the rocke eod How Christ is the true Rocke eod Rod. The opening of the place 923. Of the rod and staffe of God 924. Rome How Babylon is proued to bee Rome eod An obiection aunswered 925. Reasons to proue that Christ suffered at Rome eod How Babylon is proued to be Rome by the Doctors 926. Rudâ—ments What they were c. 927. S. SAbboth Wherefore it was instituted 928. How the Priests brake it and were blamelesse 929. What is meant by the second Sabboth eod Why the Machabees sought on the Sabboth 930. The meaning of the place eo The signification of the Latine worde Sabbathum eod Sackecloth What the wearing of sackcloth meaneth eod Sacrament What a Sacrament is 931. What are Sacrament doth signifie 933. How it is called the bodye of Christ eod The right consecrating of the Sacrament eod How it is a memorial or signe of Christs death 934. How it is receiued with our mouth eod How it is more then bare bread or wine eod How it is made of two natures eod How Sacraments are no cause of gracâ— eod What ought to bee considered in Sacraments eod How they be holy whether the minister be good or bad 935. What the olde Fathers doe teach of the Sacrament eod As it is our body so is it Christs 936. How it hath no Accident without his substance eod Of a new Article inuented in the Sacrament 937. Of the Sacramentall chaunge eod Of the Sacramentall word eod How in the SacrameÌ„t remaineth bread and wine eod Of the Sacramentall eating 938. What is to bee wondered at in the Sacrament eod How the sacrament may be poisoned eo How it was cast in the fire burnt 939. How there is but two Sacraments eod When it was forbidden to bee ministred in both kindes eod Sacraments of the Elders compared to ours eod Sacrifice What a sacrifice is 940. Of two maÌ„nner of sacrifices eo How the Priests cannot offer vp Christ in sacrifice 941. How it is to offer our bodies a quick sacrifice 942. What manner of sacrifice we offer to god eod Of the sacrifice of the Table and Crosse. eod What the sacrifice of righteousnesse is 943. The difference betweene a sacrifice and a sacrament eod What sacrifices doe signifie eod Of the Leuiticall sacrifices eod Of sacrifices made by fire eod What the sacrifice of thankes is eod The sacrifice of the olde lawe what it meant 944. Sacriledge What sacriledge is eod Saduces What the Saduces were 945. Sagaion what it signifieth eod Saints how they are not to be praied vnto nor c. 946. To praise God in them what it is 947. How the dead saints knowe nothing c. eod How they cannot imparte their righteousnesse to other 948. Certaine obiections aunswered eod Wherefore Saints deedes do serue 952. How they haue not merits sufficient for themselues eod How the faithfull liuing in earth are Saints 953. How Saints shall iudge the world 954. Salomons House Of the beautie thereof c. eod Of Salamons Temple 955. What Salomons porch meaneth eo Salt What is to be salt eo Who it is meet to salt 956. Of the salting of hypocrites eo Of the salt that hath lost his saltnesse eo How our speach ought to bee powdered with salt eod How the nature of Christ is set out by the ceremonie of salt 957. How salte in Baptime is not Christs order eod Of the salted Couenaunt eod What the sowing of salt meaneth eod Saluation A firme argument of our saluation 958. How without the Church is no saluation 959. The causes of our saluation eod How our saluation is neerer now then when c. 960. To worke out our saluation what it meneth eod Salute The meaning of the places eod Samaritanes Of their opinions 961. Samuel how the place is vnderstood eod Of the raising vp of Samuel eod Sanctus sanctorum what the meaning of these are eod Sanctifie what it is to sanctifie 962. The meaning of the place eod How our meates are sanctified 963. Sanctuary Of the praiers made in the Sanctuary eod What it is to feare the Sanctuary eod Saphire The nature of the Saphire and c. 964. Sapience A definition thereof eod Sardine A description of the stone c. eod Sardis What Sardis is 965. Sardonix The description thereof c. eod Satan how Satan is taken for an enimy eod How hee is called the Prince of this world 966. How his standing among the Angells is vnderstood eod Of the man that Paule deliuered to Satan 967. How Peter is called Satan 968. How Satan can doe no more then God permitteth eod How he entered into Iudas eo Of his binding vp loosing againe 969 Satisfaction What is vnderstood thereby 970. How hurtfull the doctrine of satisfaction is 971. Of two manner satisfactions 972. Saturninus Of his opinions eod Sauiours How there is no mo Sauiours but one eod How the place is vnderstood 973. To be saued by hope what it meaneth eo Saule Why he was called Paule eo How Saule rent Samuels coate eod Scape goate 974. Scepter What the scepter of Christ is eo Scisme What Scisme is and how it is defined eod Of Scismes good and euill 975. Scorner The propertie of a Scorner 976 Scorpion The papists compared to a scorpion eod Scribe What a Scribe is 977. Scripture How the Scriptures are easie to be vnderstood 978. How Christ and the Church are learned therein 979. Against them that say they bee darke eo How in them are things needfull for our saluation 980. How holy Scripture is to be read 981. Of the ignorance knowledge of Scriptures eod How by them all doubts are tried 982. How Christ ouercommeth Satan with Scripture 983. How the place is to be vnderstood eo How it hangeth not vpon the iudgement of the Church eod WheÌ„ the Scripture was in English 985 Of Herodes burning the Scriptures eo Sea Of yâ— diuers nameâ— giue to the sea eo What the sea of Glasse signifieth eod What Iob meaneth by these two Sea 〈…〉 Whale 986. Sebellius Of his hereticall opinions eo Second Of the second time of punishinâ— 987. What is meant by the second death eod Secretnesse How secrets ought not to be disclosed 988. Sect. What is meant by the word Sect. eo How many Sectes are laied to Luthers charge 989. Secundiani What they were eo See or seeing What is meant by the place eo How the people sawe God 990. How the iust shall see God eod Seed how the seed of the righteous is said to inherit eod How yâ— field may not be sowen with mingled seed 991. Seeke The meaning of the place eo What it is to seeke after God 992. Selah What the word signifieth eo Seale The opening of the seuen seales eo The meaning of the place 994. Seleuciani What their opinions were 995. Sell. How the place is vnderstood eod Solde vnder sinne what it meaneth 996. Selum The misery yâ— happened the Iews vnder him eod Senechdoche
By whom they ought to be rebuked The ministers ought to preach against abuses Iohn Baptist rebuked king Herod for kéeping his brother Philips wife S. Paule rebuked the Corinthians for hauing of sects among them for one held of Paule an other held of Apollo some held of Peter and some of Cephas For suffering a fornicator among them euen such one as kept his fathers wife For bicause they accused one an other before vnlawfull Iudges and not rather set an vnitie betwéene brother and brother among themselues For bicause they sat with the Gentiles in their Tables and did eate with them of their sacrifices For praieng in a tongue that men vnderstood not And also bicause they doubted in the resurrection 1. Cor. 15. 8 All manner of méere traditions are abuses In vaine doe yée worship me saith Christ teaching the traditions and precepts of men Mat. 15. 8. Esaie 29. 13. Tindale ACHAB Of Satans deceiuing of Achab how it is vnderstood WHo is it saith God that shall beguile me Achab Satan preuēted not God in this case neither came he afore hand to saie If thou wilt giue mée leaue to beguile Achab I will do whatsoeuer thou wilt haue me to do but God beginneth saieng where shall I finde a lieng spirit to go and deceiue Achab for I sée he will néedes bée deceiued euen to the bottome of hell And wherefore is it that God speaketh so Euen bicause the case stood vpon executing of iust vengeance vpon an hypocrite a despiser full of crueltie and a mortall enimie of all goodnesse Achab was a man that had peruerted all Gods seruice vtterlie was wholie defiled with his owne Idols and therewithall also is full of sturdinesse and malice against the Prophets and would giue no eare to anie admonition When he was thus hardened in his sinnes in such sort that a man could gaine nothing by séeking to bring him into the right waie after that God had assaide all waies and sawe hée was a man forlorne when hée held his assises and demaunded who was he that would deceiue Achab for it was Gods will to execute the office of a Iudge Wée sée then that when God meaneth to punish wicked folke and to execute his wrath vpon them according to their deserts hee tarrieth not till hée be moued to it by Satan but preuenteth him c. Caluine vpon Iob. fol. 220 ACCIDENT What an Accident is AN Accident is a thing that maie bée or not be without corruption of that wherein it is As for example One maie take awaie the whitenesse of a wall yet the substance doth still remaine Erasmus How an Accident is not without his subiect In the Sacrament of the Altar saith hée after the consecration there is not neither can be anie Accident without the subiect but there verilie remaineth the same substaunce and the verie visible and incoruptible bread and likewise the verie same wine the which before the consecration were set vpon the Altar to bée consecrated by the Priest likewise as when a Pagan or Infidell is baptised he is spirituallie conuerted into a member of Christ through grace and yet remaineth the verie same man which before hée was in his proper nature and substance This was the opinion of Iohn Puruaie in the daies of king Henrie the fourth In the booke of Mar. fol. 649. ADAM How he was the first man that God created ADam was the first man that God created héere in earth after hee had made both heauen and it with all the ornaments and things belonging vnto them both The first yeare of the world and the yeare before Christ after the supputation that is set out in the end of the Bible of Geneua 3974. hée liued 930. yeares Of certeine notable things done by Adam and Seth. Iosephus writeth that Adam and Seth made two columnes or pillers one of Brasse the other of stone for they foreséeing an extermination of all things to be one by the power of fire the other by the violence and greatnesse of the waters graued therein those things which they had inuented with the prophesies by the which the worde of God might be preserued so that they should remaine as a perpetuall monument to their successours to declare what had bene done He writeth furthermore they diuided the yeare into xij monethes and first obserued and taught the course of the celestiall bodies for it is vnpossible that mans wit could attaine to the vnderstanding of so high and difficult things except God had shewed the knowledge thereof Lanquet Of the comparison the Apostle doth make betweene Adam and Christ. They also obiect vnto vs that the Apostle compared Adam with Christ said vnto the Romanes the euen as in Adam we all die so in Christ we are all quickened Wherefore by this meanes they saie the the grace of Christ ought vniuersallie to be laid forth vnto all men But if they wil so take this cōparison they shall be compelled to graunt the all shall by Christ be brought to felicitie as by Adam all throwne headlong into sinne into death◠But seeing that the thing it selfe declareth the contrarie they maie easilie perceiue that this similitude is not to be taken as touching all the parts thereof especiallie when as none fall of their owne consent into originall sinne but these men will not haue grace to be receiued but through a mans owne consent Wherfore if they admit this difference how dare they affirme that the matter is on each side a like The scope of the Apostle in this comparison is to be considered and beside the scope nothing is to be inferred And in that comparison Paule ment nothing els but that Christ is to those which are regenerate the beginning of life and blessednesse as Adam is to them that are deriued of him the cause of death and of sinne Now whosoeuer is afterward beside this scope gathered touching the equalitie of multitude or of the manner the same is Per accidens that is by chance and perteineth not vnto the scope and substance of the similitude Pet. Mar. fol. 305. How Adam did eate Christs bodie and drinke his bloud As soone as Adam had transgressed the Lords precepts and was fallen vnder condemnation our most mercifull Father of his gracious goodnesse gaue him the promise of health comfort whereby as manie as beleeued were saued from the thraldome of their transgression The word and promise was this I shall put enmitie betwéene thy séede and her séed that séed shall tread thoe on the head and thou shalt tread if on the heele In this promise they had knowledge that Christ should destroie the diuell with all his power and deliuer his faithfull from their sinnes And where he said that the diuell should tread it on the héele they vnderstood right well that the diuell should finde the meanes by his wiles and wicked ministers to put Christ to death And they knewe that God was
