fol. 96. ¶ The soules of the Saintes are vnder the Altar which is Christ meaning that they are in safe custodye in the heauens Geneua How Christs soule was heauie My soule is heauie euen vnto death ¶ Héere we learne that Christ did not onely take an humane body vpon him but also an humane soule So that he was both a perfect man and perfect God else if the Godhead had ben vnto him in stéed of his soule he could not haue bene heauy Sir I. Cheeke Of Christs soule descending into hell That his soule should not be left in hell ¶ Saint Augustine writing of the presence of God vnto Dardanus 2. chap. alleadgeth this saieng of the Apostle and thereby goeth about to proue that the soule of Christ went downe in very déed to hell but that he suffered nothing there Other doe affirme that it is sayd by a figuratiue manner of speaking that he went downe to hell because that the merit of his death and passion was profitable to them that after died in the faith of Abraham Some againe by the word Inferi doe vnderstand the graue I would wish we should alwaies studie to vnitie and peace and leaue these vnfruitfull questions Sir I. Cheeke ¶ Looke Christs descending into hell Thou shalt not leaue my soule in hell ¶ That is thou shalt not forsake me that my soule shall dye and that followeth neither shalt thou suffer thy Saints to see corruption signifieth thou shalt not suffer my body to abiâ—â— in the graue and so to corrupt So doth Peter expound this place of Christ. Act. 2. 27 and Paule Act. 13. 7 T. M. ¶ This is chiefly spoken of Christ by whose resurrection all his members haue immortalitie Geneua Wherein the soule of man and beast do differ In man the soule by which he knoweth iudgeth and hath discreation is called liuing The soule of beasts haue none other facultie but to giue mouing vnto their bodies Caluine Of the apparition of soules The soules that is departed from the body cannot wander in this countries or regioÌ„s for the soules of the righteous are in the handes of God and also the soules of sinners are straight waies after their departure led away it is made manifest by the rich man and Lazarus Chrisostome in his 29. Homil. vpon the. 8. of Mathew T. M. But the Lord doth say in an other place this day will I fetch againe thy soule from thée Therefore the soule after it is once gone from the body cannot wander heere among vs and not without a good cause For if they that go in a iourney if they chaunce to come into some vnknowne country cannot tell whither to goe except they haue a guide how much more shall the soule being departed from the bodie when she entereth into life and way that is altogether new vnto her bée vncerteine and ignorant whither she may goe except shée gette a guide It may be proued by many places of Scripture that yâ— soules of the righteous men doe not wander heere after their death For Stephen sayth Lord receiue my spirit And Paule did desire to be loosed and to be with Christ. The Scripture also doth say of the Patriarke and he was layd to his Fathers being dead in a good age And that the soules of sinners cannot abide there neither heare the rich what he sayth marke and weigh what he doth aske and not obteine If the soules of men might be conuersant héere he would haue come himselfe as his desire was and certified his bretheren of the torments of hell By the which place of the scripture this is also most manifest and plaine that the soules after they be gone out of their bodyes are lead into a certein place from whence they come not againe at their owne will and pleasure but doe tarry there for the dreadfull day of iudgement God forbid that we should beléeue that the soule of any Saint much lesse of a Prophet haue ben fetched vp by the diuel being taught that Satan himselfe is transformed into an Angell of light much more into a man of light and that he shall also affirme himselfe to be God and worke wonderfull signes for to subuert euen the very elect if it were possible But although the vertue of God hath called againe certein soules into their bodyes for to teach vs that he might doe it by his owne right it shall not therefore be communicated or graunted vnto the confidence and boldnesse of Magitians or Sorcerers and vnto the deceitfulnesse of dreames and lyeng Poets but when in the example of the resurrection the vertue or power of God doth bring againe the very soules into the bodies it is shewed with a whole full truth and which can bée touched and handled that is a shape and forme of veritie or that is a true and vnfeined shape or forme so that thou maist iudge that all fetching vp appearing of the dead without bodies are méere illusions and deceitfulnesse There be such now a dayes which are wont to say Who hath seene what is done in hell who euer came to bring vs word But let them heare what Abraham sayth for if we doe not beléeue the Scriptures we wold not beléeue them neither that should come from hell The Iewes haue well declared the same which because that they beléeued not the Scriptures would in no wise beléeue them that were raised againe from the dead but wold haue slaine Lazarus that was raised againe And although many were raised againe from death after that Christ was crucified yet did they not let to persecute the Apostles most cruelly afterward Theophilact vpon the 16. of Luke I. N. The spirit of Samuel which the woman Sorcerer raysed vp to Saule was not the soule of Samuel but the diuell which appeared in Samuels lykenesse for to deceiue Saule Aug. to simpl 3. quest Of soules departed S. Austen writeth that the soules of the Saints be in the secret receptacles vntill they shall receiue the crowne of glorie in the day of iudgement Againe in an Epistle he wrote to Saint Hierome A soule saith he after bodely death shall haue rest and than after that shall take her body that she may haue glory S. Barnard saith the swéetnesse which the soules of the Saints haue at this present is great but it is not yet perfect for it shall be made perfect when they shall sit on seates as Iudges When they haue put of their bodies they be forthwith brought into rest but not into the glorie of the kingdome He saith farther that there be thrée estates of the soule The first is in the body as in a tabernacle the second after death as in a porch of the temple the third in heauen with his glorified body The meaning of this place following And shall winne his soule for a praye ¶ That is shall escape daunger It is all one with that which goeth before he
and strong doubting of altering in no parte but by all meanes studieth euerie daie to make their faith more stronger and stronger by all manner of good workes Bibliander vpon Iude. HELINDIVS What his heresie was HElindius said that Marie was a Uirgin when Christ was borne Yet afterward to haue borne the bretheren of Christ. August Gennad catalog vir illustrâ— HEM How we touch the hem of Christs vesture ANd touched the hem of his vesture ¶ We touch the hem of Christs vesture when we beléeue that he did take our fraile nature vpon him to heale the filthie diseases of our corruptible flesh Sir I. Cheeke HEMEROBAPTISTS What manner of Heretikes they were THe Hemerobaptists were Iewes in all points they affirmed that it was impossible for anie man to attaine vnto euerlastiâ—g life vnlesse he were euerie daie purified and baptised Epiphan perâ—a lib. 1. de heres HENOCH What his taking vp into heauen signifieth THis is not Henoch the first sonne of Caâ— but Henoch the sonne of Iared whose taking vp into heauen doth manifest vnto vs the immortalitie that remaineth after this life and that God would iudge the world who will saue those that be righteous and dampne those that be wicked Lanquet For God tooke him awaie ¶ To shewe that there was a better life prepared and to be a Testimonie of the immortalitie of soules and bodies As to enquire where he became is méere curiositie Geneua HER AND ANAN How they were slaine for not vsing the lawfull benefite of mariage HEr the eldest sonne of Iuda was maried to Thamar of Mesopotamia the daughter of Aran. Now Her was a wicked impe and doubted of Thamar because she was not of the lande of Chanaan therfore the Angell of the Lord slew him the third night after his mariage when he had not yet companied with hir by reason of his mothers subtiltie and so he died in his naughtinesse for she was loath that he should haue anie child by hir When Anan was mariageable Thamar was giuen vnto him and he also of a spite companied not with hir notwithstanding that he liued a full yeare with hir and when he was threatened of his father Iuda then he companied with hir but yet by his mothers commandement he let his séed fall vpon the ground and so he also died in his wickednesse ¶ This Storie is in the booke of the 12. Patriarks HEARE HIM How Christ is to be heard in all things THis is my deare sonne in whom I delight heare him ¶ Sith that we are from aboue by the voice of the heauenlie Father bidden to heare Christ we ought not as Saint Cyprian saith to care what the Fathers haue done before vs but much rather what Christ which was before the Fathers did commaund vs to doe that are we most bound to follow and to doe Sir I. Cheeke HERESIE The definition of Heresie AS touching the definition of Heresie S. Austen saith To expresse by orderly definition what thing maketh and Heretike as I iudge is either impossible or verie hard ¶ The word Heresie is deriued of a Uerbe which signifieth to elect or chuse vnto themselues some certain opinions which are against the holy Scriptures and do stubbornly defend the same And the causes of this their choise for the most part are either because they are ignoraunt of the holy Scriptures or els if they knowe them they despise them and being driuen by some couetousnesse they apply themselues to the inuention of some errours Wherefore Augustine in his booke De vtilitate credendi writeth An Heretike is he which for the loue of gaine or rule either bringeth vp or els followeth new opinions The definition therefore of Heresie is a choice and stubborne defending of opinions which are against the holy Scriptures either by reason of ignoraunce or els contempt of them to the ende the easier to obtaine their owne pleasures and commodities The choise and stubborne defending is in this definition in steed of the forme but the opinions disagréeing with the holy Scriptures serue for the matter Pride and couetousnesse make Heresie And the obtaining of dignities gaine and pleasures are appointed the endes of this so great a mischiefe By this definition it is manifest inough as I thinke who be Heretikes Pet. Mar. vpon Iudic. fol. 58. What things are required for the proofe of Heresie For iust proofe of Heresie thrée things necessarie are required for the proofe of Heresie First that it be an errour Second that it be an errour against the truth of Gods word Thirdly that it be stoutly and willingly maintained Otherwise an errour in Gods truth without wilfull maintenaunce is not an Heresie S. Austen saith Errare possum c. In an errour I maie be but an Heretike I cannot be Iewel How Heresie is to be auoyded and punished A man that is giuen to Heresie after the first and second admonition auoid c. After that the godlie Minister hath by the mightie word of God conuinced any man of heresie if that man will obstinately abide in his erronious opinion doctrine it is lawfull for the godly Magistrate to punish him with the sword this place which doth only pertain to the Minister vnto whom the temporall sword is not deliuered notwithstanding Paule did smite Bariesu with blindnesse Act. 13. 11. And the Lord Deut. 13. 5. did commaund yâ— the false Prophet shall be slaine put to death This law is not yet abolished Sir I. Cheeke ¶ This Commaundement is giuen to the Minister and so particularly to all men to whom the sword is not committed but els the Magistrate whose chiefe office is to maintain Gods glorie in his Church ought to cut of all such rotten infectious members from the bodie Geneua HERETIKE What is to be done with Heretikes MY bretheren saith Iames if anie of you doe straie from the truth so that anie man conuert him he must know that who soeuer doe cause a sinner to turne from the errour of his waie shall saue a soule from death But now a daies you maie find men that will trauaile rather to ouerthrow then to turne heretiks The Lord saith Augustin doth ouerthrow the kingdomes of errour through his seruaunts but he giueth charge that the men forasmuch as they be men should be rather reformed then lost Neither ought we to dispaire of the turning of our brother which is fallen into Heresie For vnlesse that such a one might be conuerted by the grace of the Lord the aduise of Iames hadde bene vtterly to no purpose This Augustine knew well and therefore he emploied himselfe whollie vnto the conuerting of Heretikes and that with great lenitie and mildenesse of spirite according vnto the monition of the Apostle Againe he saith It was our dutie to chuse and to wish the best that we might make our waie to your reformation not in contention wrawling and persecution but by comforting of you gently by aduising you fauourably by
