pleasure is to be done Ric. Turnar CHIEFE PRIEST ¶ Looke Supremacie CHILDREN How children are not forbidden to come to Christ. SUffer ye children to come vnto mée c. ¶ Unto such as children be doth the kingdome of God perteine therefore ought children to be brought vnto Christ not onelie by Baptime which is the seale of the kingdome of heauen but also by godlie education and bringing vp Sir I. Cheeke They brought vnto him also Babes ¶ The children were tender and young in that they were brought which appeareth more euidentilie in that that they were infants which is to be marked against them that are enimies to the baptising of child 〈…〉 Beza And shall be filled with the holie Ghost ¶ Sith that children mâ—ie be filled with the holie Ghost euen in their mothers wombeâ— who can forbid them to be baptised For Saint Peter saith who can forbid those folkes to be baptised with water sith that they haue receiued the holy Ghost as well as we Act. â—o1 47. Againe Paule faith He that hath not the spirite of Christ is not his But the children are Christs they then haue the spirit of Christ so ought to be baptised Sir I. Check ¶ Looke Baptising of children How children ought to be brought vp Saint Paules doctrine is that children be brought vp in godlinesse and good ciuilitie which both be comprehended in his words when he saith Yée parents bring vp your children in nurture and awe of the Lord. The same is taught and confirmed in Tobie where he saith All the daies of thy life beare God in thy minde beware thou consent not vnto sinne First he willeth him to studie godlinesse next to beware of sinne that he be not entised therevnto Hemming Of children adopted ¶ Looke Adoption Of the children of this world Children of this world are wiser in their generation then the children of light ¶ This is a most gréeuous complaint that worldlie men are more carefull in getting temporall goods which perteine onelie to this present life and continue but a verie short time then Christians are carefull for the getting of heauenlie goods which shall endure for euer Hemming Men that are giuen to this present life contrarie to whome the children of light are set S. Paule calleth those spirituall and the other carnall Beza How the children of God are holpen of the Infidels And all that were about them strengthenâ—d their handes with vessels of siluer and golde c. ¶ The Babilonians Chaldeans gaue them these gifts Thus rather then the children of God should want for their necessities he would stirre vp the verie hearts of Infidels to helpe them Geneua What is vnderstood by children in this place If a man die hauing no children c. ¶ Under which name are daughters also comprehended but yet as touching the familie and name of a man because he that left daughters was in no better case then if he had left no children at all for they were not reckoned in the familie By the name of children are sonnes vnderstood Beza CHILIASSIS Of the fond opinion of this man THe Chiliassis whoÌ„ in latin we maie call Mellenarij thought that this inheritaunce of the whole world shal be declared before the ende of this worlde when Christ as they thought should reigne a thousand years in this world with his Saints hauing destroied and ouercome all the wicked And these men it should seeme followed the Oracle which is said to come from Elias yâ— the world should endure 6000. yeares these yeares they thus describe saieng that 2000. yeares passed away before the lawe 2000. vnder the lawe and so manie shall be vnder yâ— Gospell Afterward they adde a thousand years in which say they shall be the chiefe rest so that the thousand last years they call the sabaoth And so they appoint a wéeke in which euerie particular daie is called for a thousand yeares according to that which is said A thousand yeares is with the Lord as one day and againe One daie as a thousand yeares Augustine maketh mention of this opinion in his 20. booke and 7â— chapter De ciuitate Dei and saith that it was after ◠〈…〉 tollerable and that he himselfe once was of the same opinion But that which they added concerning pleasures delighte worldlie honours which they said all the faithfull shoulde for the space of those thousand yeares eniâ—ie togethers with Christ he earâ—estly veproueth c. Eusâ—bius Cesariensis in the third booke of his history saith that this opinion had his beginning of Cheriâ—hus the heretik of whom Dâ—omsius Bishop of Alexandria expâ—unding the Apocalips of Iohn thus writeth That hée was altogether giuen to lustes and vnto the bellie and therefore attributed these carnall delights vnto the kingdome of Christ which shuld continue a thousand yeares Pet. Maâ— vpon the Rom. fol. 88. CHORE How this Psalme made by the children of Chore is vnderstood A Mysticall Psalme made by the children of Chore. ¶ We reade in the 16. Chapter of the booke of Numeri that a certeine man named Chore which was the great Nephew of the Patriarke Leui or els to whom Leui was Perannus his great graund-father with other Captaines mo rebelled against Moses and Aaron whose fact displeased almightie God so sore that he caused the earth to open and to swallowe vp Chore with all his companie their wiues children and all their substaunce Now séeing that all his substance wife and children went the same waie that he did how can it be true that the children of Chore should be makers and setters foorth of this 42. Psal. of Dauid as the title thereof maketh mention To this question aunswere is made in the 26. of Nu. where it is written yâ— when Chore was swallowed vp of the earth God miraculouslie preserued certeine of Chores children of whose ofspring there came afterward certeine that proued verie excellent learned men and notable wise men namelie these foure Ethan Heman Calcal and Darda as who should saie these men excelled all other Loe such noble men came of the spring of Chore of whome the title of this Psalme and diuerse other Psalmes to their perpetuall name and renowme doth make mention calling them the children of Chore because they sprang of yâ— séede of Chore and of his children whom God did miraculously preserue from the swallowing of the earth and not because they were his naturall children For it is well knowne that Chore liued in Moses time against whoÌ„ he was yâ— chiefe in stirring vp of rebellion against him Againe Ethan Heman Calcal Darda which were the naturall sonnes of Mahol liued and flourished in Salomons time which was 400. and almost or altogether fourescore yeares after that Chore was killed So that these men could not be the naturall sonnes of Chore but they are called his children and his sonnes because they came of his porgenie and of his ofspring CHOSEN Wherefore