bloud ¶ By all these foresaid Authours and places with manie moe it is plainlie proued that when our Sauiour Christ gaue bread vnto his Disciples saieng Take and eate this is my bodie and likewise when he gaue them the cup saieng Drinke this among you and drinke you all of this for this is my bloud hée called then the materiall bread his bodie and the verie wine his bloud ¶ Thus much out of Cranmers booke fol. 118. 119. How bread is a figure of Christs bodie ¶ Christ himselfe saith Tertulian did not reprooue or discommend bread which doth represent his bodie ¶ For the vnderstanding of this place you must know that there was an Heretike called Marcion which did reproue creatures saide that all manner of creatures were euill This thing doeth Tertulian improue by the Sacrament and saith Christ did not reproue or discommend bread the which doth represent his bodie As though he should saie If Christ had counted the bread euill then would hée not haue lefte it for a Sacrament to represent his bodie meaning that it is a Sacrament token signe and memoriall of his bodie not the bodie it selfe And that this his meaning doth plainlie appeare in his sourth booke as followeth Christ taking bread and distributing vnto his Disciples made it his bodie saieng This is my bodie But this could not haue bene a true figure of it except Christ had had a true bodie for a vaine thing or fantasie can take no figure ¶ For the vnderstanding of this place you must marke that this Heretike Marcion against whom this Authour writeth did holde opinion that Christ had no naturall bodie but onelie a phantasticall bodie the which Tertulian improueth by the Sacrament of the Altar saieng The Sacrament is a figure of his bodie Ergo Christ had a true bodie for a vaine thing or fantasie can take no figure After the mysticall Easters Lambe fulfilled and that Christ had eaten the Lambes flesh with the Apostles hée tooke bread which comforteth the heart man and passeth to the true Sacrament of the Easters Lambe that as Melchisedech brought foorth Bread and Wine figuring him so might he likewise represent the truth of his bodie c. ¶ Héere doth Saint Hierome speake after the manner of Tertulian before That Christ with his bread and wine did represent the truth of his bodie For except he had had a true bodie he could not leaue a figure of it nor represent it vnto vs for a vaine thing or fantasie can haue no figure nor cannot be represented As by example how canne a man make a figure of a Dreame or represent it vnto our memorie But CHRIST hath left vs a figure and representation of his bodie in bread and wine Therefore it followeth that he had a true bodie This thing S. Bede doth more copeouslie set forth writing vpon S. Luke You shall not eate this bodie that you sée nor drinke that bloud which they that crucifie me shall shed out I haue giuen a certeine Sacrament vnto you if it be spirituallie vnderstood it quickeneth you but flesh profiteth nothing This is plaine enough spoken ¶ Thus much out of Frith Looke Figure How bread remaineth after the consecration Theodoretus saith The mysticall signes after the blessing of the Priest depart not from their owne nature For they remaine in their former substaunce figure and forme Further he saith yet the same bread and wine remaining as they were before are vnderstood and beléeued and adored as y◠things that they are beléeued The saieng of Thomas Salisburiensis No man saith hée be he neuer so simple or neuer so wise ought preciselie to beléeue that this is the bodie of our Lord that the Priest hath consecrate but onelie vnder this condition if all things concerning the consecration be done as apperteineth For otherwise he shal auouch a creature to be the creator which were Idolatrie Surelie the Sacrament of the bodie and bloud of Christ which we receiue are a godlie thing and therefore through them are we made partakers of the godlie nature and yet doth it not cease to be the substaunce and nature of bread and wine but they continue in the properties of their owne nature And surelie the Image and similitude of the bodie and bloud are celebrated in the act of the mysteries ¶ Looke Oyle That which you sée saith S. Austen in the Altar is the bread and the cup which also your eies doe shew you but faith sheweth further that bread is the bodie of Christ the cup his bloud ¶ Héere he declareth two things That in the Sacrament remaineth bread wine which we maie discerne with our eies that the bread and wine be called the bodie and bloud of Christ. Craumer He that called his naturall bodie saith Theodoretus wheate and bread and also called himselfe a Uine the selfe same called bread and wine his bodie and bloud and yet chaunged not their natures And in his second Dialogue he saith more plainelie For saith he as the bread and wine after the consecration loose not their proper nature but kept their former substaunce forme and figure which they had before euen so the bodie of Christ after his ascention was chaunged into the godlie substaunce Although ye make mée to abide yet I will not eate of your bread ¶ This Hebrue worde Lechem signifieth not onelye bread but sometime meate in vniuersall yea and sometime flesh also Héereof was inuented the subtiltie of the Papists to whom when we saie the bread remaineth in the Eucharist and proue it by that which Paule writeth The bread which we breake is it not the communicating of the bodie of Christ they aunswere that the bread in that place maie signifie flesh as it doth oftentimes in the holie Scriptures But they ought to remember that Paule wrote these words in Gréeke not in Hebrue But Arnos that is bread in Gréeke cannot signifie as Lechem maie in Hebrue Farther in the holie Supper the flesh of Christ is not broken but they are Symboles or Signes which are broken Pet. Mar. vpon Iudic. fol. 205. How the sacramentall bread ought not to be reserued Saint Cipriane saith this bread is receiued and not shut vp Clemens saith Let there be as manie hoasts or so much bread offered at the Altar as maie be sufficient for the people if anie thing remaine let it not bée kept vntill the morning Origen or Cyrillus saith The bread that our Lord gaue to his Disciples he lengered if not nor bad it to be kept til the morning whose reason is grounded vpon Christs institution for Christ said not take and kéepe but take and eate Of the breaking of bread And brake bread in euerie house ¶ This place ought not to be vnderstood of the Communion or Sacrament of the bodie and bloud of Christ as the place before but of the hospitalitie that was among them that
to forgiue him all such and secret hid sinnes wherein hée had offended the most pure and perfect lawe of God but also he desireth him vtterly to pourge him of all his secret and subtill sinnes saieng Ab occultis meis munda me vnto this place of the Prophet séemeth the saieng of Saint Paule to agree very well when he saith Nihil mihi conscius sum sed non in hoc iustificatus sum Mine owne conscience accuseth me of no fault and yet I am not because of that iustified before God for we sinne vpon a good intent and so by ignoraunce commit great offence against God In all such cases a man offendeth not his owne conscience and yet he offendeth God Ric. Turnar OFFERINGS What Offerings did signifie vnto the people THe Offerings were signes and did certefie a man that God was at one with him and was his friend and loued him For the fat of the beast was offered and wine thereto as though God had sate and eate and dronke with them and the rest they and their housholds did eate before God as though they had eaten and dronken with God and were commaunded to bée merry to make good chéere full certified that God was at one with them and had forgotten all olde offences and now loued them that he woulde fulfill all his promises of mercie with them Tindale OYLE What Oyle doth signifie in this place following ANd make of them holy annoynting Oyle ¶ This holy annoynting Oyle doth figure the vertue of the Holy ghost declared or shewed by the word of God and descending downe first on the head of Aaron which is Christ and consequently vpon the Apostles and all the faithfull As Psalme 133. 2. T. M With my holy Oyle haue I annoynted him ¶ By the holy Oyle is vnderstood the holy Ghost the grace the mercie and word of God by the which the soule is refreshed and deliuered from paine to spirituall ioye Geneua Is lyke the Oyle that runneth vpon the head c. ¶ The oyntment was a figure of the graces which came from Christ the head vnto the Church Geneua What the Oyle of gladnesse is The Oyle of gladnesse is the gifte of the spirite of God gladnesse to our selues because it filleth vs with ioye in the Lord and gladnesse to other because it powreth grace into our lippes to comforte the weake hearted and to make vs a swéete sauour of lyfe vnto lyfe to all that hearken vnto vs. Deering Thy God hath annoynted thée with the Oyle of gladnesse ¶ Hath established thy kingdome as the figure of Christ which is the peace and ioye of the Church Of the Oyle that Saint Iames speaketh off Annoynt him with Oyle in the name of the Lord. ¶ Among those Nations vnto which S. Iames wrote this Epistle it was the manner to annoynt their bodye with Oyle which thing Christ commaundeth his Apostle to doe And Oyle is to manye diseases as a wholesome medicine We where such annoynting is not vsed maye vnder the name of Oyle vnderstande the Office and duetie of Charitie in ministring vnto the sicke such things as he néedeth Tindale ¶ Oyle was much vsed in Palestina and was counted medicinable Mark 6. 13. Luke 10. 