true would fulfill his promise vnto them and heartilie longed for this seede and so did both eat his bodie drinke his bloud Acknowledging with infinit thankes that Christ should for their sins take the perfect nature of manhood vpon him also suffer the death This promise was giuen to Adam and saued as manie as did beléeue and were thankfull to God for his kindnesse I. Frith fol. 109. Of the first Adam earthlie and the second heauenlie The first man was of earth earthlie and the second man the Lord himself from heauen ¶ As concerning Adam it hath no darknes in it at all It is knowne how he is of the earth is called earthlie But where as Christ the second Adam is said to bée from heuen that is peruerted by heretiks The true meaning of it is that Christ Adam are alledged by the Apostle as the two heads in mankind to this intent that he might expresse by them the condition of our mortalitie and glorification As manie as be of Adam be earthlie and bearing the Image of their parent subiect vnto death and corruption And this all we be vniuersallie On the other side the elect which be borne not of bloud nor of the will of the flesh nor of the will of man but of God they be called héere heauenlie albeit in flesh they be of Adam and of them it is reported that they shall be such in the resurrection as the heauenlie Christ is also If the Valâ—ntinians and the Euthichians doe gather of this the one sort that the flesh of Christ commeth not of our flesh the other sort that it did not holde the true nature of man it followeth that the flesh of the elect persons also is of the verie same condition For the Apostle saith héere not onelie that the second man Christ is of heauen heauenlie but he addeth that also manifestlie saieng And such as is the heauenlie such be they also that be heauenlie And because you shall not referre it to Angels in knitting vp the matter he doth conclude Therfore like as we haue borne the image of the earthlie so we shall beare also the image of the heauenlie Wherfore it appeareth that the Apostle doth attribute this vnto the faithfull bicause they do expresse in them both the Images of Adam of Christ one of corruption mortalitie the other of incorruption and immortalitie So that in the former they do expresse the earthlie Adam in that they do die be corrupted In the latter they do expresse the heauenlie Adam that is Christ when they shall rise in the end of the world to glorifieng immortalitie and incorruption This is the true right meaning of the Apostle which cannot stand vnlesse we do graunt that the flesh of Christ was taken of our flesh without sinne carried into heauen to the glorie of immortalitie through the coniunction of the word and the power of God Otherwise we can haue no hope that after the Image of the earthlie man we shall be like vnto the heauenlie Musculus fol. 138. How Adam was not deceiued but Eue. And Adam was not deceiued but the woman ¶ The woman was first deceiued and so became the instrument of Sathan to deceiue the man And though therefore God punish them with subiection and paine in their trauaile yet if they be faithfull and godlie in their vocation they shall be saued Geneua How the sect of the Adamites sprang vp The Adamites were a sect of heretikes which tooke their beginning of a Pickard who came into the land of Boheme and said that he was the sonne of God and named himselfe Adam And he commaunded all men and women to goe naked that whosoeuer desired to companie carnallie with anie woman should take her by the hand and bring her to him and saie hée feruentlie desired her companie and then would Adam saie Go together and increase and multiplie This heresie was begun in the yeare of our Lord. 1412. in the time of Sigismonde the Emperour And men suppose that it endureth yet not onelie in Bohemia but in other places also ADDE What it is to Adde or take awaie from the word of God TO Adde or take awaie from the word of God is this To thinke otherwise or teach otherwise of God then he hath in his word reueled They ta kt from the word that beléeue lesse then in his word is expressed Those adde to the word first which teach or decrée anie thing either in matters of faith or ceremonies contrarie to the word Secondlie such as make anie religion or opinion of merits in anie thing that they themselues haue inuented beside the word of God Last of all they doe adde to the word which forbid that for a thing of it selfe vnlawfull which Gods word doth not forbid and to make that sinne which Gods word doth not make sinne If anie man shall adde vnto these things c. ¶ The effect is that men must neither put anie thing to nor take anie thing awaie from the Scripture â— according as it is said in an other place All the saiengs of God are as it were cleansed with fire they are a shield to them that trust in them put not anie thing to the words thereof least he perchance do reproue thée and thou be found a liar Pro. 30. 5. 6. Marl. vpon the Apoc. fol. 317. They saith Gasper Megander be said to adde to the Scripture which counterfeit it and marre it and make a cloke of it for their leasings and errours of which sort be the heretikes and deceiuers c. Marl. vpon the Apoc. fol. 317. ADOPTION How the Lawiers define adoption THE Lawiers as it is had in the institutions define Adoption to be a legitimate an imitating nature found out for their solace and comfort which haue no children Further they make a distinction betwéene Adoption and Arrogation For Arrogation they saie is when he which is his owne man and at libertie is receiued in stéede of a sonne But Adoption is when hee which is receiued is vnder an other mans power Howbeit the lawes forbid that the elder should be adopted of the younger for it séemeth a thing monstrous that the sonne should erréed the father in yeares And therefore Cicero oftentimes vehementlie inueigheth against that Adoption of Clodius Now God adopteth vnto himselfe his elect not for that he had not an other sonne for he had his onlie begotten sonne Christ in whom he was well pleased but for that in all the nature of man he had yet no children for through Adam we were all made strangers vnto him Wherefore God for this cause sent his naturall and legitimate sonne into the world that by him he might adopt vnto himselfe manie children out of our kinde c. Pet. Mar. fol. 205. We haue receiued the spirit of Adoption saith S. Paule ¶ Adoption is the inheritance promised by grace Tindale ¶ So he meaneth the holie Ghost of
Euangelist vseth is Anthropos And as Plato techeth it is made oâ— vp looking for yâ— state of mans body is vpright his face is aduanced to heauen he is not bent downeward to the ground after the manner of other beasts which thing the Greeks noted by the name of a man calling him Anthropos an vp looker They haue also another word Aner In the holy scripture written in Gréeke this worde Anthropos signifieth a man compassed with misery for in the tenth of the Acts when Cornelius worshipped Peter he sayd vnto him arise I also am Anthropos a mortall man And againe Paule and Bâ—â—â—abas when at Lustra iâ—â—â—ters Chaplaines wold haue sacrificed vnto them rent their clothes and cried saieng Men why do ye these things we also are Anthropoi men subiect to the same passions and miseries yâ— you be See then the measure yâ— the Euangelist kepeth wheÌ„ he saith yâ— I was sent of God he adorneth him with high authoritie setteth him vp on high aboue the common sorte of men but vsing together this word Anthropos he tempereth the matter with iust measure yâ— no man should think of Iohn more then he wasâ— For our nature and custome is either to aduance man too high or to abase or depresse theÌ„ too low The Iews extolled Iohn Baptist too high for some thought yâ— he was no man but an Angel in a mans bodie Some tooke him for the promised Messias The Euangelist weigheth him in a true paire of ballance neither diminishing any thing that God had giuen him nor adding more then was found in him c. Traheron Of the first man Adam and the second man Christ. The first man was of the earth earthly the second man is the Lord from heauen ¶ S. Paules purpose in this place is not to speake of the substance of our bodies or of yâ— substance of the Lords bodie but of the qualities as the words following declare Hoios Of what qualitie yâ— earthly of yâ— qualitie are the earthly of what qualitie the heauenly is of that qualitie are the heauenly This then is the sense The first man was of yâ— earth earthly that is subiect to sinne and corrupt affections which bring death The second heauenly that is full of heauenly qualities which through the power of Gods spirit draweth them lyfe and immortalitie As we beare the Images of the earthly yâ— is were sinfull and therefore compassed with death so shal we beare the Image of the heauenly that is our spirites shall bée renued to true holynesse our bodyes to immortalitie Wherfore when he saith the second man is the Lord from heauen hée meaneth not that he brought his body from heauen but that he is heauenly as he expoundeth himselfe that he is endued with heauenly qualyties Traheron ¶ Whereas he sayth The second man is the Lord from heauen it is attributed to Christ as concerning his diuinitie not in respect of his humanitie whose flesh hath this glorie by the power of God who dwelleth in it Geneua Of the man that gathered stickes on the Sabboth day They found a man gathering stickes on the Sabboth day ¶ Necessitie droue him not to gather stickes therefore was he worthy his cruell death forasmuch as he despised to heare the word of God wherevnto he was so straightly commanded to giue eare on the Sabboth day T. M. Of the man wounded There was a man saith Christ that trauailed from Hierusalem to Iericho by the way fell among théeues was spoiled wounded c. ¶ In which person mankinde is signified much more cruelly handled by the diuell then the figure expresseth we were spoiled of the gifts yâ— God had endued Adam withal as innocencie immortalitie the Image of God not onely in daunger of temporall but euerlasting death from which wee could neuer deliuer our selues The priest Leuit ministers of the law by whom yâ— law is signified passed by they ne could ne would help the afflicted They loked vpon him they saw that was all for the law sheweth reuealeth our misery reléeueth it not The Samaritane in whom our sauiour Christ the christian righteousnesse coÌ„ming by him is signified powreth Oyle into his wounds bindeth them vp carrieth him to the Inne wherein is noted both our lacke and miserie and also our help from whence it commeth How the birth of man is foure manner of waies Men haue bene brought into the world 4. manner of waies The first manner was of Adam who was shaped of the â—lime of the earth The second was of Eue who was brought out of a rib of Adams The third was of Christ only who was borne of a pure virgin The fourth is the coÌ„mon birth of all other men which are conceiued of the séede of male and female together Hemmyng MANDRAGORAS What Mandragoras is AND found Mandragoras in the field ¶ The Hebrues call it an hearbe or rather a root that beareth yâ— similitude of mans body Other cal it an Apple which being eaten with meat causeth conception S. Austen thinketh that it pleaseth women because it hath a pleasaunt sauour or rather for deinti 〈…〉 because there was not many of them to get T. M. ¶ The Mandrake is a kinde of hearbe whose root hath a certeine likenesse of the figure of a man Geneua MANES How the sect of Maniches rose of this man Of this man came the sect of the Maniches he was a Persian borne in manners rude and barbarous and of a fierce and cruel nature and without all modestie he endeauoured to perswade the people that he represented the forme of Christ. Sometime he sayde that he was Paraclitus that is the true comforter that was promised by Christ. His followers denied Christ to haue taken very flesh They reiected also the old Testament and part of the new Cooper In the time of Aurelianns began first the Maniches and one Manes bornâ— in Persia was the beginner of them This same spread his venim abrode largely First by yâ— Arabians afterward in Affrica which went to spéedely on yâ— it could not be swaged the space of two hundred yeares afterward The chiefe of their doctrine was yâ— ther wer two Gods the one good the other euill both like euerlasting This doctrine seemed vnto mans reason allowable For séeing God is good by nature that in the meane season the euill hath such power it is necessary ther be also a peculiar God which is authour doer of euils equal to the other God with power euerlastingnes Beside these had they other opinions the they taught namely yâ— Christ was no true God neither receiued they the bookes of the Apostles but fained their seueral doctrines yâ— which they called Christs gospel also They bosted also of seueral illuminatioÌ„s of heauen said they gaue the holy Ghost They ordeined sundrye ceremonies They vsed also choise of meates They forbad wedlocke saieng that thereby is obteyned the holy
A BOOKE OF NOTES and Common places with their expositions collected and gathered out of the workes of diuers singular Writers and brought Alphabetically into order A worke both profitable and also necessarie to those that desire the true vnderstanding meaning of holy Scripture BY IOHN MARBECK 2. Tim. 3. 16. All Scripture is giuen by inspiration of God is profitable to doctrine to reproue to correction to instruction which is in righteousness that the man of God maye be perfect instructed vnto all good workes Imprinted at London by Thomas East 1581. ¶ TO THE RIGHT HONORABLE AND HIS ESPECIALL good Lord the Earle of Huntington Knight of the most noble order of the Garter c. Iohn Marbeck wisheth a most happie and prosperous estate with increase of vertue in the feare of GOD. AS THE CHILdren of Israel had inestimable cause to praise the great goodnesse of almightie God and to render condign thanks vnto him for his most mercifull deliueraunce out of their vile captiuity bondage which they so long had susteined vnder that proude resister of Gods omnipotent power king Pharao Euen so Right honourable are we no lesse bound to honour lande and praise the same God with immortall thanks which now of his entire loue pitie and compassion in this our last age of the world hath broken the yoke of our miserable seruitude vnder that proud exalter of himselfe the Romish Antichrist and of the bondmen and slaues of that tyrant hath made vs free men in his sonne Iesus Christ through the true knowledge of his eternall and euerlasting word For as the people that dwel in the country called Cimmeria do remaine in continuall darknes by reason they want the cleere light of the Sunne which is so farre distant from them So were we poore soules during the time of our thraldōe vnder the power of the Pope in like obscuritie shut pend vp as prisoners in the darke dungeon of his Antichristian iurisdiction and alwaies constrained to feed on the scraps of his owne vnsauery and most vnfruitfull traditions diuelish deuices for lacke of the wholsome foode of the Gospell of Iesus Christ whereof the least little sparke could not be permitted to put forth his light among vs. But now my good Lord seeing that all the sleights and grounds of the Popes inuentions which wholy consisteth in false superstitious worshipping filthy Idolatry fained hypocrisie foolish scrupulositie with other the like be cleerly sifted and boulted out from the boulting tub of his Canō laws by infinit godly learned writers especialiye by such as bee here expressed within this volume it shall behoue vs to embrace and lay sure holde on the profound saiengs of those so godly writers or rather vpon the truth vttered by their pens that being weaponed with such artillerie we may be able to resist ouerthrow whatsoeuer the whole Popish army shal assay to assalt vs with all For what is the cause that many at this present day do fall a lusting after Romish religion as did the Israelits to feed on the flesh pots of Aegypts gaine But that they despise to apparell themselues with the armour of Christ esteeming much better their old apparell of Popery although it seeme neuer so vile in the sight of God Which miserable and deceiued sort but yet truly most wilfull froward people that I might by the mercye of God in some measure perswade if not wholy conuert to the truth I haue the rather employed my diligence in collecting these common places sincerely expoūded by the authors themselues that in the reading and earnest study therof there may some sparke of Gods true knowledge kindle aright vnderstanding in them which the Lord graunt that his onely praise glory may therein be shewed And now Right honourable hauing as yet no help for the publishing of my Concordance which without speciall helpe is like to lye not onely helples but also fruitlesse inclosed in an huge volume of mine owne