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

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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
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Merbecke, John, ca. 1510-ca. 1585.
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Imprinted at London :: By Thomas East,
1581.
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Commonplace-books -- Early works to 1800.
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"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." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A06863.0001.001. University of Michigan Library Digital Collections. Accessed June 6, 2025.

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¶Common places with their expositions, collected and gathered out of the workes of diuers singular Writers. And brought Alphabe∣ticallie into order. (Book a)

AARON.

How long Aaron was before Christ.

AAron the sonne of Amram, nephew to Leuy, and bro∣ther to Moses, was borne about the yeare before Christs incarnation 1609. at what time as Ame∣nophis was king of Aegypt. Lanquet.

How Aaron is a figure of Christ.

And he stood betwéene the dead. ¶Aaron is héere a figure of Christ, which is the mediatour betwéene God and the Church,* 1.1 which restraineth the iust vengeance of God for the sinnes of the world, which helpeth the chosen when they be in miserie. T. M.

A comparison betweene Aaron and Christ.

Aaron was in nature a perfect man, and so was Christ and more excellent in propertie, being without sinne. Aaron mini∣stred not for the peoples sake, but for his owne also being a sin∣ner: Christ for the people onelie, himselfe néeding nothing. Aa∣ron offered Sacrifice, but other things none of his owne: Christ offered his Sacrifice, his owne, and himselfe. &c. Deering.

What Aarons Bels signified.

As Aaron with his succession was a liuelie figure of our Sa∣uiour Christ Iesu, who is the high Priest for euer, after the or∣der of Melchisedech, by whom they had all a full & perfect salua∣tion, that by him do come to God, liuing alwaies to this end, that he maie appeare in the sight of God for vs.* 1.2 So the golden Bels that he was commanded to haue in the hem of his Tunicle did signifie the earnest & liuelie preaching of the Gospell, whereby Christ our sauiour and his Apostles did waken the world out of the sléepe of death, as all good & faithfull ministers of the Church following his example, and the example of the Apostles, ought to doe. So doth Origen expound it saieng: Let also the high soue∣reigne Priest, haue bels about his garment, that when he goeth into the holie place he maie giue a sound, and not enter into it with silence. And these Bels that ought alwaies to ring, are put

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in the hem of his Tunicle, which (as I beléeue) is done to this end, that thou shouldest neuer hold thy peace of the latter daies, and of the end of the world, but thou shouldest alwaies ring of it, according to that that is said: Remēber the end, & thou shalt liue. 1. Veron.

ABADDON.

How it is the right name both of Satan and of the Pope.

WHose name in Hebrew is Abaddon.* 1.3Abad in Hebrew sig∣nifieth to destroie, whereof commeth Abaddon, as ye would say a destroier, or destroieng, & in Gréeke Apollyō. For in Gréeke Apollyon signifieth the same y Abaddon doth in Hebrew. The old translator in latin hath added, Habens nomen exterminans: that is to saie in English, Hauing ye name of destroier. For Iohn wrote in Gréeke, and passed for no more, but to be vnderstood of them that knewe the Gréeke. And yet it must not séeme against reason, that the auncient translator was desirous to haue the la∣tine men knowe what Apollyon signifieth, to the ende that all men might beware of Antichrists wiles. For this name agreeth verie fitlie to Satan, and to Antichrist his sonne. For like as Satan is a murtherer from the beginning. Iohn. 8. ver. 44. and vndid all mankinde with his naughtinesse: euen so hath Anti∣christ with ye venime of his errours, led awaie an innumerable multitude of men into deadlie, yea & spéedie destruction. In which respect Paule tearmeth him the child of perdition. 2. The. 2 a. ver. 3. And Christ saith: A theefe commeth not but to steale, & to mur∣der, & to destroie. Iohn. 10. b. ver. 10. Marl. vpon the Apo. fo. 134.

Abaddon, that is destroier: for Antichrist ye son of perdition, destroieth mens soules with false doctrine, and the whole world with fire and sword. Geneua.

ABHOMINABLE.

Who be abhominable.

ANd the Abhominable.* 1.4 ¶He tearmeth them Abhominable, who after the knowledge of ye truth, do not onelie slide backe from it, by Apostasie, but also become most deadlie enimies ther∣of, biting & blaspheming it with their currish chaps: & finallie, abhorre the truth, & are likewise abhorred of God who is the truth. For Abhominable signifieth anie thing that the stomacke loatheth or abhorreth. Concerning such loathlie & abhominable creatures, looke M. t. 12 d. ver. 45. & Heb. 6. a. ver. 4. 5. 6. 7. 8. and 2. Pet. 2. ver. 20. 21. 22. Therefore we must regard, not what plea∣seth the world, but what pleaseth God, least we vouchsafe chiefe

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honour vpon those, whom God doth worthilie abhorre. For (saith Mrlarat) this saieng of our Sauiour is well knowne:* 1.5 That which is highlie in the fauour of men, is abhominable before God. Marl. vpon the Apoc. fol. 289.

¶Abhominable, They which iest & mocke at religion. Geneua.

ABHOMINATION OF DESOL.

Hovv this place of Daniel is vnderstood.

THese words of Christ & Daniel are diuerslie applied.* 1.6 Origen in Mat. Tract. 29. saith thus, Antichrist is ye abhomination of desolation. S. Chrysost. in opere imperfecto. hom 44 saith:* 1.7 This Antichrist is called the abhomination of desolation, for y he shall cause the soules of manie Christians to be desolate & forsaken of God. Greg. Nazianzenus saith: Antichrist shall come in ye desola∣tion of ye world, for he is ye abhomination of desolation. S Hie∣rom in Mat. cap. 24. saith: By the abhomination of desolation we maie vnderstand all peruerse doctrine: he saith also, the abhomi∣nation of desolation shal stand in the Church vntill the consum∣mation of the world, lewel. fol. 446.

¶This Abhomination y Daniel speaketh of, was ye wickednes & Idolatrie of ye Iewes, wherewith almost all ye whole nation was infected. It is called abhomination (which is as much to saie as lothlines) because God lothed it as a most silthie thing, & it was tearmed ye Abhomination & desolation for ye punishmēt y ensued, which punishmēt was ye desolation & wast of al ye Iewish people.

¶Meaning (by desolation) that Hierusalem and the sanctuarie should be vtterlie destroied, for their rebellion against God and their Idolatrie: or some read that the plagues should be so great, that they should all be astonied at them. Geneua.

ABIMELECH.

Hovv Abimelech is put in steed of Achis.

IN the title of the. 34. Psalme,* 1.8 it is said that Dauid changed his countenance before Abimelech. And in the first booke of kings the. 21. Chapter the storie saith, he feigned himselfe before Achis. Héere, séemeth to be a great contrarietie, & to make these two places agrée, manie hath taken Ahimelech for Abimelech, yet there is great difference in these two names, for Ahimelech is as much to saie in latine, as Frater meus Rex, my brother the King, and Abimelech is as much to saie in latine, as Pater meus Rex, my Father the King. So that they cannot bée all one name. But admitte it were so, yet it cannot

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be true: for though Dauid did dissemble his aduersitie and per∣secution before Abimelech the Priest, yet he did not chaunge his chéere nor countenance before him, but made good sem∣blance, as though all had bene quiet betwéene king Saule & him, and on the other side Dauid did intreat him friendlie and verie gentlie, & not roughlie. But when he came before Achis, he fai∣ned himselfe mad, as the storie saith. Therefore to make this plaine, ye shall vnderstand that Abimelech, which is mentioned in the title of the 34. Psal. is the selfe same person that is called in the text Achis the king of Geth. So that Achis and Abime∣lech, is all one person, and all one king. For like as the Empe∣rours of Rome, are called Caesars, of Iulius Caesar, & the kings of Aegypt generallie called by the name of Pharao: so all the kings of the Philistines, were generallie called by the name Abime∣lech. And so in the one place, he is called by his generall name Abimelech, & in the other by his proper name Achis. Bi. Turnar.

