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

Rabbi. (Book r)

What this word Rabbi doth signifie.

AND to bée called Rabbi.* 1.1 ¶This word Rab signifieth one that is aboue his fellowes, and is as good as a number of them: And we may sée by the repeating of it, how proude a title it was. Now they were called Rabbi, which by laieng on of handes were vttered and de∣clared to the world to be wise men. Theo. Beza.

¶Christ forbiddeth not to giue iust honour to magistrates & maisters, but condempneth ambition and superioritie ouer our brothers fayth, which office apperteineth vnto Christ. Geneua.

¶The chiefe purpose of Christ in this place is, to teach vs not so to depend vpon men, as though it were not lawfull to breake their decrees, or to decline from their authoritie: for there is one onely Father, Lorde, Maister, to whome wée are so bounde, that by no meanes we may decline at any time from his precepts. D. Whitegift.

They sayde vnto him Rabbi.* 1.2 ¶The name of Rabbi was common to great men, and such as were of honour and great calling. But héere the Euangelist sheweth an other vse of this worde in his time, namely that Doctours and in∣terpreters of the worde of God, were saluted with this name, although therefore as yet they knewe not Christ to be the one∣ly maister of his Church, yet notwithstanding they béeing moued with the title that Iohn gaue vnto him, they do count him as a Prophet and a teacher, which is the first steppe to aptnesse to be taught. Marl. vpon Iohn. fol. 34.

RACHA.

What the word Racha doth signifie.

RAcha is a reprochfull worde of Hebrewe,* 1.3 and signifieth Thistles or Brambles. Finallye, it is a rebukefull worde, signifieng the extremitie of the person that speak∣eth it.

¶It signifieth in the Sirians tongue an idle braine, and is spoken in contempt. Geneua.

¶Chrisostome sayth, that it is a worde of the Sirians speach, by which is shewed that the minde is moued to anger.

But vnder this worde foole, doth Saint Austen and Chri∣sostome vnderstand all manner of iniury, opprobrious & spite∣full wordes. Tindale.

¶This worde Racha in English signifieth ill or affliction. Christ meaneth there, that he onely is not a murtherer that by hand killeth his brother, but also hee that curseth or desireth euill to his neighbour, as those doe that bid the Pestilence, the Feuer quartaine, Saint Antonies euill, or such other execrati∣ons, and should be punished as heretikes and blasphemers of God, as ye may read Leuit. 20. 9. Gen. 27. 29. 1. Cor. 5. 5. Such euill sayers hath no part in the kingdome of God. He that cal∣leth his brother foole, that is to say, contemne him, mocking, or as men call it now a daies, flowting, or lowting, committeth such murther, as is worthy hell fire, and eternall dampnation, the which vice is reprehended, Psal. 56. And was so abhorred of the Gentiles, that manye would rather suffer death then su∣steine the slaunder of a pestilent tongue. Cham that cursed his Father. Gen. 9. The Philistines that counted Sampson for a foole. Iudic. 16. Michol that lowted Dauid her husband, 2. Reg. 6. The Ammonites y^e contemned Dauids ambassadours, 1. Reg. 10. The Boies that mocked Elizeus the Prophet. God puni∣shed the same with death, more cruell then the magistrates doe punish murtherers. Whooper.

RACHEL.

The opening of this place following.

RAchel wéeping for her children,* 1.4 &c. ¶To declare the great∣nesse of Gods mercie in deliuering the Iewes, he sheweth them that they were lyke to the Beniamites or Israelites: that is, vtterly destroied, and carried awaye, insomuch that if Ra∣chel the mother of Beniamin coulde haue risen againe to séeke

for her children, she should haue founde none remaining. Geneua,

That is to say, all that compasse about Bethleem, for Ra∣chel Iacobs wife, who died in Childbed, was buried in the way that leadeth to this towne, which is also called Ephrata, because of the fruitfulnesse of the soyle and plentie of corne. Theo. Beza.

RAGVEL.

How Raguel and Iethro were not both one person.

AND when they came to Raguel their Father,* 1.5 he sayde. ¶This Raguel is not Iethro, but is the Father of Iethro, and the graundfather of Zephora, and was also the Priest of Madian. For it was a lyke order with them, as it was with the Iewes, that the sonne possessed the office of his Fa∣ther. T. M.

RAHAB.

How this woman Rahab was no harlot.

OF Rahab,* 1.6 some doe saye, that when the men which Io∣sua had sent to spie out Iericho came into her house, they came not to commit fornication with her (for she was no har∣lot) but there to hide themselues. Other saye, that in times past she had bene an harlot, but now shée was none, although that name remained with her still,* 1.7 as in Math. 4. it is sayd, that Ie∣sus came into the house of Symon the leper, not that he was then a leper, but before that time he had béene a leper, of the which Christ had healed him, and yet the name remained still with him, so that hee was called still by that name, Symon the leper. Other be against these and say, that this Rachab was afterward ioyned in marriage to Salmon, which was one of the principall men in the Tribe of Iuda, and therefore doe thinke it vnlikely that hée would haue taken such a woman to his wife, whcih had bene then named to be an harlot, or euer had bene any before: But she was a woman that kept an ho∣nest vi••ling house•• both for straungers & other, & no harlot. For where as we haue in our speach, a woman harlot, they haue in

the Chaldish tongue,* 1.8 a woman that selleth victualls. Ric. Turnar.

Of Rahabs lye she made.

But I wist not what they were. ¶Albeit Rahab lyed of a good intent, yet in that she lyed she did amisse, for as Saint Paule sayth, We must not doe euill that good maye come of it. For as her act in hiding Gds people, came of faith and is praised. Heb. 11. 31. and Iames. 2. 2. So her lye came of the feare and weaknesse of the flesh,* 1.9 and therefore not to be followed. The Bible note.

How Rahab confesseth God.

For the Lorde your God, he is the God of heauen aboue, and in earth beneath. ¶God is no respecter of persons, for heare a daughter of Abraham by fayth and worthy confessi∣on found among the Gentiles, yea, in the sinfull Citie of Ie∣richo.

¶Héerein appeareth the great mercye of God, that in this common destruction, hée would drawe a most miserable sinner, to repent, and confesse his name. Geneua.

How Rahab and Ruth are named in the Genealogy of Christ.

Salmon begat Booz of Rahab.* 1.10 ¶Rahab and Ruth are héere named among the grandmothers of our Sauiour, thereby to signifie that he was not onely come of the Iewes, and for the Iewes, but also the Gentiles, and for the saluation of the Gen∣tiles. Sir. I. Cheeke.

Rahab & Ruth being Gentiles, signifie that Christ came not onely of the Iewes and for them, but also of the Gentiles and for their saluation. Geneua.

RAINEBOVV.

What the Rainbow signifieth,

WHen Noe was come out of the Arke and had made an Altar,* 1.11 and offered vp beastes and birdes thereon vnto the Lorde: GOD gaue first of all vnto him his worde, by the which he promised that hée woulde no more destroye the worlde with water. And for the confirmation there∣of, hée gaue the Rainebowe for a sure token betw••ene him and man. For in that Bowe is expressed both the couloures of Water and Fire, the one parte

being blew, and the other redde, that it might be a witnesse to both the iudgementes, the one past, the other to come. Lanquet.

RAVEN.

How the Rauens feedeth Elias.

I Haue commaunded the Rauens to féed thée there.* 1.12 ¶To strengthen his faith against persecution, God promiseth to feede him miraculously. Geneua.

How God feedeth the Rauens.

And y^e young Rauens y^e crie.* 1.13 ¶For their crieng is as it were a confession of their néede, which cannot bee releeued, but by God onely: then if God shew himselfe mindfull of the most con∣temptible foules, can he suffer them to die with famine, whom he hath assured of lyfe euerlasting. Reade Iob. 39. 3. and Luke 12. 24. Geneua.

Of the Rauen and Doue, sent out of the Arke.

The Rauen that Noe sent out of the Arke,* 1.14 went going and returning vntill the waters were dried vp vpon the earth. But the Doue which he sent out, finding no rest∣ing place for her foote, retourned vnto him into the Arke, suf∣fering Noe to pull her in vnto him with his hande.

Uppon this place the Bible note sayth thus: It séemeth the Rauen béeing a wilde and vncleane foule, fed of the dead carca∣ses, and therefore refused to tourne againe into the Arke. But the Doue being of nature a tame foule, and vsed to cleane foode, and finding no place to rest on, suffered her selfe to be re∣ceiued in againe.

REALITIE.

When and by whome this word was inuented.

THis tearme Reallye present, you shall vnderstande that after Bonifacius the thirde, about the yeare of ••ur Lorde. 603. obteyned of Phocas the false Emperour to bée the head of the Church (by the craftie practise of the Monkes Pas∣••hasius, Hunbe••••cus, Guinudus, Algerus, Rogerus, Franciscus, Anselmus, and such other) was Realitie inuented, a••d tearmed

to the Sacrament before that time the spirituall eating was magnified among the olde Doctors. Antony Gyloy.

RECEIVED.

How we haue nothing but that wee haue receiued of God.

WHat hast thou that thou hast not recei••ed.* 1.15 ¶This sen∣tence ought to bée had in remembraunce of all men. For if wée haue nothing but that we haue receiued, what can we deserue I praye you, or what néede we dispute of our me∣rites? It commeth of the frée gift of God that we liue, that wée loue God, that we walke in his feare, where be our own deser∣uings then? Sir. I. Cheeke.

RECONCILIATION.

What it is to be reconciled.

TO be reconciled, is (all hatred and discord set aparte) to re∣store all the former loue, concord, friendshippe, necessitie, and familiaritie that was wont to bée. Marl. vpon Math. fol. 97.

¶Reconcile, to make at one, to bring in grace and fa∣uour. Tindale.

REEDE.

What is signified by this Reede.