the Minister to the Archbishop aboue the Bishop so we sée no cause of inequalitie why one Minister should be aboue another Minister one Bishop in his degrée aboue another Bishop to deale in his diocesse or an Archbishop aboue another Archbishop And this is to kéepe an order dulie and truelie in the Church according to the true nature and definition of order by the authoritie of Augustine lib. de ciui Ordo est parium dispariumque rerum sua cuique loca tribuens dispositio M. Fox ARCHONTICI THese were heretikes in Palestina which referred the creation of all things to mans powers They said that the Sabaoth was the God of the Iewes and that the Diuell was the sonne of the Sabaoth Epiphan haeres 40. August li. de haeres They denied the resurrectin of the bodie Eliote ARCHDEACON When the Archdeacons beganne THe Archdeacons began then to be created when the plentie of the goods required a new and more exact manner of disposing them albeit Hierom doth saie that it was euen in hiâ— age In their charge was the summe of their reuenewes possessions and store and the collection of the dailie offerings Whervpon Gregorie declareth to the Archdeacon of Salon that hée should be holden guiltie if anie of the goods of the Church perished either by his fraud or negligence But where as it was giuen to them to read the Gospell to the people to exhort them to praier whereas the power admitted to deliuer the Cup in the holie Supper that was rather done to garnish their office that they should execute it with more reuerence when by such signes they were admonished that it was no prophane Bailiwicke that they exercised but a spirituall function and dedicate to God Caluine 4. li. cha 4. Sect. 6. Damasus calleth Stephen an Archdeacon Hierom in his Epistle Ad Euagrium hath this name Archdeacon Sextus in his decrées saith that Laurence the Martir was an Archdeacon Sozomenus lib. 7. cap. 19. maketh mention of an Archdeacon reading the Scriptures and these be his words And this also is a strange thing in the Church of Alexandria whiles the Gospell are a reading the Bishop doth not rise vp which I heard of others This holie booke a Monke that is an Archdeacon readeth there in other places Deacons in manie places the Priests onelie but in principall Feasts Bishops Socrates in the seuenth booke of his Ecclesiasticall historie speaketh of one Timothie an Archdeacon I. W. Fol. 344. 345. ARKE What the Arke of couenaunt was THis was a Cofer or Chest made by Moses in the Desart fiue cubites in length and thrée in breadth wherein were put the Table of the olde Lawe and Rod of Moses and part of Manna It was made of strong wood and soote and couered as well within as without with fine golde And on the top were two Images of Angels Cherubins Cooper ¶ Tindale saith it was a Cofer or Chest as our Shrines saue it was flat And the example of ours was taken thereof Tindale fol. 11. What is meant by the Arke of the Testament And the Arke of his Testament was séene ¶ That is to saie Christ is now disclosed in the doctrine of his Gospell and in all the new Testament in whom all the treasures of wisdome and knowledge are bestowed Col. 2. 3. Who hath fulfilled the olde Testament and filled the new For Christ being man is the true Arke of the couenaunt because the whole fulnesse of the Godhead lieng inclosed in him as in an Arke or Chest dwelleth in him bodelie Col. 2. 9. At the beholding of whom God is become at one with vs. For God the Father hath set him foorth to be the attonement maker through faith by the meanes of his bloud Rom. 3. 25. In respect whereof he is also called the Attonement for our sinnes 1. Iohn 2. 2. Marl. vpon the Apoc. fol. 166. Of the Arke of Noe. The Arke of Noe was a great Uessell which God commaunded Noe to make that he his wife his thrée sonnes and their wiues might be preferued from the vniuersall floud the yeare of the world 1652. And before the Incarnation 2310. yeares The Uessell contained in length 300. Cubites Geometricall euerie Cubite containing as Saint Augustine saith sixe common cubites which is 9. foote And so it was in length two thousand seuen hundred foote And in déepenesse from the vpper decke to the bottome 30. Cubites which was 270. foote And the roofe ouer it was one Cubite which was 9. foote This Arke was not by mans power brought into the Sea but by the course of the waters rising vp it was borne away and rather by diuine prouidence then by mans policie it was gouerned from running to wracke And Noe began to build this Arke in the 533. yeare of his age and before the floud as Berosus saith 78. yeares Lanquet Grafton ARMAGEDDON The interpretation of this word WHich in Hebrue is called Armageddon ¶ In the Scriptures places take their names either of some notable aduenture or by some notable mischaunce As for example the Graues of lust in Nu. 11. 34. Meriboth or the waters of strife Nu. 20. 24. And other like in the Scriptures So also doth Armageddon by preuention in this place which maie be interpreted the Armie of wasting or slaughter representing euen by the vnluckie name of it what shall beâ—all at length to the armie of Antichrist Hierom whom Aurigallus followeth in his Hebrue places interpreteth Armageddon to be a certaine Mountaine where the Israelites wer wont to pitch their tents Other thinke rather that Armageddon should be called Gospell hill or the Hill of glad tidings or Apple hill or the Hill of choice fruits And trulie the Kings and Princes of the Earth haue none other quarrell to fight against the godlie but onelie for Christes Gospell wherevnto all power ought to bée subiect Mâ—lorate vpon the Apocalips fol. 233. ¶ Armageddon As if he would saie the craftinesse of destruction when as Kings and Princes shall warre against GOD but by the craft of Satan are brought to that place where they shall be destroied Geneua ARME What is to be vnderstood by the Arme of God THe Arme of God signifieth Christ of whome Ieremie 32. 21 writeth thus Thou hast brought the people of Israel out of the lande of Aegypt with a mightie hand and stretched out Arme. ¶ By the Arme we vnderstand the mightie power of GOD to saue for so Paule defineth the Gospell that it is the power and might of GOD to saluation Neither is there anie cause but that also by the Arme of GOD wée maie well vnderstande Christ for as euerie man by the Arme doeth all things that hée doeth So GOD by his woorde createth gouerneth and iustifieth and therefore his word which is Iesus Christ is called his Arme. Neither is this word Arme applied onelie to a man but also the long snout of an Elephant is called an hand or an arme for
there was an other booke opened which is the Booke of life ¶ This is the booke wherein the chosen are reported to be written before the beginning of the world by reason of the certaintie of their Predestination whereof thou readest thus either forgiue them this offence or if thou wilt not doe it wipe out of the booke of life which thou hast written Exodus 32. 32. Also be glad for your names are written in heauen Luk. 10. 20 Also whose name are in the booke of life Phil. 4. 3. Moreouer it is a similitude borrowed of the custome of men who in taking musters are wont to write the choicer sort and to call them by name So is God said to take view of his seruaunts by name and to call them by name Exo. 33. 12. and Iohn 10. 3. Mar. vpon the Apoc. fol. 281. ¶ After this was an other booke opened of a farre diuerse nature from the other bookes for it was the swéete booke of life wherein were registred all that were predestinate to be saued from the worlds beginning And this booke is the eternall predestination of God Bale Who be written or wiped out of the booke of life And I will not wipe him out of the booke of life ¶ To bée wiped out of the booke of life is as much as not to be reckoned among the liuing blessed and happie sort For the booke of life is nothing els but the register of the righteous which are fore ordeined to life according as Moses saith Exo. 32. 