bread in the Sacrament is chaunged into the substance of Christs body And therefore Dunce himselfe vtterly refuseth shunneth it And thinketh it better to hold that the bread departeth getteth it selfe away that then in place of it succéedeth Christs body When it was first inuented That which is former saith Tertulian is true that which is latter is false But the doctrine of Transubstantiation is a late doctrine for it was not defined generally afore the Councell of Laterane about 1215. yeres after Christs comming vnder Pope Innocentius the third of that name for before yâ— time it was frée for all men to beléeue it or not beléeue it as yâ— B. of Duresme doth witnes in his booke of the presence of Christ in his supper lately put forth Ergo yâ— doctrine of transubstaÌ„tiatioÌ„ is false Brad. Reasons against Transubstantiation That the Lord gaue to his disciples bread wine called it his body the very scripture do witnes For he gaue that called that his body which he tooke in his hands whereon hée gaue thanks which also he brake gaue to his disciples yâ— is to saye bread as yâ— fathers Ireneus Tertulian Origen Cypriane Epiphanius Augustin all the residue which are of antiquitie do affirme but inasmuch as the substaunce of bread wine is an other thing then the substance of the body and bloud of Christ it plainly appeareth that there is no Transubstantiation The bread is no more transubstantiate then yâ— wine but that the wine is not transubstantiate S. Mathew and S. Marke doe teach vs for they do witnes yâ— Christ said that he would drinke no more of the fruite of yâ— vine which was not bloud but wine and therefore it doth follow that there is no Transubstantiation Chrisostome vpon Mathew and S. Cypriane doe affirme this reason As yâ— Bread of the Lords supper is Christs natural body so is it his mysticall body for the same spirit that spake of it This is my body did say also for we being many are one bread one body c. But now it is not his mysticall body by transubstantiation therfore it is not his natural body by traÌ„substaÌ„tiation The words spoken ouer the bread in S. Luke Paule are not so mightie and effectuall as to transubstantiate it For then it or that which is in it shuld be transubstantiate into the new Testament therfore the words spoken ouer the bread are not so mightie to make Transubstantiation Bradford How it hath made the Turkes power to increase It was decréed of yâ— transubstantiation as they call it in the yere of Christ. 1215. Nocentius the third being Pope Which decrée hath confirmed the most horrible prodigious Idolatâ—y that euer was And anone after in the yeare 1250. began Othomaâ—s kingdom to prosper And so shortly after this Idolatrye once confirmed his kingdome began to arise and increased aboue all other Regions and brought foorth weapons against the West part of the world to punish the filthie spottes of the Romane Church So that as soone as this Idolatry of the Masse began to be confirmed of the people the Turkes power did increase to scourge it in Christ. And shall yet more and more grow prease vpon vs till this Idolatry of the Masse be taken quite away c. The cause wherefore the opinion of Transubstantiation is holden and defended The words of scripture saith Iohannes Scotus otherwise called Dunce might be expounded more easely and more plainly without Transubstantiation but yâ— Church did chuse this sense which is more hard being moued therevnto as it seemeth chiefely because that of the Sacraments men ought to holde as the holy Church of Rome holdeth but it holdeth that bread is transubstantiate or turned into the body wine into the blood as is shewed De summa trinitate side catholica â—irmiter credimus Cranmer Gabriel who of all other wrote most largly vpon yâ— Canon of the Masse saith thus It is to be noted that although in the scripture that the body of Christ is truly contained receiued of Christian people vnder the kindes of bread wine yet how the body of Christ is there whether by conuersion of any thing into it or without conuersion the body is there with the bread both the substance accidents of bread remaining there still it is not found expressed in the Bible Yet forasmuch as of the sacraments men must hold as the holy church of Rome holdeth as it is written De hereticos ad abolenduÌ„ that Church holdeth hath determined that the bread is transubstantiated into the body of Christ the wine into his bloud therfore is their opinion receiued of all that be Catholike that the substance of bread remaineth not but really truly is turned transubstantiate and changed into the substaunce of the body of Christ. Cranmer TREE The tree falling compared to death WHether the trée fall to the South or to the North looke in what place the trée falleth there shall it lye ¶ That is to say looke in what case the righteous Iudge shall finde thée at the houre of thy death such shalt thou be iudged to be Hemmyn ¶ He exhorteth to be liberall while we liue for after there is no power Geneua What the tree of life the tree of knowledge meaneth The trée of life also in the middest of the garden the trée of knowledge of good and euill ¶ The one was a signe of the life receiued of God the other of miserable experience which came by disobeying God Geneua TRESPASSE How trespasse in this place is vnderstood WHen that person shall trespasse This text is to be vnderstood of such trespasses wherewith we hurt our neighbor in worldly goods as they call them and therefore must yâ— hurt be restored and the fift part thereto If the partie remained not to whome the restitution was due nor anye of his lawfull heires then must it be the Priests wages which at that time had no other liuelode What trespasse offering signifieth Trespasse offering that is an offering for a trespasse Trespasse after the order of the scripture signifieth sometime all the life past which we haue liued in infidelitie being ignoraunt of the veritie not onely in doing open sinnes but also when wée haue walked in our owne righteousnesse TREASVRE What this treasure in earthen vessells is BUt we haue this treasure in earthen vessels ¶ By this treasure Christ himselfe and the wholesome doctrine of the Gospell is vnderstood Mat. 13. 44. By the earthen vessells the frailnesse of our flesh is ment God for his own laude doth set forth himselfe by those things that are weak and féeble because that the whole glory should be giuen vnto God alone and not vnto men that is made of earth Ambrose Sir I. Cheeke ¶ Albeit the ministers of â—y â— Gospell be contemptible as touching their persons yet the
as Filâ—â—s filâ—orum dicuntur etiam filij auorum The sonnes sonnes daughters are also called the sonnes daughters of the grandfather And so she was Abrahams sister because she was his brothers daughter How Abraham did eate Christs bodie When this promise was established to Abraham by the word of God which said In thy séed shal all the nations of the earth be blessed he beléeued which was counted to him for righteousnesse and did both eate his bodie drinke the bloud of Christ through faith beléeuing verelie that Christ should take our nature and spring out of his séede as touching the flesh also that he should suffer death to redéeme vs. And as Christ testifieth he heartelie desired to sée the daie of Christ who sawe it reioiced He sawe it in faith had the daie of Christ that is to saie all those things that shuld chance him plainlie reuealed vnto him albeit he were dead manie hundred yeres before it was actuallie fulfilled reuealed vnto the world by that faith was he saued yet neuer did eate his flesh with his téeth nor neuer beléeued yâ— bread shuld be his bodie wine his bloud And therefore sith he was saued without that faith and the same faith shall saue vs that saued him I thinke we shall also be saued if we eate him spirituallie as he did although we neuer beléeue that the bread is his bodie I. Frith vpon the Lords supper against Moore How Abraham sawe the daie of Christ. ¶ Looke My daie Of the communication betwene Abraham and the glutton The communication that the glutton had with Abraham happened spirituallie for so thought the glutton with himselfe in his torments and such aunswere receiued he in his owne conscience Heming How God tried Abrahams faith Take now thy sonne c. and offer him vp there ¶ Héerein stoode the chiefest point of his temptation séeing he was commanded to offer vp him in whom God had promised to blesse all the nations of the world Geneua How Abraham is said to be a Prophet Deliuer the man his wife againe for he is a Prophet ¶ That is one to whom God reuealeth himselfe familiarlie Geneua ¶ Of the doubting of Abraham Looke Doubt ¶ Of Abrahams riches Looke Lazarus ABSOLVTION How no mortall man can absolue from sinne THeir absolution also iustifieth no man from sinne for with the heart do men beléeue to be iustified with all faith Saint Paule Rom. 10. ver 10. that is through faith beléeuing the promises are we iustified as I haue sufficientlie proued in other places with the scripture Faith saith Saint Paule in the same place commeth by hearing that is to saie by hearing the preacher that is sent from God and preacheth Gods promises Now when they absolue in latine the vnlearned heareth not for how saith Paule 1. Cor. 14. ver 16. when thou blessest in an vnknowne tongue shall the vnlearned saie Amen vnto thy thankes giuing for he wotteth not what thou saist So likewise the laie man wotteth not whether thou loose or binde or whether thou blesse or cursse In like manner it is if the laie vnderstand Latine or though the Priest absolue in English for in his Absolution he rehearseth no promise of Christ but speaketh his owne words saieng I by the authoritie of Peter and Paule absolue and loose thée from all thy sinnes Thou saist so which art but a lieng man and neuer more then now verelie Thou saist I forgiue thée thy sinne and the scripture Iohn the first that Christ onelie forgiueth and taketh awaie the sinnes of the world and Paul Peter and all the Apostles preacheth that all is forgiuen in Christ for Christs sake Gods word onely looseth thou in preaching that mightst loose also els not Tâ—mâ— fo 149. How absolution standeth not in the will of the Priest Gratian saith Voluntas sacerdotis c. The will of the priest can neither further nor hinder but the merite of him that desireth absolution Iewel fol. 138. ABSTINENCE What the abstinence of a Christian man is THe abstinence of a Christian man is to withdrawe himselfe from sin As it is said in Toby how that he taught his sonne from his youth vp to feare God to refraine from sinne And S. Paule exhorteth the Thessalonians from fornication and other sinnes Tindale What difference is betweene fasting and Abstinence True fasting is a religious worke ordeined to testifie our humilitie and to make the flesh the more obedient vnto the spirit that we maie be the quicker to praie to all good workes But Abstinence from this or that meat with opinion of holinesse supersticious it maie easilie make a man but holie it cannot S. Paule saith It is not meat that maketh vs acceptable vnto God 1. Cor. 8. ver 8. Againe It is good to confirme the heart with grace not with meates wherein they that haue walked haue found no profit Heb. 13. Ver. 9. The meate serueth for the bellie the bellie for the meate the Lord will destroie them both 1. Cor. 6. ver 13. And againe The kingdome of God is not meate drinke Rom. 14. ver 17. Likewise Christ saith The thing that entreth into the mouth defileth not the man Maâ— 1â— ver 〈…〉 Héere it is easie to sée that fasting is one thing abstinence from flesh another The Nazaries in the Testament absteined not from flesh yet they fasted Elias 3. Reg. 17. ver 6. was fed with flesh Iohn the Baptist eate yâ— flesh of locâ—stes yet they both fasted Socrates saith that manie Christians in yâ— Lent season did eate fish birds Manie abâ—â—ained vntill 3. of the clock in the afternoone then receiued all kind of meats either fish or flesh wtout difference Likewise Epiphanius saith some eate all kind of birds or fowle absteining onelie from the flesh of foure footed beasts And yet they kept their lent trulie fasted as well as anie others Wherefore abstinence from anie one certeine kinde of meat is not of it selfe a work of religion to please God but onelie a méere positiue policie S. Austine saith Non quaero c. I demaund not what thou eatest but wherein thou hast pleasure And Saint Hierome saith of the Maniches Ieiunant illi c. They fast in déed but their fasting is worse then if they filled their bellies Iewell fol. 15. ABVSES By whom they ought to be reformed THe abuses that he in the Church ought to be corrected by Princes Let euerie soule saith Saint Paule submit himselfe to the higher powers Hezekia destroied the brasen Serpent when he sawe the children of Israel abuse it Iosaphat sent abrode his commission to suppresse and banish all Idolatrie and superstition out of his land Iosia cleansed his land from Idolatrie witchcraft sorceries and all other abuses Ioas destroied the house of Baal brake downe the Altars and corrected manie other abuses within his dominions
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
the Iewes did weare borders on their garments ANd make large borders on their garments ¶ Read Nâ— 15. chapter and verse 38. and there thou shalt learne why the Iewes did weare such borders on their garments Sir I. Cheeke ¶ Looke Gardes Philacteries BORNE ¶ Looke Water and Spirit BOSOME How it is diuerâ—lie taken For I haue giuen my maide into thy ' Bosome ¶ Bosome after the manner of the Hebrues is taken for companieng with a woman And it is also taken for faith as in Luke 16. 23. of Lazarus T. M. In the Bosome of the father ¶ This is a speach borrowed out of the custome of 〈…〉 For when we will signifie that we will commit our secret to anie we saie we will admit him to our Bosome So the meaning is that he meaning Christ is priuie to all Gods secrettes and therefore can shew vs such heauenlie mysterie as no man can declare And this exposition Saint Austen followeth Cyrill thinketh that in the Bosome is as much to saie as in the Father and of the Father and as you vsing manie wordes in the inward part of the Father for he is not a péece cut off and deuided from the substaunce of the Father as it fareth in mans begetting but hee so begotten as he is still in the Father Traheronâ— Of the bosome of Abraham Looke Abraham BRAMBLE The propertie of a bramble compared to Abimelech Plinie in his 24. bookâ— and 14. Chapter writeth of this kind of Thorne And as â—ouâ—hing this matter these are the properties thereof â—t is a 〈…〉 it was Abimelech who was a bastard and borne of an handmaide so that he was not to be compared with his bretheren And as he without any vtilitie gouerned the Israelites so is the bramble wont to bring foorth no fruit The Bramble also priâ—keth euen as Abimelech verie much huried the Israelites Moreouer some write that the boughes of Brambles are 〈…〉 〈…〉 so vehementlie shaken and moued with the winde that out of theâ—â— is fire kindeled where with not onelie they themselues brent but the whole woode wherein they growe is burnt which thing Iothan now foretelleth to come to passe of Abimelech wherefore the properties doe wonderfullie well agrée Pet. Mar. vpon Iudic. fol. 160. ¶ Sée more in Abimelech BOOVV DOVVNE What it is to Boow downe TO bowe downe is to cap andâ— to knée to ducke with the head and bend the bodie to fall downe to honour to worship and to reuerence Bullinger fol. â—22 Bowe downe their backes c. ¶ To bowe downe their backes doth not onelie signifie that they should be brought vnder of the Gentiles and oppressedâ— with all kinde of euill but thatâ— they should not onceâ— looke vp to call on the Lord with sure beliefe of heart Tindâ—le BOVVE How the Gospell is likened to a Bowe ¶ Looke Gospell BRAVNCHES Who are the braunches cut off Though some of the braunches be broken of The braunches that are broken off are the Iewes which are forsaken and cast off The wilde Oliue trée are the Gentiles The right Oliue trée is the Couenaunt or faith and vocation of the Sainte The fatnesse thereof is the grace of God and the glorie of the elect The Iewes then being come of the fathers were as a man might say naturallie grafted in the couenaunt but the Heathen being come of Idolaters were as wilde Oliue trees grafted therein Sir I. Cheeke ¶ These broken braunches were the vnbeléeuing Iewes which for their vnbeliefe were cut off from the promise of God in whose stéede was the wilde Oliue that is the Gentiles grafted through faith The Bible note BREAD What Bread is in Scripture BRead in scripture is taken for all that is necessarie to this present life And I will fet a morsell of Bread to comfort your hearts withall And as we saie in our Lords praier Giue vs this daie our dailie Bread Tindale How Bread is called Christs bodie Ireneus writing against the Valentinians in his fourth booke saith that Christ confessed bread which is a creature to be his bodie and the Cup to be his bloud and in the same booke hée writeth thus also The Bread wherein the thankes be giuen is the bodie of the Lord. And yet againe in the same booke hée saith that Christ taking bread of the same sort that our bread is off confessed that it was his bodie and that the thing which was tempered in the Chalice was his bloud And in the fift booke he writeth further that of the Chaliceâ— which is his bloud a man is nourished and doth growe by the bread which is his bodie ¶ These words of Ireneus be most plaine that Christ taking verie material bread a creature of God and of such sort as other bread is which we doe vse called that his bodie when hée said This is my bodie and the wine also which doth féede and nourish vs he calleth his bloud ¶ Tâ—ertulian in his booke written against the Iewes saith that Christ called bread his bodie And in his booke against Marcion he oftentimes repeateth the selfe same words ¶ Saint Cipriane in the first booke of his Epistles saith that Christ called such bread as is made of manie cornes ioined together his bodie and such wine he named his bloud as is pressed out of manie Grapes and made into wine And in his second booke he saith these words Water is not the bloud of Christ but wine And againe in the same Epistle he saith that it was wine which Christ called his bloud and that if wine be not in the Chalice then we drinke not of the fruite of the Uine And in the same Epistle he saith that meale alone or water alone is not the bodie of Christ except they be both ioined together to make thereof bread ¶ Epiphanius saith that Christ speaking of a loafe which is round in fashion and cannot see nor féele said of it This is my bodie ¶ Saint Hierom writing ad Hedibiam saith these words Let vs marke that the bread which the Lord brake and gaue to his Disciples was the bodie of our Sauiour Christ he said vnto them Take and eate this is my bodie ¶ Saint Augustine saith that although we maie set foorth Christ by mouth by writing and by the Sacrament of his bodie and bloud yet we call neither our tongue nor words nor inke letters nor paper the bodie and bloud of Christ but that we call the bodie and bloud of Christ which is taken of the fruite of the earth and consecrated by mysticall praier Also he saith Iesus called meate his bodie and drinke his bloud ¶ Cyrill vpon Saint Iohn saith that Christ gaue to his disciples péeces of bread saieng Take eate this is my bodie Cyrill in Iohn li. 4. ca. 14. ¶ Theodoretus saith When Christ gaue the holie mysteries he called bread his bodie and the cup mixt with wine and water he called his
bloud ¶ By all these foresaid Authours and places with manie moe it is plainlie proued that when our Sauiour Christ gaue bread vnto his Disciples saieng Take and eate this is my bodie and likewise when he gaue them the cup saieng Drinke this among you and drinke you all of this for this is my bloud hée called then the materiall bread his bodie and the verie wine his bloud ¶ Thus much out of Cranmers booke fol. 118. 119. How bread is a figure of Christs bodie ¶ Christ himselfe saith Tertulian did not reprooue or discommend bread which doth represent his bodie ¶ For the vnderstanding of this place you must know that there was an Heretike called Marcion which did reproue creatures saide that all manner of creatures were euill This thing doeth Tertulian improue by the Sacrament and saith Christ did not reproue or discommend bread the which doth represent his bodie As though he should saie If Christ had counted the bread euill then would hée not haue lefte it for a Sacrament to represent his bodie meaning that it is a Sacrament token signe and memoriall of his bodie not the bodie it selfe And that this his meaning doth plainlie appeare in his sourth booke as followeth Christ taking bread and distributing vnto his Disciples made it his bodie saieng This is my bodie But this could not haue bene a true figure of it except Christ had had a true bodie for a vaine thing or fantasie can take no figure ¶ For the vnderstanding of this place you must marke that this Heretike Marcion against whom this Authour writeth did holde opinion that Christ had no naturall bodie but onelie a phantasticall bodie the which Tertulian improueth by the Sacrament of the Altar saieng The Sacrament is a figure of his bodie Ergo Christ had a true bodie for a vaine thing or fantasie can take no figure After the mysticall Easters Lambe fulfilled and that Christ had eaten the Lambes flesh with the Apostles hée tooke bread which comforteth the heart man and passeth to the true Sacrament of the Easters Lambe that as Melchisedech brought foorth Bread and Wine figuring him so might he likewise represent the truth of his bodie c. ¶ Héere doth Saint Hierome speake after the manner of Tertulian before That Christ with his bread and wine did represent the truth of his bodie For except he had had a true bodie he could not leaue a figure of it nor represent it vnto vs for a vaine thing or fantasie can haue no figure nor cannot be represented As by example how canne a man make a figure of a Dreame or represent it vnto our memorie But CHRIST hath left vs a figure and representation of his bodie in bread and wine Therefore it followeth that he had a true bodie This thing S. Bede doth more copeouslie set forth writing vpon S. Luke You shall not eate this bodie that you sée nor drinke that bloud which they that crucifie me shall shed out I haue giuen a certeine Sacrament vnto you if it be spirituallie vnderstood it quickeneth you but flesh profiteth nothing This is plaine enough spoken ¶ Thus much out of Frith Looke Figure How bread remaineth after the consecration Theodoretus saith The mysticall signes after the blessing of the Priest depart not from their owne nature For they remaine in their former substaunce figure and forme Further he saith yet the same bread and wine remaining as they were before are vnderstood and beléeued and adored as y◠things that they are beléeued The saieng of Thomas Salisburiensis No man saith hée be he neuer so simple or neuer so wise ought preciselie to beléeue that this is the bodie of our Lord that the Priest hath consecrate but onelie vnder this condition if all things concerning the consecration be done as apperteineth For otherwise he shal auouch a creature to be the creator which were Idolatrie Surelie the Sacrament of the bodie and bloud of Christ which we receiue are a godlie thing and therefore through them are we made partakers of the godlie nature and yet doth it not cease to be the substaunce and nature of bread and wine but they continue in the properties of their owne nature And surelie the Image and similitude of the bodie and bloud are celebrated in the act of the mysteries ¶ Looke Oyle That which you sée saith S. Austen in the Altar is the bread and the cup which also your eies doe shew you but faith sheweth further that bread is the bodie of Christ the cup his bloud ¶ Héere he declareth two things That in the Sacrament remaineth bread wine which we maie discerne with our eies that the bread and wine be called the bodie and bloud of Christ. Craumer He that called his naturall bodie saith Theodoretus wheate and bread and also called himselfe a Uine the selfe same called bread and wine his bodie and bloud and yet chaunged not their natures And in his second Dialogue he saith more plainelie For saith he as the bread and wine after the consecration loose not their proper nature but kept their former substaunce forme and figure which they had before euen so the bodie of Christ after his ascention was chaunged into the godlie substaunce Although ye make mée to abide yet I will not eate of your bread ¶ This Hebrue worde Lechem signifieth not onelye bread but sometime meate in vniuersall yea and sometime flesh also Héereof was inuented the subtiltie of the Papists to whom when we saie the bread remaineth in the Eucharist and proue it by that which Paule writeth The bread which we breake is it not the communicating of the bodie of Christ they aunswere that the bread in that place maie signifie flesh as it doth oftentimes in the holie Scriptures But they ought to remember that Paule wrote these words in Gréeke not in Hebrue But Arnos that is bread in Gréeke cannot signifie as Lechem maie in Hebrue Farther in the holie Supper the flesh of Christ is not broken but they are Symboles or Signes which are broken Pet. Mar. vpon Iudic. fol. 205. How the sacramentall bread ought not to be reserued Saint Cipriane saith this bread is receiued and not shut vp Clemens saith Let there be as manie hoasts or so much bread offered at the Altar as maie be sufficient for the people if anie thing remaine let it not bée kept vntill the morning Origen or Cyrillus saith The bread that our Lord gaue to his Disciples he lengered if not nor bad it to be kept til the morning whose reason is grounded vpon Christs institution for Christ said not take and kéepe but take and eate Of the breaking of bread And brake bread in euerie house ¶ This place ought not to be vnderstood of the Communion or Sacrament of the bodie and bloud of Christ as the place before but of the hospitalitie that was among them that
same presentlie in the Church he should be accursed for euer 7. Reason Basil saith Amphilochius being once made Bishop besought God that he might offen vp the vnbloudie Sacrifice with his owne words be fell in a traunce came againe to himselfe so ministred euerie daie On a certaine night Christ with his Apostles came down to him from heauen brought bread with him awoke Basil had him vp and offer the Sacrifice Up he rose was straight at the Altar said his praiers as he had written them in his paper lifted vp the bread laid it downe againe brake it in peeces receiued one reserued another to be buried with him hung vp the third in a golden Doue And all this was done Christ his Apostles being still present who came purposelie from heauen to helpe Basil to Masse Aunswere This storie is a méere fable put foorth vnder the name of Amphilochius as shal appeare by the circumstaunce weighing of the likelihood Basile besought God that he might make the sacrifice with his owne words And shall we thinke he had more fancie to his owne wordes then he had to the words of Christ He awoke stoode vp and sodeinlie was at the Altar at midnight What shall we thinke he was the Sextine there or laie all night like Elie Samuel in the Church and yet being so famous a Bishop had no man to tend vpon him He diuided the bread and laide vp the third part of it in a golden Doue that hang ouer the Altar which Doue was not yet readie made For it followeth immediatly in the next lines After Basile had done thâ—se things and had communed with Eubolius and other mo the next daie he sent for a golde-smith made a Doue of pure golde If this Doue were made before howe was it made afterwarde and if it were not made afore howe could it hang ouer the Altar or how could Basile put his bread therein before it was made and to what end was the bread so kept in the Doue and wherein or where was the other third part kept that Basile thus reserued purposelie to be buried with him which portion in the end of seuen years he receiued in his death bed Now iudge what kinde of bread yâ— would haue ben after seuen yeares kéeping to be giuen to a sick man The true Amphilochius was a godlie and worthie Bishoppe But this Amphilochius which wrote the storie of Thomas Becketts life 700. yeares before he was borne was a manifest and an impudent lyar Iewel Bucers opinion of the communion bread The third Chapter saith he is of the substance forme and breaking of bread which all doe well inough agrée with the institution of Christ whom it is manifest to haue vsed vnleuened bread and easie to be broken For he brake it and gaue it to his Disciples péeces of the bread broken Touching the forme and figure whether it were round or square there is nothing declared of the Euangelist And because this bread is commonlie vsed for a signe not for corporall nourishment I sée not what can be reprehended in this description of the bread which is in this bookâ— except some would peraduenture haue it thicker that it maie the more fullie represent the forme of true bread D. W. fol. 594. CONCOMITANCIA A new word deuised of the Papists AFter that a new religion was deuised it was necessarie for aide of the same to deuise new wordes Whereas Christ saith This is my bodie they saie this is my bodie and my bloud Whereas Christ saith This is my bloud they saie this is my bloud and my bodie and in either part they saie is whole Christ God and man If ye demaund how they knowe it they saie not by the word of God but by this new imagination of Concomitancia CONCORD A definition of concord COncord is a sure consent of mindes and wils in anie matter so that whatsoeuer God saith to will the same whose parent and concernatrice similitude as farre foorth as the nature of thinges doe beare and suffer bringeth all thinges to vnitie Who is the mother of concord Similitude by interpretation is called likenesse and it is named among learned men to be the mother of concord because that whereas men be of like faith there is peace and vnitie and whereas they be not there is strife and debate A praise of concord Salust called as I maie vse Saint Austens words Historicus veritatis that is to saie a writer of true stories saith that by concorde small substaunce doth increase And againe by discorde most greate riches will waste awaie and come to naught Publius a writer of merrie verses neuerthelesse full of wise senteÌ„ces affirmeth weak help to be made strong by sure consent The Psalmograph or the writer of Psalmes commending concord as a necessarie thing saith Behold how good and ioyfull a thing it is for brethren to dwell together in vnitie And in the last end of the Psalme it followeth there hath the Lord promised his blessing and life for euermore Can Giusta a Scithian which made or builded the dominion of the Tartarians exhorting his xii sonnes which dieng he left behind him vnto concord as vnto the only sure stabilitie of the publike weale by the example of a sheafe of Arrows which being surelie bound together none of them was able to breake a sunder But the shaftes being loosed one from an other they did verie easille cracke them in péeces Chria Serterius by the like example afore did bring his hoast into a concord shewing that the strongest men of warre could not drawe out the haires of an horse taile all at once but taking the weake haires diuided asunder they might soone pull them out one after an other without anie paino Bibliander CONCVBINE How a Concubine is taken in holie Scripture A Concubine and an whoore after the manner of our English speach is all one For we in England do vnderstand by a Concubine a woman that is not married yet secretlie vnlawfullie keepeth companie with anie man as though shée wer his wife But the Scripture doth not so take this word Concubine As by these examples Abraham was a good man yet he had both a wife two concubines For Sara was his obedient louing wife Agar Ketura were his concubines as it is expreslie written in the 25. of Genesis on this wise Abraham beside Sara had an other wife called Ketura by Agar he had onlie one sonne by Ketura he had sixe sonnes Now when Abraham died he gaue his inheritaunce and his chiefe possessions to Isaac Filijs autem concubinarum largitus est munera But vnto the sonnes of his concubines Abraham gaue rewards and legacies and yet was Abraham no fornicatour nor Agar neither Ketura were no whoores Also in the. 8. Chapter of Iudicum ye reade that Gedeon had 70. sonnes Hée had one named Abimelech Natus de Concubina whose name as Iosephus saith was Droma This Abimelech