A Réede shaken with the Winde.* 1.16 ¶The Réede is a figure of the doctrine that is not of God, but wauereth with the winde. Tindale.

How the power of Aegypt is compared to a Reede.

Thou trustest now in this broken staffe of Réede,* 1.17 to wit, on Aegypt. ¶Aegypt shal not onely be able not to succour thee, but shall bée an hurt vnto thée. Reade Esay. 6. 36. and Ezech. 29. 6. Geneua.

A Réede shaken with the winde, doth signifie a man incon∣stant. As in Math. 11. 7. and Luke. 7. 24. Geneua.

What is meant by the brused Rede.

A brused Réede shall he not breake, &c.* 1.18 ¶By the brused Réede and smoking flaxe, the aduersaries of Christ, the Scribes and Phares••es are vnderstoode whose power is likened vnto a brused R••ede, and their fur••e wherwith they persecuted the

innocent, vnto smoking flaxe, so that it had bene as easie for Christ to haue destroyed them, as it is to breake a sunder a brused Réede, or to quench smoking flaxe. Some suppose that the same should be vnderstoode of the Publicans and sinners, whom he did not contemne nor despise, but mercifully called them vnto him. Sir. I. Cheeke.

A brused Réede, &c. ¶That is, he will beare with them that is infirme and weake. Geneua.

READING.

What profit commeth of reading ho∣ly Scripture.

AVgustine* 1.19 sayth: Reading cléereth and purgeth all things: who will euer be with God; must euermore pray and read. Aug. de t••mpor. sermo. ••.

If we either read not the Scriptures our selues,* 1.20 or bée not desirous to heare other read them, then are our 〈…〉〈…〉dictnes tur∣ned into wou〈…〉〈…〉 and then where we might haue had remedy, we shall haue iudgement. Aug. Ser. 55.

Heare me ye men of the world,* 1.21 get ye the Bible, that most wholesome remedy for the soule: if ye will nothing else, yet at the least, get the new testament, S. Paules Epistles, & the Acts, that may be your continuall and earnest teachers. Chr••. vpon the Coll. in h••. 9. Hom••••

Isidore saith,* 1.22 saith, that reading bringeth great profit to the hea∣rers.

Tertulian* 1.23 saith, when ye come together to the reading of holy Scripture, wée féede our faith with these heauenly voy∣ces, we raise vp our affiaunce, wée fasten our hope. And a∣gaine he calleth the reading of th•• scriptures, the féeding of our fayth.

Let one of you take in hand the holy booke,* 1.24 & let him call his neighbours about him, & by the heauenly words let him water their mindes, and also his owne. Chris. in Gen. hom. 6.

Being at home we may both before and after meat,* 1.25 take the holy booke in hand, & thereof receiue great profit, and minister spirituall foode vnto our soules. Chris. in Gen. Homi. 10.

Would God we would all doe according as it is written,* 1.26 Search the Scriptures. Origen. in Esay. Homi. 10.

Harken not héereto, onely héere in the Church,* 1.27 but also at home let the husband with the wife, the father with the childe, talke together of these matters, and both to and fro, let them enquire and giue their iudgements, and would God they wold begin this good custome. Chrisost. in Math. Homil. 78.

Looke. Scripture.

REGENERATION.

What this word (Regeneration) importeth.

THis worde Regeneration importeth as much as a man might say, new birth. As if after that wée were once borne, we are borne yet againe. And therefore it importeth forthwith a reformation fo the man, which is a rising againe from the dead, which is wrought in the spirit, as the last resurrection shall be wrought in the flesh. Pet. Viret.

Regeneration standeth chiefly in these two points: In mor∣tification, that is to say, a resisting of the rebellious lusts of the flesh, and in newnesse of life, whereby we continually striue to walke in that purenesse and perfection, wherewith we are clad in Baptime.

How Regeneration is taken in these places following.

Ye which followed me in the regeneration, &c. In this worke whereby the world is chaunged, renued,* 1.28 and regene∣rate, or to ioyne this word with the sentence following, and so take regeneration for the day of iudgement, when the elect shall in soule and body enioy their inheritaunce, to the end that they might know, that it is not sufficient to haue begun once. Geneua.

By the washing of the new birth.* 1.29 ¶Baptime is a sure signe of our regeneration, which is wrought by the holy Ghost. Geneua.

How this place is vnderstood.

Except a man be borne of water and spirit.* 1.30 ¶Nichodemus vnderstoode not the opinion concerning regeneration or newe birth of man. Therefore our louing and mercifull Sauiour more plainely expoundeth these things which before he spake mystically teaching that to be borne againe, is nothing else, but to be borne of water and of the spirit, and that the same

is the true manner of regeneration. But all men for the most part by this sentence of our Sauiour Christ vnderstand Bap∣time, and many of them doe héereby make Baptime so necessa∣ry, that they affirme it impossible for a man to attaine to salua∣tion, except he be washed with the water of Baptime: & so dis∣orderly they include the assuraunce of our saluation vnder the signe, when as the whole Scripture attributeth the grace and power of regeneration to the Holye ghost: as maye appeare in diuers places of Scripture, but specially by these places noted in the margent.* 1.31 And as touching this place we ought to vnderstand the same simply of mans regeneration and not of Baptime.* 1.32 For the purpose of Christ was to exhort Nichode∣mus to newnesse of life, because he was not capable of the Gos∣pell, vntill he was a newe man. Therefore this is the simple meaning of this place. That it behooueth vs to be born againe, that we may be the sonnes of God, and also that the Holy ghost is the Author of the second birth. Marl. vpon Ioh. fol. 66.

REYNES.

What they signifie.

YE shall vnderstand that the reynes or kidneyes of a man is that intire part, from which springeth chiefely the strength & the desire of naturall generation, which effect or desire in man, because of all other effects it is the most mightiest, therfore the Scripture, vseth to call the secrets or the priuie thought or ef∣fects of a man, by the name of the reynes or the kidneyes. Inso∣much as when the Scripture saith that God knoweth all our harts & our thoughts, then the Scripture saith: Scrutans corda & re••es Deus. God is the searcher of hearts and reynes, that is of the most priuie and secret thoughts that be in man. R. Tur.

Trye out my reynes and my heart.* 1.33 ¶By the heart and reynes will he signifie the delectations and affections of y^• flesh, which let him to follow God. As in the Psa. 16. 7. T. M.

¶My reynes also teach me in the night.* 1.34 ¶God teacheth me continually by secret inspiration. Geneua.

¶Examine my reynes and my hea••t.* 1.35 ¶My very affecti∣ons and inward motions of the heart. Geneua.

Thou hast possessed my reynes.* 1.36 ¶Thou hast made me in all parts, and therefore most needes know me. Geneua.

Thou art néere in their mouth, and farre from their reynes.* 1.37

They professe God in mouth, and denye him in heart, which is héere meant by the reynes. Esay. 29. 13. Math. 15. 8. Geneua.

REIOICE.

Wherefore we should chiefely reioice.

REioice,* 1.38 because your names are written in heuen. ¶Though we should worke miracles, and cast foorth diuells, yet ought we not to reioice therefore, for we shall haue no profit at all thereby, but other shall haue the profite that come thereof. But this ought to be our chiefe ioye and comfort, that we are elect and chosen in Christ Iesu, afore the foundation of the worlde were laid, whose names are written in the booke of life. S. I. Ch.

RELEASEMENT.

How releasement and payment cannot stand togethers.

THe Lord forgaue the seruaunt his debt.* 1.39 ¶By this it ap∣peareth that saluation falleth vnto men, by releasement of the debt, and not for satisfieng of the debt. For releasement and payment cannot stand in one respect together. It ouerthrow∣eth Popish satisfaction, which (say they) must be done by Pil∣grimages, fasting and almes deedes. It quencheth the fire of Purgatorie. For where the debt is forgiuen, the debter ought not to be punished.

RELIGION.

How couples ioyned in marriage of diuers Re∣ligions, is doubtfull.

THe prohibition of S. Paule is, that we drawe not the yoake with the vnbeleeuers,* 1.40 which thing is to be vnderstood not on∣ly of doctrine, but of all trade of life. For he that toucheth pitch (saith Salomon) shall be defiled therewith. For it cannot bée, but that he which keepeth company with the vngodlye, must néedes himselfe gather some infection thereby. As Salomon kée∣ping companie with Heathen women became an Idolater. A∣chab through the counsell of lezabel slewe the Prophets. Hemmyng.

Be not vnequally yoked with the Infidels.* 1.41 ¶He séemeth to

allude to that which is written. Deut. 22. 10. where the Lord cō∣maundeth that an Oxe and an Asse be not yoked together, be∣cause the match is vnequall. So if the faithfull marry with the Infidells, or els haue to do with them in any thing vnlawfull, it is héere reproued. Eccl. 13. 18. Geneua.

How the Diuell is sory to see the religi∣on of Christ flourish.

Diabolus gentium vocatione cruciatur, &c.* 1.42 The Diuell is sore greeued with the calling of the Heathen (to the faith) and with the daily decresing of his power: sorrowing to sée himselfe forsaken, and Christ the true King to be worshipped in all pla∣ces: therefore he deuiseth guyles, and imagineth dissentions.

REMEMBER.

How God is said to remember.

GOd remembred Noe. ¶This is not so to be vnderstood, that there is any forgetfulnesse in God.* 1.43 But the Scripture spe∣keth after the manner of our speaking. As when we maye de∣lyuer a man that is oppressed and doth it not, then it is sayde, we doe forget him. And when we begin to goe about his dely∣ueraunce, then it is said, we doe remember him.

REMNAVNT.

Of the remnaunt that God saith he had reserued.

I Haue reserued vnto my selfe, seuen thousand men,* 1.44 &c. ¶He speaketh of remnaunts and reserued people which were chosen from euerlasting, and not of remnaunts that should bée chosen afterward. For they are not chosen because they were no Idolaters, but therefore they wer no Idolaters, because they were chosen and elect. Theo. Beza.

