ Topheth was a valley near to Jerusalem, and signifieth a Tabret, because they smote on the Tabret, while their Children were burning, that their cry should not be heard, where after josiah commanded carrions to be cast. Geneva. How Tophet is taken for hell. For Tophet is prepared of old. Esa. 30. 33 ¶ Here it is taken for hell, where the wicked are tormented. Geneva. TOUCH NOT. This is spoken against traditions. TOuch not, taste not, handle not, etc. Coll. 2. 21. ¶ Men by such observations were led from the verity by the which they were made free, whereof it is spoken, the verity shall deliver. It is a shame (saith the Apostle) and unconvenient, and far from the nobleness of your liberty (seeing you be the body of Christ) to be deceived with shadows, and to be judged as sinners, if you despise to observe those things, wherefore let no man overcome you (seeing you are the body of Christ) that will seem to be meek in heart, in the holiness of Angels & bringing in things which he hath not seen. D. Barnes. fol. 299. Why Mary was forbidden to touch Christ. Touch me not. joh. 20. 17 ¶ This seemeth not to agree with the narration of Matthew. For he plainly writeth, that the women embraced the feet of Christ. And seeing afterward, he would have his disciples to handle and to feel him, what cause was there, why he should forbid Mary to touch him. For he said unto Thomas, bring hither thy finger and see my hands, and put thy finger unto my side, and be not faithless, but believing. The solution thereof is very easy, if so be that we consider that the women were not prohibited y● touching of Christ, before such time as they were too busy and desirous to touch him. For no doubt he did not forbid them to touch him, so far forth as it was needful to take away all doubt. But when he saw they were too busy in embracing his feet, he moderated and corrected that rash zeal, for they depended upon his corporal presence, neither did they know any other way to enjoy him, then if he dwelled among them upon the earth. Moreover, because his disciples doubted whether he was truly risen again or no, and because the same that appeared to them was judged of them to be but a vision, to the end they might believe the resurrection, he said, feel and see, for a spirit hath no flesh and bones as ye see me have. Also Thomas had said, except I see y● print of his nails in his hands, and put my fingers into the print of the nails, & my hand into his side, I will not believe, therefore Christ did very well in offering himself to be felt of him. But in Mary there was no such doubting, that there should need any farther feeling: but it was requisite y● she should come to a further faith, and to more plain understanding of the kingdom of Christ, lest she should abase him in computation, more than there was cause. Marl. upon john. fol. 593. TRADITIONS. Of the traditions of men. FRom whence have we this tradition? Augustin Whether cometh it from the authority of our Lord, or of the Gospel, or else from the Commandments and Epistles of the Apostles. Therefore if it be either commanded in the Gospel, or contained in the Epistles or Acts of the Apostles, let us keep the same tradition. Augustine unto Pompeius. The pharisees said not unto Christ: Chrisostom Wherefore do thy disciples break the law of Moses, but wherefore do they break the traditions of the Elders. Whereby it appeareth, that they had altered many things, whereas God had commanded that they should neither add nor diminish: but fearing lest they should lose their authority, as if they had been law makers to the end they might seem the greater, they altered much, which thing grew to such a wickedness, that they kept their own traditions, more than the Commandments of God. Chrisostome in his first Homely of the jewish fast. john Northbrooke. Some wrest this place so far as men ought to obey all manner of things, Era. in hi● Ann. upon the 23. of Math. whatsoever the Bishops, Precedents or Rulers command, although they be ungodly, and for their authorities sake, when as Christ did speak only of them which did teach rightly the law of Moses, & not of such as did snare men with their ordinances & constitutions: now peradventure after the same manner a Bishop might be heard, which preached truly the Gospel, although he live but a little according unto the same. A reason that overthroweth all doctrines of men, all Traditions, all Popery. God said to Christ, Mat. 17. 5 Thou art my son, therefore he is his son. God said not so to any Angel: therefore no Angel can take the name unto him. God said, john. 3. 21 The true worshippers should not go to Mount Zion nor to Jerusalem, but worship God in spirit & truth: where said he, go a pilgrimage, or go visit this holy sepulchre. God said: Gal. 4. 10. Do not observe days, and months, & times, and years: where said he: Keep unto me Lent or advent, Imber days or Saints eves. God said to us, 1. Tim. 4. 2 It is the doctrine of Devils to forbid marriage, or to command to abstain from meats, where said he: Eat now no flesh, now no whit meat: let not the Ministers marry? God said, Rom. 13. 1 Let every soul be subject to Kings & Princes, and the authority of such men, Luk. 22. 26 let it not be in his Apostles. Where said he: let the Pope have the gift of kingdoms, be exempt from authority of man, wear a triple crown, and have Lords and Noble men under him? God said, Apo. 22. 18 Cursed is he that addeth aught to the law, or taketh from it. Where said he, The Pope shall dispense against mine Apostles and Prophets? God said, 1. Co. 14. 19 It is better to speak five words which we understand, than ten thousand words in an unknown tongue: where said he the ignorant men should pray in Latin? With this very argument are overthrown, all doctrines of men, all traditions, all Popery, etc. Deering. What an obstinacy is this, Cyprian. or what a presumption, to presume an human tradition before God's ordinance: nor to consider that God taketh indignation and wrath, so often as an human tradition looseth, or goeth beyond the commandment of God, as he crieth by his Prophet Esay and saith: This people honoureth me with their lips, but their hearts is separated from me, they worship me in vain, while they teach the commandments & doctrines of men. The Lord also in y● gospel blaming likewise & reproving, putteth forth and saith: ye have rejected God's commandment to 'stablish your tradition. Of which commandment S. Paul being mindful, doth likewise warn & instruct, saying: If any teach otherwise, and contenteth not himself with the words of our Lord jesus Christ & his doctrine, he is puffed up with blockishness, having skill of nothing, from such a one we ought to departed. S. Austen saith: that the ancient acts of the godly Kings, Augustin mentioned in the Prophetical books, were figures of the like facts, to be done by the godly Princes, in the time of the new Testament. I. Bridges. fol. 25. ¶ Looke. Philosophy. Walk not after the ordinances of your fathers. ¶ Look the exposition of this place in (Father). ¶ Read. 1. Pet. 1. 18. TRANSMUTATION. When this word was first invented. LOng after Boniface the third, when Idolatry had gotten the upper hand, than did Petrus Lombardus (a master of sophistical sentences) bring up these terms of Transmutation, and Transaccidentation (about the year of our Lord. 1646.) out of certain blind trades of the Doctors afore his time. Then Pope Innocent the third gave it this new name, & called it Accidens sine subiecta. Of the which Sophism Doctor Dunce, Doctor Dorbel, and Doctor Thomas de Aquino, do dispute very subtly. A. G. TRANSVESTANTIATION. What the word signifieth. THe word signifieth a passing or turning of one substance into another, which is thought of some not tolerable to say, that the substance of bread in the Sacrament is changed into the substance of Christ's body. And therefore Dunce Dunce, himself utterly refuseth & shunneth it. And thinketh it better to hold that the bread departeth & getteth itself away, & that then in place of it succeedeth Christ's body. When it was first invented. That which is former (saith Tertulian) is true, that which is latter is false. But the doctrine of Transubstantiation is a late doctrine: for it was not defined generally afore the Council of Laterane, about 1215. years after Christ's coming, under Pope Innocentius, the third of that name, for before y● time it was free for all men to believe it or not believe it, Tonstall Bishop of Duresine as y● B. of Duresme doth witness in his book of the presence of Christ in his supper lately put forth, Ergo y● doctrine of transubstantiation is false. Brad. Reasons against Transubstantiation. That the Lord gave to his disciples bread & wine & called it his body, 1. Reason the very scripture do witness. For he gave that & called that his body which he took in his hands, whereon he gave thanks, which also he broke & gave to his disciples, y● is to say bread, as y● father's Ireneus, Tertulian, Origen, Cyprian, Epiphanius & Augustin, & all the residue which are of antiquity do affirm: but inasmuch as the substance of bread & wine is an other thing then the substance of the body and blood of Christ, it plainly appeareth that there is no Transubstantiation. The bread is no more transubstantiate than y● wine: 2. Reason but that the wine is not transubstantiate, S. Matthew and S. Mark do teach us: for they do witness, y● Christ said, that he would drink no more of the fruit of y● vine, which was not blood, but wine: and therefore it doth follow, that there is no Transubstantiation. Chrisostome upon Matthew, and S. Cyprian do affirm this reason. As y● Bread of the Lords supper is Christ's natural body, 3. Reason so is it his mystical body, for the same spirit that spoke of it: This is my body, did say also: for we being many, are one bread, one body, etc. But now it is not his mystical body by transubstantiation, & therefore it is not his natural body by transubstantiation. The words spoken over the bread in S. Luke & Paul, 4. Reason are not so mighty and effectual as to transubstantiate it. For than it or that which is in it, should be transubstantiate into the new Testament: therefore the words spoken over the bread, are not so mighty to make Transubstantiation. Bradford. How it hath made the Turks power to increase. It was decreed of y● transubstantiation (as they call it) in the year of Christ. 1215. Nocentius the third being Pope. Melanct. upon Dan. Which decree hath confirmed the most horrible prodigious Idolatry that ever was. And anon after in the year. 1250. began Othoma●s kingdom to prosper. And so shortly after this idolatry once confirmed, his kingdom began to arise, and increased above all other Regions, and brought forth weapons against the West part of the world, to punish the filthy spots of the Roman Church So that as soon as this Idolatry of the Mass began to be confirmed of the people, the Turks power did increase to scourge it in Christ. And shall yet more and more grow & press upon us, till this Idolatry of the Mass be taken quite away, etc. The cause wherefore the opinion of Transubstantiation is holden and defended. The words of scripture (saith johannes Scotus, otherwise called Dunce Dunce ) might be expounded more easily and more plainly without Transubstantiation, but y● Church did choose this sense (which is more hard): being moved thereunto (as it seemeth) chiefly because that of the Sacraments men ought to hold as the holy Church of Rome holdeth: but it holdeth that bread is transubstantiate or turned into the body, & wine into the blood, as is showed De summa trinitate & side catholica ●irmiter credimus. Cranmer. Gabriel Gabriel (who of all other wrote most largely upon y● Canon of the Mass) saith thus: It is to be noted, that although in the scripture, that the body of Christ is truly contained & received of Christian people, under the kinds of bread & wine, yet how the body of Christ is there whether by conversion of any thing into it, or without conversion, the body is there with the bread, both the substance & accidents of bread remaining there still, it is not found expressed in the Bible. Yet forasmuch as of the sacraments men must hold as the holy church of Rome holdeth, as it is written De hereticos, ad abolendum, & that Church holdeth & hath determined that the bread is transubstantiated into the body of Christ, & the wine into his blood, therefore is their opinion received of all that be Catholic, that the substance of bread remaineth not, but really & truly is turned transubstantiate and changed into the substance of the body of Christ. Cranmer. TREE. The tree falling compared to death. WHether the tree fall to the South, Eccl. 11. 3. or to the North, look in what place the tree falleth, there shall it lie. ¶ That is to say, look in what case the righteous judge shall find thee at the hour of thy death, such shalt thou be judged to be. Hemmyn. ¶ He exhorteth to be liberal while we live, for after there is no power. Geneva. What the tree of life, & the tree of knowledge meaneth. The tree of life also in the midst of the garden, Gen. 2. 9 & the tree of knowledge of good and evil. ¶ The one was a sign of the life received of God, the other of miserable experience, which came by disobeying God. Geneva. TRESPASS. How trespass in this place is understood. WHen that person shall trespass. Num. 5. 6. This text is to be understood of such trespasses wherewith we hurt our neighbour in worldly goods (as they call them) and therefore must y● hurt be restored, and the fift part thereto. If the party remained not to whom the restitution was due, nor any of his lawful heirs, then must it be the Priest's wages, which at that time had no other livelihood. What trespass offering signifieth. Trespass offering, ●euit. 7. that is an offering for a trespass. Trespass, after the order of the scripture signifieth sometime all the life past which we have lived in infidelity, being ignorant of the verity, not only in doing open sins, but also when we have walked in our own righteousness. TREASURE. What this treasure in earthen vessels is. BUt we have this treasure in earthen vessels. ●. Cor. 4. 7. ¶ By this treasure Christ himself and the wholesome doctrine of the Gospel is understood Mat. 13. 44. By the earthen vessels the frailness of our flesh is meant. God for his own laud doth set forth himself by those things that are weak and feeble, because that the whole glory should be given unto God alone, and not unto men that is made of earth. Ambrose. Sir. I. Cheek. ¶ Albeit the ministers of ●y ● gospel be contemptible as touching their persons, yet the treasure which they carry, is nothing worse nor inferior. Geneva. TRY OR PROVE. How we ought to try and prove men's doctrines. THe Priests that were pharisees (saith Chrisostom) in y● time of Christ, made an ordinance that whosoever should knowledge jesus to be Christ, should be accursed and excommunicate. If then the pharisees or Priests, y● now do occupy their rooms should make a like ordinance, because they would not have Christ's doctrine to be professed for hindering their lucre, should we therefore give in all points credence unto them, & leave off to seek after the knowledge of Christ's doctrine? Nay truly, why (quoth he) shall we not be excused herein by ignorance, seeing we be for●ended by the rulers to have knowledge? He answereth, no vely: for if (saith he) when thou desirest to buy cloth, thou wilt not be content to see one merchants ware, but go from the first to the second, from the second to the third, & so farther, to know where is y● best cloth & best cheap: thou using such careful diligence for a temporal profit, art well worthy great reproach, that will be more remiss & negligent for thy soul health. Seek therefore about from one doctor or teacher unto another, that thou mayst know who doth most duly and truly teach Christ, and him follow, according to the saying of the Apostle: Prove all, and hold the good. And as it is said in the Gospel, that thou mayst know, who be true & lawful changers or coiners, & who be not. Lamb. in the B. of Mar. fol. 1257. ¶ Looke. Proving. TRIBULATION. There be two kinds of tribulation & affliction. THere be (saith Gasper Megander) two sorts of tribulation. Apoc. 2. 9 The one breedeth of the grief which y● fa●thfull conceive of the scornings, lewdness, blasphemies & scoffings wherewith the ungodly mock at y● gospel & promises of God, of which matter look. Ga. 4. 29. Phi. 3. 18. 2. Pe. 3. 3. And also of y● pity which they have of those that be blinded, whereof Paul speaketh Ro. 9 And this kind of persecution may be called inward. The other proceedeth of such things as are laid upon them outwardly, as of hunger, imprisonment, exile, loss of goods, sword and death. This is the outward persecution, wherewith Tyrants & other enemies of the Church rage against the Children of God. Howbeit the one can scarce hap without the other, insomuch as this saying of the Apostle is most true: that all they which will live godly in Christ, must suffer persecution. 1. Ti. 3. 12. Ma. fo. 38. I know thy works and tribulation. ¶ This was the persecution under the Emperor Domitian. Geneva. ¶ Looke. Affliction. TRIBUTE. How tribute ought to be paid to earthly Princes. IS it lawful to give tribute to Caesar or not. Ma. 22. 17 ¶ The word that is used here, signifieth a valueing & rating of men's substance, according to the proportion whereof, they paid tribute in those provinces, which were subject to tribute, and it is here taken for the tribute itself. Beza. The Doctor's minds concerning tribute. Origen saith: Origen. in Mat. 22. Tract. 21. In tempore ergo Christi, etc. In the time therefore of Christ, when they were commanded to give tribute to the Romans, there was a thought & counsel among y● Jews, V●rum deberent, whether they ought that were God's people, and his portion, to give Prince's tribute, or rather take arms for their liberty, except they were suffered to live as they lusted. And the story telleth that one judas a Galilean, of whom Luke mentioneth in the Acts of the Apostles, drawing away the multitude of the jews, taught Non oportet, they ought not to give tribute to Caesar, and call Caesar Lord But he that was at that time the Tetrarch hastened to persuade the people, and that they should regard the present state, and not wilfully take arms against the stronger, but be content to give tribute. And truly the word of this present gospel, not indeed manifesteth, yet it showeth these things. But he y● diligently considereth the sense of the present words, shall find this, yea, even in this place. For the pharisees had not had occasion (being willing to take Christ in speech, sending their disciples with the Herodians) to ask him whether it were lawful to give Caesar tribute or no, if it had been manifested among them, that they ought not to give it, and that there had been agreement of all their wills, that they should not give it. Hilary of the question that was moved to Christ, saith: Igitur an violaret, etc. hilary in Mat. 22. in regula Mani●ho. Therefore they try him whether on the condition of the question propounded, he would violate the worldly power: An videtur reddi tributum Caesari oportet, whether tribute ought to be rendered to C●sar, etc. And● when they said it was Caesar's, he said: Caesari redenda esse, etc. The things that are Caesar's, aught to be rendered to Caesar. S. Ambrose saith: Et tu si vis, etc. Ambr. in Luke. li. ● cap. 20. And thou if thou wilt not be bound or thrall to Caesar, have thou not those things that are of the world. But if thou hast the riches of the world, thou art bound to Caesar. If thou wilt owe nothing to the earthly king, forsake all things and follow Christ. And before discern ye well what things ought to be rendered to Caesar. Saint Austen saith: Sed quia Manichei, etc. Aug. con. Faustan. Manichae li. 22. cap 74. But because the Manichees use openly to blaspheme john, let them hear even the Lord jesus Christ. Hoc stipendium iubentem reddi Caesari, commaunting (not permitting) this stipent to be rendered unto Caesar. And of these words of Saint Paul to the Romans, Omnis anima, Let every soul be subject unto the higher powers. Si quis ergo, If therefore any body think, that because he is a christian, he ought not to render tax or tribute, or that honour ought not to be given due to those powers that care for these things, he falleth in great error, but that mean aught to be kept which God himself prescribeth, that we should give unto Caesar the things that are Caesar's, and to God the things that were of God. Arbitrati se, etc. Theophi. Thinking they should smooth him with praises, they flatter him, that being milked, he should say, Non deberi tributum, Tribute ought not to be given to Caesar, and thereupon they might take him as a seditious man, & moving the people against Caesar, and therefore they bring the Herodians with them that were the king's men, to apprehend him as a stirrer of new things Thou regardest not say they, the person of any man, thou speakest nothing to get the favour of Herode and Pilate. Tell us therefore, Debemus & hominibus, ought we to be both tributary to men, and to give them tax, as well as to give tax to God, or shall we give to God only, or else to Caesar? This they spoke (as I said) that he should say, that tribute ought not to be given to Caesar. Thus we see again their question whether they ought or no. But jesus by the coin that was figured in the Image of Caesar, Persuadit illis debere Caesari, persuadeth them that those things are owing to Caesar that are his, that is, those that have his Image both in corporal and outward things, we must obey the king, but in inward things & spiritual, only God. I. Bridg. fo. 639. TRINITY. How the whole trinity is approved by the Scripture. AND said, Lord, if I have found favour, etc. ¶ He saw three, but directed his speech but to one, whereby the mystery of the Trinity is declared. The Bible note. ¶ Speaking to one of them in whom appear to be most majesty, for he thought they had been men. Geneva. john saw heaven open, Ambr. de Sacra. li. 1. cap. 5. and the holy Ghost descending upon him like a Dove, & there came a voice from heaven Mar. 1. 10. etc. ¶ Christ did come down, & the holy Ghost came down. But Christ the son of God did appear, a true natural & essential body, whereas the holy Ghost did come down in the likeness, & not in the true & essential body of a dove. The father did also speak from heaven. Here ye have the whole Trinity. TRUMPET. Whereto Trumpets serve. AND seven Trumpets were given unto them. ¶ Trumpets serve to many purposes, Apoc. 8. 2. among which also is one, that public Magistrates are wont to publish & proclaim y● laws & ordinances, which they have made by the sound of trumpets. The same use doth john assign here to the Angels: By whom notwithstanding we may well mean the Apostles & Ministers of the word, according to the commandment of the Lord, given unto Esay. 58. 1. Set out thy throat & cry, strain thyself as a Trumpet, lift up thy voice, etc. And Christ said to his Apostles: Look what I say unto you in the dark, speak you it in the light, and that which you hear in the ear, preach you upon the house tops. M●th. 10. 27. Marl. How the Scribes & Pharisees did use them. The Scribes and Pharisees in common and public places, Math. 6. 2 whereunto many people were wont to resort, did distribute their doles or alms to the poor, in the which their ostentation was manifest, because they sought frequented places to have many witnesses of their deeds, & not contented with this they caused trumpets to be sounded: They feigned truly that they called y● poor together, by the noise of the Trumpet, so that they never wanted a cloak to shadow their hypocrisy, when as it is for certain that they did it to have fame, renown, & praise of men. Marl. upon Mat. fol. 112. The very meaning both that we blow no Trumpet, Math. 6. 2 & that the left hand know not what the right hand doth, is y● we do as secretly as we can, & in no wise seek vain glory, or to receive it if it were proffered, but to do our deeds in singleness of conscience to God, because it is his commandment, & even of pure compassion & love to our brethren, & not that our good deeds though standing in our own conceit, should cause us to despise them. Tindale. TRUTH. Truth defined. THat is truth according to y● Hebrew phrase, which is the most perfect essence of any thing, & the very absolute perfection itself of a matter. Marl. upon john. fol. 309. Why Christ is called true and soothfast. Thus saith he that is holy & true. Apoc. 3. ● ¶ He is called true or soothfast, because he only teacheth us true, certain, substantial & infallible things, & therefore he anoucheth himself to be y● truth itself. john. 14. 6. And only Schoolmaster. Math. 23. 8. whom all men ought to give care unto, even by the commandment of the father. Math. 17. 5. Also God is said to be true or soothfast, because he keepeth touch in his promises, notwithstanding men's iniquities. Rom. 3. 3. 4. Marl. fol. 60. Who they be that are true of heart. The true of heart shall be glad thereof. Psa. 64. 10. ¶ The true of heart are these, that neither for the prosperity of the unfaithful nor poverty of the good, are seduced. But always judging well of God, as pleased with that he doth, contented only with his promise in his word. Psa. 73. 