34. Therefore where the Apostles doth commaund that Elders should annoynt with Oyle the bodies of the sicke his meaning is that they shall in no wise despise those meanes that God hath appointed naturally to be vsed for the healing of the sicke Sir I. Cheeke ¶ The Oyle that S. Iames speaketh of was not a necessary Sacrament of the Church to continue for euer but it was a miraculous gifte of healing lasting for the time lyke as other miracles did Iewel And they annointed many with Oyle that were sicke and healed them ¶ This oyle was a signe of this miraculous working and not a medicine to heale diseases so that the gifte of miracles ceasing the ceremonie is to no vse How the Oyle that the Papists doe vse came not from the Apostles The Apostles in olde time gaue the Holy ghost by laieng on of hands but now a daies because Bishops he not so holy order hath bene taken that they should giue this Sacrament with Chrisme Iewel ¶ Extreme vnction as they tearme it was that Ceremonie which the Apostles vsed oftentimes when they healed the sick annoynting theÌ„ with Oyle For as they laied their hands vpon those whom they baptised giuing to them the Holy ghost visibly so lykewise when they healed any sicke man they did eftsoones annoint him with Oyle to signifie vnto him from whence the gift of health did come that is from the Holy ghost F. N. B. the Italian How the Oyle is compared to the bread in the Sacrament Cyrillus writing of the Oile saith thus Beware thou think not this to be Oyle onely For as the bread of the Sacrament after the inuocation of the Holy ghost is no longer common bread but the body of Christ so this holy Oyle is no longer bare or common Oyle but it is the grace of Christ. ¶ By these words there appeareth lyke chaunge in the Oyle and bread For as the Oyle is the grace of God so is the bread the bodye of Christ and as the nature and substaunce of the Oyle remaineth still although it be not bare or common oyle so the nature and substaunce of bread remaineth still although it be not common or bare bread OLDE MAN What is vnderstood by our olde man KNowing this that our olde man is crucified with him ¶ By the olde man he vnderstandeth our naturall disposition that we haue of our first parents which is slow to vertue but most prone and ready to sinne It is also called the body of sinne Sir I. Cheeke Olde wine ¶ Looke Wine ONELT FAITH How onely faith iustifieth proued by the Doctors SAint Ambrose saith They are iustified freely because working nothing requiting nothing they are iustified by onely saith through the gift of God Againe he saith in the same place This was Gods determination that the lawe surceaâ—â— the grace of God should require onely faith vnto saluation Againe he saith Rom. cap. 9. Onely faith is laied or appointed for saluation He knoweth himselfe to be voide of true righteousnes and to be iustified by onely faith in Christ. Theodorus saith Not by any workes of ours but by onely â—aith he haue got the mysticall good things Origen saith Wher is now thy boasting of thy good works it is shut out Paule saith that the iustification of only faith iustifieth so that all men onely beléeuing maye be iustified although he haue done no good workes at all Chrisostome saith they sayd Who so stayeth himselfe by onely faith is accursed Contrariwise Saint Paule saith that whosoeuer stayeth himselfe by onely faith he is blessed They be manifestly blessed whose wickednesse be forgiuen without any labour or worke and their sinnes hidden without any workes of
that his body was slaine and his bloud shed for thy sins beléeuest it so art thou saued iustified therby if not so helpeth it thée not though thou herest a thousand Masses in a day or though thou dost nothing els al thy life long then eat his body drink his bloud no more then it shuld help thée in a dead thirst to behold a bush at a Tauerne dore if thou knewest not therby the ther wer wine wtin to be solde Tin This word sacrament did not signifie the same with the olde Writers as it doth now in the Church for they call a sacrament the oth or religious bond which was of the strength of an oth So they called yâ— souldiers oth wherby they sware when they shuld go a warfare for the Common wealth that they would serue faithfully The souldiers sacrament as we may perceiue by Seruius and Vigetius in their bookes of warre matters Augustine defineth a sacrament in this sort The visible sacrifice saith he is the sacrament of the inuisible sacrifice that is to say the holy signe And againe A sacrament saith he is a visible forme of an inuisible grace c. Musc. fol. 272. S. Austen describeth a sacrament thus The word of God comming to the Element maketh the sacrament And againe in another place he saith A sacrament is a thing wherin the power of God vnder the forme of visible things doth worke secret saluation And the Master of the sentences doeth describe a sacrament none otherwise A Sacrament saith he is an inuisible grace and hath a visible forme and by this inuisible grace saith he I meane remission of sinnes In the b. of Mar. fo 1352. What the Sacrament doth signifie The signification and substaunce of the Sacrament is to shewe how we are fed with the body of Christ that is that like as materiall bread feedeth the body so the body of Christ nailed vpon the Crosse embraced and eaten by faith féedeth the soule The like representation is also made in the Sacrament of Baptime that as our bodies is washed cleane with water so is our soules cleane with Christs bloud How the sacrament is called the body of Christ. It is called the body of Christ that is to say it signifieth the body of Christ. Glosa de consecra dist 2. Hoc est The right consecrating of the sacrament The same Christ that did adorne and beautifie the Table is now present and he doth consecrate the same also For it is not men that doth make these things that be set before vs of the consecration of yâ— Lords table to be yâ— body bloud of Christ but the same Christ which was crucified for vs. The words are pronounced by the mouth of the Priest but the things are consecrated by the power grace of God This is saith he my body by this word are the things yâ— are set before vs consecrated And euen as yâ— voice which saith grow be multiplied replenish yâ— earth was but once spoken but yet doth at all times by the work of nature féele effect to generation so that voice also was but once spoken yet it giueth sure staye to the sacrifice throughout al yâ— tables of the Church euen to this daye from henceforth til his comming ¶ Chrisostome doth héere compare yâ— words yâ— Christ spake at yâ— insitution of his supper to the words yâ— God spake when he appointed man to be multiplied by generation affirmeth yâ— the same power yâ— worketh stil in the one doth stil work in the other also Not to charm out the substance of breadâ— to charme in yâ— substance of Christ vnder the accideÌ„ts of bread as you do teach meaning Watson But yâ— as by naturall order yâ— generation of mankind is continued according to the first voice so the inuisible graces yâ— wer promised by the death bloudshedding of our Sauiour Christ are by yâ— sacramentall vse of these creatures according to his commaundement continually preached to our senses and by â—aith receiued into our soules Crowley How the sacrament is a memoriall or signe of Christs death If Iesus haue not dyed whose memoriall and signe is this Sacrifice Thou seest what diligence he gaue that we shuld continually keepe in memory that he dyed for vs c. ¶ Héere Chrisostome calleth the Sacrament a memoriall or signe of Christ and that it was instituted to kéepe his death in perpetuall remembraunce And where he calleth it a Sacrifice he meaneth it to be a remembraunce of that holy sacrifice that Christ made vpon the Câ—osse once for all for he can be sacrificed no more seeing he is immortall I. Frith How the sacrament is receiued with our mouth Rabanus Maurus saith The sacrament is receiued with the mouth of our body but the body of Christ is receiued into the inner man and that with the spirituall mouth of our soule How the sacrament is more then bare bread or wine Our Bread and Cup be not of the common sort as in stéede of Christ bound togethers in eares of corne and twigs as they that is the Maniches do foolishly imagine but by vndoubted consecration it is made vnto vs mystical or sacramental bread it doth not growe such wherefore that foode that is not so made although it be bread and wine it is a nourishment of refection but not a sacrament of religion otherwise then that we blesse and giue thankes to God in all his gifts not onely spirituall but corporall also How the sacrament is made of two natures Ireneus saith that the Sacrament is made of two natures of an heauenly nature of a terrenall earthly nature now take away the substaunce of bread what earthly nature or substaunce remaineth in this holy Sacrament How sacraments are no cause of grace In Sacraments the onely promise of God by Christ both by word and signe are exhibited vnto vs which promises if we apprehende by faith then is the grace increased in vs and the gifte of God by faith receiued is by the Sacrament â—ealed in vs. What ought to be considered in sacraments S. Augustine saith in Sacraments we must consider not they be indéede but what they signifie All misteries or sacraments must be considered with inward eyes that is to say spiritually How the sacraments are holie whether the minister or receiuer be good or bad S. Augustin in this place against the Donatists shooteth not at this But whether Christs verye naturall bodie be receiued with our mouths but whether the Sacraments in generall bee receiued both of good and bad And he declareth that it is all one water whether Symon Peter or Symon Magus be christened in it all one Table of the Lord and one Cup whether Peter sup thereat or Iudas all one Oyle whether Dauid or Saule were annoynted therewith Wherefore he concludeth thus Memento ergo sacramentis Dei c. Remember
saith S. Austen that the manners of euill men hinder not the sacraments of God that either they vtterly be not or be lesse holy but they hinder the euill men themselues so yâ— they haue the sacraments to witnesse of their damnation not to helpe of their saluation And all processe spoken there by S. Austen is spoken chiefely of Baptime against the Donatists which said yâ— Baptime was naught if either the Minister or receiuer were naught Against whom S. Austen concludeth that the sacraments themselues be holy and be all one whether the Minister or receiuer bée good or bad Cranmer fol. 63. What the olde fathers doe teach of the sacrament Ireneus S. Agustine and other auncient Doctors yea and the Canon law doth teach there must be both the outward Element which in Baptime is water and in the Lords supper bread and wine and the outward grace as the two principalls thereof Take away the bread and wine and then it is no sacrament How the sacrament is our body Because Christ hath suffered for vs he hath betaken vnto vs in this sacrament his body and bloud which he hath made also euen our selues for we also are made his body by his mercie we are euen the same thing that we receiue And after hée saith Now in the name of Christ ye are come as a man wold say to the Chalice of the Lord there are ye vpon the Table and there are ye in the Chalice ¶ Héere ye may sée that the Sacrament is our body and yet it is not our naturall body but in a mysterie I. Frith If you wil vnderstand the body of Christ heare the Apostle which saith Ye are the body of Christ members 1. Cor. 12. 27. Therefore if ye be the body of Christ members your misterie is put vpon the Lords Table ye receiue the mysterie of the Lord vnto that you are you aunswere Amen and in aunswering subscribe vnto it ¶ Héere we may sée the Sacrament is also our body and yet is not our naturall body but onely our body in a mysterie that is to say a figure signe memorial or representation of our body For as the bread is made of many graines or cornes so we though we be many are bread one body for this propertie and similitude it is called our body beareth the name of the very thing which it doth represent and signifie I. Frith As the sacrament of the Altar is our body euen so it is Christs First vnderstand ye that in yâ— wine which is called Christs bloud is admixed water which doth signifie the people yâ— are redéemed with his bloud so that yâ— head which is Christ is not without his body which is the faithful people nor the body without the head Now if the wine when it is consecrate be turned bodely into Christs bloud then it is also necessary that the water which is admixed be bodely turned into the bloud of the faithfull people for wheras is one consecration must folow one operation whereas is like reson ther must follow like mysterie But whatsouer is signified by the water as concerning the faithfull people is taken spiritually therefore whatsoeuer is spoken of the bloud in the wine must also néedes be taken spiritually This is Bartrams reason vpon a. 700. yeares since How in the sacrament there can be no accident without his substance In the sacrament of the Altar saith I. Puruay after yâ— consecration ther is not neither can be any accident with yâ— substance but ther verely remaineth the same substance the very visible incorruptible bread likewise the very same wine yâ— which before yâ— consecratioÌ„ wer set vpon the Altar to be consecrate by yâ— Priest likewise as wheÌ„ a PagaÌ„ or Infidel is baptised he is spiritually coÌ„uerted into a meÌ„ber of Christ yet remaineth yâ— very same maÌ„ which he before was in proper nature substaÌ„ce B. of M. 649. Of a new article inuented in the sacrament Innocentius the third Pope was the head of Antichrist who after the letting loose of Satan