¶Whereas in stéede of Achis, there is put Abimelech, it is a likelihood that the latter name was commonlie vsed a∣mong the Philistines, like as the Aegyptians called their kings Pharaoz, & like as the Romane Emperours haue borrowed the name of Caesar of Iulius Caesar, who made himselfe ye first tyrant among them. And we knowe that manie hundred yeares before Dauid was borne, the kings that raigned in Gerar in the time of Abraham, were called by the name Abimelech, wherefore it is no meruaile that this name shall passe to their successors from hand to hand, so as it should become common to all the kings of Palestine. Caluin.

Of the vices of Abimelech the sonne of Ierobaal or Gedeon.

First he was verie ambitious, he deceiptfullie and falslie ac∣cused his bretheren, vseth the corruption of briberie to worke treason, is a robber of the common treasurie, he wrought by open violence, and at the last committed murther of his bretheren, called Parricidium. Pet. Mar. vpon Iudic. fol. 157.

¶Read more of his properties, in (Bramble.)

ABRAHAM.

How Abraham is the heire of the world.

THere is no where by expresse words had, anie such promise made to Abraham: howbeit, it is conteined in the promises

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which we haue in the Scripture. For God said to him, that his séede should be multiplied, like the sand of the Sea,* 1.9 & the starres of heauen, Wherefore heerein consisteth the promise, This his séede should fill the whole world. For they are not counted his séede which haue procéeded from him onelie as touching the flesh, but which imitate his faith. And forasmuch as such are dispersed throughout the whole world, by them hath Abraham the inheri∣tance of y whole world, which selfe thing, is verie expreslie spo∣ken,* 1.10 when God made this promise to him: And in thy séede shall all nations of the earth be blessed. Pet. Mar. vpon the Ro. o. 88.

What is meant by Abrahams bosome.

Some by the bosome of Abraham,* 1.11 doe vnderstand the faith of Abraham. Other some also vnderstand it of the place, where the elect and chosen that folowe the faith of Abraham do rest after their death.* 1.12 But where that place is (because the Scripture doth not expreslie determine it) can we not tell. And therefore maie no man be so bold, as to define it. W. Tindale.

¶The ecclesiasticall writers doe vnderstand by Abrahams bosome, either the promise made to Abraham (In thy séede shall all nations be blessed) or Christ himselfe which came of the bo∣some and seede of Abraham, or els the fellowship of them, that died in the faith of Abraham. Sir. I. Cheeke.

¶As the Fathers in the old lawe, were said to be gathered in∣to the bosome of Abraham, because they receiued the fruit of the same faith with him. So in the new Testament, we saie that the members of Christ are ioined to their head, & gathered vnto him. The Bosome signifieth y most blessed life, which they that die in the faith y Abraham did, shall enioie after this world. Geneua.

How Abrahams lie to Abimelech is excused.

Abraham also is obiected, who said that Sara was his sister,* 1.13 but heerein (as Augustine teacheth) he lied not, he told that which was true, but yet he spake not all the truth. And that is of no man required, to vtter all that is true which he knoweth.* 1.14 He did not tell that she was his wife: yet because she was his kins∣woman, he might according to the manner of the Hebrewes trulie saie, that she was his sister: but he seemeth not to be vt∣terlie excused: for although he lied not in calling her sister, yet it séemeth that therein he fell, because in not opening that shée was his wife, he put her in danger of léesing her chastitie, for

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he left her naked of that aid, whereby onelie she might haue bene defended from comming into strange loues. Neither is it neces∣sarie y I shuld labour vtterlie to defend Abraham: for he was a man & by ouer much feare he might easilie fal. Howbeit Augu∣stine mentioneth, y Abraham was then in danger two manner of waies: one, least he should be killed himselfe, the other was the adulterie of his wife. The first daunger he might auoide, by calling her sister: but the other, namelie, least she should be defi∣led, he was not able to repell. For although he had said, that he was her husband, that would not haue serued to haue deliuered her from the filthie lusts of the Aegyptians. Wherefore he com∣mitted vnto God, that which he himselfe could not turne from him. And in that which he had in his owne power, he would not tempt God. This séemeth to be Augustines Iudgement.

¶He said to Abimelech, she is not my wife, but she is my si∣ster, which was true, for she was his sister by his fathers side, but not by his mother, the daughter of Aran his brother, & conse∣quentlie of his father. Forasmuch as Fil••••s filorum dicuntur etiam filij auorum. The sonnes sonnes & daughters, are also cal∣led the sonnes & daughters of the grandfather. And so she was A∣brahams sister, because she was his brothers daughter.

How Abraham did eate Christs bodie.

When this promise was established to Abraham,* 1.15 by the word of God, which said: In thy séed shal all the nations of the earth be blessed, he beléeued, which was counted to him for righteousnesse, and did both eate his bodie,* 1.16 & drinke the bloud of Christ (through faith) beléeuing verelie, that Christ should take our nature, and spring out of his séede (as touching the flesh) & also that he should suffer death to redéeme vs. And as Christ testifieth, he heartelie desired to sée the daie of Christ, who sawe it, & reioiced, He sawe it in faith,* 1.17 & had the daie of Christ, that is to saie, all those things that shuld chance him plainlie reuealed vnto him, albeit he were dead manie hundred yeres, before it was actuallie fulfilled & re∣uealed vnto the world, & by that faith was he saued, & yet neuer did eate his flesh with his téeth, nor neuer beléeued y bread shuld be his bodie, & wine his bloud. And therefore sith he was saued without that faith, and the same faith shall saue vs that saued him, I thinke we shall also be saued, if we eate him spiritual∣lie (as he did) although we neuer beléeue, that the bread is his

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bodie. I. Frith vpon the Lords supper against Moore.

How Abraham sawe the daie of Christ.

¶Looke. My daie.

Of the communication betwene Abraham and the glutton.

The communication that the glutton had with Abraham hap∣pened spirituallie,* 1.18 for so thought the glutton with himselfe in his torments, and such aunswere receiued he in his owne consci∣ence. Heming.

How God tried Abrahams faith.

Take now thy sonne, &c. and offer him vp there. ¶Héerein stoode the chiefest point of his temptation, séeing he was com∣manded to offer vp him, in whom God had promised to blesse all the nations of the world. Geneua.

How Abraham is said to be a Prophet.

Deliuer the man his wife againe, for he is a Prophet. ¶That is, one to whom God reuealeth himselfe familiarlie. Geneua.

¶Of the doubting of Abraham.

Looke Doubt.

¶Of Abrahams riches.

Looke Lazarus.

ABSOLVTION.

How no mortall man can absolue from sinne.

THeir absolution also; iustifieth no man from sinne, for with the heart do men beléeue, to be iustified with all faith. Saint Paule. Rom. 10. ver. 10. that is, through faith & beléeuing the pro∣mises are we iustified, as I haue sufficientlie proued in other places with the scripture. Faith (saith Saint Paule in the same place) commeth by hearing, that is to saie by hearing the prea∣cher that is sent from God and preacheth. Gods promises. Now when they absolue in latine, the vnlearned heareth not, for how saith Paule, 1. Cor. 14. ver. 16. when thou blessest in an vn∣knowne tongue, shall the vnlearned saie Amen vnto thy thankes giuing, for he wotteth not what thou saist. So likewise the laie man wotteth not whether thou loose or binde, or whe∣ther thou blesse or cursse. In like manner it is, if the laie vnder∣stand Latine, or though the Priest absolue in English, for in his Absolution he rehearseth no promise of Christ, but speaketh his owne words, saieng: I by the authoritie of Peter and Paule, absolue and loose thée from all thy sinnes. Thou saist so which

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art but a lieng man, and neuer more then now verelie. Thou saist,* 1.19 I forgiue thée thy sinne, and the scripture (Iohn the first,) that Christ onelie forgiueth and taketh awaie the sinnes of the world, and Paul & Peter and all the Apostles preacheth, that all is forgiuen in Christ, & for Christs sake. Gods word onely looseth, & thou in preaching that, mightst loose also, & els not. Tm fo. 149.

