so much in trauaile as he was to doe as he did was a miracle of it selfe For if ye credit his owne writings he was at saint Andrewes death in Achaia For in his life he saythe Lib. 3. circa finem Diutissimè dominum clarificans gaudens nobis flētibus reddidit spiritum He long gloriefyng the Lorde and reioycing while we were wéeping gaue vp the ghost Wherevpon the marginall note hath Ex hoc apparet Abdiam huius historiae authorē passioni interfuisse It appereth by thys that Abdias the author of this history was present at the passion Likewyse he was with Thomas in India where he was a witnesse of all hys doings For speaking of a miracle shewed in prison he saith Serui dei dormire non poterant quos sic Christus excitabat Lib. 9. neque patiebatur nos somno dimergi The seruants of God could not sléepe whome Christ had raysed so nor suffred vs to be drowned in slepe Then if that Nominatiue case plurall vs includeth him that tolde the tale Abdias then was also there Beside this he was at the death of sainct Iohn in Ephesus for he sayth Lib. 5. Gaudebamus quod tantam cernebamus gratiā dolebamus quod tanti viri aspectu presentiae spetie defraudebamur We reioyced for that we sawe so great grace we sorrowed that we were bereued of the sight and presence of so great a personage And there is noted in the margent Et hoc argumentum est Abdiam interfuisse morti Iohannis And this is a proofe that Abdias was at the death of Iohn Notwithstanding all this he went out of Iewry wyth Simon and Iude into Persia Lib. 6. There as he witnesseth of himself He was present at al their doings was made Bishop of Babilon by them For thus he writeth Ordinauere autem Apostoli in ciuitate Babylonis episcopum nomine Abdiam qui cum ipsis venerat à Iudaea The Apostles apointed byshop in the city of Babilon one whose name was Abdyas which came from Iewry with them Now I besech you howe is it possible that he whiche immediatly came oute of Iewry had hys charge in Babilon should be at one tyme as it were in so dyuers and so farre distante partes of the world In Achaia in India in Ephesus in Persia and if we gyue credit to historiographers also in Scythia For as touching Andrevv Lib. 3. cap. 1. at whose martirdom he affirmes he was Eusebius out of Origen and Sophronius as we rede in Ptolome Lib. 2. ca. 39. li. 3. ca. 1. Ennead 7. lib. 4. and Nicephorus do al wytnesse that he went into the coast of Scythia farre distante from Grecia And as for hys death Sabellicus doth say that he suffered in Scythia Then eyther was your author a lyer or a leude byshop to forsake hys charge and be such a lādleaper But a lyer he was For comparing the times of the Apostles deathes and distaunce of places where they were resident it is impossible hys sayinges to be true Furthermore that the antiquitie of thys Abdias should be such as ye talke of is more than a miracle to me since neyther Irene nor Eusebius nor Hierom nor any one of the receiued fathers being nerest to the same tyme and writing of the same matter do once mention hym Yea to say the trueth both Scripture and Fathers be directe agaynst hym Lib. 5. For wher he maketh S. Iohn to say virtutū opes habere non posse qui voluerit diuitias habere terrenas That he can not haue the substance of vertues that wil haue the substāce of the earth it accordeth not with the doctrine of Christ For we reade in hys word of many that were rich and yet were vertuous notwithstanding That Iohn should alow the fact of Drusiana Math. 19 1. Cor. 7. Colos 3. Math. 18. which beyng a maryed wyfe withdrewe her selfe from her husbandes company without hys consent is contrary to the rule of Christ and hys Apostle Paul That he doth attribute to the same Apostle the prescription of thirtie dayes for sufficient repentaunce is otherwise than Christe hath taught vs. For he wyll haue vs to forgiue Septuagies Septies seuenty tymes seuen tymes That S. Iohn shoulde vse so fond miracles as to make whole again brokē iewels to turne trees and stones into golde hath no apparaunce of truthe in it