inuented a new Article of our faith a certaine fained veritie touching the sacrament of tâ—e Altar that is to say that the Sacrament of the Altar is an â—â—cident without a substance But Christ his Apostles do teach manifestly yâ— the sacrament of the Altar is bread the body of Christ together after yâ— manner yâ— he spake And in yâ— he calleth it bread he wold haue the people to vnderstand as they ought with reason that it is very and substanciall bread no false nor fained bread In the b. of Mar. fol. 649. Of the sacramentall chaunge Of the sacramentall chaunge S. Bede which was about 900. yeres agoe saith thus The creature of the bread wine by the ineffable sanctification of the spirit is turned into the sacrament of Christs flesh and bloud In sacraments saith S. Augustine we must consider not what they be of themselues but what they doe signifie S. Ambrose saith What sawest thou in thy Baptime water no doubt but not onely water Againe he saith Before the blessing of the heauenly words it is called another kinde but after the consecration the body of Christ is signified Of the sacramentall word Let the word saith S. Austen be added to the element and there shall be made a Sacrament For whence commeth this so great strength to the water to touch the body wash the soule but by the word making it not because it is spoken but because it is beléeued For in the very word it selfe the sound which passeth is one thing the power which abideth is another This is the word of faith which we preach saith the Apostle whervpon in the Actes of the Apostles it is said By faith cleansing their hearts c. Cal. in his Inst. 4. b. chap. 14. sect 4. How in the sacrament remaineth bread wine That which you sée saith S. Austen in the altar is the bread the cup which also your eyes doe shew you but faith the weth you further the bread is the body of Christ the cup his bloud ¶ Heere he declareth two thingâ— yâ— in the sacrament remaineth bread wine which we may discerne with our eyes that the bread and wine be called the body and bloud of Christ. He that called his naturall body saith Theodoretus wheate and bread and also called himselfe a Uine the selfe same called bread and wine his body and bloud and yet chaunged not their nature And in his Dialogue he saith more plainely for saith he as the bread and wine after the consecration lost not theyr proper nature but kept their former substaunce forme figure which thâ—y had before euen so the body of Christ after his Ascention was chaunged into the godly substaunce Of the sacramentall eating ¶ Looke Eating What is to be wondred at in the sacraments The wonder is not
referred to the true Children of Abraham borne according to the promise and not according to the flesh which are heires of the true Lande of Canaan Geneua Shall kéepe it holie for an ordinaunce for euer ¶ That is vntill Christs comming for then Ceremonies had an end Geneua And shall serue him for euer ¶ That is to the yeare of Iubile which was euerie fitieth yere Deut. 15. 17. Leuit. 25. 40. Geneua EVCHARIST What Eucharist is EVcharistia in Latine is Englished a Thankes-giuing and is now taken for the Sacrament of the Altar Eliote When the Fathers saie that Eucharist is but bread they speake hyperbolicallie and vnderstande that it is not bread onelie or alone or common bread because vnto the bread is added the word of God whereby it receiueth the nature of a Sacrament And this is a strong reason against the Anabaptists which haue euer in their mouth that saieng of Paule vnto the Corinthians Circumcision and vncircumcision is nothing but the obseruation of the Commaundements of God so they saie that Baptime the Eucharist the Ecclesiasticall mysterie are nothing but pretend onlie the obseruing of yâ— commaundements of God But we aunswere them that other things are nothing if they be alone without faith and pietie and a holie life Pet. Mar. vpon the Rom. fol. 49. EVTICHAE What manner of men they were THey were a sect of Heretikes called also Psalliani of whom Epiphanius maketh mention contra Massilianos Saint Austen de haeresibus who for mumbling vp of their long praiers wer called the praieng heretikes for so soundeth the Gréeke word lukâ—eaâ— They would neuer cease praieng and singing of Psalmes daie and night And so much they gaue themselues to praier that they thought themselues bound to doe nothing els not to get their liuing with the sweate of their browes not to trouble themselues with anie Office that concerned the Common-wealth not to studie or to put their hand to anie kinde of labour but to liue in continuall idlenesse in onlie eating drinkking sléeping and praieng Of whom also thus writeth the auncient Greeke Authour I heodoret And the miserable wretches being deceiued giue themselues to no kinde of worke for they call themselues spirituall men But giuing themselues to praieng they sléepe the most parte of the daie Pomet fol. 117. Eutiches maintained the opinions of Nestorius and said that our Lord consisted of two natures before the â—iuinitie was coupled with the humanitie but after the vniting of them to bée of one nature and that the bodie of Christ was not of one substaunce with ours The Councell of Constantinople deposed him but he appealed to Theodosius and procured the Councell of Ephesus to be summoned where Dioscorus the Heretike restored him Euagr. lib. 1. cap. 9. This Eutiches béeing condemned in the Councell of Chalcedon brake out into these wordes This is the faith that I was baptised in this is the faith that I haue learned of the Fathers and in this faith will I die Tom. 2. Concil EVCHRAITES What they were EVchraites were Heretikes after the Etimologie of their name continent The Authour of their heresie was Tacianus of Mesopotamia the disciple of Iustinus Martir He abhorred mariage he forbad the vse of liuing creatures he offered water in steede of wine in the Sacrament he denied that Adam was saued The Euchraites preuailed in Pisidia and Phrigia Euseb. lib. 4. cap. 27. Epiphan haeres 46. 47. EVILL MEN. How farre euill men are to be borne withall SAint Augustine saith the good are not to be forsaken for the euill but the euill are to bée borne withall for the good Héere ought to be adedd other words which the same writer hath expreslie in other places that is if those euill men doe cast abroad no séedes of false doctrine nor lead other to destruction by their example How euill men eate not Christ bodie Looke ¶ Eating EVNOMIVS Of his hereticall opinions EVnomius Bishop of Cyzicum and the Scribe of Aetius said yâ— God had no more knowledge then man He termed Aetius the man of God rebaptised all that came vnto him in the name of the vncreated God in the name of the Sonne created and in the name of the sanctifieng Spirite created of the created Sonne Socrat. li. 4. cap. 7. Theodor. li. 2. cap. 29. Epiph. haeres 76. He affirmed moreouer that they which kept the faith that he taught should be saued had they committed neuer so great a sinne and continued therein He was about the yeare of our Lord. 353. EVSTACHIVS Of his opinions and how they were condemned EVstachius Bishop of Sebastra in Armenia went in such attire as was not decent for a Priest He forbad marriage made lawes of fasting he parted maried couples asunder He caused such as refrained the Churches to raise Conuenticles at home He tooke seruaunts from their masters vnder colour of religion He commaunded his followers to weare the Philosophers habit He caused the women to be shauen He forbad the accustomed fasting daies commaunded they should fast on the Sundaie Hée detested the praiers of married men he abhorred the Offering and Communion of maried Priests not remembring that his owne Father was a Priest and Bishop of Caesarea in Cappadocia He was first condemned of his owne Father in a Councell helde at Caesarea afterwards in a Councell of Gangra and last of all at Constantinople Socrates lib. 2. cap. 33. EXALT What it is to exalt or humble a mans selfe EUerie one that exalteth himselfe shall be brought low he that humbleth himselfe shall be exalted ¶ The Pharisie exalted himselfe thinking himselfe righteous by his déedes of the Lawe which was nothing at all and therefore he was brought low by the sentence of damnation The Publican humbled himselfe acknowledging his sinnes by lawlie praier by trust in Gods mercie by Christ and therefore he was exalted Hemmyng EXAMINE How we should examine our selues before we goe to the Lords table BUt let a man examine himselfe and so let him eate of this Bread and drinke of this Cup. ¶ There be thrée principall points the which euerie man ought to examine and prooue himselfe before hée goe to the Table of the Lord The first is true repentaunce and a true acknowledging of his offences and sinnes for the which Iesus Christ died as he declareth vnto vs in the same Chapter The second is true faith in the onelie grace and mercie of God which is offered and graunted to vs in Iesus Christ and by Iesus Christ as that Sacrament also testifieth The third true Charitie and vnion towards all the members of Christ Iesus as it presenteth vnto vs in that wee there eate all of one felfe Bread and drinke of one selfe Cup. Viret This prouing and examining of a mans selfe is first to thinke with himselfe with what lust and desire he commeth to the Maundie and will eate that bread whether he be sure that he
times alwaies his praise shall be in my mouth Chrisostome saith when God is blessed and thanks be giuen of men vnto him then more plentious blessing is wont to be giuen of him for their sakes by whom he is blessed For he that blesseth maketh him debter of a greater blessing Calfehill fol. 116. By blessing vnderstand not the wagging of the popes or Bishops hand ouer thy head but praier as when we saie GOD make thée a good man Christ put his spirit in thée or giue thée grace and power to walke in the truth to followe his commaundemēts as Rebeccaes friends blessed hir when she departed saieng Thou art our sister growe into thousand thousands thy séed possesse the gates of their enimies And as Isaac blessed Iacob saieng God giue thée of the dew of heauen and of the fatnesse of the earth abundance of corne wine and oile And Gen. 28. 3. Almightie God blesse thée and make thée grow and multiplie thée that thou maist be a great multitude of people giue to thée and to thy séede after thee the blessing of Abraham that thou maist possesse the land wherein thou art a straunger which he promised to thy grandfather such like Tindale fol. 145. What Gods blessings are Gods blessings are his giftes as in the first Chapter of Genesis he blessed them saieng Grow and multiplie haue dominion And in the. 9. Chapter he blessed Noe his sonnes and gaue dominion ouer all beasts authoritie to eate them And God blessed Abraham with cattel and other riches And Iacob desired Esau to receiue the blessing which he brought him that is the present and gift God blessed the. 7. daie That is gaue it a preheminence that men should rest therein from bodilie labour and learne to know the wil of God and his lawes how to worke their works godlie all the wéeke after God also blessed all nations in Abrahams séed that is he turned his loue and fauour vnto them giueth them his spirit and knowledge of the true waie and lust and power to walke therein and all for Christs sake Abrahams sonne Tindale fol. 5. Who is blessed and sanctified of God He is blessed which kéepeth himselfe that which he is by new birth that is to wit which continueth in walking in newnes of life according to the which Christ saith Blessed are they which heare the word of God and kéepe it Luke 11. 28. Also Blessed is he to whom the Lord imputeth no sin in whose heart there is no guile Psal. 32. 1. 2. Rom. 4. 