Chapter 15 of 150

5Our lord the portion of myn inheritance. Christ whom the Jews expected as an earthly conqueror, that should advance himself and them temporally in this world, was indeed, as the children and multitude called him, king of Israel. (John 12.) At which time (as also before) he exercised temporal Jurisdiction, in correcting abuses in the Temple (Matt. 21. John 2.) And when Pilate demanded of him, if he were a king (John 18. v. 37.) he answered: Thou sayest, that I am a king. For this I was born, and for this came I into the world, that I should give testimony to the truth. And though he answered withal, that his kingdom (to wit the possession, and use thereof) was not of this world, yet Pilate by God's providence, wrote the title, and would not alter it, JESUS of Nazareth King of the Jews. But Christ's chief inheritance, and reward of his merits is God himself, as here he professeth by his prophet David: which is also the only true & perfect inheritance of all Christ's servants, wherefore Clergy men more particularly profess the same, when they first enter into their spiritual state, addicting and dedicating themselves to serve God in Ecclesiastical function, not for temporal inheritance, but for a better lot, God himself, who is all Good, and most perfect goodness, true riches, and eternal inheritance. In which election of state to live and serve God in, every Clergy man saith: Our Lord is the portion of mine inheritance, and of my cup: Thou art he that will restore mine inheritance unto me. Man calleth it his inheritance, because he was created to serve God, and for his service to inherit God: which reward though he lost by sin, yet every one returning to God's service, and persevering therein, recovereth by Christ, new right and title to the same inheritance, performing their duties in their several vocations. Some travelling in the world, but not loving it: others sequestered from secular affairs, duly administering sacred offices, more peculiarly called Divine service.Our lord the portion of myn inheritance. Chriſt whom the Iewes expected as an earthlie conquerour, that ſhould aduance himſelf and them temporally in this world, was in dede, as the children and multitude called him, king of Iſrael. (Ioan 12.) At which time (as alſo before) he exerciſed temporal Iuriſdiction, in correcting abuſes in the Temple (Mat. 21. Ioan. 2.) And when Pilate demanded of him, if he were a king (Ioan. 18. v. 37.) he anſwered: Thou ſaiſt, that I am a king. For this I was borne, and for this came I into the world, that I ſhould geue teſtimonie to the truth. And though he anſwered withal, that his kingdom (to witte the poſſeſſion, and vſe therof) was not of this world, yet Pilate by Gods prouidence, writte the title, and would not alter it, IESVS of Nazareth King of the Iewes. But Chriſts chief inheritance, and reward of his merites is God himſelf, as here he profeſſeth by his prophet Dauid: which is alſo the only true & perfect inheritance of al Chriſts ſeruates, vvherfore Clergy men more particularly profeſſe the ſame, when they firſt enter into their ſpiritual ſtate, addicting and dedicating them ſelues to ſerue God in Eccleſiaſtical function, not for temporal inheritance, but for a better lotte, God himſelf, who is al Good, and moſt perfect goodnes, true riches, and eternal inheritance. In which election of ſtate to liue and ſerue God in, euerie Clergie man ſayth: Our Lord is the portion of myn inheritance, and of my cuppe: Thou art he that vvil reſtore myn inheritance vnto me. Man calleth it his inheritance, becauſe he was created to ſerue God, and for his ſeruice to inherite God: which reward though he loſt by ſinne, yet euerie one returning to Gods ſeruice, and perſeuering therin, recouereth by Chriſt, new right and title to the ſame inheritance, performing their duties in their ſeueral vocations. Some traueling in the world, but not louing it: others ſequeſtered from ſecular aſſayres, duly adminiſtring ſacred offices, more peculiarly called Diuine ſeruice.

3Not leave my soul in hell. How Calvin and Beza sometimes corrupt this text, always pervert the sense, and most absurdly oppose themselves against all ancient holy Fathers, concerning the Article of Christ's descending in soul into that part of hell called Limbus patrum, is largely noted Gen 37. Act. 2. & 1. Pet 3. Only here we may not omit to advertise the reader, that some Bibles permitting the word hell to remain in the text, a latter Edition putteth grave, with this only note in the former place, that this is chiefly meant of Christ by whose Resurrection all his members have immortality. And Act 2. they repeat their new text by this paraphrasis: Thou shalt not leave me in the grave. Wresting that which pertaineth to the body, rising from the grave, to the soul, which was not at all in the grave, all the time the body lay there.Not leaue my ſoule in hel. How Caluin and Beza ſometimes corrupt this text, alwayes peruert the ſenſe, and moſt abſurdly oppoſe them ſelues againſt al ancient holie Fathers, concerning the Article of Chriſts deſcending in ſoule into that part of hel called Limbus patrū, is largely noted Gen 37. Act. 2. & 1. Pet 3. Only here we may not omitte to aduertiſe the reader, that ſome Bibles permitting the word hel to remaine in the text, a latter Edition putteth graue, with this only note in the former place, that this is chiefly meant of Chriſt by whoſe Reſurrection al his members haue immortality. And Act 2. they repete their new text by this paraphraſis: Thou ſhalt not leaue me in the graue. VVreſting that which perteineth to the bodie, riſing from the graue, to the ſoule, which was not at al in the graue, al the time the bodie lay there.