writing wherein I haue spent many yeres in purpose therby to profit the studies of the godly affected in the English tongue so that I am not able as my meaning was to exhibit the same vnto you I shall most humbly beseech your honor to accept and take in good part my simple trauailes in this other worke which God of his goodnes in these mine olde yeres hath now brought forth in me That I may not seeme altogethers vnfruitfull to the Church of God nor vnthankfull vnto you mine especiall good Lord but that at the least a testification of my faithfull hart to Gods people and of my good will to your honour may somewhat therein appeare For whom as dutie requireth I wil remaine during life a cōtinuall intercessour vnto almightie God that his blessings may be multiplied vpon you that abounding in all good gifts both of body and mind you may enioy vpon this earth a long life in perfect health and honour to his glory and to the profit of others and after the end of your race may be blessed for euer in the felicitie of the faithfull Amen THE TABLE A. AAron How long he was before Christ. Fol. 1. How hee is a figure of Christ. eodem A comparison betweene him and Christ. eod What Aarons bells signified eod Abaddon The name of Satan and of the Pope 2. Abhominable Who is abhominable eod Abhomination of Deso How it is vnderstood 3. Abimelech How he is put in the steed of Achis eod Of the vices of Abimelech the sonne of leroboam 4. Abrahā How he is the heire of the world eo What is meant by his bosome 5. How his lye to Abimelech is excused 5 How he did eate Christs bodie 6. Of y◠communication betweene him and the glutton 7. How God tried his faith eod How he is said to be a Prophet eod Of the doubting of Abraham eod Of Abrahams riches eod Absolution No mortal man cā absolue 7. How it standeth not in the will of the Priest 8. Abstinence What it is eod What differēce is betweene it fasting 8 Abuses By whom they ought to be reformed 9. Of whom they ought to be rebuked eo Achab. Of Satans deceiuing of him 10 Accident What an Accident is eod How it is not without his subiect eod Adam The first man y◠God created 11. Of things done by Adam and Seth. eod Cōparison between Adam Christ. eo How he did eat Christs body drāk 12 Of the first Adam earthly the second heauenly eod How Adā was not deceiued but Eue. 13. How the sect of the Adamits sprang vp 14. Adde What it is to adde or to take away eod Adoption How the Lawiers define it 15. Adoration What it is 16. Adultery What a dampnable sin it is eo How the adulterer repenting is forgiuen 17. Aduocate How there is no mo for vs to God but Christ. 18. Afflictiō How they are mesured to vs. eo The difference betweene the afflictions of the godly and vngodly
as Filâ—â—s filâ—orum dicuntur etiam filij auorum The sonnes sonnes daughters are also called the sonnes daughters of the grandfather And so she was Abrahams sister because she was his brothers daughter How Abraham did eate Christs bodie When this promise was established to Abraham by the word of God which said In thy séed shal all the nations of the earth be blessed he beléeued which was counted to him for righteousnesse and did both eate his bodie drinke the bloud of Christ through faith beléeuing verelie that Christ should take our nature and spring out of his séede as touching the flesh also that he should suffer death to redéeme vs. And as Christ testifieth he heartelie desired to sée the daie of Christ who sawe it reioiced He sawe it in faith had the daie of Christ that is to saie all those things that shuld chance him plainlie reuealed vnto him albeit he were dead manie hundred yeres before it was actuallie fulfilled reuealed vnto the world by that faith was he saued yet neuer did eate his flesh with his téeth nor neuer beléeued yâ— bread shuld be his bodie wine his bloud And therefore sith he was saued without that faith and the same faith shall saue vs that saued him I thinke we shall also be saued if we eate him spirituallie as he did although we neuer beléeue that the bread is his bodie I. Frith vpon the Lords supper against Moore How Abraham sawe the daie of Christ. ¶ Looke My daie Of the communication betwene Abraham and the glutton The communication that the glutton had with Abraham happened spirituallie for so thought the glutton with himselfe in his torments and such aunswere receiued he in his owne conscience Heming How God tried Abrahams faith Take now thy sonne c. and offer him vp there ¶ Héerein stoode the chiefest point of his temptation séeing he was commanded to offer vp him in whom God had promised to blesse all the nations of the world Geneua How Abraham is said to be a Prophet Deliuer the man his wife againe for he is a Prophet ¶ That is one to whom God reuealeth himselfe familiarlie Geneua ¶ Of the doubting of Abraham Looke Doubt ¶ Of Abrahams riches Looke Lazarus ABSOLVTION How no mortall man can absolue from sinne THeir absolution also iustifieth no man from sinne for with the heart do men beléeue to be iustified with all faith Saint Paule Rom. 10. ver 10. that is through faith beléeuing the promises are we iustified as I haue sufficientlie proued in other places with the scripture Faith saith Saint Paule in the same place commeth by hearing that is to saie by hearing the preacher that is sent from God and preacheth Gods promises Now when they absolue in latine the vnlearned heareth not for how saith Paule 1. Cor. 14. ver 16. when thou blessest in an vnknowne tongue shall the vnlearned saie Amen vnto thy thankes giuing for he wotteth not what thou saist So likewise the laie man wotteth not whether thou loose or binde or whether thou blesse or cursse In like manner it is if the laie vnderstand Latine or though the Priest absolue in English for in his Absolution he rehearseth no promise of Christ but speaketh his owne words saieng I by the authoritie of Peter and Paule absolue and loose thée from all thy sinnes Thou saist so which art but a lieng man and neuer more then now verelie Thou saist I forgiue thée thy sinne and the scripture Iohn the first that Christ onelie forgiueth and taketh awaie the sinnes of the world and Paul Peter and all the Apostles preacheth that all is forgiuen in Christ for Christs sake Gods word onely looseth thou in preaching that mightst loose also els not Tâ—mâ— fo 149. How absolution standeth not in the will of the Priest Gratian saith Voluntas sacerdotis c. The will of the priest can neither further nor hinder but the merite of him that desireth absolution Iewel fol. 138. ABSTINENCE What the abstinence of a Christian man is THe abstinence of a Christian man is to withdrawe himselfe from sin As it is said in Toby how that he taught his sonne from his youth vp to feare God to refraine from sinne And S. Paule exhorteth the Thessalonians from fornication and other sinnes Tindale What difference is betweene fasting and Abstinence True fasting is a religious worke ordeined to testifie our humilitie and to make the flesh the more obedient vnto the spirit that we maie be the quicker to praie to all good workes But Abstinence from this or that meat with opinion of holinesse supersticious it maie easilie make a man but holie it cannot S. Paule saith It is not meat that maketh vs acceptable vnto God 1. Cor. 8. ver 8. Againe It is good to confirme the heart with grace not with meates wherein they that haue walked haue found no profit Heb. 13. Ver. 9. The meate serueth for the bellie the bellie for the meate the Lord will destroie them both 1. Cor. 6. ver 13. And againe The kingdome of God is not meate drinke Rom. 14. ver 17. Likewise Christ saith The thing that entreth into the mouth defileth not the man Maâ— 1â— ver 〈…〉 Héere it is easie to sée that fasting is one thing abstinence from flesh another The Nazaries in the Testament absteined not from flesh yet they fasted Elias 3. Reg. 17. ver 6. was fed with flesh Iohn the Baptist eate yâ— flesh of locâ—stes yet they both fasted Socrates saith that manie Christians in yâ— Lent season did eate fish birds Manie abâ—â—ained vntill 3. of the clock in the afternoone then receiued all kind of meats either fish or flesh wtout difference Likewise Epiphanius saith some eate all kind of birds or fowle absteining onelie from the flesh of foure footed beasts And yet they kept their lent trulie fasted as well as anie others Wherefore abstinence from anie one certeine kinde of meat is not of it selfe a work of religion to please God but onelie a méere positiue policie S. Austine saith Non quaero c. I demaund not what thou eatest but wherein thou hast pleasure And Saint Hierome saith of the Maniches Ieiunant illi c. They fast in déed but their fasting is worse then if they filled their bellies Iewell fol. 15. ABVSES By whom they ought to be reformed THe abuses that he in the Church ought to be corrected by Princes Let euerie soule saith Saint Paule submit himselfe to the higher powers Hezekia destroied the brasen Serpent when he sawe the children of Israel abuse it Iosaphat sent abrode his commission to suppresse and banish all Idolatrie and superstition out of his land Iosia cleansed his land from Idolatrie witchcraft sorceries and all other abuses Ioas destroied the house of Baal brake downe the Altars and corrected manie other abuses within his dominions
none other paines then be in this world The fift that the generall iudgement is past and that there is none to come The sixt that it is not lawfull for anie man to swere The seuenth that a man hath no fréewil called in latine Liberum arbitrium The eight that the matter whereof the world was made was not made of God but is coeternall with God The ninth that there is no originall sin Also that sinne conuneth not of frée-will but of the diuell The tenth they denied that the bodie should eftsoones arise at the daie of iudgement The eleuenth they abiected all the olde Testament as a vaine thing and of no authoritie Eliote ALBIGENSES The opinion of these heretikes THese were heretikes which began by Tolonce in Fraunce the yeare of our Lord. 120. which helde the heresies of the Albanenses touching the soule of man that after death the soule was put into an other bodie And that Baptisme was of none effect And that there was two Gods the one good and the other euill And that the generall iudgement was past And beside that they said it was not lawfull for a Christian man to eate flesh Eliote ALLEGORIE What the nature of an Allegorie is AN Allegorie is that which is one in words and an other in sentence and meaning It is as much to saie as straunge speaking or borrowed speach as when we saie of a wanton childe This Shéepe hath maggattes in his taile hée must bée annointed with Byrchin salue which speach I borrowe of the Shepheard c. Tindale An Allegorie is when the words are not transferred from the proper signification but sound one thing and couertlie shew foorth an other thing as when it is said that pearles are not to bée giuen to Swine héere euerie worde kéepeth still his proper signification and in them is taught that the precious doctrine of God ought not to bée sette foorth vnto impudent and obstinate men c. Pet. Mart. vpon the Romaines fol. 327. What the true vse of an Allegorie is First Allegories proue nothing And by Allegories vnderstand examples or similitudes borrowed of straunge matters and of an other thing then that thou intreatest off And though circumcision be a figure of Baptisme yet thou canst not proue Baptisme by circumcision For this argument were féeble The Israelites were circumcised therefore wée must bee baptised And in like manner though the offering of Isaac were a figure or example of the resurrection yet is this argument naught Abraham would haue offered vp Isaac but God deliuered him from death therefore wée shall rise againe and so of all other But the verie vse of Allegories is to declare and open a text that it maie be the better perceiued and vnderstoode As when I haue a cleare text of Christ and of his Apostles that I must bée baptised then I maie borrowe an example of circumcision to expresse the nature power fruite or effect of Baptisme For as circumcision was vnto them a common badge signifieng that they were all souldiers of God to warre his warre and seperating them from all other nations disobedient vnto God Euen so Baptisme is our common badge and sure earnest and perpetuall memoriall that wée perteine vnto Christ and are separated from all that are not Christes And as circumcision was a token certefieng them that they were receiued vnto the fauour of GOD and their sinnes forgiuen them Euen so Baptisme certifieth vs that we are washed in the bloud of Christ and receiued to fauour for his sake And as circumcision signified vnto them the cutting away of their owne lusts and slaieng of their fréewill as they call it to followe the will of God euen so Baptisme signifieth vnto vs repentaunce and the mortification of our vnrulie members and bodies of sinne to walke in a newe life and so foorth Tindale fol. 15. Of two kinde of Allegories There are two kindes of Allegories For some are set foorth vnto vs by holie Scripture as Christ is Ionas who was in the heart of the earth thrée daies as he was in the bellie of the Whale Againe that he is Salomon or the serpent hanged vp in the desert or the Lambe And that the two sonnes of Abraham are two testaments Those I saie for as much as they are found in the holie Scriptures maie in no wise bée reiected but are firme places whereby when néede requireth maie bée proued doctrines There are other allegories which men through their owne iudgement and reason finde out whom indéede wée confesse that they maie followe their owne fantasie so that they beware of two things First that they deuise nothing that is repugnaunt to sound doctrine Secondlie that they obtrude not those their deuises as naturall and proper sences of the holie Scripture Pet. Mar. vpon the Rom. fol. 345. ALL. How this word All is taken AND all the cattell of Aegipt died ¶ This word all is not taken heere for euerie one but a great number or of all sorts of cattell some as 1. Tim. 2. 1. T. M. How this place God will haue all men saued is vnderstood God will haue all men saued ¶ That is will haue the Gospell preached to all men without exception offer to all men repentance and will haue all men praied for Tindale ¶ The meaning of this foresaid text is that God hath chosen of euerie estate condition order or degrée of men whom he will haue to be saued and to come to the knowledge of the truth Whereby we do learne that God doth as well choose the king as the subiect and as well the subiect as the king as well the riche as the poore and as well the poore as the rich And that there is no estate or condition of life out of the which he will not haue some to be saued and come to the knowledge of the truth I. Veron ¶ Héere we learne that God refuseth no nation whether they be Iewes or Heathen Also that he refuseth no estate whether they be poore or rich king or subiect it is all one to him he hath no respect of persons but will haue his Gospell to be preached vnto al nations estates that such as be preordinated vnto life maie come to the knowledge of the truth Sir I. Cheeke ¶ We take it to be spoken of all estates and kindes of men namelie that God will haue some of all kinde of men to be saued which interpretation agreeth excellentlie well with the purpose of the Apostle He had commanded that praiers supplications shuld be made for all men especiallie for kings and those which haue publike authoritie that vnder them we maie liue a quiet life in all pietie chastitie And therefore to declare that no estate or kinde of men is excluded he added That God will haue all men saued As if he should haue said no man is letted by that vocation and degrée wherein he is placed so that it be not repugnaunt to the