is spoken by a figure taking the cup for that which is conteined in the cup. And againe the Hebrues vnderstande by this word cup sometime the manner of punishment which is rendered to sinne as Psal. 11. 6. or the ioie that is giuen to the faithfull As. Psal. 23. 5. and sometime a lotte or condition As Psal. 16. 5. What the Cup of the new Testament signifieth This Cup is the new Testament in my bloud This Cup or Chalice is the new Testament that is this Cup or Chalice which I deliuer vnto you doth signifie the new Testament ¶ Héere it is plaine the Cup is not the new Testament but doth signifie the new Testament Therefore the bread is not the bodie but doth signifie the bodie I. Frith ¶ The signe of the new Testament which is established and ratified by Christs bloud Geneua ¶ As the Cup is the new Testament so the bread is the bodie of Christ. By the new Testament he vnderstandeth the forgiuenesse of sinnes Heb. 8. 12. But the Cup doth onelie represent vnto vs the new Testament that is to saie the forgiuenesse of our sinnes that we haue in the bloud of Christ. Sir I. Cheeke ¶ Héere is a double Metonymia For first the vessell is taken for that which is conteined in the vessell as the Cup for the wine which is within the Cup. Then the wine is called the Couenant or Testament whereas in déede it is but the signe of the Testament or rather of the bloud of Christ whereby the Testament was made neither is it a vaine signe though it be not all one with the thing it representeth Beza What is meant by the Cup of saluation I will take the Cup of saluation and call vpon the name of the Lord. ¶ In the lawe they vsed to make a banket when they gaue solempne thanks vnto God and to take the Cup and to drinke in signe of thanks-giuing Geneua ¶ I will take the Cup c. In token of my deliueraunce The Bible note ¶ He alludeth to the manner that was vsed vnder the law For when they gaue solempne thanks vnto God there was also a feast made whereat was made an holie drinking in token of gladnesse and because this dooing was as a Sacrament of their deliuerance out of Aegypt hée tearmed it the Cup of saluation Caluine Of the cup of blessing Is not the Cup of blessing which we blesse partaking of the bloud of Christ c. ¶ That is to saie they that doe eate of the bread and drinke of the Cup of the Lord with thanksgiuing are the Communion of the bodie and bloud of Christ that is to saie the congregation of them that are washed in the bloud of Chrst beeing made his bodie and members Sir I. Cheeke The Cup of blessing ¶ Of thankesgiuing wherevpon that holye banket was called Eucharist that is a thankesgiuing Is it not the Communion c. A most effectuall pleadge and note of our knitting together with Christ and ingraffing to him Beza Is not the Communion c. ¶ The effectuall badge of our coniunction and incorporation with Christ. Geneua How the Cup is taken for the drinke in the Cup. Drinke of it all for it is my bloud of the new Testament ¶ For it is that is to saie the drinke that is in the Cup or if ye list the Cup is my bloud of the new Testament taking the Cup for drinke by a manner of speaking vsed in all tongues as when we saie I haue dronke a Cup of good wine wée take there the Cup for the wine my bloud of the new Testament that is to saie my bloud for whose shedding sake this new Testament and couenaunt is made vnto you for the forgiuenesse of sinnes Tindale How by the Cup is signified Christs passion Ye shall drinke of my Cup. ¶ By the Cup and Baptime be vnderstood his bitter passion and death as he himselfe testifieth a little after saieng Let this Cup passe from me Sir I. Cheeke How the Cup is taken for the crosse of affliction Are ye able to drinke of the Cup c. ¶ He setteth the crosse before their eyes to drawe them from ambition calling it a Cup to signifie the measure of the afflictions which God hath ordeined for euerie man The which thing also he calleth baptime Geneua Of the Popes golden Cup. Hauing a Cup of golde in her hand ¶ Hee speaketh of vntoward and counterfet doctrine The Pope boasteth himselfe to haue the Scripture but he corrupteth it with his bloudie gloses and maketh men to drinke of the troubled or rather stinking water of puddles in stéede of Gods pure wordes which is the meate and drinke of our saules These blasphemous and abhominable decretals which the Romish Antichrist serueth his guests withal are yet extant howbeit yâ— he serueth them in a golden Cup that is to wit vnder the name of Christs Uicarship vnder the coulour of the Gospell and vnder such glorious names as that all things procéede of the instinct of the holye Ghost and that hée cannot erre c. This is the golden Cuppe which hath beguiled manie c. Marl. vpon the Apoc. fol. 242. CVRSE What this word curse impôrteth AS concerning this word curse let vs marke that it giueth vs not scope to wish the mischiefe or confusion of the partie I meane through desire of vengeaunce as oftentimes wée bée so carried awaie by our passions as there reigneth nothing in vs but heart burning and bitternesse or at least wise a foolish and vndiscrete zeale But whereas it is sayd that Eliphas cursed the wicked mans house it importeth nothing else but that he hold him to that which the scripture teacheth and sheweth vs. And therefore it is not for vs to bée Iudges for it were too great a rashnesse if we should take so much preheminence vpon vs as to saie O that man shall make an euill ende or such a man shall come to shame A man must not presume so farre but it belongeth to God onelie to curse or to blesse Cal. vpon Iob. fol. 80. Of two manner of cuâ—ses Upon mée bée thy curse my sonne ¶ There are two manner of curses in the Scripture the one is in the soule that perteineth to the soule as sinne and wickednesse And the other to the bodie as all temporall miserie and wretchednesse As Gen. 3. and Deut. 23. T. M. Of the curse of good men What strength the curse of holy men oppressed with wrong hath to bring the vengeaunce of God vpon the oppressors may appeare by Ioathan the sonne of Ierobaal and likewise by Eliseus the Prophet And cursed them in the name of the Lord. ¶ Perceiuing their malicious heart against the Lorde he desireth God to take vengeaunce of that iniurie done vnto him Geneua The meaning of this place following Cursed be he that doth the worke of the Lord negligentlie and cursed be he that kéepeth backe his
seuerally at seueral times they think theÌ„selues purer theÌ„ other people Epipha de haere The Esseans saith Iosephus Antiquit. lib. 15. cap. 13. exercise the like trade of life as Pythagoras deliuered among the Grecians Againe lib. 13. cap. 8. They affirme all things to be gouerned by destenie They marie no wiues They thinke Bel. Iud. li. 2. ca. 7. that no woman will kéepe hir selfe to one man They haue nothing proper but all common They are in number aboue 4. thousand Antiq. li. 18. ca. 2. There is a second sort of Esseans saith Iosephus Bel. Iud. li. 2. cap. 7. which agrée with the other in all things mariage onlie excepted They commend mariage for the maintenaunce of succession Their manner is for thrée yeares space to behold the health and behauiour of maidens then if they sée them healthie and fit for procreation they marie them Of the people called Esseni or Essei A people inhabiting Iudea toward the West which doe liue without women and contemne gold siluer and all other riches They liue by eaâ—ing of Dates There resorteth continuallie vnto them by the prouidence of God men from diuers parts so that their companie neuer faileth but none is receiued vnlesse the merite of his vertue and chastitie do aduance him Eliot ESTRICH The nature and propertie of the Estrich THis Bird hath such a waightie bodie that he cannot mount vp to flie aloft but flickereth in such wise as he cannot be ouergone A man maie wel runne post after him but he cannot ouertake him For what with his halfe leaping vpon his clées and what with his halfe flieng with his wings he passeth all the swiftnesse that can be in horses or in anie other beast They haue this pollicie to take vp stones by the waie throwe them at such as follow after them But againe there is such foolishnesse in them that if they once hide their head they thinke that all their bodies are hidden and yet the huge carkasses of them are séene still And as touching their Egges they sit not vpon them But forasmuch as they kéepe in hot Countries they hide them in the sande and the Sunne giuing warmnesse vnto them doth by that meanes hatch them c. Caluine vpon Iob. fo 716. EATING Of the eating of Christs flesh and drinking his bloud WHen our Lord Iesus Christ spake of his bodie Except saith he a man eate my flesh and drinke my bloud hee shall haue no life in himselfe for my flesh is verie meate my bloud is verie drinke The spirituall vnderstanding saueth him that beléeueth for the letter killeth but the spirit quickeneth August in ser. ad infantes ¶ Heere it is plaine that the text must be taken spirituallie Marke saith Origen that they are figures which are written in the Scripture of God and therefore examine them as spirituall men and not as carnall vnderstand those things that are spoken For if thou follow after the letter this saieng that is spoken Except ye eate the flesh of the Sonne of man and drinke his bloud you can haue no life in you this letter killeth Origen in Leuit. 7. He that eateth my flesh and drinketh my bloud abideth in me and I in him This is therefore saith S. Austen the eating of that meate and drinking of that bloud is to abide in Christ and haue him abiding in vs. And therefore he that abideth not in Christ and in whom Christ abideth not without doubt hee eateth not Christs flesh nor drinketh his bloud although he eate drinke the Sacrament of so great a thing vnto his owne damnation Augu. sermo circa feria pas ¶ Héere it is plaine that he which abideth not in Christ that is to saie he that is wicked vnfaithfull doth not eate his flesh nor drink his bloud although he eate and drinke the Sacrament of so great a thing And so must it néedes follow that the Sacrament is not the verie naturall bodie of Christ for then the vnfaithfull should eate his flesh séeing he eateth the Sacrament of his bodie but that doth S. Austen denie Wherefore it must néedes be but onelie a token of a remembraunce and a signe of his bodie breaking and a representation of his passion He that abideth not in me and in whom I abide not let him not saie or think that he eateth my bodie or drinketh my bloud They abide not in Christ which are not his members which make themselues the members of an harlot ¶ Héere it is plaine that the wicked and vngodlie or vnfaithfull which are not the members of Christ do not eate his bodie nor drinke his bloud and yet they doe eate the Sacrament as well as the other Wherefore it must néeds be that the Sacrament is not the verie bodie of Christ but a figure token or memoriall thereof The bread saith Saint Ambrose that goeth into the bodie is not so gréedelie sought of vs but the bread of euerlasting life which vpholdeth the substaunce of our soule so he that discordeth from Christ doth not eate his flesh nor drink his bloud although he receiue yâ— sacrament of so great a thing to his damnation and destruction Ambrose de Sacra ¶ Heere S. Ambrose confirmeth S. Austens saiengs before Though we doe verelie eate Christ yet it it followeth not that we doe groselie and naturallie eate him with our mouth And though Christ be verie meate yet it followeth not that he is therefore reallie fleshlie in the Sacrament S. Austen saith What preparest thou thy téeth or thy bellie beléeue and thou hast eaten In another place he saith Beléeuing in him is the eating of the bread of life You shall not eate this bodie that you sée nor drinke that bloud which they that crucified me shed out I haue giuen a verie sacrament vnto you if it be spirituallie vnderstood it quickeneth you but the flesh profiteth nothing Augu. prefa psal 98. ¶ This is plaine enough spoken Frith He that discordeth from Christ saith this Doctour doth neither eate his bodie nor drinke his bloud although he receiue indifferentlie the sacrament of so great a thing vnto his condemnation of his presumption These are also the verie wordes of Bede vpon the 11. chapter of the first Epistle to yâ— Corinthians ¶ Therefore saith S. Cipriane he that drinketh of the holie Cup remembring this benefite of God is more thirstie then he was before lifting vp his heart vnto the liuing God is taken with such a singular hunger and appetite that he abhorreth all gallie and bitter drinking of sinne all sauour of carnall pleasure is to him as it were sharpe and sower vineger And the sinner being conuerted receiuing the holie mysterie of the Lordes supper giueth thankes vnto God and booweth downe his head knowing that his sinnes be forgiuen and that he is made cleane and perfect and his soule which God hath sanctified hée rendreth to God againe as a faithfull
the word of God should be saued by the fiâ—e of this examination F. N. B. the Italian If anie man build vpon this foundation golde siluer precious stones wood haie or stubble c. Heere the Apostle woulde haue vs to be feruent in good workes and earnest to doe wel he wisheth vs to be occupied in yâ— labouâ— which when the iudge of all shall come maie in his sight be acceptable maie to his word be commendable and that we should well beware what works we build vpon our foundation he plainlie sheweth that at the last daie all our dâ—â—ing shall be opened and that then the same shall be so tried as the golde-smith in fining his mettalls trieth out the drosse and base matter from the pure perfect and fine The daie saith he of our Lord shall declare it because it shall appeare in fire The daie of our Lord is the daie of iudgement the thing is so plaine as no man though he be verie peruerse maie denie it But when shall it appeare in fire euen then at the generall iudgement so is the Text. This place is onelye spoken of those which shall be saued of such as build vpon Iesus Christ vpon which foundation as all cannot builde golde precious stones and siluer as all cannot be perfect neither by martirdome be crowned nor yet by good learning shine like the starres of heauen So thereon building being bâ—t wood or haie be it but verie stubble though the worke it selfe be in the ende burned though he himselfe receiue no such reward as yâ— others yet shall he be saued and hom As it were through fire Not through fire but through the greate feare wherein he then shall stand of the iustice and iudgement of God O how comfortable is this doctrine How farre passeth it all their painted fires and â—ained flames of Purgatorie You see now that the Scripture admitteth no such place you sée the right meaning of the Apostle c. L. Euans The meaning of these places following And he heard him from heauen in fire vpon the Altar of whole burnt offerings ¶ God declared that he heard his request in that he sent downe fire from heauen for els they might vse no fire but of that which was reserued still vppon the Altar Leuit. Chap. 6. 13. and came downe from heauen Chap. 9. 14. as appeareth by the punishment of Nadab and Abihu Leuit. cap. 10. â— Geneua Shal be worthie to be punished with heâ—fire ¶ The Iewes vsed foure kindes of punishments before their gouernement was taken awaie by Herode hanging beheading stoning and burning This is it that Christ shot at because burning was the greatest punishment therefore in that he maketh mention of a iudgement a counsell and a fire he sheweth that some sins are worse then other some but yet they are all such yâ— we must giue an account for them and shall be punished for them Beza FIGGE-TREE Of the Figge-tree that Christ cursed ANd spied a Figge-trée in the waie and came to it and found nothing thereon but leaues onelie ¶ By this Figge-tree Christ doth sufficient lie shew that the Iews although they had an appearaunce of holinesse by their ceremonies yet neuerthelesse they had not the fruite of charitie by which he signified yâ— they should worthely be depriued put from this false appearance by the destructioÌ„ of Hierusalem Mar. 13. 2. Luk. 21. 6. Tin Cut it downe whie combereth it the ground ¶ Unles we do beléeue also bring foorth fruite worthie repentance we shall with the vnprofitable figge-trée be cut downe also our talent shall be taken from vs and giuen vnto an other that shall put it to better vse Sir I. Cheeke FIGVRE Proues how the bread in the Sacrament is a figure of Christs bodie THe Lord doubted not to saie This is my bodie when hée gaue a signe of his bodie And after in the same Chapter he expoundeth it For trulie so the bloud is the soule Christ was the stone And yet the Apostle doth not say the stone did signifie Christ but he saith the stone was Christ. ¶ Héere Christ calleth the figure of his bodie his bodie saith S. Austen doth compare the thrée texts of scripture This is my bodie The bloud is the soule Christ was the stone Declaring them to be one phrase and to be expounded after one fashion August contraâ— Adam The Priest saith make vs this â—â—lation acceptable c. For it is a figure of the bodie of our Lord Iesus Christ. ¶ Héere he calleth it plainlie a figure of Christs bodie Ambrose li. 3. de Sacra â—et that saieng be expounded by a figure I saie the thing that is spoken is not true indéede but figured vnder the cloude of an allegorie Hieromâ— aduers. 〈…〉 Ye haue heard that it is a figure Therefore meruaile not â— And béeing a figure require not al things to agrée for otherwise it were no figure Chrisostome in Gen. Homil. 35. First of all thou must take heede that thou take not a figuratiue speach according to the letter for that is it wherof Saint Paule saith The letter killeth For when the thing that is spoken vnder a figure is so taken as if it wer plainlie spoken ther is a fleshlie vnderstanding neither is there anie thing that may better be called the death of the soule August de doct Chri. li. 3. ca. 5. Figures be in vaine serue for no purpose when the things of them signified be present Lactan. insti li. 2. â—ap 1. A figure of a bodie saith Tertulian presupposeth a verie naturall bodie for of a shew or a fancie ther can be no figure But Christ gaue vnto his Disciples a figure of his bodie therefore it must needs follow that Christ had a verie naturall bodie His words be these Christ taking the bread and distributing it to his Disciples made it his bodie saieng This is my bodie that is to say This is a figure of my bodie but a figure it could not bée vnlesse there were a bodie of a truth and indeede for a voide thing as is a fantasie can receiue no figure Tertulian contra Mar. li. 4. There is a figure saith Hilarie for bread and wine be outwardlie seene And there is also a truth of that figure for the bodie and bloud of Christ be of a truth inwardlie seene This Hilarie was within lesse then 350. yeares after Christ. Crisostome affirmeth saieng that if a man vnderstand the words of Christ carnallie he shal surelie profit nothing therby For what meane these words the flesh auaileth nothing He meant not his flesh God forbid but he ment of them that fleshlie and carnallie vnderstood those things that Christ spake But what is carnall vnderstanding To vnderstand the words simplie as they be spoken nothing else For we ought not so to vnderstand the things which we see But all mysteries must be considered
with inward eyes that is spirituallie to vnderstand them ¶ In these wordes S. Chrisostome sheweth plainlie that the words of Christ concerning the eating of his flesh and drinking of his bloud are not to be vnderstoode simplie as they be spoken but spirituallie and figuratiuelie Chrisostome in Iohn Homil. 46. Tertulian writing against Marcion saith these words Christ did not reproue bread whereby he did represent his verie bodie And in the same booke he sayth That Iesus taking bread and distributing it among his Disciples made it his bodie saieng This is my bodie that is to saye sayth Tertulian a figure of my bodie And therefore saith Tertulian that Christ called bread his bodie and wine his bloud becausâ— that in the old Testament bread and wine were figures of his bodie and bloud Tertulian contra Marcionem The wine refresheth and augmenteth the bloud â—or that cause the bloud of Christ is not vnproperlie figured by the same Inasmuch as al that commeth vnto vs from him doth make vs glad with a true ioie and increaseth all our gladnesse c. A little before he saith the Lord gaue vnto his Disciples the Sacrament of his bodie in remission of their sinnes for to kéepe loue and charitie to the end that hauing remembrance of that déede he would doe alwaies in a figure that which he thought to doe for them and should not forget that charitie This is my bodie that is is to saie a Sacrament c. Druthmarus Monke of S. Benet in his Comment vpon S. Ma. ¶ Looke more in Bodie Bread Bloud This is my bodie Figures of Christs resurrection Christs resurrection saith Saint Austen was prefigured in our first father Adam because like as Adam rising after sléepe knew Eue shaped out of his side So Christ rising againe from the dead builded the Church out of the wounds of his side Iosua Ioseph Samson Iames were figures of Christs resurrectioÌ„ FIGVRATIVE SPEACH How to know a figuratiue speach TO knowe a figuratiue speach S. Austen hath these words Whensoeuer the Scripture of Christ séemeth to commaund anie foule or wicked thing then must that text be taken figuratiuelie and that it is a phrase allegorie and manner of speaking and must be vnderstood spirituallie and not after the letter Except saith he ye eate the flesh of the sonne of man and drinke his bloud ye shall haue no life in you he séemeth saith S. Austen to commaund a foule wicked thing it is therefore a figure ¶ Now seeing that Saint Austen calleth it a foule thing to eate his flesh we maie soone perceiue that he thought it as foule as wicked a thing to eate his bodie séeing his bodie is flesh And then consequentlie it must followe that either this word eate where Christ said take this and eate it must be taken spirituallie or els yâ— this saieng of Christ. This is my 〈…〉 spokeâ— But this word 〈…〉 is taken after the lâ—tter for thy did indeed â—â—o bread must bée figuratiuelie spoken I. Frith Wee euen vâ—e to saie when Easter draweth nigh that tomorrowe or the next daie is the Lords passeouer and yet it is manie yâ—aâ—es sinâ—e he suffered and that passion was neuer done but once And vppon that Sundaie we saie This daye the Lorde did rise againe and yâ—t it is manie yeares since hée rose Now is there no man so foolish to reproue vs as liars for so saieng because wee name those dayes after the similitude of those in which those things were done So that it is called the same daie which is not the same but by the reuoluâ—ion of time like it And it is named to be done the same daie through the celebration of the Sacrament Through keeping the menâ—oriall of the thing once done which is not done yâ— daie â—â—t was done long before Was not Christ once crucified in his owne person yet in a mysterie which is the remembraunce of his verie passion he is crucified for the people not onlie euery â—east of Eaâ—â—er but euerie daie Neither doth he lie which when he is asked aâ—â—swereth that he is crucified For if Sacraments had not certeine similitudes of those things whereof they are Sacraments then should they â—e no Sacraments at all And for this similitude for the most part they take the names for the vâ—rie things And therefore after a certeine manner tâ—e sacrament of Christs bodie and the sacrament of Christs blâ—ud is Christs bloud So the Sacrament of faith is faith for it is none other to beléeue then to haue faith And therefore when a man aunswereth that the infant beleeueth which hath not â—he effect of â—aith he aunswereth that it hath faith for the Sacrament of faith And then it turneth it sâ—lfe to God for the Sacrament of conuersion For the aunswere it selfe perteineth vnto the ministring of the Sacrament As the Apostle writeâ—h of Baptime We be buried saith hée with Christ through baptime vnto death he sayth not wée signifie buriâ—ng but vtterly sayth we are buried He called also the Sacrament of so great â— thing euen with the proper name of the verie thing it selfe c. ¶ Heere doth Saint Austen plainlie set foorth the matter For euen â—s the next good Fr 〈…〉 e shal be called the day of Christs passion and yet he shal not suffer death againe vpon that day for he died but once and nowe is immortall euen so is the Sacrament called Christes bodie And as that daye is not the verie daye he dyed vppon but onelie a remembraunce of his bodie breaking and bloud-shedding And likewise as the next Easter daye shall bée called the daye of his resurrection not that it is the verie same daye that Christ did rise in but a remembraunce of the same euen so the Sacrament is called his bodye not that it is his bodie indéede but onelie a remembraunce of the same c. I. Frith Of Figuratiue speaches The Arke was called God 1. Reg. 4. 7. Iohn is Helias Math. 11. 14. My Father is an husbandman Iohn 15. 1. I am the Uine you are the braunches Iohn 15. 5. One of you is a Diuell Iohn 6. 70. Herode is a Foxe Luke 13. 32. This is the Lordes passe-by or passe-ouer Exo. 12. 1â—â— This is my bodie Math. 26. 26. This is the newe Testament Luke 22. 20. ¶ Looke Flesh. FINDING OF THINGS LOST How they ought to be restored and not kept SAint Austen toucheth this thing in his 19. Sermon De verbis Apostolis And it is had in the Decrees 14. Questi 5. Chap. Si quid inuenisti Where he sayth That thinges which are founde must be restored Which thing if thou doe not thou hast rapt them for as much as thou hast done what thou couldest so that if thou haddest founde more thou wouldest haue rapt more c. There the Gloâ—â—r verie well declareth what is to be done with thinges that are founde Either sayth hée the same thinges are counted for thinges
to suffer anie thing then they will bée lyke vnto the wicked finally they are such which doe not resist euill but doe ouercome euill 〈…〉 dooing that which is good Marl. fol. 77. How the meeke shall pssesse the earth Blessed are the méeke for they shall possesse the earth ¶ By the earth vnderstand all that we possesse in this worlde which all God will keepe for vs if wée bée soft and méeke And whatsoeuer 〈…〉 arise yet if we will be patient and abide the end will goâ— on our side As it is written in the Psalme 37. 9. The wicked shall bée wéeded out but they that abide the Lords leasure shall inherit the land And againe within a while the wicked shall be gone thou shalt see his place where he was and he shall be away but the meeke shall inherite the earth Euen as Be still and haue thy wilt of a little medling commeth great 〈…〉 for a patient man shall weare out all his enâ—mied Tindale fo 210. How that God doth guide the Meeke in iudgement Dirigit mansuâ—tos in iudicio docebit mitos viaâ— suas Them that bée méeke shall be guide in iudgement and such as be gentle them shal he teach his waies ¶ To guide yâ— méeke in iudgement is not meant onely to be their helpe onely when they shall come before the Iudges of this world but to guide them in iudgement iâ— héere meant to make them through his grace knowledge of his law to liue orderly vprightly in all their doings with right iudgement true discerning of vertue froÌ„ vice This great gift doth God of his gratious goodnes giue vnto men that be sinners but yet saith the Prophet not to all manner of sinners but onely to those yâ— be méeke gentle Vniuersa via Domini misericordia veritas requirentibus testamentum eius testimonia eius All the wayes of the Lord are mercie truth but yet sayth the Prophet Requirentibus testamentum eius testimonia eius Unto such as kéepe his couenaunt and testimonies To the sturdy rebellious sinners Via Dominni odor mortis fuit The wayes of yâ— Lord is a deadly sauour and a pestilent stinke which neuerthelesse of themselues and namely to all good men are Odor vitae the sweete odour of life So that to the wicked the wayes of the Lorde his commaundements are the occasion of their great damnation but vnto the méeke and such as feare the Lord they are light vnto life ouerlasting through the mercie and truth graunted vnto vs in and by Iesus Christ our Lord. Riâ— Turn MELCHISEDECH How he is a figure of Christ. WIthout Father without Mother without kinne c. ¶ So called because that Moses maketh no mention of his parents kinsfolkes but as he had bene sodeinly sent of God into the world to be a figure of Christ or euerlasting Priest and shortly taken out of the worlde againe So Christ as touching his humanitie had no Father and concerning his diuinitie had no mother Geneua ¶ It is sayd that Melchisedech is without father mother because that no mention at all in Scriptures is made of his parents nor yet of his genealogie And thus doth the Scripture declare yâ— he is a liuely figure of Christ which as touching his Godbead is without mother being begotten of his father without all beginnings and as touching his manhood is without father being conceiued by the mighty operation of the holy Ghost Sir I. Cheeke How Melchisedech and Sem is one person Lyra sayth that Melchisedech was the same person which in Scripture is called Sem the first son of Noâ— And S. Paule Heb. 7. saith that Melchisedech was without father without mother without kinne and hath neither beginning of his dayes nor yet end of his lyfe So that by this it should séeme Melchisedech Sem not to be one person To this aunswere is made on this wise that the Apostle reporteth Melchisedech to be without father mother because the Scripture maketh no mention of them not that he was without parents kinsfolks c. For although yâ— Scripture make mention of yâ— father mother of Sem and of his Genelogie yet it is not vnder the name of Melchisedech but vnder the name of Sem. And so is yâ— Apostle to be vnderstood that vnder the name of Melchisedech no mentton is made in the Scripture of his father and mother Lyra. The meaning of Saint Paule in making mention of Melchisedech Saint Paule writing to the Hebrewes goeth about to disswade them from the vaine confidence they had in the sacrifices and ceremonies of Moses lawe to perswade them to put their trust in that onely sacrifice that Christ had offered himselfe once for all And least they shoulde reiect his doctrine as hauing no ground in holy Scriptures he putteth them in minde of Melchisedech who was a figure of Christ and of his Priesthoode which was also a figure of Christs Priesthoode First he was a figure of Christ saith Saint Paule in that he was called Melchisedech which is by interpretation the king of righteousnesse the king of Salem which is the king of peace And in that hée was a Priest of the most high God and hath neither beginning nor ende of dayes noted in holy histories his Priesthoode séemed to be an euerlasting Priesthood and therfore saith Saint Paule he is likened to the sonne of God that is euerlasting and hath an euerlasting Priesthoode and is alwaie able to saue them that séeke saluation at his handes because he lyueth euer to make intercession for vs. This is the minde of Paule And not that Melchisedech was a figure of Christ and of his Priesthood in that he vsed to offer to God a sacrifice of bread and wine c. Crowley How Melchisedech is brought in of the Papists to mainteine the sacrifice of the Masse Melchisedech say they was a figure of Christ for hée was yâ— Priest of the highest And as Dauid saith Christ is an eternal Priest after the order of Melchisedech and therefore he offered bread and wine vndoubtedly Melchisedech was a figure of Christ but Saint Paule manifestlye declareth in what thinges he was the figure of Christ. In the rehearsing of the honours and dignitie of Melchisedech which is that he was an eternall Priest and king of peace and righteousnesse There is not one word of bread and wine They cannot finde in the booke of Genesis that Melchisedech did sacrifice vnto God but that he offered bread and wine to Abraham for sustenaunce of his people as Christ offered to vs his worde Melchisedech brought bread and wine and Abraham paide him tithe Christ after the same sorte gaue vs the Sacrament of his bodye and bloude but he did not offer it to God The Scripture sheweth forth Melchisedech vnder the figure of an eternall and onely Priest But the Papists appoint other Priests to bée Christs Uicars after his ascention into
