to make thee an Infidell and not to beléeue in Christ. Yea he séeketh as much as lyeth him to make God a lyar in whom not in thée is the certeintie of thy faith grounded F. N. B. the Italian How our saluation is neerer now then when we beleeued For now is our saluation néerer then when we beléeued ¶ The farther we go the néerer are we to the end now therefore our perfect and full saluation is néerer vnto vs then when we began first to beléeue The Bible note ¶ Before we beléeued it had ben in vaine to tell vs these things But now seeing our saluation is néere let vs take héede that we neglect not this occasion Geneua To worke out our saluation what it meaneth Worke out your owne saluation ¶ Our health hangeth not of our works yet are they said to worke out their health who doe runne in the race of iustice for although we be saued fréely in Christ by faith yet must we walk by the way of iustice vnto our health The Bible note ¶ Runne forward in that race of righteousnesse wherin God hath fréely placed you through Iesus Christ conducteth you his children by his spirit to walke in good workes so make your vocation sure Geneua SALVTE The meaning of these places following SAlute no man by the way ¶ This is spoken after the manner of a figure which men vse when they put downe more in words then is meant vsually among the Hebrues when they coÌ„maund a thing to be done spéedely without delay As Reg. 4. 29. For otherwise curteous and gentle salutations are pointes of christen duetie as for this calling it was but for a season Beza He willeth that they should dispatch this iourney with diligence not occupieng themselues about other dueties Math. 10. 12. Mar. 6. 10. Geneua When Heliah sent Gehazi his seruaunt to the Sunamite he charged him saieng If thou meete any salute him not and if any salute thée answere him not as though he shuld say Make spéed as nothing may let thée by the way Geneua SAMARITANES Of their opinions THE Samaritanes as Iosephus Antiq. li. 11. cap. vlt. denye the Iewes in aduersitie in prosperitie they call them cosins deriuing their pedigrées from Ioseph Ephraim Manasses c. They onely receiue the fiue bookes of Moses denieng all the prophesies after him They reteine all the Iewish ceremonies except the abhorring of the Gentiles They denie moreouer the resurrection of the dead Epiphan Praefae li. 1. de heraes SAMVEL How these words of Samuel in this place are to be vnderstood HOw can this be true that Samuel sayd to Saule I will not returne with thée and yet he went with him It is to bée vnderstood that Samuel spake it for the time present and not for the time following As our Sauiour Christ in the 7. of Iohn sayth I will not goe vp to the feast yet afterward he went priuely So Samuel intending not at that time to returne with Saulâ—â— but after his minde being chaunged for certeine causes went with Saule Lyâ—a Of the raising vp of Samuel And Saule perceiued that it was Samuel ¶ To his imagination albeit it was Satan indéed who to blinde his eies toke vpon him the forme of Samuel as he can doe an Angell of light Geneua SANCTA SANCTORVM What the meaning of these words are THis bread and this cup are the holy things of the holy You sée that he saith not onely they are holy things but he addeth beside of the holy As if he would say This bread is not common to all men nor euery vnworthie but it is the bread of the holy How much more may we saye the same of Gods worde This worde is not of men or of euery body but of the holy There S. Chrisostome saith that the Priest was wont to shew forth the bread in the time of the holy mysteries and say Sancta sanctis holy things for the holy And this is the meaning of Sancta sanctorum SANCTIFIE What it is to Sanctifie SAnctifie to cleanse and purifie to appoint a thing to holy vses and to separate from vncleane and vngodly vses Tindale And for their sakes sanctifie I my selfe ¶ To sanctifie is to separate to diuine vses I sanctifie my selfe that is I dye for them that they by my death may bée filled with the spirit of sanctification and may bee made the holye vessels of God by the reuealed spirit of the Gospell Marl. vpon Iohn fol. 568. Sanctifie them with thy truth ¶ To sanctifie is to select and choose out a thing from a prophane vse to the true worshipping of God the faithfull then are by the truth of Gods worde sanctified that is to saye selected and chosen out from the stocke of Adam béeing cleansed by the bloud of Iesus Christ from the filthinesse of this world Christ doth sanctifie himselfe when he offereth himselfe vpon the crosse for vs. Heere we must note that Christ doth in this place pray as a very natural man and not as God Blessed the seauenth day and sanctified it ¶ Sanctifie in this place is as much to say as to dedicate and ordeine a thing to his owne vse As Exo. 13. 2. Tindale The meaning of this place following For both he that sanctifieth and they which are sanctified are all one ¶ That is to saie as well Christ that doth sanctifie as we that are sanctified be all of one Father which is Abraham whose seede Christ tooke vpon him and not Angels that so by offering of his body and shedding of his bloud he might sanctifie vs for euer Sir I. Cheeke ¶ The head and the members are of one nature So Christ which sanctifieth vs and wee that are sanctified are all one by the vnion of our flesh Geneua How our meates are sanctified For it is sanctified by the word of God and praier ¶ We confesse and acknowledge that God is the maker and giuer of these creatures which we vse Secondly that we are of yâ— number of those who through Christs benefits haue receiued that right ouer all creatures that Adam lost by his fall Thirdly by our praier we craue of the Lord that we may vse those meats with a good conscience which we receiue at his hands Fourthly we make an ende of our eating and drinking with thankes giuing and praier so are our meates sanctified vnto vs. Beza SANCTVARIE Of the praiers made in the Sanctuary MIttat tibi auxilium de sancto de Syon tueatur te The Lord send thée helpe from the Sanctuary and strengthen thée out of Syon ¶ This is a praier for the King and the second verse of the. 20 Psalme And albeit the power of God is as ready and as able to helpe vs calling vnto him in the broade fields or in the wilde woods with seruent faith as if wee make our prayers in the Sanctuary that is the holy place
the poore and sicke Geneua The Bishops oth to the Pope â— N. elect Bishop of N. from this time forth will be faithfull and obedient to blessed Peter and to the holie Apostolique Church of Rome and to our Lord N. the Pope and to his successours entring canoniallie The Counsell which they shall commit vnto mée by themselues messengers or by their letters to their hinderaunce I will not willinglie disclose to any man I will be an helper vnto them to reteine and defende against all men the Popedome of Rome the roialtie of Saint Peter I will doe my endeauour to kéepe defend increase and inlarge the rights honors priuiledges authoritie of the Church of Rome of our Lord the Pope of his foresaid successours Neither wil I be in counsell practise or treatie wherin shal be imagined against our Lord the Pope himselfe or the same Church of Rome any sinister or preiudicial matter to their persons right honor state or power And if I shall vderstand such things to be imagined or procured by anie I wil hinder the same as much as lieth in me with as much spéed as conuenientlie I maie I wil signifie the same vnto our said Lord or to some other by whom it maie come to his knowledge The rules of the holie Fathers the decrées ordinaunces sentences dispositions reseruations prouisions commaundements Apostolica I will obserue with my whole might and cause them to be obserued of other Heretikes scismatikes and rebells against our Lord the Pope I will persecute and to my abilitie fight against Héere is not one word of the Gospell neither yet of Christ. Bullinger How by meanes of this oth certeine Bishops rebelled heere at home against their owne Prince About the yeare of Christ. 1102. Ranulph Bishop of Durham excited Robert Curtâ—eise Duke of Normandie to warre vpon his brother Henrie the first who fauoured nothing the vsurped power of the Bishop of Rome for the crowne of England who assembled a strong armie and landed at Portsmouth But by meditation peace was made on this condition that Henrie should paie 3000. marks yearlie to Duke Robert ¶ About the yeare of our Lord. 1106. Anselme the Bishop of Canterburie by whose meanes the Priestes of England were constrained to forgo their wiues stroue with Henrie the first for the inuestitute of Bishops and giuing of benefices ¶ About the yeare of our Lord. 1164. Thomas Becket Bishop of Canterburie stroue with king Henrie the second for the liberties of the holie Church as he called them ¶ About the yeare of our Lord. 1045. in the seauenth yeare of king Henrie the fourth sir Richard Scrupe Archbishoppe of Yorke and diuerse other of the house of the Lord Mumbrey for grudge they bare to king Henrie gathered to them a great power of Scots and Northumbers intending to haue deposed him from all kinglie authoritie but he had knowledge thereof and made against them in so spéedie wise that he came vpon them vnwares and taking the said Bishoppe with his Alies commaunded them to be beheaded at Yorke Cooper BLASPHEMIE What blasphemie is BLasphemie is to withstand the truth which a man knoweth as did the Pharises attributing the works of Christ vnto the diuell Tindale ¶ To blaspheme signifieth among the diuines to speak wickedlie and among the more eloquent Grecians to slaunder Beza vpon Mat. 9. 3. But for thy blasphemie ¶ The name of blasphemie the which prophane writers vse generallie for euerie kinde of reproch the Scripture referreth vnto God when his maiestie and his glorie is defaced And there are two sortes of blasphemie as either when God is robbed of his proper honour as if so bée a man should arrogate yâ— vnto himselfe which is proper to God or els when anie thing is attributed and giuen to him which his nature will not beare Therfore they call Christ a sacrilegious blasphemous person because hée béeing a mortal man vsurped to himselfe diuine honour And this was a true definition of blasphemie if so bée Christ had bene nothing more then a man Onelie they sinne in this that they refuse to beholde the diuinitie which was euident to be seene in his myracles Marl. vpon Iohn fol. 389. ¶ Blasphemie is to attribute that thing vnto a creature which is proper or peculiar to God as to forgiue sinnes is proper vnto God who saith by the Prophet Esay I am I am hée that wipeth awaie thine iniquities for mine own name sake c. Of this place the Scribes Pharises argued that Christ was a blasphemer because he tooke vpon him to forgiue sins which no doubt had bene a true argument if Christ had bene like vnto the Scribes that is to wit if he had ben méere man and not God also c. What blasphemie of the holie spirit is Blasphemie of the holie spirit is when men sée and knowe the open manifest truth of God his word their conscience being fullie certified therof And yet notwithstanding wil raile vpon it and persecute it to the vttermost of their power saieng it is of the diuell and not of God which sinne shall neuer bée forgiuen Tindale ¶ Looke Sinne against the holie Ghost BLESSE What it is to blesse and who be blessed To blesse God is to giue him praise and thanks for his benefites ¶ To blesse a king or a Prince is to thanke him for his kindnesse and to praie to God that he may long raigne to the laude of God and wealth of his Commons ¶ To blesse a mans neighbour is to praie for him and to doe him good ¶ To blesse my bread meat is to giue God thanks for it To blesse my selfe is to giue God thanks for his great benefites that I haue receiued of him to praie to God of his infinit goodnesse he wil increase those gifts yâ— he hath giuen mée vnto his laude and praise and as touching this flesh to fulfill his will in it not to spare it but to scourge cut and burne it onelie that it maie be to his honour glorie This is the forme of blessing and not to wagge two fingers ouer vs. I. Frith To blesse in the Hebrue manner of speach is nothing else but to with an happie successe and to desire good things for him As Symeon when he blessed Christ and his parents shewed by his affection that he wished well to the kingdome of their new king Hemmyng ¶ The word blesse when we talke of men signifieth among the Hebrues to with well when it is referred to God it betokeneth as much as to giue a man good fortune as they terme it or to enrich him abundantlie with all good thinges For in as much as Gods fauour is workfull his blessing bringeth foorth of it self abundance of al good things Cal. in the. 5. Psal. verse 12 To blesse is to speake well professe well liue well S. Augustine saith I will blesse the Lord in all
God alwaies singing vnto him in our hearts and so shall we be true honourers of God the Father and shall honour him in spirite and trueth Crowley Who began first to make the statute of Priests chastitie Some saith that Calixtus primus did first make the statute that Priests should vow chastitie but that is not so For all Chronicles beareth witnesse that Priestes hadde wiues in the Councell of Nicene the which was almost an hundred yeares after Calixtos daies But auncient histories doth make mention y◠Nicholas the first which was bishop of Rome the yere of our Lord. 860. did goe about this thing but he coulde not bring it to passe by the reason of an holy man S. Hulderich Bishop of Auguensais which wrote sharpe Epistles against him reprouing him sore y◠because he would compell Priests to vow chastitie his words be these Thou hast not swarued a little from discretion y◠whereas thou oughtest to haue counselled Priests to chastitie thou hast with a Lordly violence compelled them to it Is not this after the iudgement of all wise men a great violence when that thou against the institution of the Gospel and against the decrée of the Holy ghost wilt compell men to serue thy priuate decrée c. ¶ Note that this holy man saith that Priests ought to be admonished and counsailed to chastitie but not compelled For that saith he is a great violence and against Christs holy Gospell and the blessed spirit of God This holy man procéedeth further with the Bishop of Rome and telleth a fact of S. Gregory the which went about to compell Priests to vow chastitie Upon a daye S. Gregory sent vnto his Pondes for fish and in the nets that they fished withall were brought about 6000. young childrens heades the which thing when S. Gregory saw strake him sore to the heart and was very heauie of that sight and perceiued anone that his decrée that he made for Priests chastitie was the occasion of this great murther in that that Priests could not liue sole nor yet they durst not auow their children for feare of the decree And so for sauegard of their honestie they fell into a fearefull and abhominable sinne to kill their owne children And for this cause S. Gregory saith this holy Bishop did reuoke his decrée againe and did greatly allow the saieng of the Apostle It is better to marry then to burne Adding to it of his owne It is better to marry then to giue 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 neuer against the Lord. For he that knowingly obeyeth his Prince against God doth not a dutie to the Prince but is a deceiuer of his Prince and an helper vnto him to worke his owne destruction He is also vniust which giueth not the Prince that is the Princes and to God that is Gods A noble saieng of Valentinianus the Emperour for choosing the Bishop of Millayne Set him saith he in the Bishoppes seate to whome i◠we as man doe offende at anye time maye submit our selues Policarpus the most constant Martir when he stoode before the chiefe Ruler and was commaunded to blaspheme Christ and to sweare by the fortune of Caesar c. he aunswered with a mild spirit We are taught saith he to giue honor to Princes which be of God but such honour as is not contrary to Gods religion Ridley in conferring with Latimer How Princes ought to doe with matters of religion ¶ Looke Kings How this place following is vnderstood O ye