That in hys life tyme a Church was builded at Ephesus dedicated to hym and called by hys name may be proued false by a thousande testimonies For beside that it was derogation to Gods honor it was cōtrary to the vse of the primitiue Church And al men agrée that vntyl the raigne of Constantinus there were no chapels or oratories erected in honor of any sainct Augustine plainly affirmeth that in the Church of Christ martyrs haue the hyghest rowme De ciui dei lib. 8 cap. 27 Nec tamen nos sayeth he eisdem martyribus templa sacerdotia sacra sacrificia constituimus quoniam non ipsi sed deus eorum nobis est deus Yet we builde not vp temples appoynt officers seruice sacrifice for the sayd martirs bicause not they but their God is our God Againe in an other place somwhat more plainly Nonne si templum alicui sancto Angelo excellentissimo de lignis lapidibus faceremus anathematizaremur a veritate Christi Contra. Max. Arr Episc lib. 1. ab Ecclesia dei quoniam creaturae exhiberemus eam seruitutē quae vni tantum debetur deo Si ergo sacrilegi essemus faciendo templum cuicumque creaturae quomodo non est deus verus cui nō templum sacimus sed nos ipsi templum sumus If we shoulde make a temple of wood and stone for any holy Angel yea though he were the most excellent of all should we not be accursed frō the truth of Christe and from the Church of God bicause we exhibited the seruice to a creature whiche is dew to God alone Therefore if we shoulde offende in sacrileage by building a Churche to any creature howe can it be but he is the true God to whō we make no temple but our selues are temples By which places we proue that in hys tyme there was no Church or chapel builded for any Sainct that it was reputed a cursed thing contrary to truthe the Church of God that they commyt Sacrileage which doe builde any Finally that Churches and oratories are not erected for God himself but to the vse of mā Wherfore in the tale of saint Iohn his Church your doctor doted Now what say you to this that Chrisostome affirmeth Petri quidē Pauli Ioannis Thomae manifesta sunt sepulchra To. 4. in cap. ad Heb. 11. In Ho. 26. Aliorum verò cum tanti sint minimè cognitum est vbi sunt The sepulchres of Peter and Paul Iohn and Thomas be well knowe but of the reast as great as they were it is not
the signe of the fayth of Abraham wherein the Iewes might and did glory Thys circumcisiō then wherby suche perill miraculously was shunned was done by a stone not that an earthly stone should be the more estemed but Christ the corner stone be signified by whom al sinnes and transgressions be cut of Exod. 7. and by whom the daunger of eternall death only is auoyded The rod of Aaron Aarons rod. was often turned into a serpent often returned into the own nature which in a figure represented Christe from lyfe to death Exod. 15. from death arising vnto lyfe againe or els that as the rod by deuiding the red sea made a passage open into the lāde of promise so Christ through baptisme into hys death hath prepared the way into lyfe for vs shall nowe the rod of Aaron bicause it wrought such miracle be set vp in the Church The vvod of Marah The trée that was cast into the waters of Marah dyd make them swete in token that the bitternesse of the lawe was taken away by the death of Christe and nowe the mindes of the faythfull people be replenished thorow it with spirituall and aboundaunte pleasure shall therefore the signe of that piece of wood now be worthied of honor The Iewes were preserued from the serpentes stinges Num. 14. by loking on the brasen Image representing also the death of Christ which from infection of damned spirites The brasē Serpent Nume 20. The vvater out of the rock saueth hys elect shal now a piece of brasse or signe of a serpēt be set vp in Churches and reuerently adored The Rocke smittē with Moses hande gushed out of water and the streames flowed in the parched fieldes to satisfy the drought of the thirsty people whereby is signified Christ to be the stone cut out of the quarrey Sine manibus precidentium