represented by the Paschall Lambe should abstaine from leauened bread Yea how dare your Priests eate anye leauened bread at anye time sith that they doe eate and drinke the bodie and bloud of Christ almost euery day How the Lords death is shewed As often as ye shall eate this bread drinke of this Cup ye shall shew the Lords death c. ¶ The Lords death is not shewed except both parts of the Sacrament be ministred because in his death the bloud was diuided from the bodie it is necessary that the same diuision be represented in the supper otherwise the supper is not a shewing of the Lords death Latimer SHOE What Gods shooe is OUer Edom will I stretch out my shooe ¶ Edom is the earth The Apostles féete be his shooes for it is writteÌ„ How bewtifull are the feete of them which bring glad tidings of peace He stretched out his shooe vppon the earth when he sent them to preach to all creatures for their sound went into all lands their words to the ende of the world SHORT LIFE How short life is not a generall rule of Gods indignation IT is a certaine token but no sure token of Gods indignation when a man is snatched away with vnripe death in his flourishing age Then what shall we saye to the sentence written in the Booke of Sapience 4. chapter The iust man is snatched out of this world that the mallice of men and wickednesse of the worlde shoulde not tourne his minde and least lyeng should deceiue his soule And againe The righteous man what death soeuer he be preuented withall his soule shall go to rest The Innocents that Herod did murther for Christs cause Iohn Baptist whom he did behead are the blessed Martirs of Christ. This must néedes be graunted yâ— sometime God taketh out of this world the righteous onely because the world is not worthy to haue them among them sometime least the mallice lewd example of men shoulde tourne their hearts to vngodlinesse But now this taking away of righteous men out the world is not a rule nor an order generall that God vseth with men but it is onely Per accidens because that troublesome times are at hand as of famine warres and such others and in such perticular cases It is true that Christ saide Beati sterilis c. Happye are the barren and the wombes that neuer bare c. And yet the rule generall of all women is this that fruite of their wombe is a blessing the contrary a woman to be barren is a displeasure a plague more grieuous to them then pouertie or hunger Ric. Turnar SICERA What kinde of drinke it was THis Sicera as Hierom writeth to Nepotianus was a kinde of drinke much like vnto wine which was made either of Wheate or of Apples or of Dates or els of other fruits Pet. Mar. vpon Iudic. fol. 202. SICLE What a Sicle is A Sicle as Iosephus saith coÌ„teined 4. drams of Athens And a dranâ— of Athens as Budens gathereth in his booke de ass conteined 3. shillings of Towers A shilling of Towers is yâ— half part of a Baâ—se Wherefore a dram was as much in value as a shilling of Argentine that is thrée halfe Batses that is foure shillings But there were two manner of Sicles one was vsuall and prophane and the other was of the Sanctuary The holy sickle was double so much as the prophane Wherefore Ezechiel in his 45. chapter verse 12. saith that a prophane sickle containeth 20. halfe pence but the sicle of the Sanctuary 40. Pet. Mar. vpon Iudic. fol. 238. ¶ A Sicle was a péece of money in value worth 4. grotes equiualent with that which is called Stater whereof the halfe part of this sicle is two grotes that is to saye the 5. part of a French Crowne as they went in Fraunce as very exactly declareth the learned Master William Budns in his booke De Assi Marl. fol. 390. ¶ A Sicle after the Hebrues is an Ounce but after the Gréekes and Latines it is but thâ— fourth part of an Ounce and is contained 12. Geras as in Exo. 30. 13. which is ten pence sterling or thereabout T. M. Take 5. Sicles of euery head ¶ Sicles were of two sorts the one common the other belonging to the Sanctuary and that of the Sanctuary was double the waight of the common The common Sicle weighed two grotes and the Sanctuary Sicle 4. The Scripture in this place and in the 30. of Exo. us Ezechiel fortie and fiue saith that the Sanctuary Sicle doth weigh 20. Geras which the Grecians doe call Obolus and we in English an halfe peny when 8. grotes of our money was an ounce and the Hebrues do think that Obolus doth weigh the waight of 16. barly Cornes The Bible note SICHEM What Dauid meaneth by the deuiding of Sichem SIchem was the most richest and the most strongest Citie in all the Tribe of Ephraim wherof Isboseth was king ouer all Israel beside The Tribe of Iuda onely except which stucke vnto Dauid Now where the Prophet doth prophecie make his bost in God saieng Dominus loquutus est è sanctuario suo laetabor diuidam Sichem The Lord hath spoken it out of his holy place I will reioice and diuide Sichem is no more to say but that Dauid should conquere Sichem and be king therof and diuide it and lot it as Iosua did as all conquerours do when they conquer any countrey or lande And as Dauid shoulde conquere Sichem so was it saide that hée shoulde meate out yâ— valley of Sucoth for Dauid reioysing afore hand of Gods goodnesse towards him saith Ego vallem sâ—coth demetiar It is not Isboseth that shall long continue king of sucoth but it is I whome the Lord hath appointed to be king of sucoth and as I haue now sayd of sichem and sucoth so will I saye of Galaad and Manasses Meus est Galaad meus est Manasses Galaad is mine and Manasses is mine And to know what Sucoth Galaad and Manasses were ye shall vnderstande that sucoth was a vale nigh vnto the citie of sichem in the land of Canaan In the which vale Iacob pitched his tents after he had met his brother Esau and was departed from him And of his pitching his tents there the vaâ—le had this name sucoth giuen him for Sucoth by interpretation and turning of the word into Latine is as much to say as Tabernacula Galaad was the name of a little hillocke as we read in Gen. 31. When Iacob fled away sodeinly and priuely from Laban his father in lawe with his wiues Lea and Rachel Then at the ende of seauen daies iourney Laban ouertooke Iacob in mount Galaad where he reproued him not onely of running away deceitfully but also of theft which when he coulde not proue Laban cooled himselfe and so did shake hands with Iacob And in witnes of friendship of vnfeined reconciliation
that we haue by the same with all giftes and graces of the same The second is to yéelde thankes vnto him to giue testimonie of our faith towards him and of our charitie which we haue towards our bretheren and of the vnion with the Church The third to represent to vs by the bread and wine which are ther distributed the whole and perfect spiritual nouritour which we haue by the meanes of the body flesh and bloud of Iesus Christ to the end we may be spiritually nourished into eternall life according to our benefit which we haue already receiued by our regeneration whereof the Baptime is to vs as a Sacrament in the which we haue in the Supper as it were a gage of our resurrection the which we doe beléeue and waite for There euen as the bread and wine be giuen vnto vs visibly and bodely euen so are the body and bloud of Iesus giuen vnto vs indéede but inuisible and spiritually by the meanes of faith and by the vertue of the holy ghost for he is the meane by which we haue true communion and true vnion with Iesus Christ and all his Church the which is his body whereof all true Christians be members Pet. Viret Why the Supper of the Lord was called a Sacrifice The Supper of the Lord was not called a sacrifice because Christ shuld be offered in it but because he offereth presenteth himselfe vnto vs and that we doe through faith receiue him and giue him thankes for the great benefite that we haue receiued by the merites of his death and passion bloud shedding confessing and professing that we holde none other for our Sauiour but him and that we doe accept knowledge none other sacrifice but his onely for this cause was the Lordes Supper called Eucharistia which word doth signifie thankes giuing Thus doth S. Austen and all other Doctors of the Church expound it Veron in his b. of Purg. The Doctors mindes vpon the Supper of the Lord. If ye should sée the Sonne of man ascend vp where he was before ¶ What is this By that he resolueth those whom hée hath knowen of that he manifested the thing whereby they haue offended for they did thinke that he would giue vnto them his body but he saith that he will ascende vp into Heauen all whole saieng When ye shall sée the Sonne of man ascende where he was before at yâ— least you shall sée then that hée doth not giue his body in the same manner as ye thinke iudge at the least you shall then vnderstand that his grace is not consumed by morsells c. Aug. vpon S. Iohn in the 27. treatise vpon the 6. Chapter If faith be in vs Christ is in vs. For what other thing saith the Apostle Christ dwelling in your hearts by faith but that through the faith which thou hast of Christ Christ is in thy heart August in his 49. treatise vppon Saint Iohn 11. Chapter After he had ended the solemnitie of the auncient Passeouer the which he made in remembrance of the auncient deliuerance out of Aegypt he passeth forth to the new solemnitie yâ— which the church desireth to celebrate in remembrance of hir redemption to the end that putting the Sacrament of his flesh and of his bloud vnder the lykenesse of bread and wine in stéede of flesh and of the bloud he sheweth himself to be him vnto whom the Lord hath sworne and will not repent Thou art a Priest for euer c. It followeth after because the bread doeth fortifie the flesh and that the wine causeth the bloud in the flesh the bread is referred mystically to the body of Christ and the wine to his bloud Bede vpon the 22. Chapter of Saint Luke Let vs not staye héere belowe on the bread and wine which are set on the Lords Table but let vs lift vp our spirits on high through faith Let vs consider that the Lambe of God which taketh away the sinnes of the world is in that holy Table which is not offered in sacrifice by the Priestes after the manner of beasts And in taking his precious body and his bloud let vs beleeue that they are the signes and tokens of our resurrection And for the same cause we eate not much but a lyttle to the end we may know yâ— the same is not ordeined for to fill our bellyes withall but for to serue to sanctitie and holinesse c. ¶ Looke Bread Body Bloud Figure Signe Sacrament Sacrifice How the Lords death is Shewed in the supper As often as ye shall eate this bread and drinke of this Cup ye shall shew the Lords death c. ¶ The Lords death is not shewed except both parts of the Sacrament be ministred and because in his death the bloud was diuided from the body it is necessary that the same diuision be represented in the Supper otherwise the Supper is not a shewing of the Lords death Latimer The meaning of this place of Iohn And when the Supper was done There be some which thinke that it ought to be thus reade And Supper béeing prepared for it may be doubted whether these things were done after the supper or in supper time It is very likely that supper was not fully ended that is to say that the Table was not yet taken away séeing it followeth by and by that the Lord tooke a morsell of bread and offered the same to Iudas Marl. vppon Iohn fol. 456. SVPREMACIE Proues against the supremacie IN the Councel of Carthage it is said thus The Bishop of Rome himselfe may not be called vniuersall Bishop Dist. 99. Prima sedes S. Gregory saith thus Nullus decessorum meorumâ— c. None of my predecessors Bishope of Rome euer consented to vse this vngodly name no Bishop of Rome euer tooke vpon him this name of singularitie we the Bishops of Rome will not receiue this honor being offered vnto vs. Greg. li. 4. Epist. 32. and. 36. Where pride and hypocrisie beareth sway there humilitie can haue no place Hesychius sen. li. 4. dist 7. Chrisostome saith Quicunque desiderauerit c. Whosoeuer desiâ—eth Primatum in earth in heauen he shall finde confusion Neither shall he be counted among the seruants of Christ that will once intreate of Primacie Iewel fol. 118. 119. SVRE How we are sure of our saluation ¶ Looke Saluation SVRPLESSE From whence the wearing of Surplesses came NIcholaus Leonicenus saith Isidis Sacerdotes in Aegypto c. The Priests of the Goodesse Isis in Aegypt vsed to weare linnen Surplesses and euermore had their heads shauen which thing séemeth to haue bene deriued from them vnto our time from hand to hand For they that among vs minister Gods seruice and serue the holy Altars are forbidden to suffer the haire of their heads or their beards to grow and in their diuine seruice vse lynnen garments Nicholaus Leonicenus in varia historia li. 2. ca. 21.
the horns of the Unicornes By these Vnicornes vnderstande the common people of the Iewes which cruelly and furiously put themselues in prease against Christ crieng Crucifie him Crucifie him Mat. 27. 22. T. M. VNIVERSALL CHVRCH What it is THe vniuersall Church is a multitude gathered of all manner of nations which béeing sette a sunder and dispearsed by distaunce of places doth neuerthelesse consent in the one truth of the heauenly doctrine and is knitte together in one selfe same bonde of religion But for as much as it is not possible for all Christs members to growe together into one place vnder the vniuersall Church are comprehended the seuerall Churches which are disposed in euery Towne and Uillage according as mans necessitye requireth So as each one of them doth worthely beare the name and authoritie of the Church In the same sense doth Paule saye that he had a dayly care for all Churches 2. Cor. 11. 28. Marl. fol. 7. Whether Christs Church or the Popes be the vniuersall Church That the Church of Christ and not the Romish Church is that true vniuersall Church that hath alwaies remained and euer shall read S. Augustine to Casulane Epist. 80. where yée shall see the Romish Church and other Westerne Churches agreeing with her guiâ—e exempted froÌ„ Christs vniuersal church as one departed from the faith of Christ. Proues against the vniuersall head ¶ Looke Pope VNQVIETNESSE OF THE FLESH Looke Messenger of Satan VNSAVERIE The meaning of this place of Iob. THat which is vnsauerie shall it be eaten without Salt ¶ Canne a mans taste delight in that that hath no sauour Meaning that none toke pleasure in affliction seeing they cannot awaye with thinges that are vnsauerie to the mouth Geneua VNTILL What this word Vntill doth signifie KNew her not vntil she had brought forth her first begotten sonne ¶ This word Untill also doth sometime signifie the certeintie and appointed time And sometime it signifieth the time infinit without end or ceasing as in these places that followeth I am I am and vntill you waxe olde I am Now in this place because hée sayth vntill they be old he will be their God will be therefore when they are olde cease or leaue off to be their God And our sauiour Christ to his Apostles Behold I am with you euen vnto the end of the world will the Lord after the consummation of the world forsake his Disciples Againe the Psalmist saith â— He shall reigne vntill he haue put all his enimies vnder his fâ—â—â—e shall he therfore when his enimies are subdued reignâ— no longâ—â— Againe as the eyes of the maide doe waâ—te vppon thee handes of her mistres euen so doe our eies waie vppon thée vntill thou haue mercie vppon vs when the Lorde therefore hath compassion and mercie vppon vs shall we waite no longer In the lyke sense this word Untill is to be taken in this place for the Euangelist saith He knew hir not vntill she had brought foorth hir sonne that we may much more perceiue and gather that he knew hir not after Marl. vpon Mat. fol. 19. ¶ Christ is héere called the first borne because she had neuer any before and not in respect of any she had after neither yet doth this word Untill import alway a time following wherein the contrary may be affirmed as our Sauiour saieng that he will be present with his disciples vntill the ende of the world meaneth not that after the end of the world he will not be with them Geneua This little word Untill in the Hebrue tongue giueth vs to vnderstand also that a thing shall not come to passe in time to come As Michol had no childe vntill hir death daye 2. Samuel 6. 23. And in the last Chapter of the Euangelist Behold I am with you vntill the ende of the world Beza VNVVORTHELY Of the vnworthy receiuing of the Sacrament SAint Paule doth not say that Iudas did eate the bodye of Christ vnworthely for he speaketh not of his body vnworthely but of the Sacrament vnworthely For he saith Whosoeuer eateth of this bread and drinketh of this Cup vnworthely eateth and drinketh his owne damnation because he maketh no difference of the Lords body and not because he eateth the Lords body If Iudas did eate Christs body it must néedes follow that Iudas was saued For Christ saith in the 6. of Iohn ve 45. Whosoeuer eateth my flesh drinketh my bloud hath eternall life and I will raise him vp in the last day R. Woodman in the b. of Mar. fol. 2181. Who eateth Christs body in the Sacrament vnworthely He eateth this bread vnworthely which regardeth not the purpose for the which Christ did institute it which commeth not to it with spirituall hunger to eate through faith his very body which the bread representeth by the breaking distributing of it which commeth not with a merry heart giuing God hartie thankes for their deliueraunce from sinne which doe not much more eate in their heart the death of his body then they doe the bread with their mouth Obiection He that eateth and drinketh this Sacrament vnworthely shal be guiltie of the body and bloud of the Lord. Now say they how shal they be guiltie of the Lords body and bloud which receiue it vnworthely except it were the very body bloud of the Lord. Aunswere He that despiseth the Kings seale or letters offendeth against his owne person He that violently plucketh downe his graces armes or breketh his broad seale with a furious minde or with violence committeth treason against his own person yet his armes broad seale are not his own person He yâ— clippeth the Kings coyne committeth treason against the Kings person the Common-wealth yet yâ— mony is neither the Kings person nor yâ— CoÌ„mon-wealth S. Paule saith yâ— euery man which prayeth or precheth w e couered head shameth his head his head is Christ shal we therfore imagin yâ— Christ is naturaly in euery maÌ„s head S. Austen saith that he doth no lesse sin which negligently heareth the word of God then doth the other whichâ—vnworthely receiueth the sacrament of Christs body bloud ¶ Héere it is plaine yâ— Christs natural body is not in the word when it is preched yet he sinneth no lesse saith S. Austen the negligently heareth it then doth he that vnworthely receiueth the Sacrament S. Peter witnesseth that our harts are purified by faith true faith therefore is the cleanesse of Christians whervpon S. Austen saith The vnbeléeuers eate not the flesh of Christ spiritually but rather eateth drinketh the sacrament of so great a thing to his owne condempnation because being vncleane hée hath presumed to come to Christs Sacraments which no man receiueth worthely but he that is cleane of whome it is said Blessed be the cleane in heart for they shall sée God Bull. 1107. VOICE The meaning of this place HEaring his voyce but séeing no man ¶ They heard Paules voice for
the dead praise not God eod Of the dead burieng the dead 289. To doe good to them that be dead eod Of the dead Israelites eod How the place is vnderstood 290. Of the Supper Baptime giuen ouer the dead eodem Whether the dead know what we do eo Deceit Defined 291. Deeds How they iustifie not eod Deafe man By whose faith he was healed eod Denieng of God How and when men denie him eod Deepe What the deepe signifieth 292. Desperation What an offence it is eod Let no man despaire of Gods mercy eo The meanes to keepe vs frō despaire eo Desteny 293. Destroy not The meaning thereof eod Death what death is 294. How the diuell hath power of death eo Of euerlasting death eod The meaning of the places 295. How y◠childrē of god may wish deth 296 Of foure manner of deaths eo How death is not to be feared eo Debt How it ought to be required how not 297. How the Lord forgaue his seruant 298. Diuell What diuell doth signifie eod In what respect the diuell is euill 299. How long he hath bene a lyar eod Who they be that offer to diuels eod How we must answere the Diuell eod Deuotion What true deuotion is 300. What the Popists call deuotion 301. From whō Popish deuotion sprong eo Difference To make difference of the Lords dody eo Disobedience Examples thereof 302. Diuorcement How diuorcement may be 303. Of the Bill of diuorcement 305. Why y◠Iews wer suffred to be diuor eo The meaning of the place eod Doo Whatsoeuer God willeth to doe is well 305. How the doers of y◠law are iustified eo Doctors How farre they ought to be beleeued 307. Doeg How he was a figure of Anti. 309. Dogs Who they be and what is signified thereby 310. The meaning of the places eod Domes day Of the day of dome 311. Doore An exposition of the places eod Dorcas What the word signifieth 313. Dositheans What manner of men they were eod Doubting Of the doubting of Abraham others eod Dragma What Dragma is 314. Dragon Why the King of Aegypt is called a Dragon eod The meaning of the place eod Who be the Dragons Angells 315. Of the Dragon Beast and false Prophet eod Drawing The meaning of the places eod Dreames How it is hard to discern them 316. Of dreames natural supernatural eod Dronkennesse What Dronkennesse is 317. How it is condemned by the scripture eo Prophane examples of dronkennes 318. Example thereof out of scripture 319. Drops How they shew Christ to be a true man 320. Drucilla What manner of woman shee was 321. Dwell What the word betokeneth eod How men should dwel with their wiues 322. E. EBion Of the heresie of this man 322. Edifieng What it is to edifie eod Edom. What is signified by Edom. 323 Eye A description of the Eye eod To what ende our eyes were made 324. The meaning of the place 325. Of the eyes and eye lids of God eod Eagles Of the nature of Eagles eod An exposition of the place eod Elam what is signified by Elam 327. Eldad and Medad Of their prophecie 328 Elders Why he nameth them Elders eod Eleazer The meaning of the place eod Election what y◠cause of our electiō is eo How our election is perticular and not vniuersall 332. Signes of our election eod The saieng of y◠elect within himselfe eod How to make our election sure 333. Elements what is signified by them 334. Eleuenth houre 335. Elias The Iewes opinion of him eod Of the comparing of Elias with Christ. eod Eliseus How he resisted not the king 336. Elizabeth how she might be Maries cosin eod Emanuel wherfore christ is so called 337. Emeralde The description of the stone eo Emims What kinde of people they wer eo Enach What the Enachs were 338. Enimie how an enimie is not to be despised eod Of a reconciled enimie eod Enon Salim why Iohn baptised ther. eo Enter how the places be expounded 339. Enuie how enuie came first into the world eod Examples of enuie eod Epha What an Epha is 340. Ephesus Of whom the Citie tooke his name eod Ephod What an Ephod is eod Of two kindes of Ephods 341. Ephraim Why his tribe is not reckned eo Epistle Why it is thought not to be S. Paules eod Equalitie of Bishops 342. Equinoctiall What it is eod Eares To what end their vse serue eod How by whō they must be opened 343. How God is said to haue eares eod Earth how it is founded vpon the Seas eo Earthquake how earthquakes do cōe 345 Esau Ismael What is to be thought of them 346 Essence of God What it is 347. Esses What manner of people they were eod Of the people called Esseni or Essei 348. Estrich Of his nature and propertie eod Eating Of the eating of Christs flesh eo Who doe eate drinke the body c. 351 What it is to eate God 352. Of the true sacramentall eating eod Eternall life how it is sometime called a reward 353. Euangelists Who be Euangelists eod Euer how the word euer is taken 354. Eucharist What Eucharist is eod Eutichee What men they were eod Eucharists What they were 355. Euill men how farre they are to be borne with 356. Eunomius Of his heriticall opinions eo Eustachius Of his opinions how eod Exalt What it is to exalt or humble 357 Examine how we shuld examine c. eod Excommunication What it is 358. What S. Paul ment by the excommunicating of Alexander 359. Exorcists What the office was eod Extreme vnction 360. F. FAce What the face of Christ is 360. What the face of God is eod How the place is vnderstood 361. Faith what faith is eod How faith is the grounde of all good works 362. How faith iustifieth 363. How faith is the worke of God 364. What faith is without workes 365. Of faith and deedes and how c. 366. How faith is nourished 368. How wtout charitie faith is nothing eod How faith ingendereth charitie 369. From faith to faith what it is eod How the faith that saued the old fathers shall saue vs. eod How faith is a worke 370. Of faith before workes eod How faith is perfect eod How faith ouercommmeth the world eod How faith inuocatiō are vnseperab eo How faith is called the mariage garm 371. Of faith loue and hope eod The office of faith eod What one mans faith doth profit and. eo How faith is taken in these places 372. Of the faith of Infants 374. What the faith of hypocrites is eod Of two manner of faiths 375. A comparison betweene faith and incredulitie eod Of onely faith eod Faithfull how God hath deliuered thē eo Fall how Christ is the fall vprising of many 376. False Of false Christs eod What the false Prophets are 377. Fanne What the fanne is eod Fare faire with men how it is vnderstood 378. Farthing What this farthing meneth eod Fasting