1. T. M. TWELVE MONTHS. ¶ Looke. Year. TWO. How two in one flesh is understood. THey commit adultery, that marry at one time two wines, and say, if a man have an hundred (as he may have as well as two) yet all is but two, and one flesh in the Lord. Christ doth not so interpret two. Math. 19 but referreth two to one man and one woman, as the text that he allegeth out of Genesis. chapter. 1. and 2. declareth, saying: Have ye not read that he that made man from the beginning, made the male & female, therefore shall man leave Father and mother and associate his wife, and shall be two in one flesh. This text admitteth not plurality of wives, but destroyeth plain the sentence of those that defend the conjunction of many wives with one man. For at the beginning of Matrimony was but one man and one woman created and married together, no more should there be now in one matrimony, as Christ there teacheth and expoundeth two in one flesh, and not three or four in one flesh. The word of God must be followed, and not the examples of the Fathers in this case. Whooper. Of two sorts of calling. ¶ Looke. Calling. Of two Sacraments. As concerning Sacraments which ought to be holden properly for lawful Sacraments, ●. Sacraments. he hath ordained two in the Christian Church. The first is Baptism, the other is the supper. The other that hath been added to these by the Papists, may not be accounted for true and lawful Sacraments, for so much as they have no certain foundation in the word of God, without the which no Sacrament is lawful. Pet. Viret. Saint Cyprian saith: Tunc demum plane sanctificari, etc. Cyprian. Then may they be thoroughly sanctified, and become the children of God, if they be new borne by both the Sacraments. Cipri. li. 2, Epist. 1. ad Steph. Augustine saith: Augustin Quedam pauca pro multis, etc. Our Lord & his Apostles have delivered unto us a few Sacraments in steed of many, and the same in doing most easy, in signification most excellent, in observation most reverend: as in the Sacrament of Baptism, & the celebration of the body & blood of our Lord. Aug. de doct. christ. li. 3. cap. 9 Again, Augustin. speaking of Baptism and the supper he saith thus: Haec sunt, etc. These be the two Sacraments of the Church. Aug. de Cymbolo ad Catechemenes. Paschasius saith: Paschasius Sunt Sacramenta, etc. These be the Sacraments of Christ in the Catholic Church, Baptism, & the body and blood of our Lord. Paschasius de coena Domini. Bassarius saith: Bassarius. Hoc duo solo Sacramenta, etc. We read that these only two Sacraments were delivered to us in the Scriptures. Bassarius de Sacramenta Euchari. Against these foresaid saying the late pretenced Council of Trident hath concluded thus: Council of Tridet Si quis dixerit, etc. If any man shall say, that the Sacraments of the new law were not all ordained of our Lord jesus Christ, or that there be fewer or more than seven or that any one of the same, verily and in proper speech be not a Sacrament, accursed be he. Council of Trident. Sessio. 7. Two manner of Faiths. Look. Faith. What the two Lambs do signify. Two Lambs of a year old without spot. N●. 28. 3. ¶ The jews say, that by the beast that is sacrificed the sinner is understood. For when the beast is lead to be killed, the trespasser ought (say they) to think as though he for his offences were lead unto the same, 2. jambes. and thus to confess: O Lord I am guilty of death, I have deserved to be stoned for this trespass & not this beast, or to be strangled for this transgression, or to be burnt for this crime. But these Sacrifices do by shadow, signify Christ the true lamb of God, who would afterward cleanse our sins, and pay the price of them How grievous therefore should we acknowledge and confess our sins to be, for the which no beast but the innocent son of God hath died. For the Father sparing us, hath yielded his son to death. The Bible note. How the privilege of two wives came in. Which had two wives. 1. Reg. 1. 2. ¶ With the promise of multiplication of seed, came in the privilege of two wives: The promise performed and ended in Christ, 2. wives. the privilege ceaseth & God's law taketh place, which joineth two in one flesh, and no more. Gen. 2. 24. Geneva. Two tyrants, and what they be. The Scripture speaketh of two huge and cruel tyrants, which shall destroy christendom before the last day of judgement: One through false doctrine, and that is (as Daniel and Paul both doth prophes●e) the Bishop of Rome. 2. Tyrants The other by power and force of arms, & that is the Turk, of whom Daniel in the. 7. chapter speaketh, where he doth attribute unto him. 3. horns only which he should pluck of from the. x. horns, and those. 3 are Asia, Greece, & Egypt, which he hath plucked off long since, and keepeth them in possession, within the which limits, the Prophet hath included him: for although he be busy in Hungary, & ready to invade Germany, yet he cannot think that ever he shall have them in quiet possession, as he hath Asia, Greece, & Egypt, for the Prophet is plain and manifest. Sleadane in his Chronicle. Of two natures in Christ. ¶ Looke. Christ. Word. Vagabunds. What these Vagabunds were. Took unto them certain vagabunds. ¶ Certain companions which do nothing but walk the streets, Act. 17. 5. wicked men, to be hired for every man's money to do any mischief, such as we commonly call the rascals, & very sinks & dunghill knaves of all towns and cities. Beza. vail. What the vail and renting of the temple did signify. AND the vail of the temple did rend in two pieces. Mar. 15. 3● ¶ This vail was a certain cloth that hanged in the temple, dividing the most holy place from the rest of the temple, as our cloth that is hanged up in Lent, divideth the altar from y● rest of the Church. The renting of which vail signified that the shadows of Moses law should vanish away at the flourishing light of the Gospel. Tindale. VALES II. What they were. VAlesi were heretics which had their original of one Valens that lived in Bacathis a country in Philadelphia. Heretics Their manner was to geld themselves, and as many strangers as lodged among them, they abused the s●ieng in the Gospel, If thy member offend thee cut it off, etc. Epiphan. haer. 58. VAIN GLORY. A good remedy against it. IF thou be tempted to vain glory for thy good deeds, then look of thine evil hereto, and put the one in one balance and the other in the other. And then if thou understand y● law of God any thing at all, tell me whether weigheth heavier. Tindale. VAPOUR. What Vapour is. VApour is a dewy mist, as the smoke of a séething pot. Tind. VESSEL. What is meant by this vessel. NEither would he suffer that any man should carry a vessel through the temple. Mar. 11. 1● ¶ That is any profane instrument, of which those fellows had a number, y● made the court of the temple a market place. Beza. VINE. What the Allegory meaneth. I Am the true vine. john. 15. ● ¶ This Allegory is taken out of divers writings of the Prophets, who in divers places compare the Church to a vineiard, and men in the Church to vines, and the works of faith, of love, and of righteousness, to grapes. Therefore when the Lord calleth himself the true vine, we must not so understand him● as if he were naturally and substantially a vine, for naturally and substantially he is God and man, & not a vine, but representeth the true vine. Therefore it is called a vine by similitude, not by property, even as he is called a Sheep, a Lamb, a Ly●n, a Rock, a Cornerstone, & such like, from which such similitudes are brought. Marl. upon john. fol. 500 What is here meant by the vine. And he shall bind his Ass sole unto the vine. Gen. 49. 11 ¶ A country most abundant with vines and pastures is promised him. Geneva. How Israel is compared to an empty vine. Israel is an empty vine. Ose. 10. 1. ¶ As the vine spoiled of her grapes beareth new the year following, so the Israelites enjoying rest after afflictions, renewed their former wickedness and joolatrie. The Bible note. ¶ Whereof though the grapes were gathered, yet as it gathered new strength, it increased new wickedness, so that the correction which should have brought them to obedience, did but utter their stubbornness. Geneva. VINEGAR. Of the property thereof. Vinegar of itself is sharp, sour, and tart, and is no fit drink to moisten a man that is a thirst. For though vinegar be cold in operation, yet is it dry and hath virtue exicative. Therefore vinegar is a sauce and no proper drink. And if it be drunken of him that is moist, it maketh him dry. But if he be dry afore, it killeth him quickly, at y● least if it be strong vinegar. And specially if it be such vinegar as was given to Christ hanging upon the cross, Psa. 69. 21 which (as S. Matthew saith) was mingled with Gall. Saint Mark calleth it Vinum mirlatum, Wine mingled with myrrh. Whereupon the worshipful Clerk Saint Bede doth gather upon the words of S. Mark, that they gave unto Christ wine mingled with myrrh, myrrh is the Gum of a certain tree growing in Arabia, called Mirre, which Gum is both green and bitter like unto gall. This bitter tart drink given unto Christ, did both fulfil the prophesy, which was that the jews should so use Christ in the time of his thirst, and also it made a speedy end of his life. For as soon as he had tasted of that tart and strong vinegar, he bowed down his head and said: Consummatum est, All is done. All the things which the Prophets have foretold & spoken of me, are now fulfilled. Ric. Turnar. VIPER. The property of this venomous beast. THE nature of a viper is this, when the time of gendering is, the male cometh to the female, and putteth his head into her mouth, which the female biteth off, and so killeth the male, whose head engendereth within the female a great sort of eggs, hanging togethers like beads, & when the time cometh that she should bring them forth, she putteth forth but one, and yet is all a day in doing that. Then the other being left within her are so greedy to come forth, that they gnaw out her body, and so cometh forth and killeth the dam. Of the Viper that hung on Paul's hand. And he shook off the viper into the fire, Act. 8. 25. and felt no harm. ¶ By this miracle God performed his promise made to his disples, that neither Serpent nor poison should hurt them. And also by the same was confirmed the Gospel of his son jesus Christ, which Paul preached unto the world. Sir. I. Cheek. The vipers of all kind of beasts is most pestiferous, for if they do but scant touch a man, they bring violent death, as appeareth by the men that in the isle of Miletum, who when they saw the viper hang on Paul's finger after his Shipwreck, they said: Surely this man is a murderer, whom (although he have escaped the danger of the Sea) vengeance will not suffer to live. But when they saw him (the viper cast into the fire) to have no harm (for they thought he should have been burnt, or else suddenly fall down dead) they altered their minds and said he was a God. So great danger doth the poison of a viper bring. Marl. upon Math. fol. 46. VIRGINITY. What true virginity is. THat is not true virginity, when the body is restrained from the natural course & disposition of wedlock, but when the pure and maidly abstinence is to kept both in body & mind, that by the disposition of God, all our life is consecrate and hallowed to better studies and purposes, for as touching the restraint or countenance thereof, is to small purpose. For we find many beasts also which do not go to fellow, and therefore Augustine doth a right call virginity, the virtue not of y● body but of the mind. And the Apostle saith: that she may be an idle sleeveless matter. But he thinketh it the part of virgins, to think upon these things which do appertain unto the Lord: which is nothing else but with heart & mind to follow y● Lords will accordingly, as the necessity of the Saints and condition of every time doth require. Musc. fol. 507. The places of S. Paul in this matter expounded. He y● standeth steadfast in his heart having no necessity, 1. Cor. 7. 37 but power of his own will, & hath determined in his heart to keep his virgin doth well, & so he that marrieth his virgin doth well, but he that marrieth her not doth better. ¶ S. Hierom expounding this text, saith these words: Ille firmus statuit cuius puella consensus patris firmavit voluntaria. He purposeth steadfastly whose maidens consent, hath confirmed the fathers will. Then by S. Jerome, the consent of the maid is required, without which the father can order nothing. Erasinus in his Paraphrase upon the same place saith: If any man perceiving that he hath liberty to bestow his virgin in marriage, or not to bestow her, & is not compelled by need to either of both, & hath determined & purposed in his mind to keep his virgin at home, which desireth no marriage doth right. For as it is ieoperdus to hold her from marriage, y● is desirous of marriage, so is it ungodly to discourage maids minds, from the desire and vow of chastity. Note here also y● S. Paul compelleth no man to vow, but he letteth every man stand to his own wil Furthermore be willeth whatsoever he be that decreeth in his heart virginity, y● he first consider whether it lieth in his power to keep his decree or not. If it be in his power then (saith S. Paul) doth he better to keep his virginity then to marry. As concerning virgins (saith S. Paul) I have no precept of the Lord, 1. Cor. 7. 25 but alonely I give you my counsel, etc. ¶ Note y● S. Paul would not bind y● Corinthians to virginity● because he would not tangle them in a snare, but alonely he exhorteth them to virginity, as unto an honest & comely thing, y● they might the more quietly serve God. Upon the same text saith Athanasius that y● Apostle would compel no man to keep virginity against his will, nor he would not make virginity a thing of necessity. S. Paul proving clearly that no man ought or can be bound to virginity, further than the gift of God doth strengthen him, saith thus: As concerning virgins I have no precept of y● Lord, but only I give you my counsel, for I think it good by y● reason of this present necessity that a man should live so. As he would say, unto virginity I cannot bind you, further than your gift is, nor I do not reckon it a thing necessary to win heaven by. For heaven is neither the price of virginity nor yet of marriage, but alonely I reckon virginity a good & an expedient thing to live quietly by in this world. For in marriage is many things y● doth distract & disturbeth a man's mind. That this is S. Paul's meaning it is well proved by the text y● followeth: If a virgin doth marry, she doth not sin, but she shall have much temptation in the flesh, that is to say, many occasions of disquietness. But I (saith S. Paul) would gladly spare you from such occasions, for I would have you without sorrow. And she that is unmarried hath no care but how to serve God, but she that is married hath much care and sorrow, how she shall dispatch all worldly business. So that Saint Paul doth clearly declare his meaning, how that virginity is no nearer way to heaven then marriage is, saving that alonely an unmarried person hath not so many occasions to be disquieted, as the married hath. Here we see that Saint Paul hath no commandment to bind men to chasttitie, and yet the Pope compelleth all Priests to forswear marriage, and to vow chastity. But if any man think, 1. Cor. 7. ●6 etc. ¶ Here we learn that it is y● parents' part to marry forth their children. For in the old time no contract of matrimony took effect, without authority of the parents. Read Deu. 7. 3. Also parents ought to provide betimes for their children, & in no wise to compel them either to virginity or to wedlock, unless they see them to misuse themselves. Read Gen. 24. Sir. I. Cheek. S. Jerome saith: Si quis consideret virginem suam, etc. If any man consider that his own virgin, that is to say his own flesh, groweth proud, & boileth unto lust and cannot stay it, there is laid upon him a double necessity, either to take a wife or to fall. Jerome adversus jovinian. l●. 1. Of the virgin that was sought for David. Let there be sought for my Lord the king, 3. Reg. 1. 2 etc. ¶ David took this virgin not for lust, but for the health of his body, by the advise of his counsel, which seemeth to be done by the special dispensation of God, and therefore not to be followed as an example. The Bible note. Wherefore virginity is praised. S. Paul praiseth virginity in them that are apt and able to embrace that state of living, Melancth. that they might with more speed go forth to preach, and to serve the congregations. He praiseth it not because he judgeth that state to deserve the more grace, for this error fight against the justification of faith, he most of all abhorreth. We deny it not (saith Melancthon) but y● there be distinct states of living. The Mayor of the city excelleth y● shipmaster, but yet deserveth not the Mayor more grace for governing the city than the Shipper for ruling the Ship. Yea, it is possible that the shipper may worship God better in his ship, than the Mayor in the city. Wherefore these degrees differ not concerning the spiritual life by faith, or any grace thereby to be obtained, although they conferred together in y● extern life one excelleth another: for God willeth an order to be in offices and states of living. A memorable fact of a virgin in defence of her country. Aeneas Silvius, otherwise Pope Pius the second, in describing of Asia minor. cap. 74. reciteth a certain fact of a worthy virgin, who at what time the Turks were besieging a certain town in Lesbos, The I'll of Lesbos preserved by a virgin. and had cast down a great part of the walls, so y● all the towns men had given over, putting on a man's harness, stepped forth into the breach, where not only she kept the Turks from entering in, but ●lue of them a great sort. The citizens seeing the rare courage & good success of the maid, took to them again their heart and harness, and so lustily laid about them that an incredible number of the Turks were slain. The rest being repulsed from the land, recoiled into their ships, who being then pursued by a navy of Calisa, were worthily discomfited likewise upon the sea. And thus was the isle of Lesbos at that time, by a poor virgin, that is, by the strong hand of the Lord working in a weak creature preserved from the Turks. In the book of Mar. unbelievers. What S. Paul doth mean here by unbelievers. Bear not the strange yoke with the unbelievers. 2. Cor. 6. 14 ¶ Nothing in this world can hinder a man so much from true godliness, as doth the amity and friendship with the ungodly. The sons of God did in the beginning join themselves in amity or friendship with the children of men, and they were all destroyed by a flo●d. He that toucheth Pitch shall be defiled therewith. Beware therefore (if ye will continue and abide steadfast in the true doctrine) that ye accompany not yourselves with ungodly Epicures, which without the fear of God, do give themselves to all kind of mischief and blasphemy. Sir. I. Cheek. ¶ He seemeth to allude to that which is written. Deut. 23. 10. where the Lord commandeth, that an Ore and an Ass be not yoked together, because the match is unequal. So if the faithful marry with the infidels, or else have to do with them in any thing unlawful, it is here reproved. Geneva. UNCIRCUMCISED LIPS. What is meant by uncircumcised lips. SEeing that I have uncircumcised lips. Gen. 6. 12. ¶ To be of uncircumcised lips, is to have a tongue that lacketh good utterance to set out matter withal. T. M. ¶ Uncircumcised lips. ¶ Or barbarous and rude in speech. And by this word (Uncircumcised) is signified the whole corruption of man's nature. Geneva. UNCLEAN SPIRIT. How this place of the Evangelist is understood. WHen the unclean spirit is gone out, Mat. 12. 43 etc. ¶ Unless we do now at this present take better heed to ourselves, & use thankfully the grace of God now offered unto us by his Gospel, and labour to expel these soul spirits that yet remain among us, as covetousness, whoredom, & uncleaneness, etc. the same that Christ here threateneth unto the jews, shall happen unto us. Sir. I. Cheek. When the unclean spirit is gone out of a man, Luke. 11. 24 etc. ¶ The unclean spirit after he is cast out: when he cometh & findeth his house swept and garnished, taketh to him seven worse than himself, and cometh and entereth in, and dwelleth there, and so is the end of that man worse than the beginning. The jews they had cleansed themselves with God's word from all outward Idolatry and worshipping of Idols, but their hearts remained still faithless to Godward, and toward his mercy and truth, and therefore without love also and lust to the law, and to their neighbour for his sake, and false trust in their own works (to the which heresy the child of perdition y● wicked Bishop of Rome with his lawyers hath brought us christian) were more Idolaters than before, and became ten times worse than in the beginning. For the first Idolatry was soon spied and easy to be rebuked of the Prophet by y● Scripture. But the latter is more subtle to beguile withal, and an hundred times of more difficulty to be weeded out of men's hearts. Tindale. fol. 35. ¶ When by the grace of God we are induced & brought into the knowledge of the truth, then are we delivered from the power of Satan. Therefore we must take heed, that he do not (to our utter destruction) return again into us, that is to say, that we fall not again into our own infidelity, superstition and ignorance. Then indeed shall we be in worse case than we were before. Sir. I. Cheek. What is meant by these three unclean spirits. ¶ And I saw three unclean spirits like frogs come out of the mouth of the Dragon. ¶ That is a strong number of this great Devil the Pope's Ambassadors, Apoc. 16. 13 which are ever crying and croaking like Frogs out of antichrist's mouth, because they should speak nothing but lies, and use all manner of craft and deceit to maintain their rich Euphrates against the true Christians. Geneva. UNFAITHFUL. How the unfaithful eat not Christ's body. ¶ Look, Eating. Wicked. Evil will. ungodly. The meaning of this place of the Prophet. THe ungodly have bend their bow, etc. ¶ That is a borrowed speech, Psa. 11. 2. by which is signified the wicked enemies of David, were most priest and ready to destroy him, for this Psalm as some suppose was made when he fled from Saul and hid himself from him in divers and sundry places. As ye read. 1. Reg. from the. 22. to the. 27. where his persecution was so great, that at length he was feign to fly out of y● coasts of Israel unto the Philistines, after the like manner do our saul's daily persecute the christian. Psa. 37. 12. T. M. ¶ Looke. Wicked. UNICORNS. What is meant by the Unicorns. ANd hear me from among the horns of the Unicorns. By these Unicorns understand the common people of the jews, Psa. 22. 21 which cruelly and furiously put themselves in press against Christ crying: Crucify him, Crucify him. Mat. 27. 22. T. M. UNIVERSAL CHURCH. What it is. THe universal Church is a multitude gathered of all manner of nations, Apoc. 1. 4 which being set a sunder and dispersed by distance of places, doth nevertheless consent in the one truth of the heavenly doctrine, and is knit together in one self same bond of religion. But for as much as it is not possible for all Christ's members, to grow together into one place: under the universal Church are comprehended the several Churches which are disposed in every Town and village, according as man's necessity requireth: So as each one of them doth worthily bear the name and authority of the Church. In the same sense doth Paul say, that he had a daily care for all Churches. 2. Cor. 11. 28. Marl. fol. 7. Whether Christ's Church or the Popes be the universal Church. That the Church of Christ, and not the Romish Church, is that true universal Church that hath always remained and ever shall: read S. Augustine to Casulane. Epist. 80. where ye shall see the Romish Church, and other Western Churches agreeing with her, ●. The. 2. 2 gui●e exempted from Christ's universal church, as one departed from the faith of Christ. Proves against the universal head. ¶ Looke. Pope. VNQVIETNESSE OF THE FLESH. Look. Messenger of Satan. VNSAVERIE. The meaning of this place of job. THat which is unsavoury, job. 6. 6. shall it be eaten without Salt. ¶ Can a man's taste delight in that that hath no savour? Meaning that none took pleasure in affliction, seeing they cannot away with things that are unsavoury to the mouth. Geneva. UNTIL. What this word (Until) doth signify. Known her not until she had brought forth her first begotten son. Mat. 2. 