32. And as it is written in Psal. 69. 27. and in Dan. 12. 2. This regester saith Gasper Megander doth God reserue in his owne kéeping And therefore it is nothing els but his eternall dteermination fore purposed in his brest In like manner Dauid saith let them be wiped out of the booke of the liuing Psal. 69. 27. that is to saie let them not be reckoned among Gods chosen whom he allotteth to the possession of his church and kingdome In this booke of life that is to saie in this election or choice determination purpose knowledge or predestination of God there is not registred ante misbeléeuing Turke anie wicked Iewe anie vnâ—epentant noughtie packe nor anie stubborne hypocrite vnlesse they turne to the Lord acknowledge Christ the onelie sonne of God For none be written in it but such as beléeue aright in Christ. And that we maie read this booke we need not to climbe vp into heauen with the worldlie wise men to search out Gods secrets but must come to the plaine Shepheard to the Dxe â—all where Christ laie Luke 2. 16. We must looke vpon Christ who is become man and was crucified and put to death for vs and if we finde our selues in Christ then doe we reade our name written in the booke of life For he that beléeueth in the sonne of God hath euerlasting life Iohn 3. 36. And he shall not come to damnation but is passed from death to life Iohn 5. 24. And in this place Christs meaning is that he which ouercommeth not but like a weakling and coward shrinketh in this incounter by consenting to wicked errour shall be cast awaie with shame haue his name striken out of the booke of life Marl. vpon the Apoc. fol. 59. And the Bookes were opened◠¶ These bookes séeme to be the consciences of all men be they good or bad which shall be then laied open according as the Apostle witnesseth Rom. 2. 15. 1. Cor. 4â—5 by reason that Christ shall bring all the things to light which were couered before Other some take these bookes to be the olde and newe Testaments that forasmuch as there is shewed in them what God had commanded it shuld appeare also by them what euerie man had done or not done But the first exposition is the truer Marl. vpon the Apoc. fol. 280. Of what credit the bookes of Machabees be in the scripture Saint Austen receiued it for Canonicall But first of what sure credite did he receiue it The Iewes saith he estéeme not the writings of the Machabees as they doe the Lawe the Prophets and the Psalmes of which the Lord himselfe hath witnessed as of his witnesses saieng It was necessarie that all things should be fulfilled that are writen in the Lawe and the Psalmes and Prophets concerning me But it hath bene receiued of the Church not vnprofitablie if it be sobâ—rlie read or heard And Hierome teacheth without anie doubting that the Authoritie thereof is of no force to the prouing of Doctrines And it euidentlie appeareth by that olde booke which is intituled vnder the name of Cipriane concerning the exposition of the Crede that it had no place at all in the olde Church But why do I héere striue without cause as though the Authour himselfe did not sufficientlie shewe how much he is to be credited when in the ende he craueth pardon if he haue spoken anie thing not well Truelie he that confesseth his writing to néede pardon saith plainlie that they are not the Oracles of the Holie Ghost Beside all that the godlinesse of Iudas is praised for none other cause but for that he had an assured hope of the last resurrection when he sent an offering for the dead to Hierusalem Neither doth the writer of that historie referre that which Iudas did to be a price of redemption but that they might be partakers of the eternall life with the other faithfull that had died for their Countrey and Religion This doing was indéed not without superstition and preposterous zeale but they are more then fooles that drawe a Sacrifice of the Lawe so farre as vnto vs forasmuch as we knowe that things doe cease by the comming of Christ that then were in vse Caluine in his institutions 3. li. chap. 5. Sect. 8. Of certeine bookes of holie scripture lost Whereof it shall be spoken in the booke of the Battailes of the Lord. ¶ Which séemeth to be the Booke of the Iudges or as some thinke a Booke which is lost Geneua Is it not written in the booke of Iasher ¶ Some read in the booke of the righteous meaning Moses The Chaldes text readeth in the Booke of the Lawe but it is like that it was a booke thus named which is now lost Geneua In the Booke of Nathan the Prophet in the Booke of Gad ¶ The Booke of Nathan the Prophet and the Booke of Gad are thought to haue bene lost in the Captiuitie Geneua Written in the Booke of Chronicles of the Kings of Iuda ¶ Which Bookes are called the Bookes of Semeia and Iddo the Prophets 2. Par. 12. 15. Geneua Of the booke of the Lawe found I haue found the Booke of the Law of the Lord. ¶ This was the copie that Moses left them as appeareth 2. Par. 34â— 14. which either by the negligence of the Priests had bene lost or els by the wickednesse of idolatrous Kings had bene abolished Geneua BORDERS Wherefore
that saieng Cursed is he that abideth not in all things that are written in the lawe Therefore he that teacheth the lawe is a minister of the lawe c. Luth. vpon the Gal. fol. 69. What the lawe of nature is The law of nature is that light and iudgement of reason whereby we doe discerne betwixt good and euill Thomas Aquinus saith that the law of nature is nothing els but the perticipation of the eternall law in a reasonable creature That definition indeede doth expresse vnto vs of whom this iudgement light of reason commeth vnto vs that is to say from the eternal law but what it is it declareth not And that parte in a reasonable creature maye comprise also Angells of whose nature heere is nothing in question Other doe define this lawe more largely in this sort The lawe of nature is the common sentence of iudgement wherevnto all men together assent and furder which God graued in euery mans minde appointed to frame mens manners withall c. Musc. fol. 30. What the lawe written is We call that the lawe written which God gaue to Israel by Moses and which Moses comprehended in his booke of Exodus and Leuiticus Numery and Deuteronomy This was deliuered vnto Moses by Angels and Steuen witnesseth saieng Ye haue receiued the lawe by the order of Angells And the Apostle saith The lawe is giuen by Angells in the hand of a Mediatour The same they doe commonly deuide and well inough for the purpose into the Morall precepts Iudiciall and Ceremoniall or into precepts statutes and iudgements By statutes they vnderstand all that pertaineth vnto rites ceremonies by Morall precepts the Tables by Iudicialls all those lawes which they vse in the matters and controuersies of the policies and for punishment of the offenders Musculus fol. 34. How the Lawe is our schoolemaister The schoolemaster is appointed for the childe to teach him to bring him vp and to kéepe him as it were in prison but to what ende and how long Is it to the ende that this straight sharpe dealing of the schoolmaster should alwaies continue Or that the childe should remaine in continuall bondage Not so but onely for a time that this obedience this prison and correction might tourne to the profite of the childe that in time hée might be