true would fulfill his promise vnto them and heartilie longed for this seede and so did both eat his bodie drinke his bloud Acknowledging with infinit thankes that Christ should for their sins take the perfect nature of manhood vpon him also suffer the death This promise was giuen to Adam and saued as manie as did beléeue and were thankfull to God for his kindnesse I. Frith fol. 109. Of the first Adam earthlie and the second heauenlie The first man was of earth earthlie and the second man the Lord himself from heauen ¶ As concerning Adam it hath no darknes in it at all It is knowne how he is of the earth is called earthlie But where as Christ the second Adam is said to bée from heuen that is peruerted by heretiks The true meaning of it is that Christ Adam are alledged by the Apostle as the two heads in mankind to this intent that he might expresse by them the condition of our mortalitie and glorification As manie as be of Adam be earthlie and bearing the Image of their parent subiect vnto death and corruption And this all we be vniuersallie On the other side the elect which be borne not of bloud nor of the will of the flesh nor of the will of man but of God they be called héere heauenlie albeit in flesh they be of Adam and of them it is reported that they shall be such in the resurrection as the heauenlie Christ is also If the Valâ—ntinians and the Euthichians doe gather of this the one sort that the flesh of Christ commeth not of our flesh the other sort that it did not holde the true nature of man it followeth that the flesh of the elect persons also is of the verie same condition For the Apostle saith héere not onelie that the second man Christ is of heauen heauenlie but he addeth that also manifestlie saieng And such as is the heauenlie such be they also that be heauenlie And because you shall not referre it to Angels in knitting vp the matter he doth conclude Therfore like as we haue borne the image of the earthlie so we shall beare also the image of the heauenlie Wherfore it appeareth that the Apostle doth attribute this vnto the faithfull bicause they do expresse in them both the Images of Adam of Christ one of corruption mortalitie the other of incorruption and immortalitie So that in the former they do expresse the earthlie Adam in that they do die be corrupted In the latter they do expresse the heauenlie Adam that is Christ when they shall rise in the end of the world to glorifieng immortalitie and incorruption This is the true right meaning of the Apostle which cannot stand vnlesse we do graunt that the flesh of Christ was taken of our flesh without sinne carried into heauen to the glorie of immortalitie through the coniunction of the word and the power of God Otherwise we can haue no hope that after the Image of the earthlie man we shall be like vnto the heauenlie Musculus fol. 138. How Adam was not deceiued but Eue. And Adam was not deceiued but the woman ¶ The woman was first deceiued and so became the instrument of Sathan to deceiue the man And though therefore God punish them with subiection and paine in their trauaile yet if they be faithfull and godlie in their vocation they shall be saued Geneua How the sect of the Adamites sprang vp The Adamites were a sect of heretikes which tooke their beginning of a Pickard who came into the land of Boheme and said that he was the sonne of God and named himselfe Adam And he commaunded all men and women to goe naked that whosoeuer desired to companie carnallie with anie woman should take her by the hand and bring her to him and saie hée feruentlie desired her companie and then would Adam saie Go together and increase and multiplie This heresie was begun in the yeare of our Lord. 1412. in the time of Sigismonde the Emperour And men suppose that it endureth yet not onelie in Bohemia but in other places also ADDE What it is to Adde or take awaie from the word of God TO Adde or take awaie from the word of God is this To thinke otherwise or teach otherwise of God then he hath in his word reueled They ta kt from the word that beléeue lesse then in his word is expressed Those adde to the word first which teach or decrée anie thing either in matters of faith or ceremonies contrarie to the word Secondlie such as make anie religion or opinion of merits in anie thing that they themselues haue inuented beside the word of God Last of all they doe adde to the word which forbid that for a thing of it selfe vnlawfull which Gods word doth not forbid and to make that sinne which Gods word doth not make sinne If anie man shall adde vnto these things c. ¶ The effect is that men must neither put anie thing to nor take anie thing awaie from the Scripture â— according as it is said in an other place All the saiengs of God are as it were cleansed with fire they are a shield to them that trust in them put not anie thing to the words thereof least he perchance do reproue thée and thou be found a liar Pro. 30. 5. 6. Marl. vpon the Apoc. fol. 317. They saith Gasper Megander be said to adde to the Scripture which counterfeit it and marre it and make a cloke of it for their leasings and errours of which sort be the heretikes and deceiuers c. Marl. vpon the Apoc. fol. 317. ADOPTION How the Lawiers define adoption THE Lawiers as it is had in the institutions define Adoption to be a legitimate an imitating nature found out for their solace and comfort which haue no children Further they make a distinction betwéene Adoption and Arrogation For Arrogation they saie is when he which is his owne man and at libertie is receiued in stéede of a sonne But Adoption is when hee which is receiued is vnder an other mans power Howbeit the lawes forbid that the elder should be adopted of the younger for it séemeth a thing monstrous that the sonne should erréed the father in yeares And therefore Cicero oftentimes vehementlie inueigheth against that Adoption of Clodius Now God adopteth vnto himselfe his elect not for that he had not an other sonne for he had his onlie begotten sonne Christ in whom he was well pleased but for that in all the nature of man he had yet no children for through Adam we were all made strangers vnto him Wherefore God for this cause sent his naturall and legitimate sonne into the world that by him he might adopt vnto himselfe manie children out of our kinde c. Pet. Mar. fol. 205. We haue receiued the spirit of Adoption saith S. Paule ¶ Adoption is the inheritance promised by grace Tindale ¶ So he meaneth the holie Ghost of
to purge and to bane then the other If they maie be obserued without superstition it maie be suffered So that notwithstanding that such as obserue not these latter rules may both minister and receiue medicines for the heauens were made to serue vs and not to master vs were created for man and not man for them Therefore it is a false superstition to saie good or bad plentie or scarcitie sicknesse or health warre or peace dependeth of the influence of the heauens c Whooper Authorities against the abuse of Astrologie Where are now thy wise men that they maie tell thée or maie knowe what the Lord of hoasts hath determined against Aegipt And yet there was no part of Astrologie but it was there The Prophet doth as it were speake in despite against all them that meddle with it saieng that it is not their office to knowe the things which come to passe as they make profession Caluine Thou art warned in the multitude of thy counsells let now the Astrologers the Stargasers and Pronosticatours stand vp and saue thee from those things that shall come vpon thée beholde they shall be as stubble the fire shall burne them c. ¶ The Chaldeans wer most renowmed in Astrologie that euer were anie so that all they which haue thrust themselues into this curiositie did borrowe their name from them Wherefore we sée how God reproueth and condemneth them and pronounceth plainlie that men cannot learne of the starre the mutation and falls of kingdomes And that he will punish the pride of them which haue thrust themselues in to enterprise it c. Caluine This saith the Lord Learne not the waie of the heathen be not afraide for the signes of heauen though the heathen bée afraide of such ¶ God forbiddeth his people to giue credite or feare the constellations and coiunctions of starres and planets which haue no power of themselues but are gouerned by him and their secrete motions and influences are not knowne to man and therefore there can be no certeine iudgement thereof Deut. 18. 9. Geneua I destroie the tokens of the Southsaiers make them that coniecture fooles turne the wise men backward and make their knowledge foolishnesse ¶ He armeth them against the Sothsaiers of Babilon which would haue borne them in hand that they knew by the Starres that God would not deliuer them and that Babilon should stand Geneua It is not without cause saith Austen that men supposeth that when the Astrologers do meruaâ—lousie in their answeres declare manie truths the same is done by a secrete instinct of wicked spirits whose care is to fasten and confirme in mens mindes these false and hurtfull opinions of starrie destinies and not by anie art or cunning of the noting and beholding of the birth starre for there is no such art at all August of the Citie of God li. 5. Chap. 7. Looke there be no deuiner which doth diuine and foretell things be found among you nor obseruer of daie nor that hath respect to birds nor witch nor coniurer which doth coniure nor anie which doth counsell or aske counsell of familiar spirites nor coniuring the dead for all that so doe are abhomination vnto God Looke more in Starres ASTRONOMIE What Astronomie is THe true Astronomie that can be bidden by by learning is no more but a coniecturall science it is no demonstratiue science no more then Phisicke is And yet both well vsed are verie good But to coulour witchraft sorcerie and familiaritie with the diuell with the name and coulour of Astronomie as some doe is a diuellish and a damnable practise condemned by the word of God in a thousand places would haue man wholie and onelie to trust in Gods promises and in his gouernaunce and so to let the iudiciall Astronomer and palmisters goe like limmes of the diuell which denie Gods prouidence R. Turnar The first inuenter of Astronomie I finde alledged by Berosus that Noe had an other sonne beside Sem borne after the floud who was named Ionithus or Ionichus which was a great Astronomer and was the first that atteined to the whole science of Astronomie and thereby did deuine and shew before what should after happen to the foure principall Monarchies of the world Hée was also schoolemaster to Nemroth who began the building of the towre of Babilon and at that time all the people of the world spake but one tongue Graston in his Chro. fol. 13. AVE MARIA A new Aue Maria of Pope Sextus making IN English thus Haile Marie full of grace the Lord is with thée blessed art thou among women and blessed is the fruite of thy wombe Iesus Christ and blessed is Anna thy mother of whom thy virgins flesh hath procéeded without blot of original sinne ¶ Héere is thrée things to be noted First how the Pope turneth vnproperlie into a praier which properlie was sent of God for a message or tidings Secondly how the Pope addeth to the words of Scripture contrarie to the expresse precept of the Lord. Thirdly how the Pope exempteth Marie the blessed Uirgin not onelie from the séede of Abraham and Adam but also from the condition of a mortall creature For if there be in hir no originall sinne then she beareth not the Image of Adam neither doth she descend of that séede of whose seede euill procéedeth vpon all men women to condemnation as Paule doth teach Rom. 5. 12. wherfore if shée descended of that séede then the infection of originall euill must necessarilie procéede vnto hir If she descended not therof then shée commeth not of the séede of Abraham nor of the séede of Dauid c. Againe séeing that death is the effect and stipend of sinne by the doctrine of Saint Paule Rom. 6. 23. Then had hir flesh iniurie by the lawe as Christ himselfe had to suffer the malediction and punishment of death and so should neuer haue died if originall sinne had no place in hir c. Booke of Mar. fol. 925. AVENGE How we ought not to auenge our selues AUenge not thy selfe ¶ As a Father ouer his children is both Lord and iudge forbidding one brother to auenge himselfe on an other but if anie cause of strife be betwéene them will haue it brought to himselfe or his assignes to bee iudged correct so God forbiddeth all men to auenge themselues and taketh the authoriâ—â— and office of auenging vnto himselfe saieng vengeaunce is mine and I will reward Deut. 32. 35. which Text Paule alleadgeth Rom. 12. 19. For it is impossible that a man should be a righteous and equall or an indifferent iudge in his owne cause lustes and appetites so blinde is our affections in vs. Moreouer when thou auengest thy selfe thou makest not peace but stirreth vp more debate God therefore hath giuen lawes vnto all Nations and in all landes hath héeput lungs and gouernours and rulers in his owne stead to rule the world through them and hath commaunded all causes
are so lightened with theâ—hriâ—ht beames of the Gospell yâ— for all inquisitions imprisâ—nments exquisite torments and cruell burnings that can be deuised they neuer a whitte diminish but mightelie increase as God hath promised that the bloud of the Martyrs should be the séede of the Gospell W. Fulke How Babilon is called the wast Sea This is the heauie burden of the wast Sea ¶ By the wast sea is vnderstood Babilon it is so called because of the excéeding great cruelnesse and tyranme wherewith it exercised the Iewes Héereof is there a prouerbe Babilon is the Sea of euils and euen the wast of the Sea that is the most tempestious and desolate place and that is least possible to be sayled through T. M. How the destruction of Babilon was prophesied long before Thou shalt binde a stone to it and cast it in the middest of Euphrates ¶ Saint Iohn in his Reuelation alludeth to this place when he saith The Angell tooke a Milstone and cast it into the Sea signifieng thereby the destruction of Babilon His wordes be these Then a mightie Angell tooke vp a stone like a great milstone cast it into the Sea saieng With such violence shall the greate Citie of Babilon be cast and shall bee founde no more ¶ That is It shall not be like to other Cities which maie bée builded againe but it shall bée destroied without mercie Geneua ¶ Looke more of Babilon in the word Rome BACKE PARTES OF GOD. What is meant by the backe partes of God ANd thou shalt sée my Backepartes but my face shall not be séene ¶ Shall sée my backparts That is so much of my glorie as in this mortall life thou art able to sée Geneua Death is the hauen that carrieth vs to the place where we shall sée GOD face to face which wée shall neuer sée so long as we be in this mortall lyfe but must couer our faces with Moses and Helias till the face or forepart of the Lorde be gone by Now must we looke on his Backepartes beholding God in his wordes and in his creatures and in the face of Iesus Christ our Mediatour But when this bodie is dissolued by death we shall sée God face to face and knowe him as we are knowne Luther BAPTIME The right signification and vse of Baptime BAptime which is now come in the roome of circumcision signifieth on the one side how that all that repent and beléeue are washed in Christs bloud and on the other side how that the same must quench and drowne the lusts of the flesh to followe the steps of Christ. Tindale fol. 6. ¶ Baptime is a signe of repentance and of forgiuenesse of sinnes whereby God doth testifie that he washeth awaie or forgiueth the sinnes of them that beléeue and also wherby God doth seale and admonish vs of true repentance all the daies of our life Cheeke All we which haue bene baptised into Iesus Christ haue bene baptised into his death ¶ That is that sinne through Christs death maie be abolished and die in vs and that as wée are made cleane outwardlie with water in our Baptime so inwardlie our sinnes maie be washed awaie and cleansed by the bloud of Christ. The Bible note ¶ Baptime is an outward signe representing in vs the â—enuing of the spirit and mortifieng of our members in Iesus Christ by the which we are buried in death with him Tind ¶ Baptime is a Sacrament by the which Iesus Christ doth offer vnto vs the remission of our sinnes and our regeneration vnder the figure of the water as he doth indéed communicate the same vnto vs by his holie spirit Also it testifieth vnto vs that he receiueth vs into his Church as true members of the same And we for our part doe testifie that we acknowledge him for such a one as he declareth himselfe toward vs that we beléeue that he maketh vs partakers of all his great riches Pet. Viret ¶ By Baptime wherewith we be washed out wardlie is signified that we be washed inwardlie by the bloud of Christ the remembrance wherof all the Apostles indeuoured to worke in the mindes of the faithfull Marl. vpon the Apoc. fol. 11. How we be washed by baptime Whereas Saint Paule saith we be washed by Baptime his meaning is that GOD doth thereby both witnesse our washing and therewithall perfourme the thing that is figured For except the truth or performaunce of the thing went ioyntlie with the signe of it it were an vnproper speach to say that Baptime is the washing of the soule And by the waie we must beware that we put not ouer that thing either to the signe or to the minister of the signe which is proper to God onelie that is to saie that we thinke not the minister to be the author of washing vs cleane or the water to purge the filthinesse of our soule Which to doe belongeth onelie vnto Christs bloud Againe we must take héede that no peece of our trust do stick either to the water or to the man for as much as the onelie right vse of the Sacrament is to leade vs straightlie by the hande vnto Christ and there to staie For it is onelie the holie Ghost that renueth and quickeneth vs and no creature or outward worke is able to bring that to passe For if circumcision doe nothing auaile in Christ Gal. 5. 6. Surelie neither auaileth it anie man to bée but onelie dipt in water and to be admitted into the Church except he haue faith that is workefull by charitie which thing the powring on of water perfourmeth not for then should all that bée baptised be faithfull And therefore there is added Through the word Marl. vpon the Apoc. fol. 292. How baptime bringeth no grace examples followe Baptime bringeth no grace with it as doth appeare by Simon the Sorcerer Tindale ¶ Hée hath not put on Christ saith Saint Hierome that hath onelie receiued the washing of the water except also hée receiue the holie Ghost Symon Magus receiued water but because he receiued not the holie Ghost therfore he put not on Christ Iesu. Paule héere iudgeth of Christians as a man iudgeth but God doth not measure and iudge his faithfull onelie by outward signes but by the inwarde thoughts and heartes D. Heines ¶ Cornelius the Centurion receiued the holie Ghost before he was baptised ¶ The gelded man of Quéene Candace beléeued and therefore had grace before he was baptised Obiection The Apostles béeing commaunded to baptise in the name of the Father and of the Sonne and of the holie Ghost they notwithstanding baptised in the name of Iesus Christ onelie Aunswere To baptise in the name of Christ is to baptise according to the institution and commaundement of Christ neither do these words in the name of Christ import that Baptime was ministred in the name of Christ onelie and in none other name beside no more then these wordes Paule the Seruaunt of Iesus Christ doe import
gréene colour betokening those faithfull persons which of Christian compassion hath dolorouslie lamented the fall of their bretheren Of this godlie nature was Steuen which praied for them that stoned him to death So was afore his time Samuel which mourned for Saule when he saw him cast out of the Lords fauour Bale vpon the Apoc. fol. 100. Berillus the Bishop of a Towne in Arabia named Bustra taught that Christ neither was before his carnall natiuitie nor had anie proper diuinitie but onelie the Deitie of God the father dwelling in him whom Origen confounded and brought againe to the vnitie of the Church Eusebius li. 6. Chap. 32. BEAST Of the beast that came out of the bottomlesse pitte THe Beast that came out of yâ— bottomlesse pit shal make war ¶ This Beast that is to saie Antichrist is said to come out of the bottomlesse pit because that being ingendred of the Diuell and starting out of the innermost dungeon of hell hee is mounted vp so hie in pride that like as the Giaunts went about in old time to driue their Iupiter out of heauen as the Fables report euen so séemeth he to be desirous to thrust Christ the King of all Kings from his Kingdome following the footesteps of his father Satan who hath bene a murtherer from the beginning and abode not in the truth Marl. vpon the Apoc. fol. 154. Of the beast that rose out of the Sea I sawe a Beast rise out of the Sea hauing 7. heads c. ¶ By the 7. heads he meaneth Rome because it was first gouerned by seauen Kings or Emperours after Nero and also is compassed about with seauen Mountaines Geneua ¶ This Beast is the Kingdome of Rome The Cat of the mountaine is the errours and blasphemous vices of the whole world gotten in battell The Beares feete Tyrannie The mouth of the Lion is spoilefull and gréedie to deuoure wounded by insurrections and ciuill warre vntill Dominion and gouernaunce came in one mans hande This other Beast that commeth out of the earth is the pompe of the Romish Bishop He pretendeth to be a Lambe This is the second Kingdome of Rome S. I. Cheeke How the number of the beast noteth the Popes comming Count the number of the Beast for it is the number of a man ¶ Number of a man that is such as maie be vnderstood by mans reason For about 666. yeares after this Reuelation the Pope or Antichrist beganne to bée manifest in the world for these Charâ—cters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfie 666. and this number is gathered of the small number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the whole make 666. and signifieth Latinus or Latin which noteth the Pope or Antichrist who vseth in all things the Latin tongue and in respect thereof he contemneth the Hebrue and Greeke wherein the word of God was first and best written and because Italy in olde time was called Latinum the Italians are called Latini so that héereby he noteth of what Countrey chieflie he should comeâ— Geneua Of the beast the woman sate on I sawe a woman sit vpon a Scarlet coloured Beast c. ¶ The Beast signifieth the auncient Rome The Woman that sitteth thereon newe Rome which is the Papistrie whose crueltie and bloudshedding is declared by Scarlet Geneua ¶ Looke Woman Of the miraculous comming of the beasts into the Arke of Noe. When Noe with his wife and thrée sonnes with their wiues entred into the Arke sodeinlie there came together to him beasts of all kinds not brought thether by man but euen by the miracle of God Neither did Noe take them but suffered them as they came to enter neither came anie moe of vncleane beasts then two a male and a female And of cleane beastes 7. foure Males and thrée females of which one male was reserued for Sacrifice after the floud the residue were kept for generation Lanquet ¶ God compelled them to present themselues to Noe as they did before to Adam Gen. 2. 19. when he gaue them names Geneua Of the beast called Booz The propertie of this Beast is when he is pursued with hunters and hounds not to defend himselfe with his hornes but hauing a long bagge hanging downe vnder his chinne wherein is gathered much water he defendeth himselfe therewith For in his running and chasing the water in the bag then wareth so scalding hot that when he casteth it vpon the houndes that followe him it scaldeth and burneth them so sore that they are forced to giue ouer their suite Policro li. â— fol. 26. Of foure sorts of beasts Whatsoeuer parteth the hoofe c. He noteth foure sorts of Beasts Some chewe the Cud onelie and some onelie haue the foote clouen Other neither chewe the Cud nor haue the foote clouen The fourth both chewe the Cud haue the hoofe clouen The last maie be eaten Geneua BETHEL Of the scituation of Bethel BEthel is a place famous both for praise and dispraise viiâ— miles from Hierusalem on the right hand as one iourneith from Hierusalem to Sichar or Naples because of the golden Calfe which king leroboam set vp 3. Reg. 12. 29. The Iewes of contempt called it Bethauen that is the house of an Idoll whereas Iacob gaue it the name of the house of God Gen. 28. 17. How Bethel is both the name of a citie and of a mount That goeth out from Bethel to Luz ¶ Luz is thought to bée a citie at the end of mount Bethel which is also named Bethel Gen. 28. 19. And so Bethel is both the name of a Citie and of a mount The Bible note How Bethel and Bethauen are not both one Which is beside Bethauen on the East side of Bethel ¶ Héere it appeareth that Bethel and Bethauen were two places not both one Although Bethel were after turned into Bethauen when the right seruice of God was turned into luore and to Idolatrie 1. Reg. 13. 6. Ose. 5. 8. Bethel that before was called the house of God after that Ieroboams calues were set vp in it was called Bethauen that is to saie a house vnprofitable and the house of an Idoll Hierom. in Ose. li. 1. Cap. 4 How Bethel is taken in this place following And came vp to Bethel ¶ Bethel inâ— this place is not the name of a citie but is taken for the house of God and signifieth a place where the Arke of the couenant remained Pet. Mar. vpon Iudic. fol. 269. Of two Bethels The same is Bethel ¶ Which was in the Tribe of Ephra iâ— an other Bethel was in the Tribe of Beniamin Geneua Of the finding of Iacob in Bethel He found him in Bethel and there he spake with vs. ¶ He found Iacob as he laie sléeping in Bethel Gen. 28. 12. and spake with him there that the fruit of that speach apperteined to the whole bodie of the people whereof we are Geneua Of the peoples worshipping at Bethel and other places Come