Princes open your gates and de ye lift vp O ye euerlasting dores and the King of glory shal enter in ¶ Much adoe there is about the exposition of this verse Some delyght in the applieng of it to the building of the Temple at Ierusalem Other in a spirituall Allegorie apply it to the mēbers of Christ which vndoubtedly agréeth very handsomely with the processe of the Prophet as thus O ye Princes open your gates By y◠Princes which haue giuen their names and their faith to Christ the holy Lord may well be vnderstood all such men which doe earnestly studie to liue a godly lyfe All they whether they be men or women poore or rich high or low in the sight of the world they are neuertheles spiritually Princes lyke as they be called spirituall Priests Priests as S. Peter doth call them because they sacrifice daily vnto god their bodely members their whole heart minde to the true seruing of God And lyke as they bée called in respect of such spirituall sacrifice Priests so may all true Christians be called princes because they haue conquered as I might say and crucified as S. Peter tearmeth it their flesh against all vice and concupisence To these Princes the Prophet now speaketh saieng O ye Princes O ye liuing Saints O ye dearely beloued members of Iesus Christ open your gates not your gates made of timber and boords but your spirituall gates the gates and dores of your soules which be spirituall and eternal open them resist not the Holy ghost quench not the spirit that Christ the king of eternall glory may come and dwell in your hearts Loue him and labour continually to kéepe his Commaundements and then surely both he and his Father with the holy Ghost will come and dwell with you Ric. Turnar PRISCILLIANVS Of the damnable heresies of this man PRiscillianus a Spaniard maintained the opinion of Gnostici Manichaeus and Sabellius being condemned by the Councel of Burdeaux he appealed vnto Maximus the vsurping Emperour which found him an Heretike and beheaded him Prosp. Chronic. He said the soule was of one substaunce with God and came downe from heauen to endure voluntary conflicts He said that mans actions were gouerned by the starres 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 Apocripha Unto euerye of his followers he sayd Iura periura secretum prodere noli August li. de haeres PRIVI CONTRACT How priuie contracts are not lawfull nor good NOw also if ye will consent to deale mercifully and truely with my master tell me and if not tell me also ¶ He treateth with the mother and brother concerning the maide whereby it may appere that priuie contracts without the knowledge and consent of their parents are not good The Bible note PROCESSIONS How Processions came vp WE read not of any Processions till the time of Agapatius Pope who as Platina reporteth did first ordeine them Ann. 533. Although we read the like of Leo y◠third about 810. yeares after Christ. Surely whensoeuer Processions beganne they were taken of Gentilitie We read oft in Pliny that the Romanes in all their distresses would runne to euerye Idoll they had would goe their circuites from this place to that place and think they did acceptable
¶ This word spirit is to be taken heere as it is set against that commaundement which is called carnall Heb. 7. 16. as the commaundement is considered in it selfe And so he speaketh of truth not as we set it against a lye but as we take it in respect of the outward ceremonies of the lawe which did onely shadow that which Christ performed in déede Beza ¶ God being of a spirituall nature requireth a spirituall seruice and agreeable to the nature Geneua How the spirit of God maketh intercession for vs. But the spirit maketh great intercession for vs c. ¶ The right forme affection of praier commeth by the holy Ghost who maketh intercession for vs not that he prayeth mourneth but that he so stirreth our heartes that we lift them vp to heauen earnestly and seruently which is the true praier The Bible note Who is of else spirit of truth and who is not Euen the spirit of truth c. ¶ The spirit which Christ did promise shal teach onely these things which Christ had taught before whosoeuer therfore doth teach any other doctrine besides Christs doctrine he is not of the spirit of truth but of the spirit of leasing Sir I. Cheeke Of the spirit that Christ promised to send The spirit saith hâ— which I will 〈…〉 from my father shall lead you into all truth but howâ— Because saith he he shal put you in minde of all those things that I haue told you Ther he giueth warning that there is nothing more to be looked for of his spirit but that he should enlighten our minds to perceiue the truth of his doctrine Therfore Chrisostome Sermo de sanc adon spi. Iohn 12. 〈…〉 10. saith excellently wel Many saith he do boast of the holy spirit but they which speak their owne do falsely pretend that they haue him As Christ testified that he spake not of himselfe because he spake out of the lawe the Prophets So if any thing beside the Gospell be thrust in vnder the title of the spirit let vs not beléeue it because as Christ is the fulfilling of the lâ—we and Prophets so is yâ— spirit of the Gospell Câ—â— in his Inst. 4. b. cap. 8. Sect. 13. Why the holy Ghost is called the spirit of truth Who is the spirit of truth He is called the spirit of truth not onely because he is true but because he maketh the men in to whom he entereth true whereas all that they doe without the spirit is none other thing but lyes Tindale So called because he worketh in vs the truth Geneua Of the spirit of southsaieng A certeine damosell possessed with the spirit of southsaieng met vs. Which could tell things past gesse at things to come which knowledge in many things God permitteth to the diuell to this end as Austen writeth that he might thâ— more mightely deceiue those that woulde beleeue him The Bible note Of the spirit of the Prophets For the spirits of the Prophets are in the power of yâ— Prophets Héere he speaketh not of the holy Ghost in whose power all men ought to be but of the seuerall gifts of the spirit which are now in the power of them that haue them that they may alwaies without contention vse them to yâ— odifieng of the Church of Christ. Sir I. Cheke Spirits of the Prophets yâ— is the doctrine that they doe bring as being put in minde by the spirit of God The Bible note Or learning which Gods spirit moueth them to vtter Ge. Of the spirits in prison And preached vnto the spirits in prison ¶ It is vnknowne to vs where this prison was for the holy Scripture speaketh nothing of it In the Gospell it is called the bosome of Abraham It is sufficient for vs to know and beléeue that all the soules of the Saintes or faythfull which dyed since the beginning of the world are saued by the bloud of Christ howbeit the Gospell was sundrie wayes preached vnto the dead For vnto the holy Patriarkes deliueraunce and saluation vnto the vnfaythfull deserued dampnation was preached Sir I. Cheeke ¶ Christ being from the beginning head and gouernour of his Church came in the dayes of Noe not in the bodye which he then had not but in the spirit and preached by the mouth of Noe for the space of an hundred and twentie yeares to the disobedient which would not repent and therfore are now in prison reserued to the last iudgement Geneua How to serue God in the spirit To serue God in the spirit is to honour God with a true â—ffection procéeding from a pure and cleane heart and not by Images or other visible and corruptible things or else by shewes and outward ceremonies Pet. Viret SPIRITVALL Who they be that be spirituall ALL be spirituall men which are lead by Gods spirit hée who hath more abundaunce of Gods spirit is more spirituall Of a lyke manner S. Paule speaking to the married sorte in Rome as wel as to the rest said Vos non estis in carne sed in spiritu You be not in the flesh but in the spirit And Saint Iohn in his first Chapter nameth all to be spirituall that beléeue in Christ for flesh and bloud is not able to bring foorth such a child And if the outward admission were able to make a man spirituall then should Iudas and such lyke who had the outward election yet inwardly folowed the spirit of the flesh of the Diuell be worthely called spirituall But our Sauiour Christ reasoning with Nichodemus maketh a plaine proofe by euident demonstration that onely such as be endued with Gods spirit be worthy of the name spirituall and that such as bée not borne of Gods spirit bée not spirituall but carnall And in the same place the Lord hath giuen a generall resolution that no man can enter into the kingdome of heauen vnles he become a spirituall man and be borne a newe not onely of water but also of the holy Ghost Ponet fol. 34. For the spirituall iudgeth all things ¶ Who is that spirituall Not such as we now call men of holy Church but all that haue the true interpretation of the law in their hearts The right faith of Christ the true inteÌ„t of works which God biddeth vs to worke He is spirituall and iudgeth all things is iudged of no man Tindale The naturall man perceiueth not the things of the spirit of God c. but he that is spirituall discusseth all things ¶ Paule doth call him spirituall which is renued by the spirit of God and béeing gouerned by the same spirit doth examine and trye all things with the true touchstone of Gods word which is set forth vnto vs by the inspiration of the same spirit that hée is inclined withall but he himself that is to say the spirit is iudged of no man Héere also the naturall man is taken for him which being without
set from thence foure hundred twenty talents of gold ¶ In the. 2. Par. 8. 18. is made mention of thirtie more which séeme to haue bene employed for their wages Geneua Of the pound or talent which the noble man left with his seruants The money pound or talent which Christ left with his seruants to occupie till he came signifieth nothing els but a fraÌ„k and frée gift giuen of God to euerie one of vs to be vsed and exercised to the glorie of his holy name and profit of his faithfull congregation We haue nothing as sayth the Apostle but that wée haue receiued as saith the Apostle 1. Cor. 4. 7. What hast thou that thou hast not receiued And againe Iames. â— 17. Euery good gift and euery perfect gift is from aboue c. Wee be commaunded to occupie our Lords money and not to hide it and sléepe our Maisters businesse as did the sluggish seruant which suffered tares to bée sowen among the corne and also the foolish virgins that fell on sléepe and let their lamps burne out Theo. Basil. TAPERS ¶ Looke Candles TAVGHT OF GOD. How this place is to be vnderstood AND they shall bée all taught of God ¶ This instruction of God is the inward illumination of the heart Notwithstanding we may not héereby take occasion to contemne vocal predication and external hearing For God verily teacheth but yet by externall meanes for fayth commeth by hearing he giueth his good spirit but yet by the preaching of the Gospell he giueth increase but yet by the planting of Paule and by the watering of Apollo Wherfore God teacheth man ministreth and faith receiueth doctrine God giueth his spirit the Apostle ministreth the beléeuer receiueth And so those things are ministred and distributed by the seruice of the Apostles whereof God is the authour himselfe This place All ought to bée restrained to Gods elect which onely are the naturall sonnes of the Church Marl. fol. 201. And all thy children shall be taught of the Lord. ¶ By the hearing of his word and inward mouing of his spirit Gene. TELL NO MAN How these two places following are vnderstood AND he commaunded them that they should tell no man ¶ In this place we are taught when we do any good deed yâ— we should not hunt and hauke after the praise of men They therefore that doe béere so earnestly spread abroad the benefits and power of God sinne not against Christs wordes For in other places he requireth thankfulnesse of vs that we should alwayes setâ— forth the bounteous liberalitie of our heauenly father Theophilactus Charged them that they should tell no man what they had séene ¶ Christ forbiddeth the Apostles to tell forth the vision afore his rising againe from death least when men shoulde sée him to be crucified of whom so excellent and glorious things were spoken they should therewith be offended hauing his Apostles in dirision â—or telling of such things Sir I. Cheeke TEMPERAVNCE What Temperaunce is TEmperaunce is a sobrietie or modestie of the whole life of man which Paule setteth against the flesh He would therefore that Christians should liue soberly and chastly that they shoulde be no adulterers no fornicatours no wantons And if they cannot liue chastly he would haue them to marrie Also that they should not be couetous nor quarrellers that they should not be giuen to drunkennesse or surâ—etting but that they shoulde absteine from all those things Luther fol. 262. TEMPLES Wherefore Temples or Churches are ordeined MY house shall bée called the house of prayer but yée haue made it a denne of théeues ¶ For this finall cause or end are yâ— temples of christians ordeined that they may haue some conuenient places to assemble themselues together for to offer with one accord their Sacrifices of prayers and thanksgiuing vnto God for to preach and heare Gods word and for to minister the Sacraments duely and rightly but if there be hypocrisie superstition and false doctrine the people are robbed and spoyled and the Temples made dennes of théeues Sir I. Cheeke Is this house become a denne of thées ¶ As théeues hid in holes and dennes thinke themselues safe So when you are in my Temple you thinke to be couered with the holynes therof and that I cannot see your wickednesse Geneua How God dwelleth not in Temples made with hands Where shall now the house stand that ye will builde vnto me c. ¶ As who should say whereto make ye me a Temple of mans handy worke which rule the whole world hether to haue I suffered the temple to kéepe you Iewes in a certeine manner of instruction and obedience and choose you one place for your seruice to the intent ye should not fall to the Idols of the Gentiles but now will I haue all Idols banished and for Iewry will I challenge vnto me the whole world for one people all the dwellers on the earth which shall bée my worshippers in the spirit and truth Iohn 4. 23. I will not be superstitiously worshipped with sacrifices and ceremonies in the temple but with righteousnesse with fayth and with the spirit The same song that the Prophet héere singeth in the latter end of his Prophesie sung he before in the beginning euen in the first chapter Let the Christians note these two Chapters I meane the first and the last well and then shall they perceiue how greatly God abhorreth such hypocritish works done without faith although they séeme appeare outwardly to be most godly T. M. ¶ My maiestie is so great that it filleth both heauen and earth and therfore cannot bée included in a temple like an Idoll condemning héereby their vaine confidence which trusted in the temple and sacrifices Geneua The most highest dwelleth not in temples made with hands ¶ He reproueth the grose dulnesse of the people which abused the power of God in that they would haue conteined it within the temple Geneua How long the temple was a building and what Christ meant by the temple When the Iewes asked of Christ what meruailous signe he would worke to perswade them that he might doe such as he did he said Destroy this Temple meaning his body and in thrée daies I will build it vp again Then they vnderstanding he had meant the Temple of lime and stone sayd Forty yearâ— was this Temple a building and wilt thou build it in thrée dayes Héere we see how the Temple was a building fortye yeares 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 yeares from the beginning of that worke vnto the finishing of the same For in the second yeare of king Cyrus they layde the foundation and in the second yeare of Darius the sonne of Assuerus and Ester they were willed by Aggeus the Prophet to take in hand their worke againe which they finished