without any workmans hand which by the liuely liquor of his eternal testament quencheth the thirst of incredulitie crying continually Si quis sitit veniat ad me bibat Ioan. 7. If any man thirst let him come to me and drinke Shall nowe for this respect the rock or riuer be exalted set in place of Gods seruice The fléese of Gideon Iud. 7. Gideons fleese was onely moysted with the deawe when al the earth beside was drie agayne it was only drie vpon the fléese when the deawe fell vpon all the ground to note the Gentilitie of all the worlde destitute of grace voyd of that heauenly and spirituall deawe when onely the fléese of Israell the people of the Iewes were comforted with the showers of Gods word promises Agayne that for want of true beliefe the foresayde people should wither wyth the drought of infidelitie when the heathen folke should be all to be sprinckled with the deawe of heauen as nowe we are by preaching of the gospell But where the threshing place of the barne and fleese of Hierobaal were the meanes whereby the miracle was wrought shall any of them both be nowe magnified of vs Sampson with the Iawbone Iud. 15. Sampsōs Iavvbone of an Asse slewe a thousand men and oute of the chéeke tooth thereof the water ranne to asswage his thirste in signification how Christ our aduocate and mediatour hath ouerthrowen the aduersary power hath by one death destroyed all the enimies of life and hath refreshed the drye soules of faythfull people which be the members of his body with the spirituall drinke of affiance in him Shall we now haue Iawebones and chéeke téeth 2. Reg. 2. Elias cloke 2. Reg. 5. in the Church Elias with his cloke deuided the water of Iordā insinuating vnto vs how Christ by hys incarnation hath made a way to baptisme that by faith in him we may walke on the dry land of securitie dreadelesse of the waues of synne Shall therefore a cloke be hanged vp and a candle lighted before it Naaman Naamans vvashing the Syrian by washing himselfe in Iordan was clensed of his leprosie And shall the signe of Iordan be worshipped of vs The hem of Christs garment The shadovve of Peter Paules handkerchefe The hem of Christes garment conferred health vpon the womā touching it And shal the signe of this be had in estimation The shadowe of Peter healed also some that passed by Likewise the kerchefe handkerchefs of Paule cured diseases and droue out euill spirites shall nowe the signe of a shadowe shall a sory clout be so much made of Therefore if miracles of olde time past wrought as I may graunt you though absolutely I am not bounde to beleue all that you doe bring by meane of a Crosse shall be sufficient cause to make the signe thereof or the selfe same thing to be erected and honoured then shall the fyry bushe the Mountayne of the Lorde the Circumcision of Moses the Rodde of Aaron the woode of Marah the brasen serpent the water of the rocke the fléese of Gideon the Iawebone of Sampson Mat. 9. Act. 5. Act. 19. the cloke of Elias the washing of Naaman the hemme of Christes coate the shadowe of Peter the handkerchefe of Paule be set vp in the Church themselues or their signes For by none of these but miracles were done and as good reason in this respecte to set vp in the Church any one of these as otherwise the Crosse As I haue shewed you the effecte and ende of other miracles reported in the Scripture So when it pleased almighty God to bring moe nations to one fayth in Christ and vsed the Crosse as a meane to worke the lyke by you must as well vnderstande the meaning not to bring the woode into an admiration not to teach vs the seruice of a signe but to confirme the fayth in the crucified and due obedience to him that was signified Fol. 108. a. A Ievvell you saye a precious stone of some straunge vertue if a man haue it muste be kepte vvarely nor the stone be suffered to be broken And shall vve Christen men breake the Crosse of Christ c. An hearbe in the garden medicinable for this or that dysease muste not be rooted out And shall vve roote out of our gardens