Sacrificators were annointed by the ordinance of God in testimonie of their vocation and office they were called by that name And because they were true figures of yâ— verie anointed of the Lord which is the verie sonne of God which was annointed by the holie Ghost which was giuen to him without measure aboue all other men And therefore Christ is named with that name as well because of the same vnction as because that all those Offices were enioined to him by the father Pet. Viret Who they be that come before Christ. All that come before me saith Christ are théeues and robbers ¶ He meaneth all the false Prophets who led not men to Christ but from him Geneua To come before Christ is to despise Christ and to séeke other meanes beside him to enter into the folde They also come before Christ which doe attribute and ascribe vnto themselues or to their owne inuentions that thing which onelie ought to bée ascribed vnto Christ. Sir I. Cheeke ¶ This place hath bene diuerslie expounded being restrained of some to Iudas of Galilee and to such like but Christ generallie compareth all false doctrines with the Gospell and all false Prophets with godlie Teachers c. For to come before Christ in this place is not to goe before Christ in time but to teach other doctrine beside the doctrine of Christ. Moses was before Christ the Prophets also were before Christ but they taught the church of the Lord by the spirite of Christ and preached Christ plainlie though he laie hid vnder shadows tipes For Peter saith that the spirite of Christ was in them also hée saith that the holie men of God spake being inspired with the spirit of Christ wherefore they are with true Pastours because they enter into the church by the word of the Lord and fedde the people of God in the Pastures of Christ c. All the teachers of humane Traditions and the carnall interpreters of the Law are théeues and murtherers for with their pestilent doctrine they murther soules For they which beleeue lies doe perish together with the lies which they beléeue Marl. fol. 364. Of the right hand of Christ. ¶ Looke Right hand Wherefore Christ is worshipped ¶ Looke Worship How we cannot haue Christ heere alwaies But me ye shall not haue héere alwaies ¶ We cannot haue Christ alwaies with vs touching his manhood for he is ascended vp into heauen with it and sitteth on the right hand of the Father but as touching his Godhead he is alwaies with vs vnto the worlds ende Sir I. Cheeke ¶ Christ is not present with vs bodilie or to be honoured with anie outward pompe Geneua How Christ is our Apparell our House our Roote c. Chrisostome saith Christ is become all things vnto thée thy Table thy Apparell thy House thy Head and thy roote How is Christ our Table S. Iohn saith Who so eate me shall liue through me How is he our Apparell S. Paule saith As manie of you as are baptised in Christ ye haue put on Christ. How is he our House S. Iohn saith Who so eateth my flesh dwelleth in me and I in him How is he our Roote S. Iohn saith I am the Uine and ye are the braunches How Christ was subiect to the Lawe After the Lawe of Moses c. ¶ Christ was subiect vnto the Lawe and in all things obeied the Lawe that so he should deliuer vs from the tyrannie and cursse of the Law and also therby to giue vs an example that we though we be made frée by him from the cursse thereof ought to be obedient vnto all ordinaunces and lawes How to know Christ aright That I maie knowe him ¶ The most excellent and the most perfect knowledge of Christ is to knowe that Christ is both a true naturall God and a true naturall man who hauing pitie and compassion vpon vs came downe and was incarnate and at length nailed vpon the Crosse for the satisfaction of our sinnes Sir I. Cheeke ¶ To knowe Christ aright is to knowe and confesse that of him onelie and by him commeth our saluation that by him our good déedes are acceptable vnto almightie God the Father that by him the Fathers wrath is pacified that by him we be enfraunched from the captiuitie and thraldome of the Diuell And to be short that by him we are adopted chosen to be the children of God and inheritâ—â—s of the Kingdome of heauen Erasmus in his Paraphrasis How Christ suffereth in his members And fulfill that which is behinde of the passions of Christ. ¶ Saint Paule doth not meane that there wanteth anie thing in the passion of Christ which maie be supplied by men for the passion of Christ as touching his owne person is that most perfect and onelie sufficient Sacrifice whereby we are made perfect as manie as are sanctified in his bloud But these words ought to be vnderstood of the elect and chosen in whom Christ is and shall be persecuted vnto the worlds ende Act. 9. The passion of Christ then as touching his mysticall bodie which is the Church shall not be perfect till they haue all suffered whom God hath appointed to suffer for his sonne Sir I. Cheeke As Christ hath once suffered in himselfe to redéeme his Church and to sanctifie it so doth he dailie suffer in his members as partaker of their infirmities and therefore a reuenger of their iniuries Geneua ¶ Looke Passion Affliction How Christ is the head of the Church militant and not the Pope God saith Saint Paule hath raised vp Christ from the dead set him at his right hand in the heauenlie places farre aboue all principalities and powers might dominion and euerie name that is named not in this world onelie but also in that that is to come And hath made all things subiect vnder his féete and hath appointed him ouer all things to bée head to the Curch which is his bodie euen the fulnesse of him that filleth all in all things Bullinger fol. 865. Which is the head that is to saie Christ in whom all the bodie is coupled and knit together c. ¶ Héere we learne that as the spirit of life doth come downe from the head into the whole bodie which is sundrie wise compact made of manie members so is the Congregation of the faithfull quickned by the spirit of Christ which is the head of the Church The Ioint that ioineth this mysticall bodie together and wherewith the grace of God is ministred to euerie member is loue and vnitie For neither the hande nor yet the foote being cut off can be partaker of the heauenlie vertue that commeth from the head Sir I. Cheeke How Christ doth call â— bretheren Narrabo nomentuum fratribus â—eis I will spreade abroad thy name among my Bretheren ¶ These be the words spoken in the person of Christ vnto the Father of Heauen The blessed Apostle Saint Paule in the
in remeÌ„bring yâ— benefits of God This inuention although at the first sight it might séeme trim yet it agréeth not with Christs libertie For we must think vpon the benefits of God and our great ingratitude other most gréeuous sinnes not only fortie daies but also continally Further by this meanes they opened a most wide window to liue securely rechlye For if they once had performed fullye these fortie daies they thought that all the whole yeare after they might giue themselues wholy to all kinde of pleasures lusts For they referred the time of repentaunce to these fortie daies And although the elders had a Lent yet as Eusebius saith in his 5. booke and 24. Chapter it was left frée vnto all men For Ireneus after this manner intreated with Victor Bishop of Rome when he would have excommunicated the East Church because in the obseruing of Easter it agréed not with the Church of Rome What sayth he can we not liue at concord although they vse their owne cities as we vse ours for some fast in Lent two dayes some foure dayes some x. daies some fiftéene daies some twentie and other some forty dayes And yet is concord neuerthelesse kept in the Church Pet. Mar. vpon Iudic. fo 279. LEPER What the Leper signifieth THe Leper signifieth properly mans doctrine which spreadeth abrode like a canker And to be short all infection of vngodlynesse therefore must the Leuites giue diligent héede thereto for a little leauen sowreth all the whole lumpe of dowe T. M. ¶ He meaning the Priest shall iudge the plague to be cleane ¶ For it is not that contagious leper that infecteth but a kind of scurffe which maketh not the flesh rawe as the leprosie doth Geneua ¶ Of the leprosie in clothes which was vsed among the Iewes let them iudge This is euident that we in our time suffer ouer many leprosies in clothes T. M. ¶ The leprosie in houses is anye thing thereto perteining whereby the dweller might take anie harme in health of bodie in hurting of his goods or otherwise as if it stoode in an euill ayre T. M. If I send the plague of leprosie in an house c. This declareth that no plague nor punishment commeth to man without Gods prouidence and his sending Geneua How a Leper was knowne A leper had these fiue marks to be knowne by his garment was vpon him and cut in twaine his head vncouered his face mufled his dwelling from the companie of men proclaimed openly to be a leper and vncleane Hemmyng Of the leprosie that Christ healed The leprosie that Christ healed in S. Mathewes Gospell was not like the leprosie that is now but was a kinde thereof which was vncurable Geneua LESSE The meaning of this place following NOtwithstanding he that is lesse in the kingdome of heauen is greater then he ¶ Christ which humbled himselfe to the crosse was of lesse reputation in this world then Iohn Baptist was yet in the kingdome of heauen Christ was greater then hée Tindale The least of them that shall preach the Gospell in the new estate of Christes Church shall haue more knowledge then Iohn and their message shall be more excellent Geneua LETANIES What the Letanies are LEtanies are nothing else but humble praiers and supplications to God to procure his fauoâ—r and turne awaye his wrath and wer receiued long before procession came in place Some be called Minores the lesse some Maiores the greater The lesse were instituted by Mamartus Bishop of Vienna in the yeare of our Lord. 469. as Sigebertus sayth 02. 488. as Polichronicon reporteth The order of them was but a solempne assembly of people vnto prayer at such time as we call the rogation wéeke The cause was for earthquake and tempests and inuasion of wilde beasts which then did greatlye destroye the people The greater Letanie was deuised by Gregorie the Pope Anno. 592. When as the cause béeing lyke as before the superstition beganne to be more for by the reason of a great pestilence following a floud the Bishoppe by Ceremonies thought to appease the wrath of God and therefore made Septiformen Laetanian a seauenfold Letanie One of the clergie an other of the Monks one of men an other of their wiues One of maidens an other of widowes the last of poore and children together These people so distinct in the seauen orders shoulde come from seauen seuerall places and then it was thought they should be heard the sooner but in their Procession fourescore persons were striken with the plague to shewe howe well God was pleased with them Notwithstanding how thinges of a good deuotioâ— instituted in time doe growe to great abuse For what the order and solempnitie of them was we reade in the counsell of Mentz celebrated 813. yeares after Christ. The words of the decrée be these Placint nobis c. Our will is that the greate Letanie bée obserued of all Christians thrée daies And as our holye Fathers haue ordeined it not riding nor hauing precious garments on them but bare footed in Sackcloth an Ashes vnlesse infirmitie doe let Thus farre the Counsell LETTER What the Letter signifieth AVgustine in his third booke and. 5. Chapter De doctrina Christiana writeth that they sticke in the Letter which take the signes for the thinges and that which is figuratiuely spoken in the holy Scriptures they take it so as if it were spoken properlye And so lowe crope they on the ground that when they heare the name of the Sabboth they remember nothing but the seauenth day which was obserued of the Iewes Also when they heare of a Sacrifice they thinke vppon nothing but the sacrifices which were killed And though ther bée some seruitude tollerable yet hée calleth that a miserable seruitude when wée take the signes for the thinges wherein there is a greate offence committed in these dayes in the Sacrament of the Eucharist for howe manye shall a man finde which beholding the outwarde signes of the Sacrament calleth to memorye the death and passion of Christ whereof it is most certeine that they are signes or which thinketh within himselfe that the bodye and bloud of Christ is a spirituall meate for the soule through fayth euen as breade and wine are nourishmentes for the bodye Or which weigheth with himselfe the coniunction of the members of Christ betweene themselues and with the head These thinges are not regarded and they cleaue onelye to the sight of the signes and men thinke it is inough if they haue looked vppon bowed the knée and worshipped This to imbrace the Letter and not to giue eare vnto the sayde Augustine who in the place wée haue now cited and a little afterwarde most appertlye affirmeth that to eate the bodye of Christ and to drinke his bloud are figuratiue kinde of speaches So are the Iewes accused because they cleauing onely to the Letter and circumcision were transgrassers of the lawe Pet. Mar. vpon the Rom. fol. 49.