RENT.

What is ment by renting of clothes.

HE rent his clothes.* 1.45 ¶It was specially vsed among the Hebrues, to rent clothes, when the glory of God was con∣temned. And héere, where they feared God so little, as to kill their owne brother. T. M.

Then they rent their clothes.* 1.46 ¶To signifie how greatly

the thing displeased them, and how sorie they were for it. Geneua.

What is ment by renting of our hearts.

Rent your hearts and not your garments. Ioel* 1.47 mea∣neth that it is to no purpose for men to haue great store of ce∣remonies, and to martir themselues much in outward sight of the world, except their hearts be broken before. And what man∣ner of renting or breaking is it that God requireth in our hearts, it is, that we should be cast downe and humbled before him: that when we perceiue any signes of his wrath (specially when we feele the blowe of his hand already) we should be pa∣tient, assuring our selues that all commeth for our sinnes: and that we doe not as many doe, who when they be beaten with Gods rod, chawe their bridles lyke mules, and conceiue I wot not what a fiercenesse & bitternesse, which serue to set them in a rage against God, notwithstanding that, they make counte∣naunce as though they were well tamed. But contrariwise (as I haue said) it behooueth our hearts to be rent, according to the exhortation that is made vnto vs in the Psalme, by laieng our hearts open before God, to the ende that he should knowe all that is within it. Then let vs follow the said saieng of the Prophet Ioel, that we should not rent our garments, but our hearts rather, for therein will the true repentaunce shewe it selfe. Cal. vpon Iob. fol. 46.

And rent your hearts,* 1.48 &c. ¶Mortifie your affections, and serue God with purenesse of heart, and not with Ceremonies. Geneua.

REPENTAVNCE.

What Repentaunce is, and the definition thereof.

REpentaunce is an vnfained tourning to God, whereby wée being of a sincere feare of God once humbled, doe acknow∣ledge our sinnes, and so by mortifieng our olde man, are afresh renued by the spirit of God. Bulling. fol. 562.

Repentaunce is a very displeasure which man hath in his heart of his sinne, the which ingenderesh in him an hatred a∣gainst sinne, & a desire to liue better in time to come, reseruing his life to the will of God. Peter Viret.

Repentaunce is nothing but a conuersion of the minde, and

an alteration of the former opinion, as appeareth by the say∣eng of the Prophet: Turne vnto me,* 1.49 and ye shall be safe.* 1.50 A∣gaine,* 1.51 I will not the death of a sinner, but that he turne & liue. Also, Repent and amende, that your sinnes may be done away. Marl.

Repentaunce is an inward thing, which hath his seate in the heart and minde, and bringeth foorth fruits, in chaunging the life. Marl. vpon. Math. fol. 47.

Concerning this word Repentaunce (as they vsed) Pe∣naunce, the Hebrue hath in the olde Testament generally (Sob) Turne or be conuerted, for which the Translation that we take for S. Hieromes, hath most part (Conuert••) to turne, or to bee conuerted. And sometime (Agite poenitentiam). And y^• Gréeke in the new Testament, hath perpetually (Metanoeo) to tourne in the heart and minde, and to come into the right knowledge, & to a mans right wit againe, for which (Metanoeo) S Hieroms translation hath sometime (Ago poenitentiam) I doe repent. Sometime (Poeniteor) I am repentaunt. Sometime (Habeo poenitentiam) I haue repentaunce. Sometime (Poenitet me) it repenteth me. And Erasmus vseth much this word (Recipisco) I come to my selfe, or to my right minde againe. And the ve∣ry sense and signification both of the Hebrue & also of the Gréeke word is: to be conuerted, and to turne to God with all y^e heart to know his will, and to liue according to his lawes, and to be cured of our corrupt nature with the Oyle of his spirit & wine of obedience of his doctrine, which conuersion or turning, if it be vnfained, these foure doe accompanie it, and are included there∣in: Confession, not in the Priests eare, for that is but mans in∣uention, but to God in the heart, and before all the Congrega∣tion of God, how that we be sinners and sinfull, and that our whole nature is corrupt and inclined to sinne and all vnrighte∣ousnesse, and therefore, euill, wicked and damnable, & his lawes holy and iust, by which our sinfull nature is rebuked. And also to our neighbour, if we haue offended any man perticularly. Then Contrition, sorrowfulnesse that we be such damnable sin∣ners, and not onely haue sinned, but are wholly inclined to sin still. Thirdly, Faith, of which our olde Doctors haue made no mention at all, in the description of their Penaunce, that God for Christs sake doth forgiue vs, and receiue vs to mercie, and

is at one with vs, & will heale our corrupt nature. And fourth∣ly satisfaction or amends making, not to God with holy works, but to mine neighbour whome I haue offended (if anye open crime be found in me) and submitting of a mans selfe vnto the Congregation of the Church of Christ. And note this, as satis∣faction and amends making is counted righteous before the world, and a purging of sinne, so that: the world, to whome I haue made a full amends, hath no farther to complaine: euen so faith in Christs bloud is counted righteousnesse, and a purg∣ing of all sinne before God. Moreouer he that sinneth against his brother, sinneth also against his Father almightie God, & as the sinne committed against his brother, is purged before the world with making amendes or asking forgiuenesse. Euen so is the sinne committed against God, purged through faith in Christs bloud, onely for Christs ••ake. Iohn. 8. 24. Except ye be∣leeue that I am he, ye shall dye in your sinnes, that is to say, If ye thinke that through anye other Sacrifice or satisfaction to God-ward then me, ye remaine euer in sinne before God, how soeuer righteous you appeare before the world. Wherefore now, whether ye call this (Motanoe) Repentaunce, Conuersi∣on or to••••ing againe to God, either amending, &c. Or whether ye say, repent, be conuerted, turne to God, amend your liuing, or what ye list, I am content, so ye vnderstande what is meant thereby, as I haue now decla••ed. Tindale. fol. 37.

HOW repentaunce is attributed to God.

I will repent of the plague that I thought to bring vppon them.* 1.52 ¶When the Scripture attributeth repentaunce vn∣to God, it is not that he doth contrary to that which he hath or∣deined in his secret counsell. But when he threateneth, it is a calling to repentaunce, and when he giueth man grace to re∣pent, the threatening (which euer containeth a condition in i••) taketh no place: And this the Scripture calleth repen∣taunce in God, because it so appeareth to mans iudgement. Geneua.

The Lord repented of the plague.* 1.53 ¶In the diuine nature there is no such affections or chaung••ablenesse. But God is sayde after the mauner of men to rep••••it, when he doth not exe∣cute that he had denounced, or doth deferre the plague which he had threatened. Geneua.

I repent me that I made Saule King.* 1.54 ¶God in his eter∣nall counsell neuer chaungeth nor repenteth, as ver. 29. though he séemeth to vs to repent, when many things goeth contrarye to his temporall election. Geneua.

¶The repentaunce of God, is onely chaunging of the deede. And as the affection of mercie and of fatherly loue is attribu∣ted vnto God: euen so doth the Scripture attribute vnto God, after his manner of speach to affliction of anger and of fury, and of repentaunce also, for men cannot otherwise speake of God. T. M.

¶It repented the Lord that he had made man.* 1.55 ¶God doth neuer repent, but he speaketh after our capacitie, because he did destroy him, and in that as it were did disa••owe him to be a creature. Geneua.

Of Esaus repentaunce.

And founde no place of repentaunce.* 1.56 ¶Nouatus did not well vnderstande this place, gathering thereby, that they which doe of a fraylenesse sinne, (though they repent neuer so truly) ought not be receiued to fauour againe. For heere is not one word spoken of remission of sinnes, but of the right of the first borne, which being sold for a vile messe of po••age, could not be recouered againe, though he sought it with teares. Sir. I. Cheeke.

The meaning of this place fol∣lowing.

My repentings are rouled together.* 1.57 ¶Meaning that his loue, wherewith he first loued them, made him betwéene doubt and assuraunce what to doe: and héerein appeareth his fatherly af∣fection, that his mercie towards his, shall ouercome his iudge∣ments, as he declareth in the next verse. Geneua.

Of two manner of repentaunce.

I finde (saith Frith, to Rastall) two manner of repentaunce, one is without faith, & is such a repentaunce as Iudas & Rastals Christen men which continue still in sinne, haue at latter end, which doth rather purchase them an halter, then the remission of sinnes. Another repentance followeth instification & remissi∣on of sins, & is a florishing fruit of faith, for when by faith wee do perceiue y^e fauour & kindnesse y^• our louing father hath shew∣ed vs in his sonne Iesus Christ, and that he hath reconciled vs

vnto himselfe, by the bloud of his sonne, then begin we to loue him, the more we hate the body of sinne, and lament and be sory that our members are so fraile, that they cannot fulfill y^e lawe of God, and so in mourning and bewailing our infirmitie, it causeth vs to abstaine both from meate and drinke and world∣ly pleasures, which is the pure fasting, that we talke off: but you vnderstand it not. And this repentaunce commeth not to purge the sinnes which is committed before, but onely•• taketh an occasion by the sinnes before committed, to know what poyson there remaineth in our flesh, and seeketh by all meanes to make vs hate this body of sinne, and to subdue it with all manner of workes, that God hath appointed, to the intent that it should in time to come, no more displease God our most mercifull Father, which of gentlenesse so often pardo∣neth and forgiueth vs, as I touched before. This is the manner of repentaunce which I finde in scripture, but this helpeth that we should sinne no more: but what Rastall dreameth I wote not. But to expresse the vttermost what I meane by repen∣taunce, marke this example.* 1.58 If a man builde an house, which doth cost him much labour and money, and haue layed no sure foundation, but that when a tempest commeth his house doeth fall, then will he be very sorie, and repent that he hath so foolish∣ly bestowed his money and labour. Notwithstanding all this great sorrow and repentaunce cannot set vp his house againe which is fallen, but onely it taketh an occasion by the ruine of the house, to teach the owner wit against another time, y^• when he buildeth againe, he may make a sure foundation. Euen so, though thou repent neuer so much, that cannot get remission of thy sinnes: that is, but that must be pardoned onely by y^e faith in Christs bloud. Neuerthelesse it doth teach thée wit, & learne thée to tame thy body, & subdue it, & cast a low foundation, that in time thou maist the better resist the assaults of the Diuell, the world and the flesh. This doth Frith teach of Repentance, let the world take it as they will, but Christs Shéepe doe heare his voice. I. Frith. fol. 74.