heire and Prince For it is not the fathers will that his sonne should alwaies be subiect to the schoolemaister and alwayes beaten with roddes but that by his instruction and discipline he may be made able and meete to be his fathers successour Euen so the lawe saith Paule is nothing els but a schoolmaister not for euer but till it haue brought vs to Christ as in other wordes he said also before The lawe was giuen for transgressions vntill the blessed séede shuld come Also the scripture hath all vnder sinne Againe we were kept vnder shut vp vnto faith which should after be reuealed wherefore the law is not onely a schoolemaister but it is a schoolemaister to bring vs vnto Christ. What a schoolemaister were he which would alwaies torment and beate the childe and teach him nothing at all And yet such schoolemaisters were there in time past when schooles were nothing els but a prison and a very hell the schoolmaisters cruell tyraunts and very butchers The children were alwaies beaten they learned with continuall paine and trauaile and yet fewe of them came to any proofe The Lawe is not such a schoolemaister for it doth not onely terrifie and torment as the foolish schoolmaister beateth his scholers teacheth them nothing but with his rods he driueth vs to Christ like as a good schoolemaister instructeth and exerciseth his scholers in reading and writing to the ende they maye come to the knowledge of good letters and other profitable things that afterward they may haue a delight in dooing of that which before when they were constrained thervnto they did against their wils c. Luther vpon the Gal. fol. 163. How the lawe first entred The lawe entred first into the world by mans disobedience in Paradise was not so much giuen by Gods owne frée motion as by mans owne séeking wilfull procuring which neuer was nor neuer shall be in his power to perfourme Fox in his sermon of Christ crucified How the lawe was giuen in thunder The lawe was giuen in thunder lightening fire smoke and the voice of a trumpet and terrible sight Exo. 20. 18. So that the people quaked for feare and stood a farre off saieng vnto Moses Speake thou vnto vs and we will heare let not the Lord speake to vs least we dye No eare if it be awaked and vnderstand the meaning is able to abide the voice of the lawe except the promises of mercie be by That thunder except the raine of mercie be ioined therewith destroieth all and buildeth not The law is a witnesse against vs and testifieth that God abhorreth the sins that are in vs and vs for our sinnes sake Tindale fol. 118. ¶ The ceremoniall iudiciall lawes were reuealed of God to Moses by the Angells and by Moses to the people and by Moses at Gods commaundement they were inserted into a written booke But the lawe of the ten commaundements was not reuealed by man or any meanes of man but by God himselfe at the mount Sina and written not by the hand of Moses but with the finger of God in tables not made of matter easie to be dissolued but made of stone to indure for euer Bull. fo 111. Wherefore the lawe was giuen The lawe was giuen saith S. Austen that man might finde himselfe not to make his sicknesse whole but by his preaching the sicknesse increased the Phisition might be sought Wherefore the lawe threatning not fulfilling that thing that he commaundeth maketh a man to be vnderneth him But the law is good if a man vse it wel What is that to vse the law wel By the law to know our selues to séeke Gods help to help our health ¶ Héere we sée by S. Austen that the commandements of God giueth vs no strength nor yet declareth any strengh to be in vs but sheweth vs our dutie and weaknesse and also mooueth vs and causeth vs to séeke further for strength D. Barnes ¶ Of profiting to craue the grace of Gods helpe Augustine speaketh ofte as when he writeth to Hilary The lawe commaundeth that endeuouring to do the things commaunded and being wearied with our weakenesse vnder the lawe we should learne to aske the helpe of grace Againe to Aselius The profit of the lawe is to conuince man of his owne weaknesse compell him to craue the Phisicke of grace which is in Christ. Againe to Innocent of Rome The lawe commaundeth and grace ministreth strength to doe Againe to Valentine God commaundeth these things y◠we cannot doe that we may learne to know what to aske of him Againe The law was giuen
to accuse you that being accused ye should feare fearing you should craâ—e pardon not presume of your owne strength Againe The law was giuen for this purpose of great to make little to shew that thou hast no strengh of thine owne to righteousnesse that thou as poore vnworthy and néedie shouldst flye vnto grace After he furneth his speach to God saith Doe so Lord doe so mercifull Lordâ— commaund that which cannot be fulfilled yea command that which cannot but by thy grace be fulfilled that when men cannot fulfill it by their owne strength euery mouth maye bee stopped no man may think himselfe great Let all be litle ones let al yâ— world be guiltie before thée Ca. in his In. 2. b. ca. 7. se. 9. How the lawe was giuen by Moses The lawe was giuen by Moses but grace veritie came by Iesus Christ. ¶ This place doth Tindale in his exposition of the 5. 6. 7. of S. Mathew expound on this wise Though Moses saith he gaue the lawe yet he gaue no man grace to doe it nor to vnderstand it aright or wrote it in any mans hart to consent that it was good and to wish after power to fulfill it But Christ giueth grace to doe it and to vnderstand it aright and writeth it with his holy spirit in the tables of the hearts of men and maketh it a true thing there and no hypocrisie Folio 184. How we are dead through the lawe But I through the lawe am dead to the lawe that I might liue vnto God ¶ But I through the lawe am dead to the lawe that is by the lawe of libertie grace graunted in Christ I am deliuered from the lawe of bondage ministred by Moses and from the burthen and cursse thereof Tindale ¶ Are dead concerning the lawe by the body of Christ. ¶ Because the body of Christ is made an offering and a sacrifice for our sinnes whereby God is pleased and his wrath appeased for Christs sake the Holy Ghost is giuen to all beléeuers whereby the power of sinne is in vs daily weakned we are accounted dead to the lawe for that the lawe hath no dominion ouer vs. The Bible note ¶ Looke Vnder the lawe How the Lawe increaseth sinne But the lawe in the meane time entred in that sinne should increase ¶ The lawe increaseth sinne and maketh our nature more gréedie to doe euill because the law ministreth no power nor lust to yâ— the biddeth or to refrain from yâ— the forbiddeth Tin Why the lawe is called the messenger of death The lawe is called the messenger of death namely becaus that if we haue no more but the doctrine that is contained in the lawe we shall be vtterly ouerwhelmed afore God we shal be cast away without any remedy Then if God indite vs but according to the forme of yâ— lawe he shall discouer filthines inough in vs. Cal. vpon Iob. fo 172. What the lawe of God requireth The lawe of God requireth loue from the bottome of the heart and cannot be satisfied nor fulfilled with the workes therof as mans lawe is for the lawe is spirituall as S. Paule saith Rom. 7. which no earthly creature by his owne strength enforcement is able to fulfill but by the