God by a mediatour and a meane which was onely borne without sinne liued and was slaine vnto the rising againe of the flesh and to euerlasting lyfe August in his Enchirid to Laurence the. 32. chap. Saint Paule saith Vnus est Mediator c. Ther is one mediatour betwéene God and man Christ Iesus being manâ— Upon this place S. Austen saith thus Paulus non facet se mediatorem c. Paule maketh not himselfe a mediatour betwéene God and the people but requireth that they pray all one for an other béeing all the members of the bodie of Christ. August contra Epist. perminiani li. 2. chap. 8. Againe in the same booke he writeth thus of Saint Iohn St. Iohannes ita dicerit c. If Iohn would say this haue I written vnto you that ye sinne not and if ye sin ye haue me your mediatour before God I will intreate for your sinnes as Permenian the heretike in a certeine place made the Bishop a mediatour betwéene God and the people what good faithful christen man could abide him Who would looke vpon him as the Apostle of Christ and not rather to thinke him to be Antechrist Tell me woman sith thou art a sinfull and wicked woman how durst thou goe vnto him I know saith she what I do Beholde the wisdome of the woman Shée prayeth not vnto Iames Shée entreateth not Iohn She goeth not vnto Peter She did not get her selfe vnto the company of the Apostles She sought for no mediatour but for all those things She tooke repentance for her companion which did fulfill the roome and place of an aduocate and so she did goe to the high fountaine Chrisost. in his 12. Ho. of the woman of Ca. There is no néed of porter of a mediatour of minister say onely Lord haue mercie vpon me we haue no néede of aduocates with God nor of any running and gadding about for to speake faire vnto other For although thou be alone and without an aduocate and praye vnto God by thy selfe thou shalt obteine thy petition Chrisostome in his Sermon of going forward in the Gospell Saint Austen saith Christen men doe mutally commende themselues in their praiers But he for whom none maketh intercession but he for all he is the onely true mediatour Paule the Apostle though he were a principall member vnder yâ— head yet because he was a member of the body of Christ knew that the greatest truest Priest of the Church entred not by a figure into the inward places of the vaile to heauen to a holinesse not shadowish but eternall commendeth himself also to the praiers of the faithfull neither doth he make himselfe a mediatour betweene the people and God but praieth that all the members of the bodie of Christ should mutuallye praye for him because the members are careful one for another of all the members yet trauailing in earth may ascend to the head which is gone before into heauen in whom is apeacement for our sinnes For if Paule were a mediatour the other Apostles should also be mediatours and if there were many mediatours then neither Paules owne reason stood fast in which he had sayd for there is one God one mediatour betweene God men the man Christ in whoÌ„ we also are one if we kéepe the vnitie of faith in the bonde of peace Againe in another place but it thou séeke for a Priest he is aboue the heauens wher he maketh intercession for thée which in earth died for thée Yet do we not dreame yâ— he falleth downe at the fathers knées and in humble wise intreateth for vs but we vnderstand by the Apostle the he so appeareth before the face of God that the vertue of his death auaileth to be a perpetuall intercession for vs yet so that being entered into the Sanctuarie of heauen vnto the ende of the ages of the worlde he alone carrieth to God the prayers of the people abiding farre off in the porch Caluine in his Instit. â— booke chap. 20. Sect. 20. Brethren saith Saint Austen we haue Iesus Christ the iust for our aduocate with the Father he is the propiciation for our sinnes He which held this committed no heresie he which held this opinion committed no Scisme For wherevppon are Scismes committed When men doe saye we be iust wée doe make holye vncleane we doe iustifie the wicked we doe desire and we doe obteine But I beséech you by the way howe much more past shame be they which doe saye we doe determine we doe commaunde and what sayde Iohn And if a man doe sinne we haue an aduocate with the Father Iesus Christ the iust But some man will saye Doe not the Saintes then praye for vs Doe not the Bishoppes and superintendentes pray for the people Marke the Scriptures and sée that the ouerséers also doe commend themselues to the people For the Apostle saith to the people prayeng togethers for vs also The Apostle prayeth for the people and the people prayed for the Apostle we doe praie for you brethren but pray fo vs also Let al the members pray together one for an other let the head make meanes for all This saith Augustine in yâ— place in which words he doth plainely openly attribute the office of intercession which perteyneth to the chiefe Priest to none but to Christ the head Againe he writeth thus But if the Apostle shuld haue sayd thus This I write vnto you to the intent yee should not sinne and in case anye man doe sinne you haue a mediatour to the Father I doe praye for your sinnes as Perminianâ—s in one place doth make the Bishoppe mediatour betweene the people and GOD what good and faythfull Christen folkes could abide him Who wold estéeme him as yâ— Apostle of Christ and not rather an Antichrist for all christen men do commend themselues one to an other in their praiers but he for whome none doth intreate but he himselfe intreateth for al. He is yâ— only and true mediatour forasmuch as the figure of him was resembled in the Priest of the olde Testament there is none sound theâ—â— that euer prayed for the Priest Musculus fol. 149. The man Christ Iesus alone which gaue himselfe a raunsome for al men is our sufficieÌ„t mediatour aduocate intercessour as the holy Scripture teacheth in diuers places Whosoeeuer therefore refuseth to pray vnto this man Christ Iesus to be his mediatour and aduocate vnto God the father and flyeth to other without all doubt he is an enimie vnto Christ and to the vttermost of his power he laboureth to make Christ as they vse to say Iaâ—ke out of office For since the time of his ascention his chiefe and principall office is to be our intercessour mediatour and aduocate ¶ Looke more at Aduocate MEEKE Who are meeke THe meeke are such as are not easilye prouoked by iniuries who by euery offence are not wayward froward but are rather readie
Saints Redemption is the chiefe act of a mediatour D. Barnes Saint Iohn saith if a man doe sinne we haue an aduocate by the father Christ Iesus ¶ Héere is none assigned but Christ Iesus and by him haue we onely remission of our sinnes ¶ Looke Aduocate D. Barnes Saint Paule sayth The spirit of God maketh intercession mightely for vs with mightie desires that cannot be expressed with tongue ¶ If the spirit of God doe make intercession for vs then haue we no neede of other mediatours For he is able to obteine all things for vs and hath taken this office on him for vs. It were a great rebuke to him that Saints should be set in his stéede ioyned with him in office as though he were vnsufficient D. Barnes Paule saythâ— Christ siâ—teth on the right hand of the father the which doth also praye for vs. ¶ He sayth that Christ praieth for vs can the Father of heauen denie any thing of his prayer Doth he not aske all things necessary for vs And as Scripture saith he is our wisdome he is our iustice he is our sanctification and our repemption made of Godâ— Now what resteth for Saints to askeâ— Now what will ye desire more then wisâ—ome iustice sanctification and redemption All these hathâ— Christ obteined for vs. D. Barnes Christ saith No man commeth to the father but by mée ¶ Note these wordes First he saith No man c. Ergo as many as euer shall come to the father of heauen be héere conteined Then addeth he But by me Héere be all Saints and merits cleane excluded in this word But Wherfore it is plaine that whatsoeuer he be that maketh any other mediatour or goeth about by anye meanes seeme it neuer so holye but by Christ he despiseth also the father which hath allowed him onely to bée our mediatour and way to him as it is written I am the way onely to the Father D. Barnes Whatsoeuer ye aske in my name the Father shall giue it you ¶ Marke these wordes Whatsoeuer and that wée shoulde runne to none other he addeth also in my name Heere is nothing excluded but all things be giuen vs fréely and that for his names sake not for any Saints name nor for none of our merites therefore let vs not runne from the sweete promises of our most louing Sauiour redeemer and onely mediatourâ— Iesus Christ to Saints For that is an euident token of our infidelitie and that we thinke him vntrue and wil not fulfill his promise and make him a lyer D. B. S. Iames sayth All good giftes commeth from the Father of lighâ— Heere they haue destinction the God is good only of his own nature Saints are good by receiuing goodnes of him Answer Saints haue no more goodnesse then they haue receiued that yâ— they receiued was for theÌ„selues only can giue none of it to other for they receiued it for theÌ„selues no more then was necessarie that but only of mercy As it is open in Mathew in yâ— parable of yâ— 5. wise virgins the. 5. foolish Thus we do openly against God when we desire any thing of Saints séeing the scripture knowledgeth all good things to come of God only the he is the onely giuer of them All the Prophetsâ— fathers in al their tribulations cried alonely on him as Dauid testifieth of himself in these words following When I am in trouble I cry vnto the Lord he wil helpe me c. ¶ Héere he did not doubt for al that he was a sinner also in this place following My helpe is of God that made heauen earth c. Also Christ himself teaching vs to pray biddeth vs not to go to any other thing but alonely to the Father of heauen Wherefore Saints deeds doe serue All the Saints deeds perteineth to the glorifieng of God And not to this end that we should put our hope and trust in them and their helpe D. Heynâ—s How Saints haue not merits sufficient for themselues Obiection I remembor sayth Frier Brusiard to Bilney in a certeine sermon of years you sayd that no Saint though his suffering were neuer so great and his life most pure deâ—erued any thing for vs with God either by his death or lyfe which is contrary to S. Austen Aunswere Christ sayth one thing S. Austen an other whether of these two should we beleeue For Christ willing to deliuer vs out of this dark â—â—eon of ignorance gaue forth a certein parable of â— virgins of which â—iue were fooles and fiue were wise â—By the fiue faolish virgins wanting the oyle of good works he ment vs all sinners by the wise virgins he meant the companye of all holy Saints How let vs heard what the fiue wise virgins sayd to the foolish crauing Oyle of them No sayd they least peraduenâ—ure we haue not sufficient for vs and for you Get you rather to them that sell and buy of them to serue your turne Wherfore if they had not oyle sufficient for themselues and also for the other where be then the merits of Saints wherwith they can deserue both for themselues and for vs Eeries I cannot see Bilney in the booke of Mar. fo 11â—40 How the faithfull liuing on earth are Saints To proue that the faithfull liuing yet héere in earth be called Saintes heare the wordes of Ananiâ—s in the Acts of the Apostles Lord saith he I haue heard by many of this man how much harme he hath done to thy Saintes at Hierusalem and how he hath power of the high Priests to binde all those that cal vpon thy name Now heare what S. Austen saith concerning this matter He writing vpon the Psalmes do alleadge these words of the Apostle And some of you were such but ye are washed but ye are sanctified Si ergo eos sanctificauit dicit c. If he call them sanctified let euery one of the faithfull say I am a Saint This is not the pride of him yâ— is puffed vp but yâ— confessio of him yâ— is ingrate or vnthankful for if thou say thou art a Saint of thy selfe thou art a proud man Againe beeing faithfull in Christ if thou say thou art not a Saint thou art ingrate vnthankfull Say vnto thy God I am a Saint because thou hast sanctified me because I haue receiued it not because I had it because thou hast giuen it not because I deserued it For on yâ— other side thou beginnest to do iniury vnto thy Lord Iesus Christ. For if all christians faithfull all they yâ— bée baptised in him or are apparelled with him as the Apostle saith As many as are baptised in Christ are apparelled with him If they be made meÌ„bers of his body say yâ— they are not Saints they doe iniury vnto the head himselfe whose members are not holy Now see where thou art take dignitie of thy head let euery christen man say yea