that his body was slaine and his bloud shed for thy sins beléeuest it so art thou saued iustified therby if not so helpeth it thée not though thou herest a thousand Masses in a day or though thou dost nothing els al thy life long then eat his body drink his bloud no more then it shuld help thée in a dead thirst to behold a bush at a Tauerne dore if thou knewest not therby the ther wer wine wtin to be solde Tin This word sacrament did not signifie the same with the olde Writers as it doth now in the Church for they call a sacrament the oth or religious bond which was of the strength of an oth So they called yâ— souldiers oth wherby they sware when they shuld go a warfare for the Common wealth that they would serue faithfully The souldiers sacrament as we may perceiue by Seruius and Vigetius in their bookes of warre matters Augustine defineth a sacrament in this sort The visible sacrifice saith he is the sacrament of the inuisible sacrifice that is to say the holy signe And againe A sacrament saith he is a visible forme of an inuisible grace c. Musc. fol. 272. S. Austen describeth a sacrament thus The word of God comming to the Element maketh the sacrament And againe in another place he saith A sacrament is a thing wherin the power of God vnder the forme of visible things doth worke secret saluation And the Master of the sentences doeth describe a sacrament none otherwise A Sacrament saith he is an inuisible grace and hath a visible forme and by this inuisible grace saith he I meane remission of sinnes In the b. of Mar. fo 1352. What the Sacrament doth signifie The signification and substaunce of the Sacrament is to shewe how we are fed with the body of Christ that is that like as materiall bread feedeth the body so the body of Christ nailed vpon the Crosse embraced and eaten by faith féedeth the soule The like representation is also made in the Sacrament of Baptime that as our bodies is washed cleane with water so is our soules cleane with Christs bloud How the sacrament is called the body of Christ. It is called the body of Christ that is to say it signifieth the body of Christ. Glosa de consecra dist 2. Hoc est The right consecrating of the sacrament The same Christ that did adorne and beautifie the Table is now present and he doth consecrate the same also For it is not men that doth make these things that be set before vs of the consecration of yâ— Lords table to be yâ— body bloud of Christ but the same Christ which was crucified for vs. The words are pronounced by the mouth of the Priest but the things are consecrated by the power grace of God This is saith he my body by this word are the things yâ— are set before vs consecrated And euen as yâ— voice which saith grow be multiplied replenish yâ— earth was but once spoken but yet doth at all times by the work of nature féele effect to generation so that voice also was but once spoken yet it giueth sure staye to the sacrifice throughout al yâ— tables of the Church euen to this daye from henceforth til his comming ¶ Chrisostome doth héere compare yâ— words yâ— Christ spake at yâ— insitution of his supper to the words yâ— God spake when he appointed man to be multiplied by generation affirmeth yâ— the same power yâ— worketh stil in the one doth stil work in the other also Not to charm out the substance of breadâ— to charme in yâ— substance of Christ vnder the accideÌ„ts of bread as you do teach meaning Watson But yâ— as by naturall order yâ— generation of mankind is continued according to the first voice so the inuisible graces yâ— wer promised by the death bloudshedding of our Sauiour Christ are by yâ— sacramentall vse of these creatures according to his commaundement continually preached to our senses and by â—aith receiued into our soules Crowley How the sacrament is a memoriall or signe of Christs death If Iesus haue not dyed whose memoriall and signe is this Sacrifice Thou seest what diligence he gaue that we shuld continually keepe in memory that he dyed for vs c. ¶ Héere Chrisostome calleth the Sacrament a memoriall or signe of Christ and that it was instituted to kéepe his death in perpetuall remembraunce And where he calleth it a Sacrifice he meaneth it to be a remembraunce of that holy sacrifice that Christ made vpon the Câ—osse once for all for he can be sacrificed no more seeing he is immortall I. Frith How the sacrament is receiued with our mouth Rabanus Maurus saith The sacrament is receiued with the mouth of our body but the body of Christ is receiued into the inner man and that with the spirituall mouth of our soule How the sacrament is more then bare bread or wine Our Bread and Cup be not of the common sort as in stéede of Christ bound togethers in eares of corne and twigs as they that is the Maniches do foolishly imagine but by vndoubted consecration it is made vnto vs mystical or sacramental bread it doth not growe such wherefore that foode that is not so made although it be bread and wine it is a nourishment of refection but not a sacrament of religion otherwise then that we blesse and giue thankes to God in all his gifts not onely spirituall but corporall also How the sacrament is made of two natures Ireneus saith that the Sacrament is made of two natures of an heauenly nature of a terrenall earthly nature now take away the substaunce of bread what earthly nature or substaunce remaineth in this holy Sacrament How sacraments are no cause of grace In Sacraments the onely promise of God by Christ both by word and signe are exhibited vnto vs which promises if we apprehende by faith then is the grace increased in vs and the gifte of God by faith receiued is by the Sacrament â—ealed in vs. What ought to be considered in sacraments S. Augustine saith in Sacraments we must consider not they be indéede but what they signifie All misteries or sacraments must be considered with inward eyes that is to say spiritually How the sacraments are holie whether the minister or receiuer be good or bad S. Augustin in this place against the Donatists shooteth not at this But whether Christs verye naturall bodie be receiued with our mouths but whether the Sacraments in generall bee receiued both of good and bad And he declareth that it is all one water whether Symon Peter or Symon Magus be christened in it all one Table of the Lord and one Cup whether Peter sup thereat or Iudas all one Oyle whether Dauid or Saule were annoynted therewith Wherefore he concludeth thus Memento ergo sacramentis Dei c. Remember
saith S. Austen that the manners of euill men hinder not the sacraments of God that either they vtterly be not or be lesse holy but they hinder the euill men themselues so yâ— they haue the sacraments to witnesse of their damnation not to helpe of their saluation And all processe spoken there by S. Austen is spoken chiefely of Baptime against the Donatists which said yâ— Baptime was naught if either the Minister or receiuer were naught Against whom S. Austen concludeth that the sacraments themselues be holy and be all one whether the Minister or receiuer bée good or bad Cranmer fol. 63. What the olde fathers doe teach of the sacrament Ireneus S. Agustine and other auncient Doctors yea and the Canon law doth teach there must be both the outward Element which in Baptime is water and in the Lords supper bread and wine and the outward grace as the two principalls thereof Take away the bread and wine and then it is no sacrament How the sacrament is our body Because Christ hath suffered for vs he hath betaken vnto vs in this sacrament his body and bloud which he hath made also euen our selues for we also are made his body by his mercie we are euen the same thing that we receiue And after hée saith Now in the name of Christ ye are come as a man wold say to the Chalice of the Lord there are ye vpon the Table and there are ye in the Chalice ¶ Héere ye may sée that the Sacrament is our body and yet it is not our naturall body but in a mysterie I. Frith If you wil vnderstand the body of Christ heare the Apostle which saith Ye are the body of Christ members 1. Cor. 12. 27. Therefore if ye be the body of Christ members your misterie is put vpon the Lords Table ye receiue the mysterie of the Lord vnto that you are you aunswere Amen and in aunswering subscribe vnto it ¶ Héere we may sée the Sacrament is also our body and yet is not our naturall body but onely our body in a mysterie that is to say a figure signe memorial or representation of our body For as the bread is made of many graines or cornes so we though we be many are bread one body for this propertie and similitude it is called our body beareth the name of the very thing which it doth represent and signifie I. Frith As the sacrament of the Altar is our body euen so it is Christs First vnderstand ye that in yâ— wine which is called Christs bloud is admixed water which doth signifie the people yâ— are redéemed with his bloud so that yâ— head which is Christ is not without his body which is the faithful people nor the body without the head Now if the wine when it is consecrate be turned bodely into Christs bloud then it is also necessary that the water which is admixed be bodely turned into the bloud of the faithfull people for wheras is one consecration must folow one operation whereas is like reson ther must follow like mysterie But whatsouer is signified by the water as concerning the faithfull people is taken spiritually therefore whatsoeuer is spoken of the bloud in the wine must also néedes be taken spiritually This is Bartrams reason vpon a. 700. yeares since How in the sacrament there can be no accident without his substance In the sacrament of the Altar saith I. Puruay after yâ— consecration ther is not neither can be any accident with yâ— substance but ther verely remaineth the same substance the very visible incorruptible bread likewise the very same wine yâ— which before yâ— consecratioÌ„ wer set vpon the Altar to be consecrate by yâ— Priest likewise as wheÌ„ a PagaÌ„ or Infidel is baptised he is spiritually coÌ„uerted into a meÌ„ber of Christ yet remaineth yâ— very same maÌ„ which he before was in proper nature substaÌ„ce B. of M. 649. Of a new article inuented in the sacrament Innocentius the third Pope was the head of Antichrist who after the letting loose of Satan inuented a new Article of our faith a certaine fained veritie touching the sacrament of tâ—e Altar that is to say that the Sacrament of the Altar is an â—â—cident without a substance But Christ his Apostles do teach manifestly yâ— the sacrament of the Altar is bread the body of Christ together after yâ— manner yâ— he spake And in yâ— he calleth it bread he wold haue the people to vnderstand as they ought with reason that it is very and substanciall bread no false nor fained bread In the b. of Mar. fol. 649. Of the sacramentall chaunge Of the sacramentall chaunge S. Bede which was about 900. yeres agoe saith thus The creature of the bread wine by the ineffable sanctification of the spirit is turned into the sacrament of Christs flesh and bloud In sacraments saith S. Augustine we must consider not what they be of themselues but what they doe signifie S. Ambrose saith What sawest thou in thy Baptime water no doubt but not onely water Againe he saith Before the blessing of the heauenly words it is called another kinde but after the consecration the body of Christ is signified Of the sacramentall word Let the word saith S. Austen be added to the element and there shall be made a Sacrament For whence commeth this so great strength to the water to touch the body wash the soule but by the word making it not because it is spoken but because it is beléeued For in the very word it selfe the sound which passeth is one thing the power which abideth is another This is the word of faith which we preach saith the Apostle whervpon in the Actes of the Apostles it is said By faith cleansing their hearts c. Cal. in his Inst. 4. b. chap. 14. sect 4. How in the sacrament remaineth bread wine That which you sée saith S. Austen in the altar is the bread the cup which also your eyes doe shew you but faith the weth you further the bread is the body of Christ the cup his bloud ¶ Heere he declareth two thingâ— yâ— in the sacrament remaineth bread wine which we may discerne with our eyes that the bread and wine be called the body and bloud of Christ. He that called his naturall body saith Theodoretus wheate and bread and also called himselfe a Uine the selfe same called bread and wine his body and bloud and yet chaunged not their nature And in his Dialogue he saith more plainely for saith he as the bread and wine after the consecration lost not theyr proper nature but kept their former substaunce forme figure which thâ—y had before euen so the body of Christ after his Ascention was chaunged into the godly substaunce Of the sacramentall eating ¶ Looke Eating What is to be wondred at in the sacraments The wonder is not
so ashamed that they hid themselues from the presence of God and founde the meanes to couer their nakednesse with Figge leaues SHAPE OF GOD. What it is to be in the shape of God WHich being in the shape of God ¶ To be in the shape of God is to be equall with God in all things yea to be a very naturall God which thing we ought to vnderstande of Christ which being a true naturall God did for our saluation take vpon him the shape of a seruaunt that is to say vouchsafe to be borne a very naturall man being in all things lyke vnto vs sinne onely being excepted Sir I. Cheeke If Christ being very God equall with the father laid aside his glory and being Lord became a seruaunt willyngly submitted himselfe to most shamefull death shall we which are nothing but vile slaues through arrogancie tread downe our brotheren and preferre our selues Geneua SHAVE ¶ Looke Woman taken in warre Wherefore Hanon shaued the beards of Dauids Ambassadours ANd shaued theÌ„ cut off their garments by yâ— halfe ¶ They shaued off the halfe of their beards to put them to shame villanye whereas the Ambassadours ought to haue bene honoured and because the Iewes vsed to weare side garments and beards they thus disfigured them to make them odious vnto others Geneua ¶ Looke Sion SHEEPEFOLD ¶ Looke One sheepefold SHEPHEARD The opening of these places following WHich is not the Shepheard neither the Sheepe are his owne ¶ These words containe some difficultie for if they are not shepheards in the church of Christ whose shéepe are none of their owne there shall be neuer a Pastour in the church but Christ onely What meaneth then the Apostles to saye God hath ordeyned some in the Church to bée Apostles some Euangelists and some Shepheardes and Teachers Also Christ said to Peter Féede my shéepe for he is the Pastour which féedeth and he is the teacher which teacheth Peter therefore was a shepheard although he fed none of his owne but the shéepe of Christ. But let vs remember that they which are guided by the spirit of God they count that their owne which belongeth vnto the head not to vsurpe power vnto themselues but faithfully to keepe that which is committed to his charge For he which is truly ioyned vnto Christ will neuer accompt that to be none of his owne which hath bene so deare vnto him Marl. vpon Iohn fol. 369. Their shepheards haue caused them to goe astray c. ¶ Their Gouernours and ministers by their examples haue prouoked them to Idolatry Geneua ¶ Looke Nahum 3. 18. Woe be vnto the shepheards of Israel that féede themselues should not the shepheard féede the flocke ¶ By the Shepheards he meaneth the Kings and Magistrates Priests Prophetsâ— Ye seeke to enrich your selues by their commodities and so spoyle their riches and substaunce But the office dutie of a good shepheard is to loue and succour his flock and not to be cruell towards them Eze. 34. 4. The propertie of a good shepheard For now we liue if we stand fast in the Lord. ¶ A good shepheard doth alwaies count the welfare and prosperous estate of Christs flock to be his owne For while it goeth well with the congregation it goeth wel with him also But if he seeth yâ— church to be in any peril or weaknes then he is werie of his ownâ— life he can haue no ioye Who is weake saith S. Paule I am not weake who is offended I burne not This affection is not in them that seeke their owne lucre or their owne glory Beza Of the restoring of good shepheards For I will deliuer my sheepe from their mouths c. ¶ By destroieng the couetous hirelings and restoring true shepheards whereof we haue a signe so oft as God sendeth true preachers which both by doctrine and lyfe labour to féede his shéepe in the pleasaunt pastures of his word Geneua Of the outward gouernment of a foolish shepheard Take to thée yet the instrument of a foolish shepheard ¶ Signifieng yâ— they shall haue a certain kinde of Regiment outward shew of gouernment but in effect it shuld be nothing for they should be wolues and deuouring beasts in stéede of Shepheards Geneua Of the sword that should come of the shepheards Arise O sword vpon my shepheards c. ¶ The Prophet warneth the Iewes that before this great comfort should rise vnder Christ there should be an horrible dissipacion among the people for their gouernours and Pastours should be destroyed the people should be as scattered shéepe and the Euangelist applyeth this to Christ because he was yâ— head of all Pastors Mat. 26. 31. Geneua Of foure kinde of shepheards One kinde there is that both teacheth well and liueth wel following the examples of the Prophets Apostles and Christ himselfe Another kinde there is that teacheth euill lyueth euill these pull downe the Temple of God with both hands The third are they which teach well and lyue euill and these what they build with their right hand they pull it down with the left and are altogether lyke to the shipwright that builded and prepared the Arke of Noe for others to be saued perished themselues There is also a fourth kind that teacheth euil and lyueth well and these through hypocrisie doe most harme of all For when the people doe gaze at the outward appearaâ—nce of their conuersation they are easely drawen to imbrace their doctrine c. Hemmyng SHEVV BREAD Wherefore it was called Shew bread SHew bread ¶ Because it was euer in the sight of the Lord. T. M. Obiection Dauid did eate of the Shewe bread notwithstanding it was forbidden Aunswere He was forced thereto by extremitie of famine He neuer decréed that it should be lawfull for all other to doe the lyke Obiection If it were necessary as by the words of S. Hierom yâ— they which would eats the Shewe bread should abstaine from their wiues how much more is it necessary that they that eate the bodie of Christ dayly as the Priests do shuld kéepe themselues chast and be altogether without wiues If they eating of the figure doe require such a cleannesse from women what shal the veritie of the thing it selfe doe Aunswere God gaue a commaundement that when the Paschall lambe should be eaten the Israelites should vse no leauened bread by the space of 7. daies and that whosoeuer did eate or keepe any in his house all that while his soule should perish from among his people now may I make mine argument after this manner If it was necessarie that they which did eate the paschall lambe should abstaine from leauened bread not onely when they did eate the Easter Lambe but also whole sixe dayes after how much more is it requisite and necessary that they which doe eate the Sacrament of the body and bloud of Christ which as ye say was figured signified and
represented by the Paschall Lambe should abstaine from leauened bread Yea how dare your Priests eate anye leauened bread at anye time sith that they doe eate and drinke the bodie and bloud of Christ almost euery day How the Lords death is shewed As often as ye shall eate this bread drinke of this Cup ye shall shew the Lords death c. ¶ The Lords death is not shewed except both parts of the Sacrament be ministred because in his death the bloud was diuided from the bodie it is necessary that the same diuision be represented in the supper otherwise the supper is not a shewing of the Lords death Latimer SHOE What Gods shooe is OUer Edom will I stretch out my shooe ¶ Edom is the earth The Apostles féete be his shooes for it is writteÌ„ How bewtifull are the feete of them which bring glad tidings of peace He stretched out his shooe vppon the earth when he sent them to preach to all creatures for their sound went into all lands their words to the ende of the world SHORT LIFE How short life is not a generall rule of Gods indignation IT is a certaine token but no sure token of Gods indignation when a man is snatched away with vnripe death in his flourishing age Then what shall we saye to the sentence written in the Booke of Sapience 4. chapter The iust man is snatched out of this world that the mallice of men and wickednesse of the worlde shoulde not tourne his minde and least lyeng should deceiue his soule And againe The righteous man what death soeuer he be preuented withall his soule shall go to rest The Innocents that Herod did murther for Christs cause Iohn Baptist whom he did behead are the blessed Martirs of Christ. This must néedes be graunted yâ— sometime God taketh out of this world the righteous onely because the world is not worthy to haue them among them sometime least the mallice lewd example of men shoulde tourne their hearts to vngodlinesse But now this taking away of righteous men out the world is not a rule nor an order generall that God vseth with men but it is onely Per accidens because that troublesome times are at hand as of famine warres and such others and in such perticular cases It is true that Christ saide Beati sterilis c. Happye are the barren and the wombes that neuer bare c. And yet the rule generall of all women is this that fruite of their wombe is a blessing the contrary a woman to be barren is a displeasure a plague more grieuous to them then pouertie or hunger Ric. Turnar SICERA What kinde of drinke it was THis Sicera as Hierom writeth to Nepotianus was a kinde of drinke much like vnto wine which was made either of Wheate or of Apples or of Dates or els of other fruits Pet. Mar. vpon Iudic. fol. 202. SICLE What a Sicle is A Sicle as Iosephus saith coÌ„teined 4. drams of Athens And a dranâ— of Athens as Budens gathereth in his booke de ass conteined 3. shillings of Towers A shilling of Towers is yâ— half part of a Baâ—se Wherefore a dram was as much in value as a shilling of Argentine that is thrée halfe Batses that is foure shillings But there were two manner of Sicles one was vsuall and prophane and the other was of the Sanctuary The holy sickle was double so much as the prophane Wherefore Ezechiel in his 45. chapter verse 12. saith that a prophane sickle containeth 20. halfe pence but the sicle of the Sanctuary 40. Pet. Mar. vpon Iudic. fol. 238. ¶ A Sicle was a péece of money in value worth 4. grotes equiualent with that which is called Stater whereof the halfe part of this sicle is two grotes that is to saye the 5. part of a French Crowne as they went in Fraunce as very exactly declareth the learned Master William Budns in his booke De Assi Marl. fol. 390. ¶ A Sicle after the Hebrues is an Ounce but after the Gréekes and Latines it is but thâ— fourth part of an Ounce and is contained 12. Geras as in Exo. 30. 13. which is ten pence sterling or thereabout T. M. Take 5. Sicles of euery head ¶ Sicles were of two sorts the one common the other belonging to the Sanctuary and that of the Sanctuary was double the waight of the common The common Sicle weighed two grotes and the Sanctuary Sicle 4. The Scripture in this place and in the 30. of Exo. us Ezechiel fortie and fiue saith that the Sanctuary Sicle doth weigh 20. Geras which the Grecians doe call Obolus and we in English an halfe peny when 8. grotes of our money was an ounce and the Hebrues do think that Obolus doth weigh the waight of 16. barly Cornes The Bible note SICHEM What Dauid meaneth by the deuiding of Sichem SIchem was the most richest and the most strongest Citie in all the Tribe of Ephraim wherof Isboseth was king ouer all Israel beside The Tribe of Iuda onely except which stucke vnto Dauid Now where the Prophet doth prophecie make his bost in God saieng Dominus loquutus est è sanctuario suo laetabor diuidam Sichem The Lord hath spoken it out of his holy place I will reioice and diuide Sichem is no more to say but that Dauid should conquere Sichem and be king therof and diuide it and lot it as Iosua did as all conquerours do when they conquer any countrey or lande And as Dauid shoulde conquere Sichem so was it saide that hée shoulde meate out yâ— valley of Sucoth for Dauid reioysing afore hand of Gods goodnesse towards him saith Ego vallem sâ—coth demetiar It is not Isboseth that shall long continue king of sucoth but it is I whome the Lord hath appointed to be king of sucoth and as I haue now sayd of sichem and sucoth so will I saye of Galaad and Manasses Meus est Galaad meus est Manasses Galaad is mine and Manasses is mine And to know what Sucoth Galaad and Manasses were ye shall vnderstande that sucoth was a vale nigh vnto the citie of sichem in the land of Canaan In the which vale Iacob pitched his tents after he had met his brother Esau and was departed from him And of his pitching his tents there the vaâ—le had this name sucoth giuen him for Sucoth by interpretation and turning of the word into Latine is as much to say as Tabernacula Galaad was the name of a little hillocke as we read in Gen. 31. When Iacob fled away sodeinly and priuely from Laban his father in lawe with his wiues Lea and Rachel Then at the ende of seauen daies iourney Laban ouertooke Iacob in mount Galaad where he reproued him not onely of running away deceitfully but also of theft which when he coulde not proue Laban cooled himselfe and so did shake hands with Iacob And in witnes of friendship of vnfeined reconciliation
that we haue by the same with all giftes and graces of the same The second is to yéelde thankes vnto him to giue testimonie of our faith towards him and of our charitie which we haue towards our bretheren and of the vnion with the Church The third to represent to vs by the bread and wine which are ther distributed the whole and perfect spiritual nouritour which we haue by the meanes of the body flesh and bloud of Iesus Christ to the end we may be spiritually nourished into eternall life according to our benefit which we haue already receiued by our regeneration whereof the Baptime is to vs as a Sacrament in the which we haue in the Supper as it were a gage of our resurrection the which we doe beléeue and waite for There euen as the bread and wine be giuen vnto vs visibly and bodely euen so are the body and bloud of Iesus giuen vnto vs indéede but inuisible and spiritually by the meanes of faith and by the vertue of the holy ghost for he is the meane by which we haue true communion and true vnion with Iesus Christ and all his Church the which is his body whereof all true Christians be members Pet. Viret Why the Supper of the Lord was called a Sacrifice The Supper of the Lord was not called a sacrifice because Christ shuld be offered in it but because he offereth presenteth himselfe vnto vs and that we doe through faith receiue him and giue him thankes for the great benefite that we haue receiued by the merites of his death and passion bloud shedding confessing and professing that we holde none other for our Sauiour but him and that we doe accept knowledge none other sacrifice but his onely for this cause was the Lordes Supper called Eucharistia which word doth signifie thankes giuing Thus doth S. Austen and all other Doctors of the Church expound it Veron in his b. of Purg. The Doctors mindes vpon the Supper of the Lord. If ye should sée the Sonne of man ascend vp where he was before ¶ What is this By that he resolueth those whom hée hath knowen of that he manifested the thing whereby they haue offended for they did thinke that he would giue vnto them his body but he saith that he will ascende vp into Heauen all whole saieng When ye shall sée the Sonne of man ascende where he was before at yâ— least you shall sée then that hée doth not giue his body in the same manner as ye thinke iudge at the least you shall then vnderstand that his grace is not consumed by morsells c. Aug. vpon S. Iohn in the 27. treatise vpon the 6. Chapter If faith be in vs Christ is in vs. For what other thing saith the Apostle Christ dwelling in your hearts by faith but that through the faith which thou hast of Christ Christ is in thy heart August in his 49. treatise vppon Saint Iohn 11. Chapter After he had ended the solemnitie of the auncient Passeouer the which he made in remembrance of the auncient deliuerance out of Aegypt he passeth forth to the new solemnitie yâ— which the church desireth to celebrate in remembrance of hir redemption to the end that putting the Sacrament of his flesh and of his bloud vnder the lykenesse of bread and wine in stéede of flesh and of the bloud he sheweth himself to be him vnto whom the Lord hath sworne and will not repent Thou art a Priest for euer c. It followeth after because the bread doeth fortifie the flesh and that the wine causeth the bloud in the flesh the bread is referred mystically to the body of Christ and the wine to his bloud Bede vpon the 22. Chapter of Saint Luke Let vs not staye héere belowe on the bread and wine which are set on the Lords Table but let vs lift vp our spirits on high through faith Let vs consider that the Lambe of God which taketh away the sinnes of the world is in that holy Table which is not offered in sacrifice by the Priestes after the manner of beasts And in taking his precious body and his bloud let vs beleeue that they are the signes and tokens of our resurrection And for the same cause we eate not much but a lyttle to the end we may know yâ— the same is not ordeined for to fill our bellyes withall but for to serue to sanctitie and holinesse c. ¶ Looke Bread Body Bloud Figure Signe Sacrament Sacrifice How the Lords death is Shewed in the supper As often as ye shall eate this bread and drinke of this Cup ye shall shew the Lords death c. ¶ The Lords death is not shewed except both parts of the Sacrament be ministred and because in his death the bloud was diuided from the body it is necessary that the same diuision be represented in the Supper otherwise the Supper is not a shewing of the Lords death Latimer The meaning of this place of Iohn And when the Supper was done There be some which thinke that it ought to be thus reade And Supper béeing prepared for it may be doubted whether these things were done after the supper or in supper time It is very likely that supper was not fully ended that is to say that the Table was not yet taken away séeing it followeth by and by that the Lord tooke a morsell of bread and offered the same to Iudas Marl. vppon Iohn fol. 456. SVPREMACIE Proues against the supremacie IN the Councel of Carthage it is said thus The Bishop of Rome himselfe may not be called vniuersall Bishop Dist. 99. Prima sedes S. Gregory saith thus Nullus decessorum meorumâ— c. None of my predecessors Bishope of Rome euer consented to vse this vngodly name no Bishop of Rome euer tooke vpon him this name of singularitie we the Bishops of Rome will not receiue this honor being offered vnto vs. Greg. li. 4. Epist. 32. and. 36. Where pride and hypocrisie beareth sway there humilitie can haue no place Hesychius sen. li. 4. dist 7. Chrisostome saith Quicunque desiderauerit c. Whosoeuer desiâ—eth Primatum in earth in heauen he shall finde confusion Neither shall he be counted among the seruants of Christ that will once intreate of Primacie Iewel fol. 118. 119. SVRE How we are sure of our saluation ¶ Looke Saluation SVRPLESSE From whence the wearing of Surplesses came NIcholaus Leonicenus saith Isidis Sacerdotes in Aegypto c. The Priests of the Goodesse Isis in Aegypt vsed to weare linnen Surplesses and euermore had their heads shauen which thing séemeth to haue bene deriued from them vnto our time from hand to hand For they that among vs minister Gods seruice and serue the holy Altars are forbidden to suffer the haire of their heads or their beards to grow and in their diuine seruice vse lynnen garments Nicholaus Leonicenus in varia historia li. 2. ca. 21.