operation and working of the spirit of God Tindale What it is to be vnder the lawe To be vnder the lawe is to deale with the workes of the law and to worke without the spirit and grace for so long no doubt sinne raigneth in vs through the lawe that is to say the lawe declareth that we are vnder sinne and that sinne hath power and domination ouer vs séeing we cannot fulfill the lawe namely with the heart forasmuch as no man of nature fauoureth the lawe consenteth therevnto and delighteth therein which thing is excéeding great sinne yâ— we cannot consent to the lawe which lawe is nothing els but the will of God c. So that to be vnder the lawe is not to be able to fulfill the lawe but to be debter to it and not able to paye that which the Lawe requireth c. Tindale ¶ To be vnder the lawe is nothing els but to be bounde or subiect vnto sinne for the law through sinne condemneth vs as guiltie But to be dead vnto the law is nothing els but to haue that extinguished in vs by which the law accuseth and condemneth vs and that is the olde man the flesh naturall lust corruption of nature when these things be once dead in vs that Christ liueth and raigneth in vs we can by no meanes be condemned by the law c. Pet. Mar. vpon the Rom. fol. 161. What it is not to be vnder the Lawe Not to be vnder the lawe is to haue a frée hart renued with the spirite so that thou hast lust inwardly of thine own accord to do that which the lawe commaundeth without compulsion yea though there were no lawe Tin in his pro. to the Rom. Why Paule calleth the booke of Genesis the lawe Tell me ye that would be vnder the law c. ¶ Why doth Paule call the booke of Genesis out of the which he alledgeth the historie of Ismael and Isaac the Lawe séeing that booke containeth nothing at all concerning the law but onely containeth a plaine historie of Abrahams two children Paule is wont to call the first booke of Moses the law after the manner of the Iewes which although it containe no lawe besides the lawe of circumcision but the principall doctrine thereof is concerning faith and that Patriarks pleased God because of their faith yet the Iewes notwithstanding onely because of the law of circumcision which is there contained called the booke of Genesis the lawe as well as the other bookes of Moses so did Paule himselfe also being a Iewe. And Christ vnder the title of the lawe comprehendeth not onely the bookes of Moses but also the Psalmes Iohn 15. 25. But it is that the words might be fulfilled which were writen in the lawe They hated me without a cause Luther vpon the Gal. fol. 205. How the lawe is impossible for a man to fulfill The Pelagians saith S. Austen thinke themselues cunning men when they say God would not commaund that thing that he knoweth a man is not able to doe who is there that knoweth not this But therefore God commaundeth vs to do some thing that we are not able to doe that we may vnderstand what we ought to craue of him Iewel fol. 3â—7 ¶ And the law had righteousnes but for a time not because it could iustifie before the Lord for it could not so forgiue sinne that of sinners it could make them iust But to this end it was giuen that it might be a terrour prouoking men to a godly life punishing the disobedient and vnreuerent persons Therefore is not a lawe giuen which can giue life but condempne I. Gough
But if they will teach you things of their owne then heare them not then dde it not For certainly such men séeke their owne and not the things that pertaine to Christ Iesu. ¶ The Chaire of the which our Sauiour Christ maketh mention héere doth not signifie the authoritie of Moses which the Scribes abused but it signifieth the place out of the which they purely red and interpreted the law of Moses ¶ To sit in Mosâ—s chaire is nothing els then to shewe out of the Lawe of God how men ought to liue And although it be not certaine out of what place they didde speake or preach yet notwithstanding their coniectures is probable which referre it to the Pulpet which Esdras made to haue the Laws taught in He therefore sitteth in Moses Chaire which preacheth not of his â—wne braine but by the authoritie and word of God Marl. vpon Math. fol. 521. ¶ So long as the Scribes safe in Moses seate and continued in the pure and simple interpretation of the Lawe teaching those things which the Lord had commaunded and taught in the name of God For Saint Austen very well and according to the minde of Christ expoundeth that the Scribes sitting vpon Moses seate taught the Lawe of God and that therefore the shéepe ought to heare the shepheards by them as by hirelings To the which words he addeth by and by saieng God therefore teacheth by them But if they goe about to teach theyr owne inuentions neither heare them nor follow them To the which sentence agréeth that which the same Father hath in his fourth booke De doctrina Christiana saieng Because the good and faithfull do not heare euery man but obediently heare God himselfe therefore they are heard profitably which also lyue not profitably Therefore the seate not of the Scribes but of Moses constrained them to teach that which was good For in their life they did what them lust but the seate being none of theirs suffered them not to teach what they lusted Marl. vpon Math. fol. 522. ¶ We ought to haue an eye most especially vnto the doctrine of the Preachers whether they sit in Christs chaire or not that is to say whether they teach Christs doctrine or not for by their doctrine we shall be either iustified or condemned and not by their liuing Sir I. Cheeke How Moses did eate the body of Christ ¶ Looke Manna How this place is vnderstood And Moses wrote this Lawe ¶ Before Moses time the doctrine which contained the manner of seruing God was not put in writing but onely deliuered by word of mouth by the fathers to theyr children from one generation to another The Bible note How we are sent to Moses and the Prophets They haue Moses and the Prophets let them heare them ¶ We are bidden to beléeue Moses and the Prophets and not the dead and if we will néedes heare the dead speake Christ ought to be sufficient for vs which being reuiued taught none other doctrine but that which he had taught in his time that is to say Moses and the Prophets Sir I. Cheeke ¶ Which declareth that it is too late to be instructed by the dead if in their life time they cannot profite by the liuely word of God as faith commeth by Gods word so is it maintained by the same So that neither we ought to looke for Angells from heauen or the dead to confirme vs there by onely the word of God is sufficient to life euerlasting Geneua Why Moses was bid to put off his shooes Put off thy shooes from thy feete ¶ Moses could not be suffered to talke with God afore he didde put off his shooes whereby we vnderstande that wée must put awaye all fleshly and carnall lusts and so approach vnto God in faith purenesse of heart Let them héere which will not touche holye things with theyr bare hands without gloues learne of the Angell of the Lorde what they ought for to doe in such things Of Moses death and buriall which maketh against reliques We read of Moses the seruaunt of the Lorde that hée died in the lande of Moab and the Angell of the Lord buryed him in a valley but no man knoweth of his Sepulcher vnto this daye which thing was of purpose by the