in his booke of Predest fol. 19. STONE◠Of the stone that Iosua pitched vp IT hath heard all the words of the Lord. ¶ It hath heard c. That is it signifieth that ye haue heard It left not to bée a stone nor was so transformed that it had eares or the sense of hearing but should put them in remembraunce what couenant they had made there and stirre them to the performance thereof such phrases are familiar to the Hebrues T. M. Of the stumbling stone and who shall stumble thereat And stone to stumble at ¶ Some read and as the Rocke to fall vpon to the two houses of Israel a snare and net to the inhabitaunts of Hierusalem And they expound y◠sentence thus The Lord will be vnto the houses of Israel that is to the house of Iuda and to the house of the ten Tribes partly a sanctifieng by which vnderstand health and felicitie and partly a stone to stumble at So that some of both the houses shall be sanctified some shall stumble but the chiefely they of Hierusalem shal be snared Who shal be sanctified and who shal stumble fall doth S. Peter cléerly expound 1. Pet. 2. 6. saieng Unto you therefore which beléeue he is precious but vnto them which beléeue not the stone which the builders refused the same is made y◠head stone in the corner and a stone to stumble at T. M. What stones in this place signifieth Thy seruaunt hath a loue to hir stones Stones héere signifie the men vpon whom the Church is edified as 1. Pet. 2. 5. And ye as lyuing Stones are made a spirituall house c. T. M. ¶ The more that the Church is in misery the more ought the faithfull to loue and pittie it Geneua Of the stone cut out of the mountaine Whereas thou sawest that the stone that was cut out of the mountaine c. ¶ Meaning Christ who was sent of God and not set vp by man whose kingdom at the beginning should be smal and without beautie to mans iudgement but should at length grow and fill the whole earth which he calleth a great Mountaine As ver 35. And this kingdom which is not only referred to the person of Christ but also to the whole body of his Church and to euery member thereof shall be eternall for the spirite that is in them is lyfe eternall Rom. 8. 10. Who is the corner stone The stone which the builders refused c. ¶ Christ is called the head stone in the corner not only because that he beareth vp the whole building that is to say the Congregation but because that he doth ioyne two wals together in one that is to say the Iewes and the Gentiles Sir I. Cheeke The same stone which the builders refused c. ¶ The stone is Christ and the builders such teachers as taught that he was vnprofitable Mat. 22. such builders remaine yet and shall do to the worlds ende T. M. Who is the stone full of eyes For the stone that I haue laide before Iosua vppon one stone shall be 7. eyes ¶ He sheweth that the ministers cannot build before God lay the first stone which is Christ who is full of eyes both because he giueth light vnto all others and that all ought to seeke lyght at him Cha. 4. 10. STRAIGHT GATE What the straight gate doth signifie ENter in at the straight gate ¶ The straight gate is the true knowledge and vnderstanding of the law and of the true intent of workes which whosoeuer vnderstandeth the same shal be driuen to Christ to fetch of his fulnesse and to take him for his righteousnesse and fulfilling of the lawe altogether at the beginning and as oft as we fall afterward and for more then the thousand part of our fulfilling of the law and righteousnes of our best workes all our life long for except the righteousnes of Christ be knit to the best déedes we doe it will be too short to reach to heauen Tindale ¶ We must ouercome and mortifie our affections if we wil be true disciples of Christ. Geneua Striue to enter in at the straight gate ¶ We must indeuour and cut of all impediments which may let vs. Geneua ¶ Looke Narrow way SVBIECTION Of Christs subiection to his father THen shall the Sonne also himselfe be subiect ¶ Not because the Sonne was not subiect to his Father before but because his body that is to say the Church which is héere in distresse and not yet wholly pertakers of his glory is not yet fully perfect and also because the bodies of the Saints which bée in the graues shall not be glorified vnto the resurrection but Christ as he is God hath vs subiect to him as his father hath but as he is Priest he is subiect to his father with vs. August b. 1. chap. 2. of the Trinitie Beza ¶ Looke Sonne SVCOTH ¶ Looke Sichem SVPERSTITION What superstition is and how it is defined SUperstition is a superfluous religiō what waies soeuer it be superfluous whether it be of the superfluitie of the things honoured or of the things vsed for Religion or for the manner in Religion This doubtlesse is vnderstood by the name of superstition from whence soeuer the name hath his beginning Whatsoeuer thou do to please the Almightie if it be not commaunded in his word it is superfluous superstition Superstition of Angells ¶ Looke Angell SVNNE The meaning of this place of Mathew THe Sunne shall be darkned c. ¶ By the Sunne Christ which is the sonne of righteousnes is to be vnderstood This Sunne hath bene darkned with the cloudes of mens traditions Therefore the Moone which is the Church and hath hir light of the Sunne must néedes begin to loose hir light yea and also the starres that is to say the Teachers and Ministers shal fall from heauen that is to say from the heauenly doctrine and word of God Sir I. Cheeke What it is to regard the rising of the Sunne Did I euer greatly regard the rising of the Sunne c. ¶ To regard the rising of the Sunne the going downe of y◠Moone is to be glorious in prosperitie to vse the things of this world to plesure Ie. 25. 10. For on them that be in prosperitie is the sun counted to shine the Moone to go down preciously and plesantly and on the contrary part to them that be in tribulation are both the Sunne the Moone counted cloudie and darke T. M. ¶ If I was proud of my worldly prosperitie felicitie which is meant by the shining of the Sunne and brightnesse of the Moone Geneua SVPPER OF THE LORD Wherefore the Supper was ordeined THe Supper of the Lord is ordeined first to confirme vs and as it were to seale vs in the same remission of sinnes the which we obtaine by faith in the death and passion of Iesus Christ and the true and spirituall Communion
As manie as I loue I rebuke and chasten ¶ To chastice saith Gasper Megander is to correct one to his behoose And therfore héere is to be noted the difference betwéene the afflictions of the godlie the vngodlie for the godlie are afflictted to their owne profit namelie that they maie be nurtured to patience holde fast in the feare of the Lord according as you maie sée in Iob. 5. 17. lere 31. 18. and. 47. 28. Pro. 3. 11. Heb. 12. 6. But the correction of the vngodlie is called a consuming of them Ieremie 30. 23. 24. and 46. 10. And therefore the chosen doe amend at the Lords chatisement as did Dauid 3. Reg. 12. 13. but the reprobates are hardened the more by Gods scourge as Pharao was Exo. 9. 7. 35. Marlo vpon the Apo. fol. 69. Whie the iust be afflicted There are two principall causes whie God doth yéelde the iust men to be punished of the vngodlie and vniust The one is for their exercise the other for a speciall example For exercise that they maie thereby be trained in faith hope praier and praise of his name Such a matter Paule expressed saieng We will not haue you ignorant brethren of our trouble which betided vs in Asia c. The other is the elect and godlie persons be made examples of faith and patience when they doe with constant faith and sufferaunce beare the struglings of their afflictions in this world and so doe shine as bright as starres in the Church of the faithfull c. Musculus fol. 511. How our afflictions suffered for the truth shall be witnesses against our enimies And this shall turne to you for a testimoniall ¶ This shall be the end of your troubles and afflictions They shall be witnesse both before God and man as well of the trecherous and cruell dealing of your enimies as also of your constancie A notable saieng that the afflictions of the godlie and holie men perteine to the witnesse of the truth Beza ¶ This their sufferance shall both be a great confirmation of the Gospell and also by their constancie the tyrannie of their enimies shall at length be manifest before God and man Chapter 12. 12. Mathew 10. 19. Marke 13. 11. Geneua How afflictions are called light things For our light afflictions which is but for a moment ¶ Afflictions are not called light as though they were light of themselues but because they passe awaie quicklie when as indeede our whole life is of no great continuaunce Beza Light afflictions which is so called in respect of the euerlasting life Geneua How the rest of Christs afflictions are fulfilled And fulfill the rest of Christs afflictions c. ¶ The afflictions of the Church are said to bée Christes afflictions by reason of that fellowshippe and knitting together that the bodie and the head haue the one with the other not that there is anie more néede to haue the Church redéemed but that Christ sheweth his power in the dailie weaknesse of his and that for the comfort of the whole bodie As Christ hath once suffered in himselfe to redéeme his Church to sanctifie it so doth he dailie suffer in his members as partakers of their infirmities and therefore a reuenger of their iniuries Geneua Looke passion AGAINST Who is against Christ and who not WHosoeuer is not against vs is on our side ¶ Hée that doth not withstand the Gospell nor let the preaching of it but rather doth fauour it and willeth it to bée set foorth suffering himselfe to bée taught and rebuked by it though that he doe not followe Christ in all things yet ought wée not to count him for an enimie but much rather for a friend Christ saith in the. 12. Chapter of Mathew He that is not with me is against me but that saieng is nothing contrarie to this where he saith Hée that is not against vs is with vs. For in the twelfe of Mathew he speaketh of open blasphemies and haters of the truth Sir I. Cheeke Although he shew not himselfe to be mine yet in that he beareth reuerence to my name it is inough for vs. Geneua He that is not with mée is against me ¶ Hée declareth to the Pharesies that they were in two sorts his enimies not onelie because they did forsake him but also make open war against him Geneua AGONIE Whie Christ was in such an agonie BUT being in an agonie he praied more earnestlie ¶ This agonie sheweth that Christ stroue much was in great distresse for Christ stroue not onelie with the feare of death as other men vse to doe for so manie martyrs might séeme more constant then Christ but with the fearfull iudgement of his angrie Father which is the fearefullest thing in the world and the matter was for that he tooke the burthen of all our sinnes vpon himselfe Beza ¶ The word signifieth the honour that Christ had receiued not onelie for feare of death but of his Fathers iudgement and wrath against sinne Geneua AGRIPPA For what cause Agrippa was so willing to heare Paule I Would also heare the man my selfe ¶ Agrippa will heare Paule not for to learne the truth whereof he was nothing desirous but that he might heare some new thing beeing in this matter like vnto manie which now a daies goe to sermons not to learne how to amend their liues but to heare newes Sir I. Cheeke Agrippa said vnto Paule somewhat thou perswadest me to be a Christian. ¶ He sawe a little light but it was soone out much like vnto those that hearing a Sermon are for the time well minded but after returne to their olde trade The Bible note ALABASTER What the propertie of Alabaster is SAuing an Alabaster bore ¶ This was a verie fine and delicate boxe being made of Alabaster which was a kinde of glasse verie necessarie to preserue ointment in it was so called of the Grecians and of taking the primatiue A because for the smoothnesse thereof it could not be held Plâ—ie in his 36. booke and viij Chapter maketh mention of the Alabaster stone For when he had spolien in the. 35. Chapter of the Onix stone he goeth forward thus Some men saith he call this the Alabaster stone the which they make holowe to put in ointment bicause it is said to preserue the same verie well These things agrée with that which Homere writeth saieng the little Onir will drawe vnto it a pipe of the Oile Spiknard or Nardus ointment Marl. vpon Mathew fol. 620. ALBANENSES The opinions that these heretiâ—es held THis sect began about the yeare of our Lord. 1120. which held sundrie heresies One was that the soule of man after his death was put into an other bodie An other that Baptisme was of no efficacie The third that there were two Gods one good and an other euill And that of the good God procéeded good thinges and of the euill God euill things The fourth that in hell were