25 ¶ This word (Until) also doth sometime signify the certainty and appointed time. And sometime it signifieth the time infinite without end or ceasing, as in these places that followeth. I am I am, and until you wax old I am. Now in this place because he saith until they be old, he will be their God, will be therefore when they are old, cease or leave off to be their God. And our saviour Christ to his Apostles: Behold, I am with you even unto the end of the world, will the Lord after the consummation of the world forsake his Disciples. Again, the Psalmist saith ● He shall reign until he have put all his enemies under his f●●●e, shall he therefore when his enemies are subdued reigns no long●●? Again, as the eyes of the maid do wa●te upon thee hands of her mistress, even so do our eyes way upon thee, until thou have mercy upon us, when the Lord therefore hath compassion and mercy upon us, shall we wait no longer? In the like sense this word (Until) is to be taken in this place: for the Evangelist saith, He knew her not until she had brought forth her son, that we may much more perceive and gather, that he knew her not after. Marl. upon Mat. fol. 19 ¶ Christ is here called the first borne, because she had never any before, and not in respect of any she had after: neither yet doth this word (Until) import always a time following: wherein the contrary may be affirmed, as our Saviour saying, that he will be present with his disciples until the end of the world, meaneth not that after the end of the world he will not be with them. Geneva. This little word (Until) in the Hebrew tongue) giveth us to understand also, that a thing shall not come to pass in time to come. As Michol had no child until her death day. 2. Samuel. 6. 23. And in the last Chapter of the Evangelist: Behold I am with you, until the end of the world. Beza. UNWORTHILY. Of the unworthy receiving of the Sacrament. SAint Paul doth not say that judas did eat the body of Christ unworthily, 1. Co. 11. ●7 for he speaketh not of his body unworthily, but of the Sacrament unworthily. For he saith: Whosoever eateth of this bread, and drinketh of this Cup unworthily, eateth and drinketh his own damnation, because he maketh no difference of the Lords body, and not because he eateth the Lord's body. If judas did eat Christ's body, it must needs follow that judas was saved. For Christ saith in the 6. of john. ve. 45. Whosoever eateth my flesh & drinketh my blood, hath eternal life, and I will raise him up in the last day. R. Woodman in the b. of Mar. fol. 2181. Who eateth Christ's body in the Sacrament unworthily. He eateth this bread unworthily, which regardeth not the purpose for the which Christ did institute it, which cometh not to it with spiritual hunger, to eat through faith his very body, which the bread representeth by the breaking & distributing of it, which cometh not with a merry heart, giving God hearty thanks for their deliverance from sin: which do not much more eat in their heart the death of his body, than they do the bread with their mouth. Objection. He that eateth and drinketh this Sacrament unworthily, shall be guilty of the body and blood of the Lord. Now say they, how shall they be guilty of the Lords body and blood, which receive it unworthily, except it were the very body & blood of the Lord. Answer. He that despiseth the King's seal or letters, offendeth against his own person. ●he kings arms He that violently plucketh down his grace's arms, or breaketh his broad seal with a furious mind or with violence, committeth treason against his own person, & yet his arms & broad seal, are not his own person. He y● clippeth the Kings coin, committeth treason against the Kings person & the Commonwealth, & yet y● money is neither the Kings person nor y● Commonwealth. S. Paul saith, y● every man which prayeth or preacheth with covered head, shameth his head, & his head is Christ: shall we therefore imagine, y● Christ is naturally in every man's head S. Austen saith, that he doth no less sin, which negligently heareth the word of God, then doth the other which●vnworthely receiveth the sacrament of Christ's body & blood. ¶ Here it is plain y● Christ's natural body is not in the word when it is preached, & yet he sinneth no less (saith S. Austen) the negligently heareth it, then doth he that unworthily receiveth the Sacrament. S. Peter witnesseth, that our hearts are purified by faith, true faith therefore is the cleanness of Christians, Act. 15. 9 whereupon S. Austen saith: The unbelievers eat not the flesh of Christ spiritually, but rather eateth & drinketh the sacrament of so great a thing to his own condemnation, because being unclean he hath presumed to come to Christ's Sacraments which no man receiveth worthily but he that is clean, of whom it is said: Blessed be the clean in heart, Mat. 5. 8. for they shall see God. Bull. 1107. VOICE. The meaning of this place. HEaring his voice, but seeing no man. Act. 9 7. ¶ They heard Paul's voice: for afterward it is said in flat terms, that they heard not his voice that spoke: as beneath cap. 22. 9 But other go about to set these places at one, which seem to be at a jar, after this sort: to wit, that they heard a sound of a voice, but no perfect voice. Beza. ¶ No marvel though weak and corruptible flesh was amazed at heavenly things, and at the talk of God, whereby it came to pass that they heard a voice, as here is written, & hard no voice, as it is written in the 22. chapter. ve. 9 For they heard a voice, and understood it not. The Bible note. VOW. The definition of a vow, and what a vow is. AUows is a testification of a willing promise made unto God, of things which appertain unto God: but a vow which is vowed by the parent for the son, cannot seem willing. Yea but it is: because the parents vowed not being compelled, but of their own free will. Farther it is meet for the children to obey the will of the parents freely & of their own accord, especially when they command no ungodly thing contrary to the word of God. Pet. Mar. upon judic. fol. 203. A vow may be taken two ways: for vowing signifieth to make a devout or solemn promise, and also to wish and desire. So that a vow signifieth sometime a promise made unto God, & sometime a desire. Like as the Greeks do use these two words Eukeoon & Eukij, in these two senses, we be wont in vowing to desire & earnestly request some thing of God, & therefore a vow is oftentimes taken for a desire & prayer. So when these things which we have desired, do fall out according unto our mind, we say we have our wish or vow: & they have their will which have their desire. But the proper meaning of the word is to signify a promise, and that not every manner of promise, but the same which is devoutly & holily made unto God: if you promise any thing to a man, or to any other creature, it may well be called a promise, but not a vow. The master of the sentences, doth define it after this manner: A vow is a certain testifying or witnessing of a willing promise, which must be made properly to God, & of those things which do belong unto God. Mus. fo. 498. If it be a vow. Levi. 7. 1● ¶ By vows are understood, the gifts which are accustomed to be offered and given to God, by any outward Ceremony, as it was to round their hairs, & to drink no wine. Num. 6. T. M. Of the vow of chastity. To vow chastity standeth not in our choice or vow, but in the secular gift of God: as Christ himself saith: All men take not this word, but they unto whom it is given. Math. 9 11. S. Hierom saith, that virginity is a thing that may be counseled, but commanded it may not be. jewel. fol. 167. ¶ Looke. Virginity. How vows are not always to be observed. In naughty promises break off, and in a foul vow alter thy purpose: Vows unadvisedly made. do not that which thou hast unadvisedly vowed. The promise is wicked, which is accomplished by a mischievous deed Thus (saith Musculus) we do read in the Canons: whereby it doth well appear, that neither foolish nor unprofitable, much less naughty and foul vows do bind their consciences which hath vowed them, but that they ought immediately to be broken. So that it is out of all doubt, that vows be not always to be observed. Musculus. fol. 508. The words of the Canon written in the Pope's decrees. 22. quest. 4. in malis, be these: the Pope's Canons In malis promissis, etc. In an evil promise, break thy faith: in an unhonest vow, change thy purpose that thou hast unadvisedly vowed, see thou do it not: it is an evil promise that is kept with wickedness. jewel. fol. 168. Of unlawful, unprofitable, and impossible vows. They be unlawful vows, Unlawful Vows. which cannot be lawfully performed. The vow of jephta was not lawful, because it was not lawful to kill a man for sacrifice, much less his daughter. If the wife should vow virginity, that she should deny her duty to her husband, the vow is unlawful, because it is contrary to God's holy ordinance. It is an unprofitable Unprofitable. and fond vow, vow. when we do promise to abstain from certain meats, upon some certain days, for meats do not commend us unto God, nor availeth any thing to true godliness. Such manner of vows be unprofitable and foolish, and not please God. It is an impossible vow, Impossib. Vows. if thou shouldest vow to live without y● flesh, as long as thou art in the flesh, unless it be wrought & made possible, by the special gift of God, otherwise impossible. Such is the vow of virginity. To be a virgin is not evil of itself, and in case thou have vowed it, look well how to be able to perform thy vow, and that not only in thy body, but in thy spirit also: specially that thou offend not by the means of this vow. As the Apostle witnesseth, It is better to marry then to burn. Beside this, in case a man should vow to abstain from those things which nature itself can hardly do, and without which the life of man cannot well be sustained, but fall into dangerous diseases, if he will indeed perform the same which he hath vowed, it is a dangerous and unpleasant vow unto God. Musculus. fol. 501. And jephta vowed a vow unto the Lord. judi. 11. 30 ¶ As the Apostle commendeth jephta for his worthy enterprise in delivering the people. Heb. 11. 32. So by his rash vow, and wicked performance of the same, his victory was defaced, and so it may appear that the sins of the godly, doth not utterly extinguish their faith. Geneva. Difference between a vow and an oath. It is not lawful to vow but unto God only: but we may swear unto man, and bind ourselves unto him by an oath. Wherefore we must not judge the condition of a vow, after the condition of an oath. Muscul. fol. 501. What a vow is, and what vows were appointed of God, and what forbidden. A vow was a free will offering of some thing to the honour or service of God, Free-will offering. used in Moses law. And whensoever the people were disposed to vow, that is, of his own free will to offer to God (which was when he offered to the Temple or Tabernacle of God) they did offer one of these four things: either his own self, or his beast, or his house, or some part of his land, and his free will offering was one of the things that God appointed for the Priests livings, as in the 18. of Nu● and in divers other places of the old Testament, ye shall find that the levitical Priests and Ministers of the Temple had no portion nor inheritance with the other 11. Tribes, but that Gods own part should be theirs, which was the tithes of all the country, with the commodities of 48. cities with their Suburbs, which Cities were all Cities of learning as our Universities be. This was their portion. Num. 35. And to the maintenance of their living, God appointed six things: four of them were certain and standing, and two stood but upon the free offering, and devotion of the people. The four things standing were these: The first fruits of all manner grain and spices, What things were appointed for the Priests livings. with other commodities. The second, y● first birth or first begotten of every living thing. If it were of a man, the Parents should redeem it with money. If it were of a beast that the Priest could not eat, nor could not be offered it should be redeemed with money also. The third was the tenths of y● Levites tithes. The fourth were certain Cities, which were common to them with the levites. These four were standing. The other two were but casualties which passed all the other: The one was the daily Oblations and Sacrifices that were offered up to God in the Temple: and the other was the vows of the frée-will offering of the people. The man's redemp. If it were a man that had offered up himself, between 20. years and 60. his redemption should be● 50. sickles. If it were a woman, her fine was 30. sickles. If it were a poor man not able to redeem himself with the former sum, The woman's red. then to agree with the Priest for as little as he could. If it be a beast that was vowed, either it was clean or unclean, the beasts fine. that is, it was man's meat or otherwise. If it were no man's meat, as an Horse, an Ass, a Camel, a Swine, etc. Then the Priest might sell it to whom he would. And if the owner would buy it again, than he must give the fift penny above that he was bidden for it of another man. If it were a clean beast y● was offered, than it could not be redeemed. The like fashion was used for vowing of houses. Likewise also, if a man had vowed a piece of land of his inheritance, look what sum of corn the ground would bear by the year, according to the same, he should pay to the Priests use, counting to the year of jubely, which was every 7. year. Concerning those two points, that no ground should be ploughed nor tilled, nor no debts nor law days kept to plead for any injury. And every 50 year was the great jubely, Year of jubely. in the which also if any man had mortgaged and pledged his land to his neighbour, or had vowed it to the Temple, the land should in the great jubely nevertheless return home to the right heirs. So that if any man had vowed a part of his land unto the Lord, the yearly rent thereof, according to the value, was to be paid unto the Priests until the year of jubely came. Thus ye know to what use and purpose the vow went to the finding and increasing of the Priests living. Read. Leu. 27. Three manner of vows were unlawful and of none effect. What vows are forbidden and unlawful. Maid un married. DA vow made by a damosel under the tuition & governance of her father, without her father's consent, was void & of no value: but with the consent of her father, or he hearing that his daughter had vowed, & not reclaiming by & by, the vow of his daughter, was to be offered in the temple, according to the law levitical before rehearsed. A man's daughter being unmarried, Maid ha● fasted. but yet handfasted and promised to a man in marriage, if he to whom she should be married, did reclaim and forbid the woman's vow, as soon as he heard it, in that case the maiden was free from her offering otherwise she stood bound to perform her frée-will offering. A man's wife making any vow, her husband not consenting, The man's wife. her vow was not to be kept: but he hearing of his wives vow and not denying, both he and she stood bound to y● performance of the vow. These are y● only let's which be expressed in Moses law, why a vow should not be performed. All other men, and also widows making a vow, was by the law of Moses bound to pay his vow. The vow of the Nazarei, that is, of the abstainer, when he vowed abstinence unto the Lord, Vow of an abstainer. he was bound to abstain from wine, and from all manner of strong drink, & from things that was made of grapes. Also he might not suffer his beard nor his head to be shaveu, but the locks of his hair to grow, and the tufts of his beard likewise. Moreover he might not be present at the death of any man, neither father nor mother, brother nor sister. And keeping this 3. points during his abstinence, he was an holy Nazarei, according to the law of Moses. This done & observed, they should come to the Temple door, and there offer an he Lamb of a year old for a burnt offering, and a Ram for a peace offering, with a basket of sweet Cakes sprinkled with oil for a meat offering. This oblation done, the Nazarei was shaven before the temple door, & so departed with this blessing spoken of the priest: Benedicat tibi Dominus, & custodiet te, os●endat tibi faciem svam, & misereatur tui. Here is all y● the old Testament speaketh of vows, which vows with the ceremonies and sacrifices, were ordained by y● Holy ghost for the people, & for y● time only, to the end partly to keep them from y● Idolatry of the heathen, & from y● works of their own inventions, & partly by these vows & Ceremonies to maintain the levitical service and ministration of the Tabernacle until the coming of Christ, which was the end of the law. This could not be without Priests and other inferior Ministers: nor the Priests could not be honestly and liberally provided for without livings. Therefore God appointed unto them six things of the which vows was one. Here is all that can be spoken of vows, taking this word (Vow) in his proper kind and signification. As soon therefore as ye hear the name of a vow, by and by remember that ye are in the old Testament, and in the bowels or in the shadow of Moses law, and clean out of the Gospel: for by the Gospel we are clean rid from the law of Moses, both judicials and ceremonials, and vows were a part of the ceremonials. Christian men have nothing to do with vows. They that be of Christ's religion hath no more to do with Uowes, than they have with burntoffering, Peace offering, Meat offering, Altars, Censers, Candlesticks, the paschal Lamb, Cleansing, etc., with an infinite number more, which as Saint Peter saith, neither we nor our forefathers were able to bear. Christ hath made us free from all these baggages. In the new Testament there is no mention made of vows, properly in their own signification. Paul did not shave his head to establish the vow of the Nazareis among the christians nor in circumcising Timothy allowed circumcision. All that may be objected, is, where S. Paul shaved his head at Cenchrea, for he had a vow saith the text (understand the vow of the Nazarei) which place doth seem that S. Paul did allow the vows of the Nazareis, to be retained among the Christians, which was nothing so. For in the 16. of the Acts ye shall read that S. Paul did circumcise Timothy at Derba and Listria, not because he allowed Circumcision, but to bear with the time, and with the weakness of the jews, whereby he might the better persuade them, and allure them to the faith of Christ. For the same purpose did he shave his head in Cenchrea, feigning himself to the sight of the jews to have been a Nazarei when he was nothing less, but only to win the jews by a little and a little, & was content to use an holy & charitable dissimulation (as I might say) only for this purpose, that he might win them to Christ. That this was S. Paul's practice, he himself confesseth, in y●. 1. Co. 9 22. saying: I framed and fashioned myself 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 vows. Votum, is sometime taken of the Lawyers, Propteractis & promissis civilibus, as we would say: Votum Vir justus est vota & promissa prestare: The property of a good man & a righteous liver, is to perform all his covenants & bargains. And now, this word (Votum) is borrowed out of the old Testament. We call commonly our profession in Baptism, a vow, which is not properly to be called a vow, forasmuch as a vow is a work of a man's own free will. But let it be that our profession be taken for a vow, which vow if we keep, all other monastical vows are but vain, unprofitable, foolish, wicked and full of hypocrisy: for either it must be granted, that these vows (as they call them) of chastity, of purity, and of obedience, either they are works commanded of God, or else works more or other than God hath commanded, what a blasphemous pride is it, & what a presumptuous hypocrisy is it, to do more for our own vowing, then for Gods commanding. Were not that soldier worthy of wages, that would do nothing at the commandment of his Captain, but that which he first had vowed of his own free will to serve his Captain. And again, Soldier If we do other things than those which God hath commanded us, all our labour is but in vain. For Christ saith, Frustra colunt ●me, docentes doctrinas & mandata hominum. Ri. Tur. ¶ Look. Widow. Of the vow of the Nazarite. As touching the vow of y● Nazarits, Vow of the Nazarites. as it is manifestly set forth in the 6. of Num. But those things which are there written may all be reduced to three principal points. The first was, they should drink no wine, nor strong drink, nor any thing that might make them drunk. Another was, that they should not poll their head: but all that time the Nazarite should let his hair grow. The third was that they should not defile themselves with mourning for unrialls, no, not at the death of their father or mother. These things were to be observed only for some certain time, for he vowed to be a Nazarite, but for certain number of days, months or years. Pet Mar. upon judic. fol. 201. Of the godly vow of Staupitius. I have (saith this godly learned man) vowed unto God above a thousand times, The vow of Staupitius. that I would become a better man, but I never performed that which I vowed. Hereafter. I will make no such vow: for I have now learned by experience, that I am not able to perform it. Unless therefore God be favourable & merciful unto me for Christ's sake and grant unto me a blessed and an happy hour when I shall departed out of this miserable life, I shall not be able with all my vows, and all my good deeds, to stand before him. ¶ This was not only a true but also a godly & an holy desperation: & this must all they confess both with mouth & heart, which will be saved For y● godly trust not in their own righteousness, Psa. 143. 2 but say with David: Enter not into judgement with thy servant. Luther upon the Gal. fol. 251. urim AND THUMIM. What they do signify. urim & Thumim are Hebrew words. urim signifieth light, and Thumim perfectness, Exo. 28. 30 and I think the one were stones, that did glister & had light in them, & the other clear stones as Crystal, and the light betokened the light of God's word, & the pureness, clean living according to the same, & was thereof called the example of the children of Israel, because it put them in remembrance to seek God's word, and to do there after. T. M. ¶ Urim & Thumim signify light & perfectness, out of the which it pleased God to give answers, oracles & judgements, but what they were it doth not well appear to any writer. They were placed in the Priest's breast, to admonish him, that he ought to shine in doctrine, and to be perfect in conversation of life. The Bible note. ¶ urim signifieth light, and Thumim perfectness: declaring that the stones of the breast plate were most clear and of perfect beauty: by urim also is meant knowledge, & Thumim holiness, showing what virtues are required in the Priests. Geneva. The meaning of these places following. But the Lord answered him not, neither by dream, nor by urim. 1. Re. 28. 6. ¶ Of urim is spoken Nu. 27. 21. God would not that the high Priest should give Saul answer at this time, & therefore suffered not to see his will in urim, as he was wont to do: or happily he saw his will, but saw therewith that he should not show it to Saul. T. M. Who shall ask counsel for him by the judgement of urim. N●. 27. 31 ¶ According to his office signifying y● the civil magistrate could execute nothing but y● which he knew to be y● will of God. Goe US. How this word signifieth more persons than one. LEt us make man in our Image. Gen. 1. 26. ¶ Moses speaketh in y● plural number, signifying more persons to be in God, & that the father in the creation of man consulted with his wisdom and spirit. The Bible note. ¶ God commanded the water to bring forth other creatures: but of man he saith, Let us make: signifying that God taketh counsel with his wisdom & virtue, purposing to make an excellent work above all the rest of his creation. Geneva. The meaning of this place following. They went out from us, but they were not of us. 1. joh. 2. 