méeke in heart in the holinesse of Angells bringing in things which he hath not séene D. Barnes fol. 299. Why Mary was forbidden to touch Christ. Touch me not ¶ This séemeth not to agrée with the narration of Mathew For he plainly writeth that the women imbraced the féete of Christ. And séeing afterward he woulde haue his disciples to handle and to féele him what cause was there why he shuld forbid Mary to touch him For he said vnto Thomas bring hether thy finger and sée my handes and put thy finger vnto my side and be not faithlesse but beléeuing The solution thereof is very easie if so be that we consider that the women were not prohibited y◠touching of Christ before such time as they wer too busie and desirous to touch him For no doubt he did not forbid them to touch him so farre foorth as it was néedfull to take away all doubt But when he saw they were too busie in imbracing his féete he moderated and corrected that rash zeale for they depended vpon his corporall presence neither did they knowe any other waye to inioye him then if he dwelt among them vpon the earth Moreouer because his disciples doubted whether he was truly risen againe or no and because the same that appeared to them was iudged of them to be but a vision to the ende they might beléeue the resurrection he said féele and sée for a spirit hath no flesh and bones as ye sée me haue Also Thomas had said except I sée y◠print of his nailes in his hands and put my fingers into the print of the nailes my hand into his side I will not beléeue therefore Christ did very well in offering himselfe to be felt of him But in Mary there was no such doubting that there should néede any farther féeling but it was requisite y◠she shuld come to a further faith and to more plaine vnderstanding of the kingdome of Christ least she should abase him in computation more then ther was cause Marl. vpon Iohn fol. 593. TRADITIONS Of the traditions of men FRom whence haue we this tradition Whether commeth it from the authoritie of our Lord or of the Gospel or els from the Commaundements and Epistles of the Apostles Therfore if it be either commaunded in the Gospell or contained in the Epistles or Actes of the Apostles let vs kéepe the same tradition Augustine vnto Pompeius The Pharisies said not vnto Christ Wherefore doe thy disciples breake the law of Moses but wherefore do they break the traditions of the Elders Whereby it appeareth that they had altered many things whereas God had commaunded that they should neither adde nor diminish but fearing least they should loose their authoritie as if they had bene law makers to the ende they might seeme the greater they altered much which thing grewe to such a wickednesse that they kept their owne traditions more then the Commaundements of God Chrisostome in his first Homely of the Iewish fast Iohn Northbrooke Some wrast this place so far as men ought to obey all manner of things whatsoeuer the Bishops Presidents or Rulers commaund although they be vngodly and for their authorities sake when as Christ did speake onely of them which did teach rightly the lawe of Moses not of such as did snare men with their ordinaunces constitutions now peraduenture after the same manner a Bishop might be heard which preched truly the Gospell although he liue but a little according vnto the same A reason that ouerthroweth all doctrines of men all Traditions all Poperie God said to Christ Thou art my sonne therefore he is his sonne God said not so to any Angell therefore no Angell can take the name vnto him God said The true worshippers shuld not go to Mount Sion nor to Hierusalem but worship God in spirit truth where said he goe a pilgrimage or go visit this holy sepulcher God said Do not obserue dayes and months times and yeares where said he Kéepe vnto me Lent or Aduent Imber dayes or Saints eues God said to vs It is the doctrine of Diuells to forbid marriage or to commaund to abstaine from meates where said he Eate now no flesh now no whit meate let not the Ministers marrie God said Let euery soule be subiect to Kings Princes and the authoritie of such men let it not be in his Apostles Where said he let the Pope haue the gift of kingdoms be exempt from authoritie of man weare a triple crowne and haue Lords and Noble men vnder him God said Cursed is he that addeth ought to the lawe or taketh from it Where said he The Pope shall dispence against mine Apostles and Prophets God said It is better to speak fiue words which we vnderstand then ten thousand words in an vnknowen tongue where said he the ignoraunt men should pray in Latine With this very argument are ouerthrowen all doctrines of men all traditions all Popery c. Deering What an obstinacie is this or what a presumption to presume an humane tradition before Gods ordinaunce nor to consider that God taketh indignation and wrath so often as an humane tradition looseth or goeth beyond the commaundement of God as he cryeth by his Prophet Esay and saith This people honoureth me with their lips but their harts is seperated from me they worship me in vaine while they teach the commaundements doctrines of men The Lord also in y◠Gospell blaming likewise reprouing putteth forth and saith ye haue reiected Gods commaundement to stablish your tradition Of which cōmaundement S. Paule being mindfull doth likewise warne instruct saieng If any teach otherwise and contenteth not himselfe with the words of our Lord Iesus Christ his doctrine he is puft vp with blockishnes hauing skill of nothing from such a one we ought to depart S. Austen saith that the auncient actes of the godly Kings mentioned in the Propheticall bookes were figures of the like facts to be done by the godly Princes in the time of the newe Testament I. Bridges fol. 25. ¶ Looke Philosophy Walke not after the ordinaunces of your fathers ¶ Looke the exposition of this place in Father ¶ Read 1. Pet. 1. 18. TRANSMVTATION When this word was first inuented LOng after Boniface the third when Idolatry had gotten the vpper hand then did Petrus Lombardus a master of sophisticall sentences bring vp these termes of Transmutation and Transaccidentation about the yere of our Lord. 1646. out of certain blinde trades of the Doctors afore his time Then Pope Innocent the third gaue it this new name called it Accidens sine subiecta Of the which Sophisme Doctor Dunce Doctor Dorbel and Doctor Thomas de Aquino doe dispute very subtilly A. G. TRANSVESTANTIATION What the word signifieth THe word signifieth a passing or turning of one substance into another which is thought of some not tollerable to saye that the substance of
What kind of figure it is 997 Sennacherib wherfore his sonnes slue him eod Sent. How this place is vnderstood eod Search why God is said to search 998. Commaunded of Christ to search the Scriptures eo Serpent What Serpent doth signifie 999 What it is to sucke yâ— serpents head eod Seruice what the true seruice of God is 1000. How it ought to be ministred in a known tongue eod Obiections aunswered eod Seaâ—e of God What yâ— seat of God is 1001 Sethtani What manner of heretikes they were eod Seauen How it is taken in Scripture eo What the 7. Angells doe signifie 1002. Seauentie interpreters Of their traÌ„st 1003 Seueâ—us Of his hereticall 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. Shaue How the woman taken in warre was shauen eod Wherefore Hanon shaued the beards of Dauids ambassadours eo Sheepfolde How there shall be one sheepfolde eod Shepheard The opening of these places eo The propertie of a good shepheard 1006 Of the restoring of good shepheards eo Of the outward gouernement of foolish shepheards eod Of the swoord that should come of the shepheards 1007. Of foure kinde of shepheards eo Shew bread Wherefore it was called so eo Obiections aunswered eod How the Lords death is sheweÌ„d 1008. Shooe What Gods shooe is eod Short life How it is not a generall rule of Gods iudgement eod Sicera What kinde of drinke it was 1009 Sicle What a Sicle is eod Sichem What is meant by the diuiding of Sichem 1010. Siggaion What it is 1012. Signe What a signe is eo How it is not both the signe 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 towre of Siloh 1015. Siluer What it is to tourne siluer into drosse eod What a siluerling is eod Simon Magus Of his opinions and ende eodem Of Simon Chananeus the Apostle 1016 Simple Who are simple eod Sinagogue What a Sinagogue is 1017. Singing The meaning of the places eod When it was brought into the Church 1018. The iudgment of the learned concerning singing eod When plaine song prickesong and Descant were brought into the Church 1020. Single life What the fruits thereof are among the Priests eod Sinne. The definition of sinne 1022. What sinne is eod How euerie sinne is mortall 1023. The Doctours saiengs in that matter 1024. How God ordeined sinne and yet is not the author thereof 1025. The cause of sinne is not to be layed to God eod How all sinne is both deadly and veniall eod How it is not of Gods creation in man 1026. How it entered into the world eod How Christ is called sinne eo How no man can pardon sin but Christ. 1027. To sinne against the holy Ghost what it is eod Wherfore the holy Ghost will rebuke the world of sinne 1028. Of sinne vnto death how it is declared 1029. How our sinne is made Christs sin 1031. How sinne is forgiuen in Baptime eod Sin offering what was ment therby eo Solde vnder sinne eod Sion What Sion is 1032. What the daughters of Sion 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 haÌ„d of God eo What it is to sit in the dust eod Why they sat not at the eating of passeouer 1034. Sixe What it is to deliuer out of six c. eo What time of the day the sixt houre was 1035. Sleepe Now sleepe is taken in Scrip eod What Dauid meant by this sleepe 1036. The meaning of the place eod How God is said to sleepe eod Slime What slime is 1037. Smirna What Smirna was eod Snare What the snare signifieth eod The meaning of tâ—e place eod Snow Of the ingendering of snow 1038. Solde What it is to be sold vnder sinne eo Sonne of man what is meant by the sonne of man eod How the sonne is punished for the Fathers fault 1039. Sonne of God How Christ is proued so to be 1040. Of his deliuering vp his kingdome eod How he is equall to his father 1041. Who are the sonnes of God eod How we are borne the sonnes of God 1042. Sophist what a Sophist was and what now 1043. Sorrow Of godly sorrow worldly sorrow eod How Christ ouercame the sorrowes of death 1044. Souldier what the profession of a souldier is eod The meaning of the place eo Soule The diuerse taking of the word 1045. How Christs soule was heauie 1046. Of Christs soule descending into hell eo Wherein the soule of man and beast doe differ eod Of the apparition of soules eod Of soules departed 1048 The meaning of the place eod How Satan hath no part of the soule of the godly 1049. How the soules departed know nothing what c. eod Sound How Caluine vseth this worde Sound 1050. Sowe what it is to sow in the flesh 1051. Spittle How Christ made clay with his spittle eod Spiders web What it is to weaue the Spiders web 1052. Spirit how the word spirit is vnderstood eodem How the spirit of God maketh intercession for vs. eod Who is of the spirit of truth and who is not eod Of yâ— 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 serue God in spirit 1054. Spirituall who they be that be spiritual eo Of the spirituall house 1055. Of the spirituall eating of Christs body eod Spitting What is meant by spitting in hir face eod Sprinkling What is meant by the sprinkling of bloud 1056. Staffe What it is to goe with a staffe eod What the staffe of Gods mouth signifieth eod What the staffe of bread signifieth eod Stained clothes eod Starre What the starre was that appered to the Magies eod How the moone and starres are vncleâ—â— in Gods sight 1957. Of the seauen starres called Pleiades eo How the good instructors shall shine as starres eod How starres presage nothing eod Steward Of the vniust steward eod Stoikes What they were 1058 What certeine of their opinions were eo Stone Of the stone that Iosua pitched vp 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 mountaine eo Who is the corner stone 1060. Who is the stone full of eyes eod Straite gate What it doth signifie eod Subiection Of Christs subiection to his father eod Sucoth 1061. Superstition What it is and how it is defined eod
times alwaies his praise shall be in my mouth Chrisostome saith when God is blessed and thanks be giuen of men vnto him then more plentious blessing is wont to be giuen of him for their sakes by whom he is blessed For he that blesseth maketh him debter of a greater blessing Calfehill fol. 116. By blessing vnderstand not the wagging of the popes or Bishops hand ouer thy head but praier as when we saie GOD make thée a good man Christ put his spirit in thée or giue thée grace and power to walke in the truth to followe his commaundemēts as Rebeccaes friends blessed hir when she departed saieng Thou art our sister growe into thousand thousands thy séed possesse the gates of their enimies And as Isaac blessed Iacob saieng God giue thée of the dew of heauen and of the fatnesse of the earth abundance of corne wine and oile And Gen. 28. 3. Almightie God blesse thée and make thée grow and multiplie thée that thou maist be a great multitude of people giue to thée and to thy séede after thee the blessing of Abraham that thou maist possesse the land wherein thou art a straunger which he promised to thy grandfather such like Tindale fol. 145. What Gods blessings are Gods blessings are his giftes as in the first Chapter of Genesis he blessed them saieng Grow and multiplie haue dominion And in the. 9. Chapter he blessed Noe his sonnes and gaue dominion ouer all beasts authoritie to eate them And God blessed Abraham with cattel and other riches And Iacob desired Esau to receiue the blessing which he brought him that is the present and gift God blessed the. 7. daie That is gaue it a preheminence that men should rest therein from bodilie labour and learne to know the wil of God and his lawes how to worke their works godlie all the wéeke after God also blessed all nations in Abrahams séed that is he turned his loue and fauour vnto them giueth them his spirit and knowledge of the true waie and lust and power to walke therein and all for Christs sake Abrahams sonne Tindale fol. 5. Who is blessed and sanctified of God He is blessed which kéepeth himselfe that which he is by new birth that is to wit which continueth in walking in newnes of life according to the which Christ saith Blessed are they which heare the word of God and kéepe it Luke 11. 28. Also Blessed is he to whom the Lord imputeth no sin in whose heart there is no guile Psal. 32. 1. 2. Rom. 4. 