How absolution standeth not in the will of the Priest.

Gratian saith, Voluntas sacerdotis: &c. The will of the priest can neither further nor hinder: but the merite of him that de∣sireth absolution. Iewel. fol. 138.

ABSTINENCE.

What the abstinence of a Christian man is.

THe abstinence of a Christian man is to withdrawe himselfe from sin.* 1.20 As it is said in Toby, how that he taught his sonne from his youth vp to feare God, & to refraine from sinne, And S. Paule exhorteth the Thessalonians from fornication and other sinnes. Tindale.

What difference is betweene fasting and Abstinence.

True fasting is a religious worke, ordeined to testifie our hu∣militie, and to make the flesh the more obedient vnto the spirit, that we maie be the quicker to praie, & to all good workes But Abstinence from this or that meat with opinion of holinesse, su∣persticious it maie easilie make a man, but holie it cannot. S. Paule saith: It is not meat that maketh vs acceptable vnto God. 1. Cor. 8. ver. 8. Againe, It is good to confirme the heart with grace, & not with meates, wherein they that haue walked, haue found no profit. Heb. 13. Ver. 9. The meate serueth for the bellie, & the bellie for the meate, the Lord will destroie them both. 1. Cor. 6. ver. 13. And againe, The kingdome of God is not meate & drinke. Rom. 14. ver. 17. Likewise Christ saith: The thing that entreth into the mouth defileth not the man. Ma. 1 ver. 〈…〉〈…〉. Héere it is easie to sée, that fasting is one thing, & abstinence from flesh another. The Nazaries in the Testament absteined not from flesh, & yet they fasted. Elias (3. Reg. 17. ver. 6.) was fed with flesh: Iohn the Baptist, eate y flesh of locstes, yet they both fasted. So∣crates* 1.21 saith, that manie Christians in y Lent season, did eate fish & birds: Manie ab••••ained vntill. 3. of the clock in the afternoone, & then receiued all kind of meats, either fish or flesh, wtout diffe∣rence.

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Likewise Epiphanius saith, some eate all kind of birds or fowle, absteining onelie from the flesh of foure footed beasts. And yet they kept their lent trulie, & fasted as well as anie others. Wherefore abstinence from anie one certeine kinde of meat, is not of it selfe a work of religion to please God, but onelie a méere positiue policie. S. Austine saith, Non quaero, &c. I demaund not what thou eatest, but wherein thou hast pleasure. And Saint Hierome saith of the Maniches, Ieiunant illi, &c. They fast in déed, but their fasting is worse, then if they filled their bellies, Iewell. fol. 15.

ABVSES.

By whom they ought to be reformed.

THe abuses that he in the Church,* 1.22 ought to be corrected by Princes. Let euerie soule (saith Saint Paule) submit him∣selfe to the higher powers.

Hezekia destroied the brasen Serpent,* 1.23 when he sawe the children of Israel abuse it.

Iosaphat sent abrode his commission,* 1.24 to suppresse and banish all Idolatrie and superstition out of his land.

Iosia cleansed his land from Idolatrie,* 1.25 witchcraft, sorceries, and all other abuses.

Ioas destroied the house of Baal, brake downe the Altars,* 1.26 and corrected manie other abuses within his dominions.

By whom they ought to be rebuked.

The ministers ought to preach against abuses.* 1.27 Iohn Bap∣tist rebuked king Herod, for kéeping his brother Philips wife.

S. Paule rebuked the Corinthians for hauing of sects among them, for one held of Paule, an other held of Apollo,* 1.28 some held of Peter and some of Cephas.

For suffering a fornicator among them, euen such one as kept his fathers wife.* 1.29 For bicause they accused one an other before vnlawfull Iudges,* 1.30 and not rather set an vnitie betwéene brother and brother a∣mong themselues.

For bicause they sat with the Gentiles in their Tables, and did eate with them of their sacrifices.* 1.31

For praieng in a tongue that men vnderstood not.

And also bicause they doubted in the resurrection. 1. Cor. 15. 8 All manner of méere traditions are abuses:* 1.32 In vaine doe yée

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worship me (saith Christ) teaching the traditions and precepts of men. Mat. 15. 8. Esaie. 29. 13. Tindale.

ACHAB.

Of Satans deceiuing of Achab, how it is vnderstood.

WHo is it (saith God) that shall beguile me Achab? Satan preuēted not God in this case: neither came he afore hand to saie, If thou wilt giue mée leaue to beguile Achab, I will do whatsoeuer thou wilt haue me to do, but God beginneth, saieng: where shall I finde a lieng spirit to go and deceiue Achab? for I sée he will néedes bée deceiued euen to the bottome of hell. And wherefore is it that God speaketh so? Euen bicause the case stood vpon executing of iust vengeance vpon an hypocrite, a despiser full of crueltie, and a mortall enimie of all goodnesse. Achab was a man that had peruerted all Gods seruice vtterlie, & was wholie defiled with his owne Idols: and therewithall also is full of sturdinesse and malice against the Prophets, and would giue no eare to anie admonition. When he was thus hardened in his sinnes, in such sort that a man could gaine nothing by séeking to bring him into the right waie: after that God had assaide all waies, and sawe hée was a man forlorne, when hée held his assises, and demaunded who was he that would de∣ceiue Achab, for it was Gods will to execute the office of a Iudge. Wée sée then, that when God meaneth to punish wicked folke, and to execute his wrath vpon them according to their deserts, hee tarrieth not till hée be moued to it by Sa∣tan, but preuenteth him, &c. Caluine vpon Iob. fol. 220

ACCIDENT.

What an Accident is.

AN Accident is a thing, that maie bée or not be, without cor∣ruption of that wherein it is. As for example: One maie take awaie the whitenesse of a wall, yet the substance doth still remaine. Erasmus.

How an Accident is not without his subiect.

In the Sacrament of the Altar (saith hée) after the conse∣cration, there is not,* 1.33 neither can be anie Accident without the subiect, but there verilie remaineth the same substaunce, and the verie visible and incoruptible bread, and likewise the verie

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same wine, the which before the consecration were set vpon the Altar to bée consecrated by the Priest: likewise as when a Pagan or Infidell is baptised, he is spirituallie con∣uerted into a member of Christ through grace, and yet remai∣neth the verie same man which before hée was, in his pro∣per nature and substance. This was the opinion of Iohn Puruaie, in the daies of king Henrie the fourth. In the booke of Mar. fol. 649.

ADAM.

How he was the first man that God created.

ADam was the first man that God created héere in earth,* 1.34 after hee had made both heauen and it, with all the orna∣ments and things belonging vnto them both. The first yeare of the world, and the yeare before Christ (after the supputation that is set out in the end of the Bible of Geneua) 3974. hée liued. 930. yeares.

Of certeine notable things done by Adam and Seth.

Iosephus writeth, that Adam and Seth made two co∣lumnes or pillers, one of Brasse, the other of stone (for they foreséeing an extermination of all things to be, one by the power of fire, the other by the violence and greatnesse of the waters) graued therein, those things which they had in∣uented with the prophesies, by the which the worde of God might be preserued, so that they should remaine as a perpetuall monument to their successours, to declare what had bene done. He writeth furthermore, they diuided the yeare into. xij. mo∣nethes, and first obserued and taught the course of the celesti∣all bodies, for it is vnpossible that mans wit could at∣taine to the vnderstanding of so high and difficult things, except God had shewed the knowledge thereof. Lanquet.

Of the comparison the Apostle doth make betweene Adam and Christ.