1● ¶ Hereby do we learn, 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 known truth, they do plainly declare thereby, that they were none of the true elect & chosen of God, but were plain hypocrites, which for a tune did shine in the Church with feigned holiness, whereas in wardlye they were filled with all kind of infidelity & unbelief, which they cloaked as long as they could, till they were by the righteous judgement of God manifested and opened at length, & such shall the Church have unto the world's end. I. Veron. usury. The definition of usury. Usury according to the schoolmen is said to be a gain that cometh through lending by covenant, or by chief intent or purpose. As for example: I do lend to receive more than I laid out: I do covenant to have more, & my chief purpose in laying out my money is, by my principal to increase my stock, & hope by my lending to receive an overplus: for where these 3. things concur together, lending, gain & a principal or chief purpose to increase welfare, in such deling, usury is always most certainly known. Other define usury thus: usury is whatsoever is taken for the love above the principal: usury is a certain gain due or exacted for lending or by covenant agreed upon. S. Barnard saith that Usury is a lawful theft or a theft in law. The civil law itself, or rather the Emperor justinian's statute, telleth before hand what is intended, y● is to rob by order & sufferance of law. Usury is also said to be the price of time, or of y● delaying or forbering of money. Melancthon doth define usury on this manner: usury or fenory is a gain demanded above the principal, only for the benefit or pleasure showed in lending. D. Wilson. fol. 85. What usury is. S. Hierom. li. 6. upon Ezechiel, writeth on this wise: Hierom some folks do surmise that usury doth consist only in money, which the scripture of God did foresee, and therefore taketh away the overplus of all things. Item, others are w●nt to take sundry sorts of rewards or presents for their lending of their money, and doth not understand that the Scripture doth call that an usury and an overplus, whatsoever it be, that they receive again more than that which they gave. Mus. fol. 579. S. Ambrose Ambrose speaking of Naboth saith: that many men to avoid the danger of the commandments of the law when they have given out their money unto occupiers & merchant men, do not demand their usuries in money, but do take the commodity and profit of usury upon their wares. Therefore let them hearken what the law saith: Nor you shall not take any usury of meats, nor of any other thing. So that a dish of meat is usury, and a garment is usury, and whatsoever cometh above the principal is usury, and what name soever ye give it. yet it is usury. Muscu. fol. 579. S. Austen defineth usury on this sort: In case thou lend out thy money to any man, Augustin of whom thou lookest to receive more than thou deliveredst forth, not money only, but many thing else, more than thou deliveredst forth, whether it be Corn, or wine, or Oil or any other thing: if thou lookest to receive any more than thou deliveredst, thou art an usurer and worthy to be blamed. Muscu. fol. 579. Chrisostome doth compare the joy of them, which do take money upon usury, Chrisostom unto the biting of an Adder: for like as he which is bitten with an Adder, falleth with a certain delight into sleep, & in the sweetness of his deadly sleep dieth by reason that by y● means of his sleeping, y● poison passeth over, throughout all y● parts of his body: so he which receiveth money upon interest, doth so rejoice for the present, as if had received a good turn the usury doth in continuance, so suck up his substance, that it turneth it all into debt. Muscu. fol. 580. Usury is, when more is required then was delivered or given: As if thou deliverest ten shillings and seekest more. Or if thou deliver a bushel of wheat, & receivest above that, that is usury. In the Decrees the. 14. cause. & 3. question. capite usura. I. N. Why God hath forbidden usury. God hath forbidden usury, adding this reason: Psal. 15. If my people happen to be brought low, thou shalt not grieve him with usury. We see that the law was made to the end that men should not cruelly oppress the poor, who were worthy to be pitched rather. Now although the law which God gave to the jews peculiarly, were but politic: yet not withstanding this uprightues that we should not devour such as are miserable & bare, is common to all nations & to all ages. Where upon it followeth y● under unlawful usury is not comprehended the gain y● a man maketh of the lone of his money, without y● hurt of any person. Also the name of (Neshed) which david useth, being derived of (Biting) declareth sufficiently y● usurers are condemned so far forth as they draw with them a liberty to pil & poll. Surely Eze. y. ● 18. & ve. 17. & the. 22. ver. 12. seemeth to condemn any kind of overplus. Notwithstanding there is no doubt but he had respect to wrongful & polling policies of gaining, wherewith y● rich sort did bite the needy. Now then at a word, if the rule of uprightness which Christ prescribeth. Ma. 7. 12. be graven in our hearts, so as every man do to his neighbour, as he would be done unto himself, there should need no long disputation concerning usury. Caluine. A place of Cato for usurers. Cato doth match usury and manslaughter almost in one degree: Cato because it is the purpose of such kind of people to suck other men's blood. For it is a very unmeet thing, that while all other men get their living painfully by their travail (as the Ploughman by tiring himself with daily work, the handy crafts men by serving other folks turns with sore sweeting, and the Merchant men not only by busieng themselves with labours, but also by undertaking many inconveniences and dangers) only the money-mongers sitting still, should take tribute of every man's labours. Against the usurer that allegeth to have no trade to live by, but only by the lone of his money. The usurer also presumeth to say: Aug. psa. 128. I have none other trade to live by: so may the strong thief say when he is taken by the throat with the manner: so may the buggerer say when he is laid hand on for committing buggery: so may the bawd say that selleth young maidens to be common harlots: so may the Sorcerer say, when he or she inchaunteth evil things, and sell their enchantments. And whatsoever like thing we should go about to forbid, they might all answer, they had none other way to live by, and to find themselves, as though this were not chiefly to be punished in them, because they have learned the art or occupation of wickedness to get their living by it, and will thereby feed themselves, whereby they offend him, by whom we are all fed. Thus far Augustin. D. Wilson. fol. 71. How the decrees of the Canon law, doth straightly forbid usury. NO man shall enter into holy orders or be of the ministry, 33. d. Martis d. 46. seditio. that by law is convicted and found to put out his money to usury. And in another place: We do ordain, that no usurer, shall be made one of the Clergy. It was ordained in the Nice. Council, that such of the Clergy as put out their money for usury, Consilium Nicen. 18 taking twelve in the hundred or less, shall be degraded from all their degrees of Ecclesiastical office, and made irriguler, because they have sought to live by filthy gain, contrary to the express word of God. Pope Martin in the Council he called, Ex conci. Ma. Papa. saith: If a man forgetting the fear of God & the holy scriptures which do say (He that hath not given his money to usury, shall enter into the Tabernacle of God) do after knowledge had of this general council commit usury, or take Centesimam usuram, which is twelve in the hundred, or by any filthy trade doth make his gain, taking for divers sorts of things, for either wine or corn or any other thing else by buying and selling, more than he hath laid out, shall be put out of the Clergy for ever. Pope Leo doth also forbid the same in the laity, being very sorry y● any christian man should be an usurer, saying: that y● Clergy aught to be the more sharply punished for such offence, because all others should be the more afraid to offend, when the Clergy is not spared. The decree saith further, that no alms ought to be given of evil gotten good, which cannot be worse gotten then by usury. A statute made against usury, by a Christian Emperor called Leo. Although (saith this godly Emperor) many of our ancestors have thought that lending for usury might be admitted, Hermeno polus. li. 3 tit. 7 & only for that the creditors were so hard, & as men loath else to lend: yet we have thought it most unworthy among the Christians, & to be utterly abhorred & eschewed as a thing forbidden by the law of God. Therefore our Majesty doth command, that it be not lawful for any man to take usury for any cause, lest whiles we go about to keep the laws & statutes of men, we do transgress thereby the law of God. But whatsoever any man doth take, the same shall be received into the principal. Places of scripture against usury. If thou lend money to any of my people that is poor by thee, Exo. 22. 25 thou shalt not be an usurer unto him, neither shalt thou oppress him with usury. If thy brother be waxen poor, Le. 25. 3●. & fallen into decay with thee, receive him as a stranger or a sojourner, & let him live by thee, & thou shalt take no usury of him, nor yet vantage, but shalt fear thy God, that thy brother may live with thee, thou shalt not lend him thy money upon usury, or lend him of thy food to have an advantage by it, for I am y● Lord your God, which brought you out of the land of Egypt, to give you the land of Canaan, and to be your God. Lord who shall enter into thy Tabernacle: Psa. 15. 1. &. 5 he answereth, He that giveth not his money upon usury, and taketh no reward against the innocent. The soul y● sinneth shall die: Eze. 18. 5. &. 6. If a man be godly, & do that is equal & right, y● taketh not other men's goods by violence, y● parteth his meat to the hungry, that clotheth the naked, that dareth nothing upon usury, y● taketh nothing over, this is a righteous man, he shall surely live saith the Lord: but he that grieveth the poor & needy, y● robbeth & spoileth, that giveth not the debtor his pledge again, y● dareth upon usury, & taketh more over, shall this man live? no, he shall not live, seeing he hath done all these abominations, he shall die, and his blood shall be upon him. Of whom a man may take usury. Unto a stranger thou mayst lend upon usury, De. 23. 20 etc. ¶ This was permitted for a time, for the hardness of their hearts. Ask usury of him only whom thou desirest worthily to hurt, and with whom thou mayst lawfully wage battle, for of him thou mayst lawfully demand usury, and be bold to bite him therewith: because thou mayst kill him without offence. He fighteth without weapon, that taketh usury, yea, he doth revenge himself of his enemy without any sword, that doth exaxt usury of his enemy. And truly there is no cunninger way to undo a man, then by usury, for under the colour of pleasuring him, he is undone before he be aware. D. Wilson. fol. 23. Lend one to another, Luk. 6. 35 hoping for nothing over and above that you did lend, whereby not only all contracts and usuries upon lone in respect of time are forbidden: but the very hope also to look for a good turn again, or any thing else, over and above the principal, is utterly barred and clean taken away. Neither is your exposition sound Master Civilian in this behalf, that would have Christ's meaning to be, Lend. that men should never look for their principal again, for then Christ might have said, give freely whereby is included a clear renouncing to ask back a gift given, whereas in ●●nding it was never so meant in common reason, that a man should never hope to have his own again. Neither will men lose their principal, except some great matter move them, as the extreme poverty of the party, or some other like thing, etc. WAY. What it is to prepare the way and path of the Lord. PRepare ye the way of the Lord, Math. 3. 3 make his paths strait. ¶ To prepare the way of the Lord, is to receive gladly his grace being offered unto us, and with repentance and amendment of life, to pass away those things that may offend the eyes of his divine majesty. To make his paths Path. strait, is to interpret or expound his holy law after the spirit, & to seek jesus in the spirit. For they y● do yet stick to the letter of the law, and seek to be justified by their own works, knowing not the righteousness of God, which consisteth in the spirit, faith, and truth, do walk in crooked paths. Sir. I. Cheek. Prepare ye the way of the Lord. Esay. 40. ● ¶ Meaning Cyrus & Darius, which should deliver God's people out of captivity, and make them a ready way to Jerusalem. And this was fully accomplished when john the Baptist brought tidings of jesus Christ's coming, who was the true deliverer of his Church from sin and Satan. Math. 3. 3. Geneva. What the way of sinners is. That abideth not in the way of sinners, Psal. 1. 1● etc. ¶ The way of sinners is their manner and ordinances in which they walk, as it were in a way. Way Way. in the Scripture is taken for whatsoever we do or go about, be it good or bad, as in the last verse of this Psalm. T. M. What the way of truth is. I have chosen the way of truth. Psa. 119. 30 ¶ The way of truth is the life that is ordered after the word of truth which is contained in the Scripture. Way of truth. Therein saith David that he hath walked, & not in feigned traditions and holiness, imagined by himself, or by any mortal man. In y● same signification useth S. Peter this word. 2. Pet. 2. 1. and 2. There shall be false teachers, etc. by which the way of truth shall be evil spoken of. T. M. Take from me the way of lying. Pas. 119. 29 ¶ Instruct me in thy word, whereby my mind may be purged from vanity, and taught to obey thy will. Geneva. WALK. What it is to walk with God. TO walk with God is to live godly, Gen. 5. 22. and to walk in his commandments: Enoch walked with God, and was no more seen, he lived godly and died. God took him away, that is, hid his body as he did Moses and Aaron, lest haply they should have made an Idol of him, for he was a great preacher and an holy man. Tindale. This walking with God, job. 34. 9 importeth that a man so giveth himself to the service of God, as he thinketh continually to give an account, & acknowledgeth in himself after this manner: he that hath created & form, governeth & guideth me, I cannot shun his hand nor scape his judgement, & therefore I must be present before his eyes, so as he shall see, not only all my works, but also my thoughts: lo, what it is to walk with God, etc. It is said that Enoch walked with God, & why? Because he was not perverted, and although the whole world was at that time as corrupt as might be, yet notwithstanding Enoch continued uncorrupted, & whereof came that? Because he gathered his wits to him, and gave not himself the bridle to deal disorderly: but although iniquity was a waterflud upon the earth, yet he knew that it behoved him, to walk as in the presence of God. Caluine upon job. How God is said to walk. God is said to go and walk, Augustin not by changing of places, for he filleth all places, but by occupying the minds of the faithful, as in the Prophet, I will dwell among them, and walk among them, and be their God: where dwelling, walking, and to be their God, mean one thing. WALL. What this wall was. HAth broken down the wall that was a stop between us. Ephe. 2. 14 ¶ Moses law that was the wall & cause of hate between the jews and Gentiles is taken away, in whose steed is love come, to love one another, as Christ loved us. Tindale. Broken down the wall, etc. ¶ That is, the cause of division that was between the jews and the Gentiles. Geneva. WARS. What manner of wars is just. SUch a war is counted just, which is taken in hand at the commandment of the magistrate, either to demand things again, or else to put away injuries or to revenge them, as it is had in the 23. quest, the 2. chap. justum, & they are the words of Isidorus. For first we must beware y● war be not taken in hand, by the authority of a private man. But the causes wherefore war may justly be made, are these: To require things taken away, or else to repulse injury, whereunto is agreeable that which Augustine writeth in the same place in the chapter Dominus. Just war is that which is taken to revenge injuries. After this manner wars is proclaimed against Cities, when they will not either render things taken away, or amend those things which of theirs was unjustly done. For if they will not punish the guilty, it is lawful for other to make war against them. So all Israel took war against the Beniamites, that a most wicked crime should not remain unpunished. But Augustine addeth that those wars also do especially seem just which are taken in hand by the commandment of God, as are many which are done in the old Testament. For if God once command to make war, we may not seek any other cause of justice, for God knoweth very well what is best to be rendered to every man. For then both Captain and soldiers are not so much to be counted authors of the war, as ministers of God and of his law. And therefore when the people are after this manner called to war, they ought not neglect the commandment. Wherefore the same Augustin in his. 205. Epistle to Bonifacius the Earl a man of war, which at that time governed Africa under Caesar. Thou oughtest not (saith he) to think, y● they which with weapons serve the public wealth, cannot please God. This was his proposition, whereof afterward he bringeth reasons. For David (saith he) mode many wars, & yet was he dearly beloved of God. Pet. Mar. upon judic. fol. 186. What things are to be taken heed of in just wars. In making of just wars (saith Augustine) many things are to be taken heed of. For it is not sufficient that the war be just except also the world be justly handled, wherefore he admonisheth his Earl: when (saith he) thou puttest on thine armour, remember that thy strength is the gift of God, and determine with thyself, not to abuse that gift against God, yea, rather do this, fight for his laws and name, let promises be kept, even with enemies, but much more with friends, for whom thou makest war, by which words he reprehendeth those soldiers which are more grievous in Cities then the very enemies. Of which we see in our days a great many more than we would, which when they are in their places where they winter, it is wonderful to see how they handle the citizens and the men of the country it is horrible to see what filthy and abominable things they commit. He addeth also the third Cantion: Think with thyself that war must not be made, but for necessity, wherefore let thy mind alway be inclined unto peace. Make war because thou canst not otherwise do, but if thou canst make peace, refuse it not. Pet. Mar. upon judic. fol. 187. The Anabaptists reasons against war. These be their reasons: Deu. 32. 35 Mine is the vengeance, and I will requite thee the Lord. Christ's kingdom (say they) is like the waters of Siloh, Esay. 8. 6 which waters do run quietly and without hurly burly. Their spears shall be turned to shares, Mich. 4. 3. and swords into Mattocks. If a man give thee a blow on the right side, Mat. 5. 39 turn thou thy left side. He that smiteth with the sword, Mat. 26. 52 shall perish with the sword. Let not the Cockle be pulled out till the harvest time. Mat. 13. 30 Our weapons are not carnal but spiritual. 2. Cor. 10. 3 Who that will read S. Austen to Marcellinus in the first Epistle, and to Faustus Manichaeus the, 22 book, & in Chrisostome upon these words: Do not resist the evil: shall have all these places answered. Reasons for war. A time of war, & a time of peace. Eccles. 3. 8. David saith in. 144. Psalm. Blessed is God which teacheth my hands to fight, and my fingers to battle. David's fingers were fight fingers, yet David's fingers were holy fingers. In the book of Kings David saith thus to Saul: Thou fightest the lords battles: And Abigal saith to David: Thou fightest the Lord's battles. If some wars be God's wars, than all wars are not forbidden. The Baptist doth seem to allow of Soldiers, for he giveth them rules of life, as that they should hurt no man, and that they should be content with their own wages. Paul would have himself lead to Caesaria by strength of soldiers. Our Saviour doth say, give unto Caesar that which is Caesar's. That which was given to Caesar was tribute, given to find soldiers, as Augustine doth often say. Now, reasons why there should be weapons, there be many. But this is y● special reason which the Cantons, where every man weareth a weapon allege for their so doing, that the magistrate & country may be assisted and defended. And every man do wear weapon, & aught to wear weapon for the magistrate, & ought not only to wear it, but also to draw it at the Magistrate's voice, & to do as it is said in the. 3. book & fourth Chapter of Esdras: If the king alone say, Do kill, they do kill: If he say: do forgive they forgive: If he say smite, they do smite: If he say banish: they do banish: If he say cut off, they cut off. I say, if the people ought thus to do for the Prince & magistrate, to draw their weapons in his cause, & to lay down their life at their foot: how much more ought the magistrate for his own cause and for all their causes to bear weapon, and not to bear it in vain, but to purpose, etc. T. Draut. Wars sent of God And sent forth his warriors to destroy those murderers. Mat. 22. 7. ¶ This was done by the Emperors of Rome, Vespatianus & Titus, which destroyed Jerusalem, & slew above eleven hundred thousand men: Note that the Romans are here called the armies of the Lord, even as they of the Assyrians, is in the Prophet, called the servants of God, because that by him, God did punish his people. Sir. I. Cheek. Of him that warreth under Christ. ¶ Looke. Soldier. WASHING. Whereunto the washing of feet had relation. IN those places that are extreme hot, when men have done their journey they use to wash their beet, and to wipe away the dust, which office was sometime showed unto Christ our saviour. And he again executed the same unto his Apopostles. Paul also required this of good widows, namely, to wash the feet of th● saints, etc. Pet. Mart. upon judic. fol. 252. How this word wash is taken. If I wash thee not. john. 13. 8. ¶ There are some which refer this word (Wash) unto the free remission of sins. And there are other foam also which refer the same to newness of life. And a third fort upon a good consideration refer it to both. For Christ washeth us when he wipeth away our sins, by the offering up himself, lest they should come into judgement. Moreover he washeth us, when by his holy spirit, he abolisheth the wicked and sinful desires of the flesh. Marl. upon john. fol. 461. Ye also aught to wash one another's feet. ●ab. 13. 14. ¶ The Bishop of Rome too apishly foolloweth Christ in many things. And in this he would seem to follow Christ, washing once in a year, the feet of certain poor folks, which have been washed before, and not only washed, but also perfumed, with sweet odours and waters. And thus by a bare and naked ceremony, they think that they have done very well. And when they have done it, they can be con●ented, to contemn their brethren, and cruelly to tear the members of Christ and to spit in his face. Wherefore that comminical pomp, is nothing else, but a filthy scorning of Christ. And verily Christ doth not here commend unto us a yearly ceremony: but commandeth us all our life time to be ready to wash our brothers feet. When Abigal said to the messengers of David, Behold, let thine handmaid be a servant to wash the feet of the servants of my Lord: she meant not such a counterfeit service, as the imitating enemies of Christ do use, but she meant that she would be so obedient, loyal, and seruable to David, that she would not refuse to wash, even the feet of his servants. So Saint Paul understood washing of the feet, when he required the good and virtuous widow to be a washer of the Saints feet, that is to say, to be serueable to them in each point, Christ saith not, ye ought to wash my feet, but to wash one an others feet. Marl. upon john. fol. 463. Saint Augustine ad jannar. saith thus: If thou demand upon what consideration this ceremony of washing feet first began, notwithstanding I have well thought of it, How the ceremony of washing came up first. yet can I find nothing that seemeth more likely than this. For that the bodies of them that had appointed to be baptized (at Easter) being ill cherished by reason of the lenten fast, would have had some loathsomeness in the touching, unless they ●ad been washed at sometime before. And that therefore they chose this day chief to that purpose, upon which day the lords supper is yearly celebrated. Here Saint Austen saith it was the fulsomeness of the bodies, & loathsomeness of the senses, that first began this ceremony, and not the institution or commandment of Christ. What is signified by washing of Christ's Disciples feet. And began to was his Disciples feet. john. 13 ¶ He washed their feet to declare that he came to minister unto other, and not be ministered unto. And further to teach by this washing, that his ministration was to purge and wash away the ●ilth of sin, which is done by the shedding of his blood: for the blood of Christ sprinkled into our hearts by the word of his Gospel, and received by saith, cleanseth us from all sin. Tindale. ¶ He that is washed, john. 13. needeth, not save to wash his feet. ¶ Whosoever is washed, that is to say, whosoever believeth in the blood of Christ, which doth wash away all our sins he is clean, but yet he hath need to wash his feet, that is to say: he hath need with continual watch to came his carnal affections, and fleshly concupiscences, daily with a true repentant heart. flying unto the Lord for mercy and pardon of his sins. Here they be confounded that affirm us to be without sin, after we be regenerate. Sir. I. Cheek. Save to wash his feet. john. 13. 10 ¶ That is to be continually purged of his corrupt affections, & worldly cares which remain daily in us. Geneva. WASTE SEA. How Babylon is compared to the waste sea. ¶ Looke. Babylon. WATCH. What it is to watch. WAtch is not only to abstain from sleep, but also to be circumspect, and to cast all perils, as a man should watch a Tower or Castle: we must remember that the snares of the devil are infinite and innumerable, and that every moment arise new temptations, and that in all places meet us fresh occasions, against which we must prepare ourselves and turn to God, and complain to him and make our move, & desire● him of his mercy to be our shield, our tower, our castle, & defence from all evil, to put his strength in us) for with out him we can do nothing) and above all thing we must call to mind what promises God hath made, and what he hath sworn, that he will do to us for Christ's sake, and with strong faith cleave unto them, and desire him of his mercy, and for the love he hath to Christ, and for his truth's sake to fulfil his promises. If we thus cleave to God with strong faith & believe his words. Then (as saith Paul) God is faithful that he will not suffer us to be tempted above that we are able, or above our strength, that is to say●, if we cleave to his promises, and not to our own fantasies and imaginations, he will put might and power into us, that shall be stronger than all temptations, which he shall suffer to be against us. Tindale. fo. 81. What is understood by watchmen. For his watchmen are all blind, Esa. 56. 