5. 1. Marl. vpon the Apocalips fol 53. ¶ My minde is to yoke you with no other lawe nor to burden you with anie other traditions then I haue alredie giuen you neither with ceremonies rites nor auncient customes in the obseruation of daies moneths times nor yeares in holie daies fastings vigils nor Sabotes for they were but shadowes of things to come Bale vpon the Apoc. fol. 40. The meaning of this place following What is the burden of the Lord. The Prophets called their threatnings Gods burden which the sinners were not able to susteine Therefore the wicked in deriding the word would aske of the Prophets what was the burden as though they would saye you séeke nothing els but to lay burdens vpon our shoulders And thus they reiected the word of God as a burden But bicause this word was brought to contempt and derision he will saith the Prophet teach them another manner of speach and will cause this word burden to cease and teach them to aske with reuerence what saith the Lord. For the thing that they mocke and contemne shall come vpon them Geneua ¶ The wicked mens hearts were so hardened against 〈…〉 truth that they vsed scornefullie to scosfe at Gods threatening prophestes in mocking calling them Gods fardle or burden The Bible note Of the burden of Babel The burden of Babel which Esaie the sonne of Amos did sée ¶ That is the great calamitie which was prophesied to come on Babel as a most gréeuous burden which they were not able to beare In these twelue Chapters following he speaketh of the plague wherwith God would smite those straunge nations whom they knew to declare that God chastened the Israelites as his children and these other as his enimies And also that if God spared not these that are ignoraunt that they must not think straunge if he punish them which haue knowledge of his lawe and kéepe it not Geneua BVRIAL How Buriall is a looking glasse of resurrection BUriall was brought in by God It is no inuention of man without good ground but it is Gods ordinaunce to the end it should be a witnesse to vs of the resurrection and euerlasting life When men be buried they are laid vp in the earth as in a store house vntill they be raised vp againe at the last daie and so our buriall is vnto vs a loking glasse of the resurrection Caluine vpon Iob. fol. 472. The Pompe of buriall forbidden But when thou doest heare saith Chrisostome that our Lord did rise againe naked cease I praie thée from the madde expence of the burieng what meaneth this superfluous and vnprofitable expence which vnto them that make it bringeth hurt and no profite to the dead but rather harme What the Greekes and Hebures doe call their buring places The Gréekes doe call their burieng places Camâ—tereum that is to saie a Dorter or sléeping place signifieng thereby that we ought to be as sure or rather more sure that they that be buried shall be raised againe at the last daie of the generall resurrection then we are sure to rise againe when we lay our selues downe to sléepe and that therefore we ought no more to 〈…〉 be wâ—ese 〈…〉 out friends when wée sée anie of them to be laide into the ground then wée ought to be soriâ— when we sée them goe to â—edde and laie themselues downe to take their rest béeing most assured by the vndouted infallible word of God that we shall receiue them againe immortall and most gloriouâ—â— The Hebrues doe call their burieng placed oâ— the 〈…〉 〈…〉 the liuing because that they that be buried 〈…〉 God and shall be receiued againe by his 〈…〉 I. Veron What 〈…〉 is to be buried with Christ. 〈…〉 buried with Christ 〈…〉 Bapâ—â—â—e in to his death that like as Christ was raised from the dead by the glorie of the Father so wée also should walke in newnesse of life ¶ This partaking of death and life with Christ is nothing els but the mortifieng of our owne flesh the quickening of the spirit in that the olde man is crucified and we may walke in newnesse of life Calâ—ehill Of the Burial of Iohn Baptist. ¶ Looke Iohn Baptist. BVRNE What it is to Burne IT is is better to marrie then to burne ¶ To burne after Saint Ambrose is when the will consenteth to the lust of the flesh Tindale ¶ Then to burne with the fire of concupisence that is when mans will so giueth place to the lust that tempteth that he cannot call vpon God with a quiet conscience Geneua What these burning lights doe signifie And your lights burning ¶ These burning lightes that Christ willeth us to haue in our handes are a liuelie faith working through charitie The works of the Christians ought to be liuelie feruent and burning Sir I. Cheeke Of burnt offerings and peace offerings They offered burnt offerings and peace offerings ¶ Burnt offerings were they which were all burnt but of peace offerings a certeine part was offered an other part was giuen vnto the Priest an other part returned vnto him which offered it to eate it with his friends in the sight of the Lord. Pet Mar. vpon Iudic. fol. 271. Whie it was called a whole burnt offering And offered a whole burnt offering◠¶ It is called a whole burnt offering because the whole sacrifice was consumed with fire by the which is signified that the person which did offer the same should haue his heart and minde wholie vppon God as it is written Loue thy God with all thy heart with all thy soule c. The Bible note How the Christians doe offer burnt 〈…〉 Although that the burnt offering of 〈…〉 〈…〉 Sheepe of Calues and Birdes offered in the olde lawe be abolished by the glorie of Christ whose death and passion they did adâ—â—brate aâ— S. Paule witnesseth Heb. 10. Shall we thinke thereâ— fore that we now which be Christians haue not burnt 〈…〉 fice to offer vnto God yes mâ— then they had For so often as we doe preach or the king or anie other godlie man doth cause or helpe Christs Gospell to be purelie and sincerelie preached to the people so oft doe we offer a burnt sacrifice of swéete sauour vnto God a sacrifice that pleaseth God farre aboue the offering of a young fat calfe that hath hornes and houesâ— This is that swéete sacrifice whereof Malachie the Prophet doth speake in the first Chapter saieng From the rising of the Sunne to the going downe of the same great is my name among the Gentiles and in euerie place shall sacrifice be made and offering set vp to my name This sacrifice and burnt offering is not the sacrifice of the wicked Masse but it is the sacrifice of the preaching of Christes death and the meritas of hiâ—â—sionâ— We doe also offer burnt sacrifices vnto the Lord when we doe offer our selues our hearts our mindes and all 〈…〉 dilie members to the true seruing of God in
iustifieth he God praiseth God Tindale fol. 380 Where the name of Christian began The Disciples at Antioch were the first that were called Christians ¶ They that beléeued in Christ were afore this called Disciples and beganne first to be named Christians at Antioch which name we haue of our Lord Iesus Christ in whom we beléeue and béeing pertakers of his spirite doe reioyce in our saluation purchased vnto vs by him Therfore we must take héede that we doe not by our vncleane conuersation pollute and defile this most excellent name and so giue occasion vnto the heathen for to misreport and blaspheme it Sir I. Cheeke A Christian after the Popes religion After the Popes Catholike religion a true Christen man is thus defined First to be baptised in the Latine tongue where the Godfathers professe they cannot tell what Then confirmed by the Bishop the mother of the childe to be purified After he be growne in yeares then to come to the Church to kéepe his fasting daies to fast the Lent to come vnder Benedicite that is to be confessed to the Priest to do his penance At Caster to take his rightes to heare Masse diuine seruice to set vp candles before Images to creepe to the Crosse to take holie bread and holie water to go on Procession to carrie his Palmes and Candles and to take Ashes to fast the Imber-daies and vigils to kéepe his holie daies and to paie his tiths and offering daies to go on pilgrimage to buie pardons to worship his maker ouer the Priests head to receiue the Pope for his supreame head and to obeie his lawes to receiue S. Nicholas Clarkes to haue his beads and to giue to the high Altar to take orders if he will be a Priest to saie his Mattins to sing his Masse to lift vp faire to kéepe his vowe and not to marrie when he is sicke to be anealed and take the rightes of holie Church to be buried in the Churchyard to be rong for to be song for to be buried in a Friers coate to finde a soule Priest c. Booke of Mar. fol. 44. How the Christian maie warrant himselfe the forgiuenesse of his sinnes Saint Hilarie in his 5. Canon vpon Mathew saith It is Gods will that we should hope without anie doubting of his vnknowne will for if the beliefe be doubtfull there can be no righteousnesse obteined by beleeuing And thus we see that according to S. Hilarie a man obteineth not forgiuenesse of his sinnes at Gods hand except he beléeue vndoubtedly to obteine it And good right it is it shuld be so For he that doubteth is like a waue of the sea which is tossed turmoiled with the winde And therefore let not such a one thinke to obteine anie thing at Gods hand Let such foolish imaginations saith Saint Austen murmure as much as it listeth saieng Who are they How great is that glorie By what desert hopest thou to obteine it I answere assuredlie I know in whom I haue beléeued I know that he of his great goodnes hath made me his sonne I know he is true of his promise and able to performe his word for he can doe what he will And when I thinke vppon the Lordes death the multitude of my sinnes cannot dismaie me for in his death doe I put all my trust His death is my whole desart it is my refuge it is my saluation my life and resurrection the mercie of the Lorde is my desart I am not poore of desart so long as the Lord of mercie faileth me not And sith the mercies of the Lord are manie manie are also my deseruinges The more he is of power to saue the more am I sure to bée saued The same Saint Austen talking with God in an other place saith that he had dispaired by reason of his great sinnes and infinit negligences if the worde of God had not become flesh And anone after he saith these wordes All my hope all the assuraunce of my trust is setteled in his precious bloud which was shed for vs and for our saluation In him my poore heart taketh breath putting my whole trust in him I long to come vnto thée O Father not hauing mine owne righteousnesse but the righteousnesse of thy sonne Iesus Christ. In these two places S. Austen sheweth plainlie that the Christian must not be afraide but assure himselfe of righteousnesse by grounding himselfe not vpon his owne workes but vppon the precious bloud of Iesus Christ which cleanseth vs from all our sinnes and maketh our peace with God S. Barnard in his first sermon vpon the Annuntiation saith most euidentlie the it is not inough to beléeue that a man can haue forgiuenesse of his sinnes but by Gods mercie nor anie one good desire or abilitie to doe so much as one good worke except God giue it him no nor that a man can deserue eternall life by his workes but if God giue him the gift to beléeue But beside all these things saith Saint Barnard which ought rather to be counted a certeine enteraunce and foundation of our faith It is néedfull that thou beleeue also that thy sinnes are forgiuen thée for the loue of Iesus Christ c. CHVRCH What a Church or the Church is To the seauen Churches ¶ A Church is properlie a Companie or Congregation of Christen folkes redéemed by the bloud of Christ which suffer themselues to be ruled by Gods word and are alwaies in this world mingled with the vngodlie vnbeléeuers therefore being knowne onelie vnto God They be preserued vnder the protection of Christ their Shepheard that they maie not perish with this world Therfore wheresoeuer we sée Gods word sincerely preached heard and the Sacraments ministred according to Christs institution it is not to be doubted but ther is some church of God considering that his promise cannot deceiue which is Wheresoeeuer two or thrée be gathered together in my name there am I in the middest of them Marl. fol. 7. If we take the Church in generall it signifieth assembly or companie But when we speake of the Church of God wée take it not onelie for the assemblie and companie of all sorts of people but for a companie and assemblie of men the which God hath chosen from others hath consecrated and sanctified them vnto himselfe in his sonne Iesus Christ by his holie spirit for this cause she is called holie the coâ—â—â—union of saints they be all the true faithfull which by faith are made members of Iesus Christ which is the holie one of holinesse the which hath giuen his holie spirit to his Church to sanctifie it And therefore S. Paule doth call all Christians saints Viret The verie true Church of God is not a felowship gathered in a consent of exterior thing and ceremonies as other politike felowships be but it is a felowship gathered together in the vnitie of faith hauing the holie Ghost within them to
is spoken by a figure taking the cup for that which is conteined in the cup. And againe the Hebrues vnderstande by this word cup sometime the manner of punishment which is rendered to sinne as Psal. 11. 6. or the ioie that is giuen to the faithfull As. Psal. 23. 5. and sometime a lotte or condition As Psal. 16. 5. What the Cup of the new Testament signifieth This Cup is the new Testament in my bloud This Cup or Chalice is the new Testament that is this Cup or Chalice which I deliuer vnto you doth signifie the new Testament ¶ Héere it is plaine the Cup is not the new Testament but doth signifie the new Testament Therefore the bread is not the bodie but doth signifie the bodie I. Frith ¶ The signe of the new Testament which is established and ratified by Christs bloud Geneua ¶ As the Cup is the new Testament so the bread is the bodie of Christ. By the new Testament he vnderstandeth the forgiuenesse of sinnes Heb. 8. 12. But the Cup doth onelie represent vnto vs the new Testament that is to saie the forgiuenesse of our sinnes that we haue in the bloud of Christ. Sir I. Cheeke ¶ Héere is a double Metonymia For first the vessell is taken for that which is conteined in the vessell as the Cup for the wine which is within the Cup. Then the wine is called the Couenant or Testament whereas in déede it is but the signe of the Testament or rather of the bloud of Christ whereby the Testament was made neither is it a vaine signe though it be not all one with the thing it representeth Beza What is meant by the Cup of saluation I will take the Cup of saluation and call vpon the name of the Lord. ¶ In the lawe they vsed to make a banket when they gaue solempne thanks vnto God and to take the Cup and to drinke in signe of thanks-giuing Geneua ¶ I will take the Cup c. In token of my deliueraunce The Bible note ¶ He alludeth to the manner that was vsed vnder the law For when they gaue solempne thanks vnto God there was also a feast made whereat was made an holie drinking in token of gladnesse and because this dooing was as a Sacrament of their deliuerance out of Aegypt hée tearmed it the Cup of saluation Caluine Of the cup of blessing Is not the Cup of blessing which we blesse partaking of the bloud of Christ c. ¶ That is to saie they that doe eate of the bread and drinke of the Cup of the Lord with thanksgiuing are the Communion of the bodie and bloud of Christ that is to saie the congregation of them that are washed in the bloud of Chrst beeing made his bodie and members Sir I. Cheeke The Cup of blessing ¶ Of thankesgiuing wherevpon that holye banket was called Eucharist that is a thankesgiuing Is it not the Communion c. A most effectuall pleadge and note of our knitting together with Christ and ingraffing to him Beza Is not the Communion c. ¶ The effectuall badge of our coniunction and incorporation with Christ. Geneua How the Cup is taken for the drinke in the Cup. Drinke of it all for it is my bloud of the new Testament ¶ For it is that is to saie the drinke that is in the Cup or if ye list the Cup is my bloud of the new Testament taking the Cup for drinke by a manner of speaking vsed in all tongues as when we saie I haue dronke a Cup of good wine wée take there the Cup for the wine my bloud of the new Testament that is to saie my bloud for whose shedding sake this new Testament and couenaunt is made vnto you for the forgiuenesse of sinnes Tindale How by the Cup is signified Christs passion Ye shall drinke of my Cup. ¶ By the Cup and Baptime be vnderstood his bitter passion and death as he himselfe testifieth a little after saieng Let this Cup passe from me Sir I. Cheeke How the Cup is taken for the crosse of affliction Are ye able to drinke of the Cup c. ¶ He setteth the crosse before their eyes to drawe them from ambition calling it a Cup to signifie the measure of the afflictions which God hath ordeined for euerie man The which thing also he calleth baptime Geneua Of the Popes golden Cup. Hauing a Cup of golde in her hand ¶ Hee speaketh of vntoward and counterfet doctrine The Pope boasteth himselfe to haue the Scripture but he corrupteth it with his bloudie gloses and maketh men to drinke of the troubled or rather stinking water of puddles in stéede of Gods pure wordes which is the meate and drinke of our saules These blasphemous and abhominable decretals which the Romish Antichrist serueth his guests withal are yet extant howbeit yâ— he serueth them in a golden Cup that is to wit vnder the name of Christs Uicarship vnder the coulour of the Gospell and vnder such glorious names as that all things procéede of the instinct of the holye Ghost and that hée cannot erre c. This is the golden Cuppe which hath beguiled manie c. Marl. vpon the Apoc. fol. 242. CVRSE What this word curse impôrteth AS concerning this word curse let vs marke that it giueth vs not scope to wish the mischiefe or confusion of the partie I meane through desire of vengeaunce as oftentimes wée bée so carried awaie by our passions as there reigneth nothing in vs but heart burning and bitternesse or at least wise a foolish and vndiscrete zeale But whereas it is sayd that Eliphas cursed the wicked mans house it importeth nothing else but that he hold him to that which the scripture teacheth and sheweth vs. And therefore it is not for vs to bée Iudges for it were too great a rashnesse if we should take so much preheminence vpon vs as to saie O that man shall make an euill ende or such a man shall come to shame A man must not presume so farre but it belongeth to God onelie to curse or to blesse Cal. vpon Iob. fol. 80. Of two manner of cuâ—ses Upon mée bée thy curse my sonne ¶ There are two manner of curses in the Scripture the one is in the soule that perteineth to the soule as sinne and wickednesse And the other to the bodie as all temporall miserie and wretchednesse As Gen. 3. and Deut. 23. T. M. Of the curse of good men What strength the curse of holy men oppressed with wrong hath to bring the vengeaunce of God vpon the oppressors may appeare by Ioathan the sonne of Ierobaal and likewise by Eliseus the Prophet And cursed them in the name of the Lord. ¶ Perceiuing their malicious heart against the Lorde he desireth God to take vengeaunce of that iniurie done vnto him Geneua The meaning of this place following Cursed be he that doth the worke of the Lord negligentlie and cursed be he that kéepeth backe his
other Beholde the ouerboldnesse that hath alwaies reigned in the world which is that men will néeds be maister and make lawes at their owne pleasures and GOD must be faine to accept whatsoeuer they haue forged after that manner But contrariwse the holie Ghost telleth vs that wée must not lift vp one foote to go forward but onelie in the waie which God sheweth vs. Caluine vpon Iob. fol. 419. From whom popish deuotion sprong When men thought to serue God after their owne fashion and framed lawes for themselues saieng This will bée and such a thing will bée acceptable vnto God it was because they would make him like vnto themselues as though he delighted in all the small toyes which they had inuented That is to wit outward things and so doing they transformed God as though they would pull him out of his heauenly seate and drawe him downe hether or as though hée were a creature or a fleshlye thing For then we see all these fonde deuotions vsed in the papacie and tearmed their diuine seruice sprang of this namelie that they knowe not the highnesse of God for then would they haue concluded thus God is not delighted in the things which séemeth good in our owne eies for he is of an other nature then we bee he is a spirit and therefore must we serue him after a cleane contrarie fashion vnto that which pleaseth our nature neither must we in this case attempt anie thing of our owne heades but haue his lawe in which he hath declared his will vnto vs. Hée hath prescribed vs our rule let vs holde vs to that This is the sobrietie which God requireth by his worde and wherevnto he would haue vs to submitte our selues without swaruing anie thing at all there-from Caluine vpon Iob. fol. 399. DIFFERENCE To make difference of the Lords bodie what it is WHo so eateth drinketh vnworthelie he eateth drinketh his owne damnation making no difference of the Lordes bodie ¶ To make no difference of the Lords bodie is vnworthely to eate the Lords bread and to drinke of his cup c. Saint Austen in his 26. treatise vppon Iohn saith The Apostle speaketh of those which receiued the Lordes bodie without difference and careleslie as if it had bene anie other kinde of meat whatsoeuer Heere therefore if he be reproued which maketh no difference of the Lordes bodie that is to saie doth not discerne the Lordes bodie from other meates how then should not Iudas be dampned who came to the Lords table feining that he was a friend but was an enimie Bullinger fol. 1108. DISOBEDIENCE Examples thereof out of Scripture Through Adams disobedience we were all made sinners and subiect to death ¶ As by one mans disobedience manie wer made sinners so by the obedience of one shall manie be made righteous Rom. 5. 19. For as by Adam all die euen so in Christ shall all be made aliue ¶ Christ rose first from the dead to take possession in our flesh for vs his members And where he saith all shall be made aliue he meaneth the faithfull Geneua Lots wife for disobeieng the Lord was turned into a piller of Salt Of the plagues curses promised to the disobeiers of Gods word Read Deut. 28. and Iere. 29. The man that gathered stickes on the Sabboth daie was stoned to death Whosoeuer did not obeie the true minister of God and the Iudge was put to death Acan for his disobedience was stoned Iosu. 7. Saule for his disobedience was reiected and cast out of Gods â—auour The Prophet for disobeieng the word of the Lord was denoured of a Lion The Iewes for their disobedience were carried into captiuitie 4. Reg. 17. 23. Queene Vasthi for her disobedience was diuorced from the king Ahasuerus Iohanan disobeied the word of the Lord and carried the people into Aegypt Ionas for his disobedience was cast into the Sea Ionas 1. 15. Of disobedience to the Gospel Read Rom. 10. 16 the 16. 26 2. Thessa. 1. 8. and the. 3. 4. Of disobedience to parents Read Rom. 1. 30. 2. Tim. 3. 2. Exo. 18. Deut. 21. 18. Of disobedience to rulers Read 2. Pet. 2. 10. Iude. 8. DIVORCEMENT How and wherefore married folke maie be diuorsed THe same authoritie hath the woman to put awaie the man that the man hath to put awaie the woman Mar. 10. 11. 12. Christ saith there is no lawfull cause to dissolue matrimonie but adulterie For when the woman giueth the vse of her bodie to an other man shée is no more her first husbandes wife nor the husband no longer the husband of his wife then he obserue the faith of matrimonie with her Wheresoeuer the fault happen and can be proued by certeine signes and lawfull testimonies the persons maie by the authoritie of Gods word and ministrie of the magistrates be separated so one from the other that it shall be lawfull for the man to marrie an other wife and the wife to marrie an other husband And Christ saith Math. 5. 32. and. 19. 9. So that a man shall not néede to kéepe at home with him a woman that is no more his then an other mans neither the woman such an husband as is no more hirs then an other womans Mar. 10. 11. 12. Saint Paule 1. Cor. 7. 12. sheweth an other cause of diuorcement when one of the persons being married is an Infidell and of a contrarie faith If this person will not dwell with the other that is his fellowe in matrimonie and a christen man it is lawfull to breake the faith of matrimonie and marrie with an other So saith Saint Ambrose writing in the place of S. Paule Non debetur reuerencia c. The reuereÌ„ce of matrimonie is not due vnto him yâ— contemneth the author of matrimonie And in yâ— same place the contempt of God breketh yâ— right of matrimonie coÌ„cerning him yâ— is forsakeÌ„ least he should be accursed béeing married to an other Thus thou séest that the Lord Maâ— 5. and 19. giueth license for adulterie to diuorse and marrie againe Saint Paule for infidelitie Whooper Christ speaketh expreslie of the man that he maie for fornication put awaie his wife but he sheweth not whether the woman maie leaue her husbande if he commit whooredome the reason is because he doth onely answere vnto that was demanded of him But if a generall question be moued on this behalfe there is a common and a mutuall right of either parte euen as there is a mutuall knotte of faith and promise otherwise the husbande is the heade of the wife and the wife in subiection to her husband But as farre foorth as perteineth vnto chastitie of matrimonie and to the faithfulnesse of the bed the like lawe is prescribed vnto the wife The man saith Saint Paule hath no power ouer his owne bodie but the wife neither hath the woman power of hir owne bodie but the man There is like libertie therefore if the