the holy signe of the Crosse and so forth Well M. Martiall let me aske you this question If ye haue but a glasse and repute it a diamond doth your estimation bring vertue to the thing If ye had a good hearbe and the same be nowe withered wyll ye make as much of it as if it were in the prime The Crosse that ye make so greate accompte of that ye couet to haue set vp in Churches hath not the vertue and power that ye talk of It can not heale It can not preserue It can not daunt the affections of the fleshe It can not driue the wicked spirites from vs. As the meane is gone of the foresayd effectes so are the effectes themselues ceassed Possible it is that in time paste men dyd some good by
Papistes degenerate from all good order ib. The Crosses of Constantinop what they were 140. Howe Martiall in one storie maketh .iiij. lyes 141. a. Concerning the vse of Tapers 141. b. seq Ther must be no Tapers on the Lords table 142. b. Howe Martiall proueth Luther no heretique 143. a. The affaires of August the Monke in England 143. b. Papistes superstitious and why 145. b. The true ensigne of Christ 146. b. For Reliques ib. seq In the .viij. Article MIracles no prouf of doctrine Folio 150. seq Wrought by the diuel 149. b. Thre reasons why miracles make not for the Crosse 151. a. How M. belieth Euseb ib. b. How the Papists agree not for inuentioÌ„ of the crosse 152. a. What lies be made of peces of the Crosse 153. b. Of the nayles that Christ was crucified withall 154. seq The answere to the miracles that were affirmed to haue ben done by the Crosse 155. How Papistry breedeth securitie in synne 156. seq Miracles paste no proufe of present vse 157. a. That as well we may haue the signe of Idols as the signe of the Crosse for any miracle ib. b. Whether the miracles of the Crosse were true or no they can proue no lawefull vse thereof 158. seq The similitude of the cloth of estate 161. b. For memorie holpen wyth a Crosse 162. b. In the .ix. Article VAnities alleaged for coÌ„modities of the Crosse Folio 164. a. The true effects of Images ibid. b. The Reason that Images shoulde not be vnlawefull though not expedient aunswered 164. 165. seq Gods bookes commaunded forbydden for pollicy mans bookes for pollicy must needes be maintayned 165. se Whether Images can teach things necessary to saluation 166. b. That Crosses teach no humilitie no vertue 167. b. That Images speak doubtfully teach diuelishly bee red vnlawfully 168. b. 169. a That ther can be no such ignorance as should driue vs to seeke knowledge in an Image 169. a. The titles and commendation of Scripture 170. a. That for wante of preachers we must not seeke to Images ib. b. What leud affectioÌ„s be stirred by Imagery 171. a. What affections were stirred in the heathen by Images ib. b. No ymagery with preaching much lesse without 172. a. Howe Images must not be admitted for help of memorie ib. b. How Cyrill alloweth no Images in Churches 173. b. A diuelishe memory the muste be holpeÌ„ with a crosse 174. a In the .x. Article WHat Adoration worship is Folio 175. b. That adoration by the scripture is forbydden to Images 176. a. Authorities for adoration of the crosse falsly aleaged 176. b Authorities of the fathers agaynst the Adoration of the Crosse ib. seq A strange prouf that no man may feare Idolatry in worshippers of the Crosse 183. b The absurde argumente of Martiall 184. a. ij Kindes of Idolatrie 185. a. That bowing kneeling to Crosses and Images doth proue Idolatry 185. 186. The Authors alleaged agaynst both the hauing and Worshipping of the Crosse Clemens Rom. Epis Folio 4. b. 177. a. Ireneus 14. b. 178. a. Clemens Alexandrinus 177. b. Iosephus 15. a. Cyprianus 178. b. Tertullianus 6. 7. 49. a. 178 a. Origenes 31. 32. 178. b. Arnobius 13. b. 179. a. 82. a. Lactantius 5. b. 14. a. 142. a. 179. b. Eusebius 7. b. Athanasius 29. a. 127. a. 180. a. Epiphanius 14. b. 117. b. 181. a. Ambrosius 86. b. 181. b. Hieronimus 97. a. 133. a. 181. b. Augustinus 15. a. 52. a. 83. 84. 