fall away from the obedience of the Emperour Moreouer Iohn in his Apocalips setting foorth the Church of Rome vnto vs to be not the spouse of Christ but of Antichrist saith That he saw a certeine whore the mother of all vncleannesse abhomination of all the world holding a golden Cup in her hand of whose mingled liquor all the dwellers of the earth should be made dronke from the highest to the lowest And further this whore shall be made dronke with the blood of Saints and of the Martirs of Christ and vpon hir forhead she had written Babilonia And least any man should doubt whether Iohn speake of Rome or not hée saith plainlie that the Whore sate vpon seauen hills which thing is well knowen to be agréeable vnto Rome wherevpon it is called the Citie with seauen hills wherefore Antichrist seate must be at Rome which thing is euident both by holie scripture and also by Hierom in an Epistle he wrote to Fabiola against Iouinian to Marcello and Aglasia in the 47. Chapter of his Commentaries vpon Esay and in the second Chapter vpon Ose The same is confirmed by authoritie of Tertulian writing against the Iewes and the Gentiles in a booke of the resurrection of the bodie and of Saint Austen also in his booke De ciuitate Dei In the same opinion is Nicolaus de lyra and many other beside Bar. Ochine Of Antichrists disciples Saint Paule foretelleth of Antichrists disciples 1. Timo. 4. that they shall beare a great countenaunce of continent life forbid mariage And of such Saint Hierom saith Iactant pudicitiam suam inpudenti facie They make bragge of their chastitie with whorish countenaunce Iewel Of Antichrists progenie Antichrist was the sonne of a certaine wicked person called Sinne hauing to his mother a certaine woman called Perdition who caused him to be brought vp of a corrupt nursse called dame Falsehood the daughter of Satan The person of this Antichrist is not simple but compounded of two natures that is to say diabolicall and humaine as Iesus Christ is compounded both of diuine and humaine And as of God and man is made one Iesus Christ so of the Diuell and of the Pope is made one Antichrist And as Iesus Christ is the head of the beléeuing Church which is his bodie so is Antichrist likewise the head of the malignaunt Church which is his bodie and doth receiue of him béeing hir head all manner of corrupt humours running downe into her And because he is borne into the world onelie to bée contrarie to Iesus Christ therefore all his thoughts all his will all his workes all his doctrine and briefelie all his life is repugnaunt to IESUS CHRIST euen to the drawing of his sword against him Albeit he would haue the world beléeue that hée doth all this for the better obseruing of Christian religion F. N. B. the Italian ¶ Looke more of Antichrist in Rome Pope ANTIPAS Of his faithfull seruice to God ANtipas my faithfull witnesse was put to death among you ¶ It is a likelihood that this Antipas was some one of the notable Ministers of the Church whom the seruants of Satan could the lesse away with because he taught Christ there more earnestlie and stronglie then other did and stood more stoutly against the aduersaries in defence of the things which the true faith conteineth and that is to be coniectured vpon this that he calleth him a faithfull witnesse such a one as Stephen was at Hierusalem And trulie this name agréed verie well vnto him for this word Antipas is as much to say as before or against all men For nothing ought to moue a Christian heart from the constancie of faith and pure confession of the truth Marl. vpon the Apoc. fol. 44. ANTROPOMORPHITAE What a kinde of Heretikes they were THese were Monkes inhabiting the Desarts of Aegypt who affirmed that God had a bodie and members as a man had And héere vpon it rose saith Socrates li. 6. cap. 7. that God the father hath bene painted like an olde man in a graie beard They were about the yeare of our Lord. 380. The Antropomorphites perswaded themselues that God might be known by the senses as men which did attribute vnto God a humane bodie but their opinion is vtterlie reiected for the holie scripture testifieth that God is a spirit and it also putteth a manifest difference betwéene a spirit a bodie when our Sauiour saith Féele and sée because a spirit hath neither flesh nor bones And there is none which vnderstandeth not that a humaine bodie and his members cannot consist without flesh and bones Further their foolishnesse héereby appeareth because there is not a bodie found which is euerie way pure and simple for let it be as equall as thou wilt at the least way it hath parts whereof it is composed and that all composition is against the nature of God euen the Ethnicke Philosophers perceiued c. Pet. Mar. vpon Iudic. fol. 118. APPARICIONS OF SOVLES ¶ Looke Soule APELLES What his heresie was APelles was a Marcionite he said that Prophecies were of a contrarie spirit he was guided by one Philumena a woman He thought it was not for men to reason of religion but euerie one to continue as he beléeued Eusebius li. 5. cap. 12. How Tertulian confuteth his heresies Apelles the Heretike being in manner ouercome with the foresaid reasons of Tertulian graunteth that Christ had indéed true flesh but he denied that he was borne but brought from heauen and he obiected that the bodies which were taken by Angels were true bodies but they were not borne such a bodie saith he had Christ. Tertulian aunswereth héerevnto They saith he which set forth y◠flesh of Christ after the example of the Angels saieng that it was not born namely a fleshly substance I would haue them compare the causes also as well of Christ as of the Angels for which they came into the flesh No Angel did at any time therefore descend to be crucified to suffer death and to rise againe from death If there were neuer anie such cause why Angels should be incorporate then hast thou a cause why they tooke flesh and yet were not borne They came not to die therefore they cannot be borne But Christ being sent to die it was necessarie that he should be borne that he might die for none is woont to die but he which is borne c. Pet. Mar. vpon Iudic. fol. 210. APOLINARIS Of the heresies he fell into THis man was Bishop of Laodicia Who notwithstanding he had written 30. bookes of our faith against Porphirius fell into heresie saieng that Christ receiued no flesh of the Uirgin Mary but that in the act of his incarnation◠some part of the word was conuerted into flesh He said that Christs soule was not of that part that was rationall but onlie of that part which kept the bodie liuing And therfore in his incarnation he tooke onelie the bodie and not the
soule Cooper APOSTLE What an Apostle is APostle is an Ambassadour a Messenger or one sent And after this manner Christ is our Apostle sent of his Father Tindale Who were Apostles Apostles are those chosen sorte which were sent by Christ himselfe to preach the Gospell ouer all the world confirming the same with miracles and bearing witnesse of Christs resurrection of which sort were the twelue Mat. 10. 1. into whose state Paule was called afterward These béeing bound to no certein abiding went from countrie to countrie preaching Christ and trauailed as ambassadours to sundrie nations planting Churches and setting vp Christs kingdome wheresoeuer they came Marl. vpon the Apoc. fol. 259. How the Apostles were not called the heads of the Church Augustine in his third booke writing against the letters of Petulian denieth that the Apostle Paule could be the head of the whom he had planted in the faith of Christ saieng O what a rashnesse and pride is this of man Why doest thou not rather suffer that Christ should alwaies giue faith and to make thée a Christian in the giuing of it Why doest thou not suffer that Christ should be euer the beginning of the Christian man and that the Christian man should fasten his roote in Christ that Christ be the head of the Christian man For what time 〈…〉 the spirituall grace is bestowed vnto the beléeuers by the holie and faithfull ministers the Minister himselfe doth not iustifie but he onelie of whom it is said that he doth iustifie the wicked For the Apostle Paule was not the head and beginning of them whom he planted nor Apollo the roote of them whom he watered but he which gaue them increase as he himselfe saith in the third chapter in the first Epistle to the Corinthians I haue planted Apollo hath watered but God hath giuen increase So that not be which planteth is anie thing nor he which watereth but God hath giuen increase nor he was not the roote of them but he rather which said I am the Uine and you be the braunches And how could he be their head when he said wée being manie are one bodie in Christ And when he doth report most plainlie in manie places that Christ himselfe is the head of the whole bodie This saith Augustine Musculus fol. 261. How the Apostles were equall with Peter Saint Cipriane saith Non erant vtique caeteri Apostoli c. The rest of the Apostles were the same that Peter was all endewed with one fellowship both of honour of power Yet the beginning is taken of one to shewe that the Church is one Cipri de simplicita Prçlatorum Iewel fol. 109. Saint Hierom saith Dices super Petrum fundatur Ecclesia c. Ye will say the Church is founded vppon Peter Notwithstanding in another place the same thing is done vppon all the Apostles and all receiue the keies of the kingdome of heauen and the strength of the Church is founded equallie vppon them all Hierom aduers. Iouinia li. 1. Iewel fol. 107. Origen saith Quod si super vnum illū Petrum tantum c. If thou thinke the whole Church was builded vpon Peter what wilt thou then say of Iohn the sonne of thunder and of euerie of the Apostles Origen in Math. tract 1. Iewel fol. 107. S. Chrisostome of Peter saith thus Duplex crimen erat c. Peter was in double fault both for that he withstood Christ and also for that he fell himselfe before the rest Chrisost. in Math. hom 83. S. Austen saith Inter se concorditer c. Peter and his fellowes liued agréeable together August Epist. 