8. Marl. vpon the Apoc. fol. 276. ¶ Blessed is that man of the Lord yea holie iust and perfect maie he be reported also of all men which hath portion conuenient in y◠first resurrection with Dauid Magdalene Zacheus Peter Happy are they which hearing the word of God retaineth it in their liuing for they being renued with the glad tidings of life are depured by the spirit of Christ sanctified so made the habitacles of the holie Ghost Bale vpon the Apoc. fol. 59. Some peraduenture will aske who be they that be blessed and sanctified of God truelie all they whome Christ hath sanctified in his bloud and washed their sinnes in his bloud that hath faith and doth beléeue their sinnes onelie to bée taken awaie by Christ and his bloudshed for their remission of sinnes which will beléeue surelie till they die These be they which be truelie hallowed and sanctified in God the father and these bée holie and blessed whether men do blesse them or curse them Other there be that be sanctified as of men and of the Pope of the Cardinalls of Bishops or Abbots but these be not holie nor blessed except that Christ hath sanctified them in his bloud and hath remission of their sinnes by Iesus Christ which thing they beléeue surelie or els they be not sanctified of God nor blessed be they neuer so oftentimes blessed of the popes holy hand and all his thrée crosses with all the miters of his Cardinalls and Bishops Bibliander in the exposition of Iude. Of the sacramentall blessing Iesus tooke bread blessed c. ¶ To blesse is not to make a crosse but rather to giue thanks as he himselfe doth expresse by by when he speaketh of the cup. Againe where Marke vseth this word blessed Mathew Luke and Paule doe saie he gaue thanks both in Gréeke and in the Latine Sir I. Cheeke And when he had blessed ¶ Marke saith had giuen thanks and therefore blessing is not a consecrating with a coniuring of murmuring force of words and yet the bread the wine are chaunged not in nature but in qualitie for they become vndoubted tokens of the bodie and bloud of Christ not of their owne nature and force of words but by Christ his institution which must be recited and laied foorth that faith maie finde what to laie holde on both in the word and the element Beza The cup of blessing which we blesse c. ¶ When I spake saith Chrisostome of blessing I spake of thanksgiuing and speaking of thanksgiuing I open all the treasure of the goodnesse of God and rehearse those great giftes of his For with the cup we adde the vnspeakable benefites of God and whatsoeuer we haue obteined So we come vnto him we communicate with him thanking him that he hath deliuered mankinde from errour that when we had no hope and were wicked persons he admitted vs brothers and companions to himselfe with those and such other rendrings of thankes we come vnto him Héere ye sée what Chrisostome tooke blessing to be Calfehil fol. 106. What it is to blesse the Lords name Blessed be the name of the Lord. ¶ We maie not onelie picke out the words but also consider of what minde they procéede and that they be spoken trulie and vnfainedlie for how is it possible that we should blesse the name of God if we doe not first acknowledge him to be righteous But he that grudgeth against God as though he were cruell and vnkinde cursseth God because that as much as in him lieth he lifteth himselfe vp against him He that acknowledgeth not God to be his father and himselfe to be Gods childe ne yéeldeth record of his goodnesse blesseth not God And why so For they which taste not of the mercie and grace that God sheweth vnto men when he afflicteth them must néedes grinde their téeth at him and cast vp and vomit out some poyson against him Therefore to blesse the Lords name importeth as much as to perswade our selues that he is iust and righteous of his owne nature and not onelie that but also that he is good and merciful Lo◠héere how we maie blesse Gods name after the example of Iob that is by acknowledging his Iustice and vprightnesse and moreouer also his grace and fatherlie goodnesse towards vs c. Caluine vpon Iob. fol. 32. ¶ Héereby he confesseth that
sanctifie their spirits which doth set their trust onlie in the redemption promised theÌ„ in Christs blessed bloud this church by Christ is made without spot or wrinkle D. Barnes fol. 313. The Church saith Lyra doth not stand by reason of spirituall power or secular dignitie for many Princes many Popes other inferiour persons haue swarued from the faith wherfore the church doth stand in those persons in whom is the true knowledge and confession of faith and veritie Lyra in Math. Chap. The holie church are we saith Augustine but I do not say are we as who should say we that be héere alonelie that heare me now but as manie as bee héere faithfull christen men in this church the is to say in this citie as manie as be in this regigion as many as be beyonde the sea as manie as be in all the whole world for from the rising of the Sunne vnto the going downe of the same is the name of God praised So is the church our mother August sermo 99. de tempore Saint Paule calleth the church the spouse of Christ for that she ought in all things to giue eare to the voice of the Bridegrome Likewise he calleth the church the piller of the truth for that that she â—aieth hir selfe onlie by the word of God without which word the church were it neuer so beautifull should bée nâ— church The holie church is all they that haue bene and that nowe are and alwaies to the end of the world shall bée a people the which shall endeuour them to know to kéepe the commandements of God dreading ouer all things to offend God and louing and séeking most to please him c. Booke of Mar. 632. The church saith Lambart I doe take for to be all those that GOD hath chosen or predestinate to be inheritours of eternall blisse and saluation whether they be temporall or spirituall king or subiect bishop or deacoâ— father or childe Grecian or Romaine c. Booke of Mar. fol. 1276. Of whom the Church began When Adam and Eue his wife had taken comfort of Gods promises which was that Christ should come of the womans séede to redeeme the world from sinne death and hell then they beléeuing the same stedfastlie in their heartes were the beginning of the true Church Lanquet Whie the Church is holie and Catholike On this consideration saith Saint Austen the Church is holy and Catholike not because it dependeth on Rome or anie other place nor of anie multitude obedient to Rome both which are donatistical but Quia recte credit in Deum because it beléeueth rightly in God I. Bridges fol. 543. The Fathers began to call this true and right teaching the Church of Christ the catholike Church which is as much to saie as vniuersall Augustine to his cosin Seuerinus This is saith he the catholike Church wherevpon it is also called Catholice in Gréeke because it is spred throughout al the world Isichius vpon Leuiticus For the vniuersal Church saith he is Hierusalem the citie of the liuing God which conteineth the Church of the first begotten written in heauen And Gelasius vnto Anastatius the Emperour The same is called saith he the Catholike Church which is by a pure cleane and vndefiled fellowship sequestred from all the vnfaithfull and their successours and companions otherwise there should not be a difference giuen of God but a miserable mingle mangle c. Musculus fol. 258. Cipriane the Bishop and Martyr in his booke De simplicitate Clericorum saith The Church is one which is spread further and further abrode by fertile increase euen as there are manie heames of the Sunne and but one light and manie boughes of a tree yet but one Oke grounded vpon a stedfast roote And where as manie brookes issue out of one spring though the number séeme to be increased by the abundaunce of store yet it is but one at the head Plucke a beame of the Sun from the Gloabe that one once separated is voide of light Breake a bough from the Tree it can bring foorth no fruite Cutte a Brooke from the Springe and béeing cutte of it drieth vp Guen so the Church lightened with Gods light which is spread euerie where neither is the vnitie of the bodie seperated she extendeth hot braunches with plenteous increase throughout all the earth she sendeth out her plentifull riuers all abrode Yet is there but one head and one spring and one mother plentifull with fertile successâ—â— c. Bullinger fol. 841. How the Church is made cleane by Christ. If the feare of God haue deliuered you then are yée trulie deliuered You are washed you are sanctified you are iustified in the name of Iesus Christ and in the spirit of God Of Christ is the Church made faire first she was filthie in sinnes afterward by pardon and grace was she made faire D. Barnes 253. How the Church hath spots and wrinkles in her The whole Church praieth Lorde forgiue vs our sinnes wherefore she hath spottes and wrinkles but by knowing of them her wrinkles are stretched out knowledging her spots be washed awaie The Church continueth in praier that shée might be cleansed by knowledging of her sinnes and as long as we héere liue so standeth it And when euerie man departeth out of this bodie all such sinnes are forgiuen him which ought to be forgiuen him For they be forgiuen by dailie praier and he goeth hence cleansed And the Church of God is laide vp in the treasure of God for golde and by this meanes the Church of God is the treasure of our Lord without spotte or wrinkle Sequitur Let vs praie that God maie forgiue vs and that we maie forgiue our debters séeing it is said And it shall be forgiuen vnto you Wee saie this dailie and dailye we doe this and this thing is done dailie in vs. We are not héere without sinne but we shall depart without sinne D. B. fol. 254. How it is said aright that the Church cannot erre The Church is the pillor and foundation of the truth how then can it erre Wée aunswere brieflie saith Musculus wée doe knowe right well that the Church is the onelie and welbeloued spouse of Christ the kingdome of heauen the it is ruled by the masterie and leading of the holie spirit and that wée bée alwaies taught by his anoninting and that it is the piller and foundation of the truth But these saiengs do perteine not vnto all particuler Churches but vnto that onelie vpright and catholike church which is the communion of the Saints and elect throughout all the worlde which doth beléeue in Christ their Lord and spouse in all ages And touching this ther is no variaunce there is none of vs that saie that the catholike church hath erred in the faith of Christ. For how can it erre when it followeth Christ and walketh not in darknesse but hath the light of
swoord from shedding of bloud ¶ The Hebrues exround this of the Chalâ—ees that they should haste to destroie the whole kingdome of the Moabites as though the text should meane thus much Cursed bée hee that negligently performeth the vengeance of the Lord that spareth these most wicked Moabites and that with-holdeth his swoord from shedding of their bloud T. M. ¶ Hee sheweth that God would punish the Chaldeans if they did not destroie the Aegyptians and that with a courage and calleth this executing of his vengeaunce against his enimies his worke though the Chaldeans sought an other end Geneua What Gods curse is ¶ Looke God CVSTOME A definition of custome CUstome saith Ostiensis is an vse agréeing with reason allowed by the common institution of them that vse it whose beginning is time out of minde or which is by a iust time prescribed and confirmed so that it is by no contrarie act interrupted but allowed with contradictorie iudgement This is as he thinketh a full definition But in that hee saith that that vse ought to bée agréeing with reason it is not sufficient But first it is to be said that it ought to agrée with the word of God for that is to be counted for the chiefe reason Afterward it must be allowed by the institution of the people and of whose beginning there is no mention or that it is prescribed by a iust time and appointed by the laws neither is interrupted by anie contrarie action For if a Iudge or Prince shall giue iudgement against it the custome is broken As it also happeneth in prescription is cast out of his possession or the matter is called into lawe the matter is in plead the prescriptioÌ„ is broken Also the allowing of the contradictorie iudgement ought to be had that is wheÌ„ one part alleadgeth the custome and an other part denieth it If it be pronounced on the custome side that doth confirme it But all these things as I haue before saide must be reckoned vnto the rule of Gods word Pet. Mar. vpon Iudic. fol. 190. Of vicious customes and what difference is betweene a lawe and a custome In the countrie of Taurus there was a custome to kill straungers and guestes The Persians had a custome neuer to deliberate of waightie matters but in feastes and when they were dronke Among the Sauromates there was a custome that when they were drinking they solde their daughters These prescribe not when they are manifestly vicious and ill But that custome prescribeth which is neither against the worde of God nor the lawe of nature nor the common lawe For the right of custome commeth by the approbation and secret consent of the people Otherwise whie are we bounde vnto lawes But because they were made the people consenting and agréeing vnto them For this is the difference betwéene a custome and a lawe because in the one is a secrete assent but in the other an open assent Wherefore such customes cannot bée reckoned without daunger Aristotle in Polîticis admonisheth that men which haue learned to doe sinister things ought not to bée compelled to doe thinges dextere Wherefore in thinges indifferent and of no great value custome is to be retained It is an olde Prouerbe Lawe and Countrie for euerie region hath certeine customes of their owne which cannot easilie bée chaunged But it is sayd when they are against the word of God or against nature or the common lawe they are not prescribe For then are they not onelie customes but beastlie cruelties Pet. Mar. vpon Iudic. fol. 189. How custome must yeeld to the word of God and to truth It is chieflie to be considered howe the Apostle layeth the Oracle of God against an olde receiued custome We are taught by this example that such is the authoritie of Gods worde that vnto it all thinges which were instituted of men of a godlie zeale and holye intent ought to giue place as soone as they séeme anie waies to make against the will of God Therefore their obstinacie is verie péeuish and pernicious that goe about to reteine these Ceremonies in the church which it appeareth haue béene deuised by foolish men for the confirmation of superstition and are verie derogatorie to the merites of Christ. They thinke it a daungerous matter to alter or chaunge anie thing But it is much more daungerous to sticke to the obseruation of olde errours with the losse of saluation And wée ought to remember that the obedience of faith is the ende of true christianitie which requireth of vs to denie our selues and to resigne and yeelde vp all our thoughts and iudgementes vnto the will and power of God Gualter vpon the words of Saint Peter to Cornelius men vz. But God hath shewed me that I should not call anie thing common or vncleane c. After the truth is once found out let custome giue place vnto the truth let no man set custome before the truth and reason for reason and truth putte euermore custome to silence If you laye custome for your selfe ye must remember that Christ sayth I am the waie the truth and the life he saith not I am custome and doubtlesse anie custome bée it neuer so auncient neuer so common yet must it néedes yéelde vnto truth If onelie Christ must be heard we maie not weigh what anie man hath thought good to doe that hath bene before vs but what Christ hath first done which is before all for wée maie not followe the custome of man but the truth of God Speciallie for that God saith by the Prophet Esaie they worshippe me in vaine teaching the commaundements and doctrines of men CVSTOMES What customes are CUstomes are these which are paide of Merchaundises and of those things which are either carried out or brought in Pet. Mar. vpon Iudic. fol. 263. CVT OF What is meant by this cutting of And will cut him of ¶ To wit from the rest or will cutte him into two parts which was a most cruell kinde of punishment Wherewith as lustine Martir witnesseth Esay the Prophet was executed by the Iewes The like kinde of punishment we reade of 1. Reg. 15. 33. and Dani. 3. 29. Beza DAIE How the daies were first called and after chaunged â— The Iewes did call the whole wéeke Sabbatum As we reade in the Gospell where the Pharesie boasted himselfe of his fasting saieng Ieiuno bis in Sabbato I fast twice euerie wéeke And like as the Iewes did call the whole wéeke Sabbatum so did they call the feast and the chiefe daie of the wéeke Sabbatum the Sabboth daie And the next daie they called Prima Sabbati As we maie perceiue by the wordes of the Euangelist Saint Mathewe saieng Vespere autem sabbati quae lucessit in prima sabbati venit Maria Magdalena altera Maria videre sepnlchrum Upon the Sabboth daie at night which dawneth vpon the first of the sabbots came Marie Magdalene and an other Marie to behold the Sepulchre and that same daie that