prouidence of God appointed so that the Iewes might haue no occasion thereby to comâ—nitte Idolatry But if the translating of dead bones had bene either for the glorye of God or commoditie of man the reliques of such a one as Moses was should not haue bene hidden For doubtlesse of all Prophets he was the greatest by the testimonie of God himselfe who called him faithfull in all his house to whom he spake mouth to mouth by vision and not in darke wordes and yet was not his body shrined nor his bones carried in procession nor anye Chappell erected for him Indeed the Diuell did attempt no lesse then to make it matter of superstition for we read that there was a strife betwixt him and Michael about Moses body but the Angell of the Lorde withstood him I. Calfehill MOTHER OF GOD. Wherein Mary the mother of God was most blessed TO be the childe of God is a great deale greater grace then to be the mother of God which Saint Austen proueth thus Beatior â—rgo Maria c. Mary was more blessed or full of grace in that the receiued the faith of Christ then in that she conceiued the flesh of Christ. Motherly kinred coulde haue done Mary no good vnlesse she had borne Christ more blessed in hir heart then shée bare him in hir flesh Againe he sayth Master mea quam c. My mother whom ye haue called blessed therefore is blessed because she hath kept the word of God not because the word in hir was made flesh How mother is taken for grandmother He put downe Miacha his mother ¶ Mother for grandmother As Dauid is oftentimes called father of them of whom he was grandfather And as Zephora Moses wife calleth Raguel father which yet was hir grandfather How the Church is called our mother Forsake not thy mothers teaching ¶ That is of the Church wherein the faithfull are begotten by the incorruptible séede of Gods word Geneua MOVNTAINES How Mountaines heere doe signifie Scriptures LEt them that be in Iewry flye then to the mountaines ¶ That is to say let them that be in Christs profession flye to the scriptures the scriptures of the Apostles and Prophets be the mountaines c Our Lord knowing that there should be such confusion in the last daies therfore commaundeth that Christen men yâ— beléeue in Christ willing to haue an assurance of the true faith shuld haue recourse to nothing els but vnto the scriptures Otherwise if they haue regard vnto any other thing they shal be offendâ—d and perish not vnderstanding what is the true Church and by meanes héereof they shall fall in abhomination of desolation Iewel fo 722. ¶ S.
to make thee an Infidell and not to beléeue in Christ. Yea he séeketh as much as lyeth him to make God a lyar in whom not in thée is the certeintie of thy faith grounded F. N. B. the Italian How our saluation is neerer now then when we beleeued For now is our saluation néerer then when we beléeued ¶ The farther we go the néerer are we to the end now therefore our perfect and full saluation is néerer vnto vs then when we began first to beléeue The Bible note ¶ Before we beléeued it had ben in vaine to tell vs these things But now seeing our saluation is néere let vs take héede that we neglect not this occasion Geneua To worke out our saluation what it meaneth Worke out your owne saluation ¶ Our health hangeth not of our works yet are they said to worke out their health who doe runne in the race of iustice for although we be saued fréely in Christ by faith yet must we walk by the way of iustice vnto our health The Bible note ¶ Runne forward in that race of righteousnesse wherin God hath fréely placed you through Iesus Christ conducteth you his children by his spirit to walke in good workes so make your vocation sure Geneua SALVTE The meaning of these places following SAlute no man by the way ¶ This is spoken after the manner of a figure which men vse when they put downe more in words then is meant vsually among the Hebrues when they coÌ„maund a thing to be done spéedely without delay As Reg. 4. 29. For otherwise curteous and gentle salutations are pointes of christen duetie as for this calling it was but for a season Beza He willeth that they should dispatch this iourney with diligence not occupieng themselues about other dueties Math. 10. 12. Mar. 6. 10. Geneua When Heliah sent Gehazi his seruaunt to the Sunamite he charged him saieng If thou meete any salute him not and if any salute thée answere him not as though he shuld say Make spéed as nothing may let thée by the way Geneua SAMARITANES Of their opinions THE Samaritanes as Iosephus Antiq. li. 11. cap. vlt. denye the Iewes in aduersitie in prosperitie they call them cosins deriuing their pedigrées from Ioseph Ephraim Manasses c. They onely receiue the fiue bookes of Moses denieng all the prophesies after him They reteine all the Iewish ceremonies except the abhorring of the Gentiles They denie moreouer the resurrection of the dead Epiphan Praefae li. 1. de heraes SAMVEL How these words of Samuel in this place are to be vnderstood HOw can this be true that Samuel sayd to Saule I will not returne with thée and yet he went with him It is to bée vnderstood that Samuel spake it for the time present and not for the time following As our Sauiour Christ in the 7. of Iohn sayth I will not goe vp to the feast yet afterward he went priuely So Samuel intending not at that time to returne with Saulâ—â— but after his minde being chaunged for certeine causes went with Saule Lyâ—a Of the raising vp of Samuel And Saule perceiued that it was Samuel ¶ To his imagination albeit it was Satan indéed who to blinde his eies toke vpon him the forme of Samuel as he can doe an Angell of light Geneua SANCTA SANCTORVM What the meaning of these words are THis bread and this cup are the holy things of the holy You sée that he saith not onely they are holy things but he addeth beside of the holy As if he would say This bread is not common to all men nor euery vnworthie but it is the bread of the holy How much more may we saye the same of Gods worde This worde is not of men or of euery body but of the holy There S. Chrisostome saith that the Priest was wont to shew forth the bread in the time of the holy mysteries and say Sancta sanctis holy things for the holy And this is the meaning of Sancta sanctorum SANCTIFIE What it is to Sanctifie SAnctifie to cleanse and purifie to appoint a thing to holy vses and to separate from vncleane and vngodly vses Tindale And for their sakes sanctifie I my selfe ¶ To sanctifie is to separate to diuine vses I sanctifie my selfe that is I dye for them that they by my death may bée filled with the spirit of sanctification and may bee made the holye vessels of God by the reuealed spirit of the Gospell Marl. vpon Iohn fol. 568. Sanctifie them with thy truth ¶ To sanctifie is to select and choose out a thing from a prophane vse to the true worshipping of God the faithfull then are by the truth of Gods worde sanctified that is to saye selected and chosen out from the stocke of Adam béeing cleansed by the bloud of Iesus Christ from the filthinesse of this world Christ doth sanctifie himselfe when he offereth himselfe vpon the crosse for vs. Heere we must note that Christ doth in this place pray as a very natural man and not as God Blessed the seauenth day and sanctified it ¶ Sanctifie in this place is as much to say as to dedicate and ordeine a thing to his owne vse As Exo. 13. 