the horns of the Unicornes By these Vnicornes vnderstande the common people of the Iewes which cruelly and furiously put themselues in prease against Christ crieng Crucifie him Crucifie him Mat. 27. 22. T. M. VNIVERSALL CHVRCH What it is THe vniuersall Church is a multitude gathered of all manner of nations which béeing sette a sunder and dispearsed by distaunce of places doth neuerthelesse consent in the one truth of the heauenly doctrine and is knitte together in one selfe same bonde of religion But for as much as it is not possible for all Christs members to growe together into one place vnder the vniuersall Church are comprehended the seuerall Churches which are disposed in euery Towne and Uillage according as mans necessitye requireth So as each one of them doth worthely beare the name and authoritie of the Church In the same sense doth Paule saye that he had a dayly care for all Churches 2. Cor. 11. 28. Marl. fol. 7. Whether Christs Church or the Popes be the vniuersall Church That the Church of Christ and not the Romish Church is that true vniuersall Church that hath alwaies remained and euer shall read S. Augustine to Casulane Epist. 80. where yée shall see the Romish Church and other Westerne Churches agreeing with her guiâ—e exempted froÌ„ Christs vniuersal church as one departed from the faith of Christ. Proues against the vniuersall head ¶ Looke Pope VNQVIETNESSE OF THE FLESH Looke Messenger of Satan VNSAVERIE The meaning of this place of Iob. THat which is vnsauerie shall it be eaten without Salt ¶ Canne a mans taste delight in that that hath no sauour Meaning that none toke pleasure in affliction seeing they cannot awaye with thinges that are vnsauerie to the mouth Geneua VNTILL What this word Vntill doth signifie KNew her not vntil she had brought forth her first begotten sonne ¶ This word Untill also doth sometime signifie the certeintie and appointed time And sometime it signifieth the time infinit without end or ceasing as in these places that followeth I am I am and vntill you waxe olde I am Now in this place because hée sayth vntill they be old he will be their God will be therefore when they are olde cease or leaue off to be their God And our sauiour Christ to his Apostles Behold I am with you euen vnto the end of the world will the Lord after the consummation of the world forsake his Disciples Againe the Psalmist saith â— He shall reigne vntill he haue put all his enimies vnder his fâ—â—â—e shall he therfore when his enimies are subdued reignâ— no longâ—â— Againe as the eyes of the maide doe waâ—te vppon thee handes of her mistres euen so doe our eies waie vppon thée vntill thou haue mercie vppon vs when the Lorde therefore hath compassion and mercie vppon vs shall we waite no longer In the lyke sense this word Untill is to be taken in this place for the Euangelist saith He knew hir not vntill she had brought foorth hir sonne that we may much more perceiue and gather that he knew hir not after Marl. vpon Mat. fol. 19. ¶ Christ is héere called the first borne because she had neuer any before and not in respect of any she had after neither yet doth this word Untill import alway a time following wherein the contrary may be affirmed as our Sauiour saieng that he will be present with his disciples vntill the ende of the world meaneth not that after the end of the world he will not be with them Geneua This little word Untill in the Hebrue tongue giueth vs to vnderstand also that a thing shall not come to passe in time to come As Michol had no childe vntill hir death daye 2. Samuel 6. 23. And in the last Chapter of the Euangelist Behold I am with you vntill the ende of the world Beza VNVVORTHELY Of the vnworthy receiuing of the Sacrament SAint Paule doth not say that Iudas did eate the bodye of Christ vnworthely for he speaketh not of his body vnworthely but of the Sacrament vnworthely For he saith Whosoeuer eateth of this bread and drinketh of this Cup vnworthely eateth and drinketh his owne damnation because he maketh no difference of the Lords body and not because he eateth the Lords body If Iudas did eate Christs body it must néedes follow that Iudas was saued For Christ saith in the 6. of Iohn ve 45. Whosoeuer eateth my flesh drinketh my bloud hath eternall life and I will raise him vp in the last day R. Woodman in the b. of Mar. fol. 2181. Who eateth Christs body in the Sacrament vnworthely He eateth this bread vnworthely which regardeth not the purpose for the which Christ did institute it which commeth not to it with spirituall hunger to eate through faith his very body which the bread representeth by the breaking distributing of it which commeth not with a merry heart giuing God hartie thankes for their deliueraunce from sinne which doe not much more eate in their heart the death of his body then they doe the bread with their mouth Obiection He that eateth and drinketh this Sacrament vnworthely shal be guiltie of the body and bloud of the Lord. Now say they how shal they be guiltie of the Lords body and bloud which receiue it vnworthely except it were the very body bloud of the Lord. Aunswere He that despiseth the Kings seale or letters offendeth against his owne person He that violently plucketh downe his graces armes or breketh his broad seale with a furious minde or with violence committeth treason against his own person yet his armes broad seale are not his own person He yâ— clippeth the Kings coyne committeth treason against the Kings person the Common-wealth yet yâ— mony is neither the Kings person nor yâ— CoÌ„mon-wealth S. Paule saith yâ— euery man which prayeth or precheth w e couered head shameth his head his head is Christ shal we therfore imagin yâ— Christ is naturaly in euery maÌ„s head S. Austen saith that he doth no lesse sin which negligently heareth the word of God then doth the other whichâ—vnworthely receiueth the sacrament of Christs body bloud ¶ Héere it is plaine yâ— Christs natural body is not in the word when it is preched yet he sinneth no lesse saith S. Austen the negligently heareth it then doth he that vnworthely receiueth the Sacrament S. Peter witnesseth that our harts are purified by faith true faith therefore is the cleanesse of Christians whervpon S. Austen saith The vnbeléeuers eate not the flesh of Christ spiritually but rather eateth drinketh the sacrament of so great a thing to his owne condempnation because being vncleane hée hath presumed to come to Christs Sacraments which no man receiueth worthely but he that is cleane of whome it is said Blessed be the cleane in heart for they shall sée God Bull. 1107. VOICE The meaning of this place HEaring his voyce but séeing no man ¶ They heard Paules voice for
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
By whom they ought to be rebuked The ministers ought to preach against abuses Iohn Baptist rebuked king Herod for kéeping his brother Philips wife S. Paule rebuked the Corinthians for hauing of sects among them for one held of Paule an other held of Apollo some held of Peter and some of Cephas For suffering a fornicator among them euen such one as kept his fathers wife For bicause they accused one an other before vnlawfull Iudges and not rather set an vnitie betwéene brother and brother among themselues For bicause they sat with the Gentiles in their Tables and did eate with them of their sacrifices For praieng in a tongue that men vnderstood not And also bicause they doubted in the resurrection 1. Cor. 15. 8 All manner of méere traditions are abuses In vaine doe yée worship me saith Christ teaching the traditions and precepts of men Mat. 15. 8. Esaie 29. 13. Tindale ACHAB Of Satans deceiuing of Achab how it is vnderstood WHo is it saith God that shall beguile me Achab Satan preuēted not God in this case neither came he afore hand to saie If thou wilt giue mée leaue to beguile Achab I will do whatsoeuer thou wilt haue me to do but God beginneth saieng where shall I finde a lieng spirit to go and deceiue Achab for I sée he will néedes bée deceiued euen to the bottome of hell And wherefore is it that God speaketh so Euen bicause the case stood vpon executing of iust vengeance vpon an hypocrite a despiser full of crueltie and a mortall enimie of all goodnesse Achab was a man that had peruerted all Gods seruice vtterlie was wholie defiled with his owne Idols and therewithall also is full of sturdinesse and malice against the Prophets and would giue no eare to anie admonition When he was thus hardened in his sinnes in such sort that a man could gaine nothing by séeking to bring him into the right waie after that God had assaide all waies and sawe hée was a man forlorne when hée held his assises and demaunded who was he that would deceiue Achab for it was Gods will to execute the office of a Iudge Wée sée then that when God meaneth to punish wicked folke and to execute his wrath vpon them according to their deserts hee tarrieth not till hée be moued to it by Satan but preuenteth him c. Caluine vpon Iob. fol. 220 ACCIDENT What an Accident is AN Accident is a thing that maie bée or not be without corruption of that wherein it is As for example One maie take awaie the whitenesse of a wall yet the substance doth still remaine Erasmus How an Accident is not without his subiect In the Sacrament of the Altar saith hée after the consecration there is not neither can be anie Accident without the subiect but there verilie remaineth the same substaunce and the verie visible and incoruptible bread and likewise the verie same wine the which before the consecration were set vpon the Altar to bée consecrated by the Priest likewise as when a Pagan or Infidell is baptised he is spirituallie conuerted into a member of Christ through grace and yet remaineth the verie same man which before hée was in his proper nature and substance This was the opinion of Iohn Puruaie in the daies of king Henrie the fourth In the booke of Mar. fol. 649. ADAM How he was the first man that God created ADam was the first man that God created héere in earth after hee had made both heauen and it with all the ornaments and things belonging vnto them both The first yeare of the world and the yeare before Christ after the supputation that is set out in the end of the Bible of Geneua 3974. hée liued 930. yeares Of certeine notable things done by Adam and Seth. Iosephus writeth that Adam and Seth made two columnes or pillers one of Brasse the other of stone for they foreséeing an extermination of all things to be one by the power of fire the other by the violence and greatnesse of the waters graued therein those things which they had inuented with the prophesies by the which the worde of God might be preserued so that they should remaine as a perpetuall monument to their successours to declare what had bene done He writeth furthermore they diuided the yeare into xij monethes and first obserued and taught the course of the celestiall bodies for it is vnpossible that mans wit could attaine to the vnderstanding of so high and difficult things except God had shewed the knowledge thereof Lanquet Of the comparison the Apostle doth make betweene Adam and Christ. They also obiect vnto vs that the Apostle compared Adam with Christ said vnto the Romanes the euen as in Adam we all die so in Christ we are all quickened Wherefore by this meanes they saie the the grace of Christ ought vniuersallie to be laid forth vnto all men But if they wil so take this cōparison they shall be compelled to graunt the all shall by Christ be brought to felicitie as by Adam all throwne headlong into sinne into death◠But seeing that the thing it selfe declareth the contrarie they maie easilie perceiue that this similitude is not to be taken as touching all the parts thereof especiallie when as none fall of their owne consent into originall sinne but these men will not haue grace to be receiued but through a mans owne consent Wherfore if they admit this difference how dare they affirme that the matter is on each side a like The scope of the Apostle in this comparison is to be considered and beside the scope nothing is to be inferred And in that comparison Paule ment nothing els but that Christ is to those which are regenerate the beginning of life and blessednesse as Adam is to them that are deriued of him the cause of death and of sinne Now whosoeuer is afterward beside this scope gathered touching the equalitie of multitude or of the manner the same is Per accidens that is by chance and perteineth not vnto the scope and substance of the similitude Pet. Mar. fol. 305. How Adam did eate Christs bodie and drinke his bloud As soone as Adam had transgressed the Lords precepts and was fallen vnder condemnation our most mercifull Father of his gracious goodnesse gaue him the promise of health comfort whereby as manie as beleeued were saued from the thraldome of their transgression The word and promise was this I shall put enmitie betwéene thy séede and her séed that séed shall tread thoe on the head and thou shalt tread if on the heele In this promise they had knowledge that Christ should destroie the diuell with all his power and deliuer his faithfull from their sinnes And where he said that the diuell should tread it on the héele they vnderstood right well that the diuell should finde the meanes by his wiles and wicked ministers to put Christ to death And they knewe that God was
true would fulfill his promise vnto them and heartilie longed for this seede and so did both eat his bodie drinke his bloud Acknowledging with infinit thankes that Christ should for their sins take the perfect nature of manhood vpon him also suffer the death This promise was giuen to Adam and saued as manie as did beléeue and were thankfull to God for his kindnesse I. Frith fol. 109. Of the first Adam earthlie and the second heauenlie The first man was of earth earthlie and the second man the Lord himself from heauen ¶ As concerning Adam it hath no darknes in it at all It is knowne how he is of the earth is called earthlie But where as Christ the second Adam is said to bée from heuen that is peruerted by heretiks The true meaning of it is that Christ Adam are alledged by the Apostle as the two heads in mankind to this intent that he might expresse by them the condition of our mortalitie and glorification As manie as be of Adam be earthlie and bearing the Image of their parent subiect vnto death and corruption And this all we be vniuersallie On the other side the elect which be borne not of bloud nor of the will of the flesh nor of the will of man but of God they be called héere heauenlie albeit in flesh they be of Adam and of them it is reported that they shall be such in the resurrection as the heauenlie Christ is also If the Valâ—ntinians and the Euthichians doe gather of this the one sort that the flesh of Christ commeth not of our flesh the other sort that it did not holde the true nature of man it followeth that the flesh of the elect persons also is of the verie same condition For the Apostle saith héere not onelie that the second man Christ is of heauen heauenlie but he addeth that also manifestlie saieng And such as is the heauenlie such be they also that be heauenlie And because you shall not referre it to Angels in knitting vp the matter he doth conclude Therfore like as we haue borne the image of the earthlie so we shall beare also the image of the heauenlie Wherfore it appeareth that the Apostle doth attribute this vnto the faithfull bicause they do expresse in them both the Images of Adam of Christ one of corruption mortalitie the other of incorruption and immortalitie So that in the former they do expresse the earthlie Adam in that they do die be corrupted In the latter they do expresse the heauenlie Adam that is Christ when they shall rise in the end of the world to glorifieng immortalitie and incorruption This is the true right meaning of the Apostle which cannot stand vnlesse we do graunt that the flesh of Christ was taken of our flesh without sinne carried into heauen to the glorie of immortalitie through the coniunction of the word and the power of God Otherwise we can haue no hope that after the Image of the earthlie man we shall be like vnto the heauenlie Musculus fol. 138. How Adam was not deceiued but Eue. And Adam was not deceiued but the woman ¶ The woman was first deceiued and so became the instrument of Sathan to deceiue the man And though therefore God punish them with subiection and paine in their trauaile yet if they be faithfull and godlie in their vocation they shall be saued Geneua How the sect of the Adamites sprang vp The Adamites were a sect of heretikes which tooke their beginning of a Pickard who came into the land of Boheme and said that he was the sonne of God and named himselfe Adam And he commaunded all men and women to goe naked that whosoeuer desired to companie carnallie with anie woman should take her by the hand and bring her to him and saie hée feruentlie desired her companie and then would Adam saie Go together and increase and multiplie This heresie was begun in the yeare of our Lord. 1412. in the time of Sigismonde the Emperour And men suppose that it endureth yet not onelie in Bohemia but in other places also ADDE What it is to Adde or take awaie from the word of God TO Adde or take awaie from the word of God is this To thinke otherwise or teach otherwise of God then he hath in his word reueled They ta kt from the word that beléeue lesse then in his word is expressed Those adde to the word first which teach or decrée anie thing either in matters of faith or ceremonies contrarie to the word Secondlie such as make anie religion or opinion of merits in anie thing that they themselues haue inuented beside the word of God Last of all they doe adde to the word which forbid that for a thing of it selfe vnlawfull which Gods word doth not forbid and to make that sinne which Gods word doth not make sinne If anie man shall adde vnto these things c. ¶ The effect is that men must neither put anie thing to nor take anie thing awaie from the Scripture â— according as it is said in an other place All the saiengs of God are as it were cleansed with fire they are a shield to them that trust in them put not anie thing to the words thereof least he perchance do reproue thée and thou be found a liar Pro. 30. 5. 6. Marl. vpon the Apoc. fol. 317. They saith Gasper Megander be said to adde to the Scripture which counterfeit it and marre it and make a cloke of it for their leasings and errours of which sort be the heretikes and deceiuers c. Marl. vpon the Apoc. fol. 317. ADOPTION How the Lawiers define adoption THE Lawiers as it is had in the institutions define Adoption to be a legitimate an imitating nature found out for their solace and comfort which haue no children Further they make a distinction betwéene Adoption and Arrogation For Arrogation they saie is when he which is his owne man and at libertie is receiued in stéede of a sonne But Adoption is when hee which is receiued is vnder an other mans power Howbeit the lawes forbid that the elder should be adopted of the younger for it séemeth a thing monstrous that the sonne should erréed the father in yeares And therefore Cicero oftentimes vehementlie inueigheth against that Adoption of Clodius Now God adopteth vnto himselfe his elect not for that he had not an other sonne for he had his onlie begotten sonne Christ in whom he was well pleased but for that in all the nature of man he had yet no children for through Adam we were all made strangers vnto him Wherefore God for this cause sent his naturall and legitimate sonne into the world that by him he might adopt vnto himselfe manie children out of our kinde c. Pet. Mar. fol. 205. We haue receiued the spirit of Adoption saith S. Paule ¶ Adoption is the inheritance promised by grace Tindale ¶ So he meaneth the holie Ghost of
voice should bée hearde neither yet so softlie that hée should onelie thinke in minde the things which heâ— desired but in such sort as wée reade that Hanna praied in the first booke of Samuel where it is sayde that shée moued hir lippes onelie neither spake shée anie thing that could be heard Then was the Oracle giuen on this manner vnto the Priest By the power of the holie Ghost certeine letters appeared aboue the other in the brest plate and that either in place or in brightnesse wherein the Priest read the Oracle and will of God And these things are those Vrim and Thumim which the Priest bare in his breast lappe This is Kimhies opinion vnto whom what faith is to be giuen I cannot tell for it might be that the spirit of God did without letters giue Oracles by the voice of the high Priest whose heart he inspired with prophesie c. Pet. Mar. vpon Iudic. 272 Of whom we ought to aske our petition Uerily verily I say vnto you whatsoeuer ye aske yâ— father in my name he wil giue it vnto you ¶ He saith not whatsoeuer ye aske the Father in the name of Saint Peter Saint Paule or other Saints but in my name Let vs aske therefore helpe in the name of him which is able to obteine for vs of his Father whatsoeuer we aske least peraduenture héereafter in the end of the world at the straight iudgement we shall heare Hitherto in my name yée haue asked nothing Bilney in the booke of Mar. fol. 1139. How Christ asked what men did saie of him He asked of his Disciples saieng whom do men saie that I the sonne of man am ¶ If anie man saith Origen be a Bishop or a Magistrate let him hardlie aske this question what doe men saie of mee but this they must aske of them that will tell the truth without flatterie Cheeke ASSVR How the people of Assiria tooke their name of him THe Assirians which is a part of Asia came of Assur the second sonne of Sem which Assur as Lyra saith would not rebell against God with Nemroth in the building of the towre of Babilon but fled out of the land of Senhar into a nother farre countrie where he first inhabited by reason wherof the countrie tooke his name and was called Assiria In the which countrie he builded a citie that in processe was called Niniue which citie was so great that it was thrée daies iourney to goe through it Lyra. What is meant by Assur in this place following Assur also shall be slaine with the sword not with a mans sword ¶ The Prophet should héere séeme to prophesie of the great destruction that happened vnto Sennacherib 2. Par. 32. 21. And Esaie 37. 36. which was done by the sword of the Angell not by the sword of man as ye maie there sée Sennacherib was the king of Assiria and therefore is the destruction of the Assirians which happened vnder him signified by this word Assur Some because the Prophet a little before in the Textâ— moueth the people to forsake Idols expound it thus not by our Idols not by our strength not by mannes helpe which all maie be called the sword of man shall our spirituall enimie which is signified by Assur perish but by the power of God and the inuisible sword that cannot bée séene with which the Angell slewe an hundred foure score and fiue thousand in one night T. M. ASTHAROTH What manner of Idoll it was THis Idoll Astharoth was so called because it stoode to be worshipped in the forme of a Shéepe For a shéepe in Hebrue is called Aschtor And as it appeareth by the fourth booke of kings Cap. 23. 13. it was an Idoll of the Sidonians wherevnto Salomon by the instigation of his wiues builded sometime a Cappell c. Pet. Mar. vpon Iudic. fol. 68. â— ASTROLOGIE What Astrologie is AStrologie is the knowledge of the naturall order and disposition that God hath set in the starres and planets to iudge of the office propertie and vertue and to bring all to their end and vse Caluine The Astrologer is he that knoweth the course and motions of the heauens and teacheth the same which is a vertue if it passe not his bondes and he become of an Astrologer an Astronomer Who taketh vpon him to giue iudgement and censure of those motions and course of the heauens what they prognosticate and destinie vnto the creatures of the earth man beast and other what shall be the temperature of the aire the condition of the earth the state successe of such fruite as it bringeth foorth By this knowledge they forespeake of pestilence and other discases and séeth the death of great men to come such commotions and warres as shall followe betwéene the Princes of the world And thus they saie they knowe by the course of the heauens Whereas they sée the coniunctions of manie planets of figures and fatall disposition and qualitie concurre by reason of whose influence into these inferiour partes all those calamities must happen Heere they abuse not onelie the name of God and the naturall discourse of reason which hath comprehended the motions and course of heauens but also heauen it selfe and attribute vnto the heauens the thing that onelie apperteineth to God To saie the health of man the sickenesse of man the plentie of the earth and scarcitie of the same the regument of common and the life death of gouernours thereof Their knowledge and practise in those things is nothing at all For almightie God hath not made the heauens to that end and purpose that man shold learne of them good fortune or ill as it is plaine Gen. 1. In the second daie God made the Firmament and superiour Starres which the text calleth Rakiah to this end that it should seperate the waters that be vnder the Firmament from those that be aboue the Firmament and God called the Firmament heauen In the fourth daye GOD made the Sunne the Moone and the Starâ—es And sheweth to what purpose and ende he made them the one to haue dominion in the daie the other in the night and God put them in the Firmament of heauen to giue light vnto the earth These rule in the daie and night and put difference betwéene light and darknesse to diuide the yeare into his portes the Spring Sommer Autume and Winter They are in signes likewise saith the Text. The which the Husbandman that tilleth and soweth the ground obserueth without superstition to sowe and reape his corne Hée casteth it into the ground in the Winter and receiueth it againe in the Summer So doth the Marriner make the reuolution of the Moone his decrease and increase whereby he knoweth the tides the ebbes and flowe of the same And the latter Phisitions Auicene and Auerrois hath likewise assigned their vse in mans bodie therefore they appoint diuersitie of daies in the practise of Phisicke one to bée more apt for letting of bloude then other