REPROBATION.

A definition of this word Reprobation.

REprobation is the most wise purpose of God, whereby hée hath before all eternitie constantly decréed without any in∣iustice, not to haue mercie of those whom he hath not loued, but hath ouerhipped that by their iust condemnation, he might de∣clare his wrath towards sinners and also his glory. Pet. Mar. vpon the Rom. fol. 293.

How the iust cause of reprobation is hid vnto vs.

We say not that Gods ordinaunce is the cause of reproba∣tion, but we affirme that the iust causes of reprobation are hid in y^e eternall counsell of God, & known to his godly wisdome alone, but the causes of sin of death & damnation are euident & manifestly declared to vs in y^e scriptures, to wit, mans fr••e-wil consenting to the deceiueable perswasion of the diuell, wilful ••inne, and voluntary rebellion, by which entred death into this world, the contempt of graces and Gods mercies offered, with the heaping vp of sinne vpon sinne, till damnation iustly came. The causes I say of sinne, death and damnation, are plainly no∣ted vnto vs in Gods holy Scriptures. But why it pleased God to shewe mercie to some, and denie the same to others, be∣cause y^e iudgments of God, are a deuouring depth, we enter not in reasoning with him, but with all humilitie render thanks to his Maiestie, for the grace and mercie, which we doubt not but of his frée grace, we haue receiued in Christ Iesu our onely head. Knox.

RESERVING OF BREAD.

¶Looke. Bread.

REST.

How rest is heere vnderstood.

IF they shall enter into my rest.* 1.59 ¶God by his rest after the creation of his workes, signified the spirituall rest of the faithfull, yet he sware to giue rest in Canaan, which was but a figure of the heauenlye rest, and dured but for a time. Geneua.

How rest is taken heere for the lande of Canaan.

They shall not enter into my rest.* 1.60 ¶That is, into the lande of Canaan, where he promised them rest. Geneua.

How rest is sometime taken for doctrine.

This is the rest: giue rest to him that is weary.* 1.61 ¶This

is the doctrine wherevpon ye ought to staye and rest. Shewe to them that are wearie and haue neede of rest, what is the true rest. Geneua.

RESVRRECTION.

How that we all doe rise by Christ.

I Am the resurrection and the life.* 1.62 ¶That is, I am the Author of resurrection and life. For those that beleeue in me will I raise vp at the last day vnto life euerlasting, & those that are dead, shall lyue by me, because they beléeued in me. Tindale.

¶Christ restoreth vs from death, to giue vs euerlasting life. Geneua.

The meaning of this place following.

Since they are the children of the resurrection.* 1.63 ¶That is, men pertakers of the resurrection. For as we say truly y^• they shall lyue indéede, which shall enioye euerlasting blisse, so doe they rise indéede that rise to lyfe, though this word resur••••cti∣on be taken generally, it betokeneth also to y^e wicked which shal rise to condemnation, which is not properly life, but death. Beza.

¶For although the wicked rise againe, yet that life is but death, and an eternall destruction. Geneua.

Infallible tokens of Christs resurrection.

By many infallible tokens, &c.* 1.64 He calleth these infallible tokens, which were otherwise termed necessary: now, in that Christ spake, and walked, and eate, and was felte of manye: these are sure signes and tokens, that he truely rose againe. Beza.

What the first resurrection is.

This is the first Resurrection.* 1.65 ¶Which is to receiue Iesus Christ in true faith, and to rise from sinne in newnesse of lyfe. Geneua.

Of two resurrections.

Ther be two sorts of resurrections expressed in Gods word, of which it is written: Likewise as Christ was raised vp from death by the glory of the father: euen so we also should walke in a new life.* 1.66 This new life is the resurrection from sin. Christs raising is the other resurrection, that is of the bodye, which be∣gan in Christ,* 1.67 the first fruits of the dead, for Paule saith, He that

raised vp Christ from death, shall quicken our mortall bodyes, and in another place,* 1.68 It shall rise a spirituall bodye. Ro∣ger Hutchynson.

REVVARD.

How reward is deserued.

HE shall not loose his reward.* 1.69 ¶That is, whatsoeuer thou workest at the commaundement of God, thou shalt haue the same rewarde therefore, that appertaineth to a faithfull worker, which is life euerlasting, not that it is due to thy work, but to thy faith, out of the which, thy worke proceedeth: for wée receiue that promise by faith, and not by workes. Tindale.

Shall reward thée openly.* 1.70 ¶We ought not to thinke, because that Christ maketh héere mention of a reward, that we do me∣rit or deserue any thing, but rather we ought to acknowledge that God of his méere mercie rewardeth in vs his owne giftes, for what hath he that giueth almes that he hath not receiued. He then that giueth any manner thing to a poore man, giueth not of his owne, but of those goods that he hath receiued of God. Sir. I. Cheek.

Or els ye shall haue no reward of your father which is in Heauen.* 1.71 ¶This word Reward is alwaies taken in the Scriptures for a frée recompence, and therefore the schoolemen, doe fondly set it to be aunswerable to a deseruing, which they call merite.

Concerning this word (Merces) Reward, there hath bene much strife. The occasion of the Contention hath bene this: Forasmuch as that thing which euery man shal receiue of God, according to the measure of his good workes and godlinesse of this lyfe, Christ doth call it Merces multa & copiosa: There∣fore some haue gone about to proue, that we by our good works, otherwise called merites, doe deserue Heauen, and then (if that be true) as Saint Paule saith, Christ died but in vaine. For and if the benefite of iustification come by workes, then no gramercie for the grace of God, for the merites of Christ. To solute therefore this cauillation, learned men doe gr••unt, that the quyethesse of conscience, good name and good fame in this lyfe, and lyfe euerlasting after this lyfe, is called (Merces) not for because that our merites

or good déeds in this life, be able to deserue the ioyes of heauen. For as Paule saith, Non sunt condigne passionis, &c. Nor a∣gaine it is not called (Merces) because that the merits and good workes that we doe, are but Gods giftes, Qui operatur in no∣bis & velle & perficere, but our receipt is called (Merces) re∣ward, albeit most meruailously surmoūteth all our deseruings, be they neuer so great.* 1.72 To this ende and purpose, to prouoke vs to labour most lustely in the Uineyard of the Lord. After the same manner of speach: a naturall father for the tender loue that he beareth toward his childe doing but meanly in ver∣tue and comming forward in learning, yet he will saye to the encouraging of his childe: Sonne, goe too, and continue as thou hast begun, and thy reward or thy part shall not be the least of all thy bretheren. And according to this his promise, he en∣dueth him liberally, when hée maketh his Testament, not for that the childe had deserued the one halfe of that he had done for him before, but because he loued him. Richard Turnar.

RICHES.

What the true vse of riches is.

THe true vse of riches is, to make them serue the possessour thereof, and not they that haue them in possession to serue them, and to be well content to depart from them, whensoeuer the glory of God, and the commoditie of their neighbour shall re∣quire. Basill.

The rich that trust in their goods are discommended.

Then a rich man to enter into the kingdome of heauen.* 1.73 ¶He is héere called rich that putteth his confidence in his goods, which thing they doe, that haue all their delight and ioye there∣in. Tindale.

Onely they that put their trust and confidence in their own riches, are héere vnderstood. For ther be many godly rich men, that vse their riches and substaunce according to the wil & plea∣sure of God. Sir. I. Cheeke.

Woe be vnto you that are rich.* 1.74 ¶Héere he speaketh of vngodly rich men, which haue all their confidence and trust in theyr riches. For riches of themselues are the good cre∣atures of God, and his blessing, if we vse them according

to his blessed will. Sir. I. Cheeke.

For though a man haue abundaunce, yet his lyfe standeth not in his riches.* 1.75 ¶Christ condemneth the arrogancie of the rich worldlings, who as though they had God locked vp in their Cofers and Barnes, set their whole felicitie in their goods, not considering that God gaue them life, and also can take it away when he will. Eccl. 11. 19. Geneua.

Of the rich mans burieng.

The Scripture saith of the rich man, that he was buryed* 1.76 And what saith it of Lazarus? There is no mention made of his buriall: insomuch that it is not knowen whether he were eaten with dogs, or whether he were cast abroad in the fields: the Scripture speaketh not of it. It speaketh of the buriall of the rich man. Contrariwise if Gods children happen sometimes to lye vnburied: is it to be concluded therfore, y^• they are accur∣sed? No, lyke as when the wicked are buried, it is not to be said that they are blessed in their death. But it is to shew vs, that God executeth not his temporall punishments after one egall rate in this world, but reserueth the chiefe to himselfe till the latter day. Cal. vpon Iob. fol. 472.

How the poore and rich are ioyned to∣gether.

¶Looke. Lazarus.

RIDLES.

Why Ridles were put foorth in seasts.