of them which beléeue in the name of Christ and doe receiue the right of the adoption of the sonnes of God they which are such are not borne of flesh bloud but of God flesh bloud begetteth not the children of God That which is of the flesh is flesh that which is of the spirit is spirit By these words the Euangelist meaneth nothing els but the carnall birth For he maketh a comparison of the generation of the flesh and the spirit reiecting the one and allowing the other c. They which beléeue in Christ being before vncleane Gentiles are not borne the sonnes of God out of the wombe or by flesh and bloud but are brought therevnto by the workmanship of the holy Ghost And although properly he hath respect vnto the Iewes which were proud in the flesh yet notwithstanding of this place a generall doctrine maye be gathered namely that whereas we are counted the sonnes of God it commeth not by the propertie of our nature neither of our selues but because the Lord hath begotten vs of his owne frée will singular loue Marl. vpon Iohn fol. 19. That we should be called the sonnes of God ¶ Being made the sons of God in Christ he sheweth what qualities we must haue to be discerned from bastards Geneua SOPHIST What a Sophist was at the beginning and what it is now SOphists at the first beginning were men that professed to be teachers of wisdome and eloquence And the name of Sophists was had in honour and price and they were of the same estimation and of the verie same facultie science that afterward wer called Rhetores that is Rethoritians yea also Logitians For when the Sophists fell to cauilling brawling and triâ—ling by little and little the estimation decayed So that or the time that Socrates liued in a Sophist was a name of contempt and hatred and so it is yet still at this day Vdal SORROVV Of godly sorrow and worldly sorrow FOR godly sorrow causeth repentaunce vnto saluation Godly sorrow is when we are not terrified with the feare of punishment but because we féele we haue offended God our most mercifull Father Contrarye to this there is an other sorrow that onely feareth punishment or when a men is vexed for the losse of some worldly goods the fruite of the first is repentaunce the fruite of the second is desperation vnlesse the Lord helpe spéedely Beza ¶ Ther be two manner of sorrowes The one commeth of God and engendereth repentaunce vnto life The other commeth of the flesh and bréedeth desperation vnto death We haue examples of both in Cain and Dauid in Iudas and Peter for they all sorrowed but the sorrow of Cain and Iudas was fleshly carnall and therfore being without godly comfort it did driue them to desperation Whereas Dauid and Peter in their godly sorrow did flye vnto the father of mercie with a true repentaunt heart and were receiued againe into the fauour of God Sir I. Cheeke ¶ Whose heart Gods spirit doth teach he is sorrie for his sinnes committed against so mercifull a God these are the fruites of his repentaunce as witnesse Dauids and Peters teares Other which are sorrie for their sinnes onely for feare of punishment and Gods vengeance fall into desperation As Cain Saule Iudas Achitophel c. Geneua How Christ ouercame the sorrowes of death And loosed the sorrowes of death ¶ The death that was full of sorrowe both of body and minde Therfore when death appeared conquerour and victour ouer those sorrows Christ is rightly sayd to haue ouercome those sorrowes of death when as being dead he ouercame death to liue for euer with his father Beza ¶ Both as touching the paine and also the horrour of Gods wrath and curse Geneua SOVLDIER What the profession of a souldier is TO professe a souldier is of it selfe saith Erasmus to confesse the puddle and sinke of all mischiefe The meaning of this place following Thou therfore suffer afflictioÌ„ as a good soldier of Iesus Christ. No man that warreth entangleth himselfe with the affaires of this lyfe because he woulde please him that hath chosen him to be a souldier ¶ The latter sentence is generall and perteyneth to all men The meaning is this Whosoeuer would be a souldier vnto Christ must leaue all worldly things and follow him And what Saint Paule meaneth by the affaires of this lyfe Heare Maister Caluines iudgement by the affaires of this life the Apostles vnderstandeth the care of gouerning his family and other ordinary businesse He also applieth the place on this wise Now this comparison saith he is to be applied to the present purpose that whosoeuer will playe tho warrier vnder Christ leauing all worldly matters and impediments must giue himselfe wholy vnto him SOVLE The diuerse taking of this word Soule THe soules of them that were put to death c. ¶ The worde soule is put somtime for the life because the soule is yâ— cause of lyfe and because the life consisteth in the soule as in yâ— Psal. 119. 109. and in Iob. 16. 4. Also it is taken for will minde or desire because it is the seate of the will and desire In which sense the soule of Ionathas is sayd to be linked to the soule of Dauid 1. Re. 18. 1. And the soule of Sichem is saide to haue cleued to Dina the daughter of Iacob Ge. 24. 8. And Luke saith that the multitude that beléeued were of one heart and of one soule Act. 4. 32. Many times it is taken for the whole liuing man as when it is saide that thréescore sixtéene soules went with Iacob into Aegypt Ge. 46. 27. Also the soule that sinneth the same shall dye Eze. 18. 20. And the soule that steppeth aside to witches and southsayers shall dye the death c. Leuit. 20. 6. And again eight soules wer saued by water â— Pet. 3. 20. Somtime it is taken for the breath which men doe breath in out wherein consisteth the liuely mouing of the body like as when it is said perplexity hath caught hold of me although my whole soule be still within mâ—â— 2. Reg. 1. 9. And his soule is in him Act. 20. 10. Also let the soule of the child returne into his bowels 3. Reg. 17. 21. And like as in the Latin phrase of speach they be commonly wont to say that the soule is puffed or breathed out so also doth the scripture say that the soule passeth or goeth out as it is said in Rachel And as her soule was passing or going out for she was then vieng she called the child Benony Gen. 35. 18. But most often the soule is taken for the immortall spirit of man lyke as it is sayd feare not them that kill the bodye but cannot kill the soule Math. 10. 28. In this sense doth Iohn say héere that he sawe the soules of them that were put to death c. Marl. vpon the Apoc.
say his soule whom he compelleth to sweare his own soule for so compelling him Christ hath forbidden swearing saith S. Gregory that wée should the more easely auoide all manner of occasion to periury he that feareth God without an oth confesseth the veritie he that feareth him not will not with an oth confesse him Take heed saith Chrisostome you that be reckened for spirituall men very swift are ye to offer the sacred Gospell vnto 〈…〉 that sweare whereas ye ought to teach the contrary If a man may not saith Origen in euery light matter sweare no more maye they that haue authoritie for euery light matter compell a man to sweare How can you be cleane from periutie that ministreth the occasion May he that beareth fire to the burning of an house be frée from the burning of it Or he from the slaughter of a man that bringeth the weapon wherewith he is slaine Nay surelyâ— But he that giueth occasion to periury must needes be a partner or the same Withdraw the fire ther shal be no burning conueigh away the sword there shal be no murther committed sequester swering ther shal be no periury Oft swearing saith Isidore bringeth man to an vseé that vse leadeth to a custome which bringeth in periurie No néede hath the veriâ—ie of an oth where the promise is faithful and sure Isidorus li. 2. soli loquorum Lawes made against swearing King Henry the 5. made an Acte within his own Pallaice that if he were a Duke yâ— did sweare he shuld forfet for euery 〈…〉 â— xl s. If he wer a Lord or Baron xx s. A Knight or Esquire r. s. A Yeonian iii. s. iiii d. And if he were a Page Lackey or Slaue to be scourged naked with a rod or els a whip K. Edmund made this law yâ— they which wer proued once falsly forsworne shuld for euer be seperated from Gods congregation Donaldus king of Scots made this Act within his land that all periurers coÌ„mon swearers shuld haue their lips scared with a burning hot yron Which law S. Lodowike king of Fraunce put once in execution at Paris vpon a Citizen there sor blaspheming the name of Christ to yâ— example of other so caused it to be proclaimed throughout his realme for a general punishmeÌ„t Philip Earle of Flaunders made this Constitution within his Eâ—rledome An. Dom. 1178. that he that did forsweare himselfe should loose his lyfe and goods How the Pharisies had corrupted swearing As to hate in thine hart or to couet another mans wife was no sin with yâ— pharisies no more was it to hide one thing in his hart to speak another with his mouth to deceiue a mans neighbor iâ— it wer not boâ—d by an oth And though Moses say Le. 19. lye not nor deceiue any man his neighbor yet they interpreted it but good couÌ„sell if a man desired to be perfect but no precept to bind vnder pain of sin And so by yâ— meanes not only they that spake true but also they yâ— lied to deceiue wer coÌ„pelled to swere to coÌ„firm their words w e oths if they wold be beléeued Tinda Of the concealing of swearing If a soule sinne heare the voice of swearing is a witnes whether he hath seene or knowen it if he doe not vtter it he shall beare his sinne ¶ This is diuersly expounded because the Hebrue word hath a double significatioÌ„ this is the sense as some thinketh If a Iudge do minister an oth to any priuate man to declare the truth of any thing yâ— he hath seene do it not he sinneth Other this If any man sée his neighbour commit any sin which is by the law of God execrable or detestable and did conceale it and not open it as much as in him did lye he did sinne Some other take it thus All such as did heare any man curse banne and abuse the name of God and did not open it vnto the Magistrate did sinne the first sense is best lyked The Bi. note SVVEATING The cause of sweating WE will perchance say that the Sunne is hot yea but how is the sweate ingendered It is because the body is then loosened the same loosening doe so open the body that the maysture cannot tarry within Againe when it is cold weather the poores are shut vp the moisture shrinketh inward to nourish a mans lyfe whereas the contrary is done by heate Again the heat ingendereth féeblenes and that feeblenes maketh humours to melt And so ye see the cause of sweating Ca. vp Iob. fol. 686. SVVEETE What is meant by sweete odours ANd an offering of sweete odours vnto the Lord. ¶ This swéete odour is the Sacrifice of faith and of pure affection in which God is delighted as a man is delighted in the good sauour of meates as it is saide of Noe. Gen. 8. 21. T. M. How all vice at the first is sweete When wickednesse was swéete in his mouth ¶ As poyson that is swéete in the mouth bringeth destruction when it commeth into the bodye so all vices at the first is pleasaunt but afterward God turneth it to destruction Geneua SVVINE What manner of people is heere meant by Swine NEither cast ye pearles before swine c. The swine are they which for all they haue receiued the pure gospell of Christ will yet continue still in sinne and roll themselues in the puddle mire of their olde filthie conuersation and both before the ignoraunt and also the weake vse the vttermost of their lybertie interpreting it after the largest fashion and most fauour of the flesh as it were the Popes pardon and therewith make the truth euill spoken off that thousands which els might haue ben easely won will now not once heare thereof and stirre vp cruell persecution which els would be much easier yea and sometime none at all And yet will those Swine when it commeth to the point abide no persecution at all but offer themselues willingly euen at the first chop to denie or they be scarcely apposed of their doctrine Therefore lay foorth the law of God before them cal them to repentance if thou see no hope of mending in them cease there go no farther for they be swine Tin The meaning of these places following Which eate swines flesh ¶ Which was contrary to Gods commaundement Leuit. 11. 7. Deut. 14. 8. Geneua Eating swines flesh and such abhomination c. ¶ Whereby are ment them that did malitiously transgresse the law by eating beastes forbidden euen to the Mouse which abhorreth Nature Geneua SVVORD To whom the sword belongeth to punish ALl they that take the sword shall perish with the sword ¶ This ought not to be vnderstood of Magistrates which haue receiued of God authoritie to strike with the sword such as be euill doers but of priuate persons yâ— goe about to reuenge themselues Sir I. Cheeke ¶ The exercising