inclosed in a Boxe of an inche and an halfe déepe when the Priest will mumble vppe foure wordes in a corner and there bée tied till he waxe foistie vnlesse the Priest loose him A. G. How God is called a Rocke The Lord is my Rocke ¶ Godlie men haue called the Lord by diuers names according to their faith that is as they thought of God within themselues and as they also had proued As Dauid héere calleth him his rocke his Castle his deliuerer his strength his shield his horne of defence Psal. 18. 1. T M. ¶ By the diuersitie of these comfortable names he sheweth how his faith was strengthened in all temptations Geneua ¶ God is called a Rock because he his word lasteth for euer He is sure to trust to and a present comfort to belâ—â—uers their singular defence at all times T. M. How God is not chaunged If I shall speake euill against anie Nation saith the Lord and that Nation shall repent I will also repent me of that euill which I said I would doe And that Ieremie might more manifestlier vnderstande the things that were spoken he bad him goe into the house of the Potter where he saw the Potter make a vessell of claie which was broken in the handes of the workman But the Potter made againe another vessell of the same claie So saith the Lord if they repent I will also repent I do now make for them euill things but for euill things I will make good And yet as I haue said he changeth not his sentence because such threatenings and promises doe depend vpon a condition which is sometimes chaunged when as God abideth the selfe same Of this thing right well writeth Chrisostome vpon Genesis in his 25. homelie The Lord commanded Noe to build an Arke threatened that after an 120. yeres he wold destroie all mankinde by a floud but when in the meane time they nothing at all profited he cut off 20. yeres sent the floud in yâ— hundred yeare and yet was not God chaunged but the conditions of men veried The same Chrisostome also vpon Math. in his 65. homelie when he interpreteth this Uerelie I saie vnto you ye which haue forsaken all things c. demaundeth Was not Iudas one of the twelue And shall Iudas sit vppon the seates and iudge the twelue Tribes of Israel Did Christ chaunge his sentence No saith he but Iudas was chaunged Which selfe same thing we must iudge of the citie of Niniue of King Ezechias whom God pronounced should die For neither Niniue at that time perished nor Ezechias diâ—d because they were changed God said at the beginning that the feare of man shuld be vpon beasts but it happeneth contrarie For men are now afraid of Lions Beares and Tigers because they are of them oftentimes torne but that commeth héereof because the condition of men is chaunged and not the councell of God Pet. Mart vpon Iudie fol. 175. How God heareth no sinners God heareth no sinners that is he heareth none that repenteth not nor is not in minde to leaue their euill life Tindale ¶ Saint Austen saith This was not spoken of the Lord but of him that had alreadie his bodelie eies restored but the eiâ—s of the heart was â—ot yet opened and therefore he thought of the Lord that he was but a Prophet for afterward knowing that he was the Sonne of God hée worshipped him But the Lord himselfe when two did praie together in one Temple a Pharisie anâ— a Publicane doth saie that the Publicane confessing his sinnesâ— was more iustified then the Pharisie boasting his meritesâ— for although being iustified he ceased not to bée a sinner yet while he was a sinner he did praie and confesse his sinnes that he might be iustified and being heard he was iustified that he might cease to be a sinner and trulie he should not cease to be a sinner vnlesse he were heard being yet a sinner ¶ This place doth not so meane that God will heare no sinners that is alwaies readie to repent but of such as will neuer repent but still continue in their sinnes We must vnderstande that there be two kinde of sinners They that acknowledge their sinnes and repent vnfainedlie are heard and forgiuen of God Math. 9. 13. and. 28. Eze. 18. 21. But they that doe of an infidelitie continue in their sinfull abhominable liuing and despaire of the mercie of God shall neuer bée heard Iohn 5. 16. Sir I. Cheeke How God tempteth no man to euill ¶ Looke Temptation How we are made like vnto God After his owne likenesse ¶ That is after the shape and Image which was before appointed for the Sonne of God The â—hiefe part of man which is the soule is made like vnto God in a certaine proportion of nature of power of working so that in thatâ— we are all made like vnto God T. M. ¶ This Image and likenesse of God in man is expounded where it is written that man was created after God in righteousnesse and true holinesse meaning by these two words all perfection as immortalitie wisedome truth innocencie power c. The Bible note How to serâ—e God in the spirit ¶ Looke Spirit Of Gods permission or suffering ¶ Looke Permission What the hiding of Gods face is ¶ Looke Hide How God is to be worshipped ¶ Looke Worship How God is called a consuming fire For the Lord thy God is a consuming fire ¶ Because God proueth his by afflictions therefore he is called a consuming fire Heb. 12. 29. And because he consumeth the vnfaithfull remednesse for there is nothing that can resist his anger towards them T. M. How Gods ordinaunce may not be broken There were some orders in the Primatiue Church commanded by God and some there were deuised by man for the better training of the people Such orders as were commaunded by God maie in no wise be chaunged onlie because God commanded them For as God is euerlasting so is his word commandement euerlasting On the other side such orders as hath bene deuised by men maie be broken vppon some good consideration onelie because they were men that deuised them For as they be mortall so all their wisedomes and iudgements be but mortall And so indéede as touching such things as hath bene ordeined by men we are not bound of necessitie to the order of the Church but such things as God hath commaunded preciselie by his worde maie not bée broken by anie custome or consent How God was seene ¶ Looke See Of Gods consolation in trouble And that because we should not put our trust in our selues but in God ¶ God doth helpe and deliuer vs when we doe patientlie beare his crosse that is to saie the persecution trouble and aduersitie that he doth send vnto vs. For God will neuer forsake them that do patientlie wait for his aide succour Againe they yâ— wil not wait for
of their naturall corruption and this indéede is verie good tidings for heereby we are deliuered from the fearâ— of death and damnation and from the bondage of sinne and Satan Briefelie héereby we are remoued from darknesse to light from despaire to good hope from death to life from Hell to Heauen Now because the office of proclaiming and publishing this most ioifull tidings was committed to the Ministers of the newe Testament the name of the Euangelists is most properlie attributed vnto them and speciallie to those that the Natiuitie conuersation death resurrection of the Lord Iesus wherin the blesfulnesse resteth that we sée so much aduaunced Some writers affirme that as manie promises of felicitie and saluation as there is so manie Gospells there bée and that therefore the Prophets are Euangelists When they speake of the redemption that Gods annointed shoulde accomplish I thinke it not good to striue about words and I denie not that the Hebrewe word Bassac which signifieth the Euangelize and to preach good tidings is applied in some place to yâ— men of yâ— olde time howbeit I beléeue rather that Euangelion is an open publishing of saluation alredie performed and accomplished then of the same promised And therfore they speake more distinctlie and properlie that giue the name of Euangelists to the Apostles and writers of the histories of the Lord Iesus and finallie to the ministers of the new Testament And to giue place rather to this iudgement the wordes of our Sauiour in the. 16. of Luke moueth me where he saith That the Law and the Prophets were vntill Iohn Baptist and from that time the kingdome of God was Euangelized Trah What is meant by the Gospell preached to the dead For vnto this purpose verilie was the Gospel preached vnto the dead that they should be iudged like other men in the flesh but shall liue before God in the spirit ¶ As certeine learned expositours will that he héere calleth preaching of the Gospell vnto the dead in the chapter going next before The preaching to the spirits that were in prison which thing saie they signifie as much as vnto the dead also or spirits in prison came that salue of medicine of the Gospell and of the glad tidings of Christs passion whereby they were loosed the strength thereof béeing so pithie that they were therwith brought out of prison to immortalitie And because it might haue bene demaunded how yâ— soules of these blessed came out of prison whether compassed with their bodies or onely in pure substaunce of yâ— spirit Therfore saith Peter that they should be iudged like other men in the fleshe that is when all other men shall be iudged in the flesh but should liue before God in the spirit which signifieth that in the meane season til that iudgement come shal their soule liue and reâ—oice before God through Christ. T. M. ¶ Although the wicked thinke this Gospell new and vexe you yâ— imbrace it yet hath it béene preached to them in time paste which nowe are dead to the intent that they might haue ben condemned or dead to sinne in the flesh and also might haue liued in the spirit which two are the effect of the Gospell Geneua How Christs Gospell is likened to a Bowe And he that satte vpon him had a bow ¶ The bow is Christs Gospell the preaching whereof is disposed at his pleasure therfore like as the enimies be ouerthrowne by the arrowes which the Bowe shooteth out a farre off euen so the nations that were farre off are subdued vnto Christ by the preaching of the Gospell Ephe. 2. 13. This did Christ promise to his Disciples saieng I will giue you a mouth and wisedome which all they that shall be against you shall not bée able to gaine saye or gaine stande Luke 21. 15. And Paule following the Prophet saith I will destroie the wisedome of the wise and shake off the vnderstanding of the skilfull Esaie 29. 14. 1. Cor. 1. 19. Also the weapons of our warre are not fleshlie but mightie to Godwarde c. 2. Cor. 10. 4. Whereto pertaine those thinges which are written in the Psal. 45. 5. 1. Cor. 14. 24. And Heb. 4. 12. Marl. vpon the Apoc. fo 90. Whie the Gospell is said to beâ— euerlasting Hauing the euerlasting Gospell An honourable Title of the Gospell and it is called euerlasting first because it bringeth and beheighteth good thinges according to this Text He that beléeueth in mée hath euerlasting Iyfe Iohn 6. 47. And this is the promise which he hath assured vs off euen euerlasting lyfe 1. Iohn 2. 25. Seconde because that accordinge to Paules saieng There is none other Gospell to bée looked for no not euen at an Angell from heaâ—en Gal. 1. 8. Thirdlye because it was promised longe agoe by the Prophettes in the holye Scriptures Rom. 1. 2. Lyke as where it was sayde The womans séede shall breake thy head Gen. 3. 15. And also in thy séede shall all Nations of the earth bée blessed Gen. 22. 18. Lastlie the Gospell is tearmed euerlasting because it shall endure for euer maâ—gre all the vngodlye for Christes reigne is such as shall haue no ende Luke 1. 33. 1. Cor. 15. 27. For it consisteth in spirite and truth and not in outward things according as it is sayd all the gloriousnesse of the kings daughter is from within Psal. 45. 13. Marl. vpon the Apoc. fol. 207. How the Gospell is no lesse to bee reuerenced then the bodie of Christ. I aske this question of you bretheren and sisters sayth Saint Austen aunswere mée whether you thinke greater the worde of God or the bodie of Christ if you will aunswere the truth verilie you ought to saie thus that the worde of GOD is no lesse then the bodye of Chrst. And therefore with what carefulnesse wée take héede when the bodie of Christ is ministred vnto vs that no parte fall thereof out of our owne hands on the earth with as greate carefulnesse lette vs take héede that the worde of God which is ministred vnto vs when wée thinke or speak of vaine matters perish not out of our hearts for he that heareth the worde of God negligentlie shall bee guiltie of no lesse faulte then he that suffereth the bodye of Chrst to fall vpon the ground through his negligence Cranmer fol. 170. Whether the booke or leaues of the booke be the Gospell By the authoritie of Saint Hierome the Gospell is not the Gospell for reading of the letter but for the beliefe that men haue in the worde of GOD. That it is the Gospell that we beléeue and not the letter that we reade For because the letter that is touched with mans hande is not the Gospell but the sentence that is verilie beléeued in mans hearte is the Gospell For so Saint Hierome saith The Gospell that is the vertue of Gods word is not in the leaues of the bookes but it is in the roote of reason Neither the Gospell he sayth is in the writing aboue
or with anie other notablie spotted with anie kind of vice or euill manners the companie kéeper with such must néeds at the length be infected with the same vices And therefore Cato gaue a precept to young children Tu bonis ambula My childe kéepe companie with them that be good for it is most true that the Apostle saith Corrumpant mores bonos colloquia praua Naughtie filthie talke do oftentimes corrupt good manners To this purpose and ende therefore to teach men this holye wholesome lesson to beware of euill companie to ioine them to good companie was this text commonlie alledged Cum sancto sanctus eris c. Which sentence as it is verie good so it is not true nor agréeing with yâ— mind of the Prophet For his meaning in this place is yâ— God with a man yâ— is holie he wil be holy that is he wil be present with him mainteine his holines And with him that is present sound without wrinkles or wiles God will dwell with him strengthen him in his perfectnesse and with the pure the Lord will be pure and with the froward the Lord wil deale frowardlie not yâ— there is anie frowardnesse or peruertnesse in God but dealeth frowardlie after the manner of speaking of yâ— Scripture when he punisheth the frowardnesse of men Like as God is holie with them that be holie yâ— is he prospereth them in their holinesse Now ye sée yâ— albeit this as a good godly sentence gathered of these words Cum sancto sanctus eris c. With him that is holie vertuous good a man kéeping companie with such shall haue a smacke of his holinesse vertuousnesse And he that shall vse to kéepe companie with the wicked vngodlie shall grow to wickednes vngodlines yet the more true the verie Germaine sence of these words in this to applie them to the practises of God not companie kéeping with man whose propertie is to be mercifull to shew his louing fauour vnto men fréelie without our deseruing and yet this fauour doth follow them that applie themselues to holinesse and vertuousnesse Ric. Turnar HOLIE GHOST How and when the visible signe of the holie Ghost was receiued ANd they receiued the holie Ghost c. ¶ Understand in a manifest and visible signe as the Apostles themselues receiued it in the first daie or as we call it Whitsondaie which thing at yâ— time was necessarie for the furtherance stablishment of the preaching of the Gospell although not néedful to saluation But now that the preaching thereof is sufficientlie confirmed this visible miracle is ended and yet remaineth that stil which was stablished by the miracle yâ— is by the preaching of yâ— Gospell is ministred the holie Ghost although our bodilie eye sée it not by whom faith commeth which receiueth Christ to be our righteousnesse sanctification and redemption 1. Cor. 1. 