8. Marl. vpon the Apoc. fol. 276. ¶ Blessed is that man of the Lord yea holie iust and perfect maie he be reported also of all men which hath portion conuenient in y◠first resurrection with Dauid Magdalene Zacheus Peter Happy are they which hearing the word of God retaineth it in their liuing for they being renued with the glad tidings of life are depured by the spirit of Christ sanctified so made the habitacles of the holie Ghost Bale vpon the Apoc. fol. 59. Some peraduenture will aske who be they that be blessed and sanctified of God truelie all they whome Christ hath sanctified in his bloud and washed their sinnes in his bloud that hath faith and doth beléeue their sinnes onelie to bée taken awaie by Christ and his bloudshed for their remission of sinnes which will beléeue surelie till they die These be they which be truelie hallowed and sanctified in God the father and these bée holie and blessed whether men do blesse them or curse them Other there be that be sanctified as of men and of the Pope of the Cardinalls of Bishops or Abbots but these be not holie nor blessed except that Christ hath sanctified them in his bloud and hath remission of their sinnes by Iesus Christ which thing they beléeue surelie or els they be not sanctified of God nor blessed be they neuer so oftentimes blessed of the popes holy hand and all his thrée crosses with all the miters of his Cardinalls and Bishops Bibliander in the exposition of Iude. Of the sacramentall blessing Iesus tooke bread blessed c. ¶ To blesse is not to make a crosse but rather to giue thanks as he himselfe doth expresse by by when he speaketh of the cup. Againe where Marke vseth this word blessed Mathew Luke and Paule doe saie he gaue thanks both in Gréeke and in the Latine Sir I. Cheeke And when he had blessed ¶ Marke saith had giuen thanks and therefore blessing is not a consecrating with a coniuring of murmuring force of words and yet the bread the wine are chaunged not in nature but in qualitie for they become vndoubted tokens of the bodie and bloud of Christ not of their owne nature and force of words but by Christ his institution which must be recited and laied foorth that faith maie finde what to laie holde on both in the word and the element Beza The cup of blessing which we blesse c. ¶ When I spake saith Chrisostome of blessing I spake of thanksgiuing and speaking of thanksgiuing I open all the treasure of the goodnesse of God and rehearse those great giftes of his For with the cup we adde the vnspeakable benefites of God and whatsoeuer we haue obteined So we come vnto him we communicate with him thanking him that he hath deliuered mankinde from errour that when we had no hope and were wicked persons he admitted vs brothers and companions to himselfe with those and such other rendrings of thankes we come vnto him Héere ye sée what Chrisostome tooke blessing to be Calfehil fol. 106. What it is to blesse the Lords name Blessed be the name of the Lord. ¶ We maie not onelie picke out the words but also consider of what minde they procéede and that they be spoken trulie and vnfainedlie for how is it possible that we should blesse the name of God if we doe not first acknowledge him to be righteous But he that grudgeth against God as though he were cruell and vnkinde cursseth God because that as much as in him lieth he lifteth himselfe vp against him He that acknowledgeth not God to be his father and himselfe to be Gods childe ne yéeldeth record of his goodnesse blesseth not God And why so For they which taste not of the mercie and grace that God sheweth vnto men when he afflicteth them must néedes grinde their téeth at him and cast vp and vomit out some poyson against him Therefore to blesse the Lords name importeth as much as to perswade our selues that he is iust and righteous of his owne nature and not onelie that but also that he is good and merciful Lo◠héere how we maie blesse Gods name after the example of Iob that is by acknowledging his Iustice and vprightnesse and moreouer also his grace and fatherlie goodnesse towards vs c. Caluine vpon Iob. fol. 32. ¶ Héereby he confesseth that
pledge and then he glorieth with Paule and reioiceth saieng Now it is not I that liue but it is Christ that liueth within me These things be practised and vsed among faithfull people and to pure mindes the eating of his flesh is no horrour but honour and the spirite deliteth in the drinking of the holie and sanctified bloud and dooing this we whet not our teeth to bite but with pure faith we breake the holie Bread These be the words of Cipriane De coena Domini The Word saith Origen was made flesh verie meate which who so eateth shall surelie liue for euer which no euill man can eate For if it could be that he that continueth ill might eate the Word made flesh séeing that he is the Word and Bread of life it should haue bene written Whosoeuer eateth this Bread shall liue for euer Origen in Mathew chapter 15. The Authour of this tradition Saint Cypriane said that except we eate his flesh and drinke his bloud we should haue no life in vs instructing vs with a spirituall lesson and opening to vs a waie to vnderstand so priuie a thing that we shuld know that the eating is our dwelling in him our drinking is as it were an incorporation in him beeing subiect vnto him in obaieng ioined vnto him in our wills and vnited in our affections the eating therefore of this flesh is a certaine hunger and desire to dwell in him S. Austen saith vpon the Gospell of Iohn that he that doth not eate his flesh and drinke his bloud hath not in him euerlasting life and he that eateth his flesh and drinketh his bloud hath euerlasting life But it is not so in those meates which we take to sustaine our bodies for although without them we cannot liue yet it is not necessarie that whosouer receiueth them shall liue for they maie die by age sicknesse and other chaunces But in this meate and drinke of the bodie and bloud of our Lord it is otherwise for both they that eate and drinke them not haue not euerlasting life And contrariwise whosoeuer eate drinke them haue euerlasting life Who doe eate and drinke the bodie and flesh of Christ. They which doe beléeue in Christ and doe assuredlie perswade themselues that he died for their sakes they I saie doth both eate the flesh of Christ and drinke his bloud to which vse the Simboles or fignes for that they stirre vp the senses are verie much profitable not that the flesh bleud of Christ are powred into the bread wine or are by any means included in those Elements but because these things are of the true beléeuers receiued with a true faith For they are an inuisible norishment which is receiued onelie in the minde as Augustine hath faithfullie admonished saieng Why preparest thou the téeth and the bellie beléeue and thou hast eaten Pet. Mar. vpon Iudic. fol. 212. What it is to eate God To eate God is to haue the fruition of the diuine nature to be incorporate into God But the Maiestie of God so farre surmounteth the capacitie of man that as he is in himselfe in nature and Godhead no naturall creature is able ot conceiue him but onelie in the face and sight of Iesus Christ the sonne of God Therefore S. Paule saith Christ is the brightnesse of the glorie and the expresse Image of the substaunce of God Iewel fol. 240. Of the true sacramentall eating and of the true eating of Christs bodie The Sacrament that is to saie the Bread is corporallie eaten and chawed with the téeth in the mouth The verie bodie is eaten and chawed with faith in the spirite Ungodlie men when they receiue the sacrament they chaw in their mouths like vnto Iudas the sacramentall bread but they eate not the celestiall bread which is Christ. Faithfull christian people such as bée Christs true disciples continuallie from time to time record in their minde the beneficiall death of our Sauiour Christ chawing it by faith in the cud of their spirit and digesting it in their hearts féeding and comforting themselues with that heauenlie meat Also they dailie receiue not the sacrament therof so they eate Christs bodie spirituallie although not the sacrament therof But when such men for their more comfort confirmation of eternal life giuen vnto thē by Christs death come vnto the Lords holie Table then as before they fedde spirituallie vpon Christ so now they féede corporallie also vpon the sacramentall bread By which sacramentall féeding in Christs promises their former spirituall feeding is increased and they growe and waxe continuallie more strong in Christ vntill at the last they shall come to the full measure and perfection in Christ. This is the teaching of the true Catholike Church as it is taught by Gods word And therefore Saint Paule speaking of them that vnworthelie eate saith that they eate the bread but not that they eate the bodie of Christ but their owne damnation Cranmer fol. 79. ETERNALL LIFE How Eternall life is sometime called a reward ETernall life is sometimes in the holie Scriptures called a reward but then it is not that reward which Paule writeth to be giuen according to debt but is all one as if it shuld be called a recompensation Gods will and pleasure was that there should be this coniunction that after good workes should followe blessednesse but not yet as the effect followeth the cause but as a thing ioined with them by the appointment of God Therefore we maie not trust vnto workes for they are feeble and weake and doe alwaies wauer stagger Wherfore the promises of God depend not vpon them neither haue they in themselues as they come from vs that they can mooue God to make vs blessed We saie therefore that God iudgeth according because according as they are either good or euill we shall obtaine either eternall life or eternall damation But thereby it followeth not that workes are the cause of our saluation Pet. Mar. vpon the Rom. fo 39. EVANGELISTS Who be Euangelists EUangelists were next vnto Apostles and had their Office much like them sauing that they were beneath them in degrée of dignitie These gaue themselues chiefelie to instructing of the people and preaching the Gospell to them as plainlie and simplie as might be of which sort was Timothie and such like For although Paule match Timothie with him in dooing commendations yet doth he not make him his followe in Apostleship but kéepeth that name peculiarlie to himselfe 2. Cor. 1. 1. Col. 1. 1. And in writing to him he saith thus Be watchfull in all things harden thy selfe in afflictions go through with the worke of an Euangelist 2. Tim. 4. 5. EVER How this word Euer is taken ANd to thy séede for euer ¶ Euer is not héere taken for a time without ende but for a long season that hath not his ende appointed T. M. ¶ Meaning a long time and till the comming of Christ. And spirituallie this is