fall away from the obedience of the Emperour Moreouer Iohn in his Apocalips setting foorth the Church of Rome vnto vs to be not the spouse of Christ but of Antichrist saith That he saw a certeine whore the mother of all vncleannesse abhomination of all the world holding a golden Cup in her hand of whose mingled liquor all the dwellers of the earth should be made dronke from the highest to the lowest And further this whore shall be made dronke with the blood of Saints and of the Martirs of Christ and vpon hir forhead she had written Babilonia And least any man should doubt whether Iohn speake of Rome or not hée saith plainlie that the Whore sate vpon seauen hills which thing is well knowen to be agréeable vnto Rome wherevpon it is called the Citie with seauen hills wherefore Antichrist seate must be at Rome which thing is euident both by holie scripture and also by Hierom in an Epistle he wrote to Fabiola against Iouinian to Marcello and Aglasia in the 47. Chapter of his Commentaries vpon Esay and in the second Chapter vpon Ose The same is confirmed by authoritie of Tertulian writing against the Iewes and the Gentiles in a booke of the resurrection of the bodie and of Saint Austen also in his booke De ciuitate Dei In the same opinion is Nicolaus de lyra and many other beside Bar. Ochine Of Antichrists disciples Saint Paule foretelleth of Antichrists disciples 1. Timo. 4. that they shall beare a great countenaunce of continent life forbid mariage And of such Saint Hierom saith Iactant pudicitiam suam inpudenti facie They make bragge of their chastitie with whorish countenaunce Iewel Of Antichrists progenie Antichrist was the sonne of a certaine wicked person called Sinne hauing to his mother a certaine woman called Perdition who caused him to be brought vp of a corrupt nursse called dame Falsehood the daughter of Satan The person of this Antichrist is not simple but compounded of two natures that is to say diabolicall and humaine as Iesus Christ is compounded both of diuine and humaine And as of God and man is made one Iesus Christ so of the Diuell and of the Pope is made one Antichrist And as Iesus Christ is the head of the beléeuing Church which is his bodie so is Antichrist likewise the head of the malignaunt Church which is his bodie and doth receiue of him béeing hir head all manner of corrupt humours running downe into her And because he is borne into the world onelie to bée contrarie to Iesus Christ therefore all his thoughts all his will all his workes all his doctrine and briefelie all his life is repugnaunt to IESUS CHRIST euen to the drawing of his sword against him Albeit he would haue the world beléeue that hée doth all this for the better obseruing of Christian religion F. N. B. the Italian ¶ Looke more of Antichrist in Rome Pope ANTIPAS Of his faithfull seruice to God ANtipas my faithfull witnesse was put to death among you ¶ It is a likelihood that this Antipas was some one of the notable Ministers of the Church whom the seruants of Satan could the lesse away with because he taught Christ there more earnestlie and stronglie then other did and stood more stoutly against the aduersaries in defence of the things which the true faith conteineth and that is to be coniectured vpon this that he calleth him a faithfull witnesse such a one as Stephen was at Hierusalem And trulie this name agréed verie well vnto him for this word Antipas is as much to say as before or against all men For nothing ought to moue a Christian heart from the constancie of faith and pure confession of the truth Marl. vpon the Apoc. fol. 44. ANTROPOMORPHITAE What a kinde of Heretikes they were THese were Monkes inhabiting the Desarts of Aegypt who affirmed that God had a bodie and members as a man had And héere vpon it rose saith Socrates li. 6. cap. 7. that God the father hath bene painted like an olde man in a graie beard They were about the yeare of our Lord. 380. The Antropomorphites perswaded themselues that God might be known by the senses as men which did attribute vnto God a humane bodie but their opinion is vtterlie reiected for the holie scripture testifieth that God is a spirit and it also putteth a manifest difference betwéene a spirit a bodie when our Sauiour saith Féele and sée because a spirit hath neither flesh nor bones And there is none which vnderstandeth not that a humaine bodie and his members cannot consist without flesh and bones Further their foolishnesse héereby appeareth because there is not a bodie found which is euerie way pure and simple for let it be as equall as thou wilt at the least way it hath parts whereof it is composed and that all composition is against the nature of God euen the Ethnicke Philosophers perceiued c. Pet. Mar. vpon Iudic. fol. 118. APPARICIONS OF SOVLES ¶ Looke Soule APELLES What his heresie was APelles was a Marcionite he said that Prophecies were of a contrarie spirit he was guided by one Philumena a woman He thought it was not for men to reason of religion but euerie one to continue as he beléeued Eusebius li. 5. cap. 12. How Tertulian confuteth his heresies Apelles the Heretike being in manner ouercome with the foresaid reasons of Tertulian graunteth that Christ had indéed true flesh but he denied that he was borne but brought from heauen and he obiected that the bodies which were taken by Angels were true bodies but they were not borne such a bodie saith he had Christ. Tertulian aunswereth héerevnto They saith he which set forth y◠flesh of Christ after the example of the Angels saieng that it was not born namely a fleshly substance I would haue them compare the causes also as well of Christ as of the Angels for which they came into the flesh No Angel did at any time therefore descend to be crucified to suffer death and to rise againe from death If there were neuer anie such cause why Angels should be incorporate then hast thou a cause why they tooke flesh and yet were not borne They came not to die therefore they cannot be borne But Christ being sent to die it was necessarie that he should be borne that he might die for none is woont to die but he which is borne c. Pet. Mar. vpon Iudic. fol. 210. APOLINARIS Of the heresies he fell into THis man was Bishop of Laodicia Who notwithstanding he had written 30. bookes of our faith against Porphirius fell into heresie saieng that Christ receiued no flesh of the Uirgin Mary but that in the act of his incarnation◠some part of the word was conuerted into flesh He said that Christs soule was not of that part that was rationall but onlie of that part which kept the bodie liuing And therfore in his incarnation he tooke onelie the bodie and not the
of good fridaie which we after our counting of yâ— clock do take to be toward night as it were about 3. of yâ— clocke in yâ— after noone vntil yâ— dawning of Easter daie in yâ— morning But I doubt of this doctrine saith yâ— Author and yâ— for two causes Once we read yâ— Christ hanging vpon yâ— crosse did giue vp his soule commending it into the handes tuition of his Father saieng Pater in manus c. Againe we read that Christ hanging vpon the crosse said to the good théefe that said Remember me O Lord when thou shalt come into thy kingdome Christ answered yâ— thiefe saidâ— Hodie mecum eris in Paradiso This day thou shalt be with are in paradise weigh these words wel First Christ said Hodie to day yâ— is to say immediatly after thy soule shal depart out of thy body MecuÌ„ eris Thou shalt be yâ— me wher In Paradiso in paradise what shal we cal paradise Shal we not vnderstaÌ„d yâ— kingdoÌ„e of heuen by paradise séeing yâ— théefe said Remember me wheÌ„ thou coÌ„mest into thy kingdom wher is Christs kingdoe but in heauen Lyra doth wrest this word paradise to signifie LimbuÌ„ sanctoruÌ„ patruÌ„ But Theophilactus grauÌ„teth yâ— paradise the kingdoÌ„ of heaueÌ„ is all one thing in vnderstaÌ„ding yet he séemeth to lene to this conclusioÌ„ Quod Christâ—s euÌ„ menâ—e ingressus est paradisuÌ„ in infernuÌ„ desceÌ„det cuÌ„ aâ—ima And yet he denieth yâ— théefe had yâ— fulnes of glory yea or yâ— the soules of yâ— patriarks other saints departed in of yâ— faith of Christ haue yâ— fulnesse of ioyes glory which they shal haue at yâ— day of dome wheÌ„ yâ— body yâ— soule shal be vnited together yet he graunteth yâ— the théefs soule went straight to yâ— kingdoÌ„e of heaueÌ„ S. Augustine in an epistle yâ— he wrote to Euodius affir moth plainly Quod anima Christi descendit ad infernos yâ— Christ in his soule while his bodie laie dead in yâ— graue went downe into hell whom Saint Bede doth follow Saint Hierome in his commentaries that he written vppon yâ— Psalter Si tamen Hieronimi sint hath these words Non derelinques qua ipsa ad inferna defcendit vt electos suos eijcerit diabolos ligaret qua antea iactitabat se esse omniuÌ„ DominuÌ„ nunc omnium seruus And therfore S. Hierome in a certeine Epistle hath these words Quid homine imbecilius qui a carne sua vincitur quid ita homine Christi aut fortius qui diabolum mundum vincit But how Quia omnia possum in eo qui me confortat Because we put our trust in the name of Iesus which bad vs be bold vpon him saieng Confidete a me quia ego vici mundum To tell you more of their mindes that say that Christ went downe into hell in his soule Saint Gregorie and certeine other doe adde and saie moreouer Quod anima Christi passasiâ— apud inferos And that when Iohn Baptist béeing in prison and hearing of the myracles of Christ sending to Christ two of his Disciples with this message saieng Tu es qui venturus an alium expectamus The meaning of Saint Iohn was this Art thou he or shall wée looke for an other not meaning whether he were the true Messias incarnate for then he must haue said Tu es quivenisti an alium expectamus but Iohn said Tu es qui venturus an alium expectamus Meaning saith Saint Gregorie that where now I am in prison and sée nothing but present death what shall I in my soule like as I haue bene thy preacher and thy fore runner héere iu earth shall I in my soule also preach vnto the soules departed in the faith of thée to come These bée Saint Gregories words Debeo te nunciare inferis qui te nunciam superis As touching the second opinion that Christ descended into hell not personalie in his soule Sed in spiritu Hoc est viuifica mortis sua virtute that is by the might and power of his redeÌ„mption that he made vpon the crosse This opinion I haue not saue onelie in the learned writers of this our age which doe proue their opinion true by the wordes of Saint Peter written in his first Epistle in the third and fourth Chapters which places vndoubtedlie are verie notable These bée the wordes of Saint Peter in the third Chapter Christus in spiriâ—u 〈…〉 spiritibus â—ui 〈…〉 careete â—raâ—t prâ—dicaâ—it Christ in spirit that is to sale in the power of his Godhead and inerites of his manhood and vertue of his passion went and preached vnto the Saints that were in prison Of the spirites that were in prison at the time of Christs suffering vnder Pontius Pilate ther wer two sundrie sorts good bad the soules of Infidels the soules of vngodlie wicked liuers in this wretched world as Cain Nemroth the Sodomits Gomoreanâ— the Philistines the Iebusites Iudas the traitor with his fellowes And the soules of the Patriarchs Adam Abel Seth Noe Abraham Isaac Iacob Dauid and all other soules of holie men and faithfull beléeuers in Christ to come All flesh both good and badde were in prison till at the suffering of Christ vpon the Crosse but yet not all in one prison The soules of the Saints that is of good men were by themselues in one societie or fellowship which the Gospell calleth the Bosome of Abraham and S. Peter calleth it a prison in respect of the infinite pleasures To both these sorts of spirits or soules Christ preached but after a sundry sort To the good sort he preached redemption satisfaction for their sinnes paied by Christ vpon the crosse and therevpon receiued them into heauen vnto himselfe To the soules of the sinfull he preached perpetuall paines in Hell neuer to haue ende but bound and to burne continuallie with the Diuell whom they did serue when they were aliue Of the wicked and damned soules S. Peter giueth an example by whome all the world maie take héede Of the good soules he giueth no example But of the damned soules he giueth now example by them that liued iâ— Noesâ— time that were disobedient to the preaching of Noe when the long suffering of God abode excéeding patientlie but in conclusion there were no moe saued from drowning sauing onelie eight persons That the meaning of S. Peter in the third chapter should be this that I haue recited That is that Christ in the spirit that is in the power and vertue of his passion descended into hell these learned and godlie writers do proue by the exposition that Saint Peter maketh of his owne words in the next Chapter following where he saith thus Mortuis euangelizatum est vt iudicentur quidem secundum homines in carne viuant autem secundum Deum in spiritu The Gospell was preached vnto the dead that they should bée iudged in the flesh after the fashion of men but in the Spiritshould