2. Tindale The meaning of this place following For both he that sanctifieth and they which are sanctified are all one ¶ That is to saie as well Christ that doth sanctifie as we that are sanctified be all of one Father which is Abraham whose seede Christ tooke vpon him and not Angels that so by offering of his body and shedding of his bloud he might sanctifie vs for euer Sir I. Cheeke ¶ The head and the members are of one nature So Christ which sanctifieth vs and wee that are sanctified are all one by the vnion of our flesh Geneua How our meates are sanctified For it is sanctified by the word of God and praier ¶ We confesse and acknowledge that God is the maker and giuer of these creatures which we vse Secondly that we are of yâ— number of those who through Christs benefits haue receiued that right ouer all creatures that Adam lost by his fall Thirdly by our praier we craue of the Lord that we may vse those meats with a good conscience which we receiue at his hands Fourthly we make an ende of our eating and drinking with thankes giuing and praier so are our meates sanctified vnto vs. Beza SANCTVARIE Of the praiers made in the Sanctuary MIttat tibi auxilium de sancto de Syon tueatur te The Lord send thée helpe from the Sanctuary and strengthen thée out of Syon ¶ This is a praier for the King and the second verse of the. 20 Psalme And albeit the power of God is as ready and as able to helpe vs calling vnto him in the broade fields or in the wilde woods with seruent faith as if wee make our prayers in the Sanctuary that is the holy place
and that the last of them were in his time August li. de haer SEAVEN How the number of seauen is taken in Scripture IOhn to yâ— 7 churches yâ— are in Asia ¶ The churches yâ— were at that time in Asia were estéemed to excell almost all the Churches of the whole world both in multitude of people in holinesse of life according as it is to be séene in the Acts of the Apostles and in Paules Epistles Now although that by the name of Asia is ment the lesser Asia which is the third part of this world yet not withstanding by these seauen Churches by the seauen Bishops of them are easily vnderstood al other Churches and all Curates of the whole world According as by the number of seauen the Scripture doe commonly betoken a generalitie or an vniuersalitie Lyke as in these texts where the number of seuen is put indefinitely or vncertainly Untill the barren woman haue borne seauen Children that is to say many children 1. Reg. 2. 5. Also seauen women that is to say many women shall take holde vpon one man Esay 4. 1. Marl. vpon the Apoc. fol. 7. This number seauen importeth a great and as it were an infinite quantitie And héere ye sée why it is said in yâ— Prouerbs that the righteous falleth seauen times a day and riseth again True it is that some men vnderstand this to be ment of sinning but Salomon speaketh onely of the mischaunces we fall into for we be beaten with many roddes one while there commeth some disease another time some other aduersitie Now some man shall trouble vs anone another shal do vs some wrong Ye sée then the falls which godly children fall into Some stande of holding them vp with strong hand it séemeth that he letteth them tumble downe like little babes that haue no strength But what When we be so fallen God doth alway releeue vs and specially as he saith in another place he will laye his hand vnder vs and will not suffer vs to fall ouer hard Cal. vpon Iob. fol. 99. A iust man falleth seauen times and riseth againe ¶ That is he is subiect to many perills but God delyuereth him Geneua What the seauen Angells doe signifie And I saw the seauen Angells stand before God ¶ These seauen Angells be manie Antichrists and these mightie that do harme to the faithfull and hinder the Gospell but Iesus Christ standeth at the Altar with the Oblation of his body for the faithfull Sir I. Cheeke ¶ And I saw saith S. Iohn seauen Angells standing before the maiestie of God which signifieth the preachers of his word for the seauen seuerall times of the seauen seales opening to euery seale corresponding an Angell For all that the preachers hath done from the beginning of the Gospell to the time of this last seale opening shall then appeare at once In that day saith Esay the Trumpet shal be blowen they that were lost shal come from the Assyrians the scattered â—tock shal come from Aegypt and worship the Lord in Hierusalem Bale SEAVENTIE INTERPRETERS Of their translating of the olde Testament out of Hebrue into Greeke THe seauentie Interpreters at yâ— request of Ptolomeus king of Aegypt translated the olde Testament out of Hebrue into Greeke 275. yere before the incarnation of Christ. And wheras some hath reported and beléeued that these 70. Interpreters being diuided into 70. Cellulas that is lyttle studies or sundry lyttle Chambers at the Citie of Alexandria should all translate one way is a lye saith S. Hierom For neither Aâ—stias that was a man learned and a Writer euermore learned at Ptolomeis hand did neuer note no such miraculous thing by them No nor yet Iosephus which being a most diligent 〈…〉 riographer and also a Iewe borne of whom it is not lyke yâ— he would haue hid the praise of his Countrey-men yet did he neuer in no part of his 20. bookes that he wrote in Grâ—ke De Antiqâ—itatibus Iudaicus make mention of any such miraculous interpretation yâ— the 70. Interpreters should make But Aâ—stâ—des also Iosephus is contented to write to grant yâ— the 70. Interpreters being gathered together in one large lodging or Chamber In vna basilica did conferre togethers so made a volume a worke in Gréeke of the Bible that they translated out of their owne countrey speach the Hebrue tongue Thus they write of them and this I thinke to be true saith S. Hierome This is drawen out of the Preface which S. Hierome made to the 5. bookes of Moses wherin S. Hierom doth reproue the 70. Interpreters of errour for omitting certaine text of scripture which were in the Hebrue veritie and also alleadged of the Euangelists and for adding in their Translation more then was found in the Hebrue veritie Also he reproueth those which saith there is no Hebrue veritie nor no credite to be giuen to the Hebrue tongue but rather to our Latine Bibles The Preface is notable which beginneth on this wise Desiderij mei c. These words Respice in me which be added in our Latine Psalters are not found in the Hebrue veritie for S. Hierom in the second Apologie yâ— he wrote answering vnto the rayling of Ruffinus finding great fault with Saint Hierome for his enterprising to translate the olde Testament saith expresly that these words Respice in me wer added only by the 70. Interpreters and were not in the originall text of the Hebrue veritie Ric. Turnar SEVERVS Of his hereticall opinions SEuerus an Eucratite of whom Seueriani maintained the opinions of Tatianus adding therevnto of his owne reuilyng Paule reiecting his Epistles and denieng the Actes of the Apostles He said that a woman was of the Diuell and that man from the girdell vpward was of God and beneath of the diuell Epiphan haeres 45. Euseb. li. 4. cap. 27. SHADOVV ¶ Looke Wing SHAME What shame is SHame is an affection which springeth by reason of some filthinesse and it may be either a feare or els a griefe for if a man be afraid least of that which he doth or which he taketh in hand should happen any dishonestie vnto him hée is made ashamed as we see happeneth in young men which when they are either demaunded or hidden to do any thing they blush because they are afraide least they shoulde not aunswere aptly or should not be very able to doe that thing which they are bidden to doe But if an olde man or a young man be putte in remembraunce of any thing which seemeth not to be well done they blush because of the sorrow of the dishonestie whereinto they sée themselues to haue incurred Pe. Ma. vp the Ro. fo 156. How and whereof shame came first Shame came of disobedience and breaking of the commaundement of God for when Adam his wife had eaten of yâ— fruit which Adam was forbidden to touch their eyes were so opened that they sawe themselues both naked at the which sight they were