86. Againe he saith Christus sine personarum c. Christ without anie choice of persons gaue the same authoritie to Paule to minister among the Heathen that he gaue to Peter among the Iewes The ordinarie glose saith thus of Saint Paule Non didici c. I learned not of Peter and others as of my betters but I had conference with them as with equalls and friends Glos. Gal. 2. Iewel fol. 107. Paule himselfe saith Iames Peter and Iohn that séemed to be pillers gaue vnto me and Barnabas the right hands of the fellowship which the glose expoundeth thus Societatis c. O◠fellowship that is of equalitie Iewel fol. 107. How the Apostles had wiues Haue we not power to lead about a wife being a sister as well as other Apostles and as the Bretheren of the Lord and Ceyphas ¶ This text cléerelie proueth that Peter and other Apostles had wiues and wherefore then should it be vnlawfull for Priests to marrie they are no better nor no holier then the Apostles were But héere will some say that the Apostles had wiues before that Christ did choose them but afterward they forsooke their wiues followed Christ which thing is not true that they forsooke their wiues for that had bene plainly against the doctrine of their master Christ which taught thē not to forsake their wiues but in any wise to kéepe them sauing onelie for fornication And this place of S. Paule Haue we not power c. doth proue how S. Peter after his Apostleship and also other disciples of Christ carried their wiues about with them when they went a preaching wherefore it is a false lie that they had forsaken them D. Barnes Eusebius in the third booke of the Ecclesiasticall storie in the 27. chapter reporteth Clements wordes thus Clement whose words we haue héere marked writing against them which despise mariage saith these words Do they also disallow the Apostles for Peter Philip had wiues and gaue their daughters to be maried vnto men And also Paule the Apostle is not ashamed to make mention in a certeine Epistle of his owne make and companion and to greete her whom he said that he led not about with him that he might be the more readie and comberlesse to preach the Gospell I doe not backbite th◠other blessed men which were coupled in matrimonie of whom I made mention now For I wish that being worthie of God I may be found in his kingdome at their feete as Abraham Isaac Iacob as Ioseph Esay other Prophets were As Peter and Paule and the other Apostles which were coupled in mariage which had wiues not to fulfill the 〈…〉 s of the flesh but to haue issue and posteritie 〈…〉 Ignatius in Epist. ad Philadel Erasmus in his annotations vpon the fourth Chapter of the Epistle to the Philipians reporteth the witnesse of Ignatius on this wise The holie Martir Ignatius in an Epistle to the Philedelphians doth plainlie graunt that not onelie Peter but also Paule and other of the Apostles had wiues And that they had them in no lesse reputation therefore because Patriarchs and Prophets were married not for lusts sake but for childrens sake Chrisostome graunteth that there were some which reckoned that Paule did speake vnto his wife but dissenteth shewing no
Iewes was more easie then the Christians vnder traditions so sore had the tyrannie of the Shepheards inuaded the flocke alredie in those daies almost twelue hundred yeares passed How out of ceremonies sprang the ignorance of the Scriptures Our grieuous fall and horrible blindnesse wherein we were so déepe and so deadlie brought a sléepe is to be imputed vnto nothing els then to the multitude of Ceremonies For as soone as the â— Prelates had set vp a rabble of ceremonier they thought it superfluous to preach the plaine text anie longer the Law of God the faith of Christ the loue towards our neighbour and the order of our iustifieng and saluation forasmuch as all such things were plaied before the peoples faces dailie in the Ceremonies but got them to Allegories faining them euery man after his owne braine without rule almost on euerie â—illable from thence vnto disputing and wasting their braines about words not attending the significations vntill at the last the laie people had lost the meaning of the Ceremonies and looking on the holinesse of the déedes to be iustified by dooing of them they made them Image-seruice hatefull to God and rebuked of the Prophets c. What Ceremonies or Traditions are to be refused I thinke all Ceremonies or Traditions are to be refused which are against the word of God which are idle vaine vnprofitable which are vnhonest and vncomelie which haue but a shew of superstition which are grieuous and burdenous Musculus ¶ Looke Traditions CESARE A PHILIPPI Of two cities called Cesarea INto the parts of Cesarea Philippi ¶ This Cesarea is at the riuer of Iordan and was called at the first Panneas but afterward it was called Cesarea Philppi by Philip the sonne of Herode the great the brother of the Tetrarch which beheaded Iohn The which Cesarea also after that for the honour of Nero was called by Agrippa Neronia as appeareth by Iosephus in his 18. booke of the Antiquities of the Iewes the 3. chapter But the bound or borders of this Cesarea Philippi was the Region of the Iewes wherevpon it was inhabited both by the Syrians and Iewes together Of this citie there is often mention made in Luke in the Actes of the Apostles There is also another Cesarea namelie that auncient and noble Cesarea which at the first was called the Tower of Strato This Citie Herode the great builded betwéene Dora Ioppa and for the loue of Augustus Cesar he called it Cesarea Of this first Cesarea our Euangelist maketh mention and because hée would make a difference he called it Cesarea Philippi Marl. fol. 355. ¶ There were two Cesareas the one called Stratonis vpon the Sea Mediterranie which Herode built sumptuouslie in the honour of Octauius Iosep. booke 15. The other was Cesarea Philippi which Herode the great Tetrarchs sonne by Cleopatra built in the honour of Tiberius at the foote of Libanon Ioseph booke 15. Beza CHALCEDON Of the nature of this stone and what is ment by it THe third a Chalcedon ¶ This stone hath the colour of a dimme candle It shineth abroad and is darke within dores It will not be cut by anie engrauing It casteth â—orth beames of a finger long and draweth Chaffe vnto it It beâ—â—okeneth the flame of the inward charitie of the Saints who shine but dim abroad and yet they resist all priuie vnderminings For in the troubles of this world their Charitie is strong and vnable to be appaired but when it is willed to prefer other folkes then it appeareth what brightnesse it hath within Marl. vpon the Apoc. fol 299. The third a Chalredon which is yet more course to looke vpon then the Saphire but in nature pretious mightie and strong Of this nature were Helias and Iohn Baptist whose conuersation was in the wildernesse rough hard and vnplesant Yet appeared they precious at the times appointed mighteliâ— rebuking sinne drawing vnto them the chaffe as the propertis is of the Chalcedon which are the common people but vtterlis throwing foorth againe the Idolatrous and Hypocrites The word of Helias brent like a cresset and Iohn was a shining lanterne before the world Bale CHAMBER What this word Chamber signifieth BUt when thou praiest enter into thy chamber ¶ Chamber héere signifieth a secret place seperated froÌ„ all worldly noise when we goe about such things as we would no man should knowe of As it is said Esay 26. 20. Such a chamber must thou make of thine owne heart and there praie Tindale ¶ Of entering into the chamber shutting the dore too I say as aboue of that the left hand should not know what the right hand doth that the meaning is that we should auoid all worldlie praise and profit and praie with a single eie and true intent according to Gods word and is not forbidden thereby to pray openlie c. Tindale ¶ Enter thou into thy chamber and 〈…〉 dor after thée He exhorteth the faithfull to be patient in their affiâ—â—ions and to wait vpon Gods worke Geneua CHARIBDIS AND SCILLA What these two of the Poets are fained to be THese two are fained of the Poets to be 2. great Monsters of the Sea in the waie betwéene Calabria and Cicilia standing the one directlie against the other and the same so daungerouslie that they destroie all the ships that come within the reach of either of them for Charibdis they fable to be a Monster that swalloweth vp all things the same shortlie after sponteth vp againe But in venie deed it is a dangerous Goulfe making sore ourrsalles by reason of the méeting of sundrie streames in one point And Seilla in verie deede is a great rocke in the same straight standing so directlie against Charibdis that except the ships cuâ— and take course euen iustlie betwéene both they hardlie scape drowning And because that Scilla a far of representeth to the â—ie the figure shape of a christen bodie to the eare by roring reson of beating of the waues is represented the barking of dogges Therefore the Poets haue fained that Scilla is a Monster of the Sea hauing in the vpper parte the shape of a maiden and in the neather parte the likenesse of a Fish the bodie of a Wolfe and the taile of a Dolphin fish as witnesseth Virgilius in the third Uolume of the Aeneidos Albeit Homere writeth Scilla hath sixe heades and twelue féete and barketh like a Dogge N. Vdal CHARIOT What a Chariot is and how they were vsed at the first and after put downe AChariot which we call a Cart was a certeine Engine of warre made with long and sharpe pikes of yron set in the forefront and with thrée sharpe pointed swords on either side And behind it had sharp crooked yrons made much like Sithes or rather like Sickles for the crookednesse thereof And of these manner of sharpe yrons they are called in the first of Iudicum diuers other places of the olde
sanctifie their spirits which doth set their trust onlie in the redemption promised theÌ„ in Christs blessed bloud this church by Christ is made without spot or wrinkle D. Barnes fol. 313. The Church saith Lyra doth not stand by reason of spirituall power or secular dignitie for many Princes many Popes other inferiour persons haue swarued from the faith wherfore the church doth stand in those persons in whom is the true knowledge and confession of faith and veritie Lyra in Math. Chap. The holie church are we saith Augustine but I do not say are we as who should say we that be héere alonelie that heare me now but as manie as bee héere faithfull christen men in this church the is to say in this citie as manie as be in this regigion as many as be beyonde the sea as manie as be in all the whole world for from the rising of the Sunne vnto the going downe of the same is the name of God praised So is the church our mother August sermo 99. de tempore Saint Paule calleth the church the spouse of Christ for that she ought in all things to giue eare to the voice of the Bridegrome Likewise he calleth the church the piller of the truth for that that she â—aieth hir selfe onlie by the word of God without which word the church were it neuer so beautifull should bée nâ— church The holie church is all they that haue bene and that nowe are and alwaies to the end of the world shall bée a people the which shall endeuour them to know to kéepe the commandements of God dreading ouer all things to offend God and louing and séeking most to please him c. Booke of Mar. 632. The church saith Lambart I doe take for to be all those that GOD hath chosen or predestinate to be inheritours of eternall blisse and saluation whether they be temporall or spirituall king or subiect bishop or deacoâ— father or childe Grecian or Romaine c. Booke of Mar. fol. 1276. Of whom the Church began When Adam and Eue his wife had taken comfort of Gods promises which was that Christ should come of the womans séede to redeeme the world from sinne death and hell then they beléeuing the same stedfastlie in their heartes were the beginning of the true Church Lanquet Whie the Church is holie and Catholike On this consideration saith Saint Austen the Church is holy and Catholike not because it dependeth on Rome or anie other place nor of anie multitude obedient to Rome both which are donatistical but Quia recte credit in Deum because it beléeueth rightly in God I. Bridges fol. 543. The Fathers began to call this true and right teaching the Church of Christ the catholike Church which is as much to saie as vniuersall Augustine to his cosin Seuerinus This is saith he the catholike Church wherevpon it is also called Catholice in Gréeke because it is