They also obiect vnto vs, that the Apostle compared Adam with Christ, & said vnto ye Romanes,* 1.35 ye euen as in Adam we all die, so in Christ we are all quickened. Wherefore by this meanes they saie, ye the grace of Christ ought vniuersallie to be laid forth vnto all men But if they wil so take this cōparison, they shall be compelled to graunt, ye all shall by Christ be brought to felicitie,

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as by Adam all throwne headlong into sinne, & into death But seeing that the thing it selfe declareth the contrarie, they maie easilie perceiue that this similitude is not to be taken as touch∣ing all the parts thereof, especiallie when as none fall of their owne consent, into originall sinne: but these men will not haue grace to be receiued, but through a mans owne consent. Wher∣fore if they admit this difference, how dare they affirme that the matter is on each side a like? The scope of the Apostle in this comparison, is to be considered and beside the scope, nothing is to be inferred. And in that comparison, Paule ment nothing els, but that Christ is to those which are regenerate, the beginning of life and blessednesse: as Adam is to them that are deriued of him, the cause of death and of sinne. Now whosoeuer is after∣ward beside this scope gathered touching the equalitie of mul∣titude or of the manner, the same is Per accidens, that is by chance, and perteineth not vnto the scope and substance of the similitude. Pet. Mar. fol. 305.

How Adam did eate Christs bodie, and drinke his bloud.

As soone as Adam had transgressed the Lords precepts,* 1.36 and was fallen vnder condemnation, our most mercifull Father of his gracious goodnesse, gaue him the promise of health & comfort, whereby as manie as beleeued were saued, from the thraldome of their transgression. The word and promise was this: I shall put enmitie betwéene thy séede and her séed, that séed shall tread thoe on the head, and thou shalt tread if on the heele. In this pro∣mise they had knowledge that Christ should destroie the diuell with all his power, and deliuer his faithfull from their sinnes. And where he said that the diuell should tread it on the héele, they vnderstood right well, that the diuell should finde the meanes, by his wiles and wicked ministers, to put Christ to death. And they knewe that God was true, & would fulfill his promise vnto them, and heartilie longed for this seede, and so did both eat his bodie & drinke his bloud. Acknowledging with infinit thankes, that Christ should for their sins take the perfect nature of manhood vpon him, & also suffer the death. This pro∣mise was giuen to Adam, and saued as manie as did beléeue and were thankfull to God for his kindnesse. I. Frith. fol. 109.

Of the first Adam earthlie, and the second heauenlie.

The first man was of earth earthlie,* 1.37 and the second man

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the Lord himself from heauen. ¶As concerning Adam, it hath no darknes in it at all. It is knowne how he is of the earth, & is cal∣led earthlie. But where as Christ the second Adam is said to bée from heuen, that is peruerted by heretiks. The true meaning of it is, that Christ & Adam are alledged by the Apostle, as the two heads in mankind, to this intent that he might expresse by them, the condition of our mortalitie and glorification. As manie as be of Adam be earthlie, and bearing the Image of their parent, sub∣iect vnto death and corruption. And this all we be vniuersallie. On the other side, the elect which be borne not of bloud, nor of the will of the flesh, nor of the will of man, but of God, they be called héere heauenlie, albeit in flesh they be of Adam: and of them it is reported, that they shall be such in the resurrection, as the heauenlie Christ is also. If the Valntinians,* 1.38 and the Euthi∣chians doe gather of this, the one sort, that the flesh of Christ commeth not of our flesh, the other sort, that it did not holde the true nature of man: it followeth, that the flesh of the elect per∣sons also is of the verie same condition. For the Apostle saith héere not onelie that the second man Christ is of heauen heauen∣lie, but he addeth that also manifestlie saieng: And such as is the heauenlie, such be they also that be heauenlie. And because you shall not referre it to Angels, in knitting vp the matter he doth conclude: Therfore, like as we haue borne the image of the earth∣lie, so we shall beare also the image of the heauenlie. Wherfore it appeareth that the Apostle doth attribute this vnto the faith∣full, bicause they do expresse in them both the Images of Adam & of Christ, one of corruption & mortalitie, the other of incorrup∣tion and immortalitie: So that in the former they do expresse the earthlie Adam in that they do die & be corrupted: In the latter they do expresse the heauenlie Adam, that is Christ, when they shall rise in the end of the world, to glorifieng, immortalitie, and incorruption. This is the true & right meaning of the Apostle, which cannot stand, vnlesse we do graunt, that the flesh of Christ was taken of our flesh without sinne, carried into heauen to the glorie of immortalitie, through the coniunction of the word, and the power of God. Otherwise we can haue no hope, that after the Image of the earthlie man, we shall be like vnto the heauen∣lie. Musculus. fol. 138.

How Adam was not deceiued, but Eue.

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And Adam was not deceiued but the woman. ¶The woman was first deceiued,* 1.39 and so became the instrument of Sathan to deceiue the man. And though therefore God punish them with subiection and paine in their trauaile, yet if they be faithfull and godlie in their vocation, they shall be saued. Geneua.

How the sect of the Adamites sprang vp.

The Adamites were a sect of heretikes, which tooke their be∣ginning of a Pickard, who came into the land of Boheme, and said that he was the sonne of God, and named himselfe Adam. And he commaunded all men and women to goe naked,* 1.40 & that whosoeuer desired to companie carnallie with anie woman, should take her by the hand, and bring her to him and saie, hée feruentlie desired her companie, and then would Adam saie: Go together and increase and multiplie. This heresie was begun in the yeare of our Lord. 1412. in the time of Sigismonde the Empe∣rour. And men suppose that it endureth yet, not onelie in Bohe∣mia, but in other places also.

ADDE.

What it is to Adde or take awaie from the word of God.

TO Adde or take awaie from the word of God, is this: To thinke otherwise, or teach otherwise of God, then he hath in his word reueled. They takt from ye word, that beléeue lesse then in his word is expressed. Those adde to the word: first, which teach or decrée anie thing, either in matters of faith or cere∣monies contrarie to the word. Secondlie, such as make anie religion or opinion of merits in anie thing that they themselues haue inuented, beside the word of God. Last of all, they doe adde to the word, which forbid that for a thing of it selfe vn∣lawfull, which Gods word doth not forbid: and to make that sinne, which Gods word doth not make sinne.

If anie man shall adde vnto these things, &c. ¶The effect is,* 1.41 that men must neither put anie thing to, nor take anie thing awaie from the Scripture according as it is said in an other place. All the saiengs of God are as it were cleansed with fire, they are a shield to them that trust in them, put not anie thing to the words thereof, least he perchance do reproue thée, and thou be found a liar. Pro. 30. 5. 6. Marl. vpon the Apoc. fol. 317.

They (saith Gasper Megander) be said to adde to the Scrip∣ture,

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which counterfeit it and marre it, and make a cloke of it for their leasings and errours, of which sort be the heretikes and deceiuers, &c. Marl. vpon the Apoc. fol. 317.

ADOPTION.

How the Lawiers define adoption.

THE Lawiers, as it is had in the institutions, define Adopti∣on to be a legitimate an imitating nature, found out for their solace and comfort, which haue no children. Further, they make a distinction, betwéene Adoption and Arrogation. For Arrogati∣on they saie is, when he which is his owne man, and at liber∣tie, is receiued in stéede of a sonne. But Adoption is, when hee which is receiued, is vnder an other mans power. Howbeit, the lawes forbid, that the elder should be adopted of the younger: for it séemeth a thing monstrous, that the sonne should er∣réed the father in yeares. And therefore Cicero oftentimes ve∣hementlie inueigheth against that Adoption of Clodius. Now, God adopteth vnto himselfe his elect, not for that he had not an other sonne (for he had his onlie begotten sonne Christ in whom he was well pleased) but for that in all the nature of man, he had yet no children, for through Adam we were all made stran∣gers vnto him. Wherefore God for this cause, sent his naturall and legitimate sonne into the world, that by him, he might adopt vnto himselfe, manie children out of our kinde, &c. Pet. Mar. fol. 205.