their Brides doe sette themselues foorth at the gates of the Cities by the space of seauen daies together to be abused in fornication And by this meanes Iuda was deceiued of Thamar his daughter in lawe ANABAPTISTS How this sect began and who was the Author thereof About the yeare of our Lord 1525. in Mulhausen a tâ—wâ—â— in Thuringe was a Preacher named Monetarius which taught openlie that he would reforme the state of the Church and made aduaunt priuelie that reuelations were shewed to him by God and that the sword of Gedeon was committed to him to ouerthrowe the tyrannie of the Impius He led out great companies commaunding them to spoile and rob Monasteries and the palaces of great men But while the vnrulie people were scattered and disseuered without order the Princes of Saxonie sodainlie oppressed them and tooke their Captaine whome they put to death This Monetarius was the first Author of the diuelish sect of heresie of the Anabaptists which long time after vexed Germanie and is not yet altogether extinguished The Anabaptists caused great trouble and rufling in the North parts of Germanie and at the Citie Monstere choosing to their King one Iohn a leade a Coblar as saith Sledane exercised much crueltie expelling other out of the Citie that would not condescend vnto their beliefe This Iohn a leade in token that he had both heauenlie and earthlie power gaue to his Garde gréene and blew and had for his Armes the figure of the world with a sword thrust through it He married himselfe fiftéene wiues and ordeined that other should haue as manie as they listed and all other thinges to bée common amonge them The Bishop of Monstere by the aide of other Princes besieged the Citie against the rebellious Anabaptists fiftéene or sixtéene monethes In which time the stubborne and froward people sustained so great scarsitie and hungar that they béeing aliue were like dead corses and did eate commonlie dogs cats mice with other wilde beasts and séething hides leather and olde shooes did powne the same and make bread thereof After long siege the Citie was wonne spoiled and destroied with great crueltie and slaughter of that wicked people Cooper ANANIAS How his dissembling was punished Brought a certaine part and laid it at the Apostles féete ¶ By the casting of his moneie at the Apostles féete would he haue bene counted to be one of the Christian Congregation and that one of the chiefe But in holding part backe he declared vtterlie what he was that is subtill and an hypocrite mistrusting the Holie ghost which thing because Peter would in no condition should be vsed among that sort therefore punished hée it so earnestlie Tindale How he needed not to haue sold his possession if he had lust Was it not thine owne and after it was sold was it not in thine owne power c. ¶ By this place we maie euidentlie sée that in the Primitiue Church no man was compelled to make his goods common for Peter telleth plainlie that it did lie in Ananias power whether he would sell his land or no and when he had sold it the moneie was his owne so that he might haue kept it if he had lusted ANATHEMA What Anathema is ANathema saith Chrisostome are those things which being consecrated to God are laied vp from other things and which also no man dare either touch or vse Pet. Mart. ANDREVV Of the death of Andrew the Apostle I Erome in his booke De catologo Scriptorum Eccl. writeth how that Andrew the Apostle and brother to Peter which did preach to the Scitians Sogdians Saxons and to the Citie Augustia was crucified of Eneas the Gouernour of the Edessians was buried in Patris a citie of Achaia Booke of Mar. fol. 52. Of an heretike called Andrew This man was an Italian who went about the countreie leading a blinde redde dogge and by telling mens fortunes he brought them into great misfortunes by deceiuing of them with heriticall fables Futrop ab vsperg ANGEL What an Angell is ANgell is a Gréeke word and signifieth messenger and all the Angels are called messengers because they are sent so oft from God to man on message Euen so Prophets Preachers and the Prelates of the Church are called Angells that is to say messengers because their office is to bring the message of God vnto the people The good Angels héere in this booke are the true Bishops and Preachers and the euill Angels are the heretikes and false preachers which euer falsifie Gods word with which the Church shall be thus miserablie plagued vnto the end of the world Tindale This word Angell hath vndoubtedlie sprong from the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in Latin is as much to saie as Nuncius a Messenger By the which it is plaine that Saint Augustine saith Angelus non nature sed officij nomen est As I am a man naturallie but I am a priest a preacher by office So naturallie an Angell is a spirit but when he is sent on message then is he an Angell Saint Augustine defineth an Angell on this wise Angelus spiritus est substantia in corpora inuisibilis rationabilis intellectualis immortalis An Angell is a spirit that word Spiritus is in the place of Genesis a spirit that is a substaunce bodilesse or a substaunce without a bodie inuisible endued with reason vnderstanding and immortall They eate not they drinke not they marrie not they sléepe not but liue euermore in heauenlie ioie and fruition of God fulfilling his blessed will and pleasure with all readinesse without anie wearinesse or slacknesse and therefore we saie in the Lords praier Fiat voluntas tua sicut in coelo in terra They serue God not with crieng of the mouth for they haue none but with crieng of minde and that they doe continuallie And as Esay the Prophet saith these be part of their holie crieng Sanctus sanctus sanctus Dominus Deus Sabaoth As they are without bodie so they occupie no circumscriptiue place that is to saie no bodilie place no seuerall nor quanticatiue place and yet their intellectiue and spirituall place is so that when they be in Heauen they be not in earth And contrarie when they be in earth they be not in Heauen For there is no power finite that can be in two places at once And if ye will knowe saith Saint Austen how Angels doe eate and drinke yée shall vnderstand that Angels taking vpon them the visible and tangible bodies of men Edent habent potestatem sed non necessitatem Rich. Turnar Wherefore Angels were made An Angell is the creature of God in spirituall vnderstanding mightie made to serue God in the Church from which end of their creation some are fallen and become enimies of the Church Other that fell not but continued in their innocencie doe serue to God and his Church How Angels ought not to be worshipped We ought saith Saint Austine to beléeue that the bountifull Angels
5. 6. BATHES How bathes without God are of no force or vertue IF the Bathes that be in Swicerland◠in Iuliers in Sicilie in Valeria in England and diuers other countreies doe helpe those that are diseased the same is to be attrributed to the goodnesse of God For there is no earthlie things which haue in them any force or vertue to help men except they be made effectuall by the power of him is y◠Omnipotent Neuertheles those benefits which are giuen to vs by meanes are not to be contemned neither ought we to abuse them For all the giftes of God ought to be vsed to the glorie of God to our soules health and for the necessitie of our bodie But we must alwaies beware that we doe not ascribe that to Creatures which belongeth onelie to God Marl. vpon Iohn fol. 147. Of Bath a certaine measure And it contained two thousand Bath ¶ Bath Epha séeme to be both one measure Euerie Bath conteined ten pottels The Epha conteined in drie things that which Bath did in liquor Read Eze. 45. 10. Geneua BEELZABVB An Idoll whom the Philistines worshipped GOe and enquire of Beelzabub the God of Ekron ¶ The Philistines which dwelt at Ekron worshipped this Idoll which signifieth the God of flies thinking that he could preserue them from the biting of flies Or els he was so called because flies were ingendred in great abundance of the Sacrifices that were offered to that Idoll Geneua If they haue called the master of the house Beelzabub ¶ It was the name of an Idoll which signified the God of Flies and in despite thereof was attributed to the Diuell and the wicked called Christ by this name Geneua BEHEMOTH What beast this is thought to be THe word Behema signifieth simplie a Beast and vnder that name are Oxen al other Beasts comprehended Héere it is said in the plurall number Looke vpon Behemoth whom I created with them◠although y◠word Behemoth be the plurall number in the Hebrue yet it is spoken wit of one Beast no moe Howbeit forasmuch as God meant to betoken héere one sort of beasts that is the cause why he setteth Behemoth in the plural number Neuertheles it cannot be coniectured what kinde or beast it is that he speaketh except it be an Elephant by reason of the hugenesse of that beasts bodie c. Caluine vpon Iob. fol. 730. ¶ The Hebrues vnderstand by Behemoth the greatest beast in the earth that is an Elephant Other vnderstand thereby anie earthlie beast that is great but vnto an Elephant doe all the properties héere recited right well agrée wherfore it séemeth most agréeable to the truth that by the word by signified in Elephant T. M. BELEEVE What it is to beleeue TO beléeue is not to doubt of the promises of God but rather to be fullie perswaded of the promises of God that as God hath promised so shall it vndoubtedly chaunce vnto vs. Basill ¶ To beléeue is certainlie to be perswaded and assured in minde through the holie Ghost that by the Lord Iesus we are purged from our sinnes and made the children of God that by his mans nature we are made pertakers of his Diuinitie by his mortalitie we haue obtained immortalitie by his cursse euerlasting blessing by his death life brieflie that by his descending into the earth we ascend into heauen Traheron ¶ To beléeue in the name of Christ is to receiue him as the Sonne of God and the Sauiour of the whole world which is done of vs when we depende whollie vppon him by a sincere faith and trust and commit our selues whollie as disciples vnto him c. Marl. vpon Iohn fol. 18. ¶ To beléeue in God is to be sure that all thou hast is of him and all thou néedest must come of him Which if thou doe thou canst not but continuallie thanke him for his benefites which continuallie without ceasing receiuest of his hande and therto euer crie for helpe for thou art euer in néede canst no where els be holpen And thy neighbour is in such necessitie also wherefore if thou loue him it will compell the◠to pittie him and to crie to God for him continuatlie and to thanke as well for him as thy selfe Tindale fol. 238. How it is prophecied that few will beleeue Christs words Who will beléeue our report and to whom is the Arme of the Lord reuealed The Prophet sheweth that very few shall receiue this their preaching of Christ of their deliuerance by him Iohn 12. 38. Rom. 10. 16. And that none can beléeue but whose hearts God toucheth with the vertue of his holie spirit Geneua Lord who hath beléeued our report ¶ Meaning the Gospell and the good tidings of saluation which they preached Geneua How men are driuen to beleeue through the workes of God Then beléeued they his workes ¶ The wonderfull workes of God caused them to beléeue for a time and praise him Geneua The meaning of this place following He that beléeueth shall not make hast ¶ He shall be quiet and séeke none other meanes but be content with Christ. Geneua I beléeued therfore did I speake ¶ I felt all these things therfore was moued in faith to confesse thē 2. Co. 4. 13. Geneua BEAME What this beame signifieth O Hypocrite cast out first the Beame that is in thine owne eie c. ¶ Thou vnderstandest all Gods lawes falselie and therefore thou kéepest none of them trulie his lawes require mercie and not Sacrifice moreouer thou hast a false intent in all thy workes that thou doest and therefore are they all damnable in the sight of God Hipocrite cast out the Beame that is in thine owne eie learne to vnderstand the law of God truly and to doe thy workes aright and for the intent that God ordeined them and then thou shalt sée whether thy brother haue a mote in his eie or not and if he haue how to plucke it out or els not Tindale fol. 237. BENEDICT Why he is set among the Heretikes THis man was the first founder of the order commonlie called Saint Benedicts and died saith Volateran li. 21. in the yeare of our Lord. 518. He was the first and the onelie deuiser of a seuerall trade of life within y◠first 600. yeares after Christ and because he presumed to inuent a new waie which all the godlie Fathers before him neuer thought of I saith the Authour laied him heere downe for a Schismatike couched him in this Catalogue of Heretikes BERILL The description of Berill and what is betokened thereby THe eight a Berill ¶ This stone glittereth like water when the Sunne shineth vpon it and it is said to heate the hand of him that holdeth it It betokeneth men enlightened with the grace of the holie Ghost which bring other to the loue of heauenlie things by preaching and teaching the same grace Marl. vpon the Apoc. fol. 300. ¶ The Berill is of a pale
a great feare vpon those that sawe them ¶ That is to saie when the enimies of the truth sawe they auailed nothing by putting the Preachers of the word to death they were sore afraid like as at this daie manie of the persecuters of the Gospell are constrained to saie that they loose their labour vtterlie in persecuting those that be against the Popish doctrine For the moe of them that be burned and put to death the mo do come away from the vntoward doctrine to the doctrine of the Gospel for the bloud of Martirs is the séed of the church◠Marl. vpon the Apoc. fol. 159. BODIE What a naturall bodie is A Naturall bodie is he that is led by his affections not vnderstanding the things of the spirit of God Tindale What a spirituall bodie is A spirituall bodie is he that is led by the spirit of God How the bodie of Christ is in one place Dardamus did write vnto Saint Austen for the exposition of these words that Christ spake vnto the Thiefe saieng This daie shalt thou be with me in Paradise and wist not how to vnderstand it whether Christ meant that the Thiefe should be in Paradise with Christs soule or with his bodie or with his Godhead Therevpon Saint Austen writeth that as touching Christs bodie that daie it was in the Sepulcher saith it was not in Paradise although it was in a garden that he was buried for Christ he saith meant of a place of ioie and that was not saith S. Augustine in his Sepulcher And as for Christs soule it was that daie in hell and no man will saie that Paradise is there wherefore saith S. Austen the text must néedes be vnderstood that Christ spake it of his Godhead ¶ Héere S. Austen saith plainlie that Christs bodie as touching his manhood was in the graue and as touching his Soule it was in Hell so that while his bodie was in the graue it was not in Paradise For if he had thought that Christs bodie or soule might haue bene in diuers places at once he would not haue said that the text must néedes be vnderstood of his Diuinitie Againe As touching his Manhoode he was in Earth and not in Heauen where he now is when he said No man ascendeth into Heauen but he that descended from Heauen the Sonne of man which is in Heauen ¶ Doubt not saith Austen againe but that Christ our Lord the onelie begotten sonne of God equall with the Father and the same being the sonne of man wherein the Father is greater is whole present in all places as touching his Godhead and dwelleth in the same Temple of God as God and in some place of heauen for the cordicion of his verie bodie Héere S. Austen saith as touching his Manhood he is onelie in one certaine place in heauen and not in manie places at once ¶ The same one man is locall that is to saie contained in one place as touching his manhood which is also God vnmeasurable from the father The same one man as touching the substaunce of his manhood was absent from heauen when he was in earth and so forsaking the earth when he ascended into Heauen but as touching his Godhead vnmeasurable substance he neither forsooke heauen when he descended from heauen nor forsooke the earth when he ascended into heauen which maie be knowen by the most sure word of the Lord which to shew his humanitie to be locall that is to say conteined in one place onelie did say vnto his Disciples I ascend vnto my father your father my God and your God Of Lazarus also when he said I am glad for your sakes that you may beléeue for that I was not there And againe shewing the vnmeasurablenesse of his Godhead said vnto his Disciples I am with you vnto the worlds ende How did he ascend into heauen but because hée is locall and a verie man or how is he present vnto his faithfull but because he is vnmeasurable and verie God ¶ Now may Christ be called a straunger is he departed into a strange countrey séeing he is with vs vnto the worlds end and is among them that be gathered in his name Aunswere Christ is both God and man hauing in him two natures And as man he is not with vs vnto the worlds ende nor is present with his faithfull gathered together in his name But his diuine power spirit is euer with vs. Paule saith he was absent from the Corinthiaris in bodie but he was present with them in spirit So is Christ gone hence saith he and absent in his humanitie which in his diuine nature is euerie where and in these saiengs we reserue to both his natures their properties ¶ A bodie must néedes bée in some place if it be not within the compasse of a place it is no where if it be no where it is not ¶ Doubt not but Iesus Christ as concerning the nature of his manhood is now there from whence he shall come And we may not thinke that his mans nature is euerie where for we must beware that we doe not so stablish his diuinitie to take awaie the vertue of his bodie ¶ Christian people must beléeue that although Christ be absent from vs concerning his bodie yet by his power he gouerneth vs all things For like as when he was conuersant héere in earth as man yet then he filled heauen Euen so being in heauen with his flesh yet filleth the Earth and is in them that loue him ¶ S. Ambrose saith We must not séeke Christ vpon earth nor in earth but in heauen where he sitteth at the right hande of his Father ¶ To goe to his father from vs was to take from the world the nature which he receiued of vs. He is with vs and not with vs. For touching the forme of a seruaunt which he tooke away from vs into heauen he is absent frōm vs but by y◠forme of God he is present with vs. And neuerthelesse both present absent he is all one Christ. ¶ If the word flesh wer both of one nature séeing that the word is euerie where why is not the flesh then euerie where For when it was in Earth then verelie it was not in heauen And when it is in heauen it is not surelie in earth And so sure that it is not in earth that we looke for him to come from heauen ¶ To be conteined in a place and to be euerie where be diuers and contrarie one nature cannot receiue in it selfe two diuers and contrarie things ¶ He is created by nature of his flesh and not created by the nature of his Godhead He is comprehended in a place by the nature of his flesh and not comprehended in a place by the nature of his Godhead ¶ Thus much of this matter gathered out of the workes of I. Frith BOOKE What the booke of life is ANd