SAint Austen demandeth the cause why Sampson put forth his Ridle, and he aunswereth,* 1.77 because in such seasts, men are sometimes woont when they haue well dronke, to be some∣what full of talke, and somewhat too intemperately to rebuke others, which things turneth for the most part into brawling and chiding, and to auoide that, graue men were wont to put forth Ridles or Problemes, omitting daungerous talke, and turning their minde to the exposition of the things put foorth. Whose example Sampson followed, and set foorth a reward for him that should expounde his question. As though the know∣ledge and sharpenesse of the minde ought to be rewarded, and contrary punishment is instituted for ignoraunce and sluggish∣nesse, Pet. Mar. vpon Iudi••. fol. 218.

RIGHTEOVS.

Who are righteous.

FOr thée haue I found righteous.* 1.78 ¶They are righteous before God, that loue their neighbour for Gods sake vnfai∣nedly, hauing the spirit of God, which maketh them the sonnes of God, and therefore are accepted of God as good and righte∣ous. As it is written. Gen. 18. 23. T. M.

¶Found righteous. In respect of the rest of the world, and because he had a desire to serue God, and to lyue vprightly. Geneua.

If I shall finde in Sodome. 50. righteous,* 1.79 &c. ¶God decla∣reth that his iudgements were done with great mercie, foras∣much as all were so corrupt that not onely fiftie, but ten righ∣teous, could not be found there, and also that the wicked are spa∣red for the righteous sake. Geneua.

How and by whom we are righteous.

We are counted throughly righteous before God, by impu∣tation of Christs righteousnesse, not in our selues, but in him, in whom we be vnited to him by faith. Beza.

How the righteous and not the vnrighteous, is allowed to praise God.

Exultate iusti in Domino, rectos decet collaudatio. ¶O ye righteous reioyce ye in the Lord:* 1.80 for it becommeth the vp∣right liuers to giue praise or to be thankfull. S. Austen vppon this place deuideth all the people of this world into two sorts of men, Iustos & iniustos, rectos & curuos, siue rectos & pra∣uos, into righteous or vnrighteous, vpright or crooked, or straight or froward liuers. Ther are neither of these two sorts of men, but they are contented to praise God, and to speake well of the Lord: but yet (saith Saint Austen) marke: the Prophet desi∣reth not the vnrighteous wranglers, lyars, théeues and adulte∣rers, nor the crooked craftie hasters and deceitfull deceiuers to praise the Lord, why so? For it is written: Non est speciosa laus in ore peccatoris, quia non est a Domino missus. The praise of God to come out of the mouth of the wicked man, it is not comely nor acceptable in his sight, for he is not sent of the Lord so to doe: and no meruaile, for this we knowe by ex∣perience, that there is none of vs all, which being but a man, wise and of good iudgement, but he had rather be dispraised then

praised of such whose lyfe is impure, filthie and vncleane, for their praise commonly are not dealt, but vnto such whome they fauour, because in their liuing they be like vnto themselues: so y^• their praise is a dispraise, or at the least a suspected praise, that he whom they praise, is rather a naughtie man thē a good man. If this be true in wise men, how much more then must it bee true in God, the father & fountaine of all wisedome, to refuse & set naught by the praise of the proud, the wicked & vngodly men. In consideration whereof the Prophet now saith: Exultate iusti in Domino, rectos decet collaudatio. O ye righteous reioice ye in the Lord, I speake not to the wicked, nor to the crooked, wayward nor froward people of this world, if I shuld, they wold peraduenture not deny to giue praises vnto the Lord. Nam cur∣uus & prauus, quam diu sibi bene est, Deum laudat, & benedi∣cit, si autem male, blasphemat: rectus semper laudat sicut Iob. For the crooked & froward man saith S. Austen, so long as hee hath all things after his owne will & pleasure, so long he ••au∣deth and praiseth God. But if he be a little pinched with po∣uertie & aduersitie, then he raileth & curseth, then he banneth and blasphemeth God & his most righteous works: but the righte∣ous & vpright men, they euermore laud & praise God, as wel in aduersitie as in prosperitie, euen as Iob did, therefore saith th•• Prophet, to you that be righteous, that is, men truly penitent, & sorie for your offences, trusting through Gods mercie all your sins to be couered, & not imputed, nor neuer to be layd to your charge, to you I say: Exultate iusti in Domino: O ye righte∣ous reioyce ye in the Lord.

The prooues.

Christ allowed the praise and confession of Peter when hée sayd:* 1.81 Tu es Christus filius Dei viui. Thou art Christ the sonne of the liuing God. And dispraised the man possessed with the Legion of Diuells, who confessed as much as Peter did, when he ran to Iesus and fell downe vpon his knées and worshipped saieng: Quid mihi & tibi, Iesu filij Dei altissimi, O Iesu the sonne of God the most highest, what haue I to doe with thée.

When Symon Magus had fained him to beleeue in Christ,* 1.82 & wold haue bought y^e gift of y^e holy ghost for mony, Peter said vn∣to him, thy mony perish w^e thee, because thou wéenest y^e the gift of God, may be obtained with money. Thou hast neither parte

nor fellowship in his businesse, for thy heart is not right in the sight of God, &c.

The wicked may with their mouth crye:* 1.83 Domine, Domi∣ne, but note what I set by their praise (saith Christ) I shall saye vnto them, Ego non noui vos, I know you not, I allow you not, nor it was no pleasure to me to heare you praye or preach: It was but blasphemy, Non erat collaudatio, it was no true praise, it was but such as Symon Magus did giue vnto God, or such as Bariesu would fayne haue giuen vnto God, whom Saint Paule rebuked saieng: O thou full of guile and of deceipt, the sonne of the Diuell, the enimie vnto all goodnesse, thou ceasest not to subuerte the right wayes of the Lord. Richard Turnar.

RIGHTEOVSNESSE.

What righteousnesse is.

RIghteousnesse is the méere gifte of God, without the workes of the lawe, and is not paid as a due debt, but bestowed on the beleeuers as a grace. Beza.

The name of righteousnesse is not restrained to anye one man, but betokeneth all the worshipers of God without excep∣tion. Howbeit the Scripture calleth those men righteous, not which are accounted such for desert of their workes, but such as doe long after righteousnesse, because that after the Lord hath imbraced them with his fauour, in not ••aieng their sinnes to their charge, he accepteth their rightfull indeuour, for ful perfec∣tion of righteousnesse. Cal. vpon the. 5. Psa. ve. 13.

The Christian righteousnesse.

Although (saith the Christian) I am a sinner by the lawe, & vnder the condition of the law, yet I dispaire not, yet I dye not, because Christ lyueth which is both my righteousnesse and euerlasting lyfe, in that righteousnesse and lyfe, I haue no sinne, no feare, no stinge of conscience, no care of death. I am in déede a sinner, as touching this present lyfe, and the righteousnesse thereof, and the childe of A∣dam, where the lawe accuseth me, death raigneth ouer me, and at length will deuoure me. But I haue another righteous∣nesse of lyfe, aboue this lyfe, which is, Christ the sonne of GOD, who knoweth no Sinne, nor Death: but is

righteous and lyfe eternall: by whom this body being dead & brought into dust, shall be raised again, & deliuered from y^e bon∣dage of the law and sinne, and shall be sanctified together with the spirit. Luther vpon the G••l. ••ol. 6.

Of the righteousnesse which commeth by faith.

But the righteousnesse which is of faith,* 1.84 speaketh on this wise, Say not in thy heart, &c. ¶That is to say, he that is iusti∣fied through fayth, is not curious, he doubteth of nothing that perteineth to his saluation, but•• is perswaded that in Christ he hath the full redemption. He asketh not for signes from hea∣uen, where he knoweth his Sauiour and mediatour is: he go∣eth not about to learne the truth by the dead: for he beleeueth that Christ being risen from death, did teach all truth. Read the 13. chapter of Deut. Sir. I. Cheeke.

Say not, &c. ¶Because we cannot performe the lawe, it maketh vs to doubt, who shall goe to heauen: and to saye, who shall goe downe to the déepe to deliuer vs thence? But faith teacheth vs, that Christ is ascended vp, to take vs vp with him, and had descended into the deapth of death, to destroy death & deliuer vs. Geneua.

And he receiued the signe of circumcision as a seale of the righteousnesse.* 1.85 ¶This is the righteousnesse of fayth, whereof mention is made heere and in many other places, if through faith we doe take hold vpon the mercie of God declared vnto vs in our Sauiour Iesus Christ. We are through the same faith counted as righteous before God, as if we had fulfilled the law to the vttermost. Sir. I. Cheeke.

Saint Austen saith thus in one place: The righteousnesse of the Saints in this world, standeth rather in the forgiuenesse of sinnes, then in perfection of vertues, wherewith agrée the no∣table sentences of Barnard: Not to sinne is the righteousnesse of God: but the righteousnesse of man is the mercifull kind∣nesse of God, he had before affirmed, that Christ is to vs righ∣teousnes in absolution, and therefore that they only are righ∣teous that haue obteined pardon and mercye. Cal. in his Inst. 3. b. chap. 11. Sect. 12.

How by the righteousnesse of Christ we obteine to be iustified.

By the onely meane of Christs righteousnesse we obteine

to be iustified before, &c. Saint Ambrose hath excellently well shewed how there is an example of this righteousnesse in the blessing of Iacob. For as Iacob hauing not deserued the pre∣heminence of the first begotten sonne, hidde himselfe in the ap∣parell of his brother, & beeing clothed with his brothers coate, that fauoured of a swéete smell, hée crept into the fauour of his father, and receiued the blessing to his own commoditie, vnder the person of an other: So we doe lye hidden vnder the pre∣cious purenesse of Christ our elder brother, that we may gette a testimonie of righteousnesse in the sight of God. The words of Ambrose be these: Whereas Isaac smelt the sauour of the garmentes, peraduenture this is meant thereby: that we are not iustified by works but by faith: because fleshly weak∣nesse hindereth workes, but the brightnesse of faith, which me∣riteth forgiuenesse of sinnes, ouershaddoweth the errour of déedes. And truely so it is, that we maye appeare before the faith of God vnto saluation, it is necessary for vs to smel swéet∣ly with his odour, and to haue our faultes couered and buryed with his perfection. Caluine in his Insti. 3. booke. cha. 11. Sect. 23.