We haue receiued the spirit of Adoption, saith S. Paule. ¶A∣doption is the inheritance promised by grace. Tindale.

¶So he meaneth the holie Ghost of the effect, which he causeth in vs,* 1.42 when he proposeth vs saluation by the lawe, with an im∣possible condition, who also doth seale our saluation in our hearts by Christs frée adoption, that we consider not God now as a ri∣gorous Lord, but as a most mercifull father. Gal. 4. 5. Geneua. Into ye Adoption of children. ¶Whereas we were not ye naturall children, he receiued vs by grace, & made vs his children. Geneua.* 1.43

Men do call children adopted, those which be not naturall chil∣dren to them which doe choose & accept them for their children: but they are it onelie by the loue & fauour of him which taketh them for his children, & giueth them such right, as he might giue to his naturall children. The like is wt vs towards God, séeing ye of nature we were ye children of wrath, it doth then follow we be

Page 16

not Gods naturall children, but that he maketh vs his children, and counteth vs for such, by his onelie grace, which he sheweth vs, because of the loue wherewith he hath loued vs in his welbe∣loued sonne Iesus Christ, without anie of our deserts, but whol∣lie the contrarie. Viret.

The same spirit beareth witnesse with our spirit.* 1.44 ¶Where∣as the Apostle saith, beareth witnesse together, he signifieth after a sort that there are two testimonies of this adoption. The one is our spirit, and the other the spirit of God. For it is no small or light signe of this Adoption,* 1.45 that we haue a quiet conscience, and that we doe beléeue, that we are now reconciled vnto God: and doe now féele, that we are refreshed and recreated with manie other good gifts. Although these things are not sufficient for our incredulitie and infirmitie. For there is none of vs which hath his conscience so quiet, as we ought to haue: and which putteth so much confidence in God, as we ought to doe. Wherefore sée∣ing the testimonie of our spirit is weake & infirme, God would put to a confirmation of his spirit. For he it is which testifieth together with our spirit, that we are the sonnes of God. Pet. Mar. vpon the Rom. fol. 208.

ADORATION.

¶Looke. Worship.

ADVLTERIE.

What a damnable sinne Adulterie is before God.

ADulterie is a damnable thing in the sight of God, and much mischiefe followeth thereof. Dauid to saue his honour was driuen to commit grieuous murther also. It is vnright in the sight of God and man, that thy childe should be at another mans cost, and be another mans heire. Neither canst thou nor thy mo∣ther haue lightlie a quiet conscience to God, or a merie heart, as long as it is so. Moreouer what greater shame canst thou doe to thy neighbour, or what greater displeasure? What if it be ne∣uer knowne, or come anie child thereof? The precioust gift that a man hath in this world of God, is the true heart of his wife, to abide by him in wealth and woe, and to beare all infirmities with him. Of that hast thou robbed him: for after she hath once coupled her selfe with thée, she shall not lightlie loue him a∣nie more so trulie, but happelie hate him and procure his death.

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Moreouer, thou hast vntaught her to feare God, and hast made her to sinne against God. For vnto God promised she, and not to man onelie. For the law of matrimonie is Gods ordinance. For it is written. Gen. 29. when Ptiphars wife would haue Ioseph to lie with her, he answered, how could I do this wickednesse & sinne against God: yea, verilie it is impossible to sinne against man, except thou sinne against God. Finallie, read chronicles and stories, and sée what hath followed adulterie. Tin∣dale. fol. 205.

God plagued both Pharao and Abimelech with all their hous∣holdes,* 1.46 for taking of Abrahams wife from him, although they neuer committed anie euill with her.

The Leuits wife was sore plagued,* 1.47 for plaieng the whoore with the Sodomites.

Dauid for committing of adulterie with Bethsabe the wife of Vrias,* 1.48 was sore plagued with pestilence.

The two Iudges that would haue defiled Susanna,* 1.49 were both put to death.

Herod for kéeping his brother Philips wife,* 1.50 was rebukd to Iohn Baptist, and afterward (as stories saith) sore punished of God.

Adulterie bringeth a man to deffamation, beggerie,* 1.51 and vtter destruction.

How the adulterer repenting is forgiuen.

It is sufficient for the same man that he was rebuked of ma∣nie, &c. ¶We must beware that we doe not vse too much rigour in the ecclesiasticall discipline. For that should be to turne that most comfortable salue & wholsome phisicke vnto poison: wée ought to excommunicate to this end, that the open sinner maie acknowledge his sinne & repent. And so be reconciled againe, and that by times, least Satan do get his praie, and driue the poore miserable man thus banished from the congregation, to vtter dispairing. It is said that the Church forgiueth, when either it doth comfort them that are troubled in con∣science, or receiueth the repentaunt into fauour againe. Sir I. Cheeke.

How this adulterer or fornicator, was first deliuered to Satan.

Looke Satan.

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ADVOCATE.

How there is no mo aduocates betweene God and man, but Iesus Christ.

In all the whole Bible is not this word Aduocate found: but onelie in the first Epistle to Saint Iohn, the second Chapter, in the which place it is said, that Christ is our aduocate to the Father. Tindale.

¶Babes, if anie man doe sinne, we haue an aduocate with the Father, Iesus Christ the righteous.

¶Saint Austine vpon the place of Saint Iohn, saith: Iohn dranke the secrets of hid mysteries, out of the Lords brest. Hée (for all he was such a man) saith not you haue an aduocate with the Father, but we haue an aduocate. He said not you haue me, nor you haue Christ, but he put in Christ and not himselfe: and he said, we haue, and not you haue. He rather put himselfe in the number of sinners to haue Christ his aduocate, then put him∣selfe an aduocate in Christs stéed, and be found among the proud damned. Brethren, we haue Iesus Christ the righteous an ad∣uocate with the Father, he is the mercie seate of our sinnes. He that hath holden this, hath done no heresie: he that hath holden this, hath done no scisme nor sedition.

¶Christ is our onelie aduocate and attonement, for the office of intercession and redemption are ioined together. Geneua.

Looke more in Mediatour.

AFFLICTION.

How and by whom our afflictions are measured vnto vs.

LIke as when a Phisition giueth his patient such quantitie as he thinketh good, the patient must be faine to receiue the drinke in such portion as the Phisition shall haue appointed: or like as a Father in cherishing his children, cutteth euerie of them their pitaunce, & giueth them to eate & drinke after his owne pleasure: euen so must God dispose of vs, and haue the authoritie ouer vs, to charge vs, and to giue vs such portion of miseries, as he shall thinke good, &c. Caluin vpon Iob. fol. 100.

The difference betweene the afflictions of the god∣lie, and vngodlie.

As manie as I loue I rebuke and chasten.* 1.52 ¶To chastice

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(saith Gasper Megander) is to correct one to his behoose. And therfore héere is to be noted the difference betwéene the afflic∣tions of the godlie & the vngodlie, for the godlie are afflictted to their owne profit, namelie, that they maie be nurtured to pati∣ence, & holde fast in the feare of the Lord, according as you maie sée in Iob. 5. 17. lere. 31. 18. and. 47. 28. Pro. 3. 11. Heb. 12. 6. But the correction of the vngodlie is called a consuming of them. Ieremie. 30. 23. 24. and 46. 10. And therefore the chosen doe amend at the Lords chatisement, as did Dauid. 3. Reg. 12. 13. but the reprobates are hardened the more by Gods scourge, as Pharao was. Exo. 9. 7. 35. Marlo. vpon the Apo. fol. 69.

Whie the iust be afflicted.