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
pledge and then he glorieth with Paule and reioiceth saieng Now it is not I that liue but it is Christ that liueth within me These things be practised and vsed among faithfull people and to pure mindes the eating of his flesh is no horrour but honour and the spirite deliteth in the drinking of the holie and sanctified bloud and dooing this we whet not our teeth to bite but with pure faith we breake the holie Bread These be the words of Cipriane De coena Domini The Word saith Origen was made flesh verie meate which who so eateth shall surelie liue for euer which no euill man can eate For if it could be that he that continueth ill might eate the Word made flesh séeing that he is the Word and Bread of life it should haue bene written Whosoeuer eateth this Bread shall liue for euer Origen in Mathew chapter 15. The Authour of this tradition Saint Cypriane said that except we eate his flesh and drinke his bloud we should haue no life in vs instructing vs with a spirituall lesson and opening to vs a waie to vnderstand so priuie a thing that we shuld know that the eating is our dwelling in him our drinking is as it were an incorporation in him beeing subiect vnto him in obaieng ioined vnto him in our wills and vnited in our affections the eating therefore of this flesh is a certaine hunger and desire to dwell in him S. Austen saith vpon the Gospell of Iohn that he that doth not eate his flesh and drinke his bloud hath not in him euerlasting life and he that eateth his flesh and drinketh his bloud hath euerlasting life But it is not so in those meates which we take to sustaine our bodies for although without them we cannot liue yet it is not necessarie that whosouer receiueth them shall liue for they maie die by age sicknesse and other chaunces But in this meate and drinke of the bodie and bloud of our Lord it is otherwise for both they that eate and drinke them not haue not euerlasting life And contrariwise whosoeuer eate drinke them haue euerlasting life Who doe eate and drinke the bodie and flesh of Christ. They which doe beléeue in Christ and doe assuredlie perswade themselues that he died for their sakes they I saie doth both eate the flesh of Christ and drinke his bloud to which vse the Simboles or fignes for that they stirre vp the senses are verie much profitable not that the flesh bleud of Christ are powred into the bread wine or are by any means included in those Elements but because these things are of the true beléeuers receiued with a true faith For they are an inuisible norishment which is receiued onelie in the minde as Augustine hath faithfullie admonished saieng Why preparest thou the téeth and the bellie beléeue and thou hast eaten Pet. Mar. vpon Iudic. fol. 212. What it is to eate God To eate God is to haue the fruition of the diuine nature to be incorporate into God But the Maiestie of God so farre surmounteth the capacitie of man that as he is in himselfe in nature and Godhead no naturall creature is able ot conceiue him but onelie in the face and sight of Iesus Christ the sonne of God Therefore S. Paule saith Christ is the brightnesse of the glorie and the expresse Image of the substaunce of God Iewel fol. 240. Of the true sacramentall eating and of the true eating of Christs bodie The Sacrament that is to saie the Bread is corporallie eaten and chawed with the téeth in the mouth The verie bodie is eaten and chawed with faith in the spirite Ungodlie men when they receiue the sacrament they chaw in their mouths like vnto Iudas the sacramentall bread but they eate not the celestiall bread which is Christ. Faithfull christian people such as bée Christs true disciples continuallie from time to time record in their minde the beneficiall death of our Sauiour Christ chawing it by faith in the cud of their spirit and digesting it in their hearts féeding and comforting themselues with that heauenlie meat Also they dailie receiue not the sacrament therof so they eate Christs bodie spirituallie although not the sacrament therof But when such men for their more comfort confirmation of eternal life giuen vnto thē by Christs death come vnto the Lords holie Table then as before they fedde spirituallie vpon Christ so now they féede corporallie also vpon the sacramentall bread By which sacramentall féeding in Christs promises their former spirituall feeding is increased and they growe and waxe continuallie more strong in Christ vntill at the last they shall come to the full measure and perfection in Christ. This is the teaching of the true Catholike Church as it is taught by Gods word And therefore Saint Paule speaking of them that vnworthelie eate saith that they eate the bread but not that they eate the bodie of Christ but their owne damnation Cranmer fol. 79. ETERNALL LIFE How Eternall life is sometime called a reward ETernall life is sometimes in the holie Scriptures called a reward but then it is not that reward which Paule writeth to be giuen according to debt but is all one as if it shuld be called a recompensation Gods will and pleasure was that there should be this coniunction that after good workes should followe blessednesse but not yet as the effect followeth the cause but as a thing ioined with them by the appointment of God Therefore we maie not trust vnto workes for they are feeble and weake and doe alwaies wauer stagger Wherfore the promises of God depend not vpon them neither haue they in themselues as they come from vs that they can mooue God to make vs blessed We saie therefore that God iudgeth according because according as they are either good or euill we shall obtaine either eternall life or eternall damation But thereby it followeth not that workes are the cause of our saluation Pet. Mar. vpon the Rom. fo 39. EVANGELISTS Who be Euangelists EUangelists were next vnto Apostles and had their Office much like them sauing that they were beneath them in degrée of dignitie These gaue themselues chiefelie to instructing of the people and preaching the Gospell to them as plainlie and simplie as might be of which sort was Timothie and such like For although Paule match Timothie with him in dooing commendations yet doth he not make him his followe in Apostleship but kéepeth that name peculiarlie to himselfe 2. Cor. 1. 1. Col. 1. 1. And in writing to him he saith thus Be watchfull in all things harden thy selfe in afflictions go through with the worke of an Euangelist 2. Tim. 4. 5. EVER How this word Euer is taken ANd to thy séede for euer ¶ Euer is not héere taken for a time without ende but for a long season that hath not his ende appointed T. M. ¶ Meaning a long time and till the comming of Christ. And spirituallie this is
of their naturall corruption and this indéede is verie good tidings for heereby we are deliuered from the fearâ— of death and damnation and from the bondage of sinne and Satan Briefelie héereby we are remoued from darknesse to light from despaire to good hope from death to life from Hell to Heauen Now because the office of proclaiming and publishing this most ioifull tidings was committed to the Ministers of the newe Testament the name of the Euangelists is most properlie attributed vnto them and speciallie to those that the Natiuitie conuersation death resurrection of the Lord Iesus wherin the blesfulnesse resteth that we sée so much aduaunced Some writers affirme that as manie promises of felicitie and saluation as there is so manie Gospells there bée and that therefore the Prophets are Euangelists When they speake of the redemption that Gods annointed shoulde accomplish I thinke it not good to striue about words and I denie not that the Hebrewe word Bassac which signifieth the Euangelize and to preach good tidings is applied in some place to yâ— men of yâ— olde time howbeit I beléeue rather that Euangelion is an open publishing of saluation alredie performed and accomplished then of the same promised And therfore they speake more distinctlie and properlie that giue the name of Euangelists to the Apostles and writers of the histories of the Lord Iesus and finallie to the ministers of the new Testament And to giue place rather to this iudgement the wordes of our Sauiour in the. 16. of Luke moueth me where he saith That the Law and the Prophets were vntill Iohn Baptist and from that time the kingdome of God was Euangelized Trah What is meant by the Gospell preached to the dead For vnto this purpose verilie was the Gospel preached vnto the dead that they should be iudged like other men in the flesh but shall liue before God in the spirit ¶ As certeine learned expositours will that he héere calleth preaching of the Gospell vnto the dead in the chapter going next before The preaching to the spirits that were in prison which thing saie they signifie as much as vnto the dead also or spirits in prison came that salue of medicine of the Gospell and of the glad tidings of Christs passion whereby they were loosed the strength thereof béeing so pithie that they were therwith brought out of prison to immortalitie And because it might haue bene demaunded how yâ— soules of these blessed came out of prison whether compassed with their bodies or onely in pure substaunce of yâ— spirit Therfore saith Peter that they should be iudged like other men in the fleshe that is when all other men shall be iudged in the flesh but should liue before God in the spirit which signifieth that in the meane season til that iudgement come shal their soule liue and reâ—oice before God through Christ. T. M. ¶ Although the wicked thinke this Gospell new and vexe you yâ— imbrace it yet hath it béene preached to them in time paste which nowe are dead to the intent that they might haue ben condemned or dead to sinne in the flesh and also might haue liued in the spirit which two are the effect of the Gospell Geneua How Christs Gospell is likened to a Bowe And he that satte vpon him had a bow ¶ The bow is Christs Gospell the preaching whereof is disposed at his pleasure therfore like as the enimies be ouerthrowne by the arrowes which the Bowe shooteth out a farre off euen so the nations that were farre off are subdued vnto Christ by the preaching of the Gospell Ephe. 2. 13. This did Christ promise to his Disciples saieng I will giue you a mouth and wisedome which all they that shall be against you shall not bée able to gaine saye or gaine stande Luke 21. 15. And Paule following the Prophet saith I will destroie the wisedome of the wise and shake off the vnderstanding of the skilfull Esaie 29. 14. 1. Cor. 1. 19. Also the weapons of our warre are not fleshlie but mightie to Godwarde c. 2. Cor. 10. 4. Whereto pertaine those thinges which are written in the Psal. 45. 5. 1. Cor. 14. 24. And Heb. 4. 12. Marl. vpon the Apoc. fo 90. Whie the Gospell is said to beâ— euerlasting Hauing the euerlasting Gospell An honourable Title of the Gospell and it is called euerlasting first because it bringeth and beheighteth good thinges according to this Text He that beléeueth in mée hath euerlasting Iyfe Iohn 6. 47. And this is the promise which he hath assured vs off euen euerlasting lyfe 1. Iohn 2. 25. Seconde because that accordinge to Paules saieng There is none other Gospell to bée looked for no not euen at an Angell from heaâ—en Gal. 1. 8. Thirdlye because it was promised longe agoe by the Prophettes in the holye Scriptures Rom. 1. 2. Lyke as where it was sayde The womans séede shall breake thy head Gen. 3. 15. And also in thy séede shall all Nations of the earth bée blessed Gen. 22. 18. Lastlie the Gospell is tearmed euerlasting because it shall endure for euer maâ—gre all the vngodlye for Christes reigne is such as shall haue no ende Luke 1. 33. 1. Cor. 15. 27. For it consisteth in spirite and truth and not in outward things according as it is sayd all the gloriousnesse of the kings daughter is from within Psal. 45. 13. Marl. vpon the Apoc. fol. 207. How the Gospell is no lesse to bee reuerenced then the bodie of Christ. I aske this question of you bretheren and sisters sayth Saint Austen aunswere mée whether you thinke greater the worde of God or the bodie of Christ if you will aunswere the truth verilie you ought to saie thus that the worde of GOD is no lesse then the bodye of Chrst. And therefore with what carefulnesse wée take héede when the bodie of Christ is ministred vnto vs that no parte fall thereof out of our owne hands on the earth with as greate carefulnesse lette vs take héede that the worde of God which is ministred vnto vs when wée thinke or speak of vaine matters perish not out of our hearts for he that heareth the worde of God negligentlie shall bee guiltie of no lesse faulte then he that suffereth the bodye of Chrst to fall vpon the ground through his negligence Cranmer fol. 170. Whether the booke or leaues of the booke be the Gospell By the authoritie of Saint Hierome the Gospell is not the Gospell for reading of the letter but for the beliefe that men haue in the worde of GOD. That it is the Gospell that we beléeue and not the letter that we reade For because the letter that is touched with mans hande is not the Gospell but the sentence that is verilie beléeued in mans hearte is the Gospell For so Saint Hierome saith The Gospell that is the vertue of Gods word is not in the leaues of the bookes but it is in the roote of reason Neither the Gospell he sayth is in the writing aboue
Geneua He brought the Groue from the Temple of the Lorde He remoued the Groue which Idolaters for deuotion had planted néere vnto the Temple contrarie to the commaundement of the Lorde Deut. 16. 21. Or as some reade the similitude of the Groue which was hanged in the Temple Geneua They worshipped Trées and Groues ¶ This worde Aschrea with the Hebrewes is a Trée and being in the plurall number Ascheroth as it is in this place it signifieth Trées anâ— of some it is translated Groues For it is a most common manner amonge the Idolaters to worshippe their Gods in Groues In Oken Groues they sacrificed to Iupiter And the Oke of Dâ—dome was in the olde time most famous by reason of the aunsweres which it gaue In woodes of Bayeâ—â—es was Appollo worshipped Dapâ—â—e also is notable where the Temple of Appollo was 〈…〉 was wonâ— to haue a temple among Oliue trées And lastlie we may mark both in Poets also in histories yâ— shadowie woods most large riuers and mountaines of exceeding great height were counted in the men of the olde time places most apt for Sacrifices to bée done vnto Idolls because such places dreweâ— vnto men no small admiration Wherefore they thought that such notable places had the power of God present Yea and Abraham also Isaac and Iacob and the olde Fathers offered Sacrifices vnto the true God vppon the high mountaines which custome was till such time vsed as God by a lawe ordeyned that they shoulde not doe sacrifice euerie where but in that place onelie which he himsâ—lfe had chosen Pet. Mar. vpon Iudic. fol. 77. GVILE The definition of Guile â—Eruetus an interpreter of the Lawe hath thus defined euill guile namelie to be a subtile inuention or deuice for to deceiue an other by when as one thing is done an other thing dissembled Wheresoeuer therefore is guile there is deceite by some dissimulation c. Of good and euill Gule Some guile is good and other some is euill Wée call that good which is not hurtfull when as it hurteth none but sometimes profiteth but euill guile is hurtfull and euer hurteth some bodie c. Pet. Mar. vpon Iudic. Halcion What Halcion is HAlcion was the daughter of Neptunus and wife to Ceyâ— whome shée beholding to bée drowned for sorrow prowned her self Wherfore the Poets write that they were both translated into birdes and called Halâ—ioâ—es Elioâ—o What the Halcions 〈…〉 bee Halcion is a kings fisheâ— It is said that in the most sharpe coldest time of the yeare these Halcions making their nâ—ast â— in the sea rocks or sand wil 〈…〉 their Egges hatch forth their Chickensâ— And therefore the same sea that haâ—bouâ—eth these â—oules thus sitting vpon their Egs wil be so calme stil to her guests for 〈…〉 daies yâ— men maie surelie saile without perill vpon her not shaken or moiested with anie storme or tempest nor yet the neasts of these birds so nigh the water not once shaken nor hurt with anie souâ—ges For the sea will not for yâ— time of these birds â—â—tting hatching disease her guests And therfore is this tranquilitie of the sea for that little time as a tâ—ewes taking in the Winter called the Halcions daies Melancthon vpon Danâ— HAND What the hand of God signifieth CHrist is called the hande of God for he is both his arme and his hande Moreouer Gods hand is taken sometime for his power Iere. 18. 6. Beholde the house of Israel ye are in my hand euen as the claie in the Potters Sometime for his scourge Soph. 1. 4. I will stretch out my hande ouer Iuda and Hierusalem and I will roote out the remnaunt of Siria Of the which scourge Iob. 19. 21. saith The hand of the Lorde hath touched mée Augustine Of the band that Balthasâ—r sawe The king himselfe alone sawe the handâ— wâ—itingâ— and not his guests as did Balaamsâ— Asse see the Angell which Balaam sawe not The hande came glittering foorth againstâ— the light and Candlesticke Rabbie Saadias saith That it was the hand of Gabriel But it was the hand of God and man to â—ée euen of Christ which is the mightie Angell of Gods counsell and hand of the Father c. Melancthon vpon Dan. What is meant by this place following Put thy hand vnder my thigh ¶ To put the hand vnder the â—high was an oath which theâ— Hebrewes vsed in such things as perteined to the Testament and promise of God As in Gâ—nâ— 47. 29. ¶ Which ceremonie declared the seruaunts obedience towards his maister and the maisters power ouer the seruaunt Geneua Hand writing what it was And hath put out the hand writing yâ— was against vs conteined in the lawe written ¶ The lawe is our hande writing in that the conscience setteth to her seale subse 〈…〉 and â—onâ—enteth that the lawe is iust and we sinners which lawe coâ—cerning dampnation is taken awaie through faith in Christ. Tindale The Apostle héere vseth a Metaphor of a writing or of an Obligation made where men are bound to fulâ—â—ll the writing or obligation made This writing is the lawe of God it requireth that all men shoulde fulfill the lawe no man fulfilled the lawe Christ onelie excepted wherefore all men were founde by the lawe guiltie and worthie of death because they haue not fulfilled the law that they were bound to kéepe This Lawe Christ not onelie for himselfe but for all that beléeue in him to the worlds ende did fulfill that it shall not bée imputed to them that beléeue in Christ anie transgression of the lawe and we by him and in him Christ is the perfection of the lawe to all them that beléeue in him L. Ridley vpon the â—oll HAPPIE The meaning of this place following HAppie or blessed are they which haue not séene and yet haue beléeued ¶ These wordes were spoken in reproch of the hard beliefe of Didimus that would not beléeue the resurrection of his Maister Christ by the report of them that sawe him risen notwithstanding he knew that Christ had promised before his death that he would rise againe the third daie but said he would first sée the faâ—â—eming of the nailes in his hands and put his finger into the holes and his hand into his side or he woulde beléeue But when he had seene and confessed saieng My Lord and my God Then said Christ to him Because thou hast séeâ—e me Thomas thou hast beléeued happie or blessed are they which haue not séene and yet haue beléeued meaning therby the Fathers Prophets of the old law which saw him not with the bodilie eies and yet beléeued all that they writ of him concerning his comming in the flesh which Thomas woâ—ld not beléeue till he sawe it This is the meaning of this place and not to applie it as the Papists haue done to the Sacrament counting them to be blessed that beléeue Christs bodie to be there and sée it not Crowley HARDEN How God is said
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