30. Tindale How the holie Ghost is God proued by the Scriptures Are ye not ware that ye are the Temple of God and how that the spirit of God dwelleth in you If anie man defile yâ— temple of God him shall God destroie for the temple of God is holy which Temple are ye And againe ye are the Temple of the liuing God as saith God I wil dwel among them and be their God and they shall be my people But we are also called in Scripture yâ— temples of the holie Ghost For know ye not saith Paule that your bodies are the temples of the holie Ghost which is in you wherefore it must néeds be graunted that the holie Ghost is God ¶ What man knoweth the things of man saue the spirite of man which is within him Euen so the things of God knoweth no man but the spirit of God By which sentence it is euident yâ— as is the spirit of man to manward so is the spirit of God to God-ward as the spirit and bodie is but one man yet haue seuerall offices euen so the Father Sonne holie Ghost although they be distinct in name and office are yet but one God S. Paule saith If the spirit of him yâ— raised vp Christ froÌ„ death dwel in you euen he yâ— raised vp Christ from death shal quicken your mortall bodies because of his spirit that dwelleth in you And againe speaking of the same holie Ghost he sayth If ther be anie man that hath not the spirit of Christ the same is none of his For as much then as the same holie Ghost is indifferentlie the spirit of the Father and of the â—onne it must néedes be graunted that he is of the selfe same nature and substaunce with them both and so all one God with them This sentence also proueth Christ to be God ¶ Peter sayd to Ananias how is it that Satan hath filled thine hart that thou shouldst lie vnto the holy Ghost And after that he saithâ— Thou hast not lied vnto me but vnto God Wherfore seeing he saith in lieng vnto the holie Ghost he lied vnto God it cannot be denied but that the holie Ghost is God ¶ None maie be euerie where and in all persons at once but God The holie Ghost maie be in all men and euerie where at one time and moment Ergo the holie Ghost is God ¶ None hath power to send forth appoint Christ to yâ— preaching of the Gospell but God but the holie Ghost hath done the same as Christ himselfe affirmeth out of Esaie the Prophet saieng The spirit of the Lord is vpon me for he hath anointed me to preach the Gospel to the poore and hath sent me to heale the broken in heart wherefore the holie Ghost is God ¶ There are thrée saith Iohn that beare record in heauen the Father the Word the holie Ghost and these thrée are one And although some men affirme yâ— this sentence these thrée are one is not found writteÌ„ in yâ— Gréek yet is it altogether vntrue for yâ— Gréeke traÌ„slation hath it But if it were not in yâ— Gréeke what is that for vs séeing the selfe same thing maie be proued by other places of Scripture for Christ sayth I and the father are one And the holie Ghost also is not onelie the spirit of the Father but also of the sonne so is of one nature and substance with them as is before sayde wherefore it maie well bée sayd yâ— he is God and yâ— these thrée are one and beare record of the truth for he sayth If we receiue the witnesse of man yea the witnesse of God is greater The witnesse of them is the witnesse of God Ergo the Father the Sonne and the holie Ghost are God ¶ It is onelie the office of God to elect and choose ministers which are fit to gouerne his Church and therfore the Apostles setting Barnabas Mathias before God sayd thus Thou Lord which knowest the heartes of all men shewe whether of these two thou hast
chastitie Let euery man for auoyding of fornication haue his wife and euery woman haue hir husband ¶ Héere S. Paule commaundeth that where as any daunger of fornication is yâ— euery man in auoiding of vicious lyuing should take a wife héere is no man excepted for the text saith euery man and specially to them that cannot liue sole The occasion that S. Paule had to write this text to the Corinthians there were certaine men among them that reckoned it an holinesse and a perfection as certaine men do now for Priests that Christen men should liue sole without wiues as the text declareth it is good for a man not to touch a woman To this their holy hypocrisie S. Paule doth aunswere in this manner To auoyd fornication saith he let euery man marrie a wife marke how he biddeth them to marrie he biddeth them not to fast nor to labour nor yet to weare haire to chasten their bodyes but alonely to marry As who should saye God had ordained and approued a lawfull and lawdable remedie for euery man that had not the gifte of chastitie D. Barnes Against condemners of marriage The spirit speaketh euidently that in the latter times some shall depart from the faith and shall giue héede vnto spirites of errour and doctrines of diuells which speake false through hypocrisie and haue their conscience burned with an hot yron forbidding to marry c. ¶ S. Paule hauing the spirite of God did prophecie that there should come men in the latter dayes which should forbid mariage and these men shall speake lyes through hyprocrisie Now marke the text Men shall forbid mariage and that in the latter daies The truth is that no man hath forbidden any certaine state of men to marrie but the Pope onely wherefore this text must néedes touch his kingdome seeing that he is also in the latter dayes There were certaine Heretikes called Taciani which did condemne fully and wholy all manner of marriage And though S. Paule speaketh against them yet in very deede the Popes doctrine is not excepted séeing it is contained in these latter dayes For though there were twentie heresies more then â—aciam yet must the text be applied against them all that doth condemne or els dispise marriage in the whole or in part for the text is against them all that doth condemne marriage specially in the latter daies But he that doth forbid his Priests to marry doth forsomuch forbid marriage Ergo the texte is against the Pope Note also that these men which forbid marriage shall haue an holy colour of hypocrisie Now hath the Pope forbidden the Priests to marry vnder the coulour of holynesse because as he saith his Priests must be pure and cleane As who should saye that marriage were vncleane and vnpure for Priests to vse What can be holy hypocrisie if this be not hypocrisie Heere is the holy and pure institution of God condemned as a thing vncleane for his Priests to vse Moreouer the Tacians did not forbid marriage vnder the coulour of holinesse but they said it was fully and wholly an vnlawfull thing the which doctrine had no manner of colour But the Pope saith Mariage is good and laudable in it selfe but his Priests be too pure and too holy for to vse that simple thing for it is not a thing saith he that doeth become the state of perfect men but it belongeth to weake and vnperfect men Now iudge whether the Taciani or the Papiani doth pretend the greatest colour of holinesse Heretikes saith S. Hierome and all such as pretend that they loue chastitie doe very seldome loue it indéede as Manicheus Arrius Marâ—ion Tacianus the renuers of the olde heresie They promise honny with a poysoned mouth but according to the saieng of the Apostle It is a filthy thing to vtter what they doe in secret Eph. 5. 12. ¶ Saint Hierome in this place inueigheth against the old heretiks which wold not marrie themselues nor allow marriage in other but pretended such a hollinesse with a shewe of virginitie and hatred of marriage that with their holy lookes and swéete wordes they deceiued the people Doct. Ponet How marriage is no hinderaunce to godlinesse Notwithstanding marriage haue much trouble in it selfe yet may it be so taken and vsed that it shall be no hinderance to perfect lyfe Againe he sayth excuse not thy selfe by thy marriage thy Lorde was at the marriage feast be honoured marriage with his presence And yet doest thou blame marriage And saist thou that marriage is an hinderance vnto godlines I tell thee marriage is no manner hinderance vnto godlinesse Wilt thou know that it hindereth not to haue wife children Had not Moses wife and children Behold Peter a piller of the Church he had a wife therefore finde no fault with marriage Againe writing vpon the words of the Prophet Esay Vidi dominum c. He sayth 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 Againe Esay had a sonne and a wife that thou maist vnderstand that marriage is not euill but that fornication is ill Againe what did marriage hinder thee No thy wife is giuen thee to be thy helper and not to deceiue thée Iewel fol. 178. and. 179. Proues for the marriage of Priests For this is the will of God euen that ye should be holy and that ye should absteine from fornication that euery one of you should knowe to kéepe his own vessell in holynesse and honour ¶ Héere Saint Paule saith that it is the wil of God that euery man should abhorre fornication who will then resist the wil of God and not regard the thing that God will haue done Furthermore the will of God is sayth S. Paule yâ— euery man should kéepe his vessell in honour Now if Priestes be men haue not the gift of chastitie then are they bound to regard this commaundement for he saith euery man Marke how S. Paule also calleth the vessell of married men honourable sanctified wherefore then shuld it be vnlawfull for a Priest to vse a sanctified and an holy vessell How can man now for anie occasion curse that thing that God hath sanctified or make it vncleane that God hath purified but Saint paule prophesied of such men D. Barnes Haue we not power to lead about a wife béeing a sister as well as other Apostles as the brethren of the Lord and Cephas ¶ This text doth cleerly proue that Peter other Apostles had wiues And wherefore then shoulde it be vnlawfull for Priests to marrie they are no better nor no holyer then the Apostles were But heere will some say that the Apostles hadde wiues before that Christ did choose them but afterwarde they forsooke their wiues and followed Christ which thinge is not true that they forsooke their wiues for that hadde beene plainely against the doctrine of their Maister
praiers fastings and almes déedes that such works do iustifie men before God and not that God forgiueth sinne of his méere mercie if a man beléeue repent and promise to doe his vttermost to sinne no more Tindale fo 202. After what manner Paule commendeth the sect of the pharesies After the most straightest sect of our religion I liued a Pharesie ¶ He taketh the sect of the Pharesies to be perfect because their doctrine was better then the other sectes The Saduces denied the resurrection of the dead The Esses glorifieng in straightnesse of lyfe little regarded true doctrine The Bible note Paule speaketh of this sect according to the peoples estimation who preferred it as most holy aboue all other for their doctrine was least corrupt Geneua How the pharesies added to the Scripture And hate your enimies ¶ This had the Scribes and Pharesies added to themselues because of that which is written Exo. 34. 11. Deut. 7. 1. Iosu. 23. 7. 12. of hauing familiaritie with those nations What pharisaicall righteousnesse is Pharisaicall righteousnesse consisteth in outward workes voide of the feare of God and of faith in God which as it looketh for heauen at Gods hand as a reward for his works so it hunteth for praise at mens hands for the visour of counterfaitâ— holinesse Hemmyng PHASHVR Of the crueltie of this Priest to Ieremy the Prophet THis Phashur was the high Bishop of the Temple the ringleader of false Prophets and the chief heretiktaker that is ouerthrower of true godlynesse The dignitie of Priesthoode giuen vnto him he abused For hée taught not and reproued by the worde but feared the godlye with crueltie hée is not the greater man that striketh but hée is the stronger that is striken He not onelye stroke but also prisoned him that withstoode him not but patientlye looked for the helpe of GOD. It is no newe thing yée maye sée for Bishoppes doe persecute the Prophettes of the LORDE for the preaching of the truth and constancie T. M. ¶ Thus we sée that the thing which neither the king nor the Princes nor the people durst enterprise against the Prophet of God this Priest a chiefe instrument of Satan first attempted Read Chapter 18. 18. Geneua PHEBE What ministration this godly woman vsed in the Church of Cenchrea I Commend vnto you Phebe our sister ¶ Men thinke that this holy womaÌ„ carried this Epistle of Paul to Rome She had ben a minister in the Church of Cenchrea not indéed in teching publikely but in looking to the poore which were susteined at the charges of the Church And what manner of widowes either as touching age or as touching manners were required to that charge it is at large set foorth in the Epistle to Timothy By what manner of meanes she was an helpe vnto Paule we know not but it is inough for vs our of this testimonie of Paule to vnderstand that she had oftentimes bene beneficiall both to many others as also to Paule himselfe She is héere thrée waies commended for that she was a sister for that she was a minister for that she had giuen hospitalitie to many others and to Paule also wherevnto also may be added that she was holye for Pauleâ— straight way addeth as it becommeth Saints Héereby it is manifest the Christians that are straungers ought not onely therefore to be receiued for that they are bretheren but also for that they perteine to God as Saints wholy dedicated vnto him Cenchrea is a towne nigh vnto Corinth and a port or hauen longing to that towne Pet. Mar. vpon the Rom. fo 453. PHIGELLVS Of hiâ— heresie PHigellus and Hermogenes forsooke Paule and made shipwracke of their faith 2. Tim. 1. 15. Abdias Babilonius sayth that Philetus and Hermogenes sayde that Iesus was not the sonne of God PHILACTERIES What a Philacterie is THey make broade their Philacteries c. ¶ They weare scrowles of parchment wherin the commandements were written And to this day the Iewes vse the same and close them in a péece of Leather and so binde them to their browes and left arme to the intent they might haue continuall remembraunce of the lawe Geneua ¶ A Philacterie was a certeine paper or parchment where the ten commaundements were written And this daye the Pharesies and Scribes put rounde about their heads lyke a crowne thereby to perswade the simple and ignoraunt people that they were holyâ— and that they did diligently kéepe the law Sir I. Cheeke ¶ It was a thrid or ribband of blew silke in the fringe of a corner the beholding whereof made them to remember the lawes and ordinaunces of God And therefore was it called a Philacterie as you would saye a kéeper Nu. 15. 38. Deut. 6. 8. which order the Iewes afterward abused as they doe nowe adaies which hang S. Iohns Gospell about their neckes a thing condempned many yeares ago in the Councell of Aâ—tioch Theo. Beza PHILIP Of the Martirdome of Philip the Apostle PHilip the holy Apostle after he had much laboured among the barbarous nations in preaching the word of saluation to them At length he suffered as the other Apostles did in Hierapolis a citie of Phrigia being there crucified and stoned to death where also he was buried and his daughters also with him Isido PHILOSOPHIE What Philosophy is IT is nothing else but the obseruing and eschewing of such things as reason iudgeth to be good or bad in the mutuall conuersation of lyfe W. Baldwyn Saint Austen sayth If they which becalled Philosophers specially of Plato his sect haue spoken ought that is true and appertinent to our fayth we ought not only not to feare it but also to chalenge it as our owne from them which are no right owners of it For like as the Aegyptians had not onely Idols and greate burdens which the Israelites did hate and flye but also vesselles ornamentes and goodly iewels of golde and siluer which the Israelites departing from Aegypt vnder the coulour of borrowing stole priuely from them not of theyr owne minde but by the commaundement of God to tourne that to a better vse which the Aegyptians abused So in the doctrine of the Gentiles are not onely conteined superstitious and feigned rites with greate burdens of vaine labour all which wée Christians following Christ out from among the vnbeléeuing Gentiles shoulde detest and auoide but also much good learning méete to serue the truth howe to worshippe the eternall and onely God W. Baldwyn Beware least anye man come and spoile you through Philosophie and vaine deceites ¶ Paule héere biddeth the Colloâ—sians take héede of such men that with their Philosophye went about to hinder the Gospell to stoppe the prosperous successe of Gods wrode abusing Gods giftes rebuking the euill conditions of men and not dispraisiâ—g the arte for hée himselfe was a great Philosopher Nowe if Philosohye did set foorth a false and vntrue matter that it confounded the fayth of many how much more is it able to set