spred throughout al the world Isichius vpon Leuiticus For the vniuersal Church saith he is Hierusalem the citie of the liuing God which conteineth the Church of the first begotten written in heauen And Gelasius vnto Anastatius the Emperour The same is called saith he the Catholike Church which is by a pure cleane and vndefiled fellowship sequestred from all the vnfaithfull and their successours and companions otherwise there should not be a difference giuen of God but a miserable mingle mangle c. Musculus fol. 258. Cipriane the Bishop and Martyr in his booke De simplicitate Clericorum saith The Church is one which is spread further and further abrode by fertile increase euen as there are manie heames of the Sunne and but one light and manie boughes of a tree yet but one Oke grounded vpon a stedfast roote And where as manie brookes issue out of one spring though the number séeme to be increased by the abundaunce of store yet it is but one at the head Plucke a beame of the Sun from the Gloabe that one once separated is voide of light Breake a bough from the Tree it can bring foorth no fruite Cutte a Brooke from the Springe and béeing cutte of it drieth vp Guen so the Church lightened with Gods light which is spread euerie where neither is the vnitie of the bodie seperated she extendeth hot braunches with plenteous increase throughout all the earth she sendeth out her plentifull riuers all abrode Yet is there but one head and one spring and one mother plentifull with fertile successâ—â— c. Bullinger fol. 841. How the Church is made cleane by Christ. If the feare of God haue deliuered you then are yée trulie deliuered You are washed you are sanctified you are iustified in the name of Iesus Christ and in the spirit of God Of Christ is the Church made faire first she was filthie in sinnes afterward by pardon and grace was she made faire D. Barnes 253. How the Church hath spots and wrinkles in her The whole Church praieth Lorde forgiue vs our sinnes wherefore she hath spottes and wrinkles but by knowing of them her wrinkles are stretched out knowledging her spots be washed awaie The Church continueth in praier that shée might be cleansed by knowledging of her sinnes and as long as we héere liue so standeth it And when euerie man departeth out of this bodie all such sinnes are forgiuen him which ought to be forgiuen him For they be forgiuen by dailie praier and he goeth hence cleansed And the Church of God is laide vp in the treasure of God for golde and by this meanes the Church of God is the treasure of our Lord without spotte or wrinkle Sequitur Let vs praie that God maie forgiue vs and that we maie forgiue our debters séeing it is said And it shall be forgiuen vnto you Wee saie this dailie and dailye we doe this and this thing is done dailie in vs. We are not héere without sinne but we shall depart without sinne D. B. fol. 254. How it is said aright that the Church cannot erre The Church is the pillor and foundation of the truth how then can it erre Wée aunswere brieflie saith Musculus wée doe knowe right well that the Church is the onelie and welbeloued spouse of Christ the kingdome of heauen the it is ruled by the masterie and leading of the holie spirit and that wée bée alwaies taught by his anoninting and that it is the piller and foundation of the truth But these saiengs do perteine not vnto all particuler Churches but vnto that onelie vpright and catholike church which is the communion of the Saints and elect throughout all the worlde which doth beléeue in Christ their Lord and spouse in all ages And touching this ther is no variaunce there is none of vs that saie that the catholike church hath erred in the faith of Christ. For how can it erre when it followeth Christ and walketh not in darknesse but hath the light of
parcels of one selfe same church of which the one is alreadie gone to that dwelling of heauen the other doth follow euerie daie vntil that at the last in the end of the world they shall bee both ioyned together liue euerlastinglie in blisse with Christ our Sauiour Musculus fol. 255. Who is the true head of the true church And he hath made subiect saith the Apostle all things vnder his féete he speaketh of Christ and he hath giuen him to be the head ouer all things to that church which is his bodie the accomplishment of him which fulfilleth all things in all men Againe But let vs saith he follow the turth in loue and in all things grow in him which is the head that is to saie Christ in whome if the whole bodie be ioined and compact together in euerie ioint of aide and reliefe according to the working of euerie part in his proportion it maketh vp the increase of the bodie to the building vp of it selfe by charitie Againe You wiues be subiect vnto your own husbands as to the Lord. For the husband is the wiues head euen as Christ is also the head of the congregation and the same which ministreth saluation to the bodie And in an other place All thinges were created by him and for him and he is before all thinges by him all things haue their béeing and the first begotten of the dead that he might haue the preheminence How the church is vnspot'ed Albeit that Paule doe call the spouse of Christ vnspotted and not beraied with anie wrinkles or moules Yet doth it not followe that the faithfull sinne not as the vnskilfull Anabaptists chatter For then had Iohn bene a liar in writing If we saie we haue no sinne we deceiue our selues and the truth is not in vs. 1. Iohn 1. 8. And where as the same Iohn saith He that is of God sinneth not neither can sinne Iohn 3. 9. And whereas Saint Paule telleth vs that Christs Church is vnblameable The cause is this that although the godlie and the faithfull be sinners and do dailie offend yet notwithstanding their peace maker and bridegrome Iesus Christ laieth not their sinnes to their charge by reason of their wedding garment that is to saie of their beliefe in him Wherefore those that by this and such other like places doe gather with the Pelageans to proue the perfectnes of the church in this life they maie bée disproued without anie trouble c. Marl. vpon the Apoc. fol. 293. How the Church receiued not her first preaching of the Gospell from Rome Eusebius fol. 28. saith that Saint Marke the Euangelist first erected congregations and taught the Gospell at Alexandria Nicephorus saith that S. Marke went preaching ouer all Aegypt Libia and Sireni and Pentapolis the whole countrie of Barbarie in the time of the Emperour Tiberius which was at the least sixe yeares before Peter came to Rome Therefore it cannot be true that the Church receiued from Rome the first preaching of the Gospell How the Church is hidden In Helias time the Church was not knowne vnto men but vnto God onelie for else Helias would not haue said that he ws left alone And this is plaine inough by that which the text hath namelie that God saith Reliqui mihi I haue reserued to me 7000. Marke that he saith God hath reserued to himselfe to his owne knowledge as I doubt not but an hundred yeares agoe God had his 7000. in his proper places though men knew not thereof Bradford It is it saith S. Austen that is sometime darkned and couered with multitude of offences as with a Cloude Sometime in calmenesse of time appeareth quiet frée Somtime is hidden and troubled with waues of tribulations and temtations He bringeth foorth examples that oftentimes the strongest pillers either valiantlie suffered banishment for the faith or were hidden in the world Caluin in his insti 4. li. Chap. 2. Sect. 3. Obiection Where was your church in such and such yeares Aunswere I answere out of my Créede thus I beléeue that there hath bene is and shall be an holie catholike Church My senses cannot shew it and therefore I beléeue it It is not necessarie that we shall from time to time sée the church But we ought to beléeue from time to time that there is an holie church Scripture saith Thou art verilie a hidden God So the church is oftentimes hidden The husband of an hidden condition and the spouse of an hidden condition Christ was in the middest of them and they knew it not The church was in the middest of them and they knew it not c. How the Church is not aboue the word of God Obiection How can a man come to the knowledge of the word of God but as they be taught by the Church Aunswere The Church by premonstration declareth what is the word of God Ergo is the Church aboue the word of God This argument is not good No more then if you would say Iohn Baptist doth shew Christs coÌ„ming to the people Ergo Iohn Baptist is aboue Christ. Or as if I should shew the king to one who knew him not and tell him this is he by and by you shoulde say that I was aboue the king Hemmyng How the Church hath no authoritie to reforme the Scriptures The Scriptures of God hath authoritie to reforme the church but the church hath no authoritie to reforme the Scripture Christ reformed the errours of the church in his time by the Scriptures saieng vnto the Scribes Pharesies Scripâ—â—m est S. Paule reformed the Corinthians in his time foâ—â—â— vsing the holie communion by yâ— scriptures saieng I 〈…〉 you that thing that I receiued of the Lord Iewel against 〈…〉 How the authoritie of the church moued Saint Austen to beleeue in Christ. I would giue no credence saith S. Austen vnto the gospell if the authoritie of the catholike church did not moue me ¶ Gerson the chauncellour of Paris a right excellent famous man in his time doth in his second booke De vita spirituali like a discrete profound learned clarke saie that Saint Austen in this place taketh the Church for the primitiue congregation of those faithfull christen men that heard and sawe Christ and were his record bearers For when ther crept out diuerse sundrie Gospels in the church while the Apostles and Disciples of Christ were yet liuing they that had séene Christ himselfe and had heard his Apostles could testifie which were right and true and which were not Saint Austen before he was conuerted was an heathen man and a Philosopher full of worldlie wisdome vnto whom the preaching of Christ is foolishnesse saith S. Paule 1. Cor. 1. 18. And he disputed with blinde reasons of worldlie wisdome against the christen Neuerthelesse the earnest liuing of the christians according to their doctrine and the constant suffering of persecution and aduersitie for their doctrine sake moued him and