vnto the Temple at the tune appointed and there to make their humble praiers vnto God for peace aâ—n his fauour as the manner of Gods people was in all their distresses to fast and praie in faithfull repentaunce Iere. 36. 6. The Bible note Against supersticious Fasting Behold when ye fast your lusts remaineth still ¶ This fast remaineth yet among the christen for true chastening of the bodie abstaining from vice will we yet neither vnderstand nor heare of but still think with the Iewes that we do God a great pleasure when we fast and also that we then fastâ— when we abstaine from one thing fill our bellies with another And verelie in this thing doth our superstition excéede the superstition of the Iewes for we neuer read that they euer tooke it for a fast to abstaine from flesh and eate either fish or white meate as they caâ—â— it T. M. Quid prodest oleo c. What auaileth it to eat no oile with pain much ado curiously to séek for Nelits figs pepper nuts dates fine white bread honnie Pistacia Besides this I heare saie ther be some which contrarie to the common order nature of men wil neither drink water nor eate bread but séek for delicate suppings hearbs shred togethers the iuice of Béetes receiue yâ— same not out of a cup but out of a shell fie for shame do we not bluâ—h at such foolishnesse Are we not wearie of such superstition And yet beside all this liuing in such curious delicacie we looke to be praised for our fasting How hypocrites will haue their fasting accepted Wherefore haue we fasted and thou séest it not ¶ He setteth foorth the malice and disdaine of the hppocrites which grudge against God if their workes be not accepted Geneua How Fasting driueth out Diuells Howbeit this kind goeth not out but by praier and fasting ¶ The best remedie to strengthen the weake faith is praier which hath fasting added vnto it as an help to the same Gen. ¶ For the casting foorth of diuells by fasting praier marke what Christ aunswereth he saith that the Apostles could not because of their incredulitie and weaknesse of faith and afterward he addeth these two fasting praier as wepons works of faith which cannot be seperated froÌ„ faith neither can be found in the olde bottells of the hypocrits This praier when it striueth against the diuell it surmounteth all worldlie things or plesures and the same is also the onelie true fast to neglect for the time all worldlie things to neglect meat drink whatsoeuer bodelie pleasure or desire maie be imagined yâ— in praier thy minde maie be lifted vp aboue the heauens vnto the throne of God A. G. The vnderstanding of these two places following When ye fast be not sad as the hypocrites are c ¶ By this it appeareth that the true fast is to put awaie all wanton desires and lusts c. And to rule the bodie by conuenient chastitie and mortifieng as it is said in the Psa. 35. 13. I afflicted my soule with fasting Esa. 58. 4. Behold wheÌ„ ye fast your lusts remain stil. Tin Then shall they fast in those daies ¶ Then shall they fast that is so long as I am with them they shall not féele the trouble and great persecution of the world but when I am taken from them then shall they fast that is then shall they mourne for then their persecution and trouble shall begin Tindale Of miraculous Fast. Ther is a fast which is aboue mans strength is sometime giuen of God meruailously vnto some of his saints to commend their doctrine Moses in the mountain fasted 40. daies For God wold by a notable example shew the the law which he set foorth came from himselfe was not inuented of men Neither went Moses therefore vnto the mountaine to fast but to receiue the law of God to talke with him Elias also receiuing bread water of the Angell in the strength of the meate walked 40. daies euen vnto the mount of God Horeb the he by this miracle shuld be declared to be the true reuenger of the law By this kinde of fasting our sauior coÌ„mended the preching of the Gospel yâ— it shuld not séeme to be a thing vulgar but shuld be proued a thing begun by god But these were miracles neither pertain they anie thing vnto vs but only yâ— we shuld haue theÌ„ in admiratioÌ„ by such exaÌ„ples be stirred vp with reuereÌ„ce to receue the word of god P. M. vp I. 274 And wheÌ„ he had fasted 40. daies ¶ The fasting of Christ ought to be vnto vs an example of sober liuing not for 40. daies as some do imagin of their own brains but as loÌ„g as we are heere in this wildernesâ— S. I. Che. Of the fast compelled Ther is a fast which lieth not in our power as when we béeing destitute of meate haue not whereof to â—ate Héere is need of patience we must praie vnto God yâ— he would strengthen encourage vs. So the Saints when they wandred about preached the Gospell were compelled sointinies to hunger And the disciples when they followed yâ— Lordâ— wer driueâ— by hunger to plucke the eares of corne to rub out the corne Elias also desired meate of the widdow and waited at the Brooke for such meatâ— as the Rauens should bring him This kinde of fasting men do not take vpon them of their owne frée will but it is laide vpon them by God Pet. Mar. vpon Iudic. fol. 274. FATHER How these places following be expounded NO man commeth to me except my Father drawe him ¶ Manie men vnderstand these words in a wrong sence as though God required in a reasonable man no more then in a dead post and marketh not the words that follow Omnis qui audit c. that is euerie man that heareth and learneth of my father commeth to me God draweth with his word the Holie ghost but mans dutie is to heare and learne that is to saie receiue the grace offered consent vnto the promises not repugne the God that calleth God doth promise the Holie ghost to them that aske it and not to them that contemne him c. ¶ Looke Drawing My Father worketh hetherto and I worke My Father worketh that is my Father kéepeth not the Sabboth daie no more doe I. My Father vseth no common Merchandise on the Sabboth daie and no more doe I. Tindale Walke not in the steps of your Fathers Whereby the holie ghost confuteth them that saie they will follow the religion and example of their Fathers and not measure their dooings by Gods word whether they be approoueable thereby or no. Geneua When your Fathers tempted me c. ¶ Sée I praie you how perillous it is to followe the example of our fore-fathers vnlesse it be most certaine that they haue walked in the waies
of the truth and haue bene obedient vnto the word If the Religion of our fore-fathers hath bene false or contrarie to the Scriptures wée ought in no wiâ—e to followe Lactan. de Origen erro 2. cap. The Father is greater then I. First I saie that one place of the Gospell is not to be expounded against the whole purpose of the booke which is to teach that the Lord Iesus is Gods naturall sâ—nne and equall to God And sith the Euangelist hath this word Equall plainlie and expreâ—lie they shew themselues mad yâ— would make him to incounter against himselfe Second I say that in that place the Lord Iesus compareth not his substaunce with his Fathers substaunce but compareth his present humble state with the glorious state that he should haue after his Ascension And therefore all the godly old fathers well nigh haue taught these wordes to be spoken of his mans nature which should be forthwith aduaunced to immortall and incorporall glorie by the power of the Father Some Gréeke Writers indéede admit that the Father is greater then the Sonne not because he had greater power or that there is anie difference in their substance essence but in that he is the Father and begetteth the sonne is not begotten of the sonne therefore he maie be said greater The meaning also of these words The Father is greater then I maie be this The end why I trauaile with you is not that you should staie in me and looke no farther but to bring you to the Father as to the last marke that with me ye maie see him as he is whose glorie is more deere to me then mine owne glorie and therefore I séeke it more then mine own and I think that I haue not accomplished mine office vntill I haue brought you to him c. My sonne heare thy Fathers instruction ¶ He speaketh this in the name of God which is the vniuersall Father of all creatures Or in the name of the Pastour of the Church which is as a Father Geneua Heare O ye children your Fathers instruction ¶ He speaketh this in the person of a Preacher and Minister which is as a Father vnto the people Geneua Whosoeuer shall saie to the father or mother By the gifte that is offered by me thou maist haue profite ¶ The meaning is this whatsoeuer I bestow vpon the Temple is to thy profite for it is as good as if I gaue it thée For as the Pharisâ—es in our time saie it shall be meritorious for thée for vnder this colour of religion they raked all to themselues as though that he that had giuen anie thing to the Temple had done the dutie of a 〈…〉 Beza The Father haue eaten sower Grapes and the childrens téeth are set on edge ¶ The people murmured at the chastening of the Lord and therefore vsed this Prouerb meaning that their Fathers had sinned and the Children were punished for their transgressions Read Ieremie 31. 29. Geneua The fathers wickednesse punished in their children There is a double manner of punishing the wickednes of the fathers vpon the children for sometime God sheweth mercie to the children and yet notwithstanding ceaseth not to chastise the vnrighteousnes of their fathers in the persons of their children As for example we see a father that hath gotten much goods howbeit by wicked bargening by subtiltie by craft and by crueltie yet God hath pitie vpon the childe of such a man and what will he doe He will rid him quite and cleane of all those euill gotten goods because they would but bring him to confusion according as it is said that such kind of riches are as wood which in the ende will kindle the fire of Gods wrath Therefore when the Lord meaneth to saue the childe of a wicked man that hath liued amisse he bereaueth him of al the euill gotten goodes as though he should lette him bloud to saue his life that he might not be wrapped in the mischife coruption which his father had drawen vnto himselfe Behold how God punisheth the wickednes of the fathers vpon the children yet ceaseth not to be the sauiour of the children to shew them mercie Sometimes he passeth farther because the fathers haue ben so far out of al squareâ— as they haue led a stubborne froward life God forsaketh their ofspring insomuch yâ— the grace of his spirit dwelleth not with them Now when we be so destitute of Gods guiding we must néeds run into destruction néeds must the mischiefe increase more more Thus we sée yâ— when the children of the vngodly do beare the sins of their fathers it is not only for that God forsaketh them and leaueth them vp to the state of their owne natureâ— but also for that he giueth Satan full power ouer them and letteth him haue the bridle to â—aigne in such houses at his pleasure And when the diuell hath led awaie the fathers and carried them into all naughtinesse their children shall also ouer-shoote themselues into excessiue outrage We see then as now what is meant héere that is to witâ— that when the children of wicked men are 〈…〉 destitute of Gods grace walke after their inordinat◠〈…〉 they must néeds come to greater confusion then their Fathers Cal. vpon Iob. fol. 82. How our fathers did eate the same spirituall meate c. Our Fathers did all eate the same spirituall meate and did all drinke of the same spirituall drinke and then dranke of that spirituall Rocke that followed them which Rocke was Christ. ¶ These words Saint Austen expoundeth saieng What is to eate the same meate But that they did eate the same which we doe Whosoeuer in Manna vnderstoode Christ did eate the same spirituall meate that we doe that is to saie that meate which was receiued with faith and not with bodies Therefore to them that vnderstoode and beléeued it was the same meate and the same drinke So that to such as vnderstoode not the meate was onelie Manna and the drinke onelie water but to such as vnderstoode it was the same that it is now To come and is come be diuers words but it is the same Christ. These be S. Austens words De vtilita poeniten How our fathers were iustified by faith as we are now The fathers were no lesse iustified onely by the faith of Christ then we Wherfore it is written in the booke of Genesis of Abraham that he beléeued and it was counted vnto him for righteousnes Iohn also testifieth that Christ said of Abraham yâ— hée had séene his daie therin reioiced The Epistle to the Hebrewes the 13 chap. affirmeth that Christ was yesterdaie to daie remaineth for euer Wherfore euen as we are said now to be saued not by workes but by the true mercie of God by faith in Christ so was it with the Fathers at yâ— time for they wer iustified by no works but only by faith in Christ. Furthermore what