accordinge as it is said in the Psalme Lord in thée is the fountaine of life and in thy light shal we be lightened Cal. vpon Iob. fol. 228. IMPATIENCIE What Impatiencie is IMpatiencie is not simply a griefe conceiued of the miâ—â—iking of our aduersities when we be weary of them but it is an excessiue hart-burning against them when we cannot submit our selues simply vnto God to dispose of vs at his pleasure Wherefore if our passions be so vnrulely as we cannot kéepe any measure in our aduersities then doth inpatiencie ouer master vs and if we haue no holde nor stay of our selues we must néedes conclude that we are no better then frantike folke against God yea and vtterly out of our wits c. Pet. Mar. vpon Iudic. fol. 314. According to the nature of contraries looke what good things be attributed to Patience the contrarie thereof may aright be ascribed vnto Impatiencie Patience is a vertue whereby all aduersities be borne for godlinesse and honestie sake Therefore Impatiencie is the vice wherby there is no aduersitie suffered for godlinesse and honestie sake Musculus fol. 528. IMPOSITION OF HANDS ¶ Looke Laieng on of hands IMPOSSIBILITIE AS it is impossible for a Camell or Cable that is a great rope of a ship remaining in the own quantitie to go through a néedles eye remaining in his owne straightnesse so is it like impossible for a rich man remaining in his own naturall pride couetousnes and corruption to enter into the kingdome of God And therefore when those which heard were offended as king And who may then enter into saluation Christ aunswered Things that are impossible before men are possible with God Marke wel that Christ calleth the humiliation of the rich man impossible to man but possible with God Knox. As the man of Inde may chaunge his skinne and the Cat of the Mountaine hir spots so may ye that be exercised in euill doe good ¶ Upon these two things to Nature impossible did the Prophet conclude that no more could the Citizens of Ierusalem being exercised in al iniquitie leaue the same and so was it impossible Impossible I say to themselues and to their own power For what the spirite of God worketh in the conuersion of sinners ought not to be attributed to mans power Knox. For it is impossible that they which were once lightened c. This is Paules meaning They that doe beléeue truely and vnfainedly doe continue or abide stedfast in the knowen truth If any therefore fall away from Christ it is a plaine token that they were dissembling hypocrites and that they neuer beléeued truly as Iudas Symon Magus Demas Hymeneus and Philetus were which all fell away from the knowen veritie made a mocke of Christ which Paule doth call heere to crucifie Christ a newe because that they turning to their olde vomite againe do most blasphemously tread the benefite of Christs passion vnder their féete They that are such can in no wise be renued by repentaunce for they are not of the number of the Elect as S. Iohn doth say They went from vs but they were not of vs for if they had bene of vs they would haue remained with vs vnto the ende If such men doe repent their repeâ—tance is as Iudas and Cains repentaunce was ¶ This text denieth no possiblitie of mercie in God but the impossibilitie of repentaunce in such men as malitiously forsake the trueh blaspheame Christ and take parte against the Holy Ghost For the truth is that with the Lord there is mercie plenteous redemption Psal. 130. 7. So that whosoeuer calleth vpon his name shall be saued Ioel. 2. 32. and Rom. 10. 13. Now they that forsake the truth blaspheming Christ and taking part against the Holy Ghost cannot repent For if sinners woulde conuert and call vpon God they should be sure of remission Tindale ¶ They which are Apostates and sinne against the Holy Ghost hate Christ crucifie and mocke him but to their owne destruction and therefore fall into desperation and cannot repent Heb. 6. 6. Geneua IMPVTATION What Imputation is IMputation is that benefit of God the Father whereby hée vouchsafeth to account Christs obedience as ours in as ample manner as we our selues had fulfilled the law and made satisfaction for our sinnes T. Beza INCEST What Incest is THey call Incest an vnlawfull medling of a man with a woman against the honor of bloud affinitie For Cestus signifieth the mariage girdle which the Bride did weare to shew that the mariage was iust lawful We Germanes saith Bullinger call this sin by yâ— name of Bloutschand wherby we signifie yâ— sin committed in corrupting or defiling our owne bloud or kinred In Leuiticus after the degrées and bloud in which we are forbidden to marrie the Lord doth presently adde In all these be ye not defiled for in all these things are the Nations defiled which I cast out before you And héereby the lande is defiled I haue visited the iniquitie thereof vpon it and the lande hath spued out the inhabitaunts thereof Ye shall therefore keepe my statutes and mine ordinaunces and shall not doe anye of all these abhominations For whosoeuer shal doe so he shall be cut off from among his people And in the 20. Chapter of Leuiticus he hath appointed death to be the punishment of Incest which is not changed in the Ciuill lawes or Imperiall constitutions Bullinger fol. 236. INFANTS How Infants ought not to be pertakers of the Lords Supper AS touching Infants the institution of Christ doeth seclude them from the Supper because they cannot yet proue examine themselues neither yet celebrate the remembraunce of Christs death the which thing the Apostle Paule teacheth to be necessary for all those which come to the Communion of the Supper Marl. vpon Iohn 226. INFIDELITIE How Infidelitie is the cause of all euill LEt there not be in any an euill heart of Infidelitie ¶ Infidelitie is it which maketh thine heart abound in euill and if by any meanes it can get roome to lodge within thée thy hart is taken and imagineth from hence-foorth all mischiefe When our Sauiour Christ so many times reprooueth sundry sortes of men he maketh this a generall fault of all that they are vnfaithfull and flow to beleeue When Saint Paule condemneth them as reprobate men which doe neuer sée the light of the Gospell he maketh this the cause of their sinne that the God of this world hath blinded the eyes of their vnbeléeuing harts c. Deering IN OMNEM TERRAM c. ¶ Looke for the exposition of this in the word Sound INSTRVMENTS How they serued in the olde lawe SIng vnto him with Uiole and instrument of ten strings ¶ To sing of Instruments was a part of the Ceremonial seruice of the Temple which doth no more appertaine vnto vs then the Sacrifices Censings and lights Geneua Whereof these Instruments were made in King Salomons time Praise the Lord vppon
Leuiathan that crooked Serpent ¶ Leuiathan betoketh héere the Diuell after some expositours Albeit that it properlye signifie a Whale as it is sayd Iob. 40. Serpents also betokeneth the Diuell because of their subtilenesse and wilinesse Gen. 3. 1. The Hebrews vnderstand héere by Serpents mightie kings and Princes T. M. ¶ By Leuiathan the greatest of fishes in the sea is meant the kingdome of Satan and the mightie tyrants of the world enimies of Christ and persecutors of his religion The Bible noâ—e The Lord with his sore and great and mightie sword shall visite Leuiathan ¶ That is by his mightie power and by his worde hée prophesieth héere of the destruction of Satan and his kingdome vnder the name of Leuiathan Geneua LIBANVS AND CHARMEL What Libanus and Chaâ—mel doe signifie Sée ye not that it is harde by that Libanus shall bée truned into Charmel c. ¶ As though hée shoulde saye it is not longe to that goodlye trées which are signified by Libanus shall be tourned into plaine fieldes and that the plaine fieldes which are signified by Charmel shall become â—ough and full of bushes The time that Christ should come is â—he short time that hée meaneth which the Scripture doth oft call a short time Then shall the vnfruitfull rough and woodye heathnesse which is vnderstoode by Libanus bée tourned vnto the religion of Christes congregation or Church and vnto the true seruice of the true GOD which is vnderstoode by Charmel that fruitfull and well tilled fielde T. M. ¶ Shall there not be a chaunge of all things Charmel that is a plentifull place in respect of that it shall be then may bée taken as a forrest as Cha. 32. 15 and thus he speaketh to comfort the faithfull Geneua LIBERTIE OF CHRIST What it is to stand in the liberties of Christ. STand fast therefore in the libertie wherewith Christ hath made vs frée ¶ They do not stand in yâ— libertie of Christ which being not content with the sole onely grace of Christ doe set their mindes vpon the lawe as though Christ were not sufficient to saue alone but had néede of the helpe of the lawe Yet we must take héede that we doe not misuse this libertie thinking we may doe whatsoeuer we list Sir I. Cheeke ¶ The libertie and fréedome that we haue in Christ ought euery man to stand by Tindale LYE The definition of a lye HE is sayde to lye which with a will to receiue speaketh that which is false and that to lye is nothing else but to speake against the minde for lyers speake otherwise then they haue in their hearts But the desire to deceiue is vtterly against iustice and amitie which we mutually owe one to an other There are thrée things therfore in a lye First to speake that which is false secondly his will in speaking and thirdly desire to deceiue The first part longeth to the matter The other two partes perteine vnto the forme Pet. Mar. vpon Iudic. fol. 87. ¶ Octauian the Emperour demanded vpon a time this question of Pisto the Philosopher Tell me Pisto what shall men doe if he be brought to this extremitie that if he speake truth he condemneth himselfe and if he make a lye he saueth himself The vertuous man saith he ought rather to choose to be ouercome with truth then to ouercome by lyes for it is vnpossible that a man which is a lyar shoulde continue longe in prosperitie Whether we may lye to preserue the lyfe of our neighbour or no. What if a murtherer shoulde persecute a man to kill him and thou knowest that he lyeth there kidden where thou presentlye art and they demaunde of thée if thou knowest whether he be there or no He aunswereth that if thou be of a valiant courage and as it becommeth a Christian thou must saye where he is I knowe but I will not vtter it doe ye what ye will But when the matter commeth to this point that for the safetie of any mans life thou must make a lye know thou that thou oughtest to commit the thing vnto God that thou hast nothing therein more to doe Either thou must answere that thou wilt not betray him or els thou must hold thy peace But by thy silence the murtherer will suspect that he is in thy house and thou shalt séeme to giue occasion of his taking But in verie déede thou hast not so done for thou canst not let him to thinke what he will Wherefore the matter is rather to be committed vnto God then that thou shouldest make a lie Howbeit thou must verie well weigh with thy selfe namely to speake so that thou say not al and yet speake not falsely For in these cases I thinke it is not forbidden yea I iudge it is most lawfull to speake doubtfully Pet. Mart. vpon Iudic. fol. 90. Of the Midwiues lye and of Rahabs lye Now to speak of the Midwiues of Aegypt of Rahab God did not reward them for their lye but for their mercie because they dealt kindly with his people for which also he forgaue them theyr lye wherein they sinned vndoubtedlye g 〈…〉 uously For the mouth which lieth killeth the soule Sap. 1. 11 If those Midwiues had béene perfect women they would haue refused that office wherevnto Pharao appointed them for it was to murther the infants of the Israelites And Rahab had done better if she had not lyed but answered I know where they bee but because Ilfeare God I will neuer shew it they could haue lost nothing by this answere although they had suffered death therefore For blessed be the dead that die in the Lord. How Paules lye is excused Saint Paule made no lye when he sayd that he was a citizen of Rome for he was indéed a citizen of Rome because his father was frée As at London the children of frée men be Citizens and free Of one that would not lye When the Emperour sent his officers to one Ferninus Bishop of Tagasta to search after a certeine man whome hée had hidden hée béeing enquired for him sayde that he woulde not denie that he had hidden him because of lieng but that he wold neuer betray him for which aunswere he was grieuously punished but no paine could cause him to disclose where the man was The Emperour meruailing at his stedfastnesse deliuered him Ro. Hutchynson Of Aabrahams lye to Abimelech ¶ Looke Abraham Of Dauids Iye to Ahimelech ¶ Looke Dauid LIFE How these places following are expounded AND the life was the light of men ¶ This sentence is sundrie wise expounded for some thinke that the meaning is that the lyfe which Gods sonne giueth creatures shoulde be a light to man to shew them Gods sonne Some take the worde Life for Gods sonne himselfe as if Saint Iohn should saye that Gods sonne who is verye lyfe is the lyght of men Some other gather this sentence that the lyfe that Gods son giueth to men
Churches in this sorte Although a man had lyen with our Ladye Christs mother and had begotte her with childe yet were he able by the Popes pardons to pardon the fact How he wrote to Pope Leo. In the yeare of our Lorde 1518. the tenth yeare of King Henry the eight Luther wrote first to Leo Biopsh of Rome concerning the vse of pardons and in certeine priuate disputations called in doubt diuerse things concerning the Bishops supremacie for which after he was troubled lastly proclaimed an heretike vnder the defence and maintenaunce of Frederike◠Duke of Saxonie he preached writ against his power All Germanie soone after forsooke the Bishop of Rome and so was the whole state of Religion by his meanes altered among them Sleadane How he was troubled with the lusts of the flesh When I was a Monke I thought by and by that I was vtterly cast away if at any time I felt the lust of the flesh that is to saye if I felt any euill motion fleshly lust wrath hatred or enuie against my brother I assaide manie wayes to helpe to quiet my conscience but it wold not be for the concupiscence and lust of my flesh did alwaies returne so that I coulde not rest but was continually vexed with these thoughts This or that sinne thou hast committed Thou art infected with enuy with impaciencie and such other sinnes therefore thou art entered in this holy order in vaine and all thy good works are vnprofitable If then I had rightly vnderstood the sentences of Saint Paule The flesh lusteth contrary to the spirite and the spirit contrary to the flesh and these two are one against another so that ye cannot doe the things that ye would do I shuld not haue so miserablye tormented my selfe but shoulde haue thought and sayde vnto my selfe as now commonlye I doe Martin thou shalt not vtterlye be without sinne for thou hast flesh thou shalt therefore féele the battell thereof according to that saieng of S. Paule The flesh resisteth the spirit Dispaire not therefore but resist it strongly and fulfill not the lusts therof thus doing thou art not vnder the lawe c. Luther vpon the Gal. fol. 251. Let all troubled consciences comfort themselues by this example of Martin Luther and say as he sayde The question that Luther put foorth a little before his death Luther a little before his death moued this question to his friends as they sate at supper Whether we should know one an other in the lyfe to come or no and when they were al desirous to learne of him What saith he chaunced to Adam He had neuer seene Eue but what time god shaped her he was cast into a meruailous dead and sound sléepe But awaking out of the same when he sawe her he asked not whence shée is nor whence shée came but sayth Shée is flesh of his flesh and bone of his bones But howe knewe he that Uerily béeing full of the holy Ghost and replenished with true knowledge of God he spake thus In lyke manner shall we also in another life bée renued with Christ and shall knowe more perfectlye our parents wiues children and whatsoeuer is besides then Adam that time knew Eue. Sleadane Luthers praier before his death O God my heauenly Father the father of our Lord Iesus Christ and of all consolation I giue thée thanks that thou hast reuealed vnto me thy sonne Iesus Christ whome I haue beléeued whome I haue professed whome I haue loued whom I haue set foorth and honoured whome the Bishoppe of Rome and all that wicked rabell doe persecute and dishonour I beséech thée my Lorde Iesus Christ receiue my soule my heauenly Father although I be taken out of this lyfe albeit I must leaue this bodye yet knowe I assuredly that I shall remaine with thée for euer and that no man can take me out of thy hand Slea What sects is sayd to rise out of him Looke Sect. Macedonius Of his crueltie and tumult he caused in the Church MAcedonius a Priest of Constantinople taught that the holy Ghost was a creature and no God Betwéene this man and one Paulus was great strife whether of them should succéede Alexander in the Bishoprick of Constantinople So that Hermogenes maister of the chiualrie was slaine of the people when he came with the Emperours authoritie to stablish Macedonius whom the Arrians fauoured And being Bishoppe of Constantinople he practised extreame crueltie in the Church constraining the Christians to receiue the Communion with the Arrians in such wise that if women or children refused to doe the same he did either cut off their paps or by such other cruell torments force them therevnto He caused much tumult and businesse in the Church till at last a Sinode was assembled at Constantinople of 180. Bishops against him Cooper ¶ Macedonius at the first being an Arrian deposed by Acacius sect could not quiet himselfe but fell from the Arrians into an other heresie He denied the Godhead of the holye Ghost terming him the seruant and drudge of the Father and of the sonne This opinion they say Marathonius Bishop of Nicomedia taught before him These heretiks be called Pneumatomachoi Socrat. li. 2. chap. 25. Epiph. haeraes 73. MAGI What the Magies were BEholde there came wise men from the East to Hierusalem ¶ Wise men or Magi in the Persians tongue signifieth Philosophers Priestes or Astronomers and are héere the first fruites of the Gentiles that came to worshippe Christ. Geneua ¶ The wise men called Magi that came fom the East were neither kings nor Princes but as Strabo sayth which was in their time sage men among the Persians as Moses was among the Hebrewes He saith also that they were the Priests of the Persians Tindale MAGISTRATE What a Magistrate is THE worde Magistrate is deriued from Maister and signifieth the authoritie office of them which do eyther by right of inheritance gouerne subiects peoples or cities either haue y◠rule appointed thē by free electiō choise some do deriue the word Maister from the Latin Aduerbe Magis which is to say More for that master can do no more them others and excelling them in dignitie and authoritie Some doe drawe the worde Maister from the Gréeke word Menisos which signifieth greatest But whether that Maister come of the Aduerbe Magis either of the Greeke word Mènisos euerie way Magistrates do represent y◠authoritie office of Maisters And we be also therby enformed that it were méete for them which doe rule others to aduance and passe them whome they do rule in the prerogatiue of wisdome and authoritie Musc. fol. 546. How Magistrates are the Ministers of Gods iustice As the true Church doth acknowledge the ministers of the Gospell as the true ministers of God ordeined by him for the administration of spirituall things euen so doe shee knowledge the Magistrates as ministers of his iustice ordeined of him for the confirmation of the publike peace and
words al perfection as immortalitie wisdome truth innocencie power c. Geneua After the likenesse of God created he him ¶ That is after the shape and Image which was before appointed for the son of God The chiefe part of man also which is the soule is made like vnto God in a certeine proportion of nature of power working So that in that we are made like vnto God Tindale How God made man to be vndestroied God made man to be vndestroied ¶ That is when God made him in the Image of his owne likenesse neuerthelesse through the enuie of the diuell came death into the world whereby it may be easily gathered yâ— the wise maÌ„ doth speak ther of Adam being in the most perfect state of his first creation in the which if he had continued abiden still obaieng the commandement yâ— the Lord his God had giuen him neither death nor hel could haue had anie power of him he shoulde haue bene immortall he should haue liued for euer God then had created him to bée vndestroied if he had not through disobedience broken his commaundement I. Veron ¶ For God would not that man shuld perish But they after that they were created haue defiled the name of him that made them and are vnthankfull vnto him which prepared lyfe for them How the death of man and beast is alike It happeneth vnto man as it doth to beasts euen one condition to them both as the one doth so doth the other ¶ There is no difference betwéene a man and a beast as touching the body which of them both dieth but the soule of man liueth immortal the body of man riseth vp againe by the mightie power of the spirit of God The Bible note ¶ Man is not able by his reason and iudgement to put difference betwéene man and beast as touching those thinges wherevnto both are subiect or the eye cannot iudge any otherwise of a man béeing dead then of a beast which is dead Yet by the word of God and fayth we easily know the difference Geneua Who knoweth the spirit of man that goeth vpward ¶ Meaning that reason cannot comprehend that which faith beléeueth héerein Geneua ¶ The immortalitie of the soule is not knowne by carnall reason or sense but by the word of the spirit of God The Bible note How mans life is but sorow and care What profit saith the wise man hath man more of all the labour wherewith he wearieth himselfe vnder the Sunne but sorrow and care and nothing without paine griefe ¶ Euripides saith if thou which art borne mortall doe thinke to liue thy selfe without labour and vnquietnesse thou art a foole I. Northbrooke Of mans good purpose before grace A reason of the Pelagians Dunce men of mans good purpose before grace The grace of God say they doth helpe mans good purpose so that man doth first intend and purpose well as Dunce saith dispose himselfe by attrition to receiue grace and then God doth helpe him Aunswere Of truth there is no good purpose in man no good disposition nor good intent but all is against goodnesse and cleane contrarie against all things that agréeth with grace till that God of his méere mercy commeth and giueth him a will to will goodnesse yea and that when he thought nothing of goodnesse but doth cleerely resist all goodnesse This doth S. Austen proue in these words The Pelagians say that they graunt how the grace doth helpe euery mans good purpose but not that he giueth that loue of vertue to him that striueth against it This thing doe they say as though man of himselfe without the helpe of God hath a good purpose and a good minde to vertue by the which merit proceeding before he is worthy to be holpen of the grace of God that followeth after Doubtlesse the grace that followeth doth helpe the good purpose of man but the good purpose should neuer haue bene if grace had not preceded And though that the good studie of men when it beginneth is holpen of grace yet it did neuer begin without grace ¶ Héere we sée S Austen cléere against them D. Barnes How mans ordinance my be altered There be some orders in the primitiue Church commaunded by God some other were deuised by men for yâ— better training of the people Such orders as were coÌ„manded by God may in no wise be chaunged onely because God commaunded them for as God is euerlasting so is his word commaundement euerlasting On the other side such order as haue bene deuised by men may be broken vpon some good consideration only because they were men that deuised them For as they be mortall so all their wisdome and inuentions be but mortall And so indéed as touching such things as haue ben ordeined by men we are not bound of necessitie to the order of the primitiue Church But such things as God hath precisely coÌ„manded by his word may neuer be broken by any custome or consent Iewel Of the disposition of man As mans strength is so is his worke as is his will so is his worke as is his forecast so is his dooing as is his heart so is his mouth as is his eye so is his sleepe as is his mind so is his talke either of the law of the Lord or of the lawe of Behal In the Testam of Neptalin Of mans will and running It lieth not in any mans will or running but in the mercie of God Whereas some vpon this place doe ascribe part of iustification vnto the grace and mercie of God part of it vnto the same will and running or indeauour of man S. Austen maketh answere thus If saith he the Apostle did meane none other thing but that it doth not onely lye in the will and running of man except the mercy of God doe helpe we may also say on the contrary that it lyeth not only in the mercy of God without the will and running of man but sith it were a plaine vngodlynesse to saye so let vs not doubt but yâ— the Apostle did attribute all to yâ— mercy of God that he did leaue no manner of thing vnto our owne will endeuour Againe he saith in an other place Therefore that we should beléeue in God liue godly it lyeth not in the will and running of man but in the mercy of God not that we ought not both to will runne but because that he himselfe doth worke in vs both to wil and also to runne I. Veron Of two Hebrew words that signifie man A man sent from God ¶ The Hebrewes haue two words to signifie man Adam and Ish. Adam signifieth a man subiect to mortalitie miserie and calamitie Ish signifieth a man of reputation The Prophet Dauid comprehendeth both in one verse in the Psal. Heare this all ye people c. Bâ—th children of Adam and children of Ish. The Greeke word which the