the Iewes did weare borders on their garments ANd make large borders on their garments ¶ Read Nâ— 15. chapter and verse 38. and there thou shalt learne why the Iewes did weare such borders on their garments Sir I. Cheeke ¶ Looke Gardes Philacteries BORNE ¶ Looke Water and Spirit BOSOME How it is diuerâ—lie taken For I haue giuen my maide into thy ' Bosome ¶ Bosome after the manner of the Hebrues is taken for companieng with a woman And it is also taken for faith as in Luke 16. 23. of Lazarus T. M. In the Bosome of the father ¶ This is a speach borrowed out of the custome of 〈…〉 For when we will signifie that we will commit our secret to anie we saie we will admit him to our Bosome So the meaning is that he meaning Christ is priuie to all Gods secrettes and therefore can shew vs such heauenlie mysterie as no man can declare And this exposition Saint Austen followeth Cyrill thinketh that in the Bosome is as much to saie as in the Father and of the Father and as you vsing manie wordes in the inward part of the Father for he is not a péece cut off and deuided from the substaunce of the Father as it fareth in mans begetting but hee so begotten as he is still in the Father Traheronâ— Of the bosome of Abraham Looke Abraham BRAMBLE The propertie of a bramble compared to Abimelech Plinie in his 24. bookâ— and 14. Chapter writeth of this kind of Thorne And as â—ouâ—hing this matter these are the properties thereof â—t is a 〈…〉 it was Abimelech who was a bastard and borne of an handmaide so that he was not to be compared with his bretheren And as he without any vtilitie gouerned the Israelites so is the bramble wont to bring foorth no fruit The Bramble also priâ—keth euen as Abimelech verie much huried the Israelites Moreouer some write that the boughes of Brambles are 〈…〉 〈…〉 so vehementlie shaken and moued with the winde that out of theâ—â— is fire kindeled where with not onelie they themselues brent but the whole woode wherein they growe is burnt which thing Iothan now foretelleth to come to passe of Abimelech wherefore the properties doe wonderfullie well agrée Pet. Mar. vpon Iudic. fol. 160. ¶ Sée more in Abimelech BOOVV DOVVNE What it is to Boow downe TO bowe downe is to cap andâ— to knée to ducke with the head and bend the bodie to fall downe to honour to worship and to reuerence Bullinger fol. â—22 Bowe downe their backes c. ¶ To bowe downe their backes doth not onelie signifie that they should be brought vnder of the Gentiles and oppressedâ— with all kinde of euill but thatâ— they should not onceâ— looke vp to call on the Lord with sure beliefe of heart Tindâ—le BOVVE How the Gospell is likened to a Bowe ¶ Looke Gospell BRAVNCHES Who are the braunches cut off Though some of the braunches be broken of The braunches that are broken off are the Iewes which are forsaken and cast off The wilde Oliue trée are the Gentiles The right Oliue trée is the Couenaunt or faith and vocation of the Sainte The fatnesse thereof is the grace of God and the glorie of the elect The Iewes then being come of the fathers were as a man might say naturallie grafted in the couenaunt but the Heathen being come of Idolaters were as wilde Oliue trees grafted therein Sir I. Cheeke ¶ These broken braunches were the vnbeléeuing Iewes which for their vnbeliefe were cut off from the promise of God in whose stéede was the wilde Oliue that is the Gentiles grafted through faith The Bible note BREAD What Bread is in Scripture BRead in scripture is taken for all that is necessarie to this present life And I will fet a morsell of Bread to comfort your hearts withall And as we saie in our Lords praier Giue vs this daie our dailie Bread Tindale How Bread is called Christs bodie Ireneus writing against the Valentinians in his fourth booke saith that Christ confessed bread which is a creature to be his bodie and the Cup to be his bloud and in the same booke hée writeth thus also The Bread wherein the thankes be giuen is the bodie of the Lord. And yet againe in the same booke hée saith that Christ taking bread of the same sort that our bread is off confessed that it was his bodie and that the thing which was tempered in the Chalice was his bloud And in the fift booke he writeth further that of the Chaliceâ— which is his bloud a man is nourished and doth growe by the bread which is his bodie ¶ These words of Ireneus be most plaine that Christ taking verie material bread a creature of God and of such sort as other bread is which we doe vse called that his bodie when hée said This is my bodie and the wine also which doth féede and nourish vs he calleth his bloud ¶ Tâ—ertulian in his booke written against the Iewes saith that Christ called bread his bodie And in his booke against Marcion he oftentimes repeateth the selfe same words ¶ Saint Cipriane in the first booke of his Epistles saith that Christ called such bread as is made of manie cornes ioined together his bodie and such wine he named his bloud as is pressed out of manie Grapes and made into wine And in his second booke he saith these words Water is not the bloud of Christ but wine And againe in the same Epistle he saith that it was wine which Christ called his bloud and that if wine be not in the Chalice then we drinke not of the fruite of the Uine And in the same Epistle he saith that meale alone or water alone is not the bodie of Christ except they be both ioined together to make thereof bread ¶ Epiphanius saith that Christ speaking of a loafe which is round in fashion and cannot see nor féele said of it This is my bodie ¶ Saint Hierom writing ad Hedibiam saith these words Let vs marke that the bread which the Lord brake and gaue to his Disciples was the bodie of our Sauiour Christ he said vnto them Take and eate this is my bodie ¶ Saint Augustine saith that although we maie set foorth Christ by mouth by writing and by the Sacrament of his bodie and bloud yet we call neither our tongue nor words nor inke letters nor paper the bodie and bloud of Christ but that we call the bodie and bloud of Christ which is taken of the fruite of the earth and consecrated by mysticall praier Also he saith Iesus called meate his bodie and drinke his bloud ¶ Cyrill vpon Saint Iohn saith that Christ gaue to his disciples péeces of bread saieng Take eate this is my bodie Cyrill in Iohn li. 4. ca. 14. ¶ Theodoretus saith When Christ gaue the holie mysteries he called bread his bodie and the cup mixt with wine and water he called his
of good fridaie which we after our counting of yâ— clock do take to be toward night as it were about 3. of yâ— clocke in yâ— after noone vntil yâ— dawning of Easter daie in yâ— morning But I doubt of this doctrine saith yâ— Author and yâ— for two causes Once we read yâ— Christ hanging vpon yâ— crosse did giue vp his soule commending it into the handes tuition of his Father saieng Pater in manus c. Againe we read that Christ hanging vpon the crosse said to the good théefe that said Remember me O Lord when thou shalt come into thy kingdome Christ answered yâ— thiefe saidâ— Hodie mecum eris in Paradiso This day thou shalt be with are in paradise weigh these words wel First Christ said Hodie to day yâ— is to say immediatly after thy soule shal depart out of thy body MecuÌ„ eris Thou shalt be yâ— me wher In Paradiso in paradise what shal we cal paradise Shal we not vnderstaÌ„d yâ— kingdoÌ„e of heuen by paradise séeing yâ— théefe said Remember me wheÌ„ thou coÌ„mest into thy kingdom wher is Christs kingdoe but in heauen Lyra doth wrest this word paradise to signifie LimbuÌ„ sanctoruÌ„ patruÌ„ But Theophilactus grauÌ„teth yâ— paradise the kingdoÌ„ of heaueÌ„ is all one thing in vnderstaÌ„ding yet he séemeth to lene to this conclusioÌ„ Quod Christâ—s euÌ„ menâ—e ingressus est paradisuÌ„ in infernuÌ„ desceÌ„det cuÌ„ aâ—ima And yet he denieth yâ— théefe had yâ— fulnes of glory yea or yâ— the soules of yâ— patriarks other saints departed in of yâ— faith of Christ haue yâ— fulnesse of ioyes glory which they shal haue at yâ— day of dome wheÌ„ yâ— body yâ— soule shal be vnited together yet he graunteth yâ— the théefs soule went straight to yâ— kingdoÌ„e of heaueÌ„ S. Augustine in an epistle yâ— he wrote to Euodius affir moth plainly Quod anima Christi descendit ad infernos yâ— Christ in his soule while his bodie laie dead in yâ— graue went downe into hell whom Saint Bede doth follow Saint Hierome in his commentaries that he written vppon yâ— Psalter Si tamen Hieronimi sint hath these words Non derelinques qua ipsa ad inferna defcendit vt electos suos eijcerit diabolos ligaret qua antea iactitabat se esse omniuÌ„ DominuÌ„ nunc omnium seruus And therfore S. Hierome in a certeine Epistle hath these words Quid homine imbecilius qui a carne sua vincitur quid ita homine Christi aut fortius qui diabolum mundum vincit But how Quia omnia possum in eo qui me confortat Because we put our trust in the name of Iesus which bad vs be bold vpon him saieng Confidete a me quia ego vici mundum To tell you more of their mindes that say that Christ went downe into hell in his soule Saint Gregorie and certeine other doe adde and saie moreouer Quod anima Christi passasiâ— apud inferos And that when Iohn Baptist béeing in prison and hearing of the myracles of Christ sending to Christ two of his Disciples with this message saieng Tu es qui venturus an alium expectamus The meaning of Saint Iohn was this Art thou he or shall wée looke for an other not meaning whether he were the true Messias incarnate for then he must haue said Tu es quivenisti an alium expectamus but Iohn said Tu es qui venturus an alium expectamus Meaning saith Saint Gregorie that where now I am in prison and sée nothing but present death what shall I in my soule like as I haue bene thy preacher and thy fore runner héere iu earth shall I in my soule also preach vnto the soules departed in the faith of thée to come These bée Saint Gregories words Debeo te nunciare inferis qui te nunciam superis As touching the second opinion that Christ descended into hell not personalie in his soule Sed in spiritu Hoc est viuifica mortis sua virtute that is by the might and power of his redeÌ„mption that he made vpon the crosse This opinion I haue not saue onelie in the learned writers of this our age which doe proue their opinion true by the wordes of Saint Peter written in his first Epistle in the third and fourth Chapters which places vndoubtedlie are verie notable These bée the wordes of Saint Peter in the third Chapter Christus in spiriâ—u 〈…〉 spiritibus â—ui 〈…〉 careete â—raâ—t prâ—dicaâ—it Christ in spirit that is to sale in the power of his Godhead and inerites of his manhood and vertue of his passion went and preached vnto the Saints that were in prison Of the spirites that were in prison at the time of Christs suffering vnder Pontius Pilate ther wer two sundrie sorts good bad the soules of Infidels the soules of vngodlie wicked liuers in this wretched world as Cain Nemroth the Sodomits Gomoreanâ— the Philistines the Iebusites Iudas the traitor with his fellowes And the soules of the Patriarchs Adam Abel Seth Noe Abraham Isaac Iacob Dauid and all other soules of holie men and faithfull beléeuers in Christ to come All flesh both good and badde were in prison till at the suffering of Christ vpon the Crosse but yet not all in one prison The soules of the Saints that is of good men were by themselues in one societie or fellowship which the Gospell calleth the Bosome of Abraham and S. Peter calleth it a prison in respect of the infinite pleasures To both these sorts of spirits or soules Christ preached but after a sundry sort To the good sort he preached redemption satisfaction for their sinnes paied by Christ vpon the crosse and therevpon receiued them into heauen vnto himselfe To the soules of the sinfull he preached perpetuall paines in Hell neuer to haue ende but bound and to burne continuallie with the Diuell whom they did serue when they were aliue Of the wicked and damned soules S. Peter giueth an example by whome all the world maie take héede Of the good soules he giueth no example But of the damned soules he giueth now example by them that liued iâ— Noesâ— time that were disobedient to the preaching of Noe when the long suffering of God abode excéeding patientlie but in conclusion there were no moe saued from drowning sauing onelie eight persons That the meaning of S. Peter in the third chapter should be this that I haue recited That is that Christ in the spirit that is in the power and vertue of his passion descended into hell these learned and godlie writers do proue by the exposition that Saint Peter maketh of his owne words in the next Chapter following where he saith thus Mortuis euangelizatum est vt iudicentur quidem secundum homines in carne viuant autem secundum Deum in spiritu The Gospell was preached vnto the dead that they should bée iudged in the flesh after the fashion of men but in the Spiritshould