the loue of all worldlie things can be no scholer of Christ to learne his doctrine Tindale What it is to forsake the Lord. And forsooke the Lord God of their Fathers c. To forsake the Lord God of their fathers is to despise and forsake the word of God not so beléeue his promises nor to walke in his commaundements but to imagine another seruice of him then hee himselfe hath assigned in his word T. M. FORTVNE How nothing ought to be ascribed to fortune TO be had in fauour it helpeth not to be cunning but that all lieth in Time and Fortune ¶ Thus the worldlings say to proue that all things are lawfull for them and attribute that to Chaunce and Fortune which is done by the prouidence of God Geneua ¶ Thus the wicked worldlings are deceiued attributing to Fortune that which is ordered by the secret prouidence of God The Bible note Augustine in his booke against the Academites saithe It doth displease me that I haue so often named Fortune albeit my meaning was not to haue anie Goddesse ment thereby but onelie a chaungeable happening in outward things either good or euill Of which word Fortune are deriued these words which no Religion forbiddeth vs to vse Forte forsan forsitan fortasse fortuito y◠is Perhaps peraduenture by fortune by chaunce which yet must al be applied to y◠prouidence of God And that did I not leaue vnspoken when I said For peraduenture that which is commonlie called Fortune is also ruled by sercet order and we call chaunce in things but that whereof the reason and cause is vnknowen I said this indéed but it repenteth me that I did there so name Fortune Forasmuch as I sée that men haue a verie euill custome that whereas they ought to say It pleased God they saie It pleased Fortune Cal. in his inst 1. b. chap. 16. sect 8. ¶ Fortune and aduenture are the words of Panim◠the signification whereof ought in no wise to enter into the heart of the faithful For if all prosperitie be the benediction of God and all aduersitie his malediction there remaineth no place to Fortune in such things as come to men Basil. retract li. 1. ca. 2. FOOTE What the foote doth signifie in scripture My foote standeth right Foote in the scripture is taken for the affection desire or will of the heart As in the Psa. 36. 11. O let not the foote of pride ouertake me T. M. The meaning of this place following At the féete of Gamaliel ¶ That is his dailie hearer The reason of this speach is this for that they which teach sit commonlie in the higher place speaking to their scholers which sit vpon fourmes beneath and therefore he saith At the féete of Gamaliel Beza What the feete of God signifieth As his head signifieth his diuinitie so his féete signifieth his humanitie the which is subiect to Gods deitie as our féete are vnto our heads Psal. 8. 6. Thou shalt put all things in subiection vnder his féete In some places the Preachers of Gods word be meant by the féete as in Deut. 33. 3. They that drawe nigh his féete shall taste of his doctrine FOOTE-STOOLE What this Foote-stoole was ANd a foote-stoole for our God The foote-stoole c. was the mercie seate at which and on which God had promised the Hebrewes to heare them and speake vnto them which was vpon the Arke as it appeareth Exo. 25. T. M. And fall downe before his foote-stoole c. ¶ That is before his Temple or Arke where he promised to heare when they worshipped him as now he promiseth his spirituall presence wheresoeuer his Church is assembled Geneua And remembred not his foote-stoole ¶ Alluding to the Temple or to the Arke of the Couenaunt which was called the foot-stoole of the Lord because they should not set their mindes so low but to lift vp their hearts toward the heauens Geneua Untill I 〈…〉 thy foot-stoole ¶ Christ is the only◠redéemer vnto whom all power are subiect must obay Gene. FOVRE Of the foure Angels ¶ Looke Angels Of the fourth Watch. ¶ Looke Watch. ANd intreate them euill foure hundred yeares ¶ That is not to be vnderstood that they stould be euill intreated the whole foure hundred yeares but by excesse of speach called Hyperbole is signified that they should be euill intreated within the space of 400. yeares The Bible note FOVRTEENE GENERATIONS Vnder whom the fourteene Generations were ruled THe first fourtéene generations from Abraham to Dauid was vnder the rule of Iudges from Dauid vnto the captiuitie of Babilon vnder Kings from captiuitie of Babilon vnder high Priests And the last fourtéene generations from the captiuitie of Babilon ended in Christ. Marl. fol. n. FORME OF GOD. What it is to be in the forme of God Athanasius saith Nature substaunnce kinde and forme be all one thing Leo saith What is it to be in the forme of God He aunswereth it is to be in the nature of God Chrisostome saith The forme of God is the nature of God S. Austen saith As concerning the forme of God Christ himselfe saith of himselfe I and my Father are both one againe he saith The forme is one because the Godhead is one Iewel fol. 88. ¶ Looke Shape of God What it is to take the forme of a seruaunt Leo saith What is it to take the forme of a seruant He answereth doubtlesse it is to take the perfection of nature state of man Chrisostome saith The forme of a seruaunt verelie is the nature of a seruaunt Saint Augustine saith When thou thinkest of the forme of a seruaunt in Christ thinke of the shape of a man if there bée anie faith in thée Againe Wée must beléeue and confesse saith hée that Christ according to his humanitie is visible hath the substaunce and propertie of a bodie is conteined in place forme of a seruant that is to saie in verie truth he tooke man And tooke on him the forme of a seruaunt ¶ If Christ being verie God equall with the Father laide aside his glorie being Lord became a seruaunt and willinglie submitted himselfe to most shamefull death shall we which are nothing but vile slaues through arrogancie tread downe our bretheren and preserue our selues Geneua How this vocable Forme signifieth verie bread wine in the Sacrament S. Paule speaking of Christs incarnation saith that he béeing in the forme of God did humble himselfe taking vpon him the forme of a man By which words S. Paule ment not that Christ was like vnto God and not God indéede nor yet was like vnto man and not verie man indéed but that he was and is verie God and verie man hauing two substances one of his godhead and the other of his manhood vnited together in one person And the auncient Doctors writing of this Sacrament when they speake of the formes of bread and wine do vse this vocable Forme as
or with anie other notablie spotted with anie kind of vice or euill manners the companie kéeper with such must néeds at the length be infected with the same vices And therefore Cato gaue a precept to young children Tu bonis ambula My childe kéepe companie with them that be good for it is most true that the Apostle saith Corrumpant mores bonos colloquia praua Naughtie filthie talke do oftentimes corrupt good manners To this purpose and ende therefore to teach men this holye wholesome lesson to beware of euill companie to ioine them to good companie was this text commonlie alledged Cum sancto sanctus eris c. Which sentence as it is verie good so it is not true nor agréeing with yâ— mind of the Prophet For his meaning in this place is yâ— God with a man yâ— is holie he wil be holy that is he wil be present with him mainteine his holines And with him that is present sound without wrinkles or wiles God will dwell with him strengthen him in his perfectnesse and with the pure the Lord will be pure and with the froward the Lord wil deale frowardlie not yâ— there is anie frowardnesse or peruertnesse in God but dealeth frowardlie after the manner of speaking of yâ— Scripture when he punisheth the frowardnesse of men Like as God is holie with them that be holie yâ— is he prospereth them in their holinesse Now ye sée yâ— albeit this as a good godly sentence gathered of these words Cum sancto sanctus eris c. With him that is holie vertuous good a man kéeping companie with such shall haue a smacke of his holinesse vertuousnesse And he that shall vse to kéepe companie with the wicked vngodlie shall grow to wickednes vngodlines yet the more true the verie Germaine sence of these words in this to applie them to the practises of God not companie kéeping with man whose propertie is to be mercifull to shew his louing fauour vnto men fréelie without our deseruing and yet this fauour doth follow them that applie themselues to holinesse and vertuousnesse Ric. Turnar HOLIE GHOST How and when the visible signe of the holie Ghost was receiued ANd they receiued the holie Ghost c. ¶ Understand in a manifest and visible signe as the Apostles themselues receiued it in the first daie or as we call it Whitsondaie which thing at yâ— time was necessarie for the furtherance stablishment of the preaching of the Gospell although not néedful to saluation But now that the preaching thereof is sufficientlie confirmed this visible miracle is ended and yet remaineth that stil which was stablished by the miracle yâ— is by the preaching of yâ— Gospell is ministred the holie Ghost although our bodilie eye sée it not by whom faith commeth which receiueth Christ to be our righteousnesse sanctification and redemption 1. Cor. 1. 30. Tindale How the holie Ghost is God proued by the Scriptures Are ye not ware that ye are the Temple of God and how that the spirit of God dwelleth in you If anie man defile yâ— temple of God him shall God destroie for the temple of God is holy which Temple are ye And againe ye are the Temple of the liuing God as saith God I wil dwel among them and be their God and they shall be my people But we are also called in Scripture yâ— temples of the holie Ghost For know ye not saith Paule that your bodies are the temples of the holie Ghost which is in you wherefore it must néeds be graunted that the holie Ghost is God ¶ What man knoweth the things of man saue the spirite of man which is within him Euen so the things of God knoweth no man but the spirit of God By which sentence it is euident yâ— as is the spirit of man to manward so is the spirit of God to God-ward as the spirit and bodie is but one man yet haue seuerall offices euen so the Father Sonne holie Ghost although they be distinct in name and office are yet but one God S. Paule saith If the spirit of him yâ— raised vp Christ froÌ„ death dwel in you euen he yâ— raised vp Christ from death shal quicken your mortall bodies because of his spirit that dwelleth in you And againe speaking of the same holie Ghost he sayth If ther be anie man that hath not the spirit of Christ the same is none of his For as much then as the same holie Ghost is indifferentlie the spirit of the Father and of the â—onne it must néedes be graunted that he is of the selfe same nature and substaunce with them both and so all one God with them This sentence also proueth Christ to be God ¶ Peter sayd to Ananias how is it that Satan hath filled thine hart that thou shouldst lie vnto the holy Ghost And after that he saithâ— Thou hast not lied vnto me but vnto God Wherfore seeing he saith in lieng vnto the holie Ghost he lied vnto God it cannot be denied but that the holie Ghost is God ¶ None maie be euerie where and in all persons at once but God The holie Ghost maie be in all men and euerie where at one time and moment Ergo the holie Ghost is God ¶ None hath power to send forth appoint Christ to yâ— preaching of the Gospell but God but the holie Ghost hath done the same as Christ himselfe affirmeth out of Esaie the Prophet saieng The spirit of the Lord is vpon me for he hath anointed me to preach the Gospel to the poore and hath sent me to heale the broken in heart wherefore the holie Ghost is God ¶ There are thrée saith Iohn that beare record in heauen the Father the Word the holie Ghost and these thrée are one And although some men affirme yâ— this sentence these thrée are one is not found writteÌ„ in yâ— Gréek yet is it altogether vntrue for yâ— Gréeke traÌ„slation hath it But if it were not in yâ— Gréeke what is that for vs séeing the selfe same thing maie be proued by other places of Scripture for Christ sayth I and the father are one And the holie Ghost also is not onelie the spirit of the Father but also of the sonne so is of one nature and substance with them as is before sayde wherefore it maie well bée sayd yâ— he is God and yâ— these thrée are one and beare record of the truth for he sayth If we receiue the witnesse of man yea the witnesse of God is greater The witnesse of them is the witnesse of God Ergo the Father the Sonne and the holie Ghost are God ¶ It is onelie the office of God to elect and choose ministers which are fit to gouerne his Church and therfore the Apostles setting Barnabas Mathias before God sayd thus Thou Lord which knowest the heartes of all men shewe whether of these two thou hast