Euangelist vseth is Anthropos And as Plato techeth it is made oâ— vp looking for yâ— state of mans body is vpright his face is aduanced to heauen he is not bent downeward to the ground after the manner of other beasts which thing the Greeks noted by the name of a man calling him Anthropos an vp looker They haue also another word Aner In the holy scripture written in Gréeke this worde Anthropos signifieth a man compassed with misery for in the tenth of the Acts when Cornelius worshipped Peter he sayd vnto him arise I also am Anthropos a mortall man And againe Paule and Bâ—â—â—abas when at Lustra iâ—â—â—ters Chaplaines wold haue sacrificed vnto them rent their clothes and cried saieng Men why do ye these things we also are Anthropoi men subiect to the same passions and miseries yâ— you be See then the measure yâ— the Euangelist kepeth wheÌ„ he saith yâ— I was sent of God he adorneth him with high authoritie setteth him vp on high aboue the common sorte of men but vsing together this word Anthropos he tempereth the matter with iust measure yâ— no man should think of Iohn more then he wasâ— For our nature and custome is either to aduance man too high or to abase or depresse theÌ„ too low The Iews extolled Iohn Baptist too high for some thought yâ— he was no man but an Angel in a mans bodie Some tooke him for the promised Messias The Euangelist weigheth him in a true paire of ballance neither diminishing any thing that God had giuen him nor adding more then was found in him c. Traheron Of the first man Adam and the second man Christ. The first man was of the earth earthly the second man is the Lord from heauen ¶ S. Paules purpose in this place is not to speake of the substance of our bodies or of yâ— substance of the Lords bodie but of the qualities as the words following declare Hoios Of what qualitie yâ— earthly of yâ— qualitie are the earthly of what qualitie the heauenly is of that qualitie are the heauenly This then is the sense The first man was of yâ— earth earthly that is subiect to sinne and corrupt affections which bring death The second heauenly that is full of heauenly qualities which through the power of Gods spirit draweth them lyfe and immortalitie As we beare the Images of the earthly yâ— is were sinfull and therefore compassed with death so shal we beare the Image of the heauenly that is our spirites shall bée renued to true holynesse our bodyes to immortalitie Wherfore when he saith the second man is the Lord from heauen hée meaneth not that he brought his body from heauen but that he is heauenly as he expoundeth himselfe that he is endued with heauenly qualyties Traheron ¶ Whereas he sayth The second man is the Lord from heauen it is attributed to Christ as concerning his diuinitie not in respect of his humanitie whose flesh hath this glorie by the power of God who dwelleth in it Geneua Of the man that gathered stickes on the Sabboth day They found a man gathering stickes on the Sabboth day ¶ Necessitie droue him not to gather stickes therefore was he worthy his cruell death forasmuch as he despised to heare the word of God wherevnto he was so straightly commanded to giue eare on the Sabboth day T. M. Of the man wounded There was a man saith Christ that trauailed from Hierusalem to Iericho by the way fell among théeues was spoiled wounded c. ¶ In which person mankinde is signified much more cruelly handled by the diuell then the figure expresseth we were spoiled of the gifts yâ— God had endued Adam withal as innocencie immortalitie the Image of God not onely in daunger of temporall but euerlasting death from which wee could neuer deliuer our selues The priest Leuit ministers of the law by whom yâ— law is signified passed by they ne could ne would help the afflicted They loked vpon him they saw that was all for the law sheweth reuealeth our misery reléeueth it not The Samaritane in whom our sauiour Christ the christian righteousnesse coÌ„ming by him is signified powreth Oyle into his wounds bindeth them vp carrieth him to the Inne wherein is noted both our lacke and miserie and also our help from whence it commeth How the birth of man is foure manner of waies Men haue bene brought into the world 4. manner of waies The first manner was of Adam who was shaped of the â—lime of the earth The second was of Eue who was brought out of a rib of Adams The third was of Christ only who was borne of a pure virgin The fourth is the coÌ„mon birth of all other men which are conceiued of the séede of male and female together Hemmyng MANDRAGORAS What Mandragoras is AND found Mandragoras in the field ¶ The Hebrues call it an hearbe or rather a root that beareth yâ— similitude of mans body Other cal it an Apple which being eaten with meat causeth conception S. Austen thinketh that it pleaseth women because it hath a pleasaunt sauour or rather for deinti 〈…〉 because there was not many of them to get T. M. ¶ The Mandrake is a kinde of hearbe whose root hath a certeine likenesse of the figure of a man Geneua MANES How the sect of Maniches rose of this man Of this man came the sect of the Maniches he was a Persian borne in manners rude and barbarous and of a fierce and cruel nature and without all modestie he endeauoured to perswade the people that he represented the forme of Christ. Sometime he sayde that he was Paraclitus that is the true comforter that was promised by Christ. His followers denied Christ to haue taken very flesh They reiected also the old Testament and part of the new Cooper In the time of Aurelianns began first the Maniches and one Manes bornâ— in Persia was the beginner of them This same spread his venim abrode largely First by yâ— Arabians afterward in Affrica which went to spéedely on yâ— it could not be swaged the space of two hundred yeares afterward The chiefe of their doctrine was yâ— ther wer two Gods the one good the other euill both like euerlasting This doctrine seemed vnto mans reason allowable For séeing God is good by nature that in the meane season the euill hath such power it is necessary ther be also a peculiar God which is authour doer of euils equal to the other God with power euerlastingnes Beside these had they other opinions the they taught namely yâ— Christ was no true God neither receiued they the bookes of the Apostles but fained their seueral doctrines yâ— which they called Christs gospel also They bosted also of seueral illuminatioÌ„s of heauen said they gaue the holy Ghost They ordeined sundrye ceremonies They vsed also choise of meates They forbad wedlocke saieng that thereby is obteyned the holy
wine is to vs which thing appeareth more plaine by the words of Saint Austen following which be these Manducauit Moses Manna c. Moses did also eate Manna Aaron Phinehes did eate of it which pleased God are dead wherfore because they vnderstood yâ— visible meat spiritualy They wer spiritualy an huÌ„gred they tasted it spiritualy yâ— they might be spiritualy replenished They did all eate the same spirituall meate and all dranke the same spiritually which we doe and they all did drinke the same spirituall drinke They dranke one thing and we another but that was in the outward appearaunce which neuerthelesse did signifie the same thing spiritually How dranke they the same drinke They saith the Apostle dranke of the spirituall stone following them and that stone was Christ. And thereto Saint Bede addeth these words Videte autem fide manente signa variata Behold that the signes are altered and yet the faith abideth one Of these places it may plainely be perceiued that it is no Article necessary to be beleeued vnder paine of damnation that the Sacrament should be the naturalll body of Christ seeing the olde fathers neuer beleeued it And as they were saued without beleeuing that Manna was altered into Christes body euen so shall we be saued without beleeuing that the substaunce of bread is turned into his naturally body for the same faith shall saue vs that saued them And we are bound to beléeue no more vnder paine of damnation then they wer bound to beleeue I. Frith MARANATHA What this word Maranatha signifieth LEt him be had in execration Maranatha ¶ By these words is betokened the seuerest kinde of cursse and excommunication that was among the Iewes and the words are as much to say as our Lord commeth So that his meaning maye be this Let him be accursed euen to the comming of the Lord that is to say to his deaths daye euen for euer S. Hierome doth expound this word Maranatha the Lord commeth as if he should say If a man doe not beleeue our Lord Iesus Christ let him be accursed and let him be sure that the the Lord against whoÌ„ no hatred can preuaile doth come Some againe doe expound it thus Let him be as a rotten member cut off and perish vtterly Sir I. Cheeke ¶ Maranatha a word wherewith the accursed or vyle person in the extreame degrée is signified The Bible note MARCION Of the damnable heresies of this man MArcion of Pontus encreased the doctrine of Cerdon He liued in the time of Iustinus Martir which wrote a booke against him He met Policarpus and asked of him Knowest thou vs Policarpus I knowe thée for the first begotten of Satan Euseb. li. 4. cap. 11. 14. He said the soule onely should bée saued and not the body He thought that Cain with the Sodomites Aegyptians c. were saued when Christ went downe to Hell Irenaeus li. 1. ca. 29. Epiph. haeres 42. writeth of him that he was a Bishops sonne who when he had deâ—â—oured a Uirgin was by his own father excommunicated the church afterward he fled to Rome Being there because they admitted him not into the Church he began to preach detestable doctrine That there were three beginnings good iust and euill That the new Testament was contrarye to the olde He denied the resurrection of the body A comparison betweene the Marcions doctrine and the Popes The Marcions receiued no man to be a Christen man except he would refuse mariage The Pope receiueth no Priests except they fo rs weare mariage So that there is no diuersitie betwéene these heretikes and the Pope but that these Heretikes doth except a greater number then the Pope doth and speaketh more generally but the thing is all one For the Marcionites indgeth mariage vncleane for their sort and so doth the Pope for his sort Farther more Marcion saith that among christen men may be no temporall mariage but all conjunction must be turned into a spirituall mariage And the selfe same thing saith the Pope of his Priests wherfore seeing yâ— they do graunt how that S. Paule and also holy Fathers hath condemned this heresie of the Marcionites it must néedes followe that the opinion of the Pope is likewise damned But héere will some obiect and say as Eckius hath written that the Pope doth not condemne mariage but he causeth men alonely to keep his vowe Aunswere First the Pope compelleth them and if they will be Priests to vowe fo rs weare mariage For if ther wer no statute made afore of the Pope yâ— all Priests shuld fo rs weare mariage theÌ„ shuld ther no vowes he made of priests against mariage but the thing shuld be frée So yâ— the vowe commeth out of the Popes decrée prohibition not the decrée out of the vowe Ergo the prohibition goeth before the vowe wherefore this euation can haue no place Example The Emperour maketh a statute that no man shall be admitted into his seruice except he first sweare to be an enimie vnto the Kings grace of England Is not now the Emperour first an enimie vnto the Kings person and then also a forbidder of loue and fauour towards the Kings grace of England I thinke his grace will take his acte none otherwise For though he doe not nor cannot make all men the Kings enimies yet he maketh all that appertaine vnto him to be the kings enimies So likewise the Pope though he doe not forbidde all men mariage yet he forbiddeth as many as will be Priests yea and he will admit no man to be Priest except he first forswears mariage So that the vowe is first made or the Priesthood bée giuen D. Barnes A notable example of Marcions chast life Marcion and Montanus two ranke Heretikes anone after the Apostles daies sprong vp and fained such a chaste holinesse of life that they forbad and damned mariage But Epiphanius writeth that Marcion when he was receiued as a guest in the house of a certaine Deacon in Cipres he caried away his Hosts wife deceiued with his holy pretence of his new chast religion And when Doctor Marcion had taken his pleasure of hir and cast hir vp the miserable woman constrained to returne to hir husband lamenting hir fault asked him forgiuenesse This carefull woman saith Epiphanius was afterward a good warning for many other women monishing them to beware of Bishop Marcion his doctrine This Marcion and Montanus were the onely beginners of the lawe of wiuelesse and husbandlesse chastitie and the first authours and patrons of the Monkes religion Melancthon MARCVS The dâ—testable heresies of this man MArcus of whom Marcosij Colorbasus of whom Colorbasij and Heracleon after whom the Heretikes are called Heraâ—leonites sacrificed with witchcraft to amaze their auditory they pronounced Hebrue words they said vnto the women open your mouthes and prophecie through the power which commeth from vs. Many women came to the Church and vnder colour of prophecie confessed
him and would haue killed him ¶ Some referre this to Moses and say that the Lord would haue killed him because he carried Eleazer his sonne with him which was not circumcised But Gerson was circumcised in the land of Madian Other referre this to Eleazer the childe saieng the Lord would haue killed him because he being vncircumcised would yet goe into Aegypt to remaine among the children of Israel which were circumcised but this séemeth not to be so for the childe not yet being come to â—ull growth was not in fault but Moses his father which had the cure and charge of the childe Lyra. How Moses stilled the murmuring of the people When Moses complained vnto the Lord that he was not able to beare the burthen of the murmuring people alone God commaunded him to choose out 70. of the Elders of Israel and bring them before him and he would take of his spirit and giue vnto them and they should beare the burthen of the people with him Then Moses willing to quench the murmuring of the Iewes against him chose out of euery Tribe 6. because he would not take out of One Tribe more then another So that the number taken out of twelue Tribes came to 72. And because the Lord commaunded no moe but 70. Moses made 72. littlle rolles of paper writ in them all sauing in two wherin was nothing written and put them all in a vessel togethers that no man saw them and then each one should take out a paper as his fortune was and whosoeuer did lyght vpon the papers vnwritten it was a signe that God would not haue them counted among the Seniours Now were there two of them named Eldad and Medad whose chaunce was by Gods prouidence to draw the papers vnwritten wherfore they went not vp with the other 70. to the Tabernacle but remained in the hoast vpon whom neuerthelesse the spirit of Prophecie rested so that they prophecied Then Iosua the sonne of Nun hearing how they had prophecied of the death of his maister Moses and how that Iosua should lead the people of Israel into the Land of promise spake vnto Moses to forbid them But Moses not discontent with their prophecieng wished that all the people could prophecie and that the Lord would put his spirit vppon them all Lyra How Moses tooke to wife the Kings daughter of Aethiope The woman of Inde which Moses had to wife was daughter to yâ— king of Aethiope as Ioâ—ephus writeth For what time saith he as there arose cruell warres betwéene the Aethiopians and the Aegyptians the Aethiopians destroyed Aegypt wasted the Countrey so soâ—e that the Aegyptians of necessitie were compelled to flye for counsell vnto thier Oracles and Diuinations wher they receiued an aunswere that they must elecâ— an Hebrue Captaine ouer their Armie by whose helpe the Aethiopians should be subdned vpon the which Moses both for his wisedome and personage was chosen soueraigne Captaine ouer their Armie who so politikely set vpon the Aethiopians that at the first battaile he put them to flight and slew a great number of them and they not able to resist him fledde into their strong Citie called Saba which Citie Moses besieged and did so valiant so politikely assualt that he was of the Kings Daughter of Aethiope vehemently beloued so that she not able to sustaine the power of loue sent vnto him requiring of him marriage Who vppon condition to render vnto him the Citie was contented Which thing by hir meane was quickly brought to passe and be married vnto hir By which occasion he subdued all Aethiope and retourned into Aegypt with great triumph T. Lanquet Wherefore Moses slew the Aegyptian He slew the Aegyptian c. ¶ That is he declared himselfe to haue such loue vnto his bretheren the Israelites that were the people of God that he would rather slaye or be â—laine then that his brother should suffer wrong of the enimies of yâ— Lord. In which act also he shewed himselfe to be predestinate of the Lord to be a defence and sauer of the Israelites T. M. What Moses face is Moses face is the law in hir right vnderstanding Tindale Of Moses and Helias which talked with Christ. And behold there appeared vnto them Moses Helias ¶ No doubt this appearing talke of Moses Helias did make very much to yâ— declaration of the kingdome of Christ. Notwithstaning it is demanded whether they wer truly present or whether yâ— a figure or shew only of them was set before yâ— face of his disciples euen as visions of things absent wer set before the prophets although yâ— matter be so probable yâ— both parties may haue good occasioÌ„ to dispute yet notwtstaÌ„ding it is more likely yâ— they wer truly brought into yâ— place neither it is any absurditie at al to say seeing that God hath both body soule in his hand power yâ— the dead for a time may be restored to life according to his wil Moses Helias did not rise vnto themselues at yâ— time but they rose at the wil commandement of God to be present for yâ— time with Christ. Againe if any demaund how the Apostles knewe Moses Helias whom they neuer saw It may be aunswered that when God had set them in the mids before them he gaue them signes and tokens by the which they might be knowen vnto them This truly was done by an extraordinary manner of reuelation that they might certainely knowe Moses and Helias But why did these two rather then any other of the Saints appeare â— Surely that reason ought to satisfie vs to say that the Lawe and the Prophets had no other scope or ende then Christ. For it was a great aide helpe to our faith that Christicame not forth without testimonie but was commended of God long before Therefore in Moses the Lawe and in Helias the Prophets are represented Marl. vpon Mat. fol. 377. Of Moses chaire what it signifieth The Scribes and Pharesies sit in Moses seate c. ¶ Christ speaketh of them that doe teach the Lawe of Moses and not of such as wrap them in the constitutions of men And euen now haply must the Bishop be heard that doth truly teach the Gospell though he lyue skant Gospell lyke But who can suffer them against Christs doctrine for their owne profites to make and vnmake lawes exercising vpon the people plaine ¶ Tyranny and measuring all things for their owne aduauntage and authoritie They that with traditions imagined for their owne lucre and tyranny do hamper the people do not sit in the chaire of the Gospell but in the chaire of Symon Magus and Cayphas Tindale ¶ To sit in Moses chayre was truly and rightly to instruct the people and to open vnto them the law of Moses S. Austen saith Sedendo super cathedram Mosis c. Sitting vpon Mofes chaire they teach the lawe of God Therefore it is God that teacheth by the meanes of them
But if they will teach you things of their owne then heare them not then dde it not For certainly such men séeke their owne and not the things that pertaine to Christ Iesu. ¶ The Chaire of the which our Sauiour Christ maketh mention héere doth not signifie the authoritie of Moses which the Scribes abused but it signifieth the place out of the which they purely red and interpreted the law of Moses ¶ To sit in Mosâ—s chaire is nothing els then to shewe out of the Lawe of God how men ought to liue And although it be not certaine out of what place they didde speake or preach yet notwithstanding their coniectures is probable which referre it to the Pulpet which Esdras made to haue the Laws taught in He therefore sitteth in Moses Chaire which preacheth not of his â—wne braine but by the authoritie and word of God Marl. vpon Math. fol. 521. ¶ So long as the Scribes safe in Moses seate and continued in the pure and simple interpretation of the Lawe teaching those things which the Lord had commaunded and taught in the name of God For Saint Austen very well and according to the minde of Christ expoundeth that the Scribes sitting vpon Moses seate taught the Lawe of God and that therefore the shéepe ought to heare the shepheards by them as by hirelings To the which words he addeth by and by saieng God therefore teacheth by them But if they goe about to teach theyr owne inuentions neither heare them nor follow them To the which sentence agréeth that which the same Father hath in his fourth booke De doctrina Christiana saieng Because the good and faithfull do not heare euery man but obediently heare God himselfe therefore they are heard profitably which also lyue not profitably Therefore the seate not of the Scribes but of Moses constrained them to teach that which was good For in their life they did what them lust but the seate being none of theirs suffered them not to teach what they lusted Marl. vpon Math. fol. 522. ¶ We ought to haue an eye most especially vnto the doctrine of the Preachers whether they sit in Christs chaire or not that is to say whether they teach Christs doctrine or not for by their doctrine we shall be either iustified or condemned and not by their liuing Sir I. Cheeke How Moses did eate the body of Christ ¶ Looke Manna How this place is vnderstood And Moses wrote this Lawe ¶ Before Moses time the doctrine which contained the manner of seruing God was not put in writing but onely deliuered by word of mouth by the fathers to theyr children from one generation to another The Bible note How we are sent to Moses and the Prophets They haue Moses and the Prophets let them heare them ¶ We are bidden to beléeue Moses and the Prophets and not the dead and if we will néedes heare the dead speake Christ ought to be sufficient for vs which being reuiued taught none other doctrine but that which he had taught in his time that is to say Moses and the Prophets Sir I. Cheeke ¶ Which declareth that it is too late to be instructed by the dead if in their life time they cannot profite by the liuely word of God as faith commeth by Gods word so is it maintained by the same So that neither we ought to looke for Angells from heauen or the dead to confirme vs there by onely the word of God is sufficient to life euerlasting Geneua Why Moses was bid to put off his shooes Put off thy shooes from thy feete ¶ Moses could not be suffered to talke with God afore he didde put off his shooes whereby we vnderstande that wée must put awaye all fleshly and carnall lusts and so approach vnto God in faith purenesse of heart Let them héere which will not touche holye things with theyr bare hands without gloues learne of the Angell of the Lorde what they ought for to doe in such things Of Moses death and buriall which maketh against reliques We read of Moses the seruaunt of the Lorde that hée died in the lande of Moab and the Angell of the Lord buryed him in a valley but no man knoweth of his Sepulcher vnto this daye which thing was of purpose by the prouidence of God appointed so that the Iewes might haue no occasion thereby to comâ—nitte Idolatry But if the translating of dead bones had bene either for the glorye of God or commoditie of man the reliques of such a one as Moses was should not haue bene hidden For doubtlesse of all Prophets he was the greatest by the testimonie of God himselfe who called him faithfull in all his house to whom he spake mouth to mouth by vision and not in darke wordes and yet was not his body shrined nor his bones carried in procession nor anye Chappell erected for him Indeed the Diuell did attempt no lesse then to make it matter of superstition for we read that there was a strife betwixt him and Michael about Moses body but the Angell of the Lorde withstood him I. Calfehill MOTHER OF GOD. Wherein Mary the mother of God was most blessed TO be the childe of God is a great deale greater grace then to be the mother of God which Saint Austen proueth thus Beatior â—rgo Maria c. Mary was more blessed or full of grace in that the receiued the faith of Christ then in that she conceiued the flesh of Christ. Motherly kinred coulde haue done Mary no good vnlesse she had borne Christ more blessed in hir heart then shée bare him in hir flesh Againe he sayth Master mea quam c. My mother whom ye haue called blessed therefore is blessed because she hath kept the word of God not because the word in hir was made flesh How mother is taken for grandmother He put downe Miacha his mother ¶ Mother for grandmother As Dauid is oftentimes called father of them of whom he was grandfather And as Zephora Moses wife calleth Raguel father which yet was hir grandfather How the Church is called our mother Forsake not thy mothers teaching ¶ That is of the Church wherein the faithfull are begotten by the incorruptible séede of Gods word Geneua MOVNTAINES How Mountaines heere doe signifie Scriptures LEt them that be in Iewry flye then to the mountaines ¶ That is to say let them that be in Christs profession flye to the scriptures the scriptures of the Apostles and Prophets be the mountaines c Our Lord knowing that there should be such confusion in the last daies therfore commaundeth that Christen men yâ— beléeue in Christ willing to haue an assurance of the true faith shuld haue recourse to nothing els but vnto the scriptures Otherwise if they haue regard vnto any other thing they shal be offendâ—d and perish not vnderstanding what is the true Church and by meanes héereof they shall fall in abhomination of desolation Iewel fo 722. ¶ S.