How righteousnesse is to be vnderstood.

Righteousnesse is euen such fayth, as is called Gods righ∣teousnesse, or righteousnesse, that is of value before God. For it is Gods gift: and it altereth a man and chaungeth him into a new spirituall nature, and maketh him frée and liberal to pay euery man his duetie: for through faith a man is purged of his sinnes, and obteineth lust to the lawe of God, whereby hée giueth God his honour, and paieth him that he oweth him, &•••• men he doth seruice willingly wherewith so euer he can, & pai∣eth euery man his duetie. Such righteousnesse can nature, frée∣will, & our owne strength neuer bring to passe. For as no man can giue himselfe faith, so can he not take away vnbeliefe, how then can he take away anie sinne at all. Wherefore all is false hypocrisie and sinne, whatsoeuer is done without fayth or in vnbeliefe, as it is euidēt in the. 14. chap. to the Romanes. ver. 23. though it appeare neuer so glorious or beautifull outward. Tindale. fol. 43.

Of outward and inward righteousnesse.

It shall be righteousnesse vnto vs before the Lord.* 1.86 ¶The out∣ward

déede is righteousnesse vnto the auoiding of punishment, threatnings, & curssings, & to obtein temporal blessings: but vn∣to the life to come, thou must haue the righteousnesse of faith, and thereby receiue forgiuenesse of sinnes, and promise of inhe∣ritaunce, and power to worke and loue. T. M.

¶But because none could fully obey the law, we must haue our recourse to Christ to be iustified by faith. Geneua.

¶No man can perfectly fulfill the lawe: therefore we must haue recourse to Christ by faith, in whom we are reputed as iust. The Bible note.

How we receiue our righteousnesse by the meere gift of God. Example thereof.

Like as the earth engendereth not raine, nor is able by her owne strength, labour, & trauaile, to procure the same, but re∣ceiueth it of the méere gift of God from aboue: so this heauenly righteousnes is giuen vs of God, without our works or deser∣uings: Looke then how much the earth of it self is able to do in getting & procuring to it selfe seasonable showres of raine to make it fruitfull: Euen so much & no more, are we able to do by our owne strength & works, in winning this heuenly & eternal righteousnes, & therefore shall neuer be able to atteine it, vnles God himself by meere imputation & by his vnspeakable gift, do bestow it vpon vs. Luther vpon the Gal. fol. 5.

The meaning of these places following.

Of righteousenesse because I go to my Father.* 1.87 ¶Wherfore the wicked must néeds confesse that he was iust & beloued of the Father, and not condempned by him as a blasphemer or transgressour. Geneua.

And righteousnesse of the God of his saluation.* 1.88 ¶This word righteousnesse may be expounded two wayes: either for all the benefits of God, whereby he proueth himselfe to be righteous & iust of promise towards the faithfull, or for the fruit of righte∣ousnesse Truly Dauids meaning is nothing doubtful: namely, y^• it is not for such men to looke to obteine the fruit of righteous∣nes, as vnrighteously dishonour Gods holy seruice. And againe, that it is not possible that God should disappoint his true wor∣shippers, because it is his propertie to a••ouch his righteousnes with benefits. Cal. vpon the. 24. Psal.

Blessed are they that hunger & thirst for righteousnes,* 1.89 for they

shall be satisfied. ¶But what can all our righteousnesse be be∣fore God? Shal it not according to the saieng of y^• Prophet, be counted as a most filthy and defiled cloth? And if all our righ∣teousnesse be straightly iudged, it shall be sound vniust, and ha∣uing lesse force. What therefore shall become of our sinnes, wheras not euen our righteousnesse it self shal be able to an∣swere for it selfe? Therefore with all our might crieng out with the Prophet as lowde as we can, Enter not into iudge∣ment, &c. With all humblenesse let vs runne to the throne of mercy, which onely is able to saue our soules. I. Gough.

¶Looke. Hunger.

RIGHT HAND.

What is meant by Gods right hand.

THE right hand is wont in the Scripture to betoken the strength and power wherby God worketh all things effec∣tually, as the right hand of the Lord hath done mightely. Psal. 118. 16. And is also taken for helpe, as in Iob. 14. 15. Psal. 138. 7. 139. 10. And in the Reuelation of Iohn. 1. 17. Marl. vpon the Apoc.

Christ is called Gods right hand.* 1.90 Psa. 118. 15. 16. The right hand of the Lord hath done meruailes. The right hand of the Lord hath gotten the victorie, it is vsed also for the glorie of the Father, concerning which he saith to his sonne: Sitte on my right hand. And in some place for euerlasting ioye and lyfe.

Math. 25. 33. And he shall set the Shéepe on the right hand, and the Goates on the left.

Saint Hierome* 1.91 in his exposition of Paules first Chapter to the Ephesians saith: He hath declared the power of God by the similitude of a man, not because a seate is placed, and God the Father sitteth theron, hauing his sonne sitting there with him: But because we cannot otherwise conceiue how the sonne doth iudge and reigne, but by such words to our capacitie. As there∣fore to be next to God or to depart farre from him is not to bée vnderstoode according to the distance of places, but after mens merits, because the Saints are heard by him, but the sinners (of whome the Prophet sayth, Beholde they that gette themselues from thée shall perish) are remoued farre inough for comming néere him at all. Euen so lyke wise to bée either at the right or

left hand of God, is to be taken so, that the Saintes are at his right hand, and sinners at his left. As our Sauiour himselfe also in the Gospell affirming the same doth say, that at y^e right hand are the sheepe, and the Goates at the left. Moreouer, this very word (to Sit) doth argue the power of a Kingdome, by which God is beneficiall to them on whom he doth vouchsafe to sit, insomuch as verely he doth rule them, and hath them al∣wayes in his guiding, and doth tourne to his owne becke or gouernement, the neckes of them that before ranne out of the way, at randon, and at libertie. Bullinger. fol. 73.

Saint Austen* 1.92 in his booke De fide & simbolo, saith, Wée beléeue that he sitteth at the right hand of God the Father: yet not so therefore as though we should thinke that God the Fa∣ther is comprehended within the limits of a mans body: so y^• they that thinke of him shuld imagine that he had both a right and a left side: And wheras it is sayd that the father sitteth, we must not suppose that he doth sit with bended hammes, least peraduenture we fall into the same sacriledge for which the A∣postle accurseth them that haue chaunged the glorye of the in∣corruptible God, into the similitude of a corruptible man. For a detestable thing it is to place God in such a lykenesse in a christian Church: and much more wicked it is to place it in the heart, where the Temple of God is verely and indéede, if it be cleansed from earthly desires and errours. We must therfore vnderstande that at the right hande is as much to say, as with greatest happinesse, where righteousnesse and peace and glad∣nesse is: Euen as also the Goates are placed at the left hand, that is, in miserie, for their iniquities to their paine & torment. Whereas God therefore is said to sit, therby is not meant the placing of his limites, but his iudiciall power, which his maie∣stie neuer wanteth in bestowing worthy rewards, to those that are worthy of them, &c. Bullinger. fol. 74.

What the right hand doth signifie in this place following.

That I may turne me to the right hand or the left.* 1.93 ¶The right hand or the left hand is no more to say, but tell mée one thing or another, that I may know whervnto to stick, and is a phrase of the Hebrewes. T. M.

Of the right hand of Christ.

To sit on my right hand or on my left hand,* 1.94 is not mine to giue (saith Christ) but vnto them for whome it is prepared of my Father. ¶This answere made Christ to the mother of Ze∣bedes children, who desired of him that her two sons might sit in his kingdome, the one vpon his right hand, & the other vpon his wft, & is as much to say, that according to this present state wherein ye•• sée me•• I am not come to distribute places & seates of my kingdome: for know ye that from the beginning my Fa∣ther & I haue distributed and appointed them•• Therfore be not you carefull as though they were voide. This is the true vn∣derstanding of this place. I. Proctour.

ROBBE.

How robbing is no these when God com∣maunded it.

AND shalt robbe the Aegypti••ns.* 1.95 ¶Héere ye may not note that they stale, and therefore ye may steale, but note that it was done at Gods commaundement, and therefore was it a iust and a righteous thing to be done, for he is not the authour of euill. T. M.

¶This example may not be followed generally, though at Gods commandement, they did it iustly, receiuing some recom∣pence of their labours. Geneua.

ROCKE.

How Christ was the Rocke.

THe Rocke was Christ.* 1.96 ¶S. Chrisostome saith vppon this place, Petra ••rat Christus, &c. The Rocke was Christ, for it was not by the nature of the Rocke that the water gushed out, but a certeine other spirituall Rocke, wrought all these things, that is to say, Christ. Iewel. fol. 254.

How Christ is the true Rocke.

Because thou hast said to me (saith Christ to Peter,) Thou art Christ the sonne of the liuing God: I doe also sa•• to 〈…〉〈…〉 Thou art Peter (for before he was called Symon) but this name that he should be called Peter, was giuen him of the Lorde, to the ende that by that figure he might signifie the Church. For be∣cause Christ is Petra the Rocke, Petrus is the Christian peo∣ple.