defused in all things to the which he hath bene accustomed to be made lesse to walke the narrow way whereby he shal finde such an heape of temptations and so continuall that it shall bée impossible to endure or to stande but by prayer and stronge faith Tindale ¶ Looke Straite gate NATVRE What Nature is NAture saith Plato is that thing that God will His meaning is that nature is subiect and obedient ot God and that there is neither chaunge nor necessitie in the course of nature but al things are ordred by Gods omnipotencie natural causes are onely the instruments of Gods will It was Gods will that Christ should take the natural substance of mans body that in al things he shuld be like vnto his brethren that his body should be a creature And as S. Austen saith should be in one place This is Gods knowne and expresse will Therfore by Platos iudgement this is nature Nature is sundrie waies defined Some doe take it to be a certeine strength voide of reson stirring vp necessarie motions in our bodies Againe some doe iudge it to be a strength which hath reson order as procéeding some certein way declaring what the cause of euery thing worketh what followeth the quicknes actiuitie Wherof no art nor hand neither workmaÌ„ is able to attaine vnto by immitation or following it Epicure doth call all thinges by the name of nature Augustine defineth it after this manner Nature saith he is a certein strength power put into things created by God which giueth to each that which belongeth vnto it Surely the very word séemeth to signifie that nature is called to be the same which is proper vnto euery thing that as grafted bred in it at the verye beginning so yâ— whatsoeuer any thing is of the birth as it were yâ— is the nature therof Lactantius saith yâ— nature is termed of the latin word Nascendo which is of birth My opinion saith Lactantius is not yâ— nature is the thing it selfe but the proper peculiar strength of the thing naturally giuen vnto it straight way froÌ„ the beginning therof whereby it receiueth yâ— qualitie which it hath not only of being but also of doing bearing begetting c. What the nature of Gods word is The nature of Gods word is yâ— whosoeuer readeth it or heareth it reasoned disputed before him it will begin immediatly to make him euery day better better till he be growne to a perfect man in the knowledge of Christ loue of the lawe of God or else make him worse worse till he be hardned yâ— he openly resist the spirit of God and then blaspheme after the example of Pharao Coran Abirâ—on Balam Iudas Symon Magus such other Tindale What the nature of God is Of the nature of God Augustine writeth on this wise All natures either is God who hath no beginning or is not God because he is the beginner therof As for yâ— which hath God for yâ— beginner of it by whoÌ„ it is some is not made some is made That which is not made yet for all that is of him either is begotten of him either procéedeth froÌ„ him That which is born is the onely sonne That which procéedeth is the holy spirit and this trinitie is of one and selfe same nature For these three be one each of them is God altogether one God immutable euerlasting without any beginning or end of time But nature which is made is called a creature God is called a creator I meane the Trinitie Musculus How the nature of any creature in it selfe is not euill howsoeuer it be vsed When Hierico was destroied all things accursed not lawfull for the Israelites to touch any thing therof yet was the gold the siluer their brasse yron vessels carried into the tresure house of the Lord and consecrated vnto him Gedeon was commaunded to take sacrifice that Oxe of his Fathers to God which his Father had sed brought vp to be sacrificed vnto Baal yea to burne that Oxe with yâ— selfe same wood that was consecreated and dedicated vnto the Idoll Bucer saith yâ— for any thing to be a note of Antichrist is not in the nature of any creature in it selfe for to yâ— end nothing was made of God but it hangeth altogether of consenting to Antichrists religion and the professing therof the which consent and professing beeing chaunged into the consent and professing Christianitie there can sticke in the things themselues no note or marke of Antichristes religion The vse of Bells was a marke of Antichristianitie in our Churches when the people by them were called to Masses and when they were ronge against tempests Now they are a token of Christianitie when the people by theÌ„ are gathered together to the Gospel of Christ and other holy actions c. Of three natures of men There are thrée natures of men One altogether beastly which in no wise receiue the law writteÌ„ in their harts but rise against Princes and rulers whensoeuer they are able to make their partie good These are signified by them that worshipped the golden Calâ—e for Moses brake the table of the lawe ere hée came at them The second are not so beastly but receiue yâ— law and vnto them the lawe commeth but they looke not Moses in the face for his countenaunce is too bright for them that is they vnderstand not that the lawe is spirituall and requireth the heart they looke on the pleasure profit and promotion that followeth the kéeping of the law and in respect of the reward kéepe the lawe outwardly with workes but not in the heart For if they might obteine like honour glory promotion dignitie and also auoide all inconueniences if they breake the lawe so would they also break the law and follow their lusts The third are spirituall and looke Moses in the open face and are as Paule saith a lawe vnto themselues and haue the lawe written in their hearts by the spirit of God These néed neither of king nor officer to driue them neither that any profer them any reward for to kéepe the lawe for they doe it naturally The first work for feare of the swoord The second for reward The third worke for loue Tindale Of two natures in Christ. ¶ Looke Christ. NAVEL What the Nauell doth signifie IN the day of thy birth when thou wast borne the string of thy Nauell was not cut off c. ¶ The Nauell signifieth the desires and delectations of man which are healed by the worde and feare of God as it is sayd Prouerbs 3. 8. But feary yâ— Lord and depart from euill so shall thy Nauell be whole The learned expound this whole sentence of the tribulation that Israel suffered in Aegypt and after among the Chaldes After the death of Ioseph when Pharao knew them not Exo. 1. wer they most abiect and vile and no man
2 Act. 21. 23. Act. 25. 11 Col. 1. 1. Iames. 2. 17 Augst 38. quest 26. 1. Cor. I. 13 1. Cor. 9. 27 Act. 1â— 3. Rom. 9. 3. 1. Cor. 7. 7 Wife â—al 4. 13. Heretike Luk 12. 5. Rom. 5. 1. Mat. 5. 9. Peace breakers Exo. 24. 5. Heretike Ma. 22. 19 Iosu. 22. 17 Heretikes Women Priests Mat. 5. 4â— Gen. 17. 1. Mat. 19. 17 Mat. 19. 21 Deut. 6. 5 Iam. 2. 18. Mat. 5. 48. Hiero. ad Chr. cont Pela Augu. de spi lit cap. 1. Mat. 5. 48. Augu. de spi. lit ca. 35. Augu. de Ciui li. â—9 ca. 27. Apo. 2. 12. Mat. 6. 6 Periury is no sin by the popes law Mat 5. 10 1. Re. 23. 14. Ver. 23. Psa. 18. 37 Mat. 5. 10 Chri. Maâ— homil 9. Gen. 21. 9 Gal. 4. 29 Augu. de Ciu. li. 22 ca. 6. Chiefe Peter not head of yâ— Church Au. in his 13. Psa. vppon Mat. Peter was not the Rocke 〈…〉 26. 70 Peter denieth Lu. 22. 32 The Apostles faith in the dai of iudgement shal condemn the scribs and the pharesies with the rest of the number of the lewes for their incredulitie I pray not for the world Iohn 17. but for them whoÌ„ thou hast giuen me Augu de 〈…〉 Do in Euan. seâ— Luâ— sc. 35 Origen in Ma. â—â—a 1. Peters seat â—al 2. 14. â—oh 21. 18 Peters suffering Peters power August de Agone Chr. ca 30 Augustin Basil. Ambro. de digni Sacer cap. 2 Cipriane Bede Orig. in Mat. tra 1. Peter was neuer at Rome Act. 5. 15. Peters shadovv Psa. 74. 14 Mat. 5. 41. Iere. 20. 2. Rom. 16. 1. Heretike Mat. 23. 5. Coll. 2. 8. Mar. 5. 26 2. Pa. 16. 12 Heretike Mat. 27. 18 Mar. 1â— â— Hilary in Mat. ca. 15 Mat. 15. 13 Luke 9. 26 Luke 9. 62 Mar. 26. 11. Psal. 9. 12. Math. 5. 3. Luke 6. 20 Luke 16. 19 Math. 16. 19. Math. 28. 20. Heb. 7. 12. Vide per era to 1. cou to to Ioh. 10. 16 Iohn 3. 27 Triple crowne The pope blasphemeth Zac. 11. 15 The pope is an Idol Catholik the popes pride Distin. 40. Si Papa Angels Viceregent De poeni dist 1. ver bum Dei Augu. de stal Para. Ambr. de pen. li. 2 ca 7â— Amb li. 9 Epist. 76 2. Cor. 5. Tertul. de baptismo Augustin Ioh. 19. 12 Rom. 13. 2 Augu. de spi. an cap. 5. Rom. 8. 26 Psa. 102. 1 Ose. 14. 2. Mat. 6. 6. of praieng in secret Cipriane Hierom ChrisostoÌ„ 2. Mac. 12. 44. Ireneus against Valentinus Holy scripture alloweth no praieng for the dead Ambrose de vir li. 4 Tertulian Cipriane Origen Prayer in a strauÌ„ge tongue Augustin ChrisostoÌ„ ChrisostoÌ„ Praier standeth not in many vvords Basil. Mat. 17. 21 Praier and fasting Our praier must bee after gods will Praier staÌ„ding kneeling lieng or sitting is allowed in holy Scripture 1. Thes 5. 17 Act. 12. Luke 18. Continual praieng Deut. 5. 13 2. The. 3. 10 1. Tim. 5. 8 Augustin Luke 2. 36 Question Long praier Apoc. 5. 8. Apoc. 8. 3. 1. Cor. 7. 5. Married folkes Psal. 26. 1. Mat. 28. 20. Euo 10. 26 Ambrose Mat. 10. â—3 Gal. 1. 15. Ephe. 1. 4. Rom. 9. 13 Augustin Maister of the sentence Ephe. 1. 5. PredestinatioÌ„ the first work that God made Creaâ—ion the secoÌ„d Opus distinctionis Opus gubernationis â—nchy ad Lauren. Augustin Augustin Augustin Augustin Augustin The similitude Fulgentius Barnard Barnard 2. Cor. 12. 7 Esaâ— 24. 2. Esay â— 1â— Priests are become vvomen All Christen men be priests How a true Priest is knovvn Ose. 4 8. Heb. 7. 12. The priesthood traÌ„slated S. Huldrik S. Gregor 6000. heads Psa. 24. 7. Gen. 24 49 Heb. 11. 39 Mat. 2. 12. Ioh. 11. 50 Apo. 18. 20 Eze. 13. 4. Iere. 29. 15. Ma. 7. â—6 Iohn 1. 21 Act. 2. 10. Heretike Mat. 21. 3â— Iohn 8. 5. Math. 5. 8. Iohn 1. 47. lohn 5. 24 Esay 53â— 5. Coll. 2. 14. Apoc. 14. 13 Apoc. 7. 17 Aug. hyp Gâ—ost li. 5 Pope a cruel â—iraÌ„t Augustin Poâ—idore Agree with thine aduersary Argument Heb. 1. 3. Doctor Readmaâ— Luke 16. 19â— lâ—re 7. 18. Iere. 44. 17 Epi. li. 3. haeres 59. 2. Tim 3. 2 3. 4. Reg. 5. 18. Eunuchus Mat. 11. 3 Luke 1. 34 Iohn 14. 5 Iohn 6. 68. Iohn 3. 4. 9 Gâ—n 3. 2 Act. 1. â— Iohn 22. 2â— Math. 22. 25. Philasterius Marcellus Donatus Iouinianus Eutiches Valentinianus Potentinus Priscillianus Arrius Nazareus Pelagius Nestorius Crestoninius Vincentius God SaluatioÌ„s Sonne Asse Goord Eate and drinke Sunday Soules Iudgement Starre Mouse Mat. 23. 7 Iohn 1. 3â— Mat. 5. 22. Iere. 31. 15 Exo. 2. 1â— Iosu. 2. 1. Lyra. Iosu. 2. 4. Iosu. 2. 11. Math. 1. 5. Gen. 9. 13. 4. Re. 17. 4 Tsa 147 Gen. 8. 9 1. Cor. 47. Mat. 11. 7. 4. Re 18. 21 Mat. 12. 26 Augustin Augustin ChrisostoÌ„ Isidoreâ— Tertulian ChrisostoÌ„ ChrisostoÌ„ Origen ChrisostoÌ„ Mat. 19. 28 Tit. 3. 5. Iohn 3. 5 Mat. 16. 16 Tit. 3. 5. Psal 26. 2. Psal. 16. 7 Psal. 26. 2 Psa. 139 13 â—ere 12. â— Luk. 10. 20 Mat. 18. 27 2. Cor. 6. 14 2. Cor. 6. 14 Leo in Epiph ser. 6 Augustin Rom. 11. 4 Gen. 37. 29 34 Gen. 44. 13 Ioel. 2. 13 Ioel. 2â— 13 Esa. 45. 22 Eze 18. 31 Act. 3. 19◠〈…〉 18. 8. 〈…〉 26. 19 1. Re. 15. 11 Gen. 6. 6. Heb. 12. â— Ose. 11. â— Example of an house Heb. 4. 3. Psa. 95. 1â— Esa. 28. 1â— Ioh. 11. 2â— Lu. 20. 36 Act. 1. 3. Apo. 20. â— Rom. 1. 4. Rom. 3. 11 1. Co. 15. 44 Mat. 9. 41. Mat. 6. 6. Mat. 6. 1. Properly a reward is that vvhich a man deserueth through his labour paines taken in bringing any thing to passe Mat. 19. 24 Luk 6. 24. Luk. 12. 15 Luk. 16. 22 Iud. 14. 12. Gen. 7. 1. Gen. 18. 26 Psa. 33. 1. 1. proofe 2 proofe 3. proofe Rom. 10. 6 Rom. 4. 11. Deu. 6. 25 Iohn 16. 10 Psal. 24. 5â— Math. 5. â— Augustin Hierome Augustin Gen. 24. 49 Math. 20. 23. Exo. 3. 22. 1. Cor. 10. 4â— Mar. 6. 8â— Luke 9. â— Psal. 23. 4. Apoc. 14. 8 Apoc. 11. 8 Conclusions of this first prose with application of the former resoÌ„s The Iudge The cause The kind of death The place The secoÌ„d proofe The third proofe 7. Hills Th iiii proofe The first Doctour The secoÌ„d Doctour The third Doctour The iiii Doctour Verba eiusdem Verba eiusdem Eiusdem Marcella The fift Doctour The sixt Doctour The 7. Doctour Verses Gael 4. 9. Iere. 17. 22 Mar. 3. 27. Gen. 2. 2. Exo. 28. 8. Act. 13. 14 Luke â— â— Augustin 1. Mac. 2. 41 Luke 17. 21. Augustin It cannot bee both the signe and the thing signified The souldiers sacrament Maister of the sentenceâ— The signification of the sacrament Sacrament called Christ body Wherfore the Sacrament was instituted Receiued vvith mouth Augustin Sacraâ— is more then bare bread Of two natures No cause of grace Augustin Chrisostâ— Aug. con lit Per. li. 2. ca. 47.