88. a. 181. Chrysostomus 46. b. 106. b. 133. b. Cyrillus 173. b. Prudentius 53. b. Gregorius PP In the Epistle to M. Also 8. b. 182. a. Alfonsus de Castro 182. a. Carolus Magnus 68. b. Petrus Crinitus 85. Erasmus In the Epistle to Martiall The author of the Turkes hystorie 15. b. COVNCELS The CouÌ„cel of Constantinople vnder Leo Isauricê° 58. a. The Councell of Granata 68. a. The Councell of Franckforde 68 a. seq Leafe Syde Lyne  Faultes  Corrected 3 b 2 For was a Reade was not a 10 b 29 strayning strayeng 17 a 18 taught naught 24 a 1 toy our to your 67 b 11 were deified were not deified 68 a 22 whether whyther 86 a 9 preasseth presumeth 88 a 12 vnfounde vnsounde 89 a 26 worde wood 93 a 26 gayne game 95 a 33 hath ordayned hath ordayned 102 b 15 htat that Ib b 20 them them them 107 a 21 Christome Chrisostome 116 b 34 Eueria Euoria 129 a 28 pristinuÌ„ pistrinum 135 a 33 follo wed both followed both 141 b 28 is was it was In the Epistle to Martiall the .4 leafe the seconde syde and in the last Quotation for Ep. 109. reade Cap. 109. In the .5 leafe the fyrst syde and line .2 for quid reade quidem Wheras two leaues together be escaped wyth the number of 23. reade for the laste of them .24 and for the number of the next leafe following which is .26 reade .25 In the mergine of the .97 leafe for Cofirmaion reade Confirmation And in the margine of the .110 leafe in the second syde for martrimonye reade Matrimonie If ought else be escaped I trust the gentle Reader will beare with it and of himself amend it Mortis Crucis collatio QVI cupis ad Vitam renouari Morte futuram Mortem Christi animo fac meditere tuo Mors ea Vita fuit vitamque fidelibus omnem Praestitit in sola mortuus ille Cruce Non tamen ipsa licet Cruce Mors inflicta ministra Mortis erit celebri dira ministra loco Mors peperit victa solidos de Morte triumphos Crux valet ad vitam materiata nihil Mors affert animis onerum folatia pressis Crux dare lenimen lignea nulla potest Stigmata Mortis habent animi defixa fideles Stigmata formatae sunt malefida Crucis Mors in honore pijs aeterno tempore stabit Effigiata pijs Crux abolenda venit Mortis vt obrepat mala non obliuio nobis Corporeae remanet mystica Coena dapis Haec data firmandis quasi tessera mentibus olim Solaque perpetuo quae paragatur erit Non sic ille Crucem Christus praeceptor habendam Instituit valeat Crux vbi coena valet Sin Crucis ante oculos monumentum velle videmur Subdita sunt Christi viuida membra Cruci Viuida si nequeant animos percellere nostros Incutiantne magis mortua Signa fidem Perfida visibili gens est contenta Figura Dum Res interea significata perit Sic quos debuerat verum vox viua docere Fusilis errorem semper Imago docet Quos Deus in sacrae demissus viscera mentis Non facit Offitij sic meminisse sui Vana Creaturae facies subiecta proteruis Luminibus memores scilicet efficiat Nec tamen hic scelerum finis sceleratior inde Cultus ab effectu deteriore venit Namque velut diui Lapides Ligna coluntur Artificis postquam forma fit arte Crucis Sin ea forma magis precioso obducta Metallo Protinus Idolum Crux facit vna duplex Ergo Crucifixus nobis in honore locetur Cruxque sit a nobis materiata procul The same in English WHo doest desire to Life to come by Death to be restorde Recorde alway in mindeful heart the Death of Christ thy Lord. This Death gaue Life and he that dyed did on his Crosse alone Bring euerlasting Life to those that him beleue vpon But though by meane of that his Crosse this death was brought to passe Yet ought not Crosse in steade thereof to holde the sacred place A perfect triumph ouer Death this Death did once atchieue But the materiall Crosse to Life no help at all doth giue This Death doth bring a full release vnto the grieued minde But in the framed Crosse of wood no comfort is to finde The markes of this most holsome Death the faithful hearts do beare The marke of formed Crosse God wote is but vntrusty geare With godly men this Death for aye in honour shall abyde Of godly men the shapen Crosse is to be layde asyde Least this good Death that bringeth Life should