sanctifie their spirits which doth set their trust onlie in the redemption promised theÌ„ in Christs blessed bloud this church by Christ is made without spot or wrinkle D. Barnes fol. 313. The Church saith Lyra doth not stand by reason of spirituall power or secular dignitie for many Princes many Popes other inferiour persons haue swarued from the faith wherfore the church doth stand in those persons in whom is the true knowledge and confession of faith and veritie Lyra in Math. Chap. The holie church are we saith Augustine but I do not say are we as who should say we that be héere alonelie that heare me now but as manie as bee héere faithfull christen men in this church the is to say in this citie as manie as be in this regigion as many as be beyonde the sea as manie as be in all the whole world for from the rising of the Sunne vnto the going downe of the same is the name of God praised So is the church our mother August sermo 99. de tempore Saint Paule calleth the church the spouse of Christ for that she ought in all things to giue eare to the voice of the Bridegrome Likewise he calleth the church the piller of the truth for that that she â—aieth hir selfe onlie by the word of God without which word the church were it neuer so beautifull should bée nâ— church The holie church is all they that haue bene and that nowe are and alwaies to the end of the world shall bée a people the which shall endeuour them to know to kéepe the commandements of God dreading ouer all things to offend God and louing and séeking most to please him c. Booke of Mar. 632. The church saith Lambart I doe take for to be all those that GOD hath chosen or predestinate to be inheritours of eternall blisse and saluation whether they be temporall or spirituall king or subiect bishop or deacoâ— father or childe Grecian or Romaine c. Booke of Mar. fol. 1276. Of whom the Church began When Adam and Eue his wife had taken comfort of Gods promises which was that Christ should come of the womans séede to redeeme the world from sinne death and hell then they beléeuing the same stedfastlie in their heartes were the beginning of the true Church Lanquet Whie the Church is holie and Catholike On this consideration saith Saint Austen the Church is holy and Catholike not because it dependeth on Rome or anie other place nor of anie multitude obedient to Rome both which are donatistical but Quia recte credit in Deum because it beléeueth rightly in God I. Bridges fol. 543. The Fathers began to call this true and right teaching the Church of Christ the catholike Church which is as much to saie as vniuersall Augustine to his cosin Seuerinus This is saith he the catholike Church wherevpon it is also called Catholice in Gréeke because it is spred throughout al the world Isichius vpon Leuiticus For the vniuersal Church saith he is Hierusalem the citie of the liuing God which conteineth the Church of the first begotten written in heauen And Gelasius vnto Anastatius the Emperour The same is called saith he the Catholike Church which is by a pure cleane and vndefiled fellowship sequestred from all the vnfaithfull and their successours and companions otherwise there should not be a difference giuen of God but a miserable mingle mangle c. Musculus fol. 258. Cipriane the Bishop and Martyr in his booke De simplicitate Clericorum saith The Church is one which is spread further and further abrode by fertile increase euen as there are manie heames of the Sunne and but one light and manie boughes of a tree yet but one Oke grounded vpon a stedfast roote And where as manie brookes issue out of one spring though the number séeme to be increased by the abundaunce of store yet it is but one at the head Plucke a beame of the Sun from the Gloabe that one once separated is voide of light Breake a bough from the Tree it can bring foorth no fruite Cutte a Brooke from the Springe and béeing cutte of it drieth vp Guen so the Church lightened with Gods light which is spread euerie where neither is the vnitie of the bodie seperated she extendeth hot braunches with plenteous increase throughout all the earth she sendeth out her plentifull riuers all abrode Yet is there but one head and one spring and one mother plentifull with fertile successâ—â— c. Bullinger fol. 841. How the Church is made cleane by Christ. If the feare of God haue deliuered you then are yée trulie deliuered You are washed you are sanctified you are iustified in the name of Iesus Christ and in the spirit of God Of Christ is the Church made faire first she was filthie in sinnes afterward by pardon and grace was she made faire D. Barnes 253. How the Church hath spots and wrinkles in her The whole Church praieth Lorde forgiue vs our sinnes wherefore she hath spottes and wrinkles but by knowing of them her wrinkles are stretched out knowledging her spots be washed awaie The Church continueth in praier that shée might be cleansed by knowledging of her sinnes and as long as we héere liue so standeth it And when euerie man departeth out of this bodie all such sinnes are forgiuen him which ought to be forgiuen him For they be forgiuen by dailie praier and he goeth hence cleansed And the Church of God is laide vp in the treasure of God for golde and by this meanes the Church of God is the treasure of our Lord without spotte or wrinkle Sequitur Let vs praie that God maie forgiue vs and that we maie forgiue our debters séeing it is said And it shall be forgiuen vnto you Wee saie this dailie and dailye we doe this and this thing is done dailie in vs. We are not héere without sinne but we shall depart without sinne D. B. fol. 254. How it is said aright that the Church cannot erre The Church is the pillor and foundation of the truth how then can it erre Wée aunswere brieflie saith Musculus wée doe knowe right well that the Church is the onelie and welbeloued spouse of Christ the kingdome of heauen the it is ruled by the masterie and leading of the holie spirit and that wée bée alwaies taught by his anoninting and that it is the piller and foundation of the truth But these saiengs do perteine not vnto all particuler Churches but vnto that onelie vpright and catholike church which is the communion of the Saints and elect throughout all the worlde which doth beléeue in Christ their Lord and spouse in all ages And touching this ther is no variaunce there is none of vs that saie that the catholike church hath erred in the faith of Christ. For how can it erre when it followeth Christ and walketh not in darknesse but hath the light of
because through his manifest temptations he maketh men sin by which death raigneth c. Deering Of euerlasting death He shall neuer sée death ¶ What els is the meaning of this which Christ saith he shall neuer sée death but because he sawe another death from yâ— which he came to deliuer vs. That is to saiâ— the second death euerlasting death death of hell fire the death of damnation with the Diuell and his Angells that is death indeede Therfore neuer to see death is nothing els but to haue euerlasting life So that we maie note and learne héere that faith is the waie to immortalitie and that Christians doe trulie liue and neuer die although in this world they bee more like to dead men then to liuing men to die in bodie by other men For the saieng of Christ héere is most true to the which also agreeth this place Euerie one which liueth and beleeuth in me shall neuer die Marl. vpon Iohn fol. 329. How this place following is vnderstood Some there be standing heere shall not tast of death til they shall sée the Sonne of man come in his kingdome ¶ The same is to be vnderstood of his glorious transfiguration as if he should saie there are some standing among you which shall not die till they haue seene me in the same glorie and maiestie that I shall come in at the last daie of Iudgement Sir I. Cheeke This was fulfilled in his Resurrection and was as an entrie into his kingdome and was also confirmed by sending the Holie Ghost whereby he wrought so great and sundrie miracles The meaning of this place following In death there is no remembraunce of thée ¶ His meaning is that if he shall by Gods grace be deliuered from death he wil be thankfull and mindfull of it And he bewaileth that this power shall be â—erefte him if he should be taken out of this world because he should be no more conuersant among men so set out the praise of God But héerevpon doe some wrongly vnskilfullie gather that the dend are void of all sense and that ther remaineth no perseuerance at all in them wheras in this place he intreateth of nothing els but of the mutuall praising of Gods grace wherein men exercise themselues while they be aliue For we knowe wée are placed on this earth to this purpose thâ—â— wee shoulde with one consent and one mouth praise GOD which thing is the ende for which wée liue Now â—hen although that death make an ende of such praisings yet doth it not followe that the faithfull soules which are loosened from their bodies are bereft of vnderstanding or touched with no affection to God ward Caluine vpon the 6. Psal. ¶ He lamenteth that occasion should be taken from him to praise God in the Congregation Geneua In what respect the children of God maie wish death O that God would begin to smite me that he would lette his hand goe and take me awaie ¶ True it is that Gods children maie well wish death howbeit to another ende and for another respect then Iob doth héere like as all of vs must with S. Paule desire to be let loose from the bondage of sinne wherein we be helde prisoners Saint Paule is not mooued there with anie temptation of his flesh but rather the desire that he hath to imploie himselfe in Gods seruice without let seemeth him to wish that he might passe out of the prison of his bodie Why so For so long as we be in this worlde we must be wrapped in manie miseries and we cease not to offend God being so weak as we be S. Paule is then sorie that he must liue so long in offending God and this kinde of desire is good and holie and procéedeth of the holie Ghost Cal. vpon Iob. fol. 108. Of foure manner of deaths Beside the mortall and eternall death bée other two the spirituall death and the temporall death which be not so well knowen nor so soone espied of the simple as the naturall and eternall death is The spirituall death is when the bodie is yet liuing the soule is dead as the Apostles proueth by the widdowes that liue at pleasure béeing aliue in bodie and yet dead in soule The temporall death is when the affections lusts of the bodie are so killed that the spirit maie liue wherof the Apostle speaketh Col. 3. exhorting vs to mortifie our earthlie members to kill all the strength of our corrupt nature that striue against the spirite For by obaieng our lustes at the first came death into the world as it appeareth by Eue when she eate of the forbidden fruit M. Luther How death is not to be feared Example of a Panim I finde that a learned Panim wrote that we should neither care for life by it selfe nor yet for death by it selfe Hée saith that we should care to liue well and to die well and let life and death passe without care for life is not good but to liue well is good If Panims haue this right consideration of life and death what shame is it for Christen men to care for death Seeing Christ whose wordes cannot but be true so vehementlie forbiddeth vs the same that Panims sawe by reason to be done c. Lupset DEBT How debtes ought to be required and how not ESaie the Prophet seemeth to account it in the Iewes a great fault to aske their debt saieng Et Omnes debitores repetitis Ye chalenge and charge all your debters ye call all debts back againe Whie is it not lawfull for a good christen man to cal for his debts Yea and if neede so require to sue for them by the lawe God forbid else otherwise there could no good order no pollicie no ciuilitie nor Common wealth endure If buyeng and selling keeping of contracts couenants were not lawfull then all things should be common then we should liue like lawlesse beasts wée needed no king no maigistrate But yée must vnderstand that in a case charitie will not suffer right to call for her debt The case shall bée this My brother my neighbour is burnt with fire is lamed of his limmes is robbed of his sight at one word is so oppressed with pouertie that he is not able to paie In this case charitie will commaunde iustice to giue place and not to aske her debt but rather to giue more of their owne The Iewes were so hard hearted that they spared not forgaue no debters were they neuer so poore nor so pitifull And therefore Esaie layeth it to their charge saieng Omnes debitores vestros repetitis Ye cal vpon al your debters as wel them that be in extreame néede and vnable to paie as they that be wealthie and able inough to paie Beside this the Iewes had a certeine ciuill lawe giuen vnto them by God vnto the which we now are not bound The lawe was this Euerie seauenth yeare thou shalt kéepe a frée yeare
obedience soeuer the fathers had towards the commandemeÌ„ts of God also faith in the promises they were not deriued from their own strength power but euen as it also happeneth vnto vs they came vnto them by the grace of God and Christ. Pet. Mar. vpon Iudic. fol. 74. FAT What is ment by the fatâ— the inwards two kidneies THe fat that couereth the inwards ¶ By taking away of the fat the inwards two kidneies and the kall is signified vnto vs that if we wil be a swéet sacrifice vnto the Lord we must cut off all concupiscence and mightie desires of the flesh and the euill vse of all our members and must subdue and mortifie our affections and offer them to God by the mortification of the crosse as saith the Prophet Psa. 25. T. M. What the fatted Calfe signifieth And bring hether the fatted Calfe ¶ That fat Calfe is Christ which hath washed awaie our sinnes in his bloud and féedeth vs dailie through faith with his bodie and bloud vnto life euerlasting for he was killed therefore that he might be the foode and meate of our soules Sir I. Cheeke What fat Bread signifieth Of Aser commeth fat bread ¶ Fat bread is plenteousnes of the earth as increase of corne and other c. therewith shall féede Kings all the men of the earth As 2. Esd. 9. T. M. FAVOVR How Fauour casteth manie a man awaie DEsired fauour against him ¶ Héere we doe learne that manie good men are by fauour of them that be in authoritie or by hatred of the Iud ges cast awaie Sir I. Cheeke FEEDE The exposition of this place Feede my sheepe WHereas you thinke that this place of the Gospell of Iohn was spoken onlie to Peter and that these wordes make him shepheard ouer all and aboue all S. Peter himselfe testifieth the contrarie in his canonicall Epistle where he saith to all Priests Féed yâ— flock of Christ which is among you which he bad them doe by the authoritie yâ— Christ had put them in as followeth And when the chiefe shepheard Christ shal appeare ye shall receiue the incorruptible crowne of eternall glorie Tonstall in the b. of Mar. fol. 1212. Whosoeuer they be saith S. Austen that féede the shéepe to the end to make them theirs not Christs they loue theÌ„selues not Christ for desire either of glorie or of rule or of gaine Iewel fol. 18. FELIX Wherefore he is praised of Tertullâ—s the Orator FElix by his diligence had taken Eleazarus the Captaine of the murtherers put the Aegyptians of flight which raised vp tumults in Iewrie for these yâ— Orator praised him Otherwise he was both cruell and couetous Read Iosephus lib. 2. Antiq. cha 11. 12. And li. 2. De bello Iudaico cap. 12. Geneua Of Felix trembling Felix trembled ¶ The feare of the dreadfull iudgement of God profiteth nothing vnlesse it do ingender true repentance in mens hearts Felix was afraid at the preaching of the iudgment but he was neuer the better for it for why he did gape still for bribes and rewards as a most corrupted Iudge Sir I. Cheeke ¶ The word of God maketh the verie wicked astonished therefore to them it is the â—auour of death vnto death Geneua Wherefore Felix would haue pleasured the Iewes And willing to get fauour of the Iewes left Paule in prison ¶ For whereas he had behaued himselfe verie wickedlie in the Prouince hadde it not bene for fauour of his brother Pallas he should haue died for it So that we maie gather héereby why he would haue pleasured the Iewes Beza FEARE A definition of feare FEare is nothing els but a certaine affect of the minde wherby we are striken by reason of some great and hurtfull euill which is at hand We are not commonlie moued by such daungers which are far from vs but by those which seeme to be euen now at hand neither do things light and of small waight make vs afraid Wherefore feare as a Diuine speaketh of feare hath a respect vnto sinne vnto the wrath of God vnto chastisement scourges and finallie vnto hell fire But there are noted two kinde of feares of which the one is commonly called filiall that is pertaining to a naturall childe and the other seruile that is pertaining to a bond-man And that is called a seruile feare which onelie by the feare of paines of hell fire either draweth vs backe from doing euill or impelleth vs to do well Euen so signified an Ethnike Poet when he wrote Oderunt peccareâ—maâ— formidine poenâ— that is The wicked hate to sinne for feare of punishment But the finall feare is whereby men liue vpright and flie wickednesse for that they desire to set foorth the glorie of God and for that they allow righteousnesse euen for his owne sake wherfore the same Poet saith Oderunâ— peccare boâ—â— virtutis amore that is The good hate to sinne for the loue of vertue c. Pet. Mar. vpon the Rom. fol. 209. Difference of feares Peter feared otherwise then did Iudas For Iudas indéede so feared that he despaired but Peter so feared that he gotte him againe vnto Christ whom before by denieng he had forsaken Where we saie that a seruile feare is whereby we so abhorre God being angrie and flie from him that we are vtterly void of faith But a filial feare is wherby in the midst of terrors we are lifted vp through faith neither suffer we our selues to be swallowed vp with feare Wherfore in godlie men feare is neuer seioined from faith For these 2. things are so to be knit together yâ— faith alwaies gouerneth feare for if it shuld not desperation wold easily succéed for euen as the law ought alwaies to be ioined with the gospell so also ought feare to be euer ioined with faith We do not so imbrace the gospell but yâ— we alwaies think vpoÌ„ the obedieÌ„ce of the coÌ„mandemeÌ„ts of God when we see how often how grieuously we fal we call our selues back again by repeÌ„tance And contrariwise the law is not to be receiued without the gospell for if it should we could neuer obey it without Christ nor also obtaine pardon for the offences which we committed against it Pet. Mar. vpon the Ro. fol. 207. What Feare importeth Feare importeth as much as yâ— our life must be ruled according to the will of God For what becommeth of men when they know not themselues to be subiect to their maker They rush out into al naughtines We know what our lusts are theÌ„ if the feare of god raign in vs we must acknowledge yâ— he hath not put vs into the world to liue at such libertie as we lust our selues but reserueth his whole right ouer vs so as we must obey him behold I say what the word feare importeth yâ— is to say yâ— we shuld lern to direct our whole life to the wil of god c. Ca. vp Iob.