God is iust and good although his hand be fore vpon him Geneua He that shall blesse in the earth shall blesse himselfe in the true God and he that sweareth in the earth shall sweare by the true God By blessing and by swearing is ment the praising of God for his benefites the true worshipping of him which shall not be onelie in Iudea but through all the world Geneua How this place of the Psalme is expounded And he shall receiue a blessing of the Lord. ¶ When he speaketh of blessing he doth vs to wit that not all they which in title onely vaunt themselues for worshippers of God shal be pertakers of the promised blessednesse but they that are aunswerable to their calling from the heart Howbeit it is a very effectuall encouragement to godlinesse to and good life when the faithfull heare that they misspend not their labour in following righteousnesse because there is an assured blessing laied vp for them with God Caluine BLINDE Who be blinde ANd blinde ¶ That is to saie one whom Christ enlighteth not which knoweth not God nor Iesus Christ whome hée hath sent Concerninn blindnesse sée Iohn 9. 41. Also he is called blinde which séeth not how miserable and néedie himselfe is Marl. vpon the Apoc. fol. 68. Why God is said to blinde men The cause why God is said to blinde men is for that when he hath bereft them of right vnderstanding of minde and of the light of his holie spirit he giueth them vp to the Diuell to be caried awaie into a wilfull wicked minde Rom. 1. 28. and sendeth them strong illusions 2. Thes. 2. 11. And so executeth iust vengeaunce vpon them by the minister of his wrath Marl. vpon the Apoc. fol. 92. ¶ God is said to blinde mens eies so oft as he doth reuoke or take awaie the contemned light of his truth and sinceritie leauing them that delight in darknes stil for then the Lord permitteth his worde to be preached to the vnthankfull and vngodlie receiuers vnto their iudgement or condemnation For so verelie doth the Euangelicall and Apostolique doctrine teach vs to thinke This saith the Lord is condemnation or this is iudgement that the sonne of God the verie true light came into the world and the world loued darknesse more then light And Paule said If yet the Gospell be hid it is hid in them that perish in whom the God of this world hath blinded the senses of their vnderstanding c. Pullinger in his Decades fol. 492. The meaning of this place following Except thou take awaie the blinde and the lame thou shalt not come in hether ¶ The Iebusites spake this in derision béeing perswaded that the◠strong holde was of such force y◠Dauid could not ouercome it although it were defended onelie by lame and blinde men Some write that they spake this of a confidence they had in their Idolls which the children of God estéemed as blinde and lame The Bible note ¶ The Children of God called Idolls blinde lame guides Therefore the Iebusites meant that they should proue y◠their Gods were neither blinde nor lame Geneua BLOVD What is meant by bloud And bloud went out of the wine fat vnto the Horse bridles ¶ By the name of bloud the Scripture is wont to betoken vengeaunce and reuengement and so meant Iohn to describe the greatnesse of Gods wrath in this place Marl. vpon the Apoc. fol. 218. ¶ By this similitude he declareth the horrible confusion of the Tyraunts and Infidells which delight in nothing but warres slaughters persecutions and effusion of bloud Geneua How our cleansing is by Christs bloud And made them white in the bloud of the Lambe ¶ That is to saie in faith and in following the sufferings of Christ. But how can bloud make them white will some man saie I aunswere after the same manner that the Authour of the Epistle to the Romanes saith If the bloud of Bulls and Goates and the ashes of a Bullocke besprinkling them that are defiled doe hallowe them as touching the cleansing of the flesh how much more shall the bloud of Christ who by the euerlasting spirite hath offered himselfe vnspotted vnto GOD cleanse your consciences from deade workes to serue the liuing GOD. The Saints therefore and the faithfull being cleansed by the bloud of the Lambe both from originall sinne and also from actuall sinne committed through humaine ignoraunce and weaknesse and béeing preserued that they should not giue their assent to pestilent errours against y◠faith are said to haue cleare yea and also comelie garments Marl. vpon the Apoc. fol. 111. ¶ There is no puritie nor cleannesse but by the bloud of Christ onelie which purgeth our sinnes and so maketh them white Geneua And sprinckling of the bloud of Iesus Christ. ¶ Héere S. Peter séemeth to haue had respect vnto the olde Ceremonie of bloud sprinckling for euen as it was not inough then that the Sacrifice should be offered and the bloud thereof shed vnlesse the people had bene sprinkeled with the same so now at this present it shall profit vs nothing that Christs bloud is shed vnlesse our conscience be cleansed and purified therewith which thing is done by the ministring of the holie Ghost which doth sprinkle our consciences with Christs bloud to wash them withall Sir I. Cheeke How the verie flesh and bloud of Christ is not in the Sacrament It was not lawfull by Moses lawe to eate nor drinke the bloud neither of man nor of beast And the Apostles themselues somewhat fauouring the infirmitie of the Iewes did institute that men should abstaine from bloud Now if the Apostles had taught that in the sacrament the very flesh and bloud of Christ is eaten and dronken with the téeth and mouth it had bene a great occasion to haue excluded al y◠Iewes at once from Christ againe the Apostles would haue bene too scrupulous if they had so groselie vnderstood it to haue dronken the very bloud séeing it was so plaine against Moses Lawe Reade the 10. of the Actes where as Peter had the cloath sent downe I. Frith Bloud is the soule ¶ S. Augustine vppon these wordes saith thus So is the Bloud the Soule euen as the Rocke was Christ. And in the same Chapter he ioineth these thrée sentences together The Bloud is the Soule the Rocke was Christ and This is my Bodie as being all both of like meaning and also of like manner of vtteraunce ¶ Saint Ambrose expounding the same words saith thus When Moses in that place called the Bloud the Soule doubtlesse he meant thereby that the Bloud is one thing◠and the Soule another For this is my bloud in the new Testament ¶ The wine signifieth that our soules are refreshed and satisfied with the bloud of Christ spirituallie receiued so that without him we haue no nourishment Geneua How the bloud of Martirs is the seede of the Church And there fell
liue after the fashion of the sonne of God Héere Saint Peter séemeth to make answere to a secret question that might haue bene asked which is this If the Gospell that is the tidings of their redemption by the merites of Christs passion was preached the deliuerance of the faithfull that wer in prison how came they out with their bodies or without their bodies S. Peter answereth yâ— they came out with their soules alone for as concerning their bodies they shal be iudged secundum homines after the fashion of men that is to saie at the daie of doonie Thus I haue rehearsed to you the second Opinion Now shall yée heare briefelie of the third Opinion which is that these words Christus descendit ad inferna is no distinct nor seuerall article of our Crede but rather an exposition of the former clause et sepultus est he was buried They that be of this Opinion they bring these reasons for the proofe of their assertion First S. Cipriane expounding the Crede doth make no exposition thereoff but he saith Haec verba non habentur in symbolo romano Erasmus expounding the Crede séemeth to allow verie much the sentence of S. Cypriane Insomuch that he saith that Inconcinâ—itas sermonis i. the disordred speach proueth these words to be added for the exposition of these wordes Et sepultus est otherwise it is the cart before the horse yea Erasmus is so plaine that it is but a patch added vnto yâ— Crede that he thinketh that S. Thomas not Thomas the Apostle but Thomas Aquina did adde to the Crede these words Descendit ad inferna These be Erasmus words An Thomas Aquina addidit sub dubito Furthermore they bring in for their purpose this argument in the Crede read at the holie Communion called Symbolum necenum And likewise in the Counsell set forth in the thrée other generall counsells ther is no mention of these words Descendit ad inferna And where as Athanasius in his Crede which we call Quicunque vult hath these words Descendit ad inferna they graunt but yet onlie in steed of these words Et sepultus est which all other Credes haue And Athanasius vsed in the stéed therof Descendit ad inferna And to proue Descendere in infernum may rightly signifie I was buried they alledge the words of Iacob dolens Ioseph discerptum a bestia Descendam ad filium meum lugens in infernuÌ„ morietur pater noster deducent samuli tui cauos eius cum dolore ad infernum R. Turnar Of Christs Ascention This same Iesus which is taken vp from you into heauen shall so come euen as ye haue séene him goe vp into heauen As Christ did ascend visiblie into heauen so shall he come againe in the same shape and forme that he went vp Till that time then that we maie see him with our own eies come down as the Apostles saw him go vp let vs neuer beléeue that he is héere touching his manhood for he is euerie where touching his Godhead so in that he is a very naturall man he is in heauen and sitteth at the right hand of the Father Sir I. Cheeke The heauens saith S. Peter must conteine and hold him vntill the time that all things be restored ¶ Cyrillus saith Christus non poterat c. Christ could not be conuersant with his disciples in the flesh after he had ascended vnto the father l. Fri. How Christ is the ende of the Lawe Christ is the end of yâ— law to iustifie all that beléeue ¶ That is Christ is yâ— fulfilling of yâ— Law so yâ— whoso hath him beléeueth that he with shedding of his bloud hath washed away sinnes therewith ouer come death hell and obtained the fauour of his father For all that thus beléeue is counted righteous although he do not indéed satisfie the lawe Tindale ¶ The end of yâ— law is to iustifie theÌ„ which obserue it Therfore Christ hauing fulfilled it for vs is made our iustice sanctification c. Geneua ¶ Christ hath fulfilled the whole law and therefore whosoeuer beléeueth in him is counted iust before God as well as hée had fulfilled the whole lawe himselfe The Bible note ¶ The end of the lawe is to iustifie them that kéepe the law but seeing we doe not obserue the law through the fault of our flesh we attaine not vnto this end But Christ salueth this disease for he fulfilled the lawe for vs. Beza How Christ dwelleth in vs. When Christ is said to dwell in vs by faith or yâ— spirit it doth not therfore folow yâ— either his body or his soule dwelleth in our harts really as I may cal it substaÌ„cially It is inough yâ— Christ be said to be in vs by his diuine presence that he is by his spirit grace gifts present with vs c. Pet. Mar. vpon the Ro. fo 199. We denie not saith Cyrill against the heretike but we bée spirituallie ioined to Christ by faith and sincere charitie but that we should haue no manner of coniunction in our flesh with Christ that we vtterlie denie and thinke it vtterlie discrepant from Gods holie Scriptures For who doubteth but Christ is so the Uine trée and we so the braunches as we get thence our life Heare what S. Paule saith we be all one bodie with Christ for though we be manie we be one in him All we participate in one seede Thinketh this hereticke that wée knowe not the strength vertue of the mysticall benediction which when it is made in vs doth it not make Christ by communication of his flesh to dwell corporallie in vs Why be the members of faithfull mens bodies called the members of Christ And Shall I make the members of Christ parts of the whores bodie GOD forbid And our Sauiour also saith He that eateth my flesh and drinketh my bloud dwelleth in me and I in him ¶ Although in these words Cyrill doth saie that Christ doth dwell corporallie in vs when we receiue the mysticall benediction yet he neither saith that Christ dwelleth corporallie in the Bread nor that he dwelleth in vs corporallie onelie at such times as we receiue the Sacrament nor that he dwelleth in vs and not we in him but he saith as well that we dwell in him as that he dwelleth in vs. Which dwelling is neither corporall nor locall but an heauenlie spirituall and supernaturall dwelling whereby so long as we dwell in him he in vs we haue by him euerlasting life And therfore Christ saith in the same place that Christ is the Uine and we are the braunches because that by him we haue life For as the braunches receiue life and nourishment of the bodie of the vine so receiue we by him the naturall propertie of his bodie which is life and immortalitie and by these meanes we being his members doe liue and are nourished And this meant Cyrill by this word Corporallie in vs.
And the same meant also S. Hilarius by this word Naturallie when he said Christ dwelleth naturallie in vs. And as Saint Paule when he said that in Christ dwelled the full diuinitie corporall by the word corporallie he meant not that the Diuinitie is a bodie and so by that bodie dwelleth bodilie in Chist But by the word corporallie he ment that the diuinitie is not in Christ accidentallie lightly slenderlie but substanciallie and perfectlie with all his might and power so that Christ was not onelie a mortall man to suffer for vs but also he was an immortall GOD able to redéeme vs c. Cranmer What Christ is in the holie Scripture In the holie Scripture Christ is nothing els but a Sauiour a Redéemer a iustifier and a perfect peace-maker betwéen God and man The prooues He shall saue the people from their sinnes Christ is made our righteousnesse our satisfaction and our redemption For the wretchednesse of my people haue I striken him There is none other name giuen vnto men wherein they must be saued He it is that hath obtained grace for our sinnes He sent his sonne to make agréement for our sinnes ¶ Héere is the verie nature of Christ and his verie properties full and whole And whosoeuer denieth anie thing thereof or taketh anie part of them applie them or giue the glorie of them vnto anie other person then to Christ onelie the same man robbeth Christ of his honour and denieth him How Christ entred the dores being shut ¶ Looke Dores How Christs naturall bodie is in one place S. Augustine saith as it is alledged by Gracian Corpus Domini in quo resurrexit The bodie of our Lord wherein hée rose againe must néedes be in one place Againe he saith Christus secundum presentiam corporalem c. Touching bodilie presence Christ could not be in the Sunne in the Moone and vpon the Crosse and all at once Iewel fo 85. 86. The heauens saith S. Peter must containe and hold him vntill the time that all things be restored ¶ Cyrillus in Iohn li. 11. cap. 3. saith Christus non poterat c. Christ could not be conuersant with his Disciples in the flesh after he had ascended vnto the Father I. Frith ¶ Looke Bodie of Christ. How Christ is called Messiah ¶ Looke Messiah How Christ is called our Altar Ireneus calleth Christ our Altar And Origen calleth our hearts our Altar not that either Christ or our hearts be Altars indéed but by a Metaphore or a manner of speach How Christ is called sinne ¶ Looke Sinne. How Christ is the Fathers word ¶ Looke Word How Christ is onelie the Image of God ¶ Looke Image How Christ in his Godhead is euerie wher Loo Godhead How Christ is not carnally presēt with vs nor in the sacramēt Christ by his Godhead saith S. Austen is euer with vs but vnlesse he had departed awaie bodilie from vs we should euer more carnallie sée his bodie These words are speciallie to bée noted If Christ were bodilie héere he should carnallie be séene Therfore S. Austens iudgement if Christ wer bodilie present in the Sacrament we should sée him carnallie in the sacrament A man maie haue Christ verely present though he haue him not in his mouth For thus S. Austen saith Habes Christum in presenti c. Thou hast Christ in the time present by his signe or token in the time present by faith in the time present by the Sacrament of Baptime Christ is present in the Sacraments as they teach that hée is present in his word when he worketh mightelie by y◠fame in the harts of the hearers by which manner of speach it is not ment that Christ is corporallie present in the voice or sound of the speaker which sound perisheth as soone as the words be spoken but this speach meaneth that he worketh with his word vsing the voice of the speaker as his instrument to worke by as he vseth also Sacraments whereby he worketh and therfore is said to be present in them Cranmer The same flesh that was giuen in Christs last supper was giuen also vpon the Crosse is giuen dailie in the ministration of the Sacrament But although it be one thing yet it was diuerslie giuen for vpon the Crosse Christ was carnallie giuen to suffer and to die at his last Supper he was spirituallie giuen in a promise of his death in the Sacrament he is dailie giuen in the remēbrance of his death yet it is al but one Christ that was promised to die that died indéede whose death is remembred that is to say the very same Christ the eternall word that was made flesh the same flesh was also giuen to be spirituallie eaten was eaten indéed before his supper yea before his incarnation also Of which eating not of the sacramental eating he spake in the 6. of Iohn My flesh is verie meate my bloud is verie drinke he that eateth my flesh and drinketh my bloud dwelleth in me and I in him Cranmer fol. 21. How Christ dranke of it himselfe He also dranke of it least when they heard his words they should saie whie doe we then drinke bloud eate flesh and so should be troubled for when he spake these things they were offended with his words because that should not also chance he himselfe dranke first of it that he might cause them to come without feare to the partaking of those mysteries ¶ Heere Chrisostome noteth that Christ dranke of it to draw them from the grose vnderstanding of his words by his drinking to testifie vnto them that it was not his naturall flesh indéed but memorials representations of his bodie and bloud I. Frith How Christ bare himselfe in his owne hands S. Augustine hath a saieng that in the Sacrament Christ was borne in his owne hands doth expound himselfe in another place saieng Ferebatur tanquam in manibus that is he was borne after a certeine manner in his owne hands And by that y◠he saith after a certaine manner we may soone perceiue what he meaneth Howbeit if S. Austen had not expounded himselfe yet he saith ad Bonifacium that the Sacrament of a thing hath a similitude or propertie of the thing which it signifieth And so he saith y◠he bare himselfe because he bare the sacrament of his bodie and bloud which did so earnest expresse himselfe as nothing might more doe it I. Frith Of Christs name and Offices First he is called by the name of Iesus which signifieth Sauiour to admonish vs that he was sent vnto vs from the father to saue vs that we maie haue saluation by none other but by him onelie His Offices be these thrée A Prophet a King a Sacrificator for the name of Christ signifieth annointed because that in the auntient Church of Israel y◠Priests Kings and
saie as he that kéepeth the commaundements is entered into life For except a man haue first the spirit of life in him by Christs purchasing it is impossible for him to kéepe the commaundements or that his heart should be loose or at libertie to lust after them for of nature we are enimies vnto the lawe of God Tindale fol. 76. Obiection If our frée will saith fleshlie reason can doe no goodnesse what neede God to commaund so manie good things what néed God to giue those Commaundements that he knoweth wel to be impossible for vs and if they be impossible what right is in him that damneth vs for that thing that is impossible for vs to doe Aunswere It is a great presumption to enquire a cause of our makers will or to murmure against his holie ordinaunce which maie not be chaunged And if he do giue vs commandements which be impossible for vs by our owne naturall strength to keepe he doth it that we thereby might knowe our weaknes so to séeke and call to him for helpe As S. Austen declareth well in these words saieng If a man doe perceiue that in the commaundements is anie thing impossible or els too hard let him not remaine in himselfe but let him runne vnto God his helper the which hath giuen his commaundements to that intent that our desire might be stirred vp that he might giue helpe c. ¶ Héere we sée S. Austen saith that the commandements be impossible for our strength but we must call to God for strength D. Barnes Whereas S. Augustine hath these saiengs That God neither could commaund things that were impossible because he is iust nor would condemne man for that he could not auoide And that God would neuer condemne the slothfull seruaunt if he had commaunded that he coulde not atchieue And also that God who is iust and good could neuer commaund things that were impossible to be done yet in his booke of refractions whereas he better aduising himselfe writ on this wise All the commaundements saith he are accompted to be done when that is pardoned which is not done A reason of the Pelagians aunswered The Pelagians did recken that they had got a great victorie when they had made this carnall reason that God would condemne nothing that were impossible of this reson did they glorie and triumph and thought they must néedes haue some naturall strength and power to fulfill the Commanndements of God séeing that God would commaund nothing impossible to man Aunswere The Pelagians saith S. Austen thinke that they knowe a wonderfull thing when they saie God will not commaund that thing the which he knoweth is impossible for man to doe Euerie man knoweth this But therfore doth he commaund certaine things that we cannot doe because we might know what thing we ought to aske of him Faith is she that by praier obtaineth that thing the Lawe commaundeth Briefelie he that saith if thou wilt thou maist kéepe my Commaundements in the same booke a little after saith He shall giue me kéeping in my mouth Plaine it is that we maie keepe the Commaundements if we will But because our wil is prepared of God of him it must be asked that he maie so much will as will suffice vs to doe them Truth it is that we will when we will but he maketh vs to will that thing which is good ¶ Heere S. Austen saith that the Commaundements of God be impossible to our naturall strength and therefore be thâ—â— giuen that â—wée shouldâ— knowe our weaknesse aske strength to fulfill them for faith by praier obtaineth strength to fulfill the impossible commaundements of the lawe Héere haue we also that God moueth vs and causeth vs to be good willers and giueth vs a good will or els we would neuer will but ill D. Baâ—nâ—â— You saie Gods Commaundements are easie and yet ye are able to shewe vs no man that euer fulfilled them altogether Againe Sette not thy face against Heauen to mockâ— fooles eares with these wordes Bée and can be For who will graunt you that a man can doe that thing that no man euer was able to doe Iewel fol. 317. A prophane example Scelurus Scitha when he gaue his children euerie one a faggotte commaunding them to breake it knewe right well before that they were not able to doe it and yet in so dooing he did both fatherlie and wiselie to the intent his children might learne thereby to sée their owne weaknesse and not to trust to their owne priuate strength too much ¶ Looke Lawe Free-will COMMON How and when all things wer in common among the people WHen the Disciples of Christ were few in number and liued al in one place at Hierusalem they had all things coÌ„mon whiâ—â—order continued but a while as it doth appeare by S. Paul which he exhorteth the Corinthians to giue almes to the poore liberallie 1. Cor. 16. And also willeth Timothy that hée charge them which are rich in this world to be redie to distribute vnto the necessitie of their bretheren 1. Tim. 6. which néeded not at al if all things had ben common among theÌ„ D. Whiteg Of Common praier ¶ Looke Praier COMMVNION Of the receiuing of the Communion THe Canons of the Apostles do excommunicate them which being present at the Common praier do not also receiue the holie Communion And vâ—to the same agréeth the decrée of Anaâ—â—tus When the consecraâ—ion is done saith he let all such communicate as intend not 〈…〉 〈…〉 excommunicate H. Latimer Augustine testifieth of his owne time The Sacrament with he of this thing of the vnitie of the Lords bodie is some where dailie some where by certaine distances of daies prepared vpon the Lords Table is there receiued at the Table to some vnto life to other some vnto destruction And in yâ— first Epistle to Iannaâ—iâ—s some doe dailie communicate of the bodie bloud of the Lord some receiue it at certaine daies in some places there is no daie lette passe wherein it is not offered in some other places onlie vpon the Saterday and the Sunday And in some other places neuer but on the Sundaie But forasmuch as the common people was as we haue said somwhat slacke the holie men did call earnestly vpon them with sharpe rebukings least they should séeme to winke at such slothfulnesse Such an example is in Chrisostome vpon the Epistle to the Ephesians It is not said vnto him that dishonored the banket Wherefore didst thou sit downe But Wherefore didst thou come in Whosoeuer is not partaker of the mysteries hée is wicked and shamelesse for that he standeth heere present I beséech you if anie be called to a banket washeth his handes sitteth down séemeth to prepare himselfe to eate and then doth tast of nothing shall he not shame both the banket and the maker of the banket So thou standing among them that with praier doe prepare themselues to receiue the holie meate hast
euen in this that thou hast not gone awaie confessed that thou art one of the number of them at the least thou doest not partake had it not bâ—ne better that thou hadst not bâ—ne present Thou wilt saie I am vnworthie therefore neither wast thou worthie of the Communion of praier which is a preparing to the receiuing of the holie mysterie Cal. in his Insti 4. li. cap. 17. Sect. 45. How the Sacrament at the Communion ought to be receiued in both kindes WE haue found saith Gelasius that some receiuing onely the portion of the holie bodie doe abstaine from the Cup let them without doubt because they séeme to be bound with I wot not what supersticion either receiue the Sacraments whole for the deuiding of this mysterie is not committed without great sacriledge Cal. in his Inst. 4. b. cap. 17. sect 49. Reasons made of the Catholikes to proue a Communion in one kinde Aunswered 1. Reason Christ brake bread to his Disciples in Emaus and vanished out of their sight before he tooke the Cup blessed it Of which place they gather yâ— the communion was ministred in one kinde Aunswere S. Augustine Gregorie Iulianus Dionisius Lyra Winford with others saie it was not the Sacrament but the breaking of bread there was hospitalitie and enterteining of strangers Their words be these First S. Augustine saith because they were giuen to hospitalitie they knewe him in breaking of the bread whom they knewe not in the expounding of the Scriptures Gregorie saith they laie the table and set foorth bread and meate and God who they knewe not in the expounding of the Scriptures they knew in breaking of bread Dionisius He tooke bread and blessed it but he turned it not into his bodie as he did at his Supper but onelie as the manner is to saie grace or to blesse the meate Antonius Iulianus He tooke bread blessed it brake it and gaue it to them as his manner was before his passion Lyra saith They knewe him for that he brake the bread so euen as if it had bene cut with a knife Winford It cannot be gathered saith he neither by the texte of S. Luke nor by the Glose nor by the auntient Doctours that the bread that Christ brake after his resurrection was the consecrate or sacramentall bread therfore I saiâ— that foolishlie by consequence that falselie he alledgeth S. Augustin to his purpose Thus by these authorities it is proued not to be the sacrament In the text ther is no mention made of consecration neither yet yâ— either Christ himself or the Apostles did eate the bread 2. Reason The breaking of bread in the 27. of the Acts of the Apostles by S. Paule they affirme to be the Sacrament Aunswere If S. Paule gaue the Sacrament being at that time in perill of shipwracke he gaue it onelie to Infidels that knew not Christ. And Chrisostome enlarging S. Pauls words saith thus I praie you take some sustenaunce it is behouefull that ye so do yâ— is to saie take some meate lest perhaps ye die for hunger 3. Reason Egesippus witnesseth of S. Iames that he neuer drank wine but at our Lords Supper Aunswere S. Hierom saith that S. Iames continued Bishop in Hierusalem the space of 30. yeares vntill the seauenth yeare of Nero. If it then be true that Egesippus writeth of S. Iames that he neuer dranke wine but at our Lords Supper then it must néeds follow yâ— being bishop in Hierusalem the space of 30. yeres he neuer said Masse or els consecrated in one kinde which thing by Gelasius is counted Sacriledge 4. Reason Melciades Bishop of Rome ordeined that sundrie Hoasts should be consecrated and sent abroad among the Churches Parishes that Christen folkes should not be frauded of the holie Sacrament whereof they doe gather a Communion in one kinde because the wine could not be so conuenientlie caried Aunswere Whereas the maintainers of the Communion in one kind make so great a matter of the carieng of the wine defrauding the people of one kinde of Christs institution marke this that followeth S. Hierom writing of Exuperius Bishop of Tholouse in Fraunce saith thus There was no man richer then he that caried the Lords bodie in a wicker basket and his bloud in a glasse Also Iustâ—us Martir declaring the order of his Church in his tune saith thus Of the things that be consecrate that is the bread water and wine euerie man taketh part the same things are deliuered to the deacons to be caried vnto them that be awaie Héere ye sée it was a common vsage in those daies to carie the Sacrament in both kindes 5. Reason The Councell of Nice decréed that in the Church where neither Bishoppes nor Priests were present the Deacons themselues bring foorth and eate the holie Communion which cannot be referred saie they to the forme of wine for cause of sowring and corruption if it be long kept Aunswere Rufinus writeth in this sort In the presence of the priests let not the Deacons deuide or minister the Sacrament but onlie serue the Priests in their office But if there be no Priest present then let it be lawfull for the Deacon to minister Héere is no mention made of these words Let them bring it foorth themselues and eate Which wordes in verie déede is neither found in the Gréeke nor in the decrees nor in the former ediction of the Councell nor yet alledged by Gracian Therefore the meaning of the Counsell of Nice is not that the Deacons shall goe to the Pix and take the Sacrament reserued and eate it But in the absence of the Priest they might consecrate the holie mysteries and deliuer the same vnto the people as maie be gathered by the words of Rufinus before rehearsed 6. Reason Women receiued the Sacrament in a linnen cloth Tertulians wife receiued it at home before meate S. Cipriane saith a woman kept it at home in a chest These examples they alledge to proue that the people receiue the Sacrament in one kinde and not in both Aunswere That women and other kept the Sacrament and caried it about them and that in both kindes is manifestlie proued by these Authorities following Gregorie Nazianzene writing of his Sister Gorgonia saith thus If hir hand had laied vp anie token of the pretious bodie and of the bloud mingling it with hir teares c. Héere hée saith shée had laied vp both parts Againe Amphilochius saith that a certeine Iewe came and receiued among the faithfull and priuelie caried part of either home with him how or wherein it is not written Truly the thrée examples aboue rehearsed are nothing els but méere abuses of the Sacrament and therefore as it appeareth by Saint Cipriane God shewed himselfe by myracle to be offended with it fraieng the woman that so had kept it with a flame of fire And it was decréed in the Councell holdon at Cesarea Augusta in Spaine that if a man receiued the Sacrament and eate not the