10 etc. ¶ By those blind watchmen, understand the chief Priests, y● Scribes & Pharisees, etc. which were the perverters and depravers of the law of God. These for filthy lucre sake abolished the true service of God, and were the chief causers of the forsaking of Israel. They were sluggish and sought not that which was for the edification of the people and for the glory of God, but that which was for their own private profit and pleasure. They were slothful to root out vice and to plant virtue, and driven into the profound deep sleep of ignorance, of idleness, of lecherousnesse, & of pride. As oft as the Prelates of the people, Bishops, Abbots, and they that avaunt themselves for religious be such, there hangeth a great scourge over the whole flock of Christ. T. M. ¶ He showeth that the affliction shall come, through the fault of the governors, Prophets and pastors, whose ignorance, negligence, avarice & obstinacy, provoketh God's wrath against them. Geneva. I have made thee a watchman to the house of Israel. Eze. 3. 17. ¶ By this watchman are figured, Bishops, Priests, a●d Preachers, which must take the occasion of their speaking and exhorting, at the mouth of God, and speak not in their own but in his name. T. M. He showeth that the people ought to have continually governors & teacher's which may have a care over them, and ●o warn them ever of the dangers which are at hand, Eze. 33. 2. Goe The meaning of this place following. The voice of thy watchmen shall be heard. Esay. 52. 8 ¶ The Prophets which are thy watchmen shall publish this thy deliverance. This was begun under Zorobabel, Ezra & Nehemiah, but was accomplished under Christ. Geneva. Of the watchman that Daniel speaketh of. And behold a watchman, Dan. 4. 1● and an holy one came down from heaven. Meaning the Angel o● God, which neither eateth nor sleepeth, but is ever ready to do Gods will, and is not infect with man's corruption, but is ever holy, and in that that he commandeth to cut down this tree, ●e knew that it should not be cut down by man, but by God. Geneva. What the fourth watch meaneth. And in the fourth watch of the night. Mat. 14. 23 The Hebrews divided the night in●o ●oure parts, which they called the four watches, wherefore the fourth watch was next to the morning, and was called the morning watch. As in the. 1. Reg. 11. 11. Tindale. WATER. How it is not water that doth wash away our sins. ARise and be baptized, Act. 22. 16 and wash away thy sins. We ought not to think that water washeth away our sins, but the mercy and grace of God which is signified and represented unto us by the water. Ye shall note that by a figure named Allocosis, the same is ascribed unto the outward sign, which doth only pertain unto the grace & election of God. Sir. I. Cheek. He showeth that sins cannot be washed away but by Christ, who is the substance of Baptism: in whom also is comprehended the father and the holy Gost. Geneva. The meaning of this place following. Whosoe●er drinketh of this water, etc. To drink this water, is to believe & credit the word of God, and to receive the testimony of Christ, which thing only can quench the thirst of the soul. Sir. I. Cheek. What is signified by water and spirit. Except a man be borne of water and spirit. Water & spirit. ¶ Here by the water he understandeth the word and grace of God, john. 3. 5 and also the illumination of the holy Ghost, which is that heavenly water that Esay the Prophet doth speak of, saying, All that be a thirst, come unto the waters. john. 4. 14. and. 7. 38. jere. 2. 13. By the spirit he understandeth the inspiration of the holy Ghost, and the heavenly working of the spirit of God. So that this place helpeth them nothing, that do affirm that the children of the faithful are damned, and that they shall never enter into the kingdom of heaven, if they die before they can be baptized. Sir. I. Cheek. ¶ This place of john is not to be understood of the outward sign of holy Baptism, but simply of the inward and most spiritual regeneration of the holy spirit, which when Nichodemus understood not perfectly, the Lord figured and made the same manifest by Parables of water and of the spirit, that is to say, of the wind or the air, by Elements very base and familiar, for by an by he addeth, That which is borne of flesh, is flesh, etc. Again, The wind bloweth where it listeth, etc. Which must needs be meant of the air. For the other part of the comparison followeth, So is every one that is borne of the spirit. Bullinger. fol. 1048. ¶ By this is signified the Baptism which is the mortification of the flesh preached by john baptist, and the renewing of the spirit, which is remission of sins obtained by Christ. Tindale. What the water of Siloh doth signify. Forsomuch as the people refuse the still running water of Siloh, Water of Siloh. etc. Esay. 8. 6 ¶ He calleth the kingdom of David, which figureth the kingdom of Christ, the still running water of Siloh, which thing agreeth very well unto Christ, that was meek and lowly of heart. Math. 11. 29. Zach. 9 9 Behold thy king cometh unto thee, poor and lowly, etc. He reigneth in still and peaceable consciences. Siloh was a spring at the foot of the hill of Zion, which hath not continally water, but spring●th certain hours and days, and cometh with a great sound, by the bottom of the ground, and rifts and holes of an hard rock: The manner of speaking is borrowed of the despised littleness of the water, which signifieth the small estimation and poverty of the christian. T. M. ¶ Looke. Siloh. What is meant by the water of the Sea. The water of the sea shall be drawn out. Esay 19 5 Nilus shall sink away and be drunk up. ¶ The water of the sea, etc. Egypt (as stories show) receiveth no rain forth of the air, but is overflowed with y● water Nilus, at certain times. 14. 15. or 16. cubits high from the ground, for if it increase to any less height, the Country scapeth not a dearth saith Pliny. And therefore by the scarcenesss and want of water is the desolation of the land described. Nilus is here called by diverse names. Sometime the Sea, sometime rivers, sometime wells, sometime ponds, etc. For that flood runneth seven sundry ways, and it is called the Sea, not only because the Hebrews call all congregations of waters the Sea generally, but also because it was of old time a constant opinion after the stories, that it hath his original beginning from the Ocean Sea. Ye may also understand by the dryness of Nilus, Nilus. that it overflowed not the land, contrary to the old accustomed manner thereof. Some had leaver have this to be figuratively applied. As there be certain waters of the Gospel, which the holy Ghost giveth, so are there also the troubel●us waters of Egypt, that is, of worldly doctrine. Therefore when the word of God is overheard, those waters dry us. For the holy Ghost reprehendeth the world of sin, and openeth and declareth the works of darkness. In these waters do Reed and Rush grow, that is, vain & trifling works, such as are the works of hypocrites, which after the outward show and appearance seem fresh, but are within, vain and nought worth. ¶ He showeth that the Sea, and Nilus their great river, whereby they thought themselves most sure, 〈…〉 should not be able to defend them from his anger, but that he would ●●nd the Assyrians among them, that they should keep them under as slaves. Geneva. The meaning of this place following. jesus Christ that came by water and blood. 1. john. 5. 6 ¶ The water and blood that came out of his side, declare that we hau● our sins washed by him, & he hath made full satisfaction for the same. Geneva. How water in the Sacrament signifieth the people. The people is annexed in the Sacrament, through the mixture of water, therefore I meru 〈…〉 le much that they are so contentions and will not see, Water in the sacrament. that as the water is the people, so the wine is Christ's body, that is to say in a mystery, because it representeth Christ's blood, as the water doth the people. Cyprian ad 〈…〉. Whiles in the Sacrament water is annexed with the wine, Eusebius. the faithful people is incorporate & joined with Christ, and is made one with him, with a certain knot of perfect charity. ¶ Now whereas he saith, that we are joined and incorporate with Christ, what fondness were it to contend, sith we are there only in a mystery and not naturally. I. Frith. WAVE OFFERING. What it signified. ANd wave them for a wave offering. Ex. ●9. 24 ¶ This sort of offerings after the Priest had life 〈…〉 d up, was moved into every side of all coasts, to signify that God was Lord of all the earth. T●e Bible note. This sacrifice, the Priest did move toward the East, West, North, and South Geneva. ¶ Wave offering because it was waven in the priests hands, to diverse quarters. Tindale. WEDDING GARMENT. What the wedding garment is, and who be clothed therewith. WHich had not on a wedding garment. Mat. 22. 11 ¶ Many do in vain here contend about the wedding garment, whether it be fay ●, or an holy and godly life: Seeing that faith can neither be separated from good workest neither can good works proceed but from faith. But the only meaning of our Saviour Christ was this, that we are called of the Lords upon this condition, that we should by the spirit be made like unto him. And therefore that we might continually abide in his house, we must put off the old man, with all his pollutions and defiling spots of sin, and must frame and give ourselves to a new life, that our apparel may answer so honourable a calling. They therefore are clothed with this wedding garment, which have put on the Lord jesus Christ, and the new man, which after God is shaped in righteousness and holiness, and as the wedding garment doth declare the mind to be joyful affected toward the wedding dinner, and to reverence the same, even so also by this wedding garment, there is required that the guest's be such, which with joy, with reverence of the divine majesty, and with giving of thanks, should obtain and enjoy the heavenly benefits. Marl. fol 499. ¶ The wedding garment is Christ himself, whom in Baptism we put on through ●aith: where from proceedeth love and charity, which is the common badge of all true faithful christians. Sir. I. Cheek. ¶ They that with their mouths do profess the Gospel, and the true christian religion, and so do associate and a fellowship themselves with the church and congregation, and be not inwardly sanctified with the spirit of God, be without the bridegrooms liu●rie. ¶ Faith in Christ's blood maketh the marriage between our souls and Christ and is properly called the marriage garment or the sign. Tindale. WEDLOCK. ¶ Looke. Marriage. WEAK AND SICK. The meaning of Saint Paul in this place. FOr this cause many are weak and sick among you. 1. Cor. 11. 30 ¶ For this cause, that is, ●or lack of good examining of ourselves, many are weak & sick in the faith, & many asleep, & have lost their faith in Christ's blood, for lack of remembrance of his body breaking & bloodshedding, & not y● only, but many are weak and sick, even stricken with bodily diseases, for abusing the Sacrament of his body, eating the bread with their teeth, & not his body with their heart & mind, & peradventure some slain for it by the stroke of God, which if they had truly judged and examined themselves, for what intent they came thither, & why it was instituted, should not have been so judged & chastened of the Lord. For the Lord doth chasten to bring us to repentance, and to mortify our rebellious members, that we may remember him. Here ye may shortly perceive the mind of Paul. Tindale. fol. 164. ¶ Looke. Examine. WEEKS. How the weeks in daniel's prophesy be taken. A Week in daniel's prophesy, Dan. 9 25. is not taken for a week of days, but for a week of years, so that every week is counted for seven years. And the half year that he speaketh of, is taken for the three years & an half, wherein Christ here in earth established his Testament. A week is taken for seven years As in Leuit. 25. 8. where the 70. weeks that Daniel speaketh of, are. 190 years. T. M. Then number 7. weeks of years. levit. 25. 8 ¶ A week is sometimes taken for the number of 7. days, as before. 23. 15. sometime for y● number of 7. years, as here and in Dan. 9 ver. 24. 25. 26. T. M. WELLES. What the wells of the Saviour are. WIth joy shall ye draw water out of the wells of the Saviour. Esay. 12. 2 ¶ The wells of the Saviour are, the word of God, the doctrine of the Gospel and promises of Christ, wherewith trembling souls and afflicted consciences are refreshed. Out of these (saith he) that they shall draw water: not out of men's traditions, which are but puddles. T. M. ¶ The graces of God shall be so abundant, Esay. 12. 3 that ye may receive them in as great plenty, as waters out of a fountain● that is full. Geneva. WENT OUT FROM US. What is meant by this place of john. Look. Vs. WEEP. Causes why we should weep. AVgustine in his 4. Sermon of the first sunday in Lent, writeth that there be two causes of true repentance, that bringeth forth weeping. One is, for because we have through negligence omitted many things, which we ought not to have done. These are commonly called sins of committing & omitting. And in the same place he interpreteth this sentence (Bring forth worthy fruit of repentance) after this manner, that we should weep for the sins already committed, and we should take heed that we do not the same again Chrisostome also upon the Epistle to the Collossians, the. 12. homely complaineth that the christians abused tears. And when as otherwise tears are good creatures of God, they defame them in adjoining them to those things which deserve not weeping. sins only (saith he) are to be wept for, not only our own sins, but other men's also. Which Paul performed in very deed, who in the second to the Corinthians, said, That he was afraid not to come unto them, but so that he was dejected and compelled to weep for very many, which had fallen and not repent. Yea, and he exhorted the same Corinthians to weep for other men's sins, when in the first Epistle he said, Ye are puffed up, and ye have not mourned, namely, for the grievous crime of an incestuous man. And David in his. 119. Psalm writeth: Mine eyes have brought forth rivers of waters, because they have not kept thy law. That holy Prophet wept, because of y● public transgressions of the law, & when he saw the same transgressions perpretated, he abundantly powered out tears, etc. Pet. Mar. upon judic. fol. 63. How godly men do easilier weep then laugh. Ezechiel in the. 8. chapter commended certain which wept for the wicked acts of other men. And hereof it cometh that when holy men see horrible spectacles of sinners oftentimes to happen, they easilier burst forth into tears, then into laughter, for so Christ used, whom we read to have oftentimes wept, but never to have laughed, which self same thing also we must do at this day, when as so great and evil an harvest of sins doth on every side offer itself unto us. Pet. Mar. upon judic. fol. 63. WHY. Why God doth this or that, we ought no● to ask. WHen it is asked (saith S. Austen Augustin. ) why God did this thing or that thing, we must answer that he did it because y● it was his will so to do. If thou goest any farther ask, why it was his will so to do, thou dost ask a thing which is both greater and higher then the will of God, which thing cannot be found out. Aug. count Mad. li. 1. cap. 3. Why God doth more for one, then for another. If a man do ask, why God doth show mercy more to one then to another. S. Austen Augustin. maketh answer by an apt similitude, on this wise: If a man have many debtor that doth owe unto him the like sum of money, doth it not lie in his power to forgive some of them the whole debt, & to call upon the other for the whole sum, who can lay any thing to his charge for so doing. Then mark (saith he) we are all debtor unto God, and have all deserved everlasting damnation, that he doth then of mere mercy and goodness forgive some, and to some again he doth according to righteous judgement, who shall be so bold to blame him for it? I. Veron. Why doth not God (will some say) give his grace to all alike, Augustin. when his word is preached, but suffereth some to receive it, & other to despise it. S. Luke. in the Act. 13. 48. And they (saith he) did believe y● were ordained before to life everlasting. Again he could do it, saith S. Austen, because he is almighty: and why then doth he it not? because (saith he) that he will not. And why he will not, that do we leave unto him. Veron. ¶ Looke. Predestination. Will of God. Vain Questions. WHITE. What is understood by the white horse. BY the white horse, Apoc. 6. 2. may be understood the first state of the christian Church without blemish. By the second seal & red horse, understand the state of the kingdom of Christ, in y● time of y● martyrs. By the third scale, & the beast, y● black horse, balance & measure, understand dearth & want of victuals, with the portion that was allowed for one man, for his days spending, which happened to all the world, either when Claudius or ●raianus reigned Emperors. By the fourth seal, the beast, the voice, and the pale horse, understand the heretics, which divers ways vex the holy Church with false doctrine. The fift seal may signify, the right godly Christian men. The sixth seal, the great misery & affliction which shall rise, & be procured through Antichrist. Marl. ¶ Looke. Seal. ¶ By the white horse is signified the Apostles, and the first disciples of Christ, for why y● scripture doth so call them. These horses were white, they were made pure, righteous & clean, by jesus Christ, and bore him by their preaching the world over. Such a white horse to the glory of God was Paul, when he bore the name of Christ before the Gentiles, the Kings & the Children of Israel, etc. Bale. What is meant by the white stone. And will give him a white stone. Apo. 2. 17. ¶ Arethas writeth, that such a stone was wont to be given to wrestlers at games, or else that such stones did in old time, witness the quitting of a man. Beza. ¶ By the white stone is signified the election before God, & also everlasting peace and confidence in the grace and favour of God unto everlasting life. Sir. I. Cheek. ¶ I will also give him for a token of perpetual peace and love, that pure and precious stone jesus Christ, so white as the Lily bloure, innocent and clean from all contagious vices, to be his only and whole wisdom, righteousness, light, health, and redemption. Bale. WHOLE BURNED OFFERING. Wherefore it was called a whole burnt offering. ¶ Looke. Burnt offering. WHOREDOM. How whoredom is taken in the Prophet Ose. THe use of whoredom or fornication, Ose. 4. throughout the Prophet, is to take another God beside the true God, to serve Images and believe in them. T. M. How whoredom was punished by death. Bring ye her forth, & let her be burnt. ¶ We see that the law which was written in man's heart, taught them y● whoredom should be punished with death, albeit no law as yet was given Geneva. How whoredom being suffered, spreadeth abroad. Whoredom (saith Basil Basil. ) stayeth not in one man, but invadeth a whole City. For some one young man cometh to an harlot, and taketh unto himself a fellow, and the same fellow taketh another fellow: wherefore even as fire being kindled in a City, if the wind blow vehemently, stayeth not in y● burning of one house or two, but spreadeth far and wide, & draweth a great destruction with it, so this evil being once kindled, spreadeth over all parts of the City. Pet. Mar. upon judi. fo. 233. How whoredom is spewed out. As it spewed out the people that were before you. Leu. 18. 28 ¶ Both for their wicked marriages, unnatural copulations, Idolatry of spiritual whoredom with Moloch and such like abominations. Geneva. What is called spiritual whoredom. Offering to devils, Leu. 17. 7. after whom they have gone a whoring. ¶ Idolatry is spiritual whoredom, because faith toward God is broken. Geneva. soothsayers to go a whoring after them. Leu. 20. 6. ¶ To esteem sorcerers or conjurers, is spiritual whoredom or Idolatry. Gen. WICKED. What it is to be wicked. I And my people are wicked. ●xo. 9 ●7. ¶ The wicked confess their sins to their condemnation, but they cannot believe to obtain remission. Geneva. ¶ To be wicked, is to be without the knowledge and feeling of the goodness of God, and without hope to receive any goodness at his hand, so that we cannot patiently hear any of his truths, nor believe them, neither suffer them to be taught to other as it appeareth in all Psalms, and in Esay. 57 Tindale. The wicked are like the raging Sea y● cannot rest. Es●. 57 20 Their evil conscience doth ever torment them, and therefore they can never have rest. Geneva. There is no peace (saith the Lord) unto the wicked. Esa. 48. 22 ¶ Thus he speaketh that the wicked hypocrites, should not abuse God's name, in whom was neither faith nor repentance. Geneva. How the wicked are punished for doing wrong to the wicked. As I have done (saith Adonibesech) so God hath done to me again. judic. 1. 7. ¶ Hear note, that the Gentiles had the knowledge of God, as saith Paul Rom. 1. and that they knew the law & righteousness natural, of which Moses. Deut. 19 d. and Exo. 21. c. But in the punishment of Adonibesech, is this chiefly to be observed, that God not only avengeth the wrong, that the wicked do to the good, but also that which the wicked do to the wicked. The 70. Kings, whose thumbs and great toes he cut off were wicked men, yet he is punished for the injury and cruelty done unto them. Such an example have ye also Amos. 2. What punishment shall they have then, that cruelly slay the good? Not small be ye sure. T. M. How the wicked eat not Christ's body. He that eateth Christ's body, john. 6. 54 hath everlasting life: Ergo, than the wicked eat not Christ's body. He that eateth Christ's flesh and drinketh his blood, abideth in Christ, and Christ in him: but the wicked abideth not in Christ, nor Christ in them, Ergo, the wicked eat not his flesh, nor drink his blood. I. Frith. WIDOWS. Objection of the Papists. Paul (say they) blameth the widows, 1. Tim. 5. which (after the old Iewes manner chosen to serve y● Congregation) when they were found of the common purse, had list afterward to marry. Answer. This place (saith Melanct●●on Melancton in a little book he wrote to ● king Henry the. 8. in the defence of priests marriage. ) many of the Papistike votaries, wrest it for their vows, because that there they are said to reject their first faith, which faith some of them interpret it of the breaking of their vow. But I will answer thereto simply and plainly. That which they call their first faith in that place, ought not to be understood of such vows, but of their first and principal faith in Christ, as a little before he saith: If any man careth not for his own, and chief for his own household he denieth to be a faithful, and is worse than an infidel. For Paul blameth those women, which so long as they were needy, they would be sad and modest, serving them faithfully: but afterward, when they were found of y● common charge, they began to wax wanton and light, and to neglect their office. For these evil manners (saith he) that they rejected their chief faith or principal promise to God, casting off their faith whereby they should have pleased God. For their very faith is rejected, when their conscience is defiled. Beside this, if they contend to be spoken of vows, then are their own selves condemned with the same text, commanding them to put back young persons from such vows, & to receive none before 60. years old, and why then call they it a lawful vow at 21. years? Also if there had been in those days any such common vows, surely they had been made without any superstition. Wherefore these new found vows of Monks and Priests are tangled with full many wicked persuasions, etc. ¶ Looke. Vow. First. WIFE. What a commodity she is to her husband. ANtipater an Heathen writer, In sermone de Nuptijs, hath these words: Whosoever (saith he) hath not had trial of a wife and children, he is utterly ignorant of true mutual good will. Love in wedlock is mutually showed, when man and wife do not communicate wealth, children and hearts alone, as friends are wont ●o do, but have their bodies in common also, which friends cannot do. And therefore Euripides saying a●●de the deadly hate he bore unto women, writ these verses in commendation of marriage. The wife that gads not giglot wise. with every flirting gill: But honestly doth keep at home, not set to gossip still. Is to her husband in his cares a passing sweet delight: She heals his sickness all, and calls again his dying spirit. By fawning on his angry looks, she turns them into smiles. And keeps her husband's secrets close, when friend work w●ly guil●s. Bullinger. fol. 224. How this place following is understood. Come not at your wives. Exo. 19 1● That is, when ye will serve the Lord, you shall put from you all lust and fleshly concupiscence, giving yourselves wholly to prayer and abstinence, as Paul teacheth. 