foorth the truth Ridley Teaching you vaine speculations as worshipping of Angells of blinde ceremonies and beggerlye traditions for nowe they haue no vse séeing that Christ is come Geneua PHISICKE By whom it was first inuented AESculapius the sonne of Apollo was the first inuenter and practiser of Phisick who for that science the antiquitie honoured as a God And such as recouered from anye disease did sacrifice vnto Aesculapius a liue Cock But the Poets do fable that he was slaine with lightening of Iupiter because he had with cunning of Phisick restored Hippolitus the sonne of Theseus to lyfe Vdal Of the woman that had spent all her goods in Phisicke Had suffered many things of many Phisitions and had spent al that she had ¶ Heere the woman is not blamed because shée had spent and bestowed much substaunce vpon Phisitions but rather we doe learne that Phisicke ministred without God is vnprofitable Let vs not then despise Phisicke which the highest did create from the earth but let vs resigne put our whole wil into the hands of God whether he wil heale vs by phisick or bring vs to our graue Sir I. Cheeke How God must be sought before the Phisition He sought not the Lord but Phisitions ¶ He sheweth that it is in vain to séeke to phisitions except first we séeke to God to purge our sinnes which are the chiefe cause of all our diseases and after vse the helpe of the Phisition as a meane by whom God worketh Geneua PHOTINVS Of his heresie PHotinus Bishoppe of Sirmium mainteined the heresie of Sabellius Paulus Samosatenus that Christ was not God before Marie bare him He said the worde was at the beginning with the Father but not the Sonne Socrates li. 2. cap. 24. Epiphan heraes 71. PIETIE What Pietie is PIetie is a true worshipping of God a soundnesse of doctrine and a pure lyâ—e which things follow hope and fayth Pet. Mar. vpon Iudic. fol. 279. Lactantius calleth it iustice and deuout worshipping and knowledge of God godlinesse godly affection naturall loue towards the parents and kinsfolke naturalnesse naturall zeale or affection PILATE Of the Acts and death of this man THis man being ordeined President of Iudea at his first entrie to flatter Tiberius caused the Image of Caesar to be brought into the Temple of Hierusalem whereby rose a great sedition forsomuch as the Iewes being therewith grieuously offended offred themselues rather to the death theÌ„ they wold suffer any Image in yâ— temple Pilate in like manner vsed the treasure called Corbona contrarie to the custome and lawe of the Iewes and because diuerse of the Iewes shewed themselues to be gréeued therewith he beate and slew a great number of them And after the death of Christ as witnesseth Tertulian Pilate wrote to Tiberius the Emperour of the death vertue and miracles of Christ who after he had published the same in the Senate would haue had Christ to be ascribed and numbred among the Gods of the Romanes but the Senatours woulde not consent thereto in anye wise because that Pilate wrote to the Emperour and not to them But Tiberius continued in his sentence defeÌ„ded on pain of death that no man should persecute the christen people Pilate at the last was commanded by Vitellius prouost of Surrey to goe to Rome there to aunswere to certeine complaints which should be layde to his charge by the Iewes for which accusations hée was after deposed and banished to Lions in Fraunce where as Eusebius saith he slew himselfe ¶ Of Pilate Iosephus writeth hée succéeded Valerius Graccus vnder Tiberius and was deputie of Iudea ten yeares About the eight yeare of his gouernment he crucified Christ. And two yeares after that being expired he was put out of his office by Vitellius deputie of Siria for the innocent Samaritanes that were slaine an other béeing put in his place and he constrained to go to Rome to purge himselfe in the iudgement of Caesar against the accusation of the Samaritanes But before he came to Rome Tiberius was dead and Gaius appointed in his roome Under this Gaius as Eusebius maketh mention in his ecclesticall historie Pilate slew himselfe Marl. vpon Math. fol. 685. Of Pilates wife His wyfe sent to him sayeng Haue thou nothing to doe with this iust man for I haue suffered manye thinges this daie in my sléepe because of him ¶ Onely Mathew maketh mention of this thing concerning the wife of Pilate which was done when Pilate was sitting downe on his Tribunall seate to giue iudgement of death against the Lorde Haue nothing to doe with that iust man As touching the Gréeke text it is sayde Thou hast nothing to doe with that iust man But the Hebrew text hath Haue thou nothing to doe with that iust man Beholde and note héere how the innocency of Christ deserued testimonie of euery one namely of Iudas of Pilate of Pilates wife of Anna of the false witnesse of the wise men of the Cananites of the Samaritanes of the Centurion and lastlye of the theese hanging on the Crosse. For I haue suffered manie thinges although the meditation and studie in the daye time might be occasion of this dreame yet notwithstanding it is without al doubt that the wife of Pilate suffered those torments not naturally as many doe at this daie oftentimes but rather by singular instinct and motion of God Many haue thought that the Diuell suborned this woman and craftely couloured the matter in her that hée might staye the redemption of mankinde the which is verye vnlikely in all pointes when as by the motion prouocation of the Diuell the chiefe Priests and Scribes did so greatly séeke and desire to destroye Christ. Therefore we must this rather thinke of it that the innocencie of Christ was proued by manye meanes of God the Father to the end that it might appeare that he died not for his owne but for others sakes And for that cause he thought good to be absolued so oftentimes by the mouth of Pilate before hée was condempned that in his innocent dampnation there might appeare a lawfull satisfaction for our sinnes But Mathew very expresly and plainely setteth forth the matter least any man shoulde meruayle why Pilate was so carefull and diligent to defend and contende in the tumult of the people for the lyfe of a contemned man And truely God constrained him by the terrour of the dreame which his wife suffered to defend the innocencie of his sonne not that he might deliuer him from death but onely to declare that he was punished for other mens faultes c. Mar. fol. 702. Why the priests deliuered Iesus to Pilate And deliuered him to Pilate ¶ It was not lawfull for them to put anye man to death For all causes of lyfe and death were taken awaye from them first by Herode the great and afterward by the Romanes about fortie yeares before the destruction of the temple and therefore they deliuered Iesus to Pilate Theo.
ende that they might be read with diligence and with a minde desirous to finde out those things which belong to true knowledge and true godlinesse The readers of the Scriptures must be searchers and not corrupters wresters dreamers or supersticious murmurers And the scriptures do not require any searching but that which is godly hūble and desirous to know and imbrace one truth onely otherwise a man may finde some which read the Scriptures but not to search out Gods truth but rather to hinder the same Euen so Herode inquired out the truth out of the Scriptures concerning the place where Christ shoulde be borne not to the ende he might worship him but rather to destroy him Also y◠Pharesies said to Nichodemus Search the Scriptures and sée how that a prophet commeth not out of Galile They said not sée what is written in the Scriptures concerning Christ. So lykewise wicked and vngodly men doe search the Scriptures to corrupt them to their owne destruction By this word Scripture is vnderstood the olde Testament For Christ did not first of all begin to be manifest in the Gospell but hauing testimonie out of the Lawe and Prophets he onely exhibited himselfe in the Gospell Therefore that which Christ saith heere agreeth with that which he spake to his Disciples after his resurrection saieng These are the words which I spake vnto you when I was with you that all must néeds be fulfilled which was written of me in the Law of Moses and in the Prophets and in the Psalmes c. Marl. vpon Iohn fol. 179. Though that miracles bare record vnto his doctrine yet desired he no faith to be giuen either to his doctrine or to his miracles without record of the Scriptures When Paule preached Act. 17. 11. the other searched the Scriptures dayly whether they were as he iudged them Why shall not I likewise sée whether it be the Scripture that thou alledgest yea why shal not I sée 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 vnto thy carnall and fleshly purpose or whether thou be about to teach me or to deceiue me Tindale And searched the Scriptures dayly whether those things were so ¶ In this place are all Christians taught what they ought to doe to trye the Preachers and other that came vnder colour to set foorth true religion vnto vs according to the saieng of Saint Paule Trye all things and choose out that which is good 1. Iohn 4. 1. Learne héere that the word is the touchstone Sir I. Cheeke ¶ This was not onely to trye if those things which they had heard wer true but also to confirme themselues in the same to increase their faith Geneua SERPENT What Serpent doe signifie Looke Leuiathan Wherefore the Serpent was called Nehustan Looke Nehustan What it is to sucke the Serpents head He shall sucke the Serpents head ¶ That is he shall be subiect to all cursednesse and suffer all manner sorrowes It is such a manner of speach as is before in the. 15. 16. of drinking wickednesse T. M. ¶ He compareth euill gotten goods to the venyme of Aspes which Serpent is most daungerous noting that Iobs great riches were not truly come by and therefore God did plague him iustly for the same Geneua SERVICE What the true seruice of God is WE cannot know wherewith we shall serue the Lord till we come thether ¶ This was an outward seruice but the true and right seruice of God is to feare him as a Father to loue him and kéepe his commaundements and to commit a mans selfe onely vnto him trusting in his mercie onely setting all thought and care vpon him and when we haue offended to repent to be sorie and knowledge our offences beléeue that he wil forgiue it vs for his truth sake as 1. Pe. 5. Psa. 37. 3. T. M. How the seruice ought to be ministred in a knowen tongue Obiection Paule went ouer many countries as Pamphilia Cappadocia Phrigia c. But he spake not to euery man in diuers tongues therefore some were spoken too in an vnknowen tongue which was not their owne Aunswere Fredericus Furius a Spaniard which dedicated his booke to Cardinall Burgensis a Spaniard telleth a quite contrary tale for saith he Andrew Peters brother preached vnto the Scythi Segdiani Sacri in their tongue Barthelmew to the Indians in their tongue Iacob to the twelue Tribes in their tongue Thomas to the Parthians in their tongue to the Medes in theyr tongue to the Persi Hercani and Bracchi in their tongue But put case Fredericus Furius were a tonguelesse man had now yet said nothing I wéene that place of the Acts of the Apostles wil easely choke D. Saunders and all those barkers Lonanians The people there saye then Non omnes qui loquuntur linguis Galilei sunt c. Are not all these y◠speak héere men of Galile is it not much that euery one of vs doth heare his owne vulgar ◠mother tongue We Parthians Medes Elamites of Mesopotamia of Iewry Cappadocia Pontus of Asia Phrigia Pamphilia and Aegypt of Lybia Rome Crete Arabia where these men speake y◠noblenes of matters diuine in our own tongue T. D. Obiection The Catholikes affirme that the Protestants cannot proue that in the Primitiue Church the publique seruice was in the Siriacall or Arabicke or Aegyptian or any other barbarous tongue Aunswere S. Hierom describing the pompe of Paulas funeral hath these words At hir funeral all y◠multitude of the citie of Palestine met together The Psalmes wer song in order in y◠Hebrue Gréeke Latine and Syrian tongue Héere in one Citie foure seuerall Nations in their common seruice vsed foure seuerall tongues Again S. Austen willing y◠Priests to apply their study to correct the errors of their latin speach addeth therto this reson y◠the people vnto the things they plainely vnderstand may say Amen Which sētēce of S. Au. semeth to be spokē generaly of al tōgues SEATE OF GOD. What the seate of God is GOds seat is the euerlasting state of his power y◠rainbow signifieth his mercie patient suffering y◠24. seates the. 24. Elders doe signifie y◠most highest iustice of God that y◠most special friends of God both of the old new Testament are incorporate vnto the kingdome of God The sea of glasse may signifie vnto vs the aduersities of this life which serue to the glorye of God and the profit of the faithfull Sir I. Cheeke SETHIANI What manner of heretikes these were SEthiani wer heretiks deriuing their pedegrée of Seth the son of Adam whom they honored called Christ. They affirmed also y◠Iesus in y◠beginning of the world was called Seth but in the latter daies Christ Iesus Epipha haer 39. saith that he disputeth with some of them in Aegypt
shall saue his lyfe his soule that is his life shall be vnto him as a pray because he should vtterly haue lost it if hée had bidden in Hierosalem and by flieng to the Chaldees he should winne it euen as a man winneth a praye in battell T. M. How satan hath no power of the soule of the godly God hath giuen Satan leaue to punish Iob he sayth to him beholde thou maist worke thy spite vpon his substaunce but much not his person And againe after he hath destroyed all his goods he sayth Thou maist touch his person but thou shalt not come â—eere his soule Hâ—â—reâ—â— agaâ—â— we see how God reserueth alwayes the soule of Iob sol 〈…〉 Satan can no more but torment him in his goods and in his mortall lyfe and in his honour for he had not the power to â—â—lter into his soule to seduâ—e him and to make him to burst out into impatience Caluiâ—â—e fol. 22. How the soules departed know not what is done in earth If the soules of the dead departed sayth Saint Austen were present at the affaires of the liuing then woulde they speake vnto vs when we sée them in our sléepe and to omit others my tender mother would forsake me neuer a night which followed by sea by land to the end she might liue together with me God forbid she should become cruell in the happâ—er life so that if ought al anytime greiue my heart she comfort not her sorrowfull sonne whom she loued entirely whome she would neuer see sadde But in good sooth that which the sacred Psalme soundoth out is true My Father and my Mother hath forsaken me but the Lord tooke me vp if our Fathers haue forsaken vs how are they present at our cares businesse If our parents be not present what other of the departed bée there which know what we doe or what we suffer The Prophet Esay sayth Abraham hath bene ignorant of vs and Israel hath not knowne vs. God of his great goodnesse promised Iosias that he should dye be gathered vnto his people least yâ— he should sée the plagues which he threatned shuld happeÌ„ to yâ— place people Chrisostome writeth that the diuels vseth to say to the liuing Anima talis ego sum I am such a mans soule to the ende he may deceiue him Chrisost. Mat. chap. 8. Cipriane saith The wicked spirits doe hide themselues in pictures and Images consecrated they inspire the mindes of the Prophets they holden the heart strings intrailes they gouerne the flieng of birds they sort lots they sift out Oracles they mingle alwayes falsehood and truth togethers they distemper the health for they deceiue and are deceiued They trouble the lyfe they disquiet the sléepe and créeping into the bodyes they fray the secrets of the minde they bring the limâ— out of fashion they distemper the health they vexe with diseases that they may compell the poore silly wretches to the worshipping of them that being filled with the sauour from the altars and burnt bowels of bâ—astâ— loosing the thing which they bound They may séeme to cure for this is their curing and healing when they cease to hurt Cipriane de Idol vanitate SOVND Why Caluine doth vse this word Sound and not perfect HE was a sound man ¶ This word sound in the Scripture is taken for a plainâ—nesse when there is