pledge and then he glorieth with Paule and reioiceth saieng Now it is not I that liue but it is Christ that liueth within me These things be practised and vsed among faithfull people and to pure mindes the eating of his flesh is no horrour but honour and the spirite deliteth in the drinking of the holie and sanctified bloud and dooing this we whet not our teeth to bite but with pure faith we breake the holie Bread These be the words of Cipriane De coena Domini The Word saith Origen was made flesh verie meate which who so eateth shall surelie liue for euer which no euill man can eate For if it could be that he that continueth ill might eate the Word made flesh séeing that he is the Word and Bread of life it should haue bene written Whosoeuer eateth this Bread shall liue for euer Origen in Mathew chapter 15. The Authour of this tradition Saint Cypriane said that except we eate his flesh and drinke his bloud we should haue no life in vs instructing vs with a spirituall lesson and opening to vs a waie to vnderstand so priuie a thing that we shuld know that the eating is our dwelling in him our drinking is as it were an incorporation in him beeing subiect vnto him in obaieng ioined vnto him in our wills and vnited in our affections the eating therefore of this flesh is a certaine hunger and desire to dwell in him S. Austen saith vpon the Gospell of Iohn that he that doth not eate his flesh and drinke his bloud hath not in him euerlasting life and he that eateth his flesh and drinketh his bloud hath euerlasting life But it is not so in those meates which we take to sustaine our bodies for although without them we cannot liue yet it is not necessarie that whosouer receiueth them shall liue for they maie die by age sicknesse and other chaunces But in this meate and drinke of the bodie and bloud of our Lord it is otherwise for both they that eate and drinke them not haue not euerlasting life And contrariwise whosoeuer eate drinke them haue euerlasting life Who doe eate and drinke the bodie and flesh of Christ. They which doe beléeue in Christ and doe assuredlie perswade themselues that he died for their sakes they I saie doth both eate the flesh of Christ and drinke his bloud to which vse the Simboles or fignes for that they stirre vp the senses are verie much profitable not that the flesh bleud of Christ are powred into the bread wine or are by any means included in those Elements but because these things are of the true beléeuers receiued with a true faith For they are an inuisible norishment which is receiued onelie in the minde as Augustine hath faithfullie admonished saieng Why preparest thou the téeth and the bellie beléeue and thou hast eaten Pet. Mar. vpon Iudic. fol. 212. What it is to eate God To eate God is to haue the fruition of the diuine nature to be incorporate into God But the Maiestie of God so farre surmounteth the capacitie of man that as he is in himselfe in nature and Godhead no naturall creature is able ot conceiue him but onelie in the face and sight of Iesus Christ the sonne of God Therefore S. Paule saith Christ is the brightnesse of the glorie and the expresse Image of the substaunce of God Iewel fol. 240. Of the true sacramentall eating and of the true eating of Christs bodie The Sacrament that is to saie the Bread is corporallie eaten and chawed with the téeth in the mouth The verie bodie is eaten and chawed with faith in the spirite Ungodlie men when they receiue the sacrament they chaw in their mouths like vnto Iudas the sacramentall bread but they eate not the celestiall bread which is Christ. Faithfull christian people such as bée Christs true disciples continuallie from time to time record in their minde the beneficiall death of our Sauiour Christ chawing it by faith in the cud of their spirit and digesting it in their hearts féeding and comforting themselues with that heauenlie meat Also they dailie receiue not the sacrament therof so they eate Christs bodie spirituallie although not the sacrament therof But when such men for their more comfort confirmation of eternal life giuen vnto thē by Christs death come vnto the Lords holie Table then as before they fedde spirituallie vpon Christ so now they féede corporallie also vpon the sacramentall bread By which sacramentall féeding in Christs promises their former spirituall feeding is increased and they growe and waxe continuallie more strong in Christ vntill at the last they shall come to the full measure and perfection in Christ. This is the teaching of the true Catholike Church as it is taught by Gods word And therefore Saint Paule speaking of them that vnworthelie eate saith that they eate the bread but not that they eate the bodie of Christ but their owne damnation Cranmer fol. 79. ETERNALL LIFE How Eternall life is sometime called a reward ETernall life is sometimes in the holie Scriptures called a reward but then it is not that reward which Paule writeth to be giuen according to debt but is all one as if it shuld be called a recompensation Gods will and pleasure was that there should be this coniunction that after good workes should followe blessednesse but not yet as the effect followeth the cause but as a thing ioined with them by the appointment of God Therefore we maie not trust vnto workes for they are feeble and weake and doe alwaies wauer stagger Wherfore the promises of God depend not vpon them neither haue they in themselues as they come from vs that they can mooue God to make vs blessed We saie therefore that God iudgeth according because according as they are either good or euill we shall obtaine either eternall life or eternall damation But thereby it followeth not that workes are the cause of our saluation Pet. Mar. vpon the Rom. fo 39. EVANGELISTS Who be Euangelists EUangelists were next vnto Apostles and had their Office much like them sauing that they were beneath them in degrée of dignitie These gaue themselues chiefelie to instructing of the people and preaching the Gospell to them as plainlie and simplie as might be of which sort was Timothie and such like For although Paule match Timothie with him in dooing commendations yet doth he not make him his followe in Apostleship but kéepeth that name peculiarlie to himselfe 2. Cor. 1. 1. Col. 1. 1. And in writing to him he saith thus Be watchfull in all things harden thy selfe in afflictions go through with the worke of an Euangelist 2. Tim. 4. 5. EVER How this word Euer is taken ANd to thy séede for euer ¶ Euer is not héere taken for a time without ende but for a long season that hath not his ende appointed T. M. ¶ Meaning a long time and till the comming of Christ. And spirituallie this is
obedience soeuer the fathers had towards the commandemeÌ„ts of God also faith in the promises they were not deriued from their own strength power but euen as it also happeneth vnto vs they came vnto them by the grace of God and Christ. Pet. Mar. vpon Iudic. fol. 74. FAT What is ment by the fatâ— the inwards two kidneies THe fat that couereth the inwards ¶ By taking away of the fat the inwards two kidneies and the kall is signified vnto vs that if we wil be a swéet sacrifice vnto the Lord we must cut off all concupiscence and mightie desires of the flesh and the euill vse of all our members and must subdue and mortifie our affections and offer them to God by the mortification of the crosse as saith the Prophet Psa. 25. T. M. What the fatted Calfe signifieth And bring hether the fatted Calfe ¶ That fat Calfe is Christ which hath washed awaie our sinnes in his bloud and féedeth vs dailie through faith with his bodie and bloud vnto life euerlasting for he was killed therefore that he might be the foode and meate of our soules Sir I. Cheeke What fat Bread signifieth Of Aser commeth fat bread ¶ Fat bread is plenteousnes of the earth as increase of corne and other c. therewith shall féede Kings all the men of the earth As 2. Esd. 9. T. M. FAVOVR How Fauour casteth manie a man awaie DEsired fauour against him ¶ Héere we doe learne that manie good men are by fauour of them that be in authoritie or by hatred of the Iud ges cast awaie Sir I. Cheeke FEEDE The exposition of this place Feede my sheepe WHereas you thinke that this place of the Gospell of Iohn was spoken onlie to Peter and that these wordes make him shepheard ouer all and aboue all S. Peter himselfe testifieth the contrarie in his canonicall Epistle where he saith to all Priests Féed yâ— flock of Christ which is among you which he bad them doe by the authoritie yâ— Christ had put them in as followeth And when the chiefe shepheard Christ shal appeare ye shall receiue the incorruptible crowne of eternall glorie Tonstall in the b. of Mar. fol. 1212. Whosoeuer they be saith S. Austen that féede the shéepe to the end to make them theirs not Christs they loue theÌ„selues not Christ for desire either of glorie or of rule or of gaine Iewel fol. 18. FELIX Wherefore he is praised of Tertullâ—s the Orator FElix by his diligence had taken Eleazarus the Captaine of the murtherers put the Aegyptians of flight which raised vp tumults in Iewrie for these yâ— Orator praised him Otherwise he was both cruell and couetous Read Iosephus lib. 2. Antiq. cha 11. 12. And li. 2. De bello Iudaico cap. 12. Geneua Of Felix trembling Felix trembled ¶ The feare of the dreadfull iudgement of God profiteth nothing vnlesse it do ingender true repentance in mens hearts Felix was afraid at the preaching of the iudgment but he was neuer the better for it for why he did gape still for bribes and rewards as a most corrupted Iudge Sir I. Cheeke ¶ The word of God maketh the verie wicked astonished therefore to them it is the â—auour of death vnto death Geneua Wherefore Felix would haue pleasured the Iewes And willing to get fauour of the Iewes left Paule in prison ¶ For whereas he had behaued himselfe verie wickedlie in the Prouince hadde it not bene for fauour of his brother Pallas he should haue died for it So that we maie gather héereby why he would haue pleasured the Iewes Beza FEARE A definition of feare FEare is nothing els but a certaine affect of the minde wherby we are striken by reason of some great and hurtfull euill which is at hand We are not commonlie moued by such daungers which are far from vs but by those which seeme to be euen now at hand neither do things light and of small waight make vs afraid Wherefore feare as a Diuine speaketh of feare hath a respect vnto sinne vnto the wrath of God vnto chastisement scourges and finallie vnto hell fire But there are noted two kinde of feares of which the one is commonly called filiall that is pertaining to a naturall childe and the other seruile that is pertaining to a bond-man And that is called a seruile feare which onelie by the feare of paines of hell fire either draweth vs backe from doing euill or impelleth vs to do well Euen so signified an Ethnike Poet when he wrote Oderunt peccareâ—maâ— formidine poenâ— that is The wicked hate to sinne for feare of punishment But the finall feare is whereby men liue vpright and flie wickednesse for that they desire to set foorth the glorie of God and for that they allow righteousnesse euen for his owne sake wherfore the same Poet saith Oderunâ— peccare boâ—â— virtutis amore that is The good hate to sinne for the loue of vertue c. Pet. Mar. vpon the Rom. fol. 209. Difference of feares Peter feared otherwise then did Iudas For Iudas indéede so feared that he despaired but Peter so feared that he gotte him againe vnto Christ whom before by denieng he had forsaken Where we saie that a seruile feare is whereby we so abhorre God being angrie and flie from him that we are vtterly void of faith But a filial feare is wherby in the midst of terrors we are lifted vp through faith neither suffer we our selues to be swallowed vp with feare Wherfore in godlie men feare is neuer seioined from faith For these 2. things are so to be knit together yâ— faith alwaies gouerneth feare for if it shuld not desperation wold easily succéed for euen as the law ought alwaies to be ioined with the gospell so also ought feare to be euer ioined with faith We do not so imbrace the gospell but yâ— we alwaies think vpoÌ„ the obedieÌ„ce of the coÌ„mandemeÌ„ts of God when we see how often how grieuously we fal we call our selues back again by repeÌ„tance And contrariwise the law is not to be receiued without the gospell for if it should we could neuer obey it without Christ nor also obtaine pardon for the offences which we committed against it Pet. Mar. vpon the Ro. fol. 207. What Feare importeth Feare importeth as much as yâ— our life must be ruled according to the will of God For what becommeth of men when they know not themselues to be subiect to their maker They rush out into al naughtines We know what our lusts are theÌ„ if the feare of god raign in vs we must acknowledge yâ— he hath not put vs into the world to liue at such libertie as we lust our selues but reserueth his whole right ouer vs so as we must obey him behold I say what the word feare importeth yâ— is to say yâ— we shuld lern to direct our whole life to the wil of god c. Ca. vp Iob.
his 〈…〉 mitie goodnesse wisdome and power Marl. vpon Iohn fol. 21. GLORIFIE What it is to glorifie God TO glorifie God is to attribute all glorie vnto him and to praise him with heart with mouth with confession and with behauiour Hemmyng How God is glorified in his sonne That the Father maie be glorified in the sonne ¶ The Father is glorified by the sonne when we knowledge and giue thankes that he gaue his sonne to vs to saue vs. Tindale GLOTTONIE What glottonie is NOt in glottonie ¶ By glottonie he meaneth feasts and bankets but not all kinde of feastes but as Ambrose sayth Prodigall feastes which are made either at the coâ—mon charge of euerie one of the guestes or which are made by courses by good fellowes and companions wherein men passe the boundes of all shame For euerie one of the guests thinketh that to be his feast And therefore he dareth both speake and doe whatsoeuer he thinketh good but hée which is bidden to an others table is commonlie brideled with some modestie and shamefastnesse not to presume to speake anie thing that is vncomelie And peraduenture Iob feared least the feast of his children were such manner of feasts and therefore he dailie sacrificed vnto God for them And what is wont to happen at such riotous feasts the head of Iohn Baptist declareth which was giuen to that wanton and dissolute maiden And howe greate the outragiousnesse of men was and especiallie of the elders amongest the Ethniks it maie héereby be knowne for that when they had well dronke they were wont hauing garlands on their heads and minstrels with them to go in banketting from place to place as wanton and young folke to speake and to doe what they lysted so that oftentimes they fell to vncleane acts and to contentions as Paule héere declareth Which thing the Poets haue cunninglie painted unto vs in the feasts of the Centaures and of the Lapothites Pet. Mar. vpon the Rom. fol. 434. GNOSTICI What maâ—â—er of heretikes they were THey were heretikes which with swelling pride that they knew all thinges so termed themselues Some call them Barborites for their beastlie lyfe Some write that they bâ—dded out of the Nicolaites Some other that they sprong out of Carpoerates Epiphanius saith that the Valentinians called themselues Gnostici All women amonge them are common Their sacrifices were too too beastlie as Epiphanius writeth They abhorred fasting saieng it was of the Diuell they said Christ was not born of Marie but reuealed by Marie that he tooke no flesh indéede but according to appearaunce Epiphan haere 26. ¶ They would saith M. Eliote on good Fridaie aboute the Sunne sette assemble men and younge women together not sparing daughter nor sistter after nine moneths passed they met againe in the same place And then they pluked the children newlie borne from their mothers and cutting them in péeces and receiuing their bloud in pottes and cuppes they burned the bodies into Ashes which they did mixe with the bloud and preserued it to put in their meates and drinkes They also affirme that neither the lawe of nature nor lawes made by men were good nor that the vertues were nothing GOD. How there is no God but one THere is none other true and liuing GOD but he that is knowne in Iesus Christ for whosoeuer doth not acknowledge him in Iesus Christ knoweth him not at all All other Gods that men doe call Gods are no Gods all but onlie by the imagination of men And therefore it is that Paule did write to the Ephesians yâ— the Pagans were without Gods For albeit manie by name and by fancie yet notwithstanding they had none indéede séeing they were ignorant of the true God Pet. Viret How God is the sauiour of all men It is in Timothie how God is called the sauiour of all men and especiallie of the faithfull In which wordes this word Thotes that is sauiour is to be taken not as though God giueth to all men saluationâ— but as it signifieth that he preserueth and defendeth all men from manie euills which otherwise the Diuell practiseth against them For so greate is his rage against mankinde that if he were not restrained he would destroie all things he wold suffer no coÌ„monwealth nor church but would bring to naught both goods and all things whatsoeuer pertaine to mans life Wherefore in such sort is God the sauiour of all men in that he driueth awaie so great euils from all men But as touching eternall saluation that is to be vnderstoode of the elect onelie And therefore it is added and especiallie of the faithful For forasmuch as they are predstinate they aboue all other attaine vnto this benefit c. Pet. Mar. vpon the Rom. fol. 307. Who they bee that are without God And were without God in this world ¶ They are without God which either beléeue not that there is a God or if they do beléeue yet doe they not beléeue to be such one as bée is And truelie as manie as are without the true liuing and eternall God it is well said that they are without God Sir I. Cheeke How God is Almightie Some doe thinke God to bée almightie because he can doe all things and then it should follow that he were not almightie For all things he cannot doe He cannot saue the vnfaythfull hée cannot restore virglnitie once violated saith Saint Thomas and also Hierome writing to Paule and Eustachinum He cannot sinne saith Dunce He cannot denie himselfe saith Saint Paule Now if these mens learning were allowed then might not God bee almightie because there is somewhat that he cannot doe But they that are accustomed with the Scripture doth knowe that he is called almightie not because hee can do all thinges but because ther is no superiour aboue him but yâ— he maie do all that hée will and all that his pleasure isto doe that may he bring to passe and no power is able to resist him But he hath no pleasure to make himselfe a lyar nor to make his Scripture false And yet notwithstanding he abideth almightie for he maie doe all things that he will I. Frith How God did forknowe the fall of Adam and yet was not the cause thereof A prudent Father doth foresée by some outward tokens that his sonne will one daie come to an euill ending Neither is he deceiued in his foresight for he is slaine béeing in adulterie But he is not slaine because his Father foresaw that he would be slaine but because he was an adulterer And therefore Saint Austen or whosoeuer it is that was the authour of the second booke De Gentium vocatione Chap. 4. speaking of the murther which Caine committed saith God verilâ—e did fore-knowe to what ende the furie of that madde man would come and yet because Gods foreknowledge could not be deceiued it doth not therevpon followe that necessitie of sinning did vrge the crime vpon him c. S. Austen de
How the lawe is called a yoake Why tempt ye God to put on the disciples necks that yoake which neither our fathers nor we were able to beare ¶ He meaneth the holy lawe and not the ceremonies onely and calleth it a yoake not able to be borne because no man not the most holiest and perfectest that euer was Christ onely excepted was able to perfourme the same in all pointes both outwardly according the Letter and inwardly according to the Spirit The Bible note The difference betweene Gods law and mans Mans lawe onely requireth externall and ciuill obedience Gods lawe both externall and internall Who hath fulfilled the lawe Christ is the ende of the lawe for righteousnesse to all that beléeue ¶ That is Christ hath fulfilled the whole lawe therfore whosoeuer beléeueth in him is counted iust before God as well as he had fulfilled the whole Lawe himselfe The Bible note ¶ The ende of the lawe is to iustifie them which obserue it therefore Christ hauing fulfilled it for vs is made our Iustice sanctification c. Geneua How the Gentiles were not without a lawe Whosoeuer hath sinned without lawe c. ¶ It is not to be thought that the Gentiles were altogether without a lawe for they had the lawe of nature but not the lawe written which we call the Ten commaundements therefore they cannot excuse themselues from sinne Sir I. Cheeke How the lawe maketh all men sinners Whatsoeuer the lawe saith it saith it to them which are vnder the lawe c. ¶ In this place the lawe is taken for all the holy scripture as it appeareth by these places testimonies that be alledged héere before wherby it is made euident plain that all men without exception are sinners Sir I. Cheeke ¶ The lawe doth not make vs guiltie but doth declare that we are guiltie before God and deserue condemnation Geneua How the lawe maketh vs to hate God In the faith which we haue in Christ finde we mercie life fauour and peace in the lawe we finde death damnation and wrath moreouer the cursse and vengeance of God vpon vs. And it that is to say the lawe is called of Paule the ministration of death and damnation In the lawe we are proued to be the enimies of God and that we hate him For how can we be at peace with God and loue him seeing we are conceiued and born vnder the power of the diuell and are his possession and kingdome his captiues bondmen led at his will and he holdeth our harts so that it is impossible for a man to fulfill the lawe of his owne strength and power séeing that we are by birth and nature the heires of eternall damnation c. Tind in his booke named the wicked Mammon fol. 6. How the lawe is spirituall The lawe is spirituall ¶ The lawe is called spirituall because that it requireth the spirit that is to say the righteousnes and holinesse of the heart and not the outward workes onely How we dye to the lawe For I through the lawe am dead to the law ¶ The law that terrifieth the conscience bringeth vs to Christ and he onely causeth vs to dye to the law indéed because y◠by making vs righteous he taketh away from vs the terrour of conscience and by sanctifieng vs causeth the mortifieng of lusts in vs that it cannot take such occasion to sinne by the restrint which the lawe maketh as it did before Rom. 7. 10. 11. ¶ For I through the lawe am dead to the lawe that is by the lawe of libertie and grace graunted in Christ I am deliuered from the lawe of bondage ministred by Moses and from the burthen and cursse thereof Tindale To dye in the defence of the lawe If we do praise saith S. Austen the Machabees that with great admiration because they did stoutly stand vnto death for the laws of their country how much more ought we to suffer al things for our baptime for y◠sacraments of the body bloud of Christ. The meaning of these places following Cursed is euery one that continueth not in all things which are written in the booke of the lawe to do them ¶ All the which meaning the things contained in the lawe since no man doth fulfill them it is manifest that no man can be iustified by the words of the lawe No man is iustified before God because saith S. Hierome no man kéepeth the lawe therefore it is said that the beléeuers must be saued by faith onely Moreouer he will shewe that no man canne be iustified by the workes of Moses lawe vnlesse he haue faith which giueth pardon to him that beléeueth in God neither yet he that beléeueth in Christ liueth without a lawe D. Heynes And I say the heire as long as he is a childe c. ¶ While we were yet younglings we had néede of the law as our tutours not that it should alwaies rule vs but so long till we come to mans state and haue the knowledge of Christ which knowledge when we haue we be deliuered from the seruitude of the law for Christs sake not for feare of punishment abstaining from euill but led by the spirit of God we are prepared made fit to fulfill all good works which the lawe commandeth D. Heynes ¶ The Church of Israel was vnder the lawe as the Pupill subiect to his Tutor euen vnto the time of Christ when she waxed strong and then hir pupilship ended Geneua ¶ Looke before where the Lawe is our schoolemaister An Argument of the Lawe If I cannot haue my sinnes forgiuen me except I kéepe and fulfill the lawe then the kéeping of the lawe iustifieth me Aunswere I cannot haue forgiuenesse of my sinnes except I haue sinned Ergo to haue sinned is the forgiuenesse of sinnes Tindale A disputation betweene the Law and the Gospell The Law saith pay thy debt the Gospell saith Christ hath payed it The Lawe saith thou art a sinner dispaire and thou shalt be damned the Gospell saith thy sinnes are forgiuen thée be of good comfort thou shalt be saued The Lawe saith made amends for thy sinnes the Gospell saith Christ hath made it for thée The Law saith the father of heauen is angry with thée the Gospell saith Christ hath pacified him with his bloud The law saith wher is thy righteousnes thy goodnes satisfaction the Gospell saith Christ is thy righteousnesse thy goodnesse and satisfaction The Lawe sayth thou art bound and obliged to me to the diuell and to hell the Gospell saith Christ hath deliuered me from them all Booke of Mar. fol. 1110. The nature and office of the Lawe and Gospell The Lawe sheweth vs our sinnes Ro. 3. 20. The Gospell sheweth vs remedie for Iohn 1. The Lawe sheweth vs our condemnation Ro. 7. The Gospell sheweth vs our redemption Coll. 1. The Lawe is the word of ire Rom. 4.