1. Cor. 7. 29. That they that had wives, should be as though they had none. T. M. But give yourselves to prayer and abstinence, that you may at that time attend only upon the Lord. 1. Cor. 7 5. Geneva. The difference between a Wife and a Concubine. Look. Concubine. WILD BEASTS. What is signified here by wild beasts. THe wild beasts shall worship me. Esa. 43. 2● Under the name of the beasts, signifieth he also the heathen which were wild, rude, and beastly, concerning godly knowledge, these saith he, that he will tame by the preaching of the Gospel (which thing he signifieth by waters and streams) so that they shall not hereafter do hurt in the Church, but shall put their shoulders under the yoke of faith, and be ruled with the law of charity. T. M. They shall have such abundance of all things as they return home, even in the dry and barren place, that the very beasts shall feel my benefits, & shall acknowledge them, much more men ought to be thankful for the same. Geneva. WILL OF God. How all things come to pass by Gods will. THese be the great and most exquisite works of God, Augu. in 〈…〉. ca 12● that whereas the nature of man and Angel had sinned, that is to say, had done not that he would, but that it would, even by the same will of the creature, whereby that was done, that the creator would not, he fulfilled that he would, using well even evil things as good, himself in the highest degree to the damnation of them, whom he justly foreordeined to punishment, and to the salvation of them, whom he mercifully foreordeined to grace. For touching themselves, they did that God would not, but touching the omnipotency of God, they could no way do it. For even in this that they did against God's will, God's will was fulfilled upon them or touching them: for therefore great, and exquisite are the Lords works throughout all his will, that after a marvelous and unspeakable manner, that is not done beside God's will, that is done against Gods will. Nothing is done that proceedeth not out of the inward and intelligible Court of the sovereign Emperor, Augu. in the. 3. b. de Trinit. according to his unspeakable justice. For where doth not the wisdom of almighty God work that he will, which reacheth from end to end strongly, and disposeth all things sweetly. Again, S. Austen hath these wordss: It is than his will only, from which is sprung whatsoever is. Also, nothing set in man's free will, overcometh the will of God. And though man be against God's will, yet against his will which is himself, we ought to think nothing to be so done, as though he would have it to be done, & it is not done, or y● he would not have to be done, & it is done. For y● will is ever fulfilled, either touching us, or of us. Touching us it is fulfilled, but we fulfil it not when we sin. Of us it is fulfilled when we do good. Item, so of man also God ever fulfilleth his will, for man doth, whereof God worketh not, that he will. Item, Gods will is the necessity of all things. It is then in the power of the naughty men to sin, Augustin but y● in sinning the same naughtiness shall do this or this, it is not in their power, but in the power of God, who divideth darkness & ordereth it, that of this also that they do against God's will, there is nothing fulfilled but Gods will. Aug. in the 1. bo. of the Predest. of Saints. cha. 16. Which holy scripture, Augu. in his bo. of free-will & gra. ca 20 if it be diligently looked into, showeth that not only the good wills of men, which he made of evil wills, and being made good by him, guideth to good acts, but also those wills, y● continue the creation of the world, be so in God's power, that he maketh them to be bowed, whether he will, & when he will, either to do good to some, or to punish some, as he himself declareth by his (most hidden indeed, but undoubtedly) most just judgement. For we find some sins to be punishments even of other sins. As in y● hardening of Pharaoh, Pharaoh the cause whereof is also declared to show God's power in him. Wherefore the Lord saith to josua, josua. The Children of Israel shall not be able to stand. What is this, they shall not be able to stand? why did they not stand by their free-will, but fled, their will being troubled through fear, saving that God ruleth over the wills of men, & when he is angry, turneth whom he will into fear? Did not the shameless man that son of jemini, Simei. rail upon king David by his own will? Nevertheless, what saith David: suffer him to rail, for y● Lord hath commanded him to rail upon David. Lo, how it is proved y●●od useth the hearts even of evil men, to y● praise & aid of good men. Who should not tremble (saith he) at these judgements of God, In the same boo. cha. 31. whereby he worketh even in y● hearts of evil men whatsoever he will, rendering yet to them according to their deserts. And again, by these & such testimonies of the holy scripture, it is made manifest enough, that God worketh in y● hearts of men, to bow their wills whether soever he will, either to good things according to his mercy, and to evil according to their deserts, through his own judgement without doubt, sometimes open, sometimes hidden, but ever just. Some will babble & say, if all things come to pass according to God's foresight, providence, & certain, unmovable & unchangeable ordivaunce, than they will make no provision for meat to satisfy their hunger, they will use no medicine in their sickness, they will not procure to avoid any danger, etc. for the good things y● God hath ordained for them, they shall have, & the evil y● God hath appointed, they cannot eschew. So that either it shall not need, or it shall not boot to labour ●or the obtaining of y● one, or avoiding of the other, sith all must be as it is already decreed & determined without alteration or change Answer. O rude rabble, what if God will use your labour, & the wisdom and gifts wherewith he hath furnished you, to serve his providence, will ye refuse to be his instruments, with all y● ye have of him? if it be his ordinance to feed you through your travel, will you lie gaping till meat fall into your mouths from y● clouds, which you perceive he hath not appointed. If it please him to hele you by y● virtue he hath given to herbs or other simples, & you will not be healed, I would ye should be sick still. If he will have you to escape dangers through y● wisdom y● he hath planted in your hearts, & you will not use them, you are worthy to perish in them, and so God will use your folly to your own destruction. The godly, ever like that well that pleaseth God, neither will they show themselves, so unthankful or so foolish, as to despise or refuse the means that he hath appointed, and though they know that nothing can come to pass, otherwise than he hath ordained, yet they know not whether this way or y● way, by this means or that means, he will bring his purpose to pass, and therefore they use the mean with thanks that seemeth most likely, according to the wisdom that God hath given them. For whether God work things by him, or by those means and instruments, that he hath appointed, all is one to them, and they acknowledge his wisdom and goodness, as well in the one, as in the other, etc. B. Traheron. How there is two wills in God. The will of God is two manner of ways considered in the Scripture. Two wills in God. It doth ascribe unto God an absolute will, which is hidden from us, and can in no wise be resisted, for whatsoever God hath determined by his absolute will, it can never be altered. Secondly, Scripture doth speak of the divine and blessed will of God, as it is set forth unto us in God's holy word, whereby we do learn, what God will have us to do, and what he will have us to leave undone: we do all contrary to this will, when we do break his commandment. And so Adam doing contrary to Gods will, brought himself to nought, and to utter destruction. I. Veron. The meaning of this place following. I will show mercy to whom. Exo. 13. 19 I will show mercy, & will have compassion on whom I have compassion. That is as much as if he should say, that nothing doth move him to mercy, but only that he will show mercy, that is to say, that the only thing that moveth him to be merciful or to show mercy and compassion, is only his blessed will and pleasure. Proves of Gods will out of holy Scripture. I will harden Pharaos' heart, Exo. 7 3. and multiply miracles & wonders in the land of Egypt. The Lord hath made all things for his own sake, Pro. 16. 4. yea even the wicked for the day of evil. I will show mercy, etc. Which is expounded a little before. Exo. 33. 19 Who hath saved us, 2. Tim. 1. 9 and called us with an holy calling, not according to our works, but according to his own purpose & grace, which was given to us, through Christ before the world was. ¶ Looke. Predestination. Calling. Why. How we ought in all things to commit ourselves to the will of God. If thou wilt, thou canst make me clean. Mat. 8. 2 ¶ In all our troubles and adversities, in diseases and sickness, let us put ourselves wholly unto God's pleasure and will, which knoweth best, and will always do the thing that is expedient for his glory and the salvation of our souls. Sir. I. Cheek. WILDERNESS. What is signified by wilderness. BUt the desert and wilderness shall rejoice. Esa. 35. 1. ¶ By the desert and wilderness is signified the country of the heathen, which were without grace, and without the fruit of good and virtuous living. Psa. 107. 33. It is a borrowed speech, taken of the roughness and unfruitfulness of the wilderness. T. M. ¶ He prophesieth of the full restoring of the Church, both of the jews and Gentiles under Christ, which shallbe fully accomplished at the last day: albeit as yet it is compared to a desert and wilderness. Geneva. The barren nature of mankind, shallbe made fruitful by grace promised in Christ. The Bible note. How the Lord doth turn the wilderness into rivers. I turn the wilderness into rivers. Esa. 41. 17 That is, I make the doctrine of truth so general and so easy to all men, that whereas were before waste wildernesses (by which understand the errors of the heathen, wherewith they had made all unfruitful & dry) shall now by the grace of the Holy ghost, be rivers of the water of verity, where all was full of idolatry, of abomination and of stinking errors, there shall the hearts of the chosen, be watered with godly wisdom, through the Gospel & glad tidings, and shallbe endued with faith, whereby they may both profit themselves and other, and so shall they be fruitful. Wilderness is often thus taken, as before. Esay. 35. T. M. The meaning of this place following. Where shall we get so much bread in the wilderness. Ma. 15. 33 We are all in a wilderness, so many as be in this vale of misery. Christ is our Pastor & shepherd, which feedeth us with his blessed word, in the wilderness, that is to say, among so many traditions of wherewith we are burdened. S. I. Cheek. WINE. Of old wine in new vessels. NEither do we put new wine into old vessels. Mat. 9 17 A mind that is nourished in blind ceremonies & superstition is not a meet vessel to receive the pleasant wine of the gospel. S. I. C. ¶ Old wine was wont to be put after the manner of oil, into goats skins, even as we do put it into our wine vessels. They therefore that are skilful in vintage or making of wine, brew their new wine into new vessels, for they which put new wine into old vessels, suffer double loss, that is to say, when the new wine worketh or spourgeth, the vessels break, & the wine perisheth. Marl. fol. 135. What is signified by wine and oil. The oil and wine see thou hurt not. Apoc. ●. 6. The dulcet wine and the fragrant oil, see thou hurt not, saith the said voice, hinder not the word of God, Wine & Oil. which is the sweet wine y● replenisheth the heart with gladness, & the wholesome oil y● comforteth the soul in trouble, delicious it is in adversity, & solatious in all weakness. Corrupt not the text with false gloss, take not from us the sweetness thereof: defraud us not of y● fruitful savour, let the text be whole, the fruit uncorrupt, & the judgement right, & that shall well be, if nothing be added unto it, nor nothing taken from it. Bale. What is signified by wine & milk. Come, Esa. 55. 1. buy wine & milk without any money etc. ¶ The word of God is called wine & milk: wine because it rejoiceth the heart in that it pacifieth the conscience, & setteth it at rest: milk because it nourisheth and increaseth the little ones in faith, as ye have. 1. Pet. 2. 2. And as new borne babes desire the reasonable milk. T. M. ¶ By waters, wine, milk and bread, he meaneth all things necessary to the spiritual life, as these are necessary to the corporal life. Geneva. The forbidding of wine and strong drink. Thou shalt not drink wine nor strong drink. ●eu. 10● 6. Some think that Nadab & Abiu being overcome with drink did not their ser-seruice lawfully, whereupon they think that this law of forbidding wine and strong drink was made. The Bible note. How wine remaineth in the Sacrament. He took the Cup, M●. 26. 29 and when he had given thanks, he gave it to them, saying: Drink ye all of it, for this my blood of y● new Testament, that is shed for many, for the remission of sins, I say unto you that I will not drink henceforth of this fruit of the vine until that day when I shall drink it new with you in the kingdom of my father. ¶ Hear Christ himself calleth it the very fruit and generation of the grape as it was afore. That it was wine (saith Clement Clement. ) that was blessed at y● supper, Christ himself showed his disciples, saying: I will no more drink of the fruit of this vine, until I shall drink ● with you in the kingdom of my father. Clem. de pedago. li. 2. cap 2. The wine pressed out of clusters & many ●rapes, Ci●riane. our Lord called his blood. Cipr. li. 3. Epist 6. There was wine in the mystery or sacrament of our rec●ption, when our Lord said: Augustin I will not drink henceforth of this fruit of the vine. Aug. de eccl. dogmat. ca 75. jewel. fo. 263. WIND. What the four winds do signify. ●Olding the four winds of the earth. Apoc. 7. 1. ¶ The spirit is compared to wind, and the doctrine also, and though there be one spirit and one doctrine, yet four are here named, in respect of the diversity of the four quarters of the earth where the Gospel is spread, and for the four writers thereof, and the preachers of the same through the whole earth. Geneva. They withhold the four winds of the earth, the doctrine of the spirit, which God hath sent to be blown the world over, they withstand, resist, stop, vex and evermore persecute. Bale. How the preachers of the Gospel are likened to wind. That the wind should not blow upon the earth. Apoc● 7. 1. ¶ Like as the wind raiseth up clouds, openeth the earth, moisteth it, maketh it fruitful, & maketh it to look cheerfully with flowers & fruits: even so the preaching of the Gospel shadoweth y● heart's of earthly men● and preserveth them from the wickedness of heresy, & openeth them unto repentance, & maketh way through them, that they may receive grace, and maketh them to bring forth the fruit of good works, and beautifieth them with good examples. But now is this blast of all blasts the pleasantest● by Satan's subtlety and naughtiness, forbidden to blow upon the earth. Marl. upon. the Apoc. 105. The meaning of this place following. The wind bloweth where it listeth, john. 3. 8. etc. As y● power of God is manifest by the moving of the air, so is it in changing and reviving us, although the matter be hid from us. Geneva. WINGS. How God is said to have wings. David saith: Psa. 17. 8. Defend me (O Lord) under the shadow of thy wings, likening God unto a bird, forasmuch as he is no less careful for his chosen, then y● hen is for her chickens, as Christ declareth very well, crying: Jerusalem, Jerusalem, how oft would I have gathered thy children together, as the hen gathereth her chickens under her wings, and ye would not. This shadow of his wings here, signifieth the protection & unspeakable goodness of God, by which only we stand in safety. It is a borrowed speech, of the nature of an hen, which nourisheth, feedeth & defendeth her chickens under her wings: yea, fighteth for them, and despiseth hi● own life to save them. Christ borroweth a like speech in Mat. 23. 37. T. M. WINTER. The meaning of this place following. PRay y● your flight be not in the winter, Ma. 24. 20 neither on the Sabbath day. In y● winter, because it was evil traveling, & on the sabbath day, because they were commanded as y● day they should not go farther than a mile. And in y● day did Pompeius take them. Strab. 16. 〈…〉 And so did Titus and Vespasian also, of whom Frontomus writeth. T. M. WISDOM. How this word wisdom signifieth Christ. I Wisdom was before the world of old. Pro. 8. 22. He declareth hereby the divinity & eternity of this wisdom, which he magnifieth & praiseth through this book, meaning thereby, the eternal son of God jesus Christ our saviour, whom S. john calleth y● word that was in the beginning. john. 1. 1. Geneva. When he prepared the Heavens, Pro. 8. 27. I Wisdom was there. He declareth y● eternity of y● son of God, which is meant by this word Wisdom, who was before all time & ever present with the Father. Geneva. When he appointed the foundation of the earth, Pro. 8 30. than was I Wisdom with him as a nourisher. ¶ Some read, as a chie●e worker, signifying that this wisdom even jesus Christ was equal with God his father, and created and preserved, and still worketh with him, as john. 5. 17. Geneva. How wisdom is justified of her children. And wisdom is justified of her children. Mat. 11. 19 S. Luke doth add All, and notwithstanding that they do expound this place sundry ways, yet it is a clear matter, that Christ spoke neither Greek nor Latin, but Hebrew to the hebrews, in the holy language and accustomed sense. Therefore when he said y● the wisdom of God was justified of all his children, he meant nothing else, but that he left nothing undone toward his children, that is to say, the people of the kingdom, which he had trained up as his children, & in all things y● might belong to their salvation, & that it was therefore free and clear from all blame of their destruction & perishing. And so Chrisostom doth also expound it. It were a very unfit thing to expound it: the wisdom is justified by her children, to say it is from unjust by the benefit of y● children changed into just and innocent. By thy words (saith y● Lord) thou shalt be justified, or by thy words condemned: y● is to say, by thy words thou shalt be declared, either to be just, or condemned of injustice. Words d●e not make, but declare a man to be just or unjust, etc. Muscul. fol. 223. ¶ This sentence (Wisdom is justified of her children) is sundry ways expounded. Some by those children do understand the elect & chosen, because y● they have embraced the wisdom of God, in john, ● in Christ, justifying, y● is to say, allowing & praising it. Chrisostom by the children doth generally understand all men, whether they be elect or reproved, for by them the wisdom of g●d is justified, y● is to say, by their own confession she hath oue●●ōmed in judgement, & hath omitted nothing y● pertain to their salvation, so y● their perdition cannot be laid to their charge. S. I. C. ¶ They that were wise indeed, acknowledged the wisdom of God in him, whom y● Phari●ies contemn. But y● Publicans being baptized with the Baptism of john, praised him as just, faithful, good & merciful, so that the fruit of their Baptism, appeared in them. And wisdom is justified of her children. Luke 7. 39 ¶ That is, the children of wisdom, or the wise which believe the Gospel, do acknowledge the wisdom of God therein, which the pharisees condemn, so that wisdom is then iustifi●d of her children, when the Gospel is received. The Bi. note. WISE MEN. What these wise men were. THere came wise men from the East. Mat. 2. 1 ¶ These were neither Kings nor Princes, but as Strabo saith (which was in their time) sage men among the Persians, as Moses was among y● hebrews. He saith also, y● they were y● Priests of y● Persians'. Tinda. Wise men or Magi in y● Persians' & Chaldeans tongue, signify Philosophers, Priests & Astronomers, & are here the first fruits of the Gentiles, that came to worship Christ. Geneva. WITH THE HOLY. etc. The meaning of the Prophet in this place. Look. Holy. WITNESS. How these places following are to be understood. ANd ye shall bear witness also. Io●. 15. 27 ¶ Whereas in the 5. Chapter of john, Christ saith that he receiveth no witness of man, it is to be understood, that for his own part be needed none● but for our cause it was expedient y● his disciples should testify his truth unto us, & therefore saith he, ye shall bear witness of me also. Ti. But I have greater witnesses than y● witness of john. I●h. 5. 36. Let us note here, how circumspectly & wisely he saith not, I have a testimony much more certain & true, then y● testimony of john: les● he might so extol y● testimony of his father concerning himself, y● the testimony of john thereby should be quite discredited: for whatsoever john did testify concerning Christ, y● same was of God, neither was it any whit contrary from y● which y● father by his works tes●fied of him. But if ye compare y● testimony of the works of Christ which he had received of y● father with the testimony of john, ye shall find y● it is much more excellent & notable. For as Lucifer or y● morning star, though it be a true testimony of y● rising of y● sun, yet notwithstanding is 〈…〉, & nothing so ●●ident as y● sun beams itself, which shine throughout y● whole world. Even so john, though his testimony were true concerning Christ, yet notwithstanding it was far inferior & more obscure than the bright show of Christ's works. Mar. fol. 176. Though I bear record of myself, joh. 8. 14. yet my record is true. The sense & meaning is this: Although every man is suspected in his own cause, & although it be provided by laws that no man speaking in his own cause should be credited, yet notwithstanding this can take no place in the son of God, which is above the whole world, for he is not to be reckoned in the order of men, but hath this privilege from his father, to govern all men with his word alone. Mar. fol. 293. That which Christ denieth. chap. 5. 37. here he granteth to declare unto them their stubborns: & saith, that being God he beareth witness to his humanity, likewise doth God the father witness the same, where are two distinct persons, though but one God. Geneva. At the mouth of two witnesses, joh. 8. 17. etc. Not that the testimony of two witnesses are always true, but because it is to be counted true. For otherwise the testimony of men may be false: as it is to be seen in the 3. of Kings. chapter. 21. 13. Math. 26. 6. Susanna. 13. WOE. What woe is. THis word (Woe) as Basil saith, is a lamentable moan, wherewith all they y● groan under the cross doth utter their grief. What is betokened by the 3. woes in the revelation of john. One woe is past, Apo. 9 12. and behold two woes come yet hereafter. ¶ The fi●st woe betokeneth the mischief that is brought into the world by the false preachers & Cloister men, which advanced Antichrist unto so great authority, y● he began to be esteemed for a God and Saviour, when notwithstanding he was but a destroyer & rooter out, & lo (saith the text) there came yet two woes after this, y● is to wit, in the opening of the trumpets of the sixth & seventh Angels. For the second woe is meant of the time wherein Antichrist reigneth with most cruel persecutions against the godly through the whole world. And the third is about y● end & destruction of Antichrist, whom the Lord shall dispatch with the breath of his mouth, and rid quite away through the brightness of his coming 2. The. 2. 8. Mar. fol. 135. WOOD. What it is to build on wood, hay, or stubble. IF any do build on this foundation, wood, hay, or stubble. ¶ That is, 1. Cor. 3. 12 if a man of good intent (but yet through ignorance) preach & teach you to stick unto ceremonies, & men's traditions (although they seem never so glorious) & to such things as are not grounded on scriptures (as S. Cyprian taught & defended to rebaptise him that was once baptized, & after fallen into heresy, yea, & many Bishops consented unto him, yet was it surely a great error). This is wood, hay, and stubble, that cannot endure the fire of temptation, & light of God's word, etc. I. Frith. fol. 43. WOLF. How a Wolf is sometime taken in a good sense. BEniamin is a ravishing Wolf. ●e. 49. 27. ¶ Wolf is here taken in ● a good sense, and signifieth a fervent preacher of God's word, as was Paul, in whom the text is verified. T. M. The meaning of these places following. The Wolf & the Lamb shall feed together. Esa. 65. ●5 ¶ The meaning is, that the most wicked & cruel men, shall at the coming of Christ, agree with the good & peaceable, & that the Gentiles, (which for their beastly living are often signified under the name of beasts) shallbe at unity with the faithful, & the one live joyfully with the other without strife. The very self saying have ye in the 11. Chap. ver. 6. T. M. The Wolf shall dwell with the Lamb. Esa. 11. 