no point of sayuing counter feiting or hypocriste in a man but that he sheweth himselfe the same out wardly that he is inwardly and specially when he hath no starting holes to shift himselfe from God but â—aâ—eth open his heart and all his thoughts and affections so that he desireth nothing but to consecrate and dedicate himself wholy vnto God The same word also hath ben translated perfect as well by the Gréekes as by the Latines But forasmuch as the word perfect hath afterward bene misconstrued it is better for vs to vse the word sound for many ignoraunt persons not knowing how the sayd perfection is to bée taken haue thought thus Beholde héere a man that is called perfect and therefore it followeth that it is possible for vs to haue perfection in our selues euen during the time wée walke in this present lyfe but they deface the grace of God whereof wée haue néede continually For euen they that haue liued most vprightly must haue recourse to Gods mercye and except their sinnes be forgiuen them and that God vpholde them they must needes all perish So then although that they which haue vsed this word perfect haue meant well yet notwithstanding forasmuch as there hath bene some that haue wrast it to a contrarye sense as I haue sayde let vs kéepe still this worde Sounde Caluine vpon Iob. fol. 3. SOVVE What it is to sowe in the flesh and to sowe in the spirit TO sow in the flesh is to prouido for the néedes of this present lyfe without regard of the lyfe to come It is to bée all for a mans owne selfe to feede his owne paunch onely and to bestowe nothing to the mainteinaunce of the spirituall functions And to sowe in the flesh is to followe the fruites of the flesh and to pamper the fleshly lusts And to sowe in the spirit is to looke more to heauen then to the earth And to frame a mans lyfe as he may séeke alwayes the kingdome of God Wée sowe in the spirit when wée doe and suffer all thing in this lyfe to the end we may be wel at ease in the lyfe to come Marl. vpon the Apoc. fol. 307. For he that soweth in the flesh c. ¶ Hée proueth that the ministers must be nourished for if men onelye prouide for worldly thinges without respect of the lyfe euerlasting then they procure to themselues death and mocke God who hath giuen them his ministers to teach them heauenly thinges Geneua SPETTLE Of the clay that Christ made with his Spettle HE spat on the ground and made clay of the spettle annointed the eyes of the blinde with the clay ¶ This was not for any vertue that was in the earth in the spettle or in the clay to make one sée but it only pleased him to vse these signes and meanes Geneua How Spettle was abused in Baptime THe spettle whereby they doe not lighten but defile and beraye the infant they tooke out of the miraculous fact of Christ where he did strike ouer the eies of him that was borne blind with the spettle and clay and opened them This miracle the Apostles did see but for all that none of them stroke their spettle in the eies of them that should be baptised Musculus fol. 291. SPIDERS VVEB What it is to weaue the Spiders web AND weaue the Spiders web ¶ To weaue the Spiders web is to goe about vaine and trifling thinges which are of no value although they seeme neuer so excellent to the dooers T. M. SPIRIT How this word spirit is vnderstood GOD is a spirit
in the sixt yeare of the same Darius So that from the second yeare of Cyrus vnto the. 6. yeare of Darius were 46. yeares wherein they were a building The meaning of this place following I will worship towards the holy Temple c. ¶ Both the temple and ceremoniall seruice at Christs comming wer abolished so that now God will be worshipped onely in spirit and truth Geneua Of them that trusted in the outward seruice of the Temple Trust not in lyeng words saieng The Temple of the Lord the Temple of the Lord c. ¶ Beleeue not the false Prophets which say that for the temples sake the sacrifice there the Lord will preserue you and so nourish you in your sinne and vaine confidence for in the next verse after God sheweth on what condition he made his promise to this temple yâ— they should be an holy people vnto him as he would be a faithfull God vnto them Geneua How Churches or Temples are not to be builded to Saints Saint Austen in his booke De imitat Dei sayth plainely we build no Temple vnto our Martirs And againe in his first booke against Maximinus a Bishop of the Arrians if we shuld saith he build a Church of timber stones vnto some excellent holy Angell shoulde we not be accursed by the truth of Christ and the Church of God Therefore if we should commit sacriledge in making a temple to euery creature whatsoeuer how may it be that God is not true vnto whome wée make no Temple but wée our selues are a Temple for him Bullinger fol. 1127. How the Pope doth sit in the temple of God as God Compare the commaundements of God with the constitutions of men and you shall easily vnderstand yâ— the Bishop of Rome whom they call the Pope to sit in the temple of God as God and to bée extolled aboue all that is named God It is written The Temple of the Lorde is holy which is you Therfore the conscience of man is the temple of the holy Ghost in which Temple I will proue the Pope to sit as God and to be exalted aboue all that is called God For who so contemneth the Decalogue or the Table of the ten commandements of God there is but a smal punishment for him neither is that punishment to death but contrariwise he that shall contemne or violate speaking to Frier Brusiard the constitutions which you call the sanctions of men is counted by all mens iudgements guiltie of death what is this but the Bishop of Rome to sit and to reigne in the Temple of God that is in mans conscience as God Bilney in the booke of Mar. fol. 1140. TEMPTATION What Temptation is TEmptation is nothing else but to take proofe or triall of any thing wherefore the end of temptation is rightly called knowledge And they which will passe ouer a water doe trie out the shallowe places to know the depth of the water wounds also are tried of Surgions to féele the déepenesse of them In tempting therefore knowledge is sought But God néedeth not that new and fresh knowledge for such is his nature that he knoweth all things most perfectly But when he tempteth he onely doth it to leade men to the knowledge of those things which they ought to knowe Wherefore when he sometime tempteth good and holymen hée bringeth into lyght and maketh open the fayth obedienceâ— strength and godlynesse which before laye hidde in their heartes that they which sée the same things might glorifie God the authour of them And that they which are so tempted when they haue gotten the victorye may giue thankes and desire of him that euen as he hath done now so he woulde vouchsafe to helpe them continually in temptations Pet. Mar. vpon Iudic fol. 33. How temptation generally is not euill All temptations or tryall is not euill For God tempted his seruauntes One friende is tempted of an other The childe is tried by the Father the wife by her husband the seruaunt by his Maister not that they might bée hurt by tryall but rather that they might thereby bée profited The Diuell also tempteth wherevpon also hee is called a temptor in the Scripture Also enimies vse to tempt not to profite thereby but to hurt and destroye This kinde of temptation is wicked Therefore the Lorde hath exhorted vs to beware of those which tempt with an euill minde when hée willeth vs not onely to bee innocent as Doues but also wise as Serpents Marlo vpon Iohn fol. 283. The Israelites are rebuked of Moses for tempting the Lord. Wherefore do ye tempt the Lord. ¶ Why distrust you God Why looke ye not for succour of him without murmuring against God Geneua How God tempteth no man to euill God tempteth not vnto euill ¶ Almightye GOD hath euer tempted and proued his elect by trouble and persecution and by nurâ—uring them with outwarde plagues neuerthelesse he doth it not vnto euill but for good namelye because he loueth them and will haue their fayth exercised Thus tempted hée Abraham Genesis 22. â— and the Israelites Deut. 8. 2. As for temptation that we praye in our Pater noster to bee deliuered from it is the 〈…〉 and concupiscence of our flesh whereby we are entised vnto euill Tindale ¶ This worde to Tempt is taken two manner of wayes first it â—etokeneth to entice a man to euill after this sayeng we saye that God tempted no man For as GOD is of his owne nature good and canâ—e in no wise be entised to euill so doth hée moue or entice no man to sinne which he himselfe doth detest and abhorre Héere we learne that if we sinne we ought not to putte the fault in God but in our owne selues Secondly this worde to Tempt is taken for to proue As when wée saye God tempted Abraham Gen. 22. 1. And that hée did tempt the Israelites Deut. 8. 2. that is to saye did proue Abraham and tryed the Israelites whether they loued him or not Sir I. Cheeke Of the Pharesies and Saduces tempting of Christ. Then came the Pharesies and Saduces to tempt him ¶ To trye whether hée coulde doe that which they desired but their purpose was naught for they thought to finde some thing in him by that meanes wherevpon they might haue iust occasion to reprehende him Or distrust and curiositye moued them so to doe for by such meanes also is God sayde to bée tempted that is to saye prouoked to anger as though men would striue with him Beza ¶ Men tempt God either by their incrudelitie or curiositie Geneua How Christ is tempted of the Diuell To bée tempted of the Diuell ¶ To the ende hée ouercomming these temptations might gette the victorye for vs. Geneua Christ is by and by after Baptime tempted which thing we must looke for Yea the more wée shall encrease in fayth and vertuous liuing the more strongly will Satan assault vs. Sir I. Cheeke When the diuell had ended his temptations
be degraded from all their degrées of Ecclesiasticall office and made irriguler because they haue sought to liue by filthie gaine contrary to the expresse word of God Pope Martin in the Councell he called saith If a man forgetting the feare of God the holy scriptures which do say Hée that hath not giuen his money to vsury shal enter into the Tabernacle of God do after knowledge had of this generall councel commit vsury or take Centesimam vsuram which is twelue in the hundred or by any filthy trade doth make his gaine taking for diuers sorts of things for either wine or corne or any other thing els by buying and selling more then he hath layed out shall be put out of the Clergie for euer Pope Leo doth also forbid the same in the laitie being very sory yâ— any christian man shuld be an vsurer saieng that yâ— Clergie ought to be the more sharply punished for such offence because all others should be the more afraid to offend when the Clergie is not spared The decree saith further that no almes ought to be giuen of euill gotten good which cannot be worse gotten then by vsury A statute made against vsurie by a Christian Emperour called Leo. Although saith this godly Emperour many of our auncestors haue thought that lending for vsury might be admitted onely for that the creditours were so hard as men loth els to lend yet we haue thought it most vnworthy among the Christians to be vtterly abhorred eschewed as a thing forbidden by the law of God Therefore our Maiestie doth commaunde that it be not lawfull for any man to take vsury for any cause least whiles we go about to keepe the lawes statutes of men we do transgresse thereby the law of God But whatsoeuer any man doth take the same shall be receiued into the principall Places of scripture against vsurie If thou lend mony to any of my people that is poore by thée thou shalt not be an vsurer vnto him neither shalt thou oppresse him with vsurie If thy brother be waxen poore fallen into decay with thée receiue him as a stranger or a soiourner let him liue by thee thou shalt take no vsury of him nor yet vantage but shalt feare thy God that thy brother may liue with thée thou shalt not lend him thy money vpon vsury or lend him of thy foode to haue an aduantage by it for I am yâ— Lord your God which brought you out of the land of Aegypt to giue you the land of Canaan and to be your God Lord who shall enter into thy Tabernacle he aunswereth He that giueth not his mony vpon vsury and taketh no reward against the innocent The soule yâ— sinneth shall dye If a man be godly doe that is equall right yâ— taketh not other mens goods by violence yâ— parteth his meate to the hungry that clotheth the naked that lendeth nothing vpon vsury yâ— taketh nothing ouer this is a righteous man he shall surely liue saith the Lord but he that gréeueth the poore néedie yâ— robbeth spoileth that giueth not the debter his pledge again yâ— lendeth vpon vsury taketh more ouer shal this man liue no he shal not liue seing he hath done al these abhominations he shall dye and his bloud shall be vpon him Of whom a man may take vsury Unto a straunger thou maist lend vpon vsury c. ¶ This was permitted for a time for the hardnesse of their hearts Aske vsury of him onely whom thou desirest worthely to hurt and with whom thou maist lawfully wage battaile for of him thou maist lawfully demaund vsury and be bold to bite him therewith because thou maist kil him without offence He fighteth without weapon that taketh vsurye yea hée doth reuenge himselfe of his enemie without any swoord that doth exaxt vsurie of his enimie And truely there is no cunninger way to vndoe a man then by vsurye for vnder the coulour of pleasuring him he is vndone before he be aware D. Wilson fol. 23. Lend one to another hoping for nothing ouer and aboue that you did lend whereby not onely all contracts and vsuries vpon lone in respect of time are forbidden but the verye hope also to looke for a good turne againe or any thing else ouer and aboue the principall is vtterly barred and cleane taken awaye Neither is your exposition sound Maister Ciuilian in this behalfe that would haue Christs meaning to be that men should neuer looke for their principall againe for then Christ might haue said giue freelyâ— whereby is included a cléere renouncing to aske backe a gift giuen wheras in â—â—nding it was neuer so meant in common reason that a man should neuer hope to haue his own againe Neither will men loose their principall except some great matter moue them as the extreame pouertie of the party or some other lyke thing c. VVAY What it is to prepare the way and path of the Lord. PRepare ye the way of the Lord make his paths straight ¶ To prepare the waye of the Lord is to receiue gladly his grace béeing offered vnto vs and with repentaunce and amendement of lyfe to passe awaye those things that may offend the eyes of his diuine maiestie To make his paths straight is to interpret or expound his holy law after the spirit to seeke Iesus in the spirit For they yâ— do yet sticke to the letter of the lawe and séeke to be iustified by their owne works knowing not the righteousnesse of God which consisteth in the spirit faith and truth doe walke in crooked paths Sir I. Cheeke Prepare ye the way of the Lord. ¶ Meaning Cyrus Darius which should deliuer Gods people out of captiuitie and make them a readie way to Hierusalem And this was fully accomplished when Iohn the Baptist brought tidings of Iesus Christs comming who was the true deliuerer of his Church from sinne and Satan Math. 3. 3. Geneua What the way of sinners is That abideth not in the way of sinners c. ¶ The way of sinners is their manner and ordinaunces in which they walke as it were in a way Way in the Scripture is taken for whatsoeuer we do or goe about be it good or bad as in the last verse of this Psalme T. M. What the way of truth is I haue chosen the way of truth ¶ The way of truth is the life that is ordered after the word of truth which is conteined in the Scripture Therein saith Dauid that he hath walked not in feined traditions and holynesse imagined by himselfe or by any mortall man In yâ— same significatioÌ„ vseth S. Peter this word 2. Pet. 2. 1. and 2. There shall be false teachers c. by which the way of truth shall be euill spoken of T. M. Take from me the way of lieng ¶ Instruct me in thy word whereby my minde may be purged