in remeÌ„bring yâ— benefits of God This inuention although at the first sight it might séeme trim yet it agréeth not with Christs libertie For we must think vpon the benefits of God and our great ingratitude other most gréeuous sinnes not only fortie daies but also continally Further by this meanes they opened a most wide window to liue securely rechlye For if they once had performed fullye these fortie daies they thought that all the whole yeare after they might giue themselues wholy to all kinde of pleasures lusts For they referred the time of repentaunce to these fortie daies And although the elders had a Lent yet as Eusebius saith in his 5. booke and 24. Chapter it was left frée vnto all men For Ireneus after this manner intreated with Victor Bishop of Rome when he would have excommunicated the East Church because in the obseruing of Easter it agréed not with the Church of Rome What sayth he can we not liue at concord although they vse their owne cities as we vse ours for some fast in Lent two dayes some foure dayes some x. daies some fiftéene daies some twentie and other some forty dayes And yet is concord neuerthelesse kept in the Church Pet. Mar. vpon Iudic. fo 279. LEPER What the Leper signifieth THe Leper signifieth properly mans doctrine which spreadeth abrode like a canker And to be short all infection of vngodlynesse therefore must the Leuites giue diligent héede thereto for a little leauen sowreth all the whole lumpe of dowe T. M. ¶ He meaning the Priest shall iudge the plague to be cleane ¶ For it is not that contagious leper that infecteth but a kind of scurffe which maketh not the flesh rawe as the leprosie doth Geneua ¶ Of the leprosie in clothes which was vsed among the Iewes let them iudge This is euident that we in our time suffer ouer many leprosies in clothes T. M. ¶ The leprosie in houses is anye thing thereto perteining whereby the dweller might take anie harme in health of bodie in hurting of his goods or otherwise as if it stoode in an euill ayre T. M. If I send the plague of leprosie in an house c. This declareth that no plague nor punishment commeth to man without Gods prouidence and his sending Geneua How a Leper was knowne A leper had these fiue marks to be knowne by his garment was vpon him and cut in twaine his head vncouered his face mufled his dwelling from the companie of men proclaimed openly to be a leper and vncleane Hemmyng Of the leprosie that Christ healed The leprosie that Christ healed in S. Mathewes Gospell was not like the leprosie that is now but was a kinde thereof which was vncurable Geneua LESSE The meaning of this place following NOtwithstanding he that is lesse in the kingdome of heauen is greater then he ¶ Christ which humbled himselfe to the crosse was of lesse reputation in this world then Iohn Baptist was yet in the kingdome of heauen Christ was greater then hée Tindale The least of them that shall preach the Gospell in the new estate of Christes Church shall haue more knowledge then Iohn and their message shall be more excellent Geneua LETANIES What the Letanies are LEtanies are nothing else but humble praiers and supplications to God to procure his fauoâ—r and turne awaye his wrath and wer receiued long before procession came in place Some be called Minores the lesse some Maiores the greater The lesse were instituted by Mamartus Bishop of Vienna in the yeare of our Lord. 469. as Sigebertus sayth 02. 488. as Polichronicon reporteth The order of them was but a solempne assembly of people vnto prayer at such time as we call the rogation wéeke The cause was for earthquake and tempests and inuasion of wilde beasts which then did greatlye destroye the people The greater Letanie was deuised by Gregorie the Pope Anno. 592. When as the cause béeing lyke as before the superstition beganne to be more for by the reason of a great pestilence following a floud the Bishoppe by Ceremonies thought to appease the wrath of God and therefore made Septiformen Laetanian a seauenfold Letanie One of the clergie an other of the Monks one of men an other of their wiues One of maidens an other of widowes the last of poore and children together These people so distinct in the seauen orders shoulde come from seauen seuerall places and then it was thought they should be heard the sooner but in their Procession fourescore persons were striken with the plague to shewe howe well God was pleased with them Notwithstanding how thinges of a good deuotioâ— instituted in time doe growe to great abuse For what the order and solempnitie of them was we reade in the counsell of Mentz celebrated 813. yeares after Christ. The words of the decrée be these Placint nobis c. Our will is that the greate Letanie bée obserued of all Christians thrée daies And as our holye Fathers haue ordeined it not riding nor hauing precious garments on them but bare footed in Sackcloth an Ashes vnlesse infirmitie doe let Thus farre the Counsell LETTER What the Letter signifieth AVgustine in his third booke and. 5. Chapter De doctrina Christiana writeth that they sticke in the Letter which take the signes for the thinges and that which is figuratiuely spoken in the holy Scriptures they take it so as if it were spoken properlye And so lowe crope they on the ground that when they heare the name of the Sabboth they remember nothing but the seauenth day which was obserued of the Iewes Also when they heare of a Sacrifice they thinke vppon nothing but the sacrifices which were killed And though ther bée some seruitude tollerable yet hée calleth that a miserable seruitude when wée take the signes for the thinges wherein there is a greate offence committed in these dayes in the Sacrament of the Eucharist for howe manye shall a man finde which beholding the outwarde signes of the Sacrament calleth to memorye the death and passion of Christ whereof it is most certeine that they are signes or which thinketh within himselfe that the bodye and bloud of Christ is a spirituall meate for the soule through fayth euen as breade and wine are nourishmentes for the bodye Or which weigheth with himselfe the coniunction of the members of Christ betweene themselues and with the head These thinges are not regarded and they cleaue onelye to the sight of the signes and men thinke it is inough if they haue looked vppon bowed the knée and worshipped This to imbrace the Letter and not to giue eare vnto the sayde Augustine who in the place wée haue now cited and a little afterwarde most appertlye affirmeth that to eate the bodye of Christ and to drinke his bloud are figuratiue kinde of speaches So are the Iewes accused because they cleauing onely to the Letter and circumcision were transgrassers of the lawe Pet. Mar. vpon the Rom. fol. 49.
Deering And went into the Sinagogue on the sabboth day sat down ¶ The truth neuer feareth the light but commeth forth boldly as it appeareth by Paule Barnabas which entered into the common Sinagogue Also héere we doe learne why the sabboth was instituted not for vaine sports and pastimes but that vpon that day the people should giue themselues to praier to read heare the word of God Sir I. Cheekeâ— How the Priests brake the Sabboth and were blamelesse ¶ That on the Sabboth the Priestes in the Temple brake the Sabboth and are blamelesse ¶ Not that the Priests brake the Sabboth in doing that which was commaunded by the lawe but he speaketh this to conâ—ute the errour of the people who thought the Sabboth broken if any necessary worke were done that day Geneua Sée that ye kéepe my Sabboth ¶ The Sabboth beside that it serued to come heare the word of God to seeke his will to offer and to reconcile themselues vnto God It was a signe vnto them also did put them in remembraunce that it was God that sanctified them with his holy spirit and not they themselues with their holy workes T. M. What is meant by the second Sabboth It came to passe in the second Sabboth ¶ Epiphanius noteth well in his treatise where he confuteth Ebion that the time when the Disciples plucked the eares of corne was in the feast of vnleuened bread now wheras in these feasts which kept many daies together as the feast of tabernacles and the passeouer their first day and the last wer of like solemnitie Leâ—â— 23. Luke fitly calleth the last day the second Sabboth though Thâ—ophilact vnderstand it of any of them that followed the first Beza The feasts which conteined many daies as the passeouer and the feast of tabernacles had two Sabboths the first day of the feast and the last Geneua A sâ—ieng of S. Austen concerning the Sabboth It is lesse euill saith Saint Austen to goe to plough then to play vpon one of those daies meaning the Sabboth daies Why the Machabees fought on the Sabboth Obiection The Machabees fought and defended themselues vpon the Sabboth day notwithstanding God had appointed that day to rest Aunswere The Machabees might lawfully defend themselues vpon the Sabboth day for Christ expoundeth the law man is not made for the Sabboth but the Sabboth for the man And the Iewes did euil saith Dâ—do being besieged vpon the Sabboth day to stand to yéeld them vnto their enimies Yet did not the Machabees proclaime yâ— it shuld be lawfull vpon the sabboth day to go to the field The meaning of this place following And beare no burden on the Sabboth day ¶ By meaning the Sabboth day he comprehendeth the thing the is thereby signified for if they trangressed in the ceremony they must néeds be culpable of the rest Read Exo. 20. 8. And by the breaking of this one coÌ„mandemeÌ„t he maketh them transgressours of yâ— who le law for as much as the first second table are conteined therin Geneua The signification of the Latine word Sabbathum Sabbathum was among the Iewes accompted the seauenth day in the which they fasted in remembrance of the seuen daies in the which they were fatigate going fasting in the desart of Arabia or they came to the mount of Sinai S. Austen vpon the Psalmes writeth the Sabbathum is taken three maÌ„ner of waies for ye. 7. day is called by the name in the which almightie God rested after his worke of 6. daies Sabbathum is also eternall quietnesse Moreouer Sabbathum is the conscience of a quiet minde aduaunced by hope of the time to come not being shakeÌ„ or vexed with stormes of things present Eliote Look Winter SACKCLOTH What the wearing of sackcloth signifieth SAckcloth shéering of mens heads renting of their garments and casting of dust and ashes vpon them were â—okens of repentaunce or els of great sorrow among the people of the East countries in olde time Cal. vpon Iob. fol. 29. SACRAMENT What Sacrament is A Sacrament saith S. Austen is the signe of an holy thing ¶ If it be the signe of an holy thing then it is not the very thing it selfe which it doth signifie I. Frith It séemeth to me that a Sacrament is an outwarde signe wherewith the Lord sealeth to our consciences the promises of his good will towards vs to sustaine the weaknesse of our faith And we againe on our behalfes doe testifie our godlinesse towards him as well before him and the Angells as before men We may also with more briefenesse define it otherwise As to call it a testimonie of Gods fauour towards vs confirmed by an outward signe with a mutuall testifieng of our godlinesse towards him Whether of these definitions it differeth nothing in sense from the definition of S. Augustine which teacheth that a Sacrament is a visible signe of an holy thing or a visible forme of an inuisible grace but it doeth better and more certainely expresse the thing it selfe for whereas in the briefenesse there is some darknesse wherin many of the vnskilfull sort are deceiued I thought good in more wordes to giue a fuller sentence that there should remaine no doubt Cal. in his Instit. 4. b. chap. 14. sect 1. A Sacrament as S. Austen defineth it is a signe of an holy thing But if the Sacrament be Christs body as the Papists say it is then can it not be a Sacrament that is the signe of an holy thing for it is the holy thing it selfe So that they must either deny the sacrament to be the body bloud of Christ either els the Sacrament therof For one thing cannot be both the signe the thing signified because they be in that respect most contrary the one to the other Crowley A Sacrament is a visible signe ordeined of Iesus Christ as a seale to confirme vs the better in the faith of the promises the which God hath made vs of our saluation in him Vnet Sacrament is a signe representing such appointments and promises as the Raine-bow representeth the promise made to Noe that God will no more drowne the world Tindale This word Sacrament is as much to say as an holy signe and representeth alway some promise of God as in the olde Testament God ordeined that the Raine-bow should represent and signifie vnto all men an Oth that God sware to Noe and to all men after him that he would no more drowne the worlde with water so the Sacrament of the body and bloud of Christ hath a promise annexed which the Priest should declare in the English tongue This is my body that is broken for you This is my bloud that is shed for many vnto the forgiuenesse of sinnes This doe in the remembraunce of mée â—aith Christ. Luke 22. 19. and 1. Cor. 11. 24. If when thou seest the sacrament or eatest his body or drinkest his bloud thou haue this promise fast in thy heart
how God worketh in the outward visible sacrament but his meruailous worke is in the worthy receiuers of the sacraments The wonderful worke of God is not in the water which onely washeth the body but God by his omnipotent power worketh wonderfully in the receiuers therof scouring washing and making them cleane inwardly as it were new men and celestiall creatures This haue all olde Authors wondred at this wonder passeth the capacitie of all mens wits how damnation is turned into saluation and of the sonne of the Diuell condemned into hell is made the sonne of God an inheritour of heauen This wonderfull worke of God all men may meruaile and wonder at but no creature is able sufficiently to comprehend it And as this is wondred at in the sacrament of Baptime how he that was subiect to death receiueth lyfe by Christ and his holy spirite so is this wondred at in the sacrament of Christs holy Table how the same lyfe is continued and endured for euer by continual feeding of Christs flesh and his bloud And these wonderfull workes of God toward vs we be taught by Gods hoâ—y word and his sacraments of bread wine water and yet be not these wonderfull workes of God in the Sacraments but in vs. Cranmer fol. 74. How the sacrament may be poysoned Pope Victor the third was poysoned in the Sacrament The Emperour Henry the seuenth was poysoned by a Dominike Frier named Barnardmus de monte policiano in receiuing the sacrament and yet may it be none other substance but the body and bloud of our Sauiour Christ God and man where if he had bene man they had poysoned him first but if he hadde bene God he would first haue espyed their poyson because hée cannot be deceiued And because he cannot deceiue he would not haue poysoned the Emperour who mistrusted nothing A. G. How the Sacrament was cast into the fire and burnt This wicked Pope Heldibrand sought by all meanes how he might destroy Henry the Emperour and on a time demaunded of the Sacrament of Christs body as the Heathen vse to doe of their Idolls what successe he should haue against him And because the sacrament spake not gaue him no aunswere he threw it into the fire maugrie all the Eardinalls that were about him said to the sacrament most blasphemously Could the Idoll gods of yâ— Heathen giue theÌ„ answere of their successe and canst not thou tell me How there is but two sacraments ¶ Looke Two When the sacrament was forbidden to be ministred in both kinds The sacrament was forbidden to be giuen in both yâ— formes vnto lay men in the generall Councell at Constaunce which was in the yere of our Lord. 1415. The words of the Councell Although Christ after supper ordeined this worshipfull Sacrament and gaue it vnder both the formes of bread and wine to his Disciples yet that notwithstanding the authoritie of the holy Canous and the laudable and approued custome of the Church hath ordâ—ined that the lay men should not receiue it Sacraments of the Elders compared to ours Chrisostome bringeth a very apt similitude in his Homely which he made vpon these words of Paule Our Fathers were baptised into Moses And in his vii Homely vpon the Epistle to the Hebrues Paintâ—rs saith he when they intend to 〈…〉 a King first draw out the proportion vpon a table with shadows and darke colours but yet in such sort that a man may by that deliniation although it be some what obscure easely perceiue that the Image of a King is there painted and harsemen Chariots such other like things which things are not yet straight way known of all men But afterward when the Painter hath layed on fresh colours and hath finished the worke those things which before by those first lines appered scarce begon and rude are now manifestly and opresly perceiued Such saith he were the sacraments of the Elders if they be compared with ours By these words it is manifest that Chrisostome was of yâ— opâ—nion that one and the selfe same thing is represented in our sacraments and in the sacraments of Elders although in theirs more obscurely and in ours more manifestly Pet. Mar. vpon the Rom. fol. 82. SACRIFICE What a Sacrifice is A Sacrifice is a voluntary action wherein we worship God and offer vnto him somewhat wherby we testifie his chiefe dignitie and dominion and our seruitude and submission towardes him Pet. Mart. vpon the Romanâ—s fol. 411. Againe A sacrifice saith he is a voluntary and a religious action instituted of God to offer vnto him our things vnto his glory and that thereby we may with a straighter â—and be coupled vnto him in holy societie To this definition of sacrifices must be added a perticipation Certaine sacrifices are propiciatorie and other of thankes giuing By the first kinde God is made mercifull vnto vs by the power and iust merite thereof but of this sort we haue but onely one forasmuch as onely by the death of Christ the eternall Father is neconciled vnto vs and by the merites of this one onely Oblation the sinnes of the elect are forgiuen but in the other kinde of sacrifice wée giue thankes vnto God we celebrate his name to our power wée obey his will Pet Mar. vpon Iudic. fol 63. Of two manner of sacrifices The sacrifice of reconciliation or redemption is to delyuer sinners from the wrath of God which doeth onely pertaine to our Sauiour Iesus Christ whereof all the Leuiticall sacrifices were but shadowes signes The Sacrifice of praise or thanks giuing is all the workes of the faithful wherewith they praise and laud God and labour to be ioined with him c. S. Austen himselfe doth expound it August lib. 10. de ciuita Dei cap. 6. I. Veron One kinde of sacrifice there is which is called a propiciatory or mercifull sacrifice that is to say such a sacrifice as pacifieth Gods wrath and indignation and obtaineth mercie and forgiuenesse for all our sinnes and is the raunsome of our redemption from euerlasting damnation And although in yâ— olde Testament there were certaine sacrifices called by that name yet in very deede there is but one such sacrifice whereby our sinnes be pardoned and Gods mercie and fauour obtained which is the death of the Sonne of God our Lorde Iesus Christ nor neuer was any other sacrifice propiciatory at anye time nor neuer shall be This is the honour glory of this our high Priest wherein he admitteth neither partner nor successour For by his one obsation he satisfied his father for all mens sinnes and reconâ—iled mankinde vnto his grace and fauour And whosoeuer depriue him of this honour and goe about to take it to themselues they be very Antichrists and most arrogant 〈…〉 phemers against God and against his Sonne Iesus Christ whome hee hath sent Another sacrifice there is which doeth not reconcile vâ— vnto God but is made of them
that he reconciled vnto Christ to testifie our duties vnto God and to shewe our selues thankâ—ull vnto him and therefore they be called Sacrifiâ—es of laudo praise and thankes giuing The first kinde of sacrifice Christ offered to God for vs. The seconde kinde wée our selues offer to God by Christ. And by the first kinde of sacrifice Christ offered also vs vnto his Father and by the seconds we offer our selues and all that we haue vnto him and the Father And this sacrifice generally is our whole obedience vnto God in kéeping his lawes and commaundements of which manner of sacrifice speaketh the Prophet Dauid saieng A sacrifice to God is a contrite heart And S. Peter saith of all Christian people that they be an holy Priesthood to offer spirituall sacrificesâ— acceptable to God by Iesus Christ. And Saint Paule saith that alwayes we offer vnto God a sacrifice of laude and praise by Iesus Christ. Cranmer How the Priests cannot offer vp Christ in sacrifice No man saith S. Paule can offer vp a greater sacrifice then himselfe The Priests therefore cannot offer vp Christ in sacrifice because Christ being offered vp must néedes be the greatest sacrifice and so can he not be when a Priest sacrificeth him selfe for if the Priest sacrificed himselfe he should be yâ— greatest sacrifice yâ— he could offer for no man can offer a greater sacrifice theÌ„ himself yea god requireth none other sacrifice but our selues as writeth S. Paul Giue your selues a liuing sacrifice to God And the Psalmist The sacrifice that God accepteth is a penitent spirit a contrite and an humble heart Whereby it is manifest that the Congeegation redeemed by the sacrifice offered on the Crosse doth not nor cannot offer by the sacrifice of Christs body for as S. Paule writeth he cannot be offred vp but be dyeth Wherefore he offered vp himselfe once for all because hee could not dye but once c. Crowley How it is to offer our bodies a quicke sacrifice Make your bodyes a quicke sacrifice ¶ The sacrifices of the new Testament are spirituall This is a sacrifice most acceptable vnto God if we mortifie our mortall bodyes that is to say if we kill and â—lay our fleshly concupiscencâ—s carnal lusts and so bring our flesh through the helpe of the spirit vnder the obedience of Gods holy lawe Sir I. Cheeke ¶ The Iewes in Moses law were commaunded to offer vp the carkases of beasts but Christians should exhibite their own liuely bodyes for a sacrifice to God in mortifieng their carnall lusts and seaming themselues by faith to godlinesse and charitie The Bible note ¶ In stéede of dead beasts liuely sacrifice In steede of the bloud of beasts which was but a shadowe and pleased not God of it selfe the acceptable sacrifice of the spiritual man framed by faith to godlinesse and charitie Geneua What manner of sacrifice we offer to God By him therefore offer we the sacrifice of land ¶ We béeing a liuely priesthood doe offer 3â— manner of sacrifices The first is the sacrifice of praise and thanks giuing which S. Paul doth héere call the fruite of our lips The seconde is mercie towarde our neighbour as the Prophet Ose saith I will haue mercy and not sacrifice Read the. 25. Chap. of Mathew The third is when we offer our bodies a liuely and an acceptable sacrifice to God mortifieng our carnall and fleshly concupiscences Rom. 12. 1. Sir I. Cheeke Of the sacrifice of the table and of the sacrifice of the crosse S. Cipriane opening the difference of these two sacrifices saith thus Our Lord at the table wheras he sate at his last supper with his disciples with his owne hands gaue not his own very body and very bloud realy and indeed but bread and wine but vpon the Crosse he gaue his owne body with the souldiers hands to be wounded What the sacrifice of righteousnesse is Then shalt thou be pleased with the sacrifice of righteousnesse c. ¶ The sacrifice of righteousnesse is the mortifieng of the flesh and meekning of the hearts the praising of God and knowledging our selues sinners T. M. Offer the sacrifice of righteousnesse ¶ That is serue God purely and not with outward ceremonies The difference betweene a sacrifice a sacrament If a man say of the sacrament of Christs body and bloud that it is a sacrifice as well for the dead as for the quicke and therfore the very déede it selfe iustifieth and putteth away sinne I answere that a sacrifice is the slaieng of the body of a beast or a man wherfore if it be a sacrifice then is Christs body ther slain and his bloud there shed but that is not so And therefore it is properly no sacrifice but a sacrament and a memoriall of that euerlasting sacrifice once for all which he offered vpon yâ— crosse now a. 15. hundred yeres agoe and preacheth only to them that are alyue c. Tindale What sacrifices do signifie Sacrifices doe signifie the offering of Christs body on the Crosse. D. Hâ—ynes Of the Leuiticall sacrifices When any of you will bring a sacrifice vnto the Lord. ¶ That the Leuiticall sacrifices were preachings of the passion and death of Christ and of his Gospell which should afterward be published throughout all the world men hath not dremed it but the Holy ghost hath taught it by many testimonies as wel of the olde Testament as of the new As Psa. 39. Esay 41. Ioh. 1. 1. Pet. 1. Heb. 10. c. Of sacrifices made by fire Euen a sacrifice made by fire ¶ In the whole Burnt-offering all was consumed but in the Offering made by fire onely the inwards were burnt The Bible note What the sacrifice of thankes is The Sacrifice of thankes is our obedience in walking in those good workes that God hath prepared for vs to walke in Crowley He shall bring vnto his thanke offerings vnleauened bread ¶ The Hebrue word signifieth to praise and giue thanks this sacrifice they vsed when any man knowledged himselfe to bée a sinner and confessed his sinnes vnto the Lord willingly to reconcile himselfe vnto him The Bible note ¶ Peace offerings containe a confession and thankes giuing for a benefite receiued and also a vowe and a free offering to receiue a benefit Geneua The sacrifice of the olde law what it ment Although in the olde Testament there were certaine sacrifices called sacrifices for sinne yet they were no such sacrifices that could take away our sinnes in the sight of God but they were ceremonies ordeined to this intent that they should be as it were shadowes and figures to signifie before hande the excellent sacrifice of Christ that was to come which shoulde bée the very true and perfect Sacrifice for the sinnes of the whole world Cranmer SACRILEDGE What Sacriledge is SAcriledge is rashly to touch or to vsurpe vnto himselfe holy things which are dedicated vnto God
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