6. ¶ Men because of their wicked affections, are named by the name of beasts, wherein the like affections reign: but Christ by his spirit shall reform them, & work in them such mutual charity, that they shallbe like Lambs, favouring and loving one another, & cast off all their cruel affections. Geneva. WOMAN. Of the woman arrayed in Purple. ANd the woman arrayed in Purple, etc. Apo. 17. 14 ¶ This woman is Antichrist, that is the Pope, with the whole body of his filthy creatures, as is expounded ver. ●8. whose beauty only standeth in outward pomp, and impudency, and craft like a strumpet. Geneva. ¶ The woman's variable garments be tokeneth diverse liveries of religious orders, or the Rose colour may signify a readiness to shed christian blood. The cup ●ull of abominations, etc. the Pope's decrees, decrefalls, Bulls, dispensations, suspensations, and cursings. The beast she sat on, is the Papal seat. Sir. I. Cheek. Of women's apparel. The Prophet Esay reckoneth up their bracelets, Esay. 3. 19 their tablets, their bonnets, their nosegays, jewels, their veils, their wimples, etc. ¶ In rehearsing all these things particularly, he showeth the lightness and vanity of such as cannot be content with comely apparel according to their degree. Geneva. Tertulian Tertulian in his book of the attire of women, setting forth a better new apparel of women, saith thus: Prodite vos feminae, etc. Come ye forth ye women having your beauties bettered with the helps and ornaments of the Apostles, taking white lives of simplicity, and readiness of shamefastness, having your eyes painted with shamefastness, and your spirits with secrecy, putting into your ears the word of God, tying to your necks the yoke of Christ, put under your necks to your husbands, and ye shall be well appareled. Have always what to do in your hands, and fasten your feet at home, and ye shall be better liked of them, and if ye were in gold: Clad you with the silk of sincerity, with the saten of sanctity, with the purple of probity. Thus prune and prick up yourselves, and God himself shall be your paramour, etc. How women may not wear man's apparel. The woman shall not wear that which pertaineth to man, Deu. 22. ●. etc. ¶ It is not forbidden, but that to eschew or avoid jeopardy, or to pass the time merely, or to beguile our enemies, a woman may wear a man's harness or vestments, and contrariwise a man woman's clothes: but that they be not earnestly and customably used, that due honour and dignity may be observed of both kinds, seeing to do contrariwise is uncomely. T. M. Of the woman taken in adultery. Neither do I condemn thee, john. 8. 11. go and sin no more. ¶ He saith not, neither shall any man condemn thee, because he would not abrogate the office of y● lawful judge. Therefore they which gather hereby y● adultery is not to be punished by death, by the same it is necessary that they grant y● an inheritance ought not to be divided, because Christ would not make himself an arbitrer or umper in that business between two brethren: yea, let every wickedness be exempted from the punishment of the law, if so be adulterers may escape unpunished, they open the gate to treason, to murder, to rapine and theft. If the magistrate had lawfully condemned adultery, Christ would not have absolved the same. He absolved her from sin, if she repented, but he took not away the punishment & public example. Even as also he receiveth the penitent & faithful thief, into the favour & grace of God, but yet did not deliver him from the punishment which he had deserved for theft. Marl. fo. 288. ¶ Go and sin no more. This is the penance that Christ doth enjoin to all sinners: that is to say, that they sin no more. In the mean season we must mark that if this woman had been condemned by the law, he would not have quited her from temporal punishments for he was not come to break the law. Sir. I. Cheek. Of a woman taken in war. And seest among the captives a beautiful woman, D●u. 21. 12 and hast a fancy to her, that thou wouldst have her to wife. ¶ Héer● were they permitted to take a wife of the Gentiles, but first to shave her head, and cut her nails, etc. which ceremony signified, that she should be instruct to cut away the wantonness and superfluous decking with the delicate conditions of the Gentiles, lest the clean people of the jews should in short space abhor her, if she continued in her old manners. T. M. How women are called Ministers. Look Phebe. How women ought not to baptize. But how the custom was before that Augustine was borne, first is gathered of Tertulian, that it is not permitted to a woman to speak in the Church, not to teach, nor to baptize, nor to offer, that she should not claim to herself the execution of any man's office, much less of the pry 〈…〉 s. Of the same thing Epiphanius is a substantial witness, Lib. count hera●s. 1. where he reproveth Martion, that he gave women liberty to baptize, neither am I ignorant of their answer which think otherwise, that is, that common use much differeth from extraordinary remedy, when extreme necessity en●oreeth. But when he pronouncing that it is mockery to give women liberty to baptize, excepteth nothing. It sufficiently appeareth that he condemneth this corruption So that it is by no colour excusable. Also in the third book, where teaching that it was not permitted even to the holy mother of Christ, he addeth no restraint. Caluine. What the woman clothed in the Sun signifieth. A woman clothed with the Sun. ¶ In this third vision is declared, how the Church which is compassed about with jesus Christ the son of righteousness is persecuted of Antichrist. Geneva. Why women are commanded to keep silence in the Church. Saint Paul both in the Epistle to Timothy, ●. Tim. 2. 11. and in the first Epistle to the Corinthians, ●. Cor. 14. 3● commandeth that a woman should keep silence in the Church. And he assigneth causes of ●his silence so commanded, namely because they ought to be subject unto their husbands, but the office of a teacher hath a certain authority over those which are taught, which is not to be attributed unto women over men, for she was made for the man, whom she ought always to have a regard to obey, which thing is also appointed her by the sentence of God, whereby after sin committed he said unto the woman, Thy lust shall pertain unto thy husband. Farther the Apostle giveth another reason, drawn from the first front, because he saith: Eve was seduced and not Adam, wherefore if women should ordinarily be admitted unto the holy mystery of the Church, men might easily suspect that the Devil by his accustomed instrument would deceive the people, and for that cause they would the less regard the ecclesiastical function, if women should be believed. It ought therefore to be committed only unto men, and that by ordinary right, and the Apostles rule, etc. Pet. Mar. upon judic. fo. 93. Let your women keep silence in the Churches. ●. Cor. 14. 34. ¶ Because this disorder was in the Church, that women usurped y●, which was peculiar to men. The Apostle here showeth, what is meet to be done, and what is not. And albeit he mentioned this abuse afore, yet he reserveth it to this place to be reproved, because there he brought it in for an other purpose. Gen. 3. 16. Geneva. What is meant by the foolish woman. A foolish woman is troublesome. ●ro. 9 13. ¶ By the foolish woman Foolish woman. some understand the wicked Preachers, who counterfeit the word of God, as appeareth, verse. 16. where he saith: Who so is simple let him come hither, and to him that is destitute of wisdom he saith: Which are the words of the true preachers, ver. 4. but their doctrine is but as stolen water, meaning that they are but men's traditions, which are more pleasant to the flesh than the word of God, and therefore they themselves boast thereof. Geneva. What is meant by the strange woman. And it shall deliver thee from the strange woman, etc. Pro. 2. 16 Meaning that wisdom which is the word of God, shall preserve us from all vices, naming this vice of whoredom, whereunto man is most pro●e. Geneva. The meaning of this place following. A woman shall compass a man. Ie●●. 31. 22 ¶ This do they commonly expound of the redemption of Israel, by the similitude of a woman searching her husband: as though the Prophet aadde said, The people of Israel, after they have of long time forsaken their spouse God, shall yet at the last return and embrace him with the arms of faith, charity and obedience. Some expound it of the virgin Mary, and some of the Church the spouse of Christ. T. M. Because their deliverance from Babylon was a figure of their deliverance from sin, he showeth how this should be procured, to wit, by jesus Christ, whom a woman should conceive and bear in her womb, which is a strange thing in earth, because he should be borne of a woman without man: or 〈…〉 meaneth that Hierus●l●m which was like a barren woman in her captivity should be fruitful, as she that is joined in marriage, and whom God blesseth with children. Geneva. WORD OF God. What the word of God is. THE word of God doth signify the virtue and power of God. It is also put for the son of God, which is the second person in the most reverent Trinity, for the saying of the holy Evangelist is evident to all men. The word was made flesh. Bullinger. fol. 2. How the word was made flesh. And the word was made flesh, etc. john. 1. 14 That is to say, the everlasting word, which is the only begotten son of God, did take our frail nature and flesh upon him, in the which (being equal with the father touching his Godhead) he was made a curse for us, that is to say, he did take upon him that malediction and curse that was due unto us, for the breaking of the law of God. Sir. I. Cheek. ¶ He was form and made man by the operation of the holy Ghost, without the operation of man. Geneva. ¶ That is, the word, the second person of the Godhead jesus Christ came down and was made flesh, that is to wit, received the nature of man wholly and perfectly both body and soul, uniting the same to the person of his Godhead. S. john saith not: Caro verbum facta est, as the Arrians expound it and say, the flesh received the word, but he saith: Verbum caro factum est. The word was made flesh. I. Proctor. ¶ In that he saith the word became flesh and not man, he showeth how far God's son humbled and abased himself. For the Scripture calleth man flesh, when he will signify the poverty, vileness, and misery of man. As when it is said, All flesh is grass, and he remembered that we were but flesh, & my spirit shall not ever strive in man, for he is flesh. But when y● Evangelist saith, The word became flesh, we may not imagine that God's son joined to his divine nature flesh only and not man's soul, as Appolinaris thought in his trance, that flesh and the Godhead made one person without man's soul. For he imagined that the divinity was in steed of a soul. But so it should follow that the Lord jesus was not a very man. For flesh is not a man. For the soul is the formal part of a man, namely, that whereby a man is a man, & without which a man cannot be. And that the Lord had a man's soul beside his divinity, he himself testifieth where he saith, My soul is heavy unto y● death. Neither can Appol 〈…〉 is aid himself with this place. For when the Scripture calleth men flesh, it meaneth not that they are without soul, for than they were no men indeed. Trahe●on. What the Evangelist meaneth by the word in this place of john. In the beginning was the word, john. 1. 1. etc. ¶ By the word, the Evangelist meaneth the second person in the holy Trinity, namely our Lord jesus Christ touching his divine nature, as it appeareth afterward, when he saith, And the word became flesh. word taken 2. ways. Here we must consider why God's son is called a word. Ancient writers consider a word two ways. For they teach that there is an outward word, and an inward word. The outward word is that foundeth and passeth away. The inward word is, How Christ is the father's word. the conceit of the heart, which remaineth still in the heart, when the sound is past. So they say that God hath an outward word, which is sounded, pronounced and written in books: And that he hath an inward word, which remaineth within himself, whereof the outward word is an Image, effect and fruit. This inward word ever remaining in him is called his son, as the conceit of the heart may be called the engendered fruit of the heart, and the hearts child. They think also that he is called the word of God, because that as a word is the Image of man's mind, and representeth it unto us, so the Lord jesus is God's Image, and most lively representeth unto us, his power, his Godhead, and his wisdom. For whatsoever is in the Father, shineth in the Son. Some other think that the word here, Word, for ● thing. is taken for a thing, after the Hebrew manner of speaking. For the Hebrews use (Dabar) which signifieth a word for a thing. When Esay the Prophet asked king Ezechias, what the Babylonians had seen in his house, he answereth thus: They saw all that was in my house, johaial dabar, there was not a word, that is to say, any one thing that I showed not unto them in my treasures. The Prophet replieth, Behold the days come, that whatsoever is in thine house shall be taken away, and whatsoever thy father have laid up in store unto this day, shall be carried to Babylon, joij vather dabar, there shall not a word remain saith the Lord, that is to say, there shall not one thing be left behind. The Angel also in S. Luke, when the virgin Mary marveled how she should coceive a child without man's help, said unto her: No word shall be impossible unto God, y● is, nothing shallbe impossible for him to do. So that after this understanding, S. john's meaning is, that in the beginning there was a divine and heavenly thing with God. Traheron. How the word of God is called the light. Thy word (saith David) is a lantern unto my feet. Psa. 119. 105 Again, Theo. in Luk. ca 16 the commandments of the Lord is lightsome, giving light to the eyes. Psal. 19 7. Theophilact saith: Verbum Dei est lucerna, etc. The word of God is the candle whereby the thief (or false preacher) is espied. How the word of God endureth for ever. S. Jerome saith: Hiero. in joh. ca 27 Quomodo eternae erunt Scripturae diuin●, etc. How shall the holy Scriptures be everlasting, seeing the world shall have an end? True it is that the parchment or leaves of the books with the letters and all shall be abolished, but forsomuch as the Lord addeth, My words shall never pass, doubtless (though the papers and letters perish, yet) the thing that is promised by the same letters, shall last for ever. Of the nature and strength of the word of God. For the word of God is lively and mighty in operation, Heb. 4. 12● and sharper than any two edged sword, and entereth through even to the dividing asunder of the soul and the spirit, & of the joints and of the marrow, and is a discoverer of the thoughts and the intent of the heart, neither is there any creature which is not manifest in his sight, but all things are naked and open unto his eyes, with whom we have to do. Surely as the rain cometh down, and the Snow from heaven, and returneth not thither, but watereth the earth, and maketh it to bring forth & bud, that it may give séed to the sour, and bread to him that eateth, so shall my word be, that goeth out of my mouth, it shall not return unto me in vain, but it shall accomplish that which I will, and it shall prosper in the thing whereto I sent it. How the word of God hath sundry names. The word of God according to the sundry effects and properties thereof, hath sundry names, as thus: It is called seed, for that it increaseth and multiplieth: It is called a sword, for that it cutteth the heart, and divideth the flesh from the spirit: It is called a net, for that it taketh us and encloseth us together: It is called water, for that it washeth us clean: it is called fire, for that it inflameth us: It is called bread, for that it feedeth us. Even so it is called a key, for that it giveth us an entry into the house: The house is the kingdom of heaven, Christ is the door, the word of God is the key. jewel. fo. 144. How the word of God is the key. ¶ Looke. Key. How the word of God is plain. They are all plain unto him that will understand. Pro. 8. 9 ¶ Meaning that the word of God is easy to all that have a desire unto it, and which are not blinded by the Prince of this world. Geneva. The more that God's word is trodden down, the more it groweth. The Pharisees said thus of Christ: john. 13. 19 Videtis nos nihil proficere, etc. Ye see we can do no good, lo, the whole world (for all that we can do) is gone after him. Tertulian Tertulian saith, The greatest cruelty that ye can devise, is an enticement to our sect: how many of us so ever ye murder, when ye come to the view ye find us more and more. The seeds of this increase is christian blood. For what man (saith he) beholding the painful torments and the perfect patience of them, will not search and inquire what is the cause? And when he hath found it out, who will not agree unto it, who will not desire to suffer for it? Thus (saith he) this sect will never die, which the more it is cut down, the more it groweth. For every man seeing and wondering at the sufferance of the Saint, is moved the more thereby to search the cause, in searching he findeth it, and in finding he followeth it. S. Austen Augustin. saith, they were scattered, they were imprisoned, they were beaten, they were racked, they were burnt, & yet they multiplied. Aug. de civit. li. 12. cap. 6. Nazianzen Naziazen saith: By death, it liveth: by wounds, it springeth: by diminishing, it increaseth. Nazian. in● reditum. suum ex agro. How the word and flesh be not both of one nature. If the word and flesh Word & flesh. were both of one nature, seeing that the word is every where, why is not the flesh than every where, for when it was in earth, then verily it was not in heaven, & now when it is in heaven, it is not surely in earth. And it is so sure that it is not in earth, that as concerning it we look for him to come from heaven. When as concerning his eternal word: we believe to be with us in earth. Therefore by your doctrine (saith Vigelius unto Eutiches, who defended that the divinity and humanity in Christ was but one nature) either the word is contained in a place with his flesh, or else the flesh is every where with his word. For one nature cannot receive in itself two natures, 2. Nature in Christ. and contrary things. But these two things be diverse and far unlike, that is to say to be contained in a place, and to be every where. Therefore insomuch as the word is every where, and the flesh is not every where, it appeareth plainly, that one Christ himself hath in him two natures, and that by his divine nature he is every where, and by his humanity he is contained in a place, that he is created & hath no beginning, that he is subject to death and cannot die. Whereof one he hath by the nature of his word (whereby he is God) and the other he hath by the nature of his flesh, whereby the same God is made man also. Therefore one son of God, the self same was made the son of man, and he 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 inferior to Angels in the nature of his flesh, and is equal 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 catholic confession, which the Apostles taught, the martyrs did co●oborate, and faithful people keep unto this day. Cranmer. fol. 113. How the word of God ought not only to be read to the people, but also to be expounded unto them. Esdras the Priest brought the law the book of Moses, 2. Esd. 8. ●. and stóod upon a Turret of wood, that is in the holy Pulpit. And Esdras opened the book before the congregation of men & women, and whosoever else had any understanding. And the Levites stood with him, so that he read out of the book, and the Levites instructed the people in the law, and the people stood in their place, and they read in the book of the law distinctly, expounding the sense, & causing them to understand the reading. Here it appeareth that the lawful and holy ministers of the church of God, Luke. 4. 17 did not only read the word of God, but also expound it. And this our Saviour Christ practised himself when he entered into the Synagogue at Nazareth, & expounded a certain 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 whatsoever was written of him in the Scriptures, which example (in expounding the word of God) all the Apostles followed, etc. Bullinger. fo. 24. WORKS. How the deeds and works of the law justify not. BY the deeds of the law shall no flesh be justified. Rom. 1. 20 ¶ God in his law doth not only require of us outward righteousness, but also an inward perfection, that is to say, we are not only bound to fulfil the works of the law outwardly in our livings, but also inwardly in our hearts, to be most sincere, to love entirely above all things, and our neighbour as ourself. But our nature is so corrupted that no man living is able to do the same, wherefore no man can be justified by the works of the law. Sir. I. Cheek. ¶ He meaneth the law either written or unwritten, which commandeth or forbiddeth any thing, whose works cannot justify, because we cannot perform them. Geneva. ¶ He includeth here the whole law, both the ceremonial & moral, whose works cannot justify, because they be imperfect in all men. The Bible note. No man is justified by the deeds of the law, Gal. 2. 25 but by y● faith of jesus Christ. ¶ This S. Paul proveth by the words of the Prophet Abacuk. 2. 4. A righteous man liveth by faith. If he live by any part of works, then liveth he not by faith, but partly by works, and then were Saint Paul's probation unperfect, which cannot be. With this agreeth Athanasius, proving that faith alonely hath the virtue in him to justify before God. Before man peradventure they may (saith he) be reckoned righteous that stick to the law, but not before God. D. Barnes. Good works make not men righteous, but followeth him that believeth, and is already become righteous in Christ. Like as good fruit maketh not a tree to be good, but a tree is known to be good by the good fruit of it. Beza. Ye see then how that of deeds a man is justified, jame. 2. 2● and not of faith only. ¶ When we read in S. Paul that we are justified through faith without the works of the law, it is to be understood, that through faith whereby we take hold of the mercy of God, so plentifully declared unto us in our Saviour jesus Christ, we are without any demerits or deservings of ours, counted just and righteous before God, so that our sins shall be no more imputed unto us. Here in Saint james to be justified, is to be declared righteous before men, and that by good works, which are infallible witnesses of the true justifying faith, and therefore he saith: Show me thy faith by thy deeds. Again, he bringeth the example of Abraham, of whom it is written (30. years before he offered his son Isaac) Abraham believed, & it was reckoned unto him for righteousness. Gen. 15. 6. whereby we do evidently see, that Saint james meaning is, that Abraham's faith was no idle faith, but such faith as made him obedient to God, which thing he did well declare, when he did so willingly offer his son at God's commandment. All that S. james goeth about then, is to prove, that faith cannot be without good works. And as by faith only we are justified before God, so by good works proceeding from a lively faith, we are justified before men. Hear we learn also, that where no good works be, there is no true justifying faith, but a light unprofitable believe, such as is in devils: and yet we must beware, that we ascribe no part of our justification before God, unto our good works. Sir. I. Cheek. There can be no good work reckoned to be in any man, john. 5. 29 but in him alone whose sins God hath forgiven: Forasmuch as our best deeds are lame and corrupt. Therefore they are here called the doers of good works, whom Paul calleth zealous and lovers of good works: Ti●. 2. 14. But this estimation and judgement dependeth upon the fatherly clemency and acceptation of our God, who alloweth that freely for good, which deserveth to be rejected as evil and unperfect, etc. Marl. fol. 170. Indeed works do justify, taking justify to be, to declare just: Even as white hairs do make a man old, because they be a sign of age. But works do this before men, & not before God. Nor they cannot take hold of forgiveness of sins & deliverance from their deserved condemnation. For than it should be false that the Apostle saith, we be justified freely by his grace, for to him that worketh, the reward is imputed unto him for a duty, and not upon grace and favour. Wherefore the errors of those men is too gross to deceive any of them which hath looked over the holy Scriptures never so slightly. Nor it doth not agree with the sense neither, when they will have justify, to be as much as to make just. For works do not go before him, that is to be justified, about do follow him which is already justified, witness Augustine, and works do come of grace, and not grace of works, witness the same Augustine. de fide & opere. cap. 14. Musculus. fol. 227. Of works done before faith. Saint Austen condemneth all our good works before faith, as vain and nothing worth. Read him In probo. Psal. 31. That worketh not, how it is understood. To him that worketh not, Rom. 4. 