of their naturall corruption and this indéede is verie good tidings for heereby we are deliuered from the fearâ— of death and damnation and from the bondage of sinne and Satan Briefelie héereby we are remoued from darknesse to light from despaire to good hope from death to life from Hell to Heauen Now because the office of proclaiming and publishing this most ioifull tidings was committed to the Ministers of the newe Testament the name of the Euangelists is most properlie attributed vnto them and speciallie to those that the Natiuitie conuersation death resurrection of the Lord Iesus wherin the blesfulnesse resteth that we sée so much aduaunced Some writers affirme that as manie promises of felicitie and saluation as there is so manie Gospells there bée and that therefore the Prophets are Euangelists When they speake of the redemption that Gods annointed shoulde accomplish I thinke it not good to striue about words and I denie not that the Hebrewe word Bassac which signifieth the Euangelize and to preach good tidings is applied in some place to yâ— men of yâ— olde time howbeit I beléeue rather that Euangelion is an open publishing of saluation alredie performed and accomplished then of the same promised And therfore they speake more distinctlie and properlie that giue the name of Euangelists to the Apostles and writers of the histories of the Lord Iesus and finallie to the ministers of the new Testament And to giue place rather to this iudgement the wordes of our Sauiour in the. 16. of Luke moueth me where he saith That the Law and the Prophets were vntill Iohn Baptist and from that time the kingdome of God was Euangelized Trah What is meant by the Gospell preached to the dead For vnto this purpose verilie was the Gospel preached vnto the dead that they should be iudged like other men in the flesh but shall liue before God in the spirit ¶ As certeine learned expositours will that he héere calleth preaching of the Gospell vnto the dead in the chapter going next before The preaching to the spirits that were in prison which thing saie they signifie as much as vnto the dead also or spirits in prison came that salue of medicine of the Gospell and of the glad tidings of Christs passion whereby they were loosed the strength thereof béeing so pithie that they were therwith brought out of prison to immortalitie And because it might haue bene demaunded how yâ— soules of these blessed came out of prison whether compassed with their bodies or onely in pure substaunce of yâ— spirit Therfore saith Peter that they should be iudged like other men in the fleshe that is when all other men shall be iudged in the flesh but should liue before God in the spirit which signifieth that in the meane season til that iudgement come shal their soule liue and reâ—oice before God through Christ. T. M. ¶ Although the wicked thinke this Gospell new and vexe you yâ— imbrace it yet hath it béene preached to them in time paste which nowe are dead to the intent that they might haue ben condemned or dead to sinne in the flesh and also might haue liued in the spirit which two are the effect of the Gospell Geneua How Christs Gospell is likened to a Bowe And he that satte vpon him had a bow ¶ The bow is Christs Gospell the preaching whereof is disposed at his pleasure therfore like as the enimies be ouerthrowne by the arrowes which the Bowe shooteth out a farre off euen so the nations that were farre off are subdued vnto Christ by the preaching of the Gospell Ephe. 2. 13. This did Christ promise to his Disciples saieng I will giue you a mouth and wisedome which all they that shall be against you shall not bée able to gaine saye or gaine stande Luke 21. 15. And Paule following the Prophet saith I will destroie the wisedome of the wise and shake off the vnderstanding of the skilfull Esaie 29. 14. 1. Cor. 1. 19. Also the weapons of our warre are not fleshlie but mightie to Godwarde c. 2. Cor. 10. 4. Whereto pertaine those thinges which are written in the Psal. 45. 5. 1. Cor. 14. 24. And Heb. 4. 12. Marl. vpon the Apoc. fo 90. Whie the Gospell is said to beâ— euerlasting Hauing the euerlasting Gospell An honourable Title of the Gospell and it is called euerlasting first because it bringeth and beheighteth good thinges according to this Text He that beléeueth in mée hath euerlasting Iyfe Iohn 6. 47. And this is the promise which he hath assured vs off euen euerlasting lyfe 1. Iohn 2. 25. Seconde because that accordinge to Paules saieng There is none other Gospell to bée looked for no not euen at an Angell from heaâ—en Gal. 1. 8. Thirdlye because it was promised longe agoe by the Prophettes in the holye Scriptures Rom. 1. 2. Lyke as where it was sayde The womans séede shall breake thy head Gen. 3. 15. And also in thy séede shall all Nations of the earth bée blessed Gen. 22. 18. Lastlie the Gospell is tearmed euerlasting because it shall endure for euer maâ—gre all the vngodlye for Christes reigne is such as shall haue no ende Luke 1. 33. 1. Cor. 15. 27. For it consisteth in spirite and truth and not in outward things according as it is sayd all the gloriousnesse of the kings daughter is from within Psal. 45. 13. Marl. vpon the Apoc. fol. 207. How the Gospell is no lesse to bee reuerenced then the bodie of Christ. I aske this question of you bretheren and sisters sayth Saint Austen aunswere mée whether you thinke greater the worde of God or the bodie of Christ if you will aunswere the truth verilie you ought to saie thus that the worde of GOD is no lesse then the bodye of Chrst. And therefore with what carefulnesse wée take héede when the bodie of Christ is ministred vnto vs that no parte fall thereof out of our owne hands on the earth with as greate carefulnesse lette vs take héede that the worde of God which is ministred vnto vs when wée thinke or speak of vaine matters perish not out of our hearts for he that heareth the worde of God negligentlie shall bee guiltie of no lesse faulte then he that suffereth the bodye of Chrst to fall vpon the ground through his negligence Cranmer fol. 170. Whether the booke or leaues of the booke be the Gospell By the authoritie of Saint Hierome the Gospell is not the Gospell for reading of the letter but for the beliefe that men haue in the worde of GOD. That it is the Gospell that we beléeue and not the letter that we reade For because the letter that is touched with mans hande is not the Gospell but the sentence that is verilie beléeued in mans hearte is the Gospell For so Saint Hierome saith The Gospell that is the vertue of Gods word is not in the leaues of the bookes but it is in the roote of reason Neither the Gospell he sayth is in the writing aboue
God by a mediatour and a meane which was onely borne without sinne liued and was slaine vnto the rising againe of the flesh and to euerlasting lyfe August in his Enchirid to Laurence the. 32. chap. Saint Paule saith Vnus est Mediator c. Ther is one mediatour betwéene God and man Christ Iesus being manâ— Upon this place S. Austen saith thus Paulus non facet se mediatorem c. Paule maketh not himselfe a mediatour betwéene God and the people but requireth that they pray all one for an other béeing all the members of the bodie of Christ. August contra Epist. perminiani li. 2. chap. 8. Againe in the same booke he writeth thus of Saint Iohn St. Iohannes ita dicerit c. If Iohn would say this haue I written vnto you that ye sinne not and if ye sin ye haue me your mediatour before God I will intreate for your sinnes as Permenian the heretike in a certeine place made the Bishop a mediatour betwéene God and the people what good faithful christen man could abide him Who would looke vpon him as the Apostle of Christ and not rather to thinke him to be Antechrist Tell me woman sith thou art a sinfull and wicked woman how durst thou goe vnto him I know saith she what I do Beholde the wisdome of the woman Shée prayeth not vnto Iames Shée entreateth not Iohn She goeth not vnto Peter She did not get her selfe vnto the company of the Apostles She sought for no mediatour but for all those things She tooke repentance for her companion which did fulfill the roome and place of an aduocate and so she did goe to the high fountaine Chrisost. in his 12. Ho. of the woman of Ca. There is no néed of porter of a mediatour of minister say onely Lord haue mercie vpon me we haue no néede of aduocates with God nor of any running and gadding about for to speake faire vnto other For although thou be alone and without an aduocate and praye vnto God by thy selfe thou shalt obteine thy petition Chrisostome in his Sermon of going forward in the Gospell Saint Austen saith Christen men doe mutally commende themselues in their praiers But he for whom none maketh intercession but he for all he is the onely true mediatour Paule the Apostle though he were a principall member vnder yâ— head yet because he was a member of the body of Christ knew that the greatest truest Priest of the Church entred not by a figure into the inward places of the vaile to heauen to a holinesse not shadowish but eternall commendeth himself also to the praiers of the faithfull neither doth he make himselfe a mediatour betweene the people and God but praieth that all the members of the bodie of Christ should mutuallye praye for him because the members are careful one for another of all the members yet trauailing in earth may ascend to the head which is gone before into heauen in whom is apeacement for our sinnes For if Paule were a mediatour the other Apostles should also be mediatours and if there were many mediatours then neither Paules owne reason stood fast in which he had sayd for there is one God one mediatour betweene God men the man Christ in whoÌ„ we also are one if we kéepe the vnitie of faith in the bonde of peace Againe in another place but it thou séeke for a Priest he is aboue the heauens wher he maketh intercession for thée which in earth died for thée Yet do we not dreame yâ— he falleth downe at the fathers knées and in humble wise intreateth for vs but we vnderstand by the Apostle the he so appeareth before the face of God that the vertue of his death auaileth to be a perpetuall intercession for vs yet so that being entered into the Sanctuarie of heauen vnto the ende of the ages of the worlde he alone carrieth to God the prayers of the people abiding farre off in the porch Caluine in his Instit. â— booke chap. 20. Sect. 20. Brethren saith Saint Austen we haue Iesus Christ the iust for our aduocate with the Father he is the propiciation for our sinnes He which held this committed no heresie he which held this opinion committed no Scisme For wherevppon are Scismes committed When men doe saye we be iust wée doe make holye vncleane we doe iustifie the wicked we doe desire and we doe obteine But I beséech you by the way howe much more past shame be they which doe saye we doe determine we doe commaunde and what sayde Iohn And if a man doe sinne we haue an aduocate with the Father Iesus Christ the iust But some man will saye Doe not the Saintes then praye for vs Doe not the Bishoppes and superintendentes pray for the people Marke the Scriptures and sée that the ouerséers also doe commend themselues to the people For the Apostle saith to the people prayeng togethers for vs also The Apostle prayeth for the people and the people prayed for the Apostle we doe praie for you brethren but pray fo vs also Let al the members pray together one for an other let the head make meanes for all This saith Augustine in yâ— place in which words he doth plainely openly attribute the office of intercession which perteyneth to the chiefe Priest to none but to Christ the head Againe he writeth thus But if the Apostle shuld haue sayd thus This I write vnto you to the intent yee should not sinne and in case anye man doe sinne you haue a mediatour to the Father I doe praye for your sinnes as Perminianâ—s in one place doth make the Bishoppe mediatour betweene the people and GOD what good and faythfull Christen folkes could abide him Who wold estéeme him as yâ— Apostle of Christ and not rather an Antichrist for all christen men do commend themselues one to an other in their praiers but he for whome none doth intreate but he himselfe intreateth for al. He is yâ— only and true mediatour forasmuch as the figure of him was resembled in the Priest of the olde Testament there is none sound theâ—â— that euer prayed for the Priest Musculus fol. 149. The man Christ Iesus alone which gaue himselfe a raunsome for al men is our sufficieÌ„t mediatour aduocate intercessour as the holy Scripture teacheth in diuers places Whosoeeuer therefore refuseth to pray vnto this man Christ Iesus to be his mediatour and aduocate vnto God the father and flyeth to other without all doubt he is an enimie vnto Christ and to the vttermost of his power he laboureth to make Christ as they vse to say Iaâ—ke out of office For since the time of his ascention his chiefe and principall office is to be our intercessour mediatour and aduocate ¶ Looke more at Aduocate MEEKE Who are meeke THe meeke are such as are not easilye prouoked by iniuries who by euery offence are not wayward froward but are rather readie
Hierome saith The people before the second comming of Christ which shall be in glory shall leaue their negligent idle schoolmaisters which haue of long time deceiued them and shall flye to the mountaines of the Scriptures and albeit they finde not one to teach them yet shall their desire and endeauour be accepted before God for that they haue sought vnto thesâ— mountaines and the negligence and slothfulnesse of their maisters shall be reproued Iewel fol. 721. What these Mountaines signifie That the Mountaines may bring peace ¶ By the mountaines are vnderstoode the great men and Rulers that receiue the word of peace and by the little hills their subiects Psal. 114. 4. 148. 9. Luk. 3. 5. T. M. What is ment by the translating of Mountaines He translateth Mountaines ¶ God translateth Mountaines not onely those of the earth but also the arrogant and proude Tyrants and the great Realmes of the world which by a borrowed speach are oftentimes in the sriptures signified by mountaines and hills So translated he Pharao Exo. 14. 28. and king Senacharib Eze. 37. What the name of this Mountaine was Our Fathers worshipped in this mountaine ¶ The name of this mountaine is Garizim wherevpon Sanabalecta the Cuthite built a Temple by Alexander of Macedony his leaue after the victory of Issica and made there Maâ—asses his sonne in lawe high Priest Iosephus bo 11. MOVRNE What it is to Mourne MOurne wéepe c. ¶ To mourne in the Scripture signifieth sometime to make an vnmeasurable and grieuous lamentation as when a man for impatience and griefe smiteth his owne bodie renteth his clothes teareth his haire c. So in Math. 24. 30. And then shall all the kingdomes of the Earth mourne T. M. The mourning of the Christians vnder the Crosse. Blessed are they that mourne c. ¶ This mourning is that Crosse without the which was neuer Disciple of Christ nor neuer shall be For of whatsoeuer state or degrée thou be in this world if thou professe the Gospell there followeth thâ—e a Crosse as warmnesse followeth the Sunne shining vnder the which thy spirit shall grone and mourne secretly not onely because the world and thine owne flesh carrye thâ—e away cleane contrary to the purpose of thine owne heart but also to see and behold the wretchednes and misfortunes of the bretheren which because thou louest them as thy selfe thou shalt mourne sorrow no lesse then for thy selfe Tindale fol. 190. How farre mourning for the dead is admitted The Scripture admitteth the mourning for the dead For in Deut. 34. the people mourned for Moses Abraham bewayled his wife Sara Ioseph mourned for his father Iacob Dauid mourned for Ammon Israel for Samuel Martha for Lazarus And our Lord himselfe wept for Lazarus Iesus the sonne of Syrach saith 38. chapter verse 16. My sonne shed thy teares ouer the dead But Ier. 22. 10 saith Bewaile not yâ— dead And Christ saith Luke 7. 13. to the woman whose sonne was dead Wéepe not Which counter saieng Paule recoâ—cileth 1. Tess. 4. 13. where he saith Bretheren I would not haue you ignoraunt concerning them that be fallen a sleepe that ye sorrowe not as other doe which haue no hope So it is â—eâ—thenish sorrowe that is forbid which haue no hope nor comfort of the resurrection Hemâ—yng And made great lamentation for him ¶ A moderate mourning for the dead ought not to be reproued so yâ— all supersâ—ition be layed aside howbeit these godly deuout persons yâ— be spoâ—en of héere did rather make this lamentation for Steuen because they had lost such an â—arnest and valiaunt deâ—â—nder of the truth then for any other thing For without all peraduenture they had a hope of resurrection and that no harme was happened vnto him Sir I. Cheeke MOVTH What the mouth of God is GOds mouth is taken for the sonne of God the Father or his commaundements Esay 40. 5. the mouth of the Lordâ— hath spoken it The meaning of this place following He hath made my mouth lyke a sharpe sword c. ¶ That is he hath giuen me the spirite of sharpe and pithye speach so that my words shall euen cut a sunder as it were the hearts of the chosen which heare me and driue them to repentaunce and declare the offences of the wicked and without excuse This doth the spirit of Prophecie and of true preaching of the word Apoc. 16. T. M. He hath made my mouth lyke a sharpe sword That is spoken in the person of Christ to assure the faithful that these promises should come to passe for they were all made in him and in him should be performed Geneua Of the staffe of Gods mouth ¶ Looke Staffe MVLTITVDE How it is not good alwaies to follow a multitude THe Turkes being in number fiue times moe then wée Christians doe knowledge one God and beleeue manye things of God moued onely by the authoritie of their Elders and presume that God will not let so great a multitude erre so long time and yet they haue erred and bene faithlesse 800. yeares And the Iewes beléeue this daye as much as the carnall sort of them euer beléeued moued also by the authoritie of the Elders onely thinke that it is impossible for them to erre being Abrahams séede the children of them to whom the promise of all that we beléeue wer made And yet they haue erred and haue bene faithlesse this 15. hundred yeares The elect which are few shall among that great multitude neuer be without persecution and temptation of their faith as the great multitude of the Pope persecute and suffer not and yet the same in the middes of their persecution shall be kept by the mightie hande of GOD against all naturall possibilitie We must suspect as many things as the rude multitude with great assent and consent appeareth Many be called but few be chosen Broad is the waye that leadeth to destruction and manye there be that enter thereinto Of séede sowen in foure places fruite was brought foorth but in one MVRDER Who be Murderers ANd murderers ¶ That is to wit with tongue minde hand or by with-holding of things néedfull of which sort be those Canâ—sh Gyaunts and great men of name like Nymrod the strong hunter which murder guiltlesse persons at their pleasure and make them as shéepe to the slaughter Which thing no man doth more cruelly at this daye then doth the Romish Bishop the Uicar and stepfollower of that méeke Lambe and the successour of Peter whome Christ commaunded to put vp his sword And there be other of the chiefe Prelates also which are verye diligent in following the example of the Romish Bishop but God will abhorre those bloudthirstie and deceiptfull men Psal. 5. 6. Mar. vpon the Apo. fo 289. ¶ The vnpitifull murderers are also the same bloudthirstâ—e Prelates those Caines and those boysterous Nemrothes that neuer will be satisfied with the slaughter of Innocents No cruell