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
for all that we can doe is gone after him Tertulian sayth The greatest crueltie that ye can deuise is an entisement to our sect how many of vs so euâ—r ye murther when ye come to the view ye finde vs moe and moe The séeds of this increase is christian bloud For what man saith he beholding the paineful torments and the perfect patience of them will not search and inquire what is the cause And when hée hath found it out who will not agrée vnto it who will not desire to suffer for it Thus saith he this sect will neuer dye which the more it is cut downe the more it groweth For euery man séeing and wondering at the sufferance of the Saint is moued the more thereby to search the cause in scarching he findeth it and in finding he followeth it S. Austen saith they were scattered they were imprisoned they were beaten they wer ract they wer burnt yet they multiplied Aug. de ciuit li. 12. cap. 6. Nazianzen sayth By death it liueth by wounds it springeth by diminishing it increaseth Nazian inâ— reditum suum ex agro How the word and flesh be not both of one nature If the word and flesh were both of one nature séeing that the word is euery where why is not the flesh then euery where for when it was in earth then verily it was not in heauen now when it is in heauen it is not surely in earth And it is so sure that it is not in earth that as concerning it we looke for him to come from heauen When as concerning his eternall word we beleeue to be with vs in earth Therefore by your doctrine saith Vigelius vnto Eutiches who defended that the diuinitie and humanitie in Christ was but one nature either the word is conteined in a place with his flesh or else the flesh is euery where with his word For one nature cannot receiue in it selfe two natures and contrary things But these two things be diuerse and farre vnlike that is to say to be conteined in a place and to be euery where Therfore insomuch as the word is euery where and the flesh is not euery wher it appeareth plainely that one Christ himselfe hath in him two natures and that by his diuine nature he is euery where and by his humanitie he is conteined in a place that he is created hath no beginning that he is subiect to death and cannot dye Whereof one he hath by the nature of his word whereby hee is God and the other he hath by the nature of his flesh wherby the same God is made man also Therefore one sonne of God the selfe same was made the sonne of man and hée hath a beginning by the nature of his flesh and no beginning by the nature of his Godhead He is comprehended in a place by the nature of his flesh and not comprehended by the nature of his Godhead He is inferiour to Angells in the nature of his flesh and is equall to his Father in the nature of his Godhead He died by the nature of his flesh died not by the nature of his Godhead This is the faith and catholike confession which the Apostles taught the martirs did coâ—oborate and faithfull people kéepe vnto this day Cranmer fol. 113. How the word of God ought not onely to be read to the people but also to be expounded vnto them Esdras the Priest brought the lawe the booke of Moses and stóod vpon a Turret of wood that is in the holy Pulpet And Esdras opened ye. booke before the congregation of men womeÌ„ and whosoeuer else had any vnderstanding And the Leuites stood with him so that he read out of the booke and the Leuites instructed the people in the lawe and the people stood in their place and they read in the booke of the lawe distinctly expounding the sense causing them to vnderstand the reading Héere it appeareth that the lawfull and holy ministers of the church of God did not onely read the word of God but also expound it And this our Sauiour Christ practised himselfe when he entered into the Sinagogue at Nazareth expounded a certeine place out of the. 61. Chapter of Esay And also after his rising from death he appeared to the two Disciples which went to Emaus expounding to them whatsoeuer was written of him in the Scriptures which example in expounding the word of God all the Apostles followed c. Bullinger fo 24. VVORKES How the deeds and works of the lawe iustifie not BY the déeds of the law shall no flesh be iustified ¶ God in his lawe doth not onely require of vs outward righteousnesse but also an inward perfection that is to say we are not onely bound to fulfil the works of the law outwardly in our liuings but also inwardly in our hearts to be most sincere to loue entirely aboue all things and our neighbour as our selfe But our nature is so corrupted that no man liuing is able to do the same wherefore no man can be iustified by the works of the lawe Sir I. Cheeke ¶ He meaneth the lawe either written or vnwritten which commandeth or forbiddeth any thing whose works cannot iustifie because we cannot performe them Geneua ¶ He includeth heere the whole law both the ceremonial morâ—all whose works caÌ„not iustify because they be imperfect in all men The Bible note No man is iustified by the déeds of the lawe but by yâ— faith of Iesus Christ. ¶ This S. Paule proueth by the words of the Prophet Abacucke 2. 4. A righteous man liueth by faith If he liue by any part of workes then liueth he not by fayth but partly by works and then were Saint Paules probation vnperfect which cannot be With this agréeth Athanasius prouing that fayth alonely hath the vertue in him to iustifie before God Before man peraduenture they may saith he be reckoned righteous that sticke to the lawe but not before God D. Barnes Good workes make not men righteous but followeth him that beléeueth and is already become righteous in Christ. Like as good fruite maketh not a trée to be good but a trée is knowne to be good by the good fruite of it Beza Ye see then how that of déeds a man is iustified and not of faith onely ¶ When we reade in S. Paule that we are iustified through fayth without the workes of the lawe it is to bée vnderstood that through faith whereby we take holde of the mercy of God so plentifully declared vnto vs in our Sauiour Iesus Christ we are without any demerites or deseruings of ours counted iust and righteous before God so that our sinnes shall be no more imputed vnto vs. Héere in Saint Iames to be iustified is to be declared righteous before men and that by good workes which are infallible witnesses of the true iustifieng fayth and therefore he sayth Shew me thy fayth by thy déedes Againe he bringeth the example