For Petra is the principal name: And therfore Petrus com∣meth of Petra, and not Petra of Petrus. As Christus, Christ, is not named a Christiano, but Christianus, a Christian, is named of Christus, Christ. Therfore saith Christ, Thou art Peter, & vp∣pon this Rock which thou hast cōfessed, vpon this Rock which thou hast knowne, saieng: Thou art•• Christ the sonne of y^e liuing God, I will build my church: y^• is, vpon my selfe being the son of the liuing God, wil I build my church: I will build thée vp∣pon me, and not me vpon thée: for men that be builded vpon mē did say: I am of Paule, I am of Apollo, & I of Cephas, y^• is, of Peter. And other who would not be builded vpon Petrum, Peter, but vpon Petram the Rocke did say, I am of Christ. And the A∣postle Paule, when he did know y^• he was chosen or preferred, and Christ despised by some men sayd: Is Christ diuided? Was Paule crucified for you? Or were ye baptised in the name of Paule•• And as not in Paules name•• no more were ye baptised in the name of Peter, but in the name of Christ, that Peter might bée 〈…〉〈…〉 vpon the•• Rocke not the Rocke vpon Peter. Nowel. fol. 109.

Upon this Rocke, &c. Upon that faith whereby thou hast confessed and acknowledged me: for it is grounded vpon the iu∣fallible truth. Geneua.

¶Christ is the Rocke wherevppon the true Church is builded. No man can laye anie other foundation besides that which is layde already, which is Iesus Christ. 1. Cor. 3. 11. Peter is through fayth, one of the stones wherewith the Church is builded. Sir. I. Cheeke.

ROD.

The opening of this place of Marke, contrary to Mathew and Luke.

COmmaunded them that they should take nothing vnto their iourney saue a rod.* 1.97 ¶Saue a rod onely, although in Math. 10. 10. and Luke. 9. ••. be should séeme to forbid them a rodde, yet the text meaneth not so indéede, but forbiddeth Coa••••, Sh••es, Rod, &c. By a figure, to the intent onely that they shuld vtterly put from them all carefulnesse of any such prouisions. For if he had so mo•••• y^• they shuld haue taken no such things with them:

Then should it no•• now be lawfull for any preacher to haue a∣nie of those things with them when they goe to preach. And therfore Marke, expressing Christs minde more plainly, giueth libertie to take a rod or a walking staffe, to ease themselues withall when they were wearie. Tindale.

Take nothing to your iourney,* 1.98 neither staues nor s••rip, &c. ¶Because this iourney was short, and but for a time, Christ willed that they shuld make hast and take nothing with them, whereby they might bée letted any thing at all from the busi∣nesse. The Bible note.

¶To the end they might doe their charge with greater dili∣gence, when they had nothing to let them. Geneua.

Of the rodde and staffe of God, what is meant thereby.

Virga tua, & beculus tuus: ipsa me consolata sunt: Thy rod and thy staffe hath comforted me.* 1.99 A rodde doth serue to beate, to punish, and correct children for their faults: And a staffe ser∣••eth not onely for a weapon to defend a man from his eni∣mies, but also a staffe serueth to saue a man from falling. So that by the rod, ye must vnderstand our crosse, correction & per∣secution, that the godly doe suffer in this life. And by the staffe our helpe & our preseruation in our dayly daungers, which 〈…〉〈…〉 were not able to endure, if God had not bene with vs and pre∣serued vs. Ric. Turnar.

ROME.

HOW Babilon is proued to be Rome by the Scriptures.

SHée is fallen,* 1.100 shée is fallen, euen Babilon that great Citie. ¶signifieng Rome, for as much as the vices which were in Babilon are found in Rome in greater abundance, as perse∣cution of the Church of God, oppression and slauerie, with de∣struction of the people of God, confusion, superstition, Idolatry, impietie, & as Babilon the first Monarch was destroid, so shal this wicked kingdome of Antichrist haue a miserable ruine, though it hée great, and séemeth to extend throughout all Eu∣ropa. Geneua.

And their corps shall lye in the stréets of the great citie,* 1.101 which spiritually is called Sodome and Aegypt, where our Lord was

crucified. ¶Meaning the whole iurisdiction of the Pope, which is compared to Sodome and to Aegypt, because the true liber∣tie to serue God is taken away from the faithfull, and Christ was condemned by Pilate, who represented the Romane power which should be enimie to the godly.

Obiection.

What impudencie is it to affirme that Christ was crucifi∣ed at Rome, and all the worlde knoweth he suffered death at Hierusalem.

Aunswere.

Rome béeing vnderstood for the Regiment, &c. As is afore¦said, the proofe is euidently made, that our Sauiour Christ suf∣fered, and was crucified at Rome.

Reasons to proue that Christ suffered at Rome.

By whom was he condemned, was it not by Pilate the de∣putie or lieuetenant of the Romane Empire, &c?

For what cause or crime was he iudged to dye? Was it not for treason pretended to be committed against the Romane Empire?

With what kinds of execution was he put to death? Was it not such as was vsuall by the lawes of the Romanes, for such hainous offences, as were vniustlye layde to his charge?

Finally was not the place where he suffered within the cir∣cuite* 1.102 of the Romane Empire? May & not then iustly affirme that he was crucified at Rome, when by the Romane Iudge he was condemned for a crime against the Romane state, & execu∣ted by a kinde of death appointed by the Romane lawes, & in a place of the Romane dominion.

As for the Iewes, they had at that time no authoritie to put any man to death, as they confesse themselues, when Pilat•• had them take him & iudge* 1.103 him according to their owne lawe, mea∣ning they shuld decree some light punishment against him, they aunswered. It is not lawfull for vs to put any man to death, & he hath defe••ued to die.

As touching to cause,* 1.104 although they accused him of blasphe∣my, because he made himselfe the son of God, yet could he not be condemned for that, because Pilate wild admit no accusation, but such as conteined a crime against the Romane lawes.

And as for the death of the crosse,* 1.105 it is manifest to be prope•• to the Romanes, for the Iewes would haue stoned him, if they might haue condemned him for blaphemie, according to y^• law•• of Moses.

And that the Angell in that place* 1.106 by no meanes can vnder∣stand Hierusalem, it is manifest by these reasons: First that he calleth it the greate Citie, which tearme coulde neuer bée spoken of Hierusalem. Also vs calleth it Sodoma and Ae∣gypt, which was the Sea of the monsterons beast Antichrist, which in other places is often called Babylon, &c. Adde héere∣vnto that Hierusalem the place where Christ suffered, was vtterly destroyed in Saint Iohns time, which wrote this re∣uelation.

For the second proofe,* 1.107 sée the. 13. Chapter of this Reuelation, and the. 17. chapter, where this euill shapen beast is described with. 7. heads &. 10 hornes. Also sée Daniel the 7. Chapter, de∣scribing the foure beastes, especially the fourth beast, which all men must confesse to be the Monarch of Rome, which is the fourth Monarch.

The third Argument or proofe* 1.108 is taken out of the 17. chap∣ter, verse. 9. of this Reuelation. Where the Angell expounding to Saint Iohn the mysterie of the beast with seauen heads, declareth in verye plaine wordes, that the seauen heads do sig∣nifie seauen hills, wherevpon the woman sitteth: which al wri∣ters, Poets, historiers, cosmographers with one consent do con∣fesse to be Rome, which is builded vpon 7. hills,* 1.109 whose names are these: Palatinus, Capitolinus, Auentinus, Exquilinus, Vimi∣nalis, Quirinalis, & Caelius. The Poet Virgil describeth Rome with this Periphrasis in his Georgikes.

Septem quae vna sibi muro circundedit arces. Which hath compassed. 7. hils within her walls.

The fourth and last proofe* 1.110 is taken out of the. 17. chapter of this Reuelation, the last verse, where the Angell expoundeth, that the woman which Saint Iohn sawe (which was the great whoore Babylon) is that great Citie which hath cominion, ouer the kings of the earth. And what man is so impudent, as to saye, that anie other Citie in Saint Iohns time had dominion ouer the kings of the earth, but Rome.

How Babylon is proued to bee Rome by the Doctours.

Ireneus one of the most auncient and autenticall writers that the Church hath,* 1.111 in the fift booke of his treatise against all hereliks, speking of the sea of Antichrist vpon the last verse, vp∣pon the. 13. chap. of this Reuelation, where it is said, y^• the num∣ber of the beasts name is sixe hundred sixtie and sixe, sheweth that the opinion of many in his time was, that séeing this name Lateinos, which is in English the Latin man or Romane, in the numerall Gréeke letters conteineth this number, that Anti∣christ must be sought at Rome his words are these: Sed a La∣teinos, nomen fex centorum sexaginta sex numerorum, &c. Et valde verisimile est quoniam verissim regnum hoc habet vo∣cabulum, Latini enim sunt qui nunc regnant Also (saith he) this name Lateinos conteining the number of 666. is thought to be the name of Antichrist, & it is very like so to be, for that which most vndoubtedly is a kingdom hath that name: for they be La∣tines which now doe reigne.

Tertulianus,* 1.112 a verye auncient writer in his third booke against Marcion, which denied that Christ had a true bodye, wherefore. Tertulian vseth this reason against him: That thing which hath a figure in it, might bée a thing of truth, & so discoursing of many things figured, and the figures of them, commeth to these•• wordes, Si•• & Babylon apud Iohannem no∣strum, &c. Euen so doth Babylon (in the Apocalipsis) of our Saint Iohn, beare the figure of the Citie of Rome, which is altogether as great and as proude in reigne•• and as great a persecuter of the Saintes as Babylon was.

Chrisostome in his Commentaries vppon the seconde Epistle to the Thessalo••••ans, Capter. 2.* 1.113 in his fourth Home∣lye: where as Paule speaketh of the manifestation of An∣tichrist sayth, they knewe what was the cause that hée was not presentlye reuealed •• but when that staye is taken a∣waye, hée shoulde bee r••••••••led in his due time: Chrisostome 〈…〉〈…〉deth this staye too bee the Romane Empire, which must giue place to Antichrist: that like as the Persians came in place of the Chaldeans, the Grecians in the place of the Persians,

and the Romanes in the place of the Grecians: Euen so our An∣tichrist should inuade the Empire of the Romanes: Vacantem imperi•• principatum inuadit, & tentabit ad se capere hominum & De•• imperium. Antichrist (saith he) shal inuade y^e vacant prin∣cipalitie of the Empire, and shall assay to drawe vnto himselfe the Empires both of God and man. Hitherto Chrisostome. And it is manifest to all men that the papa•• grew & tooke in∣crease, by the decay of the Empire, & at the fall of the Monarch, they challenged full possession of all dominion, both spirituall and temporall.