was ment by Circumcision Lactantius lib. Insti 4. chap. 17. saith thus The meaning of Circumcision was that we should make bare our breasts to wit that we shoulde liue with a simple and plaine dealing heart because that part of the bodie which is circumcised is partlie like to a heart and is therefore part of the priuitie And the cause why GOD commaunded to make it bare was that by that signe he might admonish vs not to haue a couered hart yâ— is that we should not couer within the secretes of our conscience anie 〈…〉 whereof we ought to be ashamed And this is the Circumcision of the heart wherof the Prophets speake which God hath than 〈…〉 〈…〉 the mortall flesh to the immortall soule For the Lord being whole set fullie minded according to his eternall goodnesse to haue a cure for our life and safegarde did set repentaunce before our eies for vs to followe â—s a waie to bring vs therevnto So that if we make bare our hearts that is if by confession of our sinnes we satisfie the Lord we should obtaine pardon which is denied to the proud and those that conceale their faults by God who beholdeth not the face as man doth but searcheth the secrets of the breast How Circumcision is the signe of the Couenaunt And he gaue him the couenaunt of Circumcision ¶ Circumcision is not the Testament but a sacrament or holie signe of the couenaunt That is to saie of promise that God made to Abraham saieng I will be thy God and the God of thy séede after thee Sir I. Cheeke Why Christ was circumcised Why was Christ cirumcised seeing he is exempted from the number of sinners This doth S. Paule expound to the Galathians 4. 4. where he saith When the fulnesse of time was come God sent his sonne borne of a woman made subiect to the Lawe that he might redeeme those that were vnder the Law Wherefore as he was borne for vs so was he circumcised for vs. Neither was it his will to abolish Circumcision before hée had made his present Sacrifice vpon the Altar of the crosse by which doing he bare witnesse that Circumcision was Sacrament ordeined of God Hemmyng Why Circumcision was marked in the member of generation Out of Augustine in diuers places we gather that therfore God would haue it so to put vs in minde that Originall sinne is by generation tâ—aduced from the parents into vs And that euen as the foreskinne being cut off in the Parent doeth notwithstanding returne againe into the childe which is begotten so Originall sinne being remiâ—â—d vnto the parents buddeth by againe in the children which are brought foorth c. Pet. Mar. vpon the Rom. fol. 85. How the Iewes circumcise their children Whilest the Iewe circumcise the Infant there standeth one by with a little vessell full of earth or of dust whereinto they thrust the fores kinne being cut off as though the Diuel séemed by that meanes to haue his meate For the Lord said vnto the Serpent euen straight waie at the beginning vpon thy breast shalt thou créepe and earth shalt thou eate They séeme to thinke that the Diuell hauing thus gotten his meate departeth from the childe and will not afterward trouble him anie more Pet. Mar. vpon the Rom. fol. 87. How the Aegyptians circumcise their children The Aegyptians saith Ambrose circumcised not in the eight daie as God had commaunded but in the 14 yeare for that Ismael at that time receiued Circumcision which manner also it is most likelie the Arabians followed for at this day the Turkes also are circumcised at that age Although the Aegyptians as the same Ambrose affirmeth were woont also to circumcise their women kinde and that in the 14. yeare as they did their males And of this thing they gaue this reason that they would by this signe signifie that lust is to be restrained which in either kinde at that age beginneth chiefelie to be kindeled But God commaunded that onelie the male kinds shuld be circumcised and yet were not the women of the Hebrues counted either straungers from the Church or from the Couenaunt for they are alwaies numbred together with the men they that were vnmarried with their Fathers and the married with their husbands c. Pet. Mar. vpon the Rom. fol. 87. Obiection The people in the wildernesse ceased from Circumcision notwithstanding it was commaunded Aunswere They had Gods speciall dispensation so to doe for they were in continuall trauaile from place to place and could abide no labour being newlie circumcised but they made no lawe that circumcision should be quite abolished Lyra. ¶ They looked dailie to remoue at the Lordes commaundement which thing they that were newlie circumcised could not doe without great daunger Geneua CLOVDES How God did couer himselfe with cloudes when he spake to the people SUch is the vnspeakable power the high maiestie of God that like as Princes doe appeare and shew themselues in goodlie Tabernacles or houses and palaices richlie hanged and princelie adourned so the Cloudes serue vnto God to compasse him about when he speaketh vnto men As the Prophet saith Posuit tenebras latibulum suum in circuitu eius tabernaculum eius tenebrosa aqua in nubibus aeris He hath made darknesse to be vnto him as it were a secret closet or priuie chamber his Tabernacle that compasseth him round about is darke water thicke Cloudes of the aire And to make this as plaine as can be made to our dull senses read the 19. of Exodus and there shal ye finde it written that when God gaue the Lawe to the people of Israel he appeared to Moses vpon the top of Mount of Sinai in a thicke Cloud compassed about with smoke and flames of fire by the which straunge sight God declared his presence and also his power vnto the hard hearted people of the Iewes Likewise in the third booke of Kings the 8. Chapter we read that after the time king Salomon had builded the Temple almightie God to declare his presence to be readie to heare their praiers and to accept their Sacrifice made in that place filled the Temple at noone daie with a darke Cloud so that the Priests could not stand and minister because of the Cloude Also in the new Testament ye shal read in the 17 of S. Mathew yâ— when Christ vouchsafed to giue to the Apostles a tast of his heauenlie glorie before he should goe to the suffering of his passion to the ende that they should more stronglie constantlie abide in those bitter stormes of temptation when he should be spitted at and reuiled of the Iewes our Sauiour did transfigure and chaunge the state of his naturall bodie into the cléerenesse brightnesse and gloriousnesse of his heauenlie bodie that he should haue after his Resurrection in such wise yâ— his face did shine as bright as the Sunne and his garments that he did weare vpon his bodie
because the King should not entice him by this sweete poison to forgette his religion and accustomed sobrietie and that in his meate and drinke hée might dailye remember of what people he was And Daniel bringeth this into shewe how God from the beginnning assisted him with his spirit and at length called him to be a Prophet Geneua DARKNESSE Of the darknesse that was in the land of Iewrie at the death of Christ. DArknesse ouer the land c. ¶ Not ouer the whole earth but this darknesse was ouer Iudea onelie or Hierusalem For if this darknesse had bene ouer the whole worlde it woulde haue ben thought a natural Eclipse and so not regarded of men But to haue Iudea couered with darknesse and the Sunne to thine in other places was a more notable myracle Tertulian doth affirme in this Apologitico that this darknesse of the Sunne was written in the booke of auncient monuments of the Romans For Pilate as he writeth in an other place had foreshewed all these things vnto Tiberius Eusebius also in his Chronicles maketh mention of this darknesse of the Sunne and of the earthquake by the which manie houâ—es in Bechania sell downe Hee bringeth in Philogontis the writer of the Olimpiades for his witnesse There want not some which write that this darknes was ouer the whole world béeing lead thervnto by the writing of Philogontis and Orosius describing â—eraduenture those things which were kept of this matter in the monumentes of the Romanes beeing written and foreshewed as we said euen nowe by Pilate vnto Tiberius But although this was brought foorth by one or two writers yet notwithstanding the historie of their times was so common that such a notable myracle could not be buried in silence of so manie which diligentlie obserued those things which were not so well worthie to be remembred Marl. fol. 726. What is vnderstood by darknesse in this place And the darknesse comprehended it not ¶ This darknesse that is to saie the vnfaithfull which doe sit alwaies in darknesse and in the shadow of death doe all that they can to darken and put out the beames of this Sunne but they shal neuer preuaile Psal. 9. Esaie 29. Abdy 1. Sir I. Cheeke They could not perceiue nor reach vnto it to receiue any light of it no they did not so much as acknowledge him Beza What is meant heere by darknesse And men loued darknesse c. By darknesse is héere meant the ignorance of Christ and whatsoeuer else worldlie men loue moe then Christ. For they which are not borne of God as they cannot heare the word of God so it is necessarie yâ— they prefer the ignoraunce of Christ before they knowledge him and so to loue darknesse more then light Marl. vpon Iohn fol. 82. DAVID Of Dauids praise to king Saule by Doeg DOeg one of the chiefe about Saule hated Dauid and praised him to Saule not of loue but of hatred thinking that for as much as Saule was now vexed with a diuell he might kill Dauid at one time or other but God turned it to good Lyra. The cause whie Dauid was vnknowne both to Saule and Abner Saule said to Abner whose sonne is this younge man and Abner aunswered as thy soule liueth O King I cannot tell ¶ Saule knewe not Dauid now although he had béene in seruice with him afore And the matter that brought out Saule of knowing of Dauid was his bearde which was now growne and did chaunge the sight of his face verie much And whie did Abner saie that he knew not Dauid seeing hée was in seruice with him before Ans. It might bée that Abner did not know Dauid for that he was captaine of the kings armie and alwaies occupied in the kings affaires in the extreame partes of his dominion and not at home during the small time of Dauids béeing with king Saule Lyra. Of Dauids comming to Ahimelech the Priest When Ahimelech sawe Dauid come so sodeinlie so hastelie vnto him and also alone he meruailed not a little thereat and saide Quare tu solus nullus est â—ecum Whie art thou alone and no man with thée Héere it seemeth that Dauid had no bodie with him but himselfe alone when he came to Ahimelech but that is not so for the text saith afterward if thy seruants be cleane fro women So that it appeareth that he had men with him but yet verie few in comparison of them that he was wont to haue And therefore Ahimelech saith Whie commest thou alone The Euangelist S. Mathew also saith haue ye not read what Dauid did when he was an hungred and they that were with him how he entered into the house of God and did eate the shew breads which were not lawful for him to eate neither for them which were with him but onelie for the Priests Héere it is plaine that he came not to Ahimelech alone Ric. Turnar Of Dauids â—e to Ahimelech The king hath commaunded me a certaine thing c. ¶ These infirmities that we sée in the Saints of God teach vs that none hath his iustice in himselfe but receiueth it of Gods mercie Geneua ¶ This lie that Dauid made to Ahimelech Priest of Nob and such like infirmities as we see in the Saints of God maie teach vs that no man is iust of himselfe but receiueth all iustice at Christs hand The Bible note Why the people flocked to Dauid And there gathered vnto him all men that were in comberaunce and in debt ¶ The peoples gathering to Dauid was not to assemble a rebellious multitude to inuade King Saule and to depose him from the Crowne to set vp himselâ—e For neither they came for anie such purpose but for their succour béeing in debt and trouble or otherwise vexed Neither did Dauid send for them nor incited anie to take his part nor proclaimed himselfe to be King or published the Lords anointing of him or euer vsed that multitude that came vnto him for anie such purpose And yet the question is moued both by Caietanus and Lyranus héerevpon The question saith Caâ—etanus ariseth whether it were lawfull for Dauid to receiue these debters in the preiudice of the Creditours that had lent them The solution is that if these men had houses fieldes or vineyards they are vnderstood to haue lefte their goods vnto them But if they were vtterlie vnable to paie their debts they were excused for their vnabilitie vntill their better abilitie For that Dauid excellentlie instructed all theÌ„ that came vnto him while he taried in that Caue The Psalme testifieth I will praise the Lord at all times Conteining according to the letter a doctrine giuen ther of Dauid vnto the Souldiers Therefore Dauid receiued not these men in preiudice of their Creditours And thus as he did not receiue them to the preiudice of anie priuate man so hée receiued them not to the preiudice of the King publike state Where as Lyra moueth the other question saieng