There are two principall causes, whie God doth yéelde the iust men to be punished of the vngodlie and vniust. The one is for their exercise, the other for a speciall example. For exercise, that they maie thereby, be trained, in faith, hope praier, and praise of his name. Such a matter Paule expressed, saieng: We will not haue you ignorant brethren of our trouble which betided vs in Asia,* 1.53 &c. The other is: the elect and godlie per∣sons be made examples of faith and patience, when they doe with constant faith and sufferaunce, beare the struglings of their afflictions in this world, and so doe shine as bright as starres in the Church of the faithfull, &c. Muscu∣lus fol. 511.

How our afflictions suffered for the truth, shall be witnesses against our enimies.

And this shall turne to you for a testimoniall. ¶This shall be the end of your troubles and afflictions.* 1.54 They shall be witnesse both before God and man, as well of the trecherous and cruell dealing of your enimies, as also of your constancie: A notable saieng, that the afflictions of the godlie and holie men, perteine to the witnesse of the truth. Beza.

¶This their sufferance shall both be a great confirma∣tion of the Gospell, and also by their constancie, the tyran∣nie of their enimies, shall at length be manifest before God and man. Chapter. 12. 12. Mathew. 10. 19. Marke. 13. 11. Geneua.

How afflictions are called light things.

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For our light afflictions, which is but for a moment. ¶Afflictions are not called light, as though they were light of themselues,* 1.55 but because they passe awaie quicklie, when as indeede our whole life is of no great continuaunce. Beza.

Light afflictions, which is so called, in respect of the euerla∣sting life. Geneua.

How the rest of Christs afflictions are fulfilled.

And fulfill the rest of Christs afflictions, &c.* 1.56 ¶The af∣flictions of the Church are said to bée Christes afflictions, by reason of that fellowshippe and knitting together, that the bo∣die and the head haue the one with the other, not that there is anie more néede to haue the Church redéemed, but that Christ sheweth his power, in the dailie weaknesse of his, and that for the comfort of the whole bodie.

As Christ hath once suffered in himselfe to redéeme his Church, & to sanctifie it, so doth he dailie suffer in his members, as partakers of their infirmities, and therefore a reuenger of their iniuries. Geneua.

Looke passion.

AGAINST.

Who is against Christ, and who not.

WHosoeuer is not against vs,* 1.57 is on our side. ¶Hée that doth not withstand the Gospell, nor let the preaching of it, but rather doth fauour it, and willeth it to bée set foorth, suffering himselfe to bée taught and rebuked by it, though that he doe not followe Christ in all things, yet ought wée not to count him for an enimie, but much rather for a friend. Christ saith in the. 12. Chapter of Mathew. He that is not with me, is against me, but that saieng is nothing contrarie to this, where he saith: Hée that is not against vs, is with vs. For in the twelfe of Mathew, he speaketh of open blasphemies and ha∣ters of the truth. Sir I. Cheeke.

Although he shew not himselfe to be mine, yet in that he bea∣reth reuerence to my name, it is inough for vs. Geneua.

He that is not with mée, is against me.* 1.58 ¶Hée decla∣reth to the Pharesies, that they were in two sorts his enimies, not onelie because they did forsake him, but also make open war against him. Geneua.

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AGONIE.

Whie Christ was in such an agonie.

BUT being in an agonie, he praied more earnestlie.* 1.59 ¶This agonie sheweth that Christ stroue much, & was in great di∣stresse: for Christ stroue not onelie with the feare of death as other men vse to doe, for so manie martyrs might séeme more constant then Christ, but with the fearfull iudgement of his an∣grie Father, which is the fearefullest thing in the world: and the matter was, for that he tooke the burthen of all our sinnes vpon himselfe. Beza.

¶The word signifieth, the honour that Christ had receiued, not onelie for feare of death, but of his Fathers iudgement and wrath against sinne. Geneua.

AGRIPPA.

For what cause Agrippa was so willing to heare Paule.

I Would also heare the man my selfe.* 1.60Agrippa will heare Paule, not for to learne the truth, whereof he was nothing desirous, but that he might heare some new thing, beeing in this matter like vnto manie which now a daies goe to ser∣mons, not to learne how to amend their liues, but to heare newes. Sir I. Cheeke.

Agrippa said vnto Paule, somewhat thou perswadest me to be a Christian.* 1.61 ¶He sawe a little light, but it was soone out, much like vnto those that hearing a Sermon, are for the time well minded, but after returne to their olde trade. The Bible note.

ALABASTER.

What the propertie of Alabaster is.

SAuing an Alabaster bore.* 1.62 ¶This was a verie fine and de∣licate boxe, being made of Alabaster, which was a kinde of glasse, verie necessarie to preserue ointment in: it was so cal∣led of the Grecians, and of taking the primatiue A, because for the smoothnesse thereof it could not be held. Plie in his 36. booke, and viij. Chapter, maketh mention of the Alabaster stone. For when he had spolien in the. 35. Chapter of the O∣nix stone, he goeth forward thus: Some men (saith he) call this the Alabaster stone, the which they make holowe to put in ointment: bicause it is said to preserue the same verie well.

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These things agrée with that which Homere writeth, saieng, the little Onir will drawe vnto it, a pipe of the Oile Spik∣nard or Nardus ointment. Marl. vpon Mathew. fol. 620.

ALBANENSES.

The opinions that these hereties held.

THis sect began about the yeare of our Lord. 1120. which held sundrie heresies. One was that the soule of man after his death, was put into an other bodie. An other, that Bap∣tisme was of no efficacie. The third, that there were two Gods, one good and an other euill. And that of the good God procéeded good thinges, and of the euill God euill things. The fourth, that in hell were none other paines, then be in this world. The fift, that the generall iudgement is past, and that there is none to come. The sixt, that it is not lawfull for anie man to swere. The seuenth, that a man hath no fréewil, called in latine, Liberum arbitrium. The eight, that the matter whereof the world was made, was not made of God, but is co∣eternall with God. The ninth, that there is no originall sin. Also that sinne conuneth not of frée-will, but of the diuell. The tenth, they denied that the bodie should eftsoones arise at the daie of iudgement. The eleuenth, they abiected all the olde Testament, as a vaine thing, and of no authoritie. Eliote.

ALBIGENSES.

The opinion of these heretikes.

THese were heretikes which began by Tolonce in Fraunce, the yeare of our Lord. 120. which helde the heresies of the Albanenses, touching the soule of man, that after death the soule was put into an other bodie. And that Baptisme was of none effect. And that there was two Gods, the one good, and the other euill. And that the generall iudgement was past And beside that, they said it was not lawfull for a Christi∣an man to eate flesh. Eliote.

ALLEGORIE.

What the nature of an Allegorie is.

AN Allegorie is that which is, one in words, and an other in sentence and meaning.

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It is as much to saie, as straunge speaking or borrowed speach, as when we saie of a wanton childe: This Shéepe hath maggattes in his taile, hée must bée annointed with Byrchin salue, which speach I borrowe of the Shepheard, &c. Tindale.

An Allegorie is, when the words are not transferred from the proper signification, but sound one thing, and couertlie shew foorth an other thing: as when it is said, that pearles are not to bée giuen to Swine: héere euerie worde kéepeth still his proper signification, and in them is taught that the precious doctrine of God ought not to bée sette foorth vnto im∣pudent and obstinate men, &c. Pet. Mart. vpon the Ro∣maines. fol. 327.

What the true vse of an Allegorie is.

First, Allegories proue nothing (And by Allegories vn∣derstand examples or similitudes borrowed of straunge mat∣ters, and of an other thing, then that thou intreatest off) And though circumcision be a figure of Baptisme, yet thou canst not proue Baptisme by circumcision. For this argu∣ment were féeble. The Israelites were circumcised, there∣fore wée must bee baptised. And in like manner, though the of∣fering of Isaac were a figure or example of the resurrection, yet is this argument naught: Abraham would haue offered vp Isaac, but God deliuered him from death, therefore wée shall rise againe, and so of all other. But the verie vse of Al∣legories is, to declare and open a text, that it maie be the bet∣ter perceiued and vnderstoode. As when I haue a cleare text of Christ and of his Apostles, that I must bée baptised, then I maie borrowe an example of circumcision, to expresse the nature, power, & fruite, or effect of Baptisme. For as cir∣cumcision was vnto them a common badge, signifieng, that they were all souldiers of God to warre his warre, and sepe∣rating them from all other nations disobedient vnto God: Euen so Baptisme is our common badge, and sure earnest, and perpetuall memoriall, that wée perteine vnto Christ, and are separated from all that are not Christes.