Writers spâ—cifieth the Turkes of them to haue taken their first originall Now marke this wonderfull mysterie and consider therein both the time and storie so shall ye wel perceiue the Holie ghost to meane none other héere by this Gog Magog but the Romish Pope Mahomet with their blasphemous and wicked generations Search the Chromcles and ye shall finde that their beginning were base estate simple before the thousand yeares were fulfilled But after that they grew vp so high by their fained simplicitie and simulate holinesse that they became the two chiefe Monarchs of the earth and so in processe ruled the vniuersall world c. Bale Set thy face against Gog and against the land of Magog ¶ Which was a people that came of Magog the sonne of Iaphet Gen. 10. 2. Magog also heere signifieth a certaine Countrie for that by these two enimies which had the gouernment of Greece and Italy he meaneth the principall enimies of the Church Geneua How Gog and Magog shall be destroied These same things be spoken of Gog and Magog in Ezechiel 38 and. 39. and in Apoc. 20. For Ezechiel saith that Gog and Magog after they haue done their mischiefe in destroieng and slaieng they shall themselues at last be destroied in the mountaines of Israel which albeit it maie be vnderstood of the last iudgement yet I thinke it to signifie the Battailes which the godlie haue and shall haue in this last olde age with the Popish Emperours Kings Turkes which all shall be ouercome in the Hills of Israel that is in the places wher yâ— Church of Christ dwelleth in which the Gospell is preached and receiued and the people trulie in the faith of the Sonne of God one onelie Mediatour call vpon their heauenlie Father For the Pope Turke shall not be ouercome but by the Sonne of God fighting for his Church as ye shall sée it cléerelie in Daniel 12. chapâ— saieng Michael which is Christ the great Captaine shal stand forth for the defence of the peoples children But both in Daniel in Ezechiel they be prophecied manie great destructions which with all our hearts we beséech God to mitigate them Melancthon vpon Daniel GOLDE What is ment by golde siluer and precious stones IF anie man build vpon this foundation golde siluer or precious stones c. ¶ That is if any man prech purely the word of God which is likened to golde siluer precious stones because yâ— as these are not consumed with material fire but rather made more pure euen to yâ— pure word of God suffreth neither hurt nor damage in spirituall fire that is Temptation and persecution Tindale fol. 43. What Gold Frankencense and Mirrhe doe signifie Presented vnto him gifts Golde Frankencense and Mirrh ¶ The Persians manner was not to salute Kings without a present and therefore they brought of that which was most precious in their Countrie whereof euerie one of them offered Geneua ¶ The three wise men that came out of the East anone after Christs natiuitie brought with them these 3. presents Aurum Thus Mirrha Gold to declare that he was a mightie King Frankencense to declare that he was a Priest and should offer vnto the Father vpon the Altar of the Crosse the sacrifice of propitiation for the sinnes of the world And Mirrhe to burie hâ—â— withall For Mirrhe is not onelie a sweete odoriâ—erous thing but also of that nature that it preserueth dead bodies from putrifaction Ric. Turnar GOLGATHA What this word Golgatha signifieth THis word Golgatha is a Chalde word signifieng a head for which the Hebrues saie Gulgoleth of the verbe Galal which signifieth â—o folde or wrap in of the which commeth Galgal a spheare a circle a bowle Gulgoleth is a name foâ— yâ— head because of the roundnesse thereof But this place was without the gate on the North side of mount Sion in the which malefactors were put to death for the which cause the place was counted more reprochfull There would they haue Christ to be crucified that thereby his death might be more odious Marlorate fol. 715. GOOD What Good or Goodnesse is GOodnesse is that as Philosophers saie which all things desire And more larglie or plainlie to declare the nature therof Good things are all such which in respect of vs are either profitable commodious or pleasaunt to our vses All things saith Paule are yours whether it be life or death or Paule or Cephas and we are Christs and Christ is Gods Againe To them that loue God all things worke to good How there is none good but God There is no man good but one which is God ¶ If there be anie goodnesse in vs that haue we of God but God onelie is good of himselfe Sir I. Cheeke ¶ Why callest thou me good c. ¶ Because commonlie they abused this word Iesus sheweth him that he could not confesse him to be good except also he acknowledged that he was God Geneua Of good and euill doings And they that haue done good vnto resurrection of life and they that haue done euill vnto the resurrection of damnation ¶ As if he should saie that they that through faith haue done good workes or by their good workes haue declared their faith shall rise againe vnto life euerlasting But they that haue brought forth the fruits of infidelitie or haue not declared the faith which they fained themselues to haue by good works shal rise againe vnto damnation The good workes then doe not saue nor iustifie but are signes and tokens that a man is iustified Sir I. Cheeke What a good age is There is often mention made in the holie Scripture of a good age And in the 15. chapter of Gen. it is promised vnto Abraham as a certaine excellent good thing And it séemeth to shew two things First a iust place of life so that death should not come vntimelie and strike as it were in tender age Father 〈…〉 end Wherfore it is requâ—â—ed therevnto that the 〈…〉 be sound the bodie not broken with diseases no want of riches the familie countrie and dignitie abiding firme This is iudged a good age Pâ—t Mar. vpon Iudiâ— fol. 55. How the good life of christiaâ— man smelleth in Gods nose The good life of a christian man is 〈…〉 to Gods mouth and spice to Gods nose The odor of a swéete fielâ— which is commended in Gen. 27. 27. The odor of incense in Numery 28. The odor of fragrant waters in Iob. The odor of that Oile which ranne downe Aarons beard of that Oile that Mary shed vpon Christs head The odor of spices and Uine flowers commended in the Canticles the swéete Balme of Ecclesiasticus and the smell of Libanus that Ose speaketh of the smell of Noahs sacrifice the smell of best burnt sacrifice is not the like smell to Gods nose as the smell of a good life rising from a good beliefe for that is Hostia Deo in odorem
How can a man be borne in his age Againe How can those things be done Of vaine questions The Serpent moued this vaine question why hath God forbidden you to eate of the Trée of knowledge of good and euill The Apostles asked this vaine question Lord when wilt thou restore the kingdome of Israel whom Christ controlleth It is not yours to know times or the moment of times Peter asked this vaine question of his fellow Iohn Lorde what shall this Iohn doe The Saduces moued this vaine question Lord if a woman haue 7. husbands who shall be her husband in the latter day This man moued a question why men and Angels were not made both of one mattere This man asked this question whether God be alone or hath mo Gods with him This man moued a question whether the Church can be in any other place then in Africke This man asked a question whether the virgin Mary were corrupted in bringing forth her sonne This man moued this question whether that when a man is purged with Baptime an hog goe forth at his mouth or no This man asked this question whether the word were changed into bones flesh or haire or no This man moued a question whether the holy Ghost doe wéepe in men as he doth speake in men This man moued this question whether the world be made of the diuell because it is an euill world This man moued this question whether the holy Ghost may be commaunded by the Sonne This man moued this question whether a man may professe both Iudisme and Christianisme This man moued this question whether that by frée will a man may catch the kingdome of heauen This man moued this question whether the honour of Christs diuinitie were giuen him of duetie or no This man asked a question whether a sinner ought to be baptised Because it is sayd the oyle of a sinner shall not fasten thine hand This man asked this question whether a mans soule deserued to sinne before it did sinne c. Of foolish questions of Schoolemen Whether there were any instant in the generation of God the second person Whether in Christ there be mo â—aluations then one Whether God the Father hath the Sonne Whether Christ might possible haue taken vppon him the likenesse of an Asse of a woman of a féend or of a Goord How that Goord should haue preached done miracles or haue hanged vpon the Crosse. And what Peter should haue conâ—ecrated if he had consecrated what time Christs body hang vpon the crosse Or whether Christ being so transformed into a Goord he might at the same time be called man also Whether after the resurrection men doe eate and drinke or no Whether it be lesse sinne to slaye a thousand men then once on the Sabboth or Sunday to â—lout a poore mans shooe Whether mens soules be bred within them or come from without into them What yeare Christ will come vnto his iudgement Whether the Starre that did shine to the wise men at the birth of Christ were a Starre or an Angell Whether a Mouse canne eate Christes bodye or no And if shée doe eate it what daunger canne bee leuied vppon her head These and such like bée fonde and foolish questions Rabbi What this word Rabbi doth signifie AND to bée called Rabbi ¶ This word Rab signifieth one that is aboue his fellowes and is as good as a number of them And we may sée by the repeating of it how proude a title it was Now they were called Rabbi which by laieng on of handes were vttered and declared to the world to be wise men Theo. Beza ¶ Christ forbiddeth not to giue iust honour to magistrates maisters but condempneth ambition and superioritie ouer our brothers fayth which office apperteineth vnto Christ. Geneua ¶ The chiefe purpose of Christ in this place is to teach vs not so to depend vpon men as though it were not lawfull to breake their decrees or to decline from their authoritie for there is one onely Father Lorde Maister to whome wée are so bounde that by no meanes we may decline at any time from his precepts D. Whitegift They sayde vnto him Rabbi ¶ The name of Rabbi was common to great men and such as were of honour and great calling But héere the Euangelist sheweth an other vse of this worde in his time namely that Doctours and interpreters of the worde of God were saluted with this name although therefore as yet they knewe not Christ to be the onely maister of his Church yet notwithstanding they béeing moued with the title that Iohn gaue vnto him they do count him as a Prophet and a teacher which is the first steppe to aptnesse to be taught Marl. vpon Iohn fol. 34. RACHA What the word Racha doth signifie RAcha is a reprochfull worde of Hebrewe and signifieth Thistles or Brambles Finallye it is a rebukefull worde signifieng the extremitie of the person that speaketh it ¶ It signifieth in the Sirians tongue an idle braine and is spoken in contempt Geneua ¶ Chrisostome sayth that it is a worde of the Sirians speach by which is shewed that the minde is moued to anger But vnder this worde foole doth Saint Austen and Chrisostome vnderstand all manner of iniury opprobrious spitefull wordes Tindale ¶ This worde Racha in English signifieth ill or affliction Christ meaneth there that he onely is not a murtherer that by hand killeth his brother but also hee that curseth or desireth euill to his neighbour as those doe that bid the Pestilence the Feuer quartaine Saint Antonies euill or such other execrations and should be punished as heretikes and blasphemers of God as ye may read Leuit. 20. 9. Gen. 27. 29. 1. Cor. 5. 5. Such euill sayers hath no part in the kingdome of God He that calleth his brother foole that is to say contemne him mocking or as men call it now a daies flowting or lowting committeth such murther as is worthy hell fire and eternall dampnation the which vice is reprehended Psal. 56. And was so abhorred of the Gentiles that manye would rather suffer death then susteine the slaunder of a pestilent tongue C ham that cursed his Father Gen. 9. The Philistines that counted Sampson for a foole Iudic. 16. Michol that lowted Dauid her husband 2. Reg. 6. The Ammonites the contemned Dauids ambassadours 1. Reg. 10. The Boies that mocked Elizeus the Prophet God punished the same with death more cruell then the magistrates doe punish murtherers Whooper RACHEL The opening of this place following RAchel wéeping for her children c. ¶ To declare the greatnesse of Gods mercie in deliuering the Iewes he sheweth them that they were lyke to the Beniamites or Israelites that is vtterly destroied and carried awaye insomuch that if Rachel the mother of Beniamin coulde haue risen