flip out of our minde He of his sacred body hath his Supper left behinde This as a pledge to strength our soules is poynted to endure And this alone ordayned is to be in dayly vre Our Master Christ commaunded not the Crosse be holden so But where this Supper is in place the Crosse may be let go But of the Crosse some monument if we desire to sée The liuely members of our Christ to Crosse styll subiect be If liuely ones want force ynough to moue our resty minde Alas in liuelesse Signes what force of credite shall we finde The faythfull sorte content themselues with Signes yséene with eye Euen while the Matter signified is wholly lost thereby So them that should by liuely Voyce haue learnde the truth to know The forged Image euermore doth into errour throw Shall they whome God that doth descende into the godly brest Doth not so make to call to minde the duetie they profest Shall they forsoth in heart be brought to holde the same aright By fickle forme of Creature subiect to erring sight Yet is not here the ende of ylles For hereof doth ensue From worse effect false Worship done where it was neuer due For after once a forme of Crosse is made by workemans arte To Stockes and Stones as heauenly Gods then honor they imparte But if with precious Metall it be garnisht to the eye A double Idoll of one Crosse is honorde by and by Let him therefore that Dyed on Crosse deuoutly be adorde And let materiall Crosse be farre from vs that feare the Lorde FINIS Imprinted at London by Henry Denham for Lucas Harrison dwelling in Paules Churchyarde at the Signe of the Crane Anno Domini 1565. Nouembres 3.
Euan. Io. Hom. 29. I wyll feare no daunger I wyll conquere where I lust A vanitie it is of you M. Martiall to bryng for proufe of a present vse that which was done so long ago Remember what father Gregory doth say Nolite fratres amare signa quae possunt cum reprobis haberi communia sed charitatis atque pietatis miracula amate quae tanto securiora sunt quanto occulta de quibus apud dominum eo maior fit retributio quo apud homines minor est gloria Brethren be not in loue with signes whiche may be had common with the reprobate but loue ye rather the miracles of charitie and true godlinesse which the more secret the more secure and for the which the lesse estimation that there is with men the greater is the rewarde wyth God In the first beginning and gathering of the Churche many thynges were necessary whiche nowe be nedelesse Miracles were vsed then which outwardly be denied now Whē we go about to plant a trée so long we water it A similitude vntyll we sée that it hath taken roote but when it is once substantially grounded and braunches spreade abrode we take no more payne to water it on lyke sort as long as the people were altogether faythlesse thys meane of miracles was of indulgence graunted them but when spirituall instructiō had taken better place the corporal signes surceassed strayght Wherfore the Apostle sayeth Linguae in signū sunt non fidelibus sed infidelibus 1. Cor. 14. Straunge tonges are for a signe not to them that beleue but to them that beleue not And playnly to argue that a thing is good bicause a miracle is shewed by it or else to approue a present vse by that which nedefully sometyme was done hath to many absurdities and inconueniences to be yelded to S. Augustyne Aug de vni Eccle. cap. 16. denyed that argumente of Petilian he would not admyt the doctrine of the Donatistes although they had wroughte all wonders in the world Non dicat sayeth he ideo verū est quia illa illa mirabilia fecit Donatus vel Pontius vel quilibet alius aut quia homines ad memorias mortuorum nostrorum orant exaudiuntur aut quia illa illa ibi contingunt Let not the aduersary say therfore it is true bicause Donate or Pontius or any other hath done these and these wonderfull and straūge thynges or else bicause men do make their prayers at the tumbes of our dead and be heard or bicause such thinges and such thynges do happen there for these may be aswell figmēta mendacium hominum vel