Of the same iudgement is S. Hierome writing vpon y^e same place of Paul vnto Aglasia in y^e eleuenth question,* 1.114 whose words are these: Nec vult aperti, &c. Neither will he openly say, that the Romane Empire should be destroied, which they y^• gouerne it thinke to be euerlasting: wherefore according to the reuelati∣on of S. Iohn, In y^e forehead of the purple whoore, ther is writ∣ten a name of blasphemy, which is Rome euerlasting.

The same Hierome in his. 13.* 1.115 booke of his Commentaries of the Prophesie of Esay vpon the 24. chapter writeth thus: Licet ex eo quod iuxta septuaginta, &c. Forasmuch as the seauentie Interpreters, write not the daughter Babylon, but the daugh∣ter of Babylon, some do interpret the rest, not Babylon in Chal∣dea, but the citie of Rome, which in the reuelation of S. Iohn, & the Epistle of Peter is specially called Babylon.

The same in his preface vnto the booke of Didimus, De spi∣ritu sancto,* 1.116 which he translated out of Greeke into Latin wri∣ting to Pauinianus, he vttereth these words: Cum in Babylone versarer, &c. Of late (saith he) when I was in Babylon, & was an inhabitant of the purple harlot, & liued after the lawes of y^e Romaines, I thought to intreate somewhat of the holy Ghost.

The same,* 1.117 writing to Marcella a vertuous gentlewoman of Rome, whom he allured to forsake Rome, & to dwell néere vn∣to him in Bethleem, one especiall reason that he vseth to per∣swade her,* 1.118 is this, that as Bethleem whither he would haue her to repaire, is situated in the holy land, and the place consecrated to the birth of Christ: so Rome where she desired to remaine, was the Babylonicall harlot, according to the Reuelation of Saint Iohn, appointed for the birth of Antichrist, which there should arise and exercise tyrannye, and from thence shoulde

deceiue the whole world with his wicked wiles. Hue vs∣que Hieronimus.

Ambrose writing a Commentarie vpon the Reuelation of S. Iohn,* 1.119 is of the same iudgement.

Primasius also a verye auncient writer,* 1.120 who lykewise Commenteth vppon the Apocalips, expoundeth these Pro∣phesies of Antichrist, to bée fulfilled in the Romane Em∣pire.

Augustine in his worke De ciuitate Dei,* 1.121 not once or twise but oftentimes is bolde to call Rome Babylon, and Babylon Rome. As in his. 6. booke and. 17. Chapter, he calleth Rome an other Babylon in the West. And in his. 18•• booke and second chapter, hée calleth Babylon of Chaldea, the first Rome, and Rome of Italy the second Babylon, willing men to consider that in the beginning of the Citie of God (which was the Church in Abrahams time) the first Rome that was Easterne Babylon her enimie, was builded in Chaldea, & about the same time that the first Babylon was destroied, least the citie of God should, lacke her enimie, the second Babylon which is Rome in Italy, was erected. Hue vsque August.

¶Looke more in Antichrist. Babylon.

If Caput come of Capio, which signifieth take,* 1.122 Thē may Rome wel be called so, which nothing doth forsake: If you decline Capio capis, and to the grounds come, Her nets are large, & cannot misse, to ca••ch both all and some.

RVDIMENTS.

What these Rudiments were, and wherefore they were called poore.

WEake and beggerly Rudiments.* 1.123 ¶The poore and weake Rudiments, be circumcision, sacrifices, & the choise of daies and meates, and other obseruation and kéeping as a thing ne∣cessarie to obteine euerlasting life, & the grace of God, He calleth them poore or weake, because they be not, nor consist of them∣selues, whose nature onely consisteth in signifieng: And what strength so euer they haue, that they haue, because they im∣port or signifie some waightie thing. Doctor Heynes.

¶The Galathians of Panims beganne to be Christians, but by false Apostles were tourned backward to beginne a

new the Iewish ceremonies, and so in stéed of going forwarde toward Christ, they ran backward from him. Geneua,

Notes

• * 1.1

  Mat. 23. 7
• * 1.2

  Iohn. 1. 3••
• * 1.3

  Mat. 5. 22.
• * 1.4

  Iere. 31. 15
• * 1.5

  Exo. 2. 1••.
• * 1.6

  Iosu. 2. 1.
• * 1.7

  Lyra.
• * 1.8

  Iosu. 2. 4.
• * 1.9

  Iosu. 2. 11.
• * 1.10

  Math. 1. 5.
• * 1.11

  Gen. 9. 13.
• * 1.12

  4. Re. 17. 4
• * 1.13

  Tsa. 147
• * 1.14

  Gen. 8. 9
• * 1.15

  1. Cor. 47.
• * 1.16

  Mat. 11. 7.
• * 1.17

  4. Re 18. 21
• * 1.18

  Mat. 12. 26
• * 1.19

  Augustin
• * 1.20

  Augustin
• * 1.21

  Chrisostō
• * 1.22

  Isidore••
• * 1.23

  Tertulian
• * 1.24

  Chrisostō
• * 1.25

  Chrisostō
• * 1.26

  Origen
• * 1.27

  Chrisostō
• * 1.28

  Mat. 19. 28
• * 1.29

  Tit. 3. 5.
• * 1.30

  Iohn. 3. 5
• * 1.31

  Mat. 16. 16
• * 1.32

  Tit. 3. 5.
• * 1.33

  Psal 26. 2.
• * 1.34

  Psal. 16. 7
• * 1.35

  Psal. 26. 2
• * 1.36

  Psa. 139 13
• * 1.37

  ••ere. 12. ••
• * 1.38

  Luk. 10. 20
• * 1.39

  Mat. 18. 27
• * 1.40

  2. Cor. 6. 14
• * 1.41

  2. Cor. 6. 14
• * 1.42

  Leo in E∣piph. ser. 6
• * 1.43

  Augustin.
• * 1.44

  Rom. 11. 4
• * 1.45

  Gen. 37. 29 34
• * 1.46

  Gen. 44. 13
• * 1.47

  Ioel. 2. 13
• * 1.48

  Ioel. 2•• 13
• * 1.49

  Esa. 45. 22
• * 1.50

  Eze 18. 31
• * 1.51

  Act. 3. 19••
• * 1.52

  〈…〉〈…〉. 18. 8.
• * 1.53

  〈…〉〈…〉. 26. 19
• * 1.54

  1. Re. 15. 11
• * 1.55

  Gen. 6. 6.
• * 1.56

  Heb. 12. ••
• * 1.57

  Ose. 11. ••
• * 1.58

  Example of an house.
• * 1.59

  Heb. 4. 3.
• * 1.60

  Psa. 95. 1••.
• * 1.61

  Esa. 28. 1••
• * 1.62

  Ioh. 11. 2••
• * 1.63

  Lu. 20. 36
• * 1.64

  Act. 1. 3.
• * 1.65

  Apo. 20. ••.
• * 1.66

  Rom. 1. 4.
• * 1.67

  Rom. 3. 11
• * 1.68

  1. Co. 15. 44
• * 1.69

  Mat. 9. 41.
• * 1.70

  Mat. 6. 6.
• * 1.71

  Mat. 6. 1.
• * 1.72

  Properly a reward is that vvhich a man de∣serueth through his labour & paines taken in bringing any thing to passe.
• * 1.73

  Mat. 19. 24
• * 1.74

  Luk 6. 24.
• * 1.75

  Luk. 12. 15
• * 1.76

  Luk. 16. 22
• * 1.77

  Iud. 14. 12.
• * 1.78

  Gen. 7. 1.
• * 1.79

  Gen. 18. 26
• * 1.80

  Psa. 33. 1.
• * 1.81

  1. proofe.
• * 1.82

  2 proofe.
• * 1.83

  3. proofe.
• * 1.84

  Rom. 10. 6
• * 1.85

  Rom. 4. 11.
• * 1.86

  Deu. 6. 25
• * 1.87

  Iohn. 16. 10
• * 1.88

  Psal. 24. 5••
• * 1.89

  Math. 5. ••
• * 1.90

  Augustin
• * 1.91

  Hierome.
• * 1.92

  Augustin.
• * 1.93

  Gen. 24. 49
• * 1.94

  Math. 20. 23.
• * 1.95

  Exo. 3. 22.
• * 1.96

  1. Cor. 10. 4••
• * 1.97

  Mar. 6. 8••
• * 1.98

  Luke. 9. ••.
• * 1.99

  Psal. 23. 4.
• * 1.100

  Apoc. 14. 8
• * 1.101

  Apoc. 11. 8
• * 1.102

  Conclusi∣ons of this first prose with appli∣cation of the for∣mer resōs.
• * 1.103

  The Iudge.
• * 1.104

  The cause
• * 1.105

  The kind of death.
• * 1.106

  The place
• * 1.107

  The secōd proofe.
• * 1.108

  The third proofe.
• * 1.109

  7. Hills.
• * 1.110

  Th iiii. proofe.
• * 1.111

  The first Doctour.
• * 1.112

  The secōd Doctour.
• * 1.113

  The third Doctour.
• * 1.114

  The iiii. Doctour.
• * 1.115

  Verba eiusdem.
• * 1.116

  Verba eiusdem.
• * 1.117

  Eiusdem.
• * 1.118

  Marcella.
• * 1.119

  The fift Doctour.
• * 1.120

  The sixt Doctour.
• * 1.121

  The 7. Doctour.
• * 1.122

  Verses.
• * 1.123

  Gael. 4. 9.