And as circumcision was a token, certefieng them that they were receiued vnto the fauour of GOD, and their sinnes

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forgiuen them: Euen so Baptisme certifieth vs that we are washed in the bloud of Christ, and receiued to fauour for his sake. And as circumcision signified vnto them the cutting away of their owne lusts, and slaieng of their fréewill (as they call it) to followe the will of God: euen so Baptisme signifieth vnto vs repentaunce, and the mortification of our vnrulie mem∣bers and bodies of sinne, to walke in a newe life, and so foorth. Tindale. fol. 15.

Of two kinde of Allegories.

There are two kindes of Allegories. For some are set foorth vnto vs by holie Scripture: as Christ is Ionas, who was in the heart of the earth thrée daies, as he was in the bellie of the Whale. Againe, that he is Salomon, or the serpent hanged vp in the desert, or the Lambe: And that the two sonnes of Abraham, are two testaments. Those I saie, for as much as they are found in the holie Scriptures, maie in no wise bée reiected, but are firme places, whereby when néede requireth maie bée proued doctrines. There are other allegories, which men through their owne iudgement and reason finde out, whom indéede wée confesse, that they maie followe their owne fanta∣sie, so that they beware of two things. First that they deuise nothing, that is repugnaunt to sound doctrine: Secondlie, that they obtrude not those their deuises, as naturall and proper sences of the holie Scripture. Pet. Mar. vpon the Rom. fol. 345.

ALL.

How this word All is taken.

AND all the cattell of Aegipt died. ¶This word all is not taken heere for euerie one, but a great number,* 1.63 or of all sorts of cattell some as. 1. Tim. 2. 1. T. M.

How this place (God will haue all men saued) is vnderstood.

God will haue all men saued.* 1.64 ¶That is, will haue the Gos∣pell preached to all men, without exception, & offer to all men repentance, and will haue all men praied for. Tindale.

¶The meaning of this foresaid text is, that God hath chosen of euerie estate, condition, order or degrée of men, whom he will haue to be saued, and to come to the knowledge of the truth. Whereby we do learne, that God doth as well choose the king as the subiect, and as well the subiect as the king, as well the riche as the poore, and as well the poore as the rich. And

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that there is no estate or condition of life, out of the which he will not haue some to be saued, and come to the knowledge of the truth. I. Veron.

¶Héere we learne that God refuseth no nation, whether they be Iewes or Heathen. Also that he refuseth no estate, whether they be poore or rich, king or subiect, it is all one to him, he hath no respect of persons, but will haue his Gospell to be preached vnto al nations & estates, that such as be preordinated vnto life, maie come to the knowledge of the truth. Sir. I. Cheeke.

¶We take it to be spoken of all estates and kindes of men, namelie that God will haue some of all kinde of men to be saued, which interpretation agreeth excellentlie well with the purpose of the Apostle. He had commanded that praiers & sup∣plications shuld be made for all men, & especiallie for kings, and those which haue publike authoritie, that vnder them we maie liue a quiet life in all pietie & chastitie. And therefore to declare that no estate or kinde of men is excluded, he added, That God will haue all men saued. As if he should haue said, no man is letted by that vocation and degrée wherein he is placed, so that it be not repugnaunt to the word of God, but that hee maie come to saluation, and therefore we ought to praie for all kinde of men. But héereof we cannot inserre that God endueth eue∣rie man with grace, or predestinateth euerie man to sal∣uation: as in the time of the floude all liuing creatures are said to haue bene saued in the Arke with Noe, for that onelie some of euerie kinde were gathered together in it. Or we maie vnderstand it thus, that God will haue all men to be saued, for that as manie as are saued, are saued by his will. As if a man should saie of one that teacheth Rhetoricke in a citie, that he tea∣cheth all men. By which kinde of speach is not signified, that all the citizens are learners of Rhetoricke, but as manie as learne, are taught of him. And this also is like. If a man pointing to the gate of an house should saie, that all men enter in this waie, we must not thereby vnderstand, that all men enter into that house, but as manie as doe enter, doe enter in by that gate onelie. &c. Pet. Mar. vpon the Rom. fol. 306.

Obiection.

If God (saie they) would haue all men saued, how can that stand firme and stedfast, that he hath chosen some onelie to

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saue, and refused the rest.

Aunswere.

To this Saint Augustine saith thus: which would haue all men saued, not that there should be no man, whom he would not haue saued. Which would doe no vertue of mira∣cles amongest them which he said would haue done penaunce, if hée had done them, but wée shoulde vnderstand by all men, all sorts of men, distributed in certaine differences, kings, priuate persons, noble and base, high and lowe, &c. And a litle af∣ter: for the Apostle commaunded that they should praie for all men, and speciallie he added for kings, and them that were in high estate, which might haue bene thought to refraine from the basenesse of the christian faith, for a loftinesse of courage, and a worldlie pride. Therefore when he said, This is good before God our sauiour, that is to saie, that we should praie also for such, hée did adde by and by to take awaie desperation, Which would all men to be saued. In another place he saith thus: But as that which is said, All shall be restored to life in Christ, whereas for all that manie are condemned to eternall death, it is said there∣fore, because that all, as manie as doe enioie euerlasting life, doe not enioie it but in Christ: so the same that is spoken, God wil haue all men saued, whereas he willeth not to haue so manie sa∣ued, it is spoken therefore, because that they which be saued, are not saued but as he willeth. And in case these words of the A∣postle maie be anie otherwise vnderstood, so that for all that they maie not be contrarie to this most manifest truth, wherein wee doe sée so manie not saued, where as men would, and God wil∣leth not. This saith Augustine. Whereby we doe sée that the words of the Apostle are not so to be taken, that of all men God hath refused none, but that he would haue no sort of men shutte out from his saluation and knowledge of the truth, &c. Mus∣culas. fol. 214.

The meaning of this place following

All things are yours.* 1.65 ¶This place of S. Paule, Athanasi∣us that auncient writer expoundeth on this wise: All things are yours, onelie for that God hath subiect all things vnto you, and hath ordeined all things to serue your commoditie and pleasure, you are Christs through your creation and seruitude: Christ is Gods, because he was before the world with the father, & was of

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the same essence & substance that God the father was of, &c. I. P.

ALMES.

What almes signifieth.

THis word Almes, importeth as much as mercie. Now we sée that among other titles, God challengeth this vnto him∣selfe, that he is gentle and mercifull. Then can we not be his children, neither will he acknowledge vs for such, except we la∣bour to followe his example in this behalfe: namelie to be mo∣ued to pitie when we sée anie poore folke in aduersitie, and to go about to prouide for them, euerie of vs according to his abilitie. True it is, that we maie giue all our substaunce, and yet our doing shall not be counted a vertue. For before the hand be ope∣ned to giue, it behoueth the heart to be touched with compas∣sion: but if we haue pitie of those which are in aduersitie, it be∣houth vs also to succour them to our power. For (as ••••••ames saith) If I saie to a poore man, my friend God helpe thée, thereby I shew that I haue no loue in me. If I saie, it is great pitie of this man, and yet in the meane while labour not to succour him whom I ought to relieue it is a mockerie, & I am but an hypo∣crite. That is to saie, I sée there how God sheweth me a pitifull case, & it is as much, as if God gaue me occasion to emploie my selfe, & thereby I sée that he calleth me, & yet in the meane time, I make no countenance of it at all. If there were but one drop of kindnesse in me, would I not endeauour to helpe such a ne∣cessitie for my part. So then we haue to beare in minde in this text, that the holie ghost exhorteth vs to almes déedes, & that the same consisteth in two points, that is to saie, in being pitifull to∣wards our neighbors when we see thē in aduersitie,& also, when we haue such pitiful affection, as we séeke the meanes to succour them, & euerie man straineth himselfe to his power. True it is that we cannot stead all the necessities that we sée And therefore a christian man maie well mourne in his heart, without putting his hand to his pursse. For it is impossible (euen for them that be best minded) to helpe at all times. And therefore this pitiful∣nes shall suffice them, & God accepteth it for an Almes déede, as if the poore were norished, and fed by them. And when they haue this compassion vpon a poore man, it is as great a Sacrifice vn∣to God, as if he had giuen and dealt dole out of a full pursse, &c. Caluin vpon Iob. fol. 535.