repentaunce sought of them but onely that they must beléeue Arbitramur hominem iustificari absque operibus legis We béeing taught of Christ thinke saith Thomas according to the truth of the Apostle that euery man whether he be Ieâ— or Gentile is iustified by faith Act. 15. 19. By faith purifieng theyr hearts and that without the workes of the lawe And that not onely without the Ceremoniall workes which did not giue grace but also without the workes of the Morall commandements according to that saieng of Titus 3. ver 5. Not of the workes of the righteousnesse that we haue wrought The reason is presumed that we are saued for our merites the which he excludeth when he saith Not of the workes of the righteousnesse which we haue done but the true reason is the onely mercie of God There is not therefore in them the hope of iustifitation Sed in sola fide but in faith onely Workes are not the cause that any body is iust before God but they are rather the executions and the ministring of righteousnesse In this point though he swarue from the truth in many other points he speaketh right I. Bridges fol. 143. Our Aduersaries when they doe teach that the iustifieng of vs doth not consist in faith onely but in workes also what doe they els but obscure the glory of Gods grace and extoll the merite of our workes They doe not waye that it is necessarye that our iustifieng doe consist in faith onely for as much as it is bestowed freely If they cannot abide the word onely or alone let him leaue it and vse this word fréely For in case we be iustified fréely by faith as the Apostle doeth testifie it must néedes followe that we be not iustified by faith works but by faith onely If it be not by faith onely but by workes withall then is it not freely but of duetie If it be of dutie and not fréely then there is no glory of Gods grace at all Musculus fol. 229. ONE Of one Mediatour ¶ Looke Mediatour What the Prophet Ose doth meane by one head THen shall the Children of Iuda and the Children of Israel be gathered together and appoint themselues one head ¶ To wit after the captiuitie of Babilon when the Iewes wer restored but chiefe this is referred to the time of Christ who should be the head both of the Iewes and Gentiles Geneua ¶ The number of the Children of Israel shall be as the sande of the Sea shore that cannot be numbred And it shall come to passe in the place where it was sayde vnto them Ye are no people of mine there shall it be sayd vnto them ye are the children of the lyuing God And the Children of Iuda the Children of Israel shall assemble together and shall appoint to themselues one head Upon which words S. Hierom writeth thus All these things shall come to passe because it is the great daye of the séed of God which séede is expounded not the Pope but Christ. There shall assemble together the Children of Iuda that is to say the Apostles the Children of Israel that is to say the Heathen conuerted together that is to say in one Church and shall appoynt vnto themselues one head that is to say not one Pope but one Christ. Iewel fol. 101. ¶ Let vs remember saith Augustine the corner stone that is Christ and not the Pope and the two walls the one of the Iewes and the other of the Heathen Iewel fol. 101. Of one Sheepefold And there shall be one Shéepefold ¶ When the Gentiles haue receiued the Euangelicall faith they shal be associate and ioyned to the faithfull people of the Iewes and so of them both there shall be one folde that is of the Iewes Gentiles there shall be one Church One God saith Paule one Faith and one Baptime Therefore we must be one euen as wée are called into one hope c. They which gather vpon this place that there shall be a mutual consent and agréement among men in the whole world insomuch as none shall remaine as Inâ—â—dell or vngodly doe erre and know not the Scriptures neither doe consider what is the state and drift of this place Againe ther are some which gather of this place that after the last day of Iudgment all both good and bad shall be gathered into one place of eternall life But the opinion of those men is most foolish For then shall the Shéepe be seperated from the Goates the iudgement of the Shéepe shal be one the iudgement of the Goates another as the Scripture plainly testifieth Marâ— vpon Iohn fol. 374. Of one Spirit He that cleaneth vnto God is one spirite with him ¶ Nico. Lyra vpon this place saith Vâ—us non secundum rem c. One spirit with God not one in déede but one in loue or according to affection So that we are vnited vnto God by faith and loue and none otherwise ORACLE What an Oracle is AN Oracle is properly the minde and aunswere of God by some diuine Interpreter declared as by some Prophet Priest or otherwise by man ORIGENIANI Of whom these Heretikes bare their name ORigeniani were Heretikes called after aâ—e Origen not he that was the great Cleark of Alexandria they condemned marriage yet liued they beastly their manner was to haue among them religious women like Nunnes whom they deâ—â—led yet vsed meanes to kéepe them from swelling Epiph. haer 63. Of the Heretikes that sprang of the learned Origen Origeniani againe were Heretikes which so called themselues of Origen Adamantius the great Clearke of Alexandria they taught as Epiphan saith haeres 64. that there was no resurrection that Christ was a creature the Holy ghost a like that the soules were first in heauen came downe into the bodies as it wer into prison that in the end the diuels should be saued Epiphanius as I read in Socrates Eccl. hist. li. 6. ca. 11. was become the enimy of Origen through the spite malice of Theophilus Bishop of Alexandria The diuell bare Origen a displesure he procured heretikes to father vpon him lewd opinions He complaineth himselfe in a certaine Epistle how that Heretikes corrupted his works Pamphilus Martir the great friend and familiar of Eusebius wrote an Apologie in his behalfe Eusebius li. 6. ca. 3. 18. 20. 26. reporteth of the famous men that fauored Origen Socrates Eccle. histor lib. 6. cap. 12. writeth in his commendation Athanasius gaue of him a notable testimonie Chrisostome would in no wise bée brought to condemne either Origen or his works Socrates li. 6. cap. 11. 12. 13. ORIGINALL SINNE That no man is without originall sinne THe death of our Lord Iesus Christ the sonne of God is a mightie remedie against the wound of originall sin wherewith the nature of all men is in Adam corrupt and slaine and from whence the infection of all concupiscence hath sprong Augustine in the Articles falsely
the Saints washed their garments in the bloud of the Lambe The Pardons teache men to washe their garmentes in the bloude of Saints Leo Bishoppe of Rome writeth notablye well to the Padestines against these Sacriâ—edges Although sayth hée the death of manye Saintes hath béene precious in the â—ight of the Lorde yet the killing of no innocent hath béene the perpetuation of the worlde The righteous receiued but gaue no Crownes and out of the valyauntnesse of the faythfull are graue examples of patience not giftes of righteousnesse for their deathe it were euerye one singular to themselues and none of them did by his ende paye the debt of an other for as much as there is one Lord Christ in whom all are crucified all are dead buried and raised vp againe Which sentence as it was worthy to bée remembred he repeated in an other place Saint Austen speaketh no lesse fitlye to the same effect Though fayth hee wee bye bretheren for bretheren yet the bloud of no Martyrs is shedde for the forgiuenesse of sinnes Which thing Christ hath done for vs that wée shoulde followe him but hath giuen vs a thing to reioyce vppon Againe in an other place As onely the sonne of GOD was made the sonne of man to make vs with him the sonnes of GOD So hée alone for vs hath taken vppon him punishment without euill deserninges that wée by him might without good deseruings obteine grace not due vnto vs. Caluine is his Institu 3. 〈…〉 chap. 5. Sect. 2. and. 3. Pardons are not knowne vnto vs by the authoritie of the Scriptures but by the authoritie of the Church of Rome and of the Popes which is greater then the authoritie of the Scriptures O blasphemous mouth so to saye I. N. Thus I aunswere It cannot well appeare from whom Pardons first begunne Amonge the olde Doctoure and Fathers of the Church there was either no talke at all or very little talke of Purgatorie But as long as Purgatorye was not cared for there was no man that sought for Pardons for the whole price of Pardons hangeth vppon Purgatorye take awaye Purgatoryeâ— and what shall wée néede of Pardons Pardons beganne when folkes were afraide of the paines of Purgatorie I. N. There is nothing in the Scripture lesse opened or wherof the olds learned fathers haue lesse written then Pardons Of Pardons there is no mention Alphe de Castro in his 8. booke or Pardons ¶ Looke Purgatorie PASSEOVER How the Lambe was called the passeouer FOr it is the Lords passeouer ¶ The 〈…〉 was called the passeouer that the very name it selfe should kéepe in memorie what was signified thereby which phrase and manner of speaking the Scripture vseth often calling the signe by the name of the thing that is signified As Gen. 16. b. T. M. ¶ The Lambe was not the passeouer but signified it As the Sacraments are not the thing it selfe which they do represent but signifie it Geneua ¶ This was the passeouer of the Iewes but our paschall Lambe is Christ as witnesseth Saint Paule 1. Coâ— 5. 7. The Bible note What the passeouer was The passeouer was an holy action ordeined by God in the killing eating of a Lambe partly to the end that the Church might kéepe in memorie the benefit which God did for them in the land of Aegypt to be a testimonie of Gods good will towards the faithfull to be a tipe of Christ and partâ—ye also togather all the pâ—r takers thereof into the fellowship of one body and to put them in minde to be thankfull and innocent Bullinger fol. 362. And they â—â—ue the passouer ¶ The Scripture vseth in sundrie places to call the Lambe the passeouer which was but the signe of the passeouer Because in all Sacraments yâ— signes haue the names of the things signified How this place following is vnderstood There was no passeouer holden like that which Iosias held from the dayes of the Iudges that iudged Israel nor in all the dayes of the kings of Israel and the kings of Iuda ¶ This is onelâ— spoken in the respect of the multitude zeale of the people â—â—ith the great preparation not because the passeouer was not all thâ—â— time celebrated D. Whitegift fol. 9. Of the passeouer offering of the cleane and vncleane If a man be cleane and not let in a iourney and yet was negligent to offer passeouer the same soule shal perish from his people c. ¶ In like manner it is with vs in our spirituall Easter or passeouer whosoeuer doth not reuerently beléeue the redemption of mankinde which was throughly finished in the true lambe Christ and amendeth not his life nor turneth from vice to vertue in the time of this mortall lyfe shall not belong vnto the glorie of the resurrection which shall be giuen to theâ— true worshippers of Christ but shal be rooted out from the companie of the Saints T. M. PASSION What a passion is WHatsoeuer moueth the minde in an vngodly desire is called a passion as malice rancour ire enuie ambition couetousnesse lecherie pride hatred studie of praise studie of enuieng and such other which stirre akd moue the minde out of his naturall rest to loue or to hate without reason measure As when a body suffereth any torment we say we be in a passion So wheÌ„ our minde suffreth any such inordinate desire we haue the mindes passion And euery such motion of minde out of his due course is called a passion Lupset What is now the passions and sufferings of Christ. Now ioye I in my sufferings which I suffer for you fulfill that which is behinde of the passions of Christ in my flesh c. ¶ Passions sufferings of Christ is the passions which we must suffer for his sake for we haue professed and are appointed to suffer with Christ. Iohn 20. 21. As my Father sent mée so send I you Tindale ¶ As Christ hath once suffered in himselfe to redéeme his Church to sanctifie it so doth daily suffer in his members as pertakers of their infirmities therfore a reuenger of their iniuries Geneua PASTOR Who are pastors and Shepheards PAstors or Shepheards are such as being endued with a singular gift know how to féed Christs hungry shéepe with his healthfull word as with most pleasaunt pasture how to heale them that be attainted how to bring backe them yâ— be astray to kéepe away the wolues from the Lords flocke These haue some certeine flocke committed to their charge which is the marke wherby they be discerned from the other afore And concerning these ther be diuerse things written by the Prophets and specially by Ezec. 34. 1. and also by Iohn 10. 11. 21. 15. And in the Act. 20. 28. Marl. vpon the Apoc. fol. 259. Looke Shepheard PATERNIANI What the opinions of these heretikes were PAterniani were heretikes which thought that the neather partes of mans bodie were made not by God but by the
foorth the truth Ridley Teaching you vaine speculations as worshipping of Angells of blinde ceremonies and beggerlye traditions for nowe they haue no vse séeing that Christ is come Geneua PHISICKE By whom it was first inuented AESculapius the sonne of Apollo was the first inuenter and practiser of Phisick who for that science the antiquitie honoured as a God And such as recouered from anye disease did sacrifice vnto Aesculapius a liue Cock But the Poets do fable that he was slaine with lightening of Iupiter because he had with cunning of Phisick restored Hippolitus the sonne of Theseus to lyfe Vdal Of the woman that had spent all her goods in Phisicke Had suffered many things of many Phisitions and had spent al that she had ¶ Heere the woman is not blamed because shée had spent and bestowed much substaunce vpon Phisitions but rather we doe learne that Phisicke ministred without God is vnprofitable Let vs not then despise Phisicke which the highest did create from the earth but let vs resigne put our whole wil into the hands of God whether he wil heale vs by phisick or bring vs to our graue Sir I. Cheeke How God must be sought before the Phisition He sought not the Lord but Phisitions ¶ He sheweth that it is in vain to séeke to phisitions except first we séeke to God to purge our sinnes which are the chiefe cause of all our diseases and after vse the helpe of the Phisition as a meane by whom God worketh Geneua PHOTINVS Of his heresie PHotinus Bishoppe of Sirmium mainteined the heresie of Sabellius Paulus Samosatenus that Christ was not God before Marie bare him He said the worde was at the beginning with the Father but not the Sonne Socrates li. 2. cap. 24. Epiphan heraes 71. PIETIE What Pietie is PIetie is a true worshipping of God a soundnesse of doctrine and a pure lyâ—e which things follow hope and fayth Pet. Mar. vpon Iudic. fol. 279. Lactantius calleth it iustice and deuout worshipping and knowledge of God godlinesse godly affection naturall loue towards the parents and kinsfolke naturalnesse naturall zeale or affection PILATE Of the Acts and death of this man THis man being ordeined President of Iudea at his first entrie to flatter Tiberius caused the Image of Caesar to be brought into the Temple of Hierusalem whereby rose a great sedition forsomuch as the Iewes being therewith grieuously offended offred themselues rather to the death theÌ„ they wold suffer any Image in yâ— temple Pilate in like manner vsed the treasure called Corbona contrarie to the custome and lawe of the Iewes and because diuerse of the Iewes shewed themselues to be gréeued therewith he beate and slew a great number of them And after the death of Christ as witnesseth Tertulian Pilate wrote to Tiberius the Emperour of the death vertue and miracles of Christ who after he had published the same in the Senate would haue had Christ to be ascribed and numbred among the Gods of the Romanes but the Senatours woulde not consent thereto in anye wise because that Pilate wrote to the Emperour and not to them But Tiberius continued in his sentence defeÌ„ded on pain of death that no man should persecute the christen people Pilate at the last was commanded by Vitellius prouost of Surrey to goe to Rome there to aunswere to certeine complaints which should be layde to his charge by the Iewes for which accusations hée was after deposed and banished to Lions in Fraunce where as Eusebius saith he slew himselfe ¶ Of Pilate Iosephus writeth hée succéeded Valerius Graccus vnder Tiberius and was deputie of Iudea ten yeares About the eight yeare of his gouernment he crucified Christ. And two yeares after that being expired he was put out of his office by Vitellius deputie of Siria for the innocent Samaritanes that were slaine an other béeing put in his place and he constrained to go to Rome to purge himselfe in the iudgement of Caesar against the accusation of the Samaritanes But before he came to Rome Tiberius was dead and Gaius appointed in his roome Under this Gaius as Eusebius maketh mention in his ecclesticall historie Pilate slew himselfe Marl. vpon Math. fol. 685. Of Pilates wife His wyfe sent to him sayeng Haue thou nothing to doe with this iust man for I haue suffered manye thinges this daie in my sléepe because of him ¶ Onely Mathew maketh mention of this thing concerning the wife of Pilate which was done when Pilate was sitting downe on his Tribunall seate to giue iudgement of death against the Lorde Haue nothing to doe with that iust man As touching the Gréeke text it is sayde Thou hast nothing to doe with that iust man But the Hebrew text hath Haue thou nothing to doe with that iust man Beholde and note héere how the innocency of Christ deserued testimonie of euery one namely of Iudas of Pilate of Pilates wife of Anna of the false witnesse of the wise men of the Cananites of the Samaritanes of the Centurion and lastlye of the theese hanging on the Crosse. For I haue suffered manie thinges although the meditation and studie in the daye time might be occasion of this dreame yet notwithstanding it is without al doubt that the wife of Pilate suffered those torments not naturally as many doe at this daie oftentimes but rather by singular instinct and motion of God Many haue thought that the Diuell suborned this woman and craftely couloured the matter in her that hée might staye the redemption of mankinde the which is verye vnlikely in all pointes when as by the motion prouocation of the Diuell the chiefe Priests and Scribes did so greatly séeke and desire to destroye Christ. Therefore we must this rather thinke of it that the innocencie of Christ was proued by manye meanes of God the Father to the end that it might appeare that he died not for his owne but for others sakes And for that cause he thought good to be absolued so oftentimes by the mouth of Pilate before hée was condempned that in his innocent dampnation there might appeare a lawfull satisfaction for our sinnes But Mathew very expresly and plainely setteth forth the matter least any man shoulde meruayle why Pilate was so carefull and diligent to defend and contende in the tumult of the people for the lyfe of a contemned man And truely God constrained him by the terrour of the dreame which his wife suffered to defend the innocencie of his sonne not that he might deliuer him from death but onely to declare that he was punished for other mens faultes c. Mar. fol. 702. Why the priests deliuered Iesus to Pilate And deliuered him to Pilate ¶ It was not lawfull for them to put anye man to death For all causes of lyfe and death were taken awaye from them first by Herode the great and afterward by the Romanes about fortie yeares before the destruction of the temple and therefore they deliuered Iesus to Pilate Theo.