seauenth daye hée rested and so shalt thou Saint Paule sayth he that laboureth not let him not eate And againe if any prouide not for his owne and specially for them of his householde the same hath denied the faith and is worse then an Infidell And so he commaundeth seruants to bée seruable vnto their maisters and to doe their worke truely behinde their backes as well as before their faces Now to declare yâ— true meaning of such scriptures as séemed to make for the Massalians S. Austen saith on this wise All such places of the Scriptures as seeme to commend continuall praieng are to be vnderstood of the learnedst the feruent perpetuall desire that we ought to haue to praye wherof we haue an example in that holy widowe named Anne the daughter of Phanuel Quae non discedebat de Templo ieiunijs ac deprecationibus â—eruiens nocte ac die In which wordes we must graunt the tropicall speach called Hiperbole For it cannot bée auoided but that this holy woman did eate drink and was sometime occupied about her necessarie businesse at home But because she was most commonly in the temple praieng therefore the Euangelist saith that shée was there night and daye So that the Saints do fulfill this Scripture praieng continually when they pray often and feruently to God And if anye man now should aske this question forasmuch as Christ hath forbidden much babling in the time of praieng whether do they â—in or no which do pray long To this is answered thus In a case they sinne and in a case they sinne not but doe verye well and godly In case they put their trust in their long praieng thinking that therefore they shall be heard as the Gentiles doe then they sinne as they doe and are condempned by the sentence of Christ in the Gospell But if they praye long with feruent faith and true deuotion then they sinne not no though they pray with often repeating of one praier but they folow the example of Christ which in mount Oliuete did oftentimes repeate one praier which in effect was none other but this Pater si possibile est transeat a me calex iste Wherefore Saint Austen most holyly and truely maketh a distinction betwixt Multum loqui multum precari Much babling and long praieng To pray long with godly and deuout exercising of the heart it is a good thing but to aske a good thing with superfluous an vnprofitable heape of wordes the minde not occupied it is naught And againe saith S. Austen How can any man condemne long praier séeing that of Christ it is written Quod pernoctauit in orando that he was occupied all night in praier But this doe I counsell saith Saint Austen Ad probam Si quis nausiam If any man supposeth lothsomenesse to arise of long praieng let him well consider although it be not long yet often it is lawfull to pray And whatsoeuer he be that so shall pray often he shall neuerthelesse fulfill the example of the Prophet Dauid which saith to the prouoking and teaching of all other men to praye often Benedicam Dominum in omni tempore semper laus â—ius in ore meo I will alwaies praise the Lord and euermore shall his praise be in my month Ric. Turnar ¶ Like as he that is in prison desireth euer to be deliuered whether he be eating drinking or sléeping as he that is sick destreth alwayes to bée whole euen so doth euery christen man pray continually yea euen when he séemeth not to pray For praier consisteth not in much babling Mat. 6. 7. but in spirite and veritie Iohn 4. 24. and in vehement desire of the heart towards God Tindale What the praiers of Saints in the Apocalips meaneth And when he had taken the booke the foure beastes and the. 24. elders fell downe before the lambe hauing euerie one harpes and golden Uialls full of odours which are the praiers of the Saints And in an other place of the same booke he saith And an other Angell came and stoode before the altar hauing a golden censour and much of odours were giuen vnto him that he shuld offer the praiers of the Saints vpon the gloden altar which is before the throne These places the Papists do alledge for the inuocation of Saints Aunswere Ye must vnderstand that there be two kinde of praiers the one is inuocation or petition the other is giuing of thankes laude and praise The petition if néede were might be proued by the fourth Chapter of the Epistle to the Philippians Wée call that inuocation when we desire some good thing to bée giuen vnto vs or some euill to be taken away from vs. Giuing of thanks doth conteine the praising and lauding or magnifieng of the name of God for his excéeding great benefits which we receiue daily and hourely at his hands It is manifest by yâ— which followeth that the Apostle doth speake of the last and not of the first These be the words and they song a new song saieng Thou art worthy to take the booke and to open the seales thereof because thou wast killed and hast redéemed vs to God by thy bloud out of euerie kinred and tongue and people and nation and hast made vs vnto our God kings and Priests we shall reigne on the earth Now what doth this make for the intercession of the blessed spirits or soules that the Saints doe sing praises vnto God in heauen In the other place is meant none other but that the Angell did ioyne his laude and praise which hée gaue vnto God with the Hymnes and songs of the elect Saint Austen expounding this place writeth thus Alius Angelus ipse est Iesus Christus c. The other Angell sayth he is Iesus Christ hauing a golden censour which is an holy body for the Lord himselfe was made a censour out of the which God receiued a swéete odour and was made mercifull vnto the worlde for hée offered himselfe a sacrifice of swéete smell and the Angell did take the censour and did fill it with the fire of the altar Iesus tooke a body that is to say the Church and did fill it with the fire of the holye Ghost The meaning of this place following Withdrawe not your selues one from an other ¶ S. Paule speaketh not this of that kinde of prayer that is commonly and dayly vsed of all faithfull as well married as vnmarried but onely of the generall and solemne prayer of the whole congregation which then as in time of persecution and feare of enimies was kept onely in the night And all the whole multitude of the faythfull was charged to be present at the same At which time it was necessarie that both the man and the woman should leaue the others companie and resort to prayer To this reade Ioel. 2. at the place Blow vp the trumpet in Syon Iewel fol. 172. A praier for the King and chiefe
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
with what instrumeÌ„ts they were wont to stir vp the hearts of the people to sing praises and to bée thankefull vnto the Lorde But now vnder Christ such ceremonies of the olde lawe are cleane abolished How the dead Saintes know nothing what is done in earth S. Austen in his booke De cura pro mortuis agenda doth plainely affirme yâ— the soules of yâ— Saintes that be in heauen doe not know what the liuing doe heere in earth prouing it by example of his owne Mother and by this place of Esay Thou art our Father Abraham knoweth vs not neither is Israel acquainted with vs. And also by Iosias where God promised that he should dye and not sée those calamities plagues miseries which he threatened should come vpon that place vpon the people How Saintes cannot impart their righteousnesse to other S. Hierome saith the righteousnes of the righteous shal be vpon him and the wickednesse of the wicked shall remaine vpon him euery man shal die through his own sin euery man shal liue through his owne righteousnesse The Iewes doe say in vaine Abraham is our Father sith that they haue not the works of Abraham If we shuld put our trust in any let vs put our trust in God Cursed bee euery man that putteth his trust in men although they be Saintes although they be Prophets Wée reade Put not your trust in men Againe Better it is to trust in God then in Princes not onely in the Princes of the worlde but in the Princes of the Church which if they be righteous they shall deliuer their owne soules onely Certeine Obiections Aunswered Saints do pray for vs saith the Papists which they proue by the place of Dauid Psa. 32. 5. I will confesse my sinne vnto the Lord and so â—hou forgauest the wickednesse of my sinne for this shall euery Saint make his prayer in a time when thou maist be found Aunswere When Dauid had reasoned of the remission of sinnes and hadde appointed himselfe an example to other and had sayde I haue confessed my sinne vnto thée Lorde and thou hast forgiuen the wickednesse of my sinne he did adde by and by Manye holy and godlye men shall bée prouoked by this example of mine to call after the same sorte vppon GOD for the pardon and forgiuenesse of their sinnes in a time when thou maist be found For after that we be departed hence saith Saint Cipriane there is no place of repentaunce no effect of saluation héere the lyfe is either lost or holden héere by the worshipping of God and the fruite of sayth euerlasting saluation is prouided for◠¶ By these wordes of Ciprianâ— wee doe knowe that as long as wée bée in this lyfe we maye through fayth in our Sauiour Iesu Christ praye vnto GOD for the remission of our sinnes and that so long God may bée founde but after that we be once gone neither repentance nor yet praieng vnto God for the remission of our sinnes can profit vs nothing Obiection The Saint was great with God when he was aliue as it appeared by the miracles which God shewed for him he must therefore be great now say they Aunswere This reason appeareth wisedome but it is verye foolâ—shnesse with God for the miracle was not shewed that thou shouldest put thy trust in the Saint but in the worde of the Saint preached which word if thou beleeuest would saue thée as God hath promised would also make thée great with God as he did the Saint Obiection If a man haue a matter with a great man or a king he must goe first to one of his meane seruants and then higher higher till he come to the king Aunswere This entising argument is but a blinde reason and mans wit It is not lyke in the kingdome of the world as it is in the kingdome of God and Christ. With kinges for the most part we haue no acquaintaunce nor promise They be also most commonly mercilesse Moreouer if they promise they are yet men and vnconstant as are other people and as vntrue But with God if we haue beléefe we are accompted and haue an open way vnto him by the doore Christ which is neuer shut but through vnbeléefe neither is there any porter to kéepe any man out By him saith Paule Ephe. 2. 18. That is to saye by Christ we haue an open way into the Father so are ye now no more straungers and forriners saith he but citizens with the Saints and of the household of God God had also made vs promises and hath sworne yea hath made a testament or a couenant hath bound himselfe hath sealed his Obligation with Christs bloud and confirmed it with miracles He is also mercifull and kinde and complaineth that wée will not come to him He is mightie and able to performe that he promiseth He is true and cannot be but true as he cannot bée but GOD therefore it is not like with the king and God Obiection We be sinners say they God will not heare vs. Aunswere Beholde how they flye from God as from a tyrant mercilesse whom a man counteth most mercifull to him he soonest flyeth But these techers dare not come to God why For they are the children of Cain If the Saints loue whoÌ„ God hateth then God and his Saints are diuided When thou praiest to the Saintes how doe they know except God whom thou countest mercilesse tell them If God be so cruell and so hateth thée it is not lykely that hée will tell the Saintes that thou praiest vnto them c. Obiection Saints must pray for vs and be mediatours to God for vs that by them we may receiue our petition This is Richards opinion De media villa Aunswere This is a great blasphemy to Christs blessed bloud for if Saintes bee necessarie to be mediatours for vs then is Christ vnsufficient For Philosophers did neuer put two causes wher one was sufficient And if any thing be giuen vs for Saints sakes theÌ„ be not al things giueÌ„ vs for Christs sake The which is plainely against Saint Paules saieng Rom. 8. 33. God for vs all hath giuen his sonne and shall he not giue vs all thinges with him D. Barnes Paule saith there is but one mediatour betwéene God and man the man Christ Iesus the which hath giuen himselfe for the redemption of all men ¶ Héere he sayth there is but one mediatour betwéene God and man Where there is but one there cannot Saints come in Moreouer Saints bée men Ergo they must haue a mediatour for themselues and than they cannot be mediatours for other men Moreouer the mediatour betwéene God and man is called Christ Iesus Now is there no Saint that hath that name If there bee none then is ther none that can vsurpe this office without blaspheming of Christ. Furthermore he hath redeemed vs without the helpe of Saints why shal he not be wholy mediatour without
How many Sects are layde to Luthers charge Fredericus Staphilus sheweth in his Apology that out of Luther haue sprung three diuerse heresies or Sects The Anabaptists the Sacramentaries and the Confessionists otherwise called the Protestants And that the Anabaptists be diuided into sixe Sects The Sacramentaries into eight and the Confessionists into twentie Which all be laide to Luthers charge and for suffering the rude and rash people to haue the Scriptures in their owne tongue Aunswere At the first preaching of the Gospell by the Apostles of Christ and other holy Fathers there grew vp immediatly with the same sundrie sorts of Sects to yâ— number of 90. as they are reckoned in perticular by S. Augustine all flowing out of one spring all confessing one Gospell and all knowne by the name of Christ. Besides that the very Apostles and other holy fathers hath séemed to be diuided by some discention among theÌ„selues as Peter froÌ„ S. Paule S. Paule from Barnabas S. Cipriane froÌ„ Cornelius S. Augustine from Hierome S. Chrisostome from Epiphanius and so forth Now if Staphilus had ben in the primitiue church séene all these hot and troublesome discentions doubtlesse as he saith now all these diuersities sprung from D. Luther so would he then haue said all these former diuersities and formes of heresies sprang onely from Christ and so haue concluded as he doth now that the rude and rash people should in no wise be suffered to read the Scripture SECVNDIANI What they were SEcundiani of secundus together with Epiphanes and Isidorus taught the lyke with Valentinus in lyfe they were beastly all women among them were common They denyed the resurrection of the flesh Epiphan herees 32. SEE OR SELING What is meant by seeeing in this place And I turned me about to sée the voice that spake to me ¶ After the Hebrue phrase to sée is put for to vnderstande or to heare for a voyce is not séene but heard So read we in Moses the people sawe the voice Ex. 20. 18. vnlesse any man had leuer to referre this saieng vnto him yâ— vttered the voice as if Iohn should say I turned me about to see him that vttered this great voice so as the effect should be put for the cause Marl. vpon the Apoc. fol. 20. How the people sawe God And sawe the God of Israel ¶ They sawe God that is they knew certeinly that he was there present and they sawe him as in a vision not in his godly nature but as it were by a certeine reuelation T. M. And they sawe the God of Israel As perfectly as their infirmities could behold his maiestie Geneua How the iust shall see God They which are not delighted with craft deceit but walke godly purely and sincerely among men which also adioine theÌ„selues with a sincere and feruent minde vnto Christ such I say shall see God that is first they shall be endued with the perfect knowledge they shall vnderstand his will and minde last of all they shall haue euerlasting life when they shal behold him not in darke speaking of faith but face to face with his holye Angels Marl. vpon Math. fo 79. SEEDE How the seede of the righteous man is said to inherit the earth ANima eius in bonis demorabitur semen eius heriditabiâ— terram His soule shall long inioye good things and his séed shall inherit the earth ¶ This is not a generall warrant that euery good man shall haue good children which shall inioye and inherit their Fathers land For we read in Scripture of many good Fathers which haue had children some foolish some godly Isaac the holy Patriarke had to his sonnes Iacob the vertuous and Esau the scapethrift King Ezechias was a noble and a godly king of Iuda whose sonne Manasses was a murtherer of the Prophets of God and a cruell shedder of innocent bloud Salomon excelled in wisdome whose son heire named RoboaÌ„ was a rash and a foolish man And on the other â—ide Amon was a wicked Idolater but Iosias his sonne was a noble vertuous and a most excellent king wherefore we cannot certeinly conclude that the words of the Prophet when he sayth The soule of that man which feareth the Lorde shall long inioy good things and his séede shall inherit the earth that euery good man shall haue good children which shall inioy and inherit their fathers land but the meaning is this By the vertuous or righteous mans séede ye must not vnderstand his naturall séede but his spirituall séede his spirituall seede are all those which doe followe his godly steppes of liuing All that his séed which doe labour to liue a godly lyfe and study with all reuerence and feare to please the Lord all that séede shall long inioy good things c. Ric. Turnar How the field may not be sowen with mingled seede and what it meaneth Let none of thy cattell gender with a contrarie kinde neither sowe thy field with mingled seede ¶ Cattell may not gender with a contrary kinde against the order of nature much lesse reasonable creatures made to the Image of God as men and women The field may not be sowen with mixt séed that is our déede and words may not be mingled with hypocrisie neither may our garments be made of lynnen wollen that is we may not mingle false doctrine with true or shew a carnall lyfe vnder pretence of religion Tho. Mathew Thou shalt not sowe thy vineyard with diuerse kindes of séedes c. ¶ The tenour of this lawe is to walke in simplicitie and not to be curious of new inuentions Geneua SEEKE The meaning of this place following THey shall séeke me early but they shall not finde me ¶ Because they sought not with affection to God but for ease of their owne griefe Geneua They seeke me that hitherto haue not asked for mée ¶ Meaning the Gentiles which knewe not God shoulde seeke after him when he had moued their heartes with his holye spirit Rom. 10. 20. Geneua What it is to seeke after God Oâ— séeke after God ¶ To séeke after God is at no haÌ„d to séeke our owne in any thing but both to doe and suffer all things to the glory of God profit of our neighbour to denie our selues and all ours and become the seruants of all men and this is the especiall point of godlynesse against which no man striue more stifly then the bloud thirstie and deceitfull which thinke they séeke God and séeke themselues T. M. That would vnderstand and séeke God ¶ Whereby he condemneth all knowledge and vnderstanding that tendeth not to seeke God Rom. 3. 10. Geneua SELAH What this word Selah signifieth SElah signifieth a lifting vp of the voice It admonished the singers of the Psalmes to sing out in their highest tune because the matter of that part of the Psalme where that word is found was especially to be hearkened vnto and to be considered