saith S. Austen that the manners of euill men hinder not the sacraments of God that either they vtterly be not or be lesse holy but they hinder the euill men themselues so yâ— they haue the sacraments to witnesse of their damnation not to helpe of their saluation And all processe spoken there by S. Austen is spoken chiefely of Baptime against the Donatists which said yâ— Baptime was naught if either the Minister or receiuer were naught Against whom S. Austen concludeth that the sacraments themselues be holy and be all one whether the Minister or receiuer bée good or bad Cranmer fol. 63. What the olde fathers doe teach of the sacrament Ireneus S. Agustine and other auncient Doctors yea and the Canon law doth teach there must be both the outward Element which in Baptime is water and in the Lords supper bread and wine and the outward grace as the two principalls thereof Take away the bread and wine and then it is no sacrament How the sacrament is our body Because Christ hath suffered for vs he hath betaken vnto vs in this sacrament his body and bloud which he hath made also euen our selues for we also are made his body by his mercie we are euen the same thing that we receiue And after hée saith Now in the name of Christ ye are come as a man wold say to the Chalice of the Lord there are ye vpon the Table and there are ye in the Chalice ¶ Héere ye may sée that the Sacrament is our body and yet it is not our naturall body but in a mysterie I. Frith If you wil vnderstand the body of Christ heare the Apostle which saith Ye are the body of Christ members 1. Cor. 12. 27. Therefore if ye be the body of Christ members your misterie is put vpon the Lords Table ye receiue the mysterie of the Lord vnto that you are you aunswere Amen and in aunswering subscribe vnto it ¶ Héere we may sée the Sacrament is also our body and yet is not our naturall body but onely our body in a mysterie that is to say a figure signe memorial or representation of our body For as the bread is made of many graines or cornes so we though we be many are bread one body for this propertie and similitude it is called our body beareth the name of the very thing which it doth represent and signifie I. Frith As the sacrament of the Altar is our body euen so it is Christs First vnderstand ye that in yâ— wine which is called Christs bloud is admixed water which doth signifie the people yâ— are redéemed with his bloud so that yâ— head which is Christ is not without his body which is the faithful people nor the body without the head Now if the wine when it is consecrate be turned bodely into Christs bloud then it is also necessary that the water which is admixed be bodely turned into the bloud of the faithfull people for wheras is one consecration must folow one operation whereas is like reson ther must follow like mysterie But whatsouer is signified by the water as concerning the faithfull people is taken spiritually therefore whatsoeuer is spoken of the bloud in the wine must also néedes be taken spiritually This is Bartrams reason vpon a. 700. yeares since How in the sacrament there can be no accident without his substance In the sacrament of the Altar saith I. Puruay after yâ— consecration ther is not neither can be any accident with yâ— substance but ther verely remaineth the same substance the very visible incorruptible bread likewise the very same wine yâ— which before yâ— consecratioÌ„ wer set vpon the Altar to be consecrate by yâ— Priest likewise as wheÌ„ a PagaÌ„ or Infidel is baptised he is spiritually coÌ„uerted into a meÌ„ber of Christ yet remaineth yâ— very same maÌ„ which he before was in proper nature substaÌ„ce B. of M. 649. Of a new article inuented in the sacrament Innocentius the third Pope was the head of Antichrist who after the letting loose of Satan inuented a new Article of our faith a certaine fained veritie touching the sacrament of tâ—e Altar that is to say that the Sacrament of the Altar is an â—â—cident without a substance But Christ his Apostles do teach manifestly yâ— the sacrament of the Altar is bread the body of Christ together after yâ— manner yâ— he spake And in yâ— he calleth it bread he wold haue the people to vnderstand as they ought with reason that it is very and substanciall bread no false nor fained bread In the b. of Mar. fol. 649. Of the sacramentall chaunge Of the sacramentall chaunge S. Bede which was about 900. yeres agoe saith thus The creature of the bread wine by the ineffable sanctification of the spirit is turned into the sacrament of Christs flesh and bloud In sacraments saith S. Augustine we must consider not what they be of themselues but what they doe signifie S. Ambrose saith What sawest thou in thy Baptime water no doubt but not onely water Againe he saith Before the blessing of the heauenly words it is called another kinde but after the consecration the body of Christ is signified Of the sacramentall word Let the word saith S. Austen be added to the element and there shall be made a Sacrament For whence commeth this so great strength to the water to touch the body wash the soule but by the word making it not because it is spoken but because it is beléeued For in the very word it selfe the sound which passeth is one thing the power which abideth is another This is the word of faith which we preach saith the Apostle whervpon in the Actes of the Apostles it is said By faith cleansing their hearts c. Cal. in his Inst. 4. b. chap. 14. sect 4. How in the sacrament remaineth bread wine That which you sée saith S. Austen in the altar is the bread the cup which also your eyes doe shew you but faith the weth you further the bread is the body of Christ the cup his bloud ¶ Heere he declareth two thingâ— yâ— in the sacrament remaineth bread wine which we may discerne with our eyes that the bread and wine be called the body and bloud of Christ. He that called his naturall body saith Theodoretus wheate and bread and also called himselfe a Uine the selfe same called bread and wine his body and bloud and yet chaunged not their nature And in his Dialogue he saith more plainely for saith he as the bread and wine after the consecration lost not theyr proper nature but kept their former substaunce forme figure which thâ—y had before euen so the body of Christ after his Ascention was chaunged into the godly substaunce Of the sacramentall eating ¶ Looke Eating What is to be wondred at in the sacraments The wonder is not
to make thee an Infidell and not to beléeue in Christ. Yea he séeketh as much as lyeth him to make God a lyar in whom not in thée is the certeintie of thy faith grounded F. N. B. the Italian How our saluation is neerer now then when we beleeued For now is our saluation néerer then when we beléeued ¶ The farther we go the néerer are we to the end now therefore our perfect and full saluation is néerer vnto vs then when we began first to beléeue The Bible note ¶ Before we beléeued it had ben in vaine to tell vs these things But now seeing our saluation is néere let vs take héede that we neglect not this occasion Geneua To worke out our saluation what it meaneth Worke out your owne saluation ¶ Our health hangeth not of our works yet are they said to worke out their health who doe runne in the race of iustice for although we be saued fréely in Christ by faith yet must we walk by the way of iustice vnto our health The Bible note ¶ Runne forward in that race of righteousnesse wherin God hath fréely placed you through Iesus Christ conducteth you his children by his spirit to walke in good workes so make your vocation sure Geneua SALVTE The meaning of these places following SAlute no man by the way ¶ This is spoken after the manner of a figure which men vse when they put downe more in words then is meant vsually among the Hebrues when they coÌ„maund a thing to be done spéedely without delay As Reg. 4. 29. For otherwise curteous and gentle salutations are pointes of christen duetie as for this calling it was but for a season Beza He willeth that they should dispatch this iourney with diligence not occupieng themselues about other dueties Math. 10. 12. Mar. 6. 10. Geneua When Heliah sent Gehazi his seruaunt to the Sunamite he charged him saieng If thou meete any salute him not and if any salute thée answere him not as though he shuld say Make spéed as nothing may let thée by the way Geneua SAMARITANES Of their opinions THE Samaritanes as Iosephus Antiq. li. 11. cap. vlt. denye the Iewes in aduersitie in prosperitie they call them cosins deriuing their pedigrées from Ioseph Ephraim Manasses c. They onely receiue the fiue bookes of Moses denieng all the prophesies after him They reteine all the Iewish ceremonies except the abhorring of the Gentiles They denie moreouer the resurrection of the dead Epiphan Praefae li. 1. de heraes SAMVEL How these words of Samuel in this place are to be vnderstood HOw can this be true that Samuel sayd to Saule I will not returne with thée and yet he went with him It is to bée vnderstood that Samuel spake it for the time present and not for the time following As our Sauiour Christ in the 7. of Iohn sayth I will not goe vp to the feast yet afterward he went priuely So Samuel intending not at that time to returne with Saulâ—â— but after his minde being chaunged for certeine causes went with Saule Lyâ—a Of the raising vp of Samuel And Saule perceiued that it was Samuel ¶ To his imagination albeit it was Satan indéed who to blinde his eies toke vpon him the forme of Samuel as he can doe an Angell of light Geneua SANCTA SANCTORVM What the meaning of these words are THis bread and this cup are the holy things of the holy You sée that he saith not onely they are holy things but he addeth beside of the holy As if he would say This bread is not common to all men nor euery vnworthie but it is the bread of the holy How much more may we saye the same of Gods worde This worde is not of men or of euery body but of the holy There S. Chrisostome saith that the Priest was wont to shew forth the bread in the time of the holy mysteries and say Sancta sanctis holy things for the holy And this is the meaning of Sancta sanctorum SANCTIFIE What it is to Sanctifie SAnctifie to cleanse and purifie to appoint a thing to holy vses and to separate from vncleane and vngodly vses Tindale And for their sakes sanctifie I my selfe ¶ To sanctifie is to separate to diuine vses I sanctifie my selfe that is I dye for them that they by my death may bée filled with the spirit of sanctification and may bee made the holye vessels of God by the reuealed spirit of the Gospell Marl. vpon Iohn fol. 568. Sanctifie them with thy truth ¶ To sanctifie is to select and choose out a thing from a prophane vse to the true worshipping of God the faithfull then are by the truth of Gods worde sanctified that is to saye selected and chosen out from the stocke of Adam béeing cleansed by the bloud of Iesus Christ from the filthinesse of this world Christ doth sanctifie himselfe when he offereth himselfe vpon the crosse for vs. Heere we must note that Christ doth in this place pray as a very natural man and not as God Blessed the seauenth day and sanctified it ¶ Sanctifie in this place is as much to say as to dedicate and ordeine a thing to his owne vse As Exo. 13. 2. Tindale The meaning of this place following For both he that sanctifieth and they which are sanctified are all one ¶ That is to saie as well Christ that doth sanctifie as we that are sanctified be all of one Father which is Abraham whose seede Christ tooke vpon him and not Angels that so by offering of his body and shedding of his bloud he might sanctifie vs for euer Sir I. Cheeke ¶ The head and the members are of one nature So Christ which sanctifieth vs and wee that are sanctified are all one by the vnion of our flesh Geneua How our meates are sanctified For it is sanctified by the word of God and praier ¶ We confesse and acknowledge that God is the maker and giuer of these creatures which we vse Secondly that we are of yâ— number of those who through Christs benefits haue receiued that right ouer all creatures that Adam lost by his fall Thirdly by our praier we craue of the Lord that we may vse those meats with a good conscience which we receiue at his hands Fourthly we make an ende of our eating and drinking with thankes giuing and praier so are our meates sanctified vnto vs. Beza SANCTVARIE Of the praiers made in the Sanctuary MIttat tibi auxilium de sancto de Syon tueatur te The Lord send thée helpe from the Sanctuary and strengthen thée out of Syon ¶ This is a praier for the King and the second verse of the. 20 Psalme And albeit the power of God is as ready and as able to helpe vs calling vnto him in the broade fields or in the wilde woods with seruent faith as if wee make our prayers in the Sanctuary that is the holy place