5. but believeth. ¶ That dependeth not on his works, neither thinketh to merit by them. Gene. That is, which meaneth not to obtain salvation, through the worthiness of his works. The Bible note. How works are not the causes of felicity. Works indeed are to be had, but not as causes, wherefore Christ admonished us, saying: When ye have done all these things, say: we are unprofitable servants, we have done but the thing which we ought to do. Neither pass we any thing upon their caviling, which say, y● therefore we are unprofitable servants, because our good works being no commodity unto God: forasmuch as God needeth none of our good works, but say they, it cannot be denied but y● we are by good works profitable unto ourselves. We grant indeed, that it is profitable unto us to live well. But that utility is not to be attributed unto our works, that they should be the causes of our blessedness to come. We have nothing in us whereby we can make God obstruct or bound unto us. For whatsoever we do, the same do we wholly own unto God, and a great deal more than we are able to perform. Wherefore as Christ admonisheth: The Lord giveth not thanks unto his servant, when he hath done his duty. And if the servant by well doing cannot bind his Lord to give him thanks, how shall he bind him to render unto him great rewards. Pet. Mar. upon the Rom. fol. 29. Of works, love, and faith. Works are the outward righteousness before the world, & may be called the righteousness of the members, and spring of inward love. Love is the righteousness of the heart, & springeth of faith. Faith is the trust in Christ's blood, and is the gift of God. Ephe. 2. 8. Tindale. How our good works, are the works of God. Although it be written that God will render to every man according to his works, yet is y● so to be understood, y● if they be good works, they are for none other cause called any man's works, but for that they are wrought in him, namely by the power of the spirit of God, whereby they are in very deed the works of God. S. Austen most truly saith, that God crowneth in us his own gifts, for as touching us, we deserve nothing but death. Pet. Mar. upon the Rom. fol. 367. How we deserve nothing by our good works. Woe be to all our justice (saith S. Austen) if it be judged setting mercy a part. Therefore this is a christian sentence, worthy to be beaten in all men's heads: Let not thy left hand know what the right hand doth. Let our right hand work those things which be good and pleasant unto God. And in the mean season let our hearts depend upon the grace of God's goodness only, & not thy left hand write into thy calendar those things which be somewhat well done by the right hand. Let the note of our own good works be in God's hand, & not in our own. Whatsoever he doth reward us, either in this life either in the life to come, let us thank his grace for it, and not our deserts. Musculus. fol. 234. Of the unableness of our works. If the seeking of righteousness and forgiveness of sins by the keeping of the law, which God gave upon mount Sinai with so great glory and majesty, by the denying of Christ & of his grace: what shall we say to those y● will needs justify themselves afore God by their own laws and observances: I would wish that such folks should a little compare the one with the other, and afterward give judgement themselves. God minded not to do that honour, nor to give that glory unto his own law, & yet they will have him to give it to men's laws & ordinances. But that honour is given only, to his only begotten son, who alone by the sacrifice of his death & passion, hath made full amends for all our sins past, present, and to come, as saith S. Paul. Heb. 7. 25. The meaning of this place following. Work out your own salvation with fere & trembling. Phi. 2. 12. ¶ S. Paul saith we must work out our salvation with fear & trembling. But this fear riseth in consideration of our weakness and unworthiness, not of any distrust or doubt in God's mercy, but rather the less cause we have to trust in ourselves, the mor● cause we have to trust in God. jewel. fol. 76. Look. Salvation. Of the works of darkness, and of the spirit. For ye were sometimes darkness. Ephe. 5. 8. ¶ They are called darkness, that walk yet in the night of incredulity & misbelief, doing the works of darkness, which are whoredom, adultery, wantonness, etc. but they are contrariwise called the children of light, that bring forth the fruits of the spirit. Gal. 5. 21. How they know not God that denieth him in deeds. They confess they know God: Tit. 1. 16 but with works they deny him. ¶ As infidelity is the headspring of all wickedness and vice, so on the contrary side, faith is the original well & fountain of all virtue and godliness. Which faith is declared, not only by works, but by such deeds & works, as God hath commanded us in his holy and sacred Scriptures. And where no such works be, speak they never so godly, there is no true lively faith. Sir. I. Cheek. WORLD. What the world signifieth in this place. ANd the world knew him not● The world in this place signifieth all men: john. 1. 10 for it cannot be taken in a straighter sense. In the sentence going before, the world was made by him. In other places of Scripture, the world signifieth y● reprobate only. Here the world is condemned of unthankfulness & unkindness, that it hath not embraced but shamefully refused & rejected his maker. It is unnatural, it is horrible & abominable that men should not acknowledge him by whom they have even this, that they be men. Trah. Why Paul doth call this world present and evil. To deliver us from this present and evil world. Gal. 1. 4 ¶ He calleth this whole world, which hath been, is, and shall be, the present world, to put a difference betwixt this, and that everlasting world which is to come. Moreover he calleth it an evil world, because that whatsoever is in this world, is subject to the malice of the Devil, reigning over the whole world● For this cause the world is said to be the kingdom of the Devil, for there is nothing else in this world but ignorance, contempt, blasphemy, and hatred of God. Also disobedience against all the words and works of God. In, and under the kingdom of this world are we, etc. Luther upon the Gal. fol. 20. Of the disputers of this world. Where is the disputer of this world. 1. Cor. 1. 20. ¶ He that is so subtle in discussing of questions, and herein Paul reproacheth even the best learned, Disputer. as though not one of them could perceive by his own wisdom, this mystery of Christ revealed in the Gospel. Geneva. The meaning of this place following. We have received, not the spirit of the world. 1. Cor. 2. 12 We are not moved with that spirit which teacheth things wherewith the world is delighted, & which men understand by nature● Goe WORM. How Christ compareth himself to a worm. EGo sum vermis & non homo. Psal. 22. 6. I am a worm and no man. The scorn of men, & the outcast of the people. ¶ How truly and how justly Christ might say, I am a worm & no man, every man knoweth that hath read either the. 26. of Matthew, or the. 14. of S. Mark, how the jews did spit in his face, & did buffet him with fists, & so vilely entreated him, as no man could be worse: and therefore it is very properly said of the Prophet● I am a worm and no man. A worm is a vile thing, in danger of treading on, and killing with every man's foot. No man regardeth it, no man loveth it nor pitieth it, though he be a right good man. To express therefore lively and properly the vile reputation of Christ at the time of his passion, Aug. de expo. simbo. ser. 1. it is very aptly said. Ego sum vermis & non homo, etc. Beside this, Saint Austen supposeth him to be called Vermis, for an higher consideration. Why is Christ called Vermis, saith he. Because (he answereth) he was mortal, he was borne of the flesh, and begotten without the companieng together of man and woman in the act of generation. And therefore he saith thus: Sicut vermis calefaciente sole de puro limo formatur, sic spiritu sancto, etc. As the worm is engendered of the pure and only slime or mud, being made hot with the warm Sun: Even so the holy Ghost illustrating and hallowing the heart of the virgin: She was conceived with child, without any human act of engendering wrought therein: In consideration whereof, Christ comparing himself to a worm, saith by David: I am a worm and no man, that is, I am not conceived after the manner & fashion of man. Thus far Saint Austen. Ric. Turnar. wormwood. How false teachers & heretics, be compared to wormwood. THe name of the star was called wormwood. Apoc. 8. 11 Wormwood is an herb, fair enough unto the eye● but very bitter to the taste: Even so be heretics, and as many as favour Antichrist, the more they seem to excel in holiness, the more do they annoy. Marl. ¶ The nature of wormwood is to withdraw all sweetness. These (meaning pernicious heretics) with their bitter heresies and their noisome doctrine destroyed y● pits of Abraham, they troubled the text, they mixed the truth with falsehood, they poisoned the waters, they took away the lovesomnes of them, they left them unpure and unperfect (not that they can be so of themselves but of their false working) they made them unpleasant, unprofitable, yea, and most perilous unto many, etc. Bale. ¶ The third plague came upon the stars of heaven, that is, upon the most holiest people, which were taken for the spiritual state & order, as Monks, Friars & Priests: which through their hypocrisy have heaped unto themselves, money, goods, and treasures, and have gotten lands and dominions, for the which great division was among them. And whereas the world should have learned of them, faith, love and knowledge, it was nothing but slandered, offended, deceived, seduced and sore hindered by them, both in faith and in godly living & behaviour: both which were utterly decayed in these persons, to the great undoing and destruction both of body and soul. And thus the sweet honey of Christian love and concord among these Orders, is turned into bitter wormwood, by the which many souls are destroyed. Erasmus in his Paraphrase. WORSHIP. What is meant by worshipping. BY worshipping, whether it was in the old Testament or new, understand the bowing of a man's self upon y● ground, as we oftentimes, as we kneel in our prayers, bow ourselves, and lie on our arms and hands with our faces to the ground. Tindale. fol. 11. ¶ Whereas the Latin word of worshipping, is of that nature that it signifieth both to serve and observe and honour, it is aptly referred to God: so that all that service, observation, reverence and devotion, whereby we do worship God as well inwardly in our hearts as outwardly in deed, is called the worship of God. Muscul. fol. 351. ¶ To worship God is the first precept, even to believe him to be our God, and to have no strange Gods in his sight, that is, to hear the Gospel, to believe it with heart, to confess God with mouth: which worship Paul layeth it as the foundation of all righteousness & salvation, saying: Nigh is the word unto thee, even in thy mouth & heart: and this is the word of faith which we preach. For faith in our hearts justifieth, and the confession with our mouth bringeth salvation, etc. Melancthon upon Dan. How God only is to be worshipped. Thou shalt worship the Lord thy God, Mat. 4. 10 and him only shalt thou serve (saith our Saviour jesus Christ). Whereupon it may be argued thus: Whosoever is neither our Lord nor our God, to him ought we in no wise to give godly honour, nor yet to worship him: but neither the Angels nor the dead Saints are our Lords and Gods, but are ministers of our Lord God, & under him our fellow servants. To them therefore ought we in no wise to give godly honour, nor yet to worship them: neither do we honour and worship Christ, because he is holy & righteous, or because that he is beloved of God, but because he is true and natural God, of one substance with the Father and the Holy ghost. Veron. Of the worshipping of Saints. ¶ Looke. Saints. WRATH. What wrath is in God. BY wrath is understood, not a disturbance or perturbation of mind, for these things can have no place in God, but as Augustine hath well interpreted, in his Book of the Trinity: Wrath in God signifieth a just vengeance. And God is said to be angry, when he showeth forth the effects of an angry man, which are to punish and avenge. So he is said to repent himself that he had made man, because like a man that repenteth himself, he would overthrow his work. Pet. Mar. upon the Rom. fol. 107. ¶ Looke. Anger. WRITTEN. So much is written, as is necessary for our salvation. I Suppose the world could not contain the books y● should be written. joh. 21. 25 ¶ This is a figurative speech, which doth signify y● there was many things more to write, but there remaineth so much written, as is necessary & sufficient for our salvation. Ti. ¶ But God would not charge us with so great an heap: seeing therefore that we have so much as is necessary, we ought to content ourselves and praise his mercy. Geneva. ¶ These things are written, which being well weighed, are plentiful enough to instruct us in all godliness. I would to God they were so exactly discussed to embrace godliness, as they are narrowly sifted and stretched to maintain contention and brawl. Marl. upon joh. fo. 613. ¶ S. Austen plainly declareth and saith, True it is that the Lord hath done many things, the which be not all written, but they have written those things which ought to be written, and which is sufficient for all believers. Aug. upon the 11. of john. tract. 49. I am not ignorant (saith Bullinger) but that I know that the Lord jesus both did and spoke many things which were not written by the Apostles, but it followeth not therefore, that the doctrine of the word of God taught by the Apostles, is not absolutely perfect. For john the Apostle and Evangelist doth freely confess, that the Lord did many other things also, joh. 20. 3● which were not written in his book, but immediately he addeth this & saith: But these are written that ye might believe the jesus is Christ the son of God, & that in believing ye might have life through his name. He affirmeth by this doctrine which he contained in writing, that faith is fully taught, and that through faith there is granted by God, everlasting life. Bullinger. fo. 17. What it is to be written in the earth. Domine, omnes qui te derelinquunt confundentur, jer. 17. 1● recedentes a te in terra scribentur, quoniam derelinquerunt venam aquarum vi●entium Domini. Lord, all they that forsake thee, shall come to shame: all they that run from the trust in thy governance and divine providence, hoping and trusting in the policies of Princes and might of men, they shall be written in the earth, that is, their name shall be spoken off here in the earth amongst men, they shall have cap and knee, and many gay good morrows in this life: In terra scribentur, but in Heaven and in the book of life they shall not come: Why so? For they have forsaken the vain of living waters, I mean the Lord and his word. Ric. Turnar. Whose names are written in the book of life, and whose in earth. Whose names are not written in the lambs book of life. Apo. 21. 27 ¶ The names of the Apostles and all believers are written in heaven, and the names of the wicked are written in the earth, according to this saying: They that depart from thee shall be written in the earth. jere. 17. 13. that is to say, they shallbe forgotten before God, and before the Congregation of the righteous: which thing is expressed, under another borrowed speech: The ungodly are not so, but they be as chaff, which the wind tosseth about. Psal. 1. 4. Marl. fol. 191. ¶ They only shall possess that, which are written in the lambs book of life, y● were predestinate thereunto in Christ before the world's constitution, to be holy and unspotted in his sight. These are they whom he hath in a perpetual remembrance, whom he hath ordained of goodness, chosen of mercy, called by the Gospel, justified through faith, and glorified in the performance of his commandments, that they should be like fashioned to the shape of his son. Though these of frailness offend many times (as the flesh can do none other) yet deny they not the verity, they abhor not the scriptures. But after they have fallen, they repent from the heart, they seek y● remedies, they hate their own deeds, they call unto Christ, they lament their chance, they hunger and thirst continually for the righteousness of God, and such other like. Bale. Year. How the year is now, as it was in the old time. THat which Macrobius doth only attribute unto the Egyptians, should have been more better attributed to the hebrews: among whom there was always a certain course of y● year, which by the circuit of the Sun was observed. The year was then of twelve months as it is now. The month contained that time as it doth now the whole course of the Moon, the day like of 24. hours. Whereby worthily is refused the error of them, which would the years of that age to be ten times shorter than they be now, which the holy scripture testifieth to be false. The flood began in the 600. year of the life of Noah, in the 17. day of the second month, & ceased the 30. day of the same month in the year following, in which place the 11. months is read, whereby it appeareth that there were no fewer months in a year, than there be now, and as they lined then much longer than we do now, so is it plain that they had far greater bodies than we have now. Lanquet. How the year was divided. josephus writeth that Adam and Seth divided the year into twelve months, and first observed and taught the course of the celestial bodies. Lanquet. YOKE. How the yoke of Christ is to be understood. TAke my yoke on you and learn of me. ¶ We must so shake of the yoke of men's traditions, Mat. 11. 29 that in the mean season we do not refuse to submit our necks unto the sweet & pleasant yoke of our Saviour Christ, that is to say, we must so put the intolerable burdens of antichrist's dreams, that in the mean season we seek no carnal liberty in the Gospel. S. I. Cheek. Take my yoke upon you (saith Christ) for my yoke is sweet & my burden is light. Mat. 11. 29 ¶ By which words they argue the commandments of God to be easy & possible to be kept. I answer, that these words of Christ mean not the law of Moses, but are to be understood of the receiving to be our Messiah and Saviour, and that we should become subjects under his kingdom, that is to believe in him, and to be his Disciples, who in so doing shall find his yoke and subjection under him to be pleasant and sweet. For there shall we have remission of all our sins, shall overcome the Devil and the world, shallbe free from death, shallbe eased of ceremonies, shallbe raised in the resurrection to everlasting life, and● in the mean time shall taste y● sweet comfort of the Holy ghost in our hearts. Fox. ¶ In that Christ calleth it jugum meum, my yoke, he meaneth a difference between his doctrine and the law, and that in respect of the straightness of the law and the easiness of his doctrine, and of that he requireth of his children and scholars: but how heavy a lump the law is, S. Peter describeth in the 15. of the Acts, where he saith thus: Nunc ergo, etc. Now therefore why tempt ye God, to put on the disciples necks the yoke, which neither our fathers nor we were able to bear. I. Gough What the yoke of servitude is. The yoke of servitude is, to believe that Circumcision and the fulfilling of the law is necessary to obtain everlasting salvation. D. Heynes. What this yoke signifieth. For thou shalt break the yoke of the people's burden, Esa. 9 4. the staff of his shoulder, etc. ¶ This yoke figureth the yoke and burden of the law, which so oppressed the people, that Saint Peter could say to the Apostles, y● neither they nor their fathers were able to keep it. Act. 15. 10. This yoke hath Christ broken according to the Prophecy of Esay and utterly discharged the burden thereof. For we know now, that God is satisfied and contented in the blood of his son Christ, and that the many thousand fold punishments which are due to our sins, are clean pardoned and forgiven for the merits of the same Christ. 1. john. 2. 2. The hebrews expound this of the destruction of the host of Sennacherib, which was done by the Angel: of the which in the 37. ver. 36. And call the host of the Assyrians the yoke of the people's burden, the staff of the shoulder, the rod of the oppressor. But it is a more grievous bondage, wherewith the spiritual Sennacherib, of whom the Assyrians was a certain figure and shadow bound us, and from which Christ hath delivered us. T. M. What the yoke of transgression is. The yoke of my transgression is bound upon his hands. Tre. 1. 14. ¶ Mine heavy sins are continually before his eyes, as he that tieth a thing to his hand for a remembrance. Geneva. What is meant by the yoke in this place. It is good for a man, that he ●eare the yoke of his youth. Tre. 3. 27. He showeth that we can never begin too timely to be exercised under the Cross, that when the afflictions grow greater, our patience also by experience may be stronger. Geneva. IRON FURNACE. What is meant by this iron furnace. ANd brought you out of the iron furnace of Egypt. De●. 4. 20 By this iron furnace is understood anguish and grief, sorrow & carefulness of heart. 3. Reg. 8. 51. for Egypt was to them an iron furnace, for the great anguish, sorrow and carefulness of heart which they there suffered. T. M. Zachary. How Zachary and his wife are counted just in Scripture. SCripture commendeth Zachary and Elizabeth to be both just before God, Luke. 1. ●. and to walk in all the commandments and justifications of the Lord. To this (saith Master Fox) I could answer thus: y● if Zachary & Elizabeth his wife, were both just before God, it was not because God could not, but because he would not find fault with them. But to let mine own answer go, I will set S. Jerome to answer thereunto, where he declareth two manner of perfections to be in holy Scriptures. One which is agreeable to the virtues of God, and is void of all sin and immutable. And this (saith he) is appropriate only to God, & was here declared in Christ: The other which agreeth to our fragility, and is not pure from all sin, and is called perfect, not by comparison to God's justice, but so accounted in the knowledge of God, who seeth the good endeavour of the frail creature, & accepteth the same: & in the same, produceth this example both of Zachary & Elizabeth, & also of job. The like answer may be gathered out of S. Austen, who speaking of the worthiness which is in just men here, saith, y● it may be called perfect, so far as they both truly acknowledge & humbly confess their own imperfection going withal, etc. So y● of the righteousness of Zachary, we may say as S. Paul said by the righteousness of Abraham: y● if he have any thing to glory, he hath to glory with men & not with god, in whose judgement (saith David) no flesh shallbe justified, etc. only y● flesh of the son of God excepted, who only being just died for y● unjust, as Saint Peter witnesseth, whereupon I ground this reason: Christ died for the unjust: Zachary and Elizabeth were not unjust before God (as they say) Ergo Christ died not for them, which is absurd to grant: so that rather this argument is to be holden, A sensu contrario: Christ died for the unjust: Christ died for Zachary and Elizabeth: Ergo Zachary and Elizabeth were unjust. Again, They that do the commandments do live therein: Zachary and Elizabeth lived not in the commandments but died: Ergo, Zachary and Elizabeth did not all the commandments so justly as they should. Master Fox in his sermon of Christ crucified. fo. 36. ¶ They were both righteous before God, & walked in all the laws & ordinances of the Lord without reproach. These words are not to be understood as though Zachary & Elizabeth absolutely fulfilled the law, for than they had no need of Christ, and Christ had not then said truly in the 17. of Luke: Dicite, etc. Say ye, we are unprofitable servants, etc. But therefore they are said to be just, because God in Christ imputed not to them their sins, for they were not without their faults. And David is true, who saith. Psa. 14. Omnes declinaverunt: They are all gone out of the way, they are altogether become abominable, there is no man that doth good, no not one. And in this number I am sure, are also comprehended both Zachary & Elizabeth. And the same Prophet in the 142. Psa. hath thus: Non intres: Enter not into judgement with thy servant O Lord, for no man living shallbe justified in thy sight. And it is to be supposed, that in these words the Prophet meant not only such as lived in his time, but also in times both passed, then present & to come. I. Gough. How this place of Zachary, confirmeth Priest's marriage. A certain Priest named Zacharias of the course of Abia. Luke. 1. 5. Zachary was a Priest & walked in all the precepts and commandments of God without blame, & yet he had a wife. Therefore wives do not let, but that we may both please and serve God in this our ministery. Sir. I. Cheek. ZEAL. A definition of this word zeal. zeal, is an affection, which consisteth in that part of the mind which lusteth or desireth, after which by reason of the vehemency followeth grief, both because of y● fellowship of others, and also for the want of the thing which is desired. Pet. Mar. upon the R●. fo. 313. FINIS.