portenta fallacium spirituū The fayned deuises of lying men or straūge wonders of deceitful spirites As vvell vve maye haue any signe of Idols as the signe of the Crosse if miracles may make it Wherfore if miracles proue the vse of a Crosse why should they not cōfirme the doctrine of the Donatists Yea if miracles may commende a thing I wyll not onely haue the signe of a Crosse but the signe of a diuell Macrobius in hys Saturnalibus li. 1. ca. 7. Speaking of the Sacrifices vsed in the raygne of Tarquine the proude sayeth Effigies Maniae suspensae pro singulorū foribus periculū si quod immineret familijs expiabant The Images of madnesse hanged before euery mans doore made cleare for all daugers that hanged ouer the householde wherefore I wyll thus reasō with you Eyther the miracles that you do speake of were false tales or else they were truthes If they were false tales a true man ought not to alleage them nor a Christian beleue them Whether it be true or false that M. Martiall reporteth of the Crosse it cannot proue the lavvfull vse therof The Scripture warneth vs that in the latter dayes there shall be strong spirites of illusion so that the electe themselues if it be possible may be seduced Wherfore if the diuell at any tyme by the priestes as of olde tyme by the wisemen of Egypte haue wroughte wonders about Roodes and Images no doubte but by shewyng vnwonted thynges he goeth about to allure vs to thynges vnlawfull And therefore suche miracles should not be credited But on the other side if it pleased God to vse the signe of a Crosse in dede as a meane to worke some miracles in the worlde yet is it no sufficient cause to confirme the hauing much lesse the honoring of it now To mollifie the hartes of visible and mortal men God vsed visible and mortall meanes not to confirme a reuerence to them but to establishe an honoure and seruise to hymselfe God spake vnto Moses Moses oute of a fyrye bushe Shall nowe the fyre or the bushe be honored A good cause is broughte why God appeared in a bushe Bushe rather than any thyng beside that the peoples eyes myghte teache them that whiche their heartes and soules oughte to beleue For the thornes of the bushe dyd signifie the sinnes for whiche the lawe came And as the bush prickes not in the roote but is gentile and smoth though the body and braunches be full of thornes so are not our synnes of our first creation but by growing in the fleshe we haue gathered them vnto vs. As the bushe was not confumed by the fire but the fire glisteringly dyd set foorth the bushe so were not synnes abolyshed by the lawe but onely notified not taken awaye but layed open afore vs. For the lawe coulde no more but tell vs our disease onely the grace of Christe doth cure vs. As God appeared in forme of fier and not in an earthly shape so muste we learne to followe God to rayse oure thoughtes and desires vpwarde and not be depressed with downfall cares As God vouchesafed to appeare in a mountayne thereby to put vs in minde of hys heyghte farre passing Princes and all worldly sublimytie so muste we consider the worthinesse of our calling and be wel assured that such a hil must be climbed of vs as hath all the earth subiecte vnderneth it Wherefore as so great miracle was wroughte by fier in a bushe on a mountaine not to enforce an estimation of the meanes but only to driue mē to the endes aforesayd so by the Crosse miracles haue bene wrought not for the wods sake not for the metall but only for confirming of a fayth in Christ Thys fayth then let vs retain let the Crosse alone Exod. 4. Moses auoided the wrath of god escaped death by cutting of the foreskyn with a sharpe stone this is as much as Saint Martines signe wherby he auoyded the fall of a trée Shall now a sort of stones be brought into the Church and honored of vs Moses dyd sée the Angell of the Lorde ready to destroy hym bicause he dwelling in the lande of Midian neglected the circumcising of hys sonne and he that was a messanger of the God of Abraham had not in hys childe Circumcision