represented by the Paschall Lambe should abstaine from leauened bread Yea how dare your Priests eate anye leauened bread at anye time sith that they doe eate and drinke the bodie and bloud of Christ almost euery day How the Lords death is shewed As often as ye shall eate this bread drinke of this Cup ye shall shew the Lords death c. ¶ The Lords death is not shewed except both parts of the Sacrament be ministred because in his death the bloud was diuided from the bodie it is necessary that the same diuision be represented in the supper otherwise the supper is not a shewing of the Lords death Latimer SHOE What Gods shooe is OUer Edom will I stretch out my shooe ¶ Edom is the earth The Apostles féete be his shooes for it is writteÌ„ How bewtifull are the feete of them which bring glad tidings of peace He stretched out his shooe vppon the earth when he sent them to preach to all creatures for their sound went into all lands their words to the ende of the world SHORT LIFE How short life is not a generall rule of Gods indignation IT is a certaine token but no sure token of Gods indignation when a man is snatched away with vnripe death in his flourishing age Then what shall we saye to the sentence written in the Booke of Sapience 4. chapter The iust man is snatched out of this world that the mallice of men and wickednesse of the worlde shoulde not tourne his minde and least lyeng should deceiue his soule And againe The righteous man what death soeuer he be preuented withall his soule shall go to rest The Innocents that Herod did murther for Christs cause Iohn Baptist whom he did behead are the blessed Martirs of Christ. This must néedes be graunted yâ— sometime God taketh out of this world the righteous onely because the world is not worthy to haue them among them sometime least the mallice lewd example of men shoulde tourne their hearts to vngodlinesse But now this taking away of righteous men out the world is not a rule nor an order generall that God vseth with men but it is onely Per accidens because that troublesome times are at hand as of famine warres and such others and in such perticular cases It is true that Christ saide Beati sterilis c. Happye are the barren and the wombes that neuer bare c. And yet the rule generall of all women is this that fruite of their wombe is a blessing the contrary a woman to be barren is a displeasure a plague more grieuous to them then pouertie or hunger Ric. Turnar SICERA What kinde of drinke it was THis Sicera as Hierom writeth to Nepotianus was a kinde of drinke much like vnto wine which was made either of Wheate or of Apples or of Dates or els of other fruits Pet. Mar. vpon Iudic. fol. 202. SICLE What a Sicle is A Sicle as Iosephus saith coÌ„teined 4. drams of Athens And a dranâ— of Athens as Budens gathereth in his booke de ass conteined 3. shillings of Towers A shilling of Towers is yâ— half part of a Baâ—se Wherefore a dram was as much in value as a shilling of Argentine that is thrée halfe Batses that is foure shillings But there were two manner of Sicles one was vsuall and prophane and the other was of the Sanctuary The holy sickle was double so much as the prophane Wherefore Ezechiel in his 45. chapter verse 12. saith that a prophane sickle containeth 20. halfe pence but the sicle of the Sanctuary 40. Pet. Mar. vpon Iudic. fol. 238. ¶ A Sicle was a péece of money in value worth 4. grotes equiualent with that which is called Stater whereof the halfe part of this sicle is two grotes that is to saye the 5. part of a French Crowne as they went in Fraunce as very exactly declareth the learned Master William Budns in his booke De Assi Marl. fol. 390. ¶ A Sicle after the Hebrues is an Ounce but after the Gréekes and Latines it is but thâ— fourth part of an Ounce and is contained 12. Geras as in Exo. 30. 13. which is ten pence sterling or thereabout T. M. Take 5. Sicles of euery head ¶ Sicles were of two sorts the one common the other belonging to the Sanctuary and that of the Sanctuary was double the waight of the common The common Sicle weighed two grotes and the Sanctuary Sicle 4. The Scripture in this place and in the 30. of Exo. us Ezechiel fortie and fiue saith that the Sanctuary Sicle doth weigh 20. Geras which the Grecians doe call Obolus and we in English an halfe peny when 8. grotes of our money was an ounce and the Hebrues do think that Obolus doth weigh the waight of 16. barly Cornes The Bible note SICHEM What Dauid meaneth by the deuiding of Sichem SIchem was the most richest and the most strongest Citie in all the Tribe of Ephraim wherof Isboseth was king ouer all Israel beside The Tribe of Iuda onely except which stucke vnto Dauid Now where the Prophet doth prophecie make his bost in God saieng Dominus loquutus est è sanctuario suo laetabor diuidam Sichem The Lord hath spoken it out of his holy place I will reioice and diuide Sichem is no more to say but that Dauid should conquere Sichem and be king therof and diuide it and lot it as Iosua did as all conquerours do when they conquer any countrey or lande And as Dauid shoulde conquere Sichem so was it saide that hée shoulde meate out yâ— valley of Sucoth for Dauid reioysing afore hand of Gods goodnesse towards him saith Ego vallem sâ—coth demetiar It is not Isboseth that shall long continue king of sucoth but it is I whome the Lord hath appointed to be king of sucoth and as I haue now sayd of sichem and sucoth so will I saye of Galaad and Manasses Meus est Galaad meus est Manasses Galaad is mine and Manasses is mine And to know what Sucoth Galaad and Manasses were ye shall vnderstande that sucoth was a vale nigh vnto the citie of sichem in the land of Canaan In the which vale Iacob pitched his tents after he had met his brother Esau and was departed from him And of his pitching his tents there the vaâ—le had this name sucoth giuen him for Sucoth by interpretation and turning of the word into Latine is as much to say as Tabernacula Galaad was the name of a little hillocke as we read in Gen. 31. When Iacob fled away sodeinly and priuely from Laban his father in lawe with his wiues Lea and Rachel Then at the ende of seauen daies iourney Laban ouertooke Iacob in mount Galaad where he reproued him not onely of running away deceitfully but also of theft which when he coulde not proue Laban cooled himselfe and so did shake hands with Iacob And in witnes of friendship of vnfeined reconciliation
shall be vp waked c. ¶ To dye is not els but after labour â— wearinesse of body to go to bed and sléepe and so to rise vp early more fresh and lustie by which vprising he describeth our resurrection By sleep is vnderstood the rest of our bodies in our graues for our soules sléep not but be receiued into the handes oâ— our Father in heauen blessed with Christ in the fruition of his presâ—nce by the rising vp again in the morning is vnderstood yâ— resurrection of our dead bodies vnto life eternal our soules ioyned againe to them Melan. vp Da. ¶ Meaning all shall rise at the generall resurrection which thing he heere meaneth because the faithfull shoulde haue â—uer their respect to that for in the earth there shall be no sure comfort Geneua How God is said to sleepe God is said to sleepe when Christ laye dead in his graue whose death is called a swéete sléepe of â—eremie or els when he is slowe to helpe his elect out of trouble as in the Psa. 44. 23. Arise wherefore dost thou sléepe O Lord. SLIME What Slime was SLime was their mortar ¶ That slime was a fatnes yâ— issued out of the earth like vnto tarre thou maist call it Sement and if thou wilt In the 14. Chap. verse 10. ye shall read of Slime pits SMYRNA What Smyrna was ANd vnto Smyrna ¶ This was the famous Citie of all Ionia by the record of Plinie in his 5. Booke and 29. Chapter and of Strabo in his 14. Booke This word Smyrna soundeth as much as Myrrhe Marl. fol. 19. SNARE What the snare signifieth FRom the snare of the hunter ¶ The snare héere signifieth al naughtie doctrine whether it be taken of the Scripture euil expounded or of the euill inuentions of men As in the Psa. 69. 22. and 119. 110. T. M. That is Gods helpe is most redy for vs whether Satan assaile vs secretly which he calleth a snare or openly which is heere ment by the pestilence Geneua The meaning of this place following Let their Table be made a snare to take themselues withal ¶ That is let their opinion and doctrine be the cause of their stiffenesse and destruction as it is come to the Iewes Ro. 11. 9. The Hebrue Paraphrast saith thus Let such a dinner be sette before them wherevnto they may be so bound that they cannot escape The Scripture is a snare vnto the vngodly wherewith they be trapped although they be neuer so wel learned for only the spirituall perceiueth the meaning On the other side vnto the godly though they haue neuer so little learning it is the Riuer of the water of life Iohn 7. 38. T. M. ¶ The Iewes carry about in their hands the bookes of Moses and vnderstand them not they read the Prophecies denie that in theÌ„ is promised But where vnto maketh this some man will say They are blindfolded they are snared they be bowed downe and become deafe Eras. in his Paraphrase SNOVV Of the ingendring of snow WHen God couereth the whole earth with snow whence taketh he so great quantitie of waters Truly men will it is ingendered in the middle roomth of the ayer which is colde that when a great quantitie of vapours be drawen vp thether at length the same commeth together and fréeseth and thereof ingendereth the snow and if the same stuffe be more harder bound then is hayle ingendered because yâ— thing is become more fast and substantiall c. Cal. vpon Iob. fol. 704. Snow is a Cloud congeled by great cold before it be perfectly resolued froÌ„ vapors into water Snow is white not of the proper colour but by receiuing the light into it in so many smal parts as in fome or the white of an Egge beaten Snow is often vppon high Hills lyeth long there because their tops are colde as they be neare to the middle region of the ayer For oftentimes it rayneth in the valley when it snoweth on the Hills Snowe melting on the high hills and after frosen againe becommeth so hard that it is a stone and is called Christall Sléet is generated euen as Snow but of lesse colde or els beginneth to melte in the falling Snow causeth things growing to be fruitfull increase because the colde driueth heate into the rootes and so cherisheth the plants W. Fulee SOLD What it is to be sold vnder sinne BUt I am carnall sold vnder sinne ¶ Lyke as bond-men are violently thrust hurled turmoiled as it pleaseth their cruell master so are we through heapes of sinnes drawâ—n to many euill doings which we neither doe lyke nor allow The Bible note ¶ Read 3. Reg. 21. 20. of Achab. SONNE OF MAN What is ment by the Sonne of man BEcause he is the Sonne of man ¶ To be the Sonne of man according to the phrase of Scripture is nothing els then to be a very man euen as that he is said to be the Sonne of God is meant that he is very God The meaning of Christ is that he came foorth vnto men adorned with such power that hée might communicate and bestow that vpon them which he had receiued of his father And in that he is man he was ordeined by the Father to be the Authour of lyfe least we shoulde séeke him a farre off For Christ hath not receiued any thing wherof he himselfe stoode in néede but rather to make vs rich with his abundaunt treasure The summe and meaning is that in the man Christ the same is reueled vnto vs which was hidden in God and the life which men before could not attaine vnto is now at hand Also it is worthy to be noted yâ— when he might haue said because he is man he chose rather to saye because hée is the Sonne of man Let this serue our faith against those that teach that Christ tooke flesh not of the Uirgin Mary yâ— is to say of the séede of Abraham which the whole Scripture teacheth but that he brought the same with him from Heauen But Christ héere plainely calleth himselfe the Sonne of man not man onely Marl. vpon Iohn fol. 168. But the Sonne of man hath not whereon to rest his head ¶ Christ calleth himselfe the Sonne of man that is very natural man shewing in that his humilitie goodnesse which humbled himselfe to the death of the Crosse for our saluation Tindale Whosoeuer speaketh a word against the Sonne of man c. ¶ To speake a word against the Sonne of man is to be offenwith the humanitie or manhoode of Iesus Christ for his humble and lowe degrée as were manye of the Iewes Tindale Behold one lyke the Sonne of man came in the cloudes ¶ Which is ment of Christ who had not yet taken vpon him mans nature neither was the Sonne of Dauid according to the flesh as he was afterward but appeared then in a figure and that in the Cloudes that is being seperate from the common sort
shall saue his lyfe his soule that is his life shall be vnto him as a pray because he should vtterly haue lost it if hée had bidden in Hierosalem and by flieng to the Chaldees he should winne it euen as a man winneth a praye in battell T. M. How satan hath no power of the soule of the godly God hath giuen Satan leaue to punish Iob he sayth to him beholde thou maist worke thy spite vpon his substaunce but much not his person And againe after he hath destroyed all his goods he sayth Thou maist touch his person but thou shalt not come â—eere his soule Hâ—â—reâ—â— agaâ—â— we see how God reserueth alwayes the soule of Iob sol 〈…〉 Satan can no more but torment him in his goods and in his mortall lyfe and in his honour for he had not the power to â—â—lter into his soule to seduâ—e him and to make him to burst out into impatience Caluiâ—â—e fol. 22. How the soules departed know not what is done in earth If the soules of the dead departed sayth Saint Austen were present at the affaires of the liuing then woulde they speake vnto vs when we sée them in our sléepe and to omit others my tender mother would forsake me neuer a night which followed by sea by land to the end she might liue together with me God forbid she should become cruell in the happâ—er life so that if ought al anytime greiue my heart she comfort not her sorrowfull sonne whom she loued entirely whome she would neuer see sadde But in good sooth that which the sacred Psalme soundoth out is true My Father and my Mother hath forsaken me but the Lord tooke me vp if our Fathers haue forsaken vs how are they present at our cares businesse If our parents be not present what other of the departed bée there which know what we doe or what we suffer The Prophet Esay sayth Abraham hath bene ignorant of vs and Israel hath not knowne vs. God of his great goodnesse promised Iosias that he should dye be gathered vnto his people least yâ— he should sée the plagues which he threatned shuld happeÌ„ to yâ— place people Chrisostome writeth that the diuels vseth to say to the liuing Anima talis ego sum I am such a mans soule to the ende he may deceiue him Chrisost. Mat. chap. 8. Cipriane saith The wicked spirits doe hide themselues in pictures and Images consecrated they inspire the mindes of the Prophets they holden the heart strings intrailes they gouerne the flieng of birds they sort lots they sift out Oracles they mingle alwayes falsehood and truth togethers they distemper the health for they deceiue and are deceiued They trouble the lyfe they disquiet the sléepe and créeping into the bodyes they fray the secrets of the minde they bring the limâ— out of fashion they distemper the health they vexe with diseases that they may compell the poore silly wretches to the worshipping of them that being filled with the sauour from the altars and burnt bowels of bâ—astâ— loosing the thing which they bound They may séeme to cure for this is their curing and healing when they cease to hurt Cipriane de Idol vanitate SOVND Why Caluine doth vse this word Sound and not perfect HE was a sound man ¶ This word sound in the Scripture is taken for a plainâ—nesse when there is no point of sayuing counter feiting or hypocriste in a man but that he sheweth himselfe the same out wardly that he is inwardly and specially when he hath no starting holes to shift himselfe from God but â—aâ—eth open his heart and all his thoughts and affections so that he desireth nothing but to consecrate and dedicate himself wholy vnto God The same word also hath ben translated perfect as well by the Gréekes as by the Latines But forasmuch as the word perfect hath afterward bene misconstrued it is better for vs to vse the word sound for many ignoraunt persons not knowing how the sayd perfection is to bée taken haue thought thus Beholde héere a man that is called perfect and therefore it followeth that it is possible for vs to haue perfection in our selues euen during the time wée walke in this present lyfe but they deface the grace of God whereof wée haue néede continually For euen they that haue liued most vprightly must haue recourse to Gods mercye and except their sinnes be forgiuen them and that God vpholde them they must needes all perish So then although that they which haue vsed this word perfect haue meant well yet notwithstanding forasmuch as there hath bene some that haue wrast it to a contrarye sense as I haue sayde let vs kéepe still this worde Sounde Caluine vpon Iob. fol. 3. SOVVE What it is to sowe in the flesh and to sowe in the spirit TO sow in the flesh is to prouido for the néedes of this present lyfe without regard of the lyfe to come It is to bée all for a mans owne selfe to feede his owne paunch onely and to bestowe nothing to the mainteinaunce of the spirituall functions And to sowe in the flesh is to followe the fruites of the flesh and to pamper the fleshly lusts And to sowe in the spirit is to looke more to heauen then to the earth And to frame a mans lyfe as he may séeke alwayes the kingdome of God Wée sowe in the spirit when wée doe and suffer all thing in this lyfe to the end we may be wel at ease in the lyfe to come Marl. vpon the Apoc. fol. 307. For he that soweth in the flesh c. ¶ Hée proueth that the ministers must be nourished for if men onelye prouide for worldly thinges without respect of the lyfe euerlasting then they procure to themselues death and mocke God who hath giuen them his ministers to teach them heauenly thinges Geneua SPETTLE Of the clay that Christ made with his Spettle HE spat on the ground and made clay of the spettle annointed the eyes of the blinde with the clay ¶ This was not for any vertue that was in the earth in the spettle or in the clay to make one sée but it only pleased him to vse these signes and meanes Geneua How Spettle was abused in Baptime THe spettle whereby they doe not lighten but defile and beraye the infant they tooke out of the miraculous fact of Christ where he did strike ouer the eies of him that was borne blind with the spettle and clay and opened them This miracle the Apostles did see but for all that none of them stroke their spettle in the eies of them that should be baptised Musculus fol. 291. SPIDERS VVEB What it is to weaue the Spiders web AND weaue the Spiders web ¶ To weaue the Spiders web is to goe about vaine and trifling thinges which are of no value although they seeme neuer so excellent to the dooers T. M. SPIRIT How this word spirit is vnderstood GOD is a spirit