Iacob with his owne hand set vp a stone in title and remembraunce of their true reconcilement and commanded his men to fetch so many stones as made a great heape which â—eaâ— is called in Hebrue Galaad Tumulum testimonij vel aceruum testimonij The heape of witnesse Such Galaads hath bene séene in England which as old men say wer made in token of a man murthered ther. So that euery such like hillock of stones may be called galaad But yâ— Galaad wherof the Prophet speaketh when he saith Meus est Galaad Galaad is mine is called Iabes Galaad which was the chiefest citie of al the tribe of Gad And a people yâ— shewed great curtesie in the burieng of king Saule for the which Dauid commended them highly And these Galaadites béeing yet vnder the dominion of Isboseth the Prophet sayth Meus est Galaad Galaad is mine Also by Manasses ye shall not vnderstand the king of Iuda some to Ezechias neither Manasses the sonne of Ioseph but when the Prophet saith Meus est Manasses Manasses is mine vnderstand ye all the land that lieth beyond Iordane which Iosua gaâ—e to the halfe tribe of Manasses and was now also vnder the dominion of Isboseth Ric. Turnar SIGG A â—Oâ—N What it is THE Hebrue interpreters agrée not among themselues vppon this word Siggaâ—oâ— for some take it for an instrument of musicke vnto some it séemeth a note to sing a song by Other some thinke it to be the beginning of some common caroll according to the time whereof Dauids will was to haue this psalme song And other interpret yâ— Hebrue word to signifie delightfulnesse In my iudgement saith Caluine the second opinion séemeth most allowable namely that it was some certeine kinde of tune or song as if a man would tearme it a Saphicke or Phalentian verse Howbeit I force not a matter of â—o light importaunce Cal. vpon the Psal. ¶ Siggaion is taken to be a beginning of a song after whose tune this Psalme was sung The Bible note SIGNE What a signe is THat is called a signe which besides the forme which it offereth vnto the seÌ„ses bringeth some other thing into our knowledge And a signe as Augustine writeth and the Maister of the Sentences affirmeth is diuided into a naturall signe and a signe giuen Smoke is a naturall signe of fire and clowdes a naturall signe of raine but a signe giuen and appointed of the will is diuerse as letters wordes iestures beckes and many such lyke And these signes may perteine to diuerse and sundrie senses but things that are signified are either thinges past things present or things to come Pet. Mar. vpon the Rom. fol. 79. As wel the Gréeke word Sureion as the Latine word Signumâ— doth sufficiently declare that those thinges and dooinges be called signes which doe signifie some thing For it cannot be a signe where there is no signification Therefore whether yâ— the whole things do by sight vse therof signifie anie thing and whether it be added to any thing as some mark to be for a knowledge it is aright called a sign Augustine defineth a signe in this wise A signe is a thing which besides the matter that it presenteth to the senses doth make some other thing thereby to come into our thought as when we sée a footestep we doe thinke that the beast whose steppe it is hath passed there And when we sée smoake we knowe that there is fire And by hearing the voice of a beast we vnderstand the affectition of the minde And at the sound of a trumpet the souldiers doe know that they must either march or retire according to the matter that the battell requireth this sayth he Musculus fol. 271. How a signe is not both the signe and the thing signified For euen this day we haue receiued visible foode but the Sacrament is one thing and the vertue of thâ— Sacrament is another thing August in Iohn Tract 29. Againe all doctrine is either of things or of the signes of things but things are learned by signes ¶ By this it appeareth that Austens iudgement was not that a signe couldâ— bée the same thing whereof it is a signe Aug. de doctri Christi li. 1. cap. 1. Whatsoeuer things be such as they are called by hauing relation to other things then they be themselues cannot be those things wherevnto they haue relation But ouery thing that is called a signe is so by the relation that it hath to the thing that it signifieth Ergo no signes can bée the same things that they doe signifie And therfore the Sacrament of Christs body and bloud béeing a signe thereof cannot bee the thing it selfe Crowley ¶ Looke Sacrament SILENCE What is meant by this word Silence AND there was silence in heauen about the space of halfe an houre ¶ This silence shal endure but half an houre space which may be the thousand years that are spoken of héere afore considering that all the age after Christ is but the last houre And a thousand before God are but as the day before past In the time of this swéete silence shall Israel be receiued the Iewes shall â—ée conuerted the Heathen shall come in againe Christ will séeke out his lost shéepe and bring him againe to his folde that they may appeare one flocke lyke as they haue one Shepheard Bale vpon the Apoc. Fol. 109. ¶ Look Houre SILOH What Siloh is SIloh after some is as much to saye as sent after some happie and after some it signifieth Messias that is to saye annointed and that we call Christ after the Gréeke word and it is a prophesie of Christ for after all the other Tribes were in captiuitie and their kingdome destroied yet the Tribe of Iuda had a ruler of the same bloud euen vnto the comming of Christ about the comming of Christ the Romanes conquered them and the Emperour gaue the kingdome of the tribe of Iuda vnto Herode which was a straunger euen an Edomite of the generation of Esau. Tindale The meaning of this place following Goe wash thée in the poole of Siloh ¶ He commaundeth to wash in the poole of Siloh peraduenture to cast the Iewes in the téeth with this that they themselues were in the fault that they felt not the present power of God Euen as also the Prophet Esay reproueth the men in his time for that they refused the soft running water of Siloh and desired the strong mightie riuers And this also séemeth to be the cause why Elizeuâ— commaunded Naaman the Sirian to wash in Iordane The poole of Siloh was at the foote of mount Syon which did not breake spring forth continually but onely at certâ—ine houres and on certeine dayes and came through certeine holes gutters of the hard rocke with a great roaring noise c. Marl. vpon Iohn fol. 338. Of the soft running waters of Siloh Because the people hath refused the waters of Siloh that runne softly ¶ Which
the coine that was figured in the Image of Caesar Persuadit illis debere Caesari perswadeth them that those things are owing to Caesar that are his that is those that haue his Image both in corporall and outward things we must obey the king but in inward things spirituall onely God I. Bridg. fo 639. TRINITIE How the whole trinitie is approued by the Scripture AND sayd Lord if I haue found fauour c. ¶ He saw thrée but directed his speach but to one whereby the mysterie of the Trinitie is declared The Bible note ¶ Speaking to one of them in whom appeare to be most maiestie for he thought they had bene men Geneua Iohn sawe heauen open and the holy Ghost descending vpon him like a Doue there came a voice from heauen Mar. 1. 10. c. ¶ Christ did come down the holy Ghost came down But Christ the sonne of God did appeare a true naturall essentiall body whereas the holy Ghost did come downe in the likenesse not in the true essential body of a doue The father did also speake from heauen Héere ye haue the whole Trinitie TRVMPET Whereto Trumpets serue AND seauen Trumpets were giuen vnto them ¶ Trumpets serue to many purposes among which also is one that publike Magistrates are wont to publish proclaime yâ— lawes ordinances which they haue made by the sound of trumpets The same vse doth Iohn assigne héere to the Angels By whoÌ„ notwithstanding we may wel meane the Apostles Ministers of the word according to the commaundement of the Lord giuen vnto Esay 58. 1. Set out thy throte cry straine thy selfe as a Trumpet lift vp thy voice c. And Christ sayd to his Apostles Looke what I saye vnto you in the darke speak you it in the light and that which you heare in the eare preach you vpon the house tops Mâ—th 10. 27. Marl. How the Scribes Pharesies did vse them The Scribes and Pharesies in common and publike places whervnto many people wer wont to resort did distribute their doles or almes to the poore in the which their ostentation was manifest because they sought frequented places to haue many witnesses of their deeds not contented with this they caused trumpets to be sounded They fained truely that they called yâ— poore together by the noise of the Trumpet so that they neuer wanted a cloake to shadowe their hypocrisie when as it is for certein that they did it to haue fame renowme praise of men Marl. vpon Mat. fol. 112. The very meaning both that we blow no Trumpet that the left hand know not what the right hand doth is yâ— we do as secretly as we can in no wise séeke vaine glory or to receiue it if it were profered but to do our déeds in singlenesse of conscience to God because it is his coÌ„mandement euen of pure compassion loue to our bretheren not that our good déeds though standing in our owne conceit shuld cause vs to despise them Tindale TRVTH Truth defined THat is truth according to yâ— Hebrue phrase which is the most perfect essence of any thing the very absolute perfection it selfe of a matter Marl. vpon Iohn fol. 309. Why Christ is called true and soothfast Thus saith he that is holy true ¶ He is called true or soothfast because he only teacheth vs true certeine substantial infallible things therfore he anoucheth himself to be yâ— truth it selfe Iohn 14. 6. And onely Schoolemaister Math. 23. 8. whoÌ„ all men ought to giue care vnto euen by the commaundement of the father Math. 17. 5. Also God is sayd to be true or soothfast because hée kéepeth touch in his promises notwithstanding mens iniquities Rom. 3. 3. 4. Marl. fol. 60. Who they be that are true of heart The true of heart shall be glad thereof ¶ The true of heart are these that neither for the prosperitie of the vnfaithfull nor pouertie of the good are seduced But alwaies iudging well of God as pleased with that he doth contented onely with his promise in his word Psa. 73. 1. T. M. TVVELVE MONETHS ¶ Looke Yeare TVVO How two in one flesh is vnderstood THey commit adultry that marry at one time two wines and say if a man haue an hundred as he may haue as well as two yet all is but two and one flesh in the Lorde Christ doth not so interpret two Math. 19. but referreth two to one man and one woman as the text that he alleadgeth out of Genesis chapter 1. and 2. declareth saieng Haue ye not read that he that made man from the beginning made the male female therfore shal man leaue Father and mother and associate his wife and shall be two in one flesh This text admitteth not pluralitie of wiues but destroyeth plaine the sentence of those that defend the coniunction of many wiues with one man For at the beginning of Matrimony was but one man and one woman created and married together no more shuld there be now in one matrimonie as Christ there teacheth and expoundeth two in one flesh and not thrée or foure in one flesh The word of God must be followed and not the examples of the Fathers in this case Whooper Of two sorts of calling ¶ Looke Calling Of two Sacraments As concerning Sacraments which ought to be holden properly for lawfull Sacraments he hath ordeined two in the Christian Church The first is Baptime the other is the supper The other that hath bene added to these by the Papists may not be accounted for true and lawfull Sacraments for so much as they haue no certeine foundation in the word of God without the which no Sacrament is lawfull Pet. Viret Saint Cipriane sayth Tunc demum plane sanctificari c. Then may they be throughly sanctified and become the children of God if they be new borne by both the Sacraments Cipri li. 2 Epist. 1. ad Steph. Augustine saith Quedam pauca pro multis c. Our Lord his Apostles haue deliuered vnto vs a few Sacramentes in stéede of many and the same in doing most easie in significatioÌ„ most excellent in obseruation most reuerend as in the Sacrament of Baptime the celebration of the body bloud of our Lord. Aug. de doct christ li. 3. cap. 9. Againe speaking of Baptime and the supper he saith thus Haec sunt c. These be the two Sacraments of the Church Aug. de Cymbolo ad Catechemenes Paschasius sayth Sunt Sacramenta c. These be the Sacraments of Christ in the Catholike Church Baptime the body and bloud of our Lord. Paschasius de coena Domini Bassarius sayth Hoc duo solo Sacramenta c. We reade that these onely two Sacramentes were deliuered to vs in the Scriptures Bassarius de Sacramenta Euchari Against these foresaid saiengs the late pretensed Councell of Trident hath concluded thus
all congregations of waters the Sea generallye but also because it was of olde time a constant opinion after the storyes that it hath his originall beginning from the Occean Sea Ye may also vnderstand by the drinesse of Nilus that it ouerflowed not the lande contrary to the olde accustomed manner thereof Some had leauer haue this to be figuratiuely applyed As there be certeine waters of the Gospell which the holy Ghost giueth so are there also the troubelâ—us waters of Aegypt that is of worldly doctrine Therefore when the word of God is ouerheard those waters drye vs. For the holy Ghost reprehendeth the world of sinne and openeth and declareth the works of darknesse In these waters doe Réede and Rush grow that is vaine trifling works such as are the works of hipocrits which after the outward shew and appearance séeme fresh but are within vaine and naught worth ¶ Hee sheweth that the Sea and Nilus their greate riuer whereby they thought themselues most sure shoulde not bée able to defend them from his anger but that he woulde â—â—nd the Assirians among them that they should kéepe them vnder as slaues Geneua The meaning of this place following Iesus Christ that came by water and bloud ¶ The water and bloud that came out of his side declare that we hauâ— our sinnes washed by him he hath made full satisfaction for the same Geneua How water in the Sacrament signifieth the people The people is anexed in the Sacrament through the mixture of water therefore I meru 〈…〉 le much that they are so contentions and will not see that as the water is the people so the wine is Christs body that is to say in a mystery because it representeth Christs bloud as the water doth the people Cipriane ad 〈…〉 Whiles in the Sacrament water is anneâ—ed with the wine the faythfull people is incorporate ioyned with Christ and is made one with him with a certeine knot of perâ—â—ct charitie ¶ Now whereas he sayth that we are ioyned and incorporate with Christ what fondnesse were it to contend sith we are there onely in a mysterie and not naturallye I. Frith VVAVE OFFERING What it signified ANd waue them for a waue offering ¶ This sort of offeringâ— after the Priest had lif 〈…〉 d vp was moued into euery side of all coasts to signifie that God was Lord of all the earth Tâ—e Bible note This sacrifice the Priest did moue toward the East West North and South Geneua ¶ Waue offering because it was wauen in the Priestes hands to diuerse quarters Tindale VVEDDING GARMENT What the wedding garment is and who be clothed therewith WHich had not on a wedding garment ¶ Many doe in vaine héere contend about the wedding garment whether it be fay â— or an holy and godly lyfe Séeing that fayth can neither be separated from good workesâ— neither canne good works procéede but from fayth But the onely meaning of our Sauiour Christ was this that we are called of the Lords vpon this condition that we should by the spirit be made lyke vnto him And therefore that wee might continuallye abide in his house wée must put off the olde man with all his pollutions and defiling spottes of sinne and must frame and giue our selues to a newe lyfe that our apparell maye aunswere so honourable a calling They therefore are clothed with this wedding garment which haue put on the Lord Iesus Christ and the new man which after God is shaped in righteousnesse and holynesse and as the wedding garment doth declare the minde to bee ioyfull affected towarde the wedding dinner and to reuerence the same euen so also by this wedding garment there is required that the guestâ— be such which with ioy with reuerence of the diuine maiestie and with giuing of thankes should obteine and enioy the heauenly benefits Marl. fol 499. ¶ The wedding garment is Christ himselfe whom in Baptime we put on through â—aith where from procéedeth loue and charitie which is the common badge of all true faithfull christians Sir I. Cheeke ¶ They that with their mouthes doe professe the Gospell and the true christian religion and so doe associate and a fellowship themâ—elues with the church and congregation and bee not inwardly sanctified with the spirit of God be without the bridegromes liuâ—rie ¶ Faith in Christs bloud maketh the marriage betwéene our soules and Christ and is properly called the marriage garment or the signe Tindale VVEDLOCKE ¶ Looke Marriage VVEAKE AND SICKE The meaning of Saint Paule in this place FOr this cause many are weake and sicke among you ¶ For this cause that is â—or lacke of good examining of our selues many are weake sicke in the faith many asleepe haue lost their faith in Christs bloud for lacke of remembrance of his body breaking bloudshedding not yâ— only but many are weak and sick euen striken with bodily diseases for abusing the SacrameÌ„t of his body eating the bread with their téeth not his body with their heart minde peraduenture some slaine for it by the stroke of God which if they had truely iudged and examined themselues for what intent they came thether why it was instituted should not haue ben so iudged chastened of the Lord. For the Lord doth chasten to bring vs to repentance and to mortifie our rebellious members that we may remeÌ„ber him Héere ye may shortly perceiue the minde of Paule Tindale fol. 164. ¶ Looke Examine VVEEKES How the weekes in Daniels prophesie be taken A Wéeke in Daniels prophesie is not taken for a wéeke of dayes but for a wéeke of years so that euery wéeke is counted for seuen yeares And the halfe yeare that he speaketh of is taken for the thrée years an halfe wherin Christ héere in earth stablished his Testament A wéeke is taken for seauen yeares As in Leuit. 25. 8. where the 70. wéekes that Daniel speaketh of are 190 yeares T. M. Then number 7. weeks of yeares ¶ A wéeke is sometimes taken for the number of 7. daies as before 23. 15. sometime for yâ— number of 7. yeares as heere and in Dan. 9. ver 24. 25. 26. T. M. VVELLES What the welles of the Sauiour are WIth ioy shall ye drawe water out of the welles of the Sauiour ¶ The wells of the Sauiour are the word of God the doctrine of the Gospell and promises of Christ wherewith trembling soules and afflicted consciences are refreshed Out of these saith he that they shal drawe water not out of mens traditions which are but puddles T. M. ¶ The graces of God shall be so abundant that ye may receiue them in as great plentie as waters out of a fountainâ— that is full Geneua VVENT OVT FROM VS What is meant by this place of Iohn Looke Vs. VVEEPE Causes why we should weepe AVgustine in his 4. Sermon of the first Sundaye in Lent writeth that there bée two
Both for their wicked marriages vnnaturall copulations Idolatry of spirituall whoredome with Moloch and such lyke abhominations Geneua What is called spirituall whoredome Offering to diuells after whom they haue gone a whoring ¶ Idolatry is spirituall whoredome because faith toward God is broken Geneua Soothsaiers to goe a whoring after them ¶ To estéeme sorcerers or coniurers is spirituall whoredome or Idolatry Gen. VVICKED What it is to be wicked I And my people are wicked ¶ The wicked confesse their sinnes to their condemnation but they cannot beléeue to obtaine remission Geneua ¶ To be wicked is to be without the knowledge and féeling of the goodnesse of God and without hope to receiue any goodnesse at his hand so that we cannot patiently heare any of his truths nor beléeue theÌ„ neither suffer them to be taught to other as it appeareth in all Psalmes and in Esay 57. Tindale The wicked are lyke the raging Sea yâ— cannot rest Their euill conscience doth euer torment them and therefore they can neuer haue rest Geneua Ther is no peace saith the Lord vnto the wicked ¶ Thus he speaketh that the wicked hypocrites should not abuse Gods name in whom was neither faith nor repentaunce Geneua How the wicked are punished for dooing wrong to the wicked As I haue done saith Adonibesech so God hath done to me againe ¶ Heere note that the Gentiles had the knowledge of God as saith Paule Rom. 1. and that they knew the law righteousnesse naturall of which Moses Deut. 19. d. and Exo. 21. c. But in the punishment of Adonibesech is this chiefely to bée obserued that God not onely auengeth the wrong that the wicked doe to the good but also that which the wicked doe to the wicked The 70. Kings whose thumbes and great toes hée cut off were wicked men yet he is punished for the iniurie and crueltie done vnto them Such an example haue ye also Amos. 2. What punishment shall they haue then that cruelly slaye the good Not small be ye sure T. M. How the wicked eate not Christs body He that eateth Christs body hath euerlasting life Ergo then the wicked eate not Christs body He that eateth Christs flesh and drinketh his bloud abideth in Christ and Christ in him but the wicked abideth not in Christ nor Christ in them Ergo the wicked eate not his flesh nor drinke his bloud I. Frith VVIDOVVES Obiection of the Papists PAule say they blameth the widowes which after the olde Iewes manner chosen to serue yâ— Congregation when they were found of the common pursse had list afterward to marry Aunswere This place saith Melanctâ—â—on many of the Papistike votaries wrast it for their vowes because that there they are said to reiect their first faith which faith some of them interpret it of the breaking of their vowe But I will aunswere theretâ— simply and plainly That which they call their first faith in that place ought not to be vnderstood of such vowes but of their first and principall faith in Christ as a little before he saith If any man careth not for his owne and chiefly for his owne houshold he denieth to be a faithfull and is worse then an infidell For Paule blameth those women which so long as they wer néedie they would be sad and modest seruing them faithfully but afterward when they wer found of yâ— common charge they began to waxe wanton and light and to neglect their office For these euill manners saith he that they reiected their chiefe faith or principall promise to God casting off their faith whereby they should haue pleased God For their very faith is reiected when their conscience is defiled Beside this if they contend to be spoken of vowes then are their owne selues condempned with the same text commaunding them to put back young persons from such vowes to receiue none before 60. yeares old and why then call they it a lawfull vowe at 21. yeares Also if there had bene in those daies any such common vowes surely they had bene made without any superstition Wherefore these new found vowes of Monkes and Priests are tangled with full many wicked perswasions c. ¶ Looke Vowe First VVIFE What a commoditie she is to hir husband ANtipater an Heathen writer In sermone de Nuptijs hath these words Whosoeuer saith he hath not had triall of a wife and children he is vtterly ignoraunt of true mutuall good will Loue in wedlocke is mutually shewed when man and wife do not communicate wealth children and hearts alone as friends are wont â—o doe but haue their bodies in common also which friends cannot doe And therefore Euripides saieng aâ—â—de the deadly hate he bare vnto women writ these verses in commendation of marriage The wife that gads not giglot wise with euery flirting gill But honestly doth keepe at home not set to gossip still Is to hir husband in his cares a passing sweete delight She heales his sicknesse all and cals againe his dieng sprite By fawning on his angry lookes she turnes them intâ— smiles And keepes hir husbands secrets close when friend worke wâ—ly guilâ—s Bullinger fol. 224. How this place following is vnderstood Come not at your wiues That is when ye will serue the Lord you shall put from you all lust and fleshlye concupiscense giuing your selues wholly to prayer and abstinence as Paule teacheth 1. Cor. 7. 29. That they that had wiues shoulde bée as though they had none T. M. But giue your selues to praier and abstinence that you may at that time attende onely vppon the Lord. 1. Cor. 7 5. Geneua The difference betweene a Wife and a Concubine Looke Concubine VVILDE BEASTS What is signified heere by wilde beasts THe wilde beasts shall worship me Under the name of the beasts signifieth he also the heathen which were wilde rude and beastly concerning godly knowledge these saith he that hee will tame by the preaching of the Gospell which thing he signifieth by waters and streames so that they shall not héereafter doe hurt in the Church but shall put their shoulders vnder the yoke of faith and be ruled with the law of charitie T. M. They shall haue such abundaunce of all things as they returne home euen in the drye and barraine place that the verie beasts shall feele my benefits shall acknowledge them much more men ought to be thankfull for the same Geneua VVILL OF GOD. How all things come to passe by Gods will THese be the great and most exquisite workes of God that whereas the nature of man and Angell had sinned that is to say had done not that he would but that it would euen by the same will of the creature whereby that was done that the creator would not he fulfilled that he would vsing wel euen euill things as good himselfe in the highest degree to the damnation of them whom he iustly fore-ordeined to punishment and to the saluation of them whom he mercifully
inferior more obscure then the bright shew of Christs works Mar. fol. 176. Though I beare record of my selfe yet my record is true The sense meaning is this Although euery man is suspected in his owne cause although it be prouided by lawes that no man speaking in his owne cause shuld be credited yet notwithstanding this can take no place in the son of God which is aboue the whole world for he is not to be reckoned in the order of men but hath this priuiledge from his father to gouerne all men with his word alone Mar. fol. 293. That which Christ denieth chap. 5. 37. héere he graunteth to declare vnto them their stubburnes saith that béeing God he beareth witnes to his humanitie likewise doth God the father witnes the same wher are two distinct persons though but one God Geneua At the mouth of two witnesses c. Not that the testimony of two witnesses are alwaies true but because it is to be counted true For otherwise the testimonie of men may be false as it is to be séene in the 3. of Kings chapter 21. 13. Math. 26. 6. Susanna 13. VVOE What woe is THis word Woe as Basil saith is a lamentable mone wherewith all they yâ— grone vnder the crosse doth vtter their griefe What is betokened by the 3. woes in the reuelation of Iohn One woe is past and behold two woes come yet heereafter ¶ The fiâ—st woe betokeneth the mischiefe that is brought into the world by the false prechers Cloister men which aduanced Antichrist vnto so great authoritie yâ— he began to be estéemed for a God and Sauiour when notwithstanding he was but a destroier rooter out loe saith the text ther came yet two woes after this yâ— is to wit in the opening of the trumpets of the sixt seuenth Angels For the second woe is ment of the time wherin Antichrist raigneth with most cruel persecutions against the godly through the whole world And the third is about yâ— ende destruction of Antichrist whome the Lord shall dispatch with the breath of his mouth and rid quite away through the brightnesse of his comming 2. The. 2. 8. Mar. fol. 135. VVOOD What it is to build on wood haye or stubble IF any doe build on this foundation wood haye or stubble ¶ That is if a man of good intent but yet through ignorance preach teach you to sticke vnto ceremonies mens traditions although they seeme neuer so glorious to such things as are not grounded on scriptures as S. Cyprian taught defended to rebaptise him that was once baptised after fallen into heresie yea many Bishops consented vnto him yet was it surely a great errour This is wood haye and stubble that cannot endure the fire of temptation light of Gods word c. I. Frith fol. 43. VVOLFE How a Wolfe is sometime taken in a good sense BEniamin is a rauishing Wolfe ¶ Wolfe is héere taken in â— a good sense and signifieth a feruent preacher of Gods word as was Paule in whom the text is verefied T. M. The meaning of these places following The Wolfe the Lambe shall féede together ¶ The meaning is that the most wicked cruell men shall at the comming of Christ agrée with the good peaceable that the Gentiles which for their beastly liuing are often signified vnder the name of beasts shal be at vnitie with the faithfull the one liue ioyfully with the other without strife The very selfe saieng haue ye in the 11. Chap. ver 6. T. M. The Wolfe shall dwell with the Lambe ¶ Men because of their wicked affections are named by the name of beasts wherin the like affections raigne but Christ by his spirite shall reforme them worke in them such mutuall charitie that they shal be lyke Lambes fauouring and louing one another cast off all their cruell affections Geneua VVOMAN Of the woman arayed in Purple ANd the woman araied in Purple c. ¶ This woman is Antichrist that is the Pope with the whole bodye of his filthyâ— creatures as is expounded ver â—8 whose beautie only staÌ„deth in outward pompe and impudencie and craft like a strumpet Geneua ¶ The womans variable garments be tokeneth diuerse liueryes of religious orders or the Rose coulour may signifie a readinesse to shedde christen bloud The cup â—ull of abhominations c. the Popes decrées decrefalls Bulles dispensations suspensations and cursings The beast she sat on is the Papall seate Sir I. Cheeke Of womens apparell The Prophet Esay reckoneth vp their bracelets their tablets their bonets their nosegaies iewels their vailes their wimples c. ¶ In rehearsing all these things perticularly he sheweth the lightnesse and vanitie of such as cannot be content with comelye apparell according to their degrée Geneua Tertulian in his booke of the â—ttire of women setting forth a better new apparell of women saith thus Prodite vos feminae c. Come ye forth ye women hauing your beauties bettered with the helps and ornaments of the Apostles taking white liues of simplicitie and readynesse of shamefastnesse hauing your eyes painted with shamefastnesse and your spirits with secresie putting into your eares the word of God tieng to your neckes the yoake of Christ put vnder your neckes to your husbands and ye shall be well apparelled Haue alwaies what to doe in your hands and fasten your féete at home and ye shall bee better lyked of them and if ye were in gold Clad you with the silke of sinceritie with the saten of sanctitie with the purple of probitie Thus prune and pricke vp your selues and God himselfe shall be your paramour c. How women may not weare mans apparell The woman shall not weare that which perteineth to man c. ¶ It is not forbidden but that to eschew or auoide ieopardy or to passe the time merely or to beguile our enimies a womaÌ„ may weare a mans harnesse or vestiments and contrariwise a man womans clothes but that they be not earnestly and customably vsed that due honour and dignitie may be obserued of both kindes seeing to doe contrariwise is vncomely T. M. Of the woman taken in adultery Neither doe I condemne thee goe and sinne no more ¶ Hée sayth not neither shall any man condemne thée because hée would not abrogate the office of yâ— lawful iudge Therfore they which gather heereby yâ— adultery is not to be punished by death by the same it is necessarie that they graunt yâ— an inheritaunce ought not to be diuided because Christ would not make himselfe an arbitrer or vmper in that businesse betwéene two bretheren yea let euery wickednesse be exempted from the punishment of the lawe if so be adulterers may escape vnpunished they open the gate to treason to murther to rapine and theft If the magistrate had lawfully condemned adulterye Christ would not haue absolued the same He absolued