for she doubted not but as the Angell had tolde hir she should conceiue and that straight waie but because she sawe that she was not as yet coupled in Matrimonie although she were betrouthed she demaunded how that should come to passe Therefore the Angell in his aunswere comprehended two principall points The one is whereby he remooued awaie doubting if peraduenture there stucke anie thing in the minde of the Uirgin For he said No word is impossible with God The second is of the maner of conceiuing The Holie ghost saith he shall come vpon thée and the power of the most highest shall shaddowe thée But whereas some faine that she asked this because she had vowed virginitie to God it néedeth no long confutation especiallie seeing wée are by the Historie it selfe taught that shee was betrothed to a man neither was there at that time anie such custome to vowe Uirginitie Pet. Mar. vpon the Rom. fol. 96. DRAGMA What Dragma is A Dragma is the fourth part of a Sickle which is to saie fiue halfe pence for a Sickle is twentie halfe pence DRAGON Wherefore the King of Aegypt is called a Dragon I Will vpon thée thou Dragon ¶ The propertie of Dragons is to haunt where abundance of waters are Therefore is the King of Aegypt héere called a Dragon because of the abundaunce of water that are in Aegypt where he raigned So is Hierusalem called a Stewes because of hir haunting of Idolatrie As in the 16. T. M. ¶ He compareth Pharao to a Dragon which hideth himselfe in the riuer Nilus As Esay 51. 9. Geneua The meaning of this place following Thou hast couered vs in the place of Dragons and couered vs with the shaddowe of death That is thou hast condemned vs to the place of Dragons or Serpents or thou hast driuen vs into the place of Dragons or Serpents By the place of Serpents is vnderstood their bondage among the Heathen which in crueltie are like to Dragons or Serpents The same calleth he the shadow of death for it is worse then death more to be feared to be put in all thing to the arbitriment and pleasure of the vngodlie to heare continuallie the name of God blasphemed and all godlinesse despised and all manner of iniuries wrongs done to the fauourers thereof Therefore saith he thou hast couered vs with the shaddowe of death that is with the verie darknesse of death T. M. Who be the Dragons Angells And the Dragon and his Angells fought c. ¶ The Angells whose force the Dragon vseth against Michael are the great men wise men and wealthie men of the world whose puissaunce pollicie riches are the weapons that he fighteth with for the maintenaunce of his kingdome and honour which he hath vsurped wrongfullie with him we must also incounter howbeit with spiritual armour from God according as the Apostle saith 2. Cor. 10. 4. Ephe. 6. 13. Marl. vpon the Apo. fol. 174. Who be the Dragon beast and the false Prophet Out of the mouth of the Dragon beast and false Prophet ¶ There be that thinke the Dragon the Beast the false Prophet to be all one But we maie fitly vnderstand by the Dragon Satan himselfe the Father of lies By the Beast Antichrist all his bodie and by the false Prophet all manner of false teachers of Antichrists kingdome Marl. DRAVVING The meaning of these places following NO man can come to me except the Father which hath sent me draw him ¶ To be drawen of the father is to be endued with faith with the Holie ghost by which our harts are sealed coÌ„firmed toward Christ. For the father giueth faith to whoÌ„ he will on whom he wil he hath mercie whom he will also he maketh hard hearted It is no violent manner of drawing which draweth a man with externall haling and pulling of the which our Sauiour speaketh héere and yet notwithstanding the motion of the Holie ghost is so effectuall that it maketh men willing in despite of flesh and bloud Wherefore that is false and prophane which some saie that no man is drawen against his will as though a man were obedient to God by his owne motion will For in that men willinglie obaie God it commeth of him who frameth their hearts to his obedience Therefore mans free will is nothing Marl. vpon Iohn fol. 218. I will drawe all men to mée ¶ In that our Sauiour speaketh héere so generallie that by his death he will draw all men vnto him it is to be referred to the Sonnes of God which are of the flocke Also he vsed this generall speach because the Church of God was to be gathered out of the Gentiles and also out of the Iewes according to this place There shall be one Shepheard and one Shéepefold Mar. fol. 441. ¶ Looke Father DREAMES How it is hard to discerne Dreames SAint Austen demaundeth by what meanes the reuealations of euill and good spirits maie be discerned one from another he aunswereth that that cannot be done except a man haue the gifte of discerning of spirits but he addâ—th that an euil spirite doth alwaies at the last lead men to wicked opinions peruerse manners although at the beginning the difference cannot be knowen without the gifte of the Holie Ghost In his Epistle to Eâ—odius which is the hundred Epistle inquiring of the same matter he saith I would to God I could discerne betweene Dreames which are giuen to errour and those which are to saluation neuerthelesse we ought to be of good chéere because God suffereth his Children to be tempted but not to perish Pet. M 〈…〉 vpon Iudic. â—ol 137. Of Dreames naturall and supernaturall Supernaturall sleepes or Dreames doe come of God from aboue by good Angells by the which God 〈…〉 his will to whom it pleaseth him And wâ— vnderstand th 〈…〉 â—hose 〈…〉 de 〈…〉 Dreames doe much differ from those that be naturall because they are of more certaintie and sealed confirmed from aboue so that the veritie of the same cannot be ambiguous or doubtfull The Dreames which commonlie happen vnto men are woont to come of continnuall cogitations and thoughts of the minde or of the course of Nature or of the distemperaunce of the bodie or of such like causes But to the diuine Dreames commeth the testimonie of the spirite which witnesseth for a suretie that it is God that speaketh As of the Ladder of Iacob which we reade that he sawe in a vision or Dreame Marl. fol. 13. DRONKENNESSE What Dronkennesse is after the minde of Seneca SEneca saith in his 84. Epistle Dronkennesse is nothing els but a voluntarie madnesse And straight waies after The qualitie of Dronkennesse continuing manie daies is furiousnesse Plato in his 7. booke De legibus toward the ende writeth that Minos in his Lawes prohibited the Cretenses that they should not drinke togethers to Dronkennesse Againe in his 16. Dialogue De iusto at the beginning A dronken
loueth surelye vnto the verie end Neque rapere eos de manu eiâ—s quisque potest No creature can plucke out of Christs handes his elect seruaunts and no meruaile for the purpose of Gods election is sure The elect vnto saluation was chosen before they were borne and before they did either good or badde as Saint Paule witnesseth prouing this example true by Iacob and Esau the sonnes of Rebecca and as it was in those two bretheren sayth Saint Paule so was it in all men before they were borne hauing done neither good nor euill The one was an elect person and the other a man reprobate according as it is written Iacob dilexi Esau autem odio habui Iacob haue I loued Esau haue I hated All this was done saith Saint Paule to the ende that all men might knowe that the frée election and choosing of God vnto saluation standeth vpon his predestinate purpose and not vpon our good workes or our good déedes which wée doe after that we beléeue and liue in this world For God before the foundation of the world was laid had predestinate and appointed all the elect to be saued and all the reprobate persons God did fore-sée and fore-knowe that they should be dampned But then it might be obiected thus If the saluation of man do rest vpon Gods election what fault is there in man though hée be dampned is not the fault in God To this Saint Paule aunswereth and saith roundlie Absit GOD forbid that anie man should so thinke but yet I will haue no man to controll mee for vnto Moses it was sayd I will shewe mercie vnto whom it pleaseth me Therefore let all men sette their heartes at rest sayth the Apostle Quia non est volentis neque currentis sed in Dei miserentis For it is not in the power of the well willer nor in the swift runner but in the power of GOD that mercie sheweth But thou wilt peraduenture saie whie doth GOD blame vs if we bée not saued séeing no man is able to resist his will and his knowledge Héere the Apostle once againe biddeth euerie man to stoppe and in no wise to enter into such disputation with GOD saith O homo quis es qui respondes Deo numquid dicit figmentum ei qui se finzit quid me fecisti sic Therefore O thou vaine man stop in this matter betimes and be not too bolde after such manner to dispute with God Thou wilt then saie what profite can come to one of vs the laie people by speaking or preaching of Gods election it séemeth to be a perillous matter to be talked of no not so doe not thou call that perillous which the holie Ghost hath ordeined for thy comfort and singular profite if thou béest of God marie if thou beest of the Diuell it shall bring thée either to desperation that thou art not elect and therefore thou must needs be dampned or else to presumption that thou art elect and therefore doe what thou wilt thou must néedes bée saued But if thou bée of GOD thou shalt take two greate benefits the one is this Where the propertie euen of the best of vs all is to be tickled with vaine glorie and pride and are alwayes readie to aduaunce our owne good workes This did I thus and thus To plucke awaie this pride this vaine glorie and reioising in our selues to make vs wholie to humble our selues vnto God there is no such thing as to saie vnto our selues It is neither in the power of the well willer nor in the swift runner but in the power of God mercie shewer This is a great profite and necessarie lesson to be taught An other to be learned of Gods election is this That in God there is most high prouidence for the gouernement of the worlde seeing that hee hath foreseene and forecast all things before the foundation of the world was laide there can no man then accuse God of negligence nor againe there néedeth no man to practise any euill craft to get a liuing séeing God forgetteth no bodie nor leaueth none of his vnprouided for so that we haue all then good cause to reioice with the Prophet and saie Blessed be those people whom the Lord hath chosen to be his inheritance As who shuld saie by the prouidence and free election of God saluation commeth to men Tur. How our election is particular and not vniuersall Election is particular and not vniuersall for surelie he that taketh al maketh no choise and he that chooseth a thing out from two other things or moe must néeds be said to refuse or forsake the thinges that he chooseth not Theo. Beza Signes of our election Whoseuer féeleth himselfe called of God both inwardlie and outwardlie and doth constantlie beléeue that he is deliuered from eternall dampnation and iustified before God by Iesus Christ onelie he surelie hath most certeine signes in himfelfe whereby he maie knowe that he is chosen of GOD to eternall glorification in Iesus Christ not béeing in himselfe capable of so excellent a thing so he holdeth Christ as it were a glasse before his eies in the which he séeth continuallie his owne eletion F. N. B. the Italian The saieng of the elect within himselfe The man yâ— is not endued with the spirit of adoption which is also the spirit of holinesse righteousnesse saith and life sayth thus I doe the euill that I haue a minde vnto I doe no good nor haue no list to doe it But the man that is regenerate and so consequentlie elected howbeit as still yet wrastling saith thus I doe the euill that I would not doe I doe not the good that I would doe wo is me who shall deliuer me out of the bodie of this death And in crieng out on this wise the elect person casteth his Anchore in the verie throne of God the Father whom he beholdeth in the preached word and in the Sacrament Theo. Beza ¶ The elect number haue alwaies in their hearts this humble confession Lorde we are the workmanship of thine hands made to do the thing wherevnto thou hast appointed vs by thy secret will and purpose Thy will be done in vs. Thou hast reuealed vnto vs the thinges that doe please thée and thou hast shewed vnto vs things that thou doest hate But vnlesse thou plucke vs backe by thy grace Lord we followe vpon the worse though our conscience allowe the better Crowley How to make our election sure Giue more diligence to make your election and calling sure ¶ Albeit it be sure in it selfe forasmuch as God cannot chaunge yet we must confirme it in our selues by the fruits of the spirit knowing that the purpose of God electeth calleth sanctifieth and iustifieth vs. Geneua ¶ Although the calling of God be stable and sure neuerthelesse the Apostle will that our works should declare vnto men that we are called Tindale Obiection Sith we be sure of our election what néede we haue the gospell preached
vnto vs or to make our praier to God for to obteine such things as doe perteine to our saluation sith we be sure of it alreadie Aunswere If we haue a good peece of ground which we knowe most perfectlie to be fruitfull would we not till it still and sowe it that we maie haue some profite of it or wold we let it lie alone because we knowe it to be fruitfull Euen so the elect chosen are as it were plowed and tilled and good seedes still cast into their heartes that they maie bring foorth good and pleasant fruit vnto the Lord. Againe If we goe about that the true elect and chosen of God haue no néede of the preaching of Gods worde because they bée sure alreadie of their saluation we maie also mainteine and vpholde that we haue no néede of meate and drinke sith that we be assured by Gods word that we shall not die before the time that God hath appointed Christ was sure of his saluation and yet continued all night in praier I. Veron ELEMENTS What is signified by Elements AFter the Elements of the world ¶ By the Elements some vnderstand the Sunne the Moone the Starres or the other Elements thinking that there was amonge the Collâ—ssians some that did worshippe these Elements as Gods and desired health and saluation of them putting trust and confidence in them praieng to them and desiring of them prosperous things and of the disposition of these Elements prophesied thinges to come The Apostle heere biddeth them beware they phantasie no such thing by these Elements which are no Gods nor are not to be worshipped as God but as the creatures of GOD made and ordeined for the behalfe and commoditie of man in this world Other vnderstand by Elementa mundi the ceremoniall and iudiciall lawes of the olde Testament thinking them to be necessarie for saluation and that none could bée saued without the obseruing of them as some thought Act 15 â— and among the Galathians 4 9. But Peter and Iames and the residue of the Apostles of Christ thought legall ceremonies and sacrifices not necessarie for saluation but saluation might well bée had without them yea and without all ceremonies for ceremonies now vsed in the Church bée no holie thinges of themselues they make no man holie they be no workers nor works of saluation They be ordeined to signifie and represent other thinges signified by them And heere the Apostle biddeth them beware of such as did call them to the lawe not to Christ to the ceremonies and workes of the lawe and of man decréede and not of God commaunded And héere hée willeth them to beware of all them that exhort men to ceremonies olde customes voluntarie workes lawes statutes decrees traditions of men rather then Gods commaundements Ridley ¶ Looke Rudiments ELEVENTH HOVRE ¶ Looke Houre ELIAS The Iewes opinion of Elias ARt chou Elias and he said I am not ¶ The Iewes thought that Elias should come againe before the daies of Messias and they tooke the ground of that their opinion out of Malachy 4. 5. which place is to be vnderstood of Iohn Math. 11. 14. And yet Iohn denieth that he was Elias aunswering them in deede according as they meant Theo. Beza Beholde I will send you Elias the Prophet ¶ This Christ expoundeth of Iohn Baptist. Math. 11. 14. who both for his zeale and restoring of religion is aptlie compared to Elias Geneua Of the comparing of Elias with Christ and his coaâ—e with the Sacrament Chrisostome saith Elias when he was carried vp in the firie Chariot lefte to his Disciple Elizeus his mantell of Sheepe skinnes but the sonne of GOD when he ascended left vs his flesh But Elias put off his mantell and Christ hath lefte his flesh with vs and ascended hauing it with him Aunswere Chrisostome sheweth in what sorte Christ hath both taken vp his flesh into heauen and also left the same amonge the faythfull in the earth and in the end compareth Elias and Christ together The storie is knowne that when Elias was taken vp in a firie Chariot he lette downe his coate vnto Elizens that stood beneath who tooke it vp and by the power of the same diuided the water of Iordane Upon occasion heereof Chrisostome saith Elizeus receiued the coate made of Sheepe skinnes as a greate inheritaunce more precious then anie golde After that time Elias was double for there was Elias aboue â— and Elias beneath Aboue was the verie true Elias in the naturall substaunce and presence of a bodie beneath was nothing else but Elias coate which coate notwithstanding because of the powers that were wrought with it he called Elias Thus Chrisostome compareth Elias with Christ and Elias coate with the Sacrament And this he saith Christ is aboue and Christ is beneath as he saith Elias is aboue and Elias is beneath For as Elias coate was called Elias euen so the Scarament of Christs bodie is called Christs bodie ELISEVS How he resisted not the king in keeping out his messenger THe Prophet had a speciall warrant by Gods especiall reueling so to bid them and therefore the Prophet did nothing amisse therein c. The cause whereof saith Lyra is annexed for beholde the sound of his maisters féete is after him for after the departure of the messenger Ioram repented and therefore hée followed him to reuoke the precept And saith Caitane that thou shouldest boldlie resist the kings messenger he foretelleth them that the king followed his messenger repenting the he sent him and therfore the king followed the messenger because he repented that he had commanded that Elizeus head shuld be cut off for he came to himselfe againe came personallie to moue his complaint before Elizeus I. Bridges fol. 1084. ELIZABETH How she might be Maries cosin ANd behold thy cosin Elizabeth ¶ Though Elizabeth were of the Tribe of Leui yet she might be Maries cosin For wheras it was forbidden by the lawe for maidens to bée married to men of other Tribes this coulde not let but that the Leuies might take them wiues out of anie Tribe for the Leuites had no portion allowed them when the land was diuided among the people ¶ Notwithstanding the Elizabeth was married to one of the Tribe of Leui yet she was Maries cousin which was of the stocke of Dauid For the lawe which forbadde marriage out of their owne Tribe was onelie that the Tribes should not bée mixt and confounded which could not be in marrieng with the Leuites for they had no portion assigned vnto them Geneua EMANVEL Wherefore Christ was called by this name AND they shall call his name Emanuel which is by interpretation God with vs. Christ is called Emanuel in that hée tooke the flesh of man and ioyned and knit himselfe to vs and became our brother Tindale EMERALDE The description of this stone and what is betokened by it THe fourth an Emeralde ¶ This stone is excéeding gréene aboue
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
them that would not obey ¶ About the yeare of our Lord. 747. Constantine the Emperour did persecute them which worshipped Images When we were going saith Epiphanius to the holye place which is called Bethel there to celebrate the Communion with them according to the Ecclesiasticall manner and was come to the farme place called Anablatha and did sée there passing by a light burning and did aske what the place was and had learned that it was a Church and hadde gone for to praye there I found as it were a vale dyed or painted and hauing the Image as it were of Christ or of some Saint for I doe not well remember whose Image it was Therfore when I did sée the Image of man did hange in the Church contrarye to the Scriptures I rent it and did rather giue counsell to the Wardens of the place that they shoulde wind some poore dead body therin And a little after Bid I be séeâ—h thâ— yâ— elders of yâ— place to receiue of the bearer the vale yâ— is sent by vsâ— charge from hencefoorth yâ— no such vales be hanged in the Church of Christ yâ— are contrary to our religion For it becommeth thine honestie to haue 〈…〉 care that the 〈…〉 for the church 〈…〉 Christ and the people comm 〈…〉 〈…〉 I. Veron Epiphanius saith Estote memores c. My deere children be ye mindfull yâ— ye bring no Images into the Churches that ye erect vp none at yâ— burial of Saints But euermore carie God in your heartsâ—â—ay suffer not Images 〈…〉 not in your priuate houses For it is not lawfull to lead a Christian man by the eyes but rather by studie exercise of the minde For this cause Epiphanius saith The superstition of Images is vnfit for the Church of Christ. Iewel fol. 505. How God cannot be presented by no manner or similitude or Image Whose is this Image and superscription ¶ Tho Image 〈…〉 God is not in the gold but in the man therfore gold and siluer with other riches ought to be paide vnto Caesar. But our consciences and soules ought to be kept cleane vnto the Lorde our God Sir I. Cheeke Let them tell me I pray them how God doth aunswere or is knowne by such thinges Is it by the matter or stuffe that is about them and whereof they be made or by the forme or shape that is giuen them If it be of the stuffe what néede is there of the forme or shape and why did not God rather aford they were fashioned and shapen appeare and manifest himselfe by the vniuersall stuffe But if the forme or shape that they haue receiued is the knowledge of God what néed is there of golde or anie other stuffe Or why is not God rather reuealed by the true liuing creatures whose shapes and â—ormes the Images are for truely according to their owne reason the glorie of God should better be knowne if God were manifested or reuealed rather by the liuing and reasonable creatures then by the vnliuing and vnreasonable No caruer or maker of Images was esteemed among the Iewes Origen in his fourth booke against Celsus commendeth the Iewes on this wise Among them saith hée nothing was euer accounted God beside him which ruleth all nor in their Common-wealth any caruer of Idols or Image maker was as whome the lawe it selfe droue awaye from them to the intent they shoulde haue no occasion to make anye Images which might plucke certeine foolish persons from God and turne the eyes of their soules to the contemplation of earthlye things Of the harme that commeth by Images It is written in the booke of wisedome that the creature of God through the vse of Images be made temptation to the soules of men and a trappe to the féete of the vnwise for as much as the séeking out of Images is the beginning of whooâ—dome and the finding of them is the corruption of mans lyfe Also in the xv chapter it is sayd that they lead into errour and that their worke is without fruit and that by their sight alone they stirre a desire in the foolish The Church cannot haue Images without ieopardie for if there were no perill of Idolatrie in hauinge of Images what néeded Iohn to haue sayde Beware of Images A place of Chrisostome opened Chrisostome sayth That he that doth anie iniurie or villanie to the Image of Caesar he doth commit the same against Caesar himselfe ¶ Chrisostome in this saieng concludeth not that therefore wée must haue Images of God and of Christ in the Church but he that doth iniurye to anye man that is made after the Image of God or disobeyeth a magistrate which representeth the person of God c. He doth iniurie to God for he that doth make an Image of God doth God greate iniurie transforming the glorie of the inuisible God into the shape of any corruptible creature Rom. 1. 23. God hath forbidden an Image or an Idoll as well to be made as to bee worshipped as farre as making goeth before worshipping so farre is it before that the thing be not made that may be worshipped Some men will saye I make it but I worshippe it not as though he durst not to worshippe it for anie other cause but onelye for the same cause for which he ought not to make it I meane both wayes for Gods displeasure naye rather thou worshippâ—â— the Image that giueth the cause for others to worship it Saint Austen is against the Image of the Trinitie Man was made after the similitude and likenesse of God howe Not in bodye but in soule and minde in the inwarde man Wherefore Saint Austen a man most expert in Gods worde crieth out against the Image of the Trinitie callinge it Sacrilegium a staining of Gods honour and an Idoll because the glorye of the immortall God is chaunged into the similitude and Image of mortall man forbidding such an Image not onelye in the Church but also in thought and mind When Philip desired Christ to shew him the Father hée rebuked him and aunswered Hée that séeth mee séeth the Father It is sinne to set foorth to the inuisible and vnfashionable God an Image of an olde man with an hore head For it is forbidden that no Image bée made for God Deut. 4. 12. You sawe no likenesse in that daye when the Lorde God spake to you in Hebrewe And Esias 40. 18. sayth To whome therefore shall wée make God like Or what Image shall we set to him It is a verye wicked matter to chaunge the glorie and maiestie of the inuisible and incorruptible God into the liâ—enesse of a corruptible man as we maye sée in the Epistle to the Romanes 1. 23. And because they shall not saye that the blame which the Apostle founde was to bée vnderstoode onelye of the Gentiles they shall bee yet stopped with the writinge of Saint Austen who writeth thus Wée beléeue also that hée sitteth at the right hande
of Saints namely buriall not papistical canoniâ—ation or false worshipping which hath bene vsed with great abuse Marl. vpon Math. fol. 313. How Iohn is thought to worke miracles after his death He is risen from death and therefore are miracles wrought by him ¶ It is an Heathenish beliefe to thinke that men can do greater things after their death then in their life time and héereof did spring the vaine worshipping of dead folkes Sir I. Cheeke ¶ He spake after the common errour for they thought that the soules of them that were departed entered into another bodie Geneua Wherefore Iohn was called Helias Iohn Baptist was called Helias because he came in the spirit and power of Helias most sharply rebuking sin That so men knowing their owne sinfull nature and the damnation yâ— hung ouer them should the more gladly embrace Christ the sauiour redéemer of the world Sir I. Cheeke Wherefore Iohn Baptist did no miracles Iohn did no miracles ¶ God would haue no miracles done by Iohn least the people should haue attributed too much vnto him And therefore he would haue him onely to teach to testifie For as the bodie of Moses his sepulchre are hid vnto this present day and that by the iust prouidence of God least that superstitious flesh in visiting the body of Moses should commit Idolatrie euen so for iust cause Iohn than whome other wise there arose not a greater among womens children wrought no miracles For if so be the gift of miracles had bene ioyned to his doctrine and holinesse of lyfe the people could scarce haue ben driuen srom beléeuing him to be Christ c. Marl. vpon Iohn fol. 394. Of Iohns Baptime The Baptime of Iohn whence was it c. ¶ Héere the Baptime of Iohn is taken for that heauenlye doctrine which he taught For as water doth wash awaye the filthinesse of the bodie so doth true doctrine make the soule cleane deliuering it from superstition and erronious doctrine Sir I. Cheeke Unto what then were ye baptised and they said vnto Iohns Baptime ¶ By this place Iohns Baptime signifieth Iohns doctrine which therefore is so called for that he sealed his doctrine with the seale of Baptime in them that beléeued The Bible note Meaning what doctrine they did professe by their Baptime for to be baptised in Iohns Baptime signifieth to professe the doctrine which he taught and sealed with the signe of Baptime to bée baptised in the name of the Father c. is to be dedicate and consecrate vnto him To be baptised in the death of Christ or for the dead or into one bodye vnto remission of sins is that sinne by Christes death may be abolished and die in vs and that we maye growe in Christ. Math. 3. 11. Mar. 1. 8. Luke 3. 16. Ihon. 1. 27. Act. 1. 5. and 2. 2. 11. 16. Geneua Baptime in this place is taken for the doctrine and not for the lauer of water For the baptime of Christ and the baptime of Iohn which is done in the water is all one els Christ who was baptised by Iohn ought to haue bene baptised againe Héere then we doe gather that these folkes not twice baptised with the water of Baptime but were twice instruccted and at length after perfect instruction they were baptised with water in the name of Christ. Sir I. Cheeke Of the difference betweene Iohns Baptime and the Apostles The difference betwéene the Baptime of Iohn and the Apostles was onelye this that Iohn baptised them to beléeue in Christ that was for to come and the Apostles baptised them to beléeue in Christ which was come alreadie and had suffered for the remission of sinnes of as manie as beléeued in him Tindale IOHN THE EVANGELIST Of this Iohns life written by Saint Hierome IOhn the Apostle whome Iesus loued right well béeing the sonne of Zebedeus and Iames the Apostles brother whome after the Lordes death Herode had beheaded wrote his Gospell last of all the rest being desired there to by the Bishops of Asia both against Cerinthus and diuerse other heretiks But principally against the Ebeonites which euen then arose which Ebeonites auouch that Christ was not before Marieâ— by reason whereof he was enforced to shew of his diuine natiuitie They say that beside this there was an other cause of his writing because that when he had read the volumes of Mathew Marke Luke he well allowed the text of the storie and affirmed that they had said truth but had onely made their storie of one yeares act in the which after the imprisonment of Iohn Christ suffered Wherefore omitting that yeares actes which were sufficientlye entreated of all thrée he sheweth such thinges as were done before Iohn was imprisoned which thing maye euidently appeare to such as shall diligentlye read the volumes of the foure Gospels the which thing also doth take awaie the disagreeing that séemeth to be betweene Iohn the rest He wrote beside the premises one Epistle which beginneth thus That which was from the beginning which we haue heard which we haue seene with our eyes c. The other two which beginne The elder to the well beloued Ladie and her children c. And the elder to the best deloued Caius whom I loue in the truth c. are affirmed to haue bene written of Iohn the Priest whose seuerall tombe is at this day to be seene at Ephesus many suppose that there are two memorials of this same Iohn the Euangelist of which matter we wil entreate after we shal by order come to yâ— lyfe of Papias his scholer In the 14. yeare â—hen at what time Domicianus after Nero stirred vp the second persecution Iohn being banished into the I le of Pathmos wrote yâ— reuelation which is intituled the Apocalips which Iustin the martir and Ireneus doe make Commentaries vpon But after Domician was slaine and all his acts reuoked by the Senate because of his ouermuch crueltie he returned to Ephesus in the time of Prince Neruai and continued there vntil the time of the Emperour Traiane he instituted and gouerned all the Churches of Asia and ther continued till he was impotent for age He died the thréescore and eight yeare after the passion of the Lord Iesus And was buried a little beside the same Citie Eras. in his Paraphras A noâ—able historie of this Iohn When Iohn was returned to Ephesus fr 〈…〉 the I le of Pathmos he was desired for matters of religion to resort to yâ— places borâ—â—ring néere vnto him And comming to a certeine place he sawe a goodly young man both of bodie and countenaunce on whom he east such a fauourâ— that he committed him to the Bishoppe there charging the Bishoppe most earnestly and that two seuerall times to sée him diligently instructed in the doctrine and faith of Christ. And so Iohn returning againe to Ephesus the Bishop toke the young man and brought him home and diligently instructed him in the waies of Christ and
defused in all things to the which he hath bene accustomed to be made lesse to walke the narrow way whereby he shal finde such an heape of temptations and so continuall that it shall bée impossible to endure or to stande but by prayer and stronge faith Tindale ¶ Looke Straite gate NATVRE What Nature is NAture saith Plato is that thing that God will His meaning is that nature is subiect and obedient ot God and that there is neither chaunge nor necessitie in the course of nature but al things are ordred by Gods omnipotencie natural causes are onely the instruments of Gods will It was Gods will that Christ should take the natural substance of mans body that in al things he shuld be like vnto his brethren that his body should be a creature And as S. Austen saith should be in one place This is Gods knowne and expresse will Therfore by Platos iudgement this is nature Nature is sundrie waies defined Some doe take it to be a certeine strength voide of reson stirring vp necessarie motions in our bodies Againe some doe iudge it to be a strength which hath reson order as procéeding some certein way declaring what the cause of euery thing worketh what followeth the quicknes actiuitie Wherof no art nor hand neither workmaÌ„ is able to attaine vnto by immitation or following it Epicure doth call all thinges by the name of nature Augustine defineth it after this manner Nature saith he is a certein strength power put into things created by God which giueth to each that which belongeth vnto it Surely the very word séemeth to signifie that nature is called to be the same which is proper vnto euery thing that as grafted bred in it at the verye beginning so yâ— whatsoeuer any thing is of the birth as it were yâ— is the nature therof Lactantius saith yâ— nature is termed of the latin word Nascendo which is of birth My opinion saith Lactantius is not yâ— nature is the thing it selfe but the proper peculiar strength of the thing naturally giuen vnto it straight way froÌ„ the beginning therof whereby it receiueth yâ— qualitie which it hath not only of being but also of doing bearing begetting c. What the nature of Gods word is The nature of Gods word is yâ— whosoeuer readeth it or heareth it reasoned disputed before him it will begin immediatly to make him euery day better better till he be growne to a perfect man in the knowledge of Christ loue of the lawe of God or else make him worse worse till he be hardned yâ— he openly resist the spirit of God and then blaspheme after the example of Pharao Coran Abirâ—on Balam Iudas Symon Magus such other Tindale What the nature of God is Of the nature of God Augustine writeth on this wise All natures either is God who hath no beginning or is not God because he is the beginner therof As for yâ— which hath God for yâ— beginner of it by whoÌ„ it is some is not made some is made That which is not made yet for all that is of him either is begotten of him either procéedeth froÌ„ him That which is born is the onely sonne That which procéedeth is the holy spirit and this trinitie is of one and selfe same nature For these three be one each of them is God altogether one God immutable euerlasting without any beginning or end of time But nature which is made is called a creature God is called a creator I meane the Trinitie Musculus How the nature of any creature in it selfe is not euill howsoeuer it be vsed When Hierico was destroied all things accursed not lawfull for the Israelites to touch any thing therof yet was the gold the siluer their brasse yron vessels carried into the tresure house of the Lord and consecrated vnto him Gedeon was commaunded to take sacrifice that Oxe of his Fathers to God which his Father had sed brought vp to be sacrificed vnto Baal yea to burne that Oxe with yâ— selfe same wood that was consecreated and dedicated vnto the Idoll Bucer saith yâ— for any thing to be a note of Antichrist is not in the nature of any creature in it selfe for to yâ— end nothing was made of God but it hangeth altogether of consenting to Antichrists religion and the professing therof the which consent and professing beeing chaunged into the consent and professing Christianitie there can sticke in the things themselues no note or marke of Antichristes religion The vse of Bells was a marke of Antichristianitie in our Churches when the people by them were called to Masses and when they were ronge against tempests Now they are a token of Christianitie when the people by theÌ„ are gathered together to the Gospel of Christ and other holy actions c. Of three natures of men There are thrée natures of men One altogether beastly which in no wise receiue the law writteÌ„ in their harts but rise against Princes and rulers whensoeuer they are able to make their partie good These are signified by them that worshipped the golden Calâ—e for Moses brake the table of the lawe ere hée came at them The second are not so beastly but receiue yâ— law and vnto them the lawe commeth but they looke not Moses in the face for his countenaunce is too bright for them that is they vnderstand not that the lawe is spirituall and requireth the heart they looke on the pleasure profit and promotion that followeth the kéeping of the law and in respect of the reward kéepe the lawe outwardly with workes but not in the heart For if they might obteine like honour glory promotion dignitie and also auoide all inconueniences if they breake the lawe so would they also break the law and follow their lusts The third are spirituall and looke Moses in the open face and are as Paule saith a lawe vnto themselues and haue the lawe written in their hearts by the spirit of God These néed neither of king nor officer to driue them neither that any profer them any reward for to kéepe the lawe for they doe it naturally The first work for feare of the swoord The second for reward The third worke for loue Tindale Of two natures in Christ. ¶ Looke Christ. NAVEL What the Nauell doth signifie IN the day of thy birth when thou wast borne the string of thy Nauell was not cut off c. ¶ The Nauell signifieth the desires and delectations of man which are healed by the worde and feare of God as it is sayd Prouerbs 3. 8. But feary yâ— Lord and depart from euill so shall thy Nauell be whole The learned expound this whole sentence of the tribulation that Israel suffered in Aegypt and after among the Chaldes After the death of Ioseph when Pharao knew them not Exo. 1. wer they most abiect and vile and no man
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.
2 Act. 21. 23. Act. 25. 11 Col. 1. 1. Iames. 2. 17 Augst 38. quest 26. 1. Cor. I. 13 1. Cor. 9. 27 Act. 1â— 3. Rom. 9. 3. 1. Cor. 7. 7 Wife â—al 4. 13. Heretike Luk 12. 5. Rom. 5. 1. Mat. 5. 9. Peace breakers Exo. 24. 5. Heretike Ma. 22. 19 Iosu. 22. 17 Heretikes Women Priests Mat. 5. 4â— Gen. 17. 1. Mat. 19. 17 Mat. 19. 21 Deut. 6. 5 Iam. 2. 18. Mat. 5. 48. Hiero. ad Chr. cont Pela Augu. de spi lit cap. 1. Mat. 5. 48. Augu. de spi. lit ca. 35. Augu. de Ciui li. â—9 ca. 27. Apo. 2. 12. Mat. 6. 6 Periury is no sin by the popes law Mat 5. 10 1. Re. 23. 14. Ver. 23. Psa. 18. 37 Mat. 5. 10 Chri. Maâ— homil 9. Gen. 21. 9 Gal. 4. 29 Augu. de Ciu. li. 22 ca. 6. Chiefe Peter not head of yâ— Church Au. in his 13. Psa. vppon Mat. Peter was not the Rocke 〈…〉 26. 70 Peter denieth Lu. 22. 32 The Apostles faith in the dai of iudgement shal condemn the scribs and the pharesies with the rest of the number of the lewes for their incredulitie I pray not for the world Iohn 17. but for them whoÌ„ thou hast giuen me Augu de 〈…〉 Do in Euan. seâ— Luâ— sc. 35 Origen in Ma. â—â—a 1. Peters seat â—al 2. 14. â—oh 21. 18 Peters suffering Peters power August de Agone Chr. ca 30 Augustin Basil. Ambro. de digni Sacer cap. 2 Cipriane Bede Orig. in Mat. tra 1. Peter was neuer at Rome Act. 5. 15. Peters shadovv Psa. 74. 14 Mat. 5. 41. Iere. 20. 2. Rom. 16. 1. Heretike Mat. 23. 5. Coll. 2. 8. Mar. 5. 26 2. Pa. 16. 12 Heretike Mat. 27. 18 Mar. 1â— â— Hilary in Mat. ca. 15 Mat. 15. 13 Luke 9. 26 Luke 9. 62 Mar. 26. 11. Psal. 9. 12. Math. 5. 3. Luke 6. 20 Luke 16. 19 Math. 16. 19. Math. 28. 20. Heb. 7. 12. Vide per era to 1. cou to to Ioh. 10. 16 Iohn 3. 27 Triple crowne The pope blasphemeth Zac. 11. 15 The pope is an Idol Catholik the popes pride Distin. 40. Si Papa Angels Viceregent De poeni dist 1. ver bum Dei Augu. de stal Para. Ambr. de pen. li. 2 ca 7â— Amb li. 9 Epist. 76 2. Cor. 5. Tertul. de baptismo Augustin Ioh. 19. 12 Rom. 13. 2 Augu. de spi. an cap. 5. Rom. 8. 26 Psa. 102. 1 Ose. 14. 2. Mat. 6. 6. of praieng in secret Cipriane Hierom ChrisostoÌ„ 2. Mac. 12. 44. Ireneus against Valentinus Holy scripture alloweth no praieng for the dead Ambrose de vir li. 4 Tertulian Cipriane Origen Prayer in a strauÌ„ge tongue Augustin ChrisostoÌ„ ChrisostoÌ„ Praier standeth not in many vvords Basil. Mat. 17. 21 Praier and fasting Our praier must bee after gods will Praier staÌ„ding kneeling lieng or sitting is allowed in holy Scripture 1. Thes 5. 17 Act. 12. Luke 18. Continual praieng Deut. 5. 13 2. The. 3. 10 1. Tim. 5. 8 Augustin Luke 2. 36 Question Long praier Apoc. 5. 8. Apoc. 8. 3. 1. Cor. 7. 5. Married folkes Psal. 26. 1. Mat. 28. 20. Euo 10. 26 Ambrose Mat. 10. â—3 Gal. 1. 15. Ephe. 1. 4. Rom. 9. 13 Augustin Maister of the sentence Ephe. 1. 5. PredestinatioÌ„ the first work that God made Creaâ—ion the secoÌ„d Opus distinctionis Opus gubernationis â—nchy ad Lauren. Augustin Augustin Augustin Augustin Augustin The similitude Fulgentius Barnard Barnard 2. Cor. 12. 7 Esaâ— 24. 2. Esay â— 1â— Priests are become vvomen All Christen men be priests How a true Priest is knovvn Ose. 4 8. Heb. 7. 12. The priesthood traÌ„slated S. Huldrik S. Gregor 6000. heads Psa. 24. 7. Gen. 24 49 Heb. 11. 39 Mat. 2. 12. Ioh. 11. 50 Apo. 18. 20 Eze. 13. 4. Iere. 29. 15. Ma. 7. â—6 Iohn 1. 21 Act. 2. 10. Heretike Mat. 21. 3â— Iohn 8. 5. Math. 5. 8. Iohn 1. 47. lohn 5. 24 Esay 53â— 5. Coll. 2. 14. Apoc. 14. 13 Apoc. 7. 17 Aug. hyp Gâ—ost li. 5 Pope a cruel â—iraÌ„t Augustin Poâ—idore Agree with thine aduersary Argument Heb. 1. 3. Doctor Readmaâ— Luke 16. 19â— lâ—re 7. 18. Iere. 44. 17 Epi. li. 3. haeres 59. 2. Tim 3. 2 3. 4. Reg. 5. 18. Eunuchus Mat. 11. 3 Luke 1. 34 Iohn 14. 5 Iohn 6. 68. Iohn 3. 4. 9 Gâ—n 3. 2 Act. 1. â— Iohn 22. 2â— Math. 22. 25. Philasterius Marcellus Donatus Iouinianus Eutiches Valentinianus Potentinus Priscillianus Arrius Nazareus Pelagius Nestorius Crestoninius Vincentius God SaluatioÌ„s Sonne Asse Goord Eate and drinke Sunday Soules Iudgement Starre Mouse Mat. 23. 7 Iohn 1. 3â— Mat. 5. 22. Iere. 31. 15 Exo. 2. 1â— Iosu. 2. 1. Lyra. Iosu. 2. 4. Iosu. 2. 11. Math. 1. 5. Gen. 9. 13. 4. Re. 17. 4 Tsa 147 Gen. 8. 9 1. Cor. 47. Mat. 11. 7. 4. Re 18. 21 Mat. 12. 26 Augustin Augustin ChrisostoÌ„ Isidoreâ— Tertulian ChrisostoÌ„ ChrisostoÌ„ Origen ChrisostoÌ„ Mat. 19. 28 Tit. 3. 5. Iohn 3. 5 Mat. 16. 16 Tit. 3. 5. Psal 26. 2. Psal. 16. 7 Psal. 26. 2 Psa. 139 13 â—ere 12. â— Luk. 10. 20 Mat. 18. 27 2. Cor. 6. 14 2. Cor. 6. 14 Leo in Epiph ser. 6 Augustin Rom. 11. 4 Gen. 37. 29 34 Gen. 44. 13 Ioel. 2. 13 Ioel. 2â— 13 Esa. 45. 22 Eze 18. 31 Act. 3. 19◠〈…〉 18. 8. 〈…〉 26. 19 1. Re. 15. 11 Gen. 6. 6. Heb. 12. â— Ose. 11. â— Example of an house Heb. 4. 3. Psa. 95. 1â— Esa. 28. 1â— Ioh. 11. 2â— Lu. 20. 36 Act. 1. 3. Apo. 20. â— Rom. 1. 4. Rom. 3. 11 1. Co. 15. 44 Mat. 9. 41. Mat. 6. 6. Mat. 6. 1. Properly a reward is that vvhich a man deserueth through his labour paines taken in bringing any thing to passe Mat. 19. 24 Luk 6. 24. Luk. 12. 15 Luk. 16. 22 Iud. 14. 12. Gen. 7. 1. Gen. 18. 26 Psa. 33. 1. 1. proofe 2 proofe 3. proofe Rom. 10. 6 Rom. 4. 11. Deu. 6. 25 Iohn 16. 10 Psal. 24. 5â— Math. 5. â— Augustin Hierome Augustin Gen. 24. 49 Math. 20. 23. Exo. 3. 22. 1. Cor. 10. 4â— Mar. 6. 8â— Luke 9. â— Psal. 23. 4. Apoc. 14. 8 Apoc. 11. 8 Conclusions of this first prose with application of the former resoÌ„s The Iudge The cause The kind of death The place The secoÌ„d proofe The third proofe 7. Hills Th iiii proofe The first Doctour The secoÌ„d Doctour The third Doctour The iiii Doctour Verba eiusdem Verba eiusdem Eiusdem Marcella The fift Doctour The sixt Doctour The 7. Doctour Verses Gael 4. 9. Iere. 17. 22 Mar. 3. 27. Gen. 2. 2. Exo. 28. 8. Act. 13. 14 Luke â— â— Augustin 1. Mac. 2. 41 Luke 17. 21. Augustin It cannot bee both the signe and the thing signified The souldiers sacrament Maister of the sentenceâ— The signification of the sacrament Sacrament called Christ body Wherfore the Sacrament was instituted Receiued vvith mouth Augustin Sacraâ— is more then bare bread Of two natures No cause of grace Augustin Chrisostâ— Aug. con lit Per. li. 2. ca. 47.