how God worketh in the outward visible sacrament but his meruailous worke is in the worthy receiuers of the sacraments The wonderful worke of God is not in the water which onely washeth the body but God by his omnipotent power worketh wonderfully in the receiuers therof scouring washing and making them cleane inwardly as it were new men and celestiall creatures This haue all olde Authors wondred at this wonder passeth the capacitie of all mens wits how damnation is turned into saluation and of the sonne of the Diuell condemned into hell is made the sonne of God an inheritour of heauen This wonderfull worke of God all men may meruaile and wonder at but no creature is able sufficiently to comprehend it And as this is wondred at in the sacrament of Baptime how he that was subiect to death receiueth lyfe by Christ and his holy spirite so is this wondred at in the sacrament of Christs holy Table how the same lyfe is continued and endured for euer by continual feeding of Christs flesh and his bloud And these wonderfull workes of God toward vs we be taught by Gods hoâ—y word and his sacraments of bread wine water and yet be not these wonderfull workes of God in the Sacraments but in vs. Cranmer fol. 74. How the sacrament may be poysoned Pope Victor the third was poysoned in the Sacrament The Emperour Henry the seuenth was poysoned by a Dominike Frier named Barnardmus de monte policiano in receiuing the sacrament and yet may it be none other substance but the body and bloud of our Sauiour Christ God and man where if he had bene man they had poysoned him first but if he hadde bene God he would first haue espyed their poyson because hée cannot be deceiued And because he cannot deceiue he would not haue poysoned the Emperour who mistrusted nothing A. G. How the Sacrament was cast into the fire and burnt This wicked Pope Heldibrand sought by all meanes how he might destroy Henry the Emperour and on a time demaunded of the Sacrament of Christs body as the Heathen vse to doe of their Idolls what successe he should haue against him And because the sacrament spake not gaue him no aunswere he threw it into the fire maugrie all the Eardinalls that were about him said to the sacrament most blasphemously Could the Idoll gods of yâ— Heathen giue theÌ„ answere of their successe and canst not thou tell me How there is but two sacraments ¶ Looke Two When the sacrament was forbidden to be ministred in both kinds The sacrament was forbidden to be giuen in both yâ— formes vnto lay men in the generall Councell at Constaunce which was in the yere of our Lord. 1415. The words of the Councell Although Christ after supper ordeined this worshipfull Sacrament and gaue it vnder both the formes of bread and wine to his Disciples yet that notwithstanding the authoritie of the holy Canous and the laudable and approued custome of the Church hath ordâ—ined that the lay men should not receiue it Sacraments of the Elders compared to ours Chrisostome bringeth a very apt similitude in his Homely which he made vpon these words of Paule Our Fathers were baptised into Moses And in his vii Homely vpon the Epistle to the Hebrues Paintâ—rs saith he when they intend to 〈…〉 a King first draw out the proportion vpon a table with shadows and darke colours but yet in such sort that a man may by that deliniation although it be some what obscure easely perceiue that the Image of a King is there painted and harsemen Chariots such other like things which things are not yet straight way known of all men But afterward when the Painter hath layed on fresh colours and hath finished the worke those things which before by those first lines appered scarce begon and rude are now manifestly and opresly perceiued Such saith he were the sacraments of the Elders if they be compared with ours By these words it is manifest that Chrisostome was of yâ— opâ—nion that one and the selfe same thing is represented in our sacraments and in the sacraments of Elders although in theirs more obscurely and in ours more manifestly Pet. Mar. vpon the Rom. fol. 82. SACRIFICE What a Sacrifice is A Sacrifice is a voluntary action wherein we worship God and offer vnto him somewhat wherby we testifie his chiefe dignitie and dominion and our seruitude and submission towardes him Pet. Mart. vpon the Romanâ—s fol. 411. Againe A sacrifice saith he is a voluntary and a religious action instituted of God to offer vnto him our things vnto his glory and that thereby we may with a straighter â—and be coupled vnto him in holy societie To this definition of sacrifices must be added a perticipation Certaine sacrifices are propiciatorie and other of thankes giuing By the first kinde God is made mercifull vnto vs by the power and iust merite thereof but of this sort we haue but onely one forasmuch as onely by the death of Christ the eternall Father is neconciled vnto vs and by the merites of this one onely Oblation the sinnes of the elect are forgiuen but in the other kinde of sacrifice wée giue thankes vnto God we celebrate his name to our power wée obey his will Pet Mar. vpon Iudic. fol 63. Of two manner of sacrifices The sacrifice of reconciliation or redemption is to delyuer sinners from the wrath of God which doeth onely pertaine to our Sauiour Iesus Christ whereof all the Leuiticall sacrifices were but shadowes signes The Sacrifice of praise or thanks giuing is all the workes of the faithful wherewith they praise and laud God and labour to be ioined with him c. S. Austen himselfe doth expound it August lib. 10. de ciuita Dei cap. 6. I. Veron One kinde of sacrifice there is which is called a propiciatory or mercifull sacrifice that is to say such a sacrifice as pacifieth Gods wrath and indignation and obtaineth mercie and forgiuenesse for all our sinnes and is the raunsome of our redemption from euerlasting damnation And although in yâ— olde Testament there were certaine sacrifices called by that name yet in very deede there is but one such sacrifice whereby our sinnes be pardoned and Gods mercie and fauour obtained which is the death of the Sonne of God our Lorde Iesus Christ nor neuer was any other sacrifice propiciatory at anye time nor neuer shall be This is the honour glory of this our high Priest wherein he admitteth neither partner nor successour For by his one obsation he satisfied his father for all mens sinnes and reconâ—iled mankinde vnto his grace and fauour And whosoeuer depriue him of this honour and goe about to take it to themselues they be very Antichrists and most arrogant 〈…〉 phemers against God and against his Sonne Iesus Christ whome hee hath sent Another sacrifice there is which doeth not reconcile vâ— vnto God but is made of them
gathering of waters by the name of Sea according to this saieng and the gathering togethers of waters he called Seas Ge. 1. 10. And the vessell wherein the Priests washed theÌ„selues wheÌ„ they went about the holy ministrations was called the braseÌ„ sea 3. Re. 7. 23. In this place the word sea is taken for a coÌ„pany of much people whom the spirit of God enlighteneth therfore they be cléere as glasse like vnto Christall that is to saye they be deliuered from darknesse and rustinesse and soule spottes by Christ Iesus reigning in the Church c. In the. 7. chapter the word sea of some is taken for rich merchant men which traficke vpon the Seas And in the. 16. chapter verse 3. the restlesse Sea séemeth to betoken the chiefe estates of the world or the confusion or chaungeablenesse of the world or els those people that dwell farre of in out Iles. Marl. to 73. ¶ The world is compared to a Sea because of the chaunge and vnstablenesse Geneua And I saw as it were a glassie sea mingled with fire ¶ The Sea of glasse mixed with fire signifieth the wickednesse of the world and all wicked enimies and aduersaries of the truth and doctrine of the Gospell Sir I. Cheeke ¶ The glassie Sea signifieth this brittle and inconstant world mixt with fire that is troubles and afflictions but the Saints of God ouercommeth them all and sing diuine songs to God by whose power they get the victory Geneua What Iob meaneth by these two words Sea and Whale Am I a Sea or a Whale fish that thou kéepest me so in prison ¶ Am I a Sea or a Whale saith Iob that thou shouldest set as it were such barres against me and that I should be faine to haue so great lets to stop me Iob protesteth héere before God that there was no néede why he should be stopped with so great violence And why so I am not lyke a Sea saith he which hath néede of rampires and lets If a Sea haue broken ouer his bankes a thousand or two thousand men must be sent against it there must be bringing of timber of earth and of stones to make vp so great a breach Also a Whale will not suffer himselfe to be caught without great adoe but great force must be vsed to holde so strong and mightie a beast But Iob saith I am no Sea nor Whale how is it then that GOD procéedeth with so great violence against me Héereby he meaneth that the miserie which he endureth is ouer great and that God hath no néed to punish him so And héerein he sheweth that he had no such stay in himselfe as he ought to haue had Cal. vpon Iob. fol. 99. SEBELLIVS Of his hereticall opinions THis man denied Christ to be the sonne of God and sayde that he was not the first begotten before all creatures Hée denied also the vnderstanding of the holy ghost He leaned much to the opinion of Noetus as touching the thrée persons And denied that there was a Trinitie Epiph. heraes 62. August li. de heraes SECOND Of the second time of punishing that Nahum speaketh of WHat doe ye think against the Lord He will make an end neither shal tribulation rise vp the second time ¶ Which words some of the Hebrues as Hierome telleth interpret of the Assirians who when they had the first time gotten the victory against the kingdome of yâ— ten tribes thought in like manner to preuaile against the kingdome of Iuda but yâ— it should so come to passe the Prophet denieth saith That after the first tribulation the second should not follow This exposition may indéed be borne withall But there is an other which is more plaine namely to say that these things are spokeÌ„ against Sennacherib which besieged Hierusalem vnto whom God threatened a full and through ouerthrow I will saith he so blot thee out that I shal not néed to rise vp the second time against thee one plague shal be sufficient thou shalt be so vehemently afflicted with it Pet. Mar. vpon the Rom. ¶ Hee sheweth that the enterprises of the Assirians against Iuda and the Church were against God and therfore he wold so destroy them at once that he should not néede to returne the second time Geneua What is meant by the second death He that ouercommeth shall not be hurt of the second death ¶ He that so constantly perseuereth in the truth of God yâ— neither flattering perswasioÌ„ worldly promotion nor cruel tormeÌ„t can plucke his minde from it shall neuer take harme of the second death For the death of them which truly beleeueth is precious in the sight of the Lord their God neither shall sinne be imputed to him that hath fayth nor yet dampnation to them that are in Christ. Bale ¶ The first death is the naturall death of the bodye the second death is the eternall death from the which are all free that beléeue in Iesus Christ. Iohn 5. 24. Geneua SECRETNESSE How secrets ought not to be disclosed ALexander the conquerour reading a letter that came from his mother conteining matter of weight tooke Exhestion his friend to him to read the same with him And after he had read it pulled out his signet and set it to Exhestions mouth giuing to vnderstand thereby that he which knoweth a seceret ought to keepe his mouth close The Romane Fuluius opened a greate secret that Augustus had told him vnto his wife who béeing rebuked of the Emperour sell in dispaire And first rebuked his wife who made him this aunswere You blame me quoth she without a cause for sithens ye haue liued with me so long ye ought perdie to haue knowne my lightnesse long or this time and knowing of it ye should not haue credited me therwith therefore the fault how great so euer it be is your own but yet will I take the punishment vpon me first therewithall slew her selfe incontinent her husband did the like after When one asked Metellus a Romane Captaine what hée would doe touching such an enterprise in warre he aunswered him on this wise If I knew that this shirt which I haue vppon my backe were wiâ—ting what I will doe I would burne it incontinent When one asked Aristotle what thing he thought hardest he aunswered Secrets SECT What is meant by this word Sect. WHich was the sect of the Saduces ¶ The word which is vsed héere is heresie which signifieth a choise and so is taken for a right forme of learning or faction or studye and course of lyfe which the Latines call a Sect. At the first this word was indifferently vsed but at length it came to be taken onely in euil part wher vpon came the name of heretik which is takeÌ„ for one that goeth astray from sound wholsome doctrine after such sort yâ— hée setteth light by the iudgement of God and his Church and continueth in his opinion and breaketh the peace of the Church Beza
shall be vp waked c. ¶ To dye is not els but after labour â— wearinesse of body to go to bed and sléepe and so to rise vp early more fresh and lustie by which vprising he describeth our resurrection By sleep is vnderstood the rest of our bodies in our graues for our soules sléep not but be receiued into the handes oâ— our Father in heauen blessed with Christ in the fruition of his presâ—nce by the rising vp again in the morning is vnderstood yâ— resurrection of our dead bodies vnto life eternal our soules ioyned againe to them Melan. vp Da. ¶ Meaning all shall rise at the generall resurrection which thing he heere meaneth because the faithfull shoulde haue â—uer their respect to that for in the earth there shall be no sure comfort Geneua How God is said to sleepe God is said to sleepe when Christ laye dead in his graue whose death is called a swéete sléepe of â—eremie or els when he is slowe to helpe his elect out of trouble as in the Psa. 44. 23. Arise wherefore dost thou sléepe O Lord. SLIME What Slime was SLime was their mortar ¶ That slime was a fatnes yâ— issued out of the earth like vnto tarre thou maist call it Sement and if thou wilt In the 14. Chap. verse 10. ye shall read of Slime pits SMYRNA What Smyrna was ANd vnto Smyrna ¶ This was the famous Citie of all Ionia by the record of Plinie in his 5. Booke and 29. Chapter and of Strabo in his 14. Booke This word Smyrna soundeth as much as Myrrhe Marl. fol. 19. SNARE What the snare signifieth FRom the snare of the hunter ¶ The snare héere signifieth al naughtie doctrine whether it be taken of the Scripture euil expounded or of the euill inuentions of men As in the Psa. 69. 22. and 119. 110. T. M. That is Gods helpe is most redy for vs whether Satan assaile vs secretly which he calleth a snare or openly which is heere ment by the pestilence Geneua The meaning of this place following Let their Table be made a snare to take themselues withal ¶ That is let their opinion and doctrine be the cause of their stiffenesse and destruction as it is come to the Iewes Ro. 11. 9. The Hebrue Paraphrast saith thus Let such a dinner be sette before them wherevnto they may be so bound that they cannot escape The Scripture is a snare vnto the vngodly wherewith they be trapped although they be neuer so wel learned for only the spirituall perceiueth the meaning On the other side vnto the godly though they haue neuer so little learning it is the Riuer of the water of life Iohn 7. 38. T. M. ¶ The Iewes carry about in their hands the bookes of Moses and vnderstand them not they read the Prophecies denie that in theÌ„ is promised But where vnto maketh this some man will say They are blindfolded they are snared they be bowed downe and become deafe Eras. in his Paraphrase SNOVV Of the ingendring of snow WHen God couereth the whole earth with snow whence taketh he so great quantitie of waters Truly men will it is ingendered in the middle roomth of the ayer which is colde that when a great quantitie of vapours be drawen vp thether at length the same commeth together and fréeseth and thereof ingendereth the snow and if the same stuffe be more harder bound then is hayle ingendered because yâ— thing is become more fast and substantiall c. Cal. vpon Iob. fol. 704. Snow is a Cloud congeled by great cold before it be perfectly resolued froÌ„ vapors into water Snow is white not of the proper colour but by receiuing the light into it in so many smal parts as in fome or the white of an Egge beaten Snow is often vppon high Hills lyeth long there because their tops are colde as they be neare to the middle region of the ayer For oftentimes it rayneth in the valley when it snoweth on the Hills Snowe melting on the high hills and after frosen againe becommeth so hard that it is a stone and is called Christall Sléet is generated euen as Snow but of lesse colde or els beginneth to melte in the falling Snow causeth things growing to be fruitfull increase because the colde driueth heate into the rootes and so cherisheth the plants W. Fulee SOLD What it is to be sold vnder sinne BUt I am carnall sold vnder sinne ¶ Lyke as bond-men are violently thrust hurled turmoiled as it pleaseth their cruell master so are we through heapes of sinnes drawâ—n to many euill doings which we neither doe lyke nor allow The Bible note ¶ Read 3. Reg. 21. 20. of Achab. SONNE OF MAN What is ment by the Sonne of man BEcause he is the Sonne of man ¶ To be the Sonne of man according to the phrase of Scripture is nothing els then to be a very man euen as that he is said to be the Sonne of God is meant that he is very God The meaning of Christ is that he came foorth vnto men adorned with such power that hée might communicate and bestow that vpon them which he had receiued of his father And in that he is man he was ordeined by the Father to be the Authour of lyfe least we shoulde séeke him a farre off For Christ hath not receiued any thing wherof he himselfe stoode in néede but rather to make vs rich with his abundaunt treasure The summe and meaning is that in the man Christ the same is reueled vnto vs which was hidden in God and the life which men before could not attaine vnto is now at hand Also it is worthy to be noted yâ— when he might haue said because he is man he chose rather to saye because hée is the Sonne of man Let this serue our faith against those that teach that Christ tooke flesh not of the Uirgin Mary yâ— is to say of the séede of Abraham which the whole Scripture teacheth but that he brought the same with him from Heauen But Christ héere plainely calleth himselfe the Sonne of man not man onely Marl. vpon Iohn fol. 168. But the Sonne of man hath not whereon to rest his head ¶ Christ calleth himselfe the Sonne of man that is very natural man shewing in that his humilitie goodnesse which humbled himselfe to the death of the Crosse for our saluation Tindale Whosoeuer speaketh a word against the Sonne of man c. ¶ To speake a word against the Sonne of man is to be offenwith the humanitie or manhoode of Iesus Christ for his humble and lowe degrée as were manye of the Iewes Tindale Behold one lyke the Sonne of man came in the cloudes ¶ Which is ment of Christ who had not yet taken vpon him mans nature neither was the Sonne of Dauid according to the flesh as he was afterward but appeared then in a figure and that in the Cloudes that is being seperate from the common sort
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
open yâ— thing vnto you which is of truth So that you must do well vnto man the which is made vnto the Image of God giue him honour reuerence giue him meate when he is hungry giue him drinke when hée is a thirst cloath him when he is naked serue him when he is sicke giue him lodging when he is a straunger and when hee is in prison minister vnto his necessities this is the thing that shall be counted to be giuen God truely What honour is this of God to runne about foolishly to stonie and woodie Images and to honour as Gods Idols and dead figures and to despise man in whome is the verie true Image of God Wherefore vnderstane you that this is the suggestion of the Serpent that lurketh within thee which doth make you beléeue that you bée not wicked when you hurt sensible and reasonable men c. Also the same Doctour saith in the same booke What thing is so wicked and so vnthankfull as to receiue a benefit of God and to giue thanke to stocks and stones wherefore awake and vnderstand your health ¶ We are vnthankfull vnto God of whome we haue receiued all things and for them giue thankes to the worme eaten Gods D. Barnes Looke in the word Latria Let vs not leâ—â— anie visible spectacles least by erring from the veritie and by louing shadowes we be brought into darknesse Let vs haue no deuotion to our fantasies It is better to haue a true thing whatsoeuer it be then all manner of thinges that may be fained at our owne pleasure c. ¶ Images are but visible spectacles and shadowes D. Barnes To worship Images is heresie Saint Austen in his Catalogue wherein he rehearseth all the heresies of his time reckoneth among them one Marcella a woman of Capadocia which worshipped the Images of Iesus Christ of Paule of Pithagoras and of Homer with making of adoration and incensing of them I. Olde No religion where Images be vsed There is no doubt saith Lactantius Constantinus Shoolmaster but there is no religion whersoeuer an Image is I. Olde How Images are the teachers of Iyes and not lay mens bookes Damascene doth teach in his fourth booke de Orthodoxa fide and also Gregorie the great in his Registers or booke of Epistles .10 chap. and 4. Epistle that Images be lay mens bookes and godly meanes to stirre vp the hearts of the people to deuotion Aunswere The Prophet Abacuc saith What profiteth the Image for the maker thereof hath made it an Image and a teacher of lies whereby it followeth that the Images are the bookes of lyes and that they came of him who is a lyar from the beginning as the Father of lyes Howe well then are the simple and ignoraunt people for whome our Sauiour Christ did vouchsafe to shed his déere heart bloud prouided for when such bookes are deliuered vnto them in stéede of the liuing preaching of Gods worde It is not for naught that Ieremy doth crye out They altogether doate and are foolish for the stocke is a doctrine of vanitie Meaning that nothing more displeaseth GOD nor bringeth men into greater errour and ignoraunce of God then Images doe wherefore he calleth them the doctrine of vanitie and the worke of errour as Abacuâ— calleth them the teacher of lies who in the same Chapter thundreth out against the wicked opinion of them the calleth them the bookes of the laye people on this manner Wo vnto him that saith vnto the wood awake to the dombe stone arise vp should the same teach Should the same be laied ouer with gold siluer there is no breth in it but the Lord is in his holy temple As if he shuld say there is no breath no lyfe nor mouing in the Image how shuld they teach then Therefore it is more vanitie fondnesse to set forth Images vnto the people for their teachers schoolemaisters sith yâ— the liuing God who is the true teacher is in the middest of the temple that is in the hharts of the faithfull teaching those things that are both profitable the euerlasting whervnto may be added the saieng of Saint Paule What agréement hath the temple of GOD with Images but ye are the Temple of the liuing God who liueth and worketh in you More credit ought to be giuen to the testimonies of the Scriptures as of the Prophets and the Apostles then to the vaine gloses of all Gregories or Damascenes in the world I. Veron But altogether they doate and are foolish for the stocke is a doctrine of vanitie ¶ Because the people thought that to haue Images was a meane to serue GOD and to bringe them to the knowledge of him he sheweth that nothing more displeaseth God nor bringeth men into greater errours and ignoraunce of GOD And therefore he calleth them the doctrine of vanitie the word of errours ver 15. and Abacuc 2. ver .18 calleth them the teacher of lyes contrarie to that wicked opinion that they are the bookes of the lay people Geneua How Images moue weake hearts to Idolatry S. Austen in his Epistle to one called Deo gracias writeth in this manner Who doth doubt but that Idolles and Images are without all sense of feeling but when they are set vp in high and honourable places that they maye be beholden of thâ—m that doe either praye or offer they doe with the similitude or lykenesse of liuâ—lye and sensibles although they bee both insensible and without lyfe moue the weake mindes so that they seeme to bée aliue and to haue breath ¶ Heere wée see to be attributed vnto Images that with the lykenesse of liuely members they doe moue weake hearts And therefore they are perillousiye set foorth vnto them whose bookes they are thought to be and speciallye if they be put in high and honourable places where praier and common exercise of religion is vsed I. Veron That they should come to the dedication of the Image ¶ Shewing that the Idoll is not knowne for an Idoll so long as he is with the workman but when ceremonies and customes are recited and vsed and the consent of the people is there then of a blocke they thinke they haue made a God When Images were taken out of Churches About the yeare of our Lorde 726. Leo the Emperour commaunded that all that were vnder the Empire shoulde takâ— away the Images and pictures of Saintes out of Churches for auoiding Idolatrie But the Pope did resisâ— the Emperour and wrote into all partes of the worlde that neither for feare nor intreatie they shoulde obeye the Emperours commaundement in this behalfe and with so vehement perswasions withdrewe the people of Italy from the obdience of their Emperour Leo that they would haue chosen them a new Emperour ¶ He also in the yeare of Christ. 728. commaunded all Images to be taken out of the Churches of Constantinople to be burned and put to death
them that would not obey ¶ About the 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
so ashamed that they hid themselues from the presence of God and founde the meanes to couer their nakednesse with Figge leaues SHAPE OF GOD. What it is to be in the shape of God WHich being in the shape of God ¶ To be in the shape of God is to be equall with God in all things yea to be a very naturall God which thing we ought to vnderstande of Christ which being a true naturall God did for our saluation take vpon him the shape of a seruaunt that is to say vouchsafe to be borne a very naturall man being in all things lyke vnto vs sinne onely being excepted Sir I. Cheeke If Christ being very God equall with the father laid aside his glory and being Lord became a seruaunt willyngly submitted himselfe to most shamefull death shall we which are nothing but vile slaues through arrogancie tread downe our brotheren and preferre our selues Geneua SHAVE ¶ Looke Woman taken in warre Wherefore Hanon shaued the beards of Dauids Ambassadours ANd shaued theÌ„ cut off their garments by yâ— halfe ¶ They shaued off the halfe of their beards to put them to shame villanye whereas the Ambassadours ought to haue bene honoured and because the Iewes vsed to weare side garments and beards they thus disfigured them to make them odious vnto others Geneua ¶ Looke Sion SHEEPEFOLD ¶ Looke One sheepefold SHEPHEARD The opening of these places following WHich is not the Shepheard neither the Sheepe are his owne ¶ These words containe some difficultie for if they are not shepheards in the church of Christ whose shéepe are none of their owne there shall be neuer a Pastour in the church but Christ onely What meaneth then the Apostles to saye God hath ordeyned some in the Church to bée Apostles some Euangelists and some Shepheardes and Teachers Also Christ said to Peter Féede my shéepe for he is the Pastour which féedeth and he is the teacher which teacheth Peter therefore was a shepheard although he fed none of his owne but the shéepe of Christ. But let vs remember that they which are guided by the spirit of God they count that their owne which belongeth vnto the head not to vsurpe power vnto themselues but faithfully to keepe that which is committed to his charge For he which is truly ioyned vnto Christ will neuer accompt that to be none of his owne which hath bene so deare vnto him Marl. vpon Iohn fol. 369. Their shepheards haue caused them to goe astray c. ¶ Their Gouernours and ministers by their examples haue prouoked them to Idolatry Geneua ¶ Looke Nahum 3. 18. Woe be vnto the shepheards of Israel that féede themselues should not the shepheard féede the flocke ¶ By the Shepheards he meaneth the Kings and Magistrates Priests Prophetsâ— Ye seeke to enrich your selues by their commodities and so spoyle their riches and substaunce But the office dutie of a good shepheard is to loue and succour his flock and not to be cruell towards them Eze. 34. 4. The propertie of a good shepheard For now we liue if we stand fast in the Lord. ¶ A good shepheard doth alwaies count the welfare and prosperous estate of Christs flock to be his owne For while it goeth well with the congregation it goeth wel with him also But if he seeth yâ— church to be in any peril or weaknes then he is werie of his ownâ— life he can haue no ioye Who is weake saith S. Paule I am not weake who is offended I burne not This affection is not in them that seeke their owne lucre or their owne glory Beza Of the restoring of good shepheards For I will deliuer my sheepe from their mouths c. ¶ By destroieng the couetous hirelings and restoring true shepheards whereof we haue a signe so oft as God sendeth true preachers which both by doctrine and lyfe labour to féede his shéepe in the pleasaunt pastures of his word Geneua Of the outward gouernment of a foolish shepheard Take to thée yet the instrument of a foolish shepheard ¶ Signifieng yâ— they shall haue a certain kinde of Regiment outward shew of gouernment but in effect it shuld be nothing for they should be wolues and deuouring beasts in stéede of Shepheards Geneua Of the sword that should come of the shepheards Arise O sword vpon my shepheards c. ¶ The Prophet warneth the Iewes that before this great comfort should rise vnder Christ there should be an horrible dissipacion among the people for their gouernours and Pastours should be destroyed the people should be as scattered shéepe and the Euangelist applyeth this to Christ because he was yâ— head of all Pastors Mat. 26. 31. Geneua Of foure kinde of shepheards One kinde there is that both teacheth well and liueth wel following the examples of the Prophets Apostles and Christ himselfe Another kinde there is that teacheth euill lyueth euill these pull downe the Temple of God with both hands The third are they which teach well and lyue euill and these what they build with their right hand they pull it down with the left and are altogether lyke to the shipwright that builded and prepared the Arke of Noe for others to be saued perished themselues There is also a fourth kind that teacheth euil and lyueth well and these through hypocrisie doe most harme of all For when the people doe gaze at the outward appearaâ—nce of their conuersation they are easely drawen to imbrace their doctrine c. Hemmyng SHEVV BREAD Wherefore it was called Shew bread SHew bread ¶ Because it was euer in the sight of the Lord. T. M. Obiection Dauid did eate of the Shewe bread notwithstanding it was forbidden Aunswere He was forced thereto by extremitie of famine He neuer decréed that it should be lawfull for all other to doe the lyke Obiection If it were necessary as by the words of S. Hierom yâ— they which would eats the Shewe bread should abstaine from their wiues how much more is it necessary that they that eate the bodie of Christ dayly as the Priests do shuld kéepe themselues chast and be altogether without wiues If they eating of the figure doe require such a cleannesse from women what shal the veritie of the thing it selfe doe Aunswere God gaue a commaundement that when the Paschall lambe should be eaten the Israelites should vse no leauened bread by the space of 7. daies and that whosoeuer did eate or keepe any in his house all that while his soule should perish from among his people now may I make mine argument after this manner If it was necessarie that they which did eate the paschall lambe should abstaine from leauened bread not onely when they did eate the Easter Lambe but also whole sixe dayes after how much more is it requisite and necessary that they which doe eate the Sacrament of the body and bloud of Christ which as ye say was figured signified and