¶Almes déeds properlie is mercifulnesse, notwithstanding vse

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and custome hath brought to passe that almes is called a gifte, that of compassion and mercie is giuen vnto him that néedeth. But in that diuersitie, there lieth no waight nor force, whether thou read righteousnesse or almes, because it is manifest inough, that by them both, the vice of ambition is reprooued, which in do∣ing wel, looketh to haue praise of men, as did the Scribes & Pha∣riseies, of whom Christ speaketh thus: All that they doe is to be séene of men. He forbiddeth not héere to doe well in the sight of men, but that we should not doe it to this end, to be commen∣ded of them. For otherwise it is lawfull for vs to giue our almes publikelie, so that our minde haue respect vnto God, and brother∣lie loue to men and the praise of men. Mar. fol. 112.

An exposition of this place following.

Giue almes,* 1.66 and all things are cleane vnto you. ¶These words maie be expounded thrée manner of waies. The first waie is, to saie that that kinde of speach was anie Ironie, as if Christ should haue said to the Phariseies: ye giue almes, and ye think straight y all things are cleane vnto you, which is not so, for we ought first to make cleane those things which are within. An other waie is, which Augustine followeth in his Enchiridion to Laurentius: certaine had perswaded themselues, that if they gaue almes they shuld be saued, though they ceased not from sinning, & their chiefest anker hold, was these words of Christ. Augustine answereth, that those words of Christ, are to be vnderstood of the true & approoued almes: of which it is written in Eccl. the. 30. Chapter: Haue compassion of thy soule, and please God. Where∣fore thou oughtest to begin true almes at thine owne selfe: that hauing compassion on thy selfe, thou maist be conuerted vnto God, and cease of from sinnes, and afterward haue compassion on othrs. And the third waie is this, which in my iudgement more agréeth vnto the purpose: Christ being at dinner with the Pha∣riseies, he began to eate with vnwashed hands: for which thing when they were offended, Christ beganne to reprooue their ig∣noraunce, which would haue their dishes, handes and all out∣ward things made cleane and beautifull, but as touching that which they had inward, that is, in their minde, they were nothing carefull. Wherefore he first exhorted them to purifie the heart which is inwardlie, which thing is done by faith: for in the Actes it is written, By faith purifieng their hearts.

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Afterward as touching outward things he addeth: Giue almes, and so all things shall be cleane vnto you, &c. Pet. Mar. vpon the Rom. 383.

What thing we ought to take heed vnto in giuing our almes.

Take héed to your almes,* 1.67 &c. ¶That our almes maie bée acceptable vnto God, thrée things are required: First, that wée giue with a ioifull heart, for he loueth him that giueth chéereful∣lie. Secondlie, that we giue liberallie,* 1.68 putting aside niggardship, for he that soweth litle shall reape litle, and he that soweth plen∣tifullie shall reape plentiouslie.* 1.69 Let euerie man doe according as he is able. The poore woman that did offer but two mites,* 1.70 did highlie please God. Thirdlie that we giue without hypocri∣sie and ostentation, not seeking the praise of men, nor our owne glorie. Cheeke.

What profit commeth by almes giuing.

If we giue almes, we shall prouoke men, to giue immortall thankes vnto God, so that by our almes, two profits shall ensue and followe. First, our poore bretheren shall be succoured & hel∣ped: secondlie, God the Author of all goodnesse shall be (through the same liberalitie that he hath stirred vp in vs) be praised and lauded, which thing all Christians ought to séeke. Read 2. Cor. 9. 12.

Of the almes sent to the Saints at Hierusalem.

It is not my minde,* 1.71 that other be set at ease, and ye brought into combrance, but that there be equalnesse now at this time, &c. ¶Liberalitie ought to be moderated, that they which doe giue, be in no wise thereby, brought to extreme penurie and po∣uertie, the other vnto whom it is giuen in the meane season li∣uing at ease & in idlenesse. This is the equalnesse that S. Paule speaketh of héere. The Corinthians had riches, & the Saints of Hierusalem had wholesome doctrine coupled with godlinesse (at that time there was great dearth in Hierusalem, and in all Sy∣ria) This is then the meaning of the Apostle: I will that with your riches (whereof ye haue great plentie & abundance) ye suc∣cour their néed, and that they, with their godlie doctrine, do sup∣plie that which is wanting in you. Sir. I. Cheeke.

The meaning of this place following.

Sell that ye haue, and giue almes.* 1.72 ¶This is the figure

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Metonymia. For by this word Almes is meant that compassi∣on and friendlinesse of an heart, that tendereth the miserie and poore estate of a man, and sheweth forth it selfe by some gift, and hath the name giuen it of the Gréeke tongue, of mercie and com∣passion. And therefore he is said to giue Almes, who parteth with some thing to another, and giueth to the poore, shewing thereby, that he pitieth their poore estate. Beza.

Of the almes that Atticus Bishop of Constantinople sent.

Atticus* 1.73 vnto Calliopius (Minister of Nice) sendeth gréeting in the Lord. I am giuen to vnderstand, that there is an infinite number in your citie readie to perish with famine, and stand in néede of the almes and charitie of godlie and well disposed per∣sons. Where I write an infinite number, I meane a great mul∣titude, the certaine number whereof, I doe not readelie knowe. Therefore seeing I haue receiued moneie of him which bestow∣eth abundance and plentie of riches vpon them which vse it a∣right: séeing also dailie experience teacheth vs that some doe want to the ende, that such as be rich, wealthie, and minister not vnto them, maie throughlie be tried: my will is (welbeloued bro∣ther) that thou receiue of me these thrée hundred péeces of gold, and distribute them at thy discretion among the poore people of thy parish, sée thou deale the same, not among such as respect onelie the bellie and make a liuing or trade throughout their life time of begging, but among such as are ashamed to begge. Neither would I haue thée héerein to respect anie opinion or sect whatsoeuer, neither to preiudice them which practise in doctrine a contrarie faith vnto vs, but onelie to haue considera∣tion of this, that thou relieue them which hunger and thirst, and haue not wherewithall to helpe himselfe. Eusebius. fol. 391.

Of the almes of Cornelius, ¶Looke. Cornelius.

ALOES.

¶Looke. Mirrhe.

ALOGIANI.

What manner of heretickes they were.

THese men denied that the sonne of God was Logos,* 1.74 which some doe interpret in Latin Verbum, some Sermo. And therefore they reiected the Gospell of Saint Iohn, and his A∣pocalipsis,

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saieng that they were not his words. But that Ce∣rinthus the heretike wrote the Reuelation. Eliote. Epi∣pha. heres. 1. Augustine.

ALMVTH LABEN.

What this word signifieth.

IT signifieth (as some thinke) a certaine instrument of Mu∣sicke. Some saie,* 1.75 that Almuth signifieth of the death, which some vnderstand by Laben Goliah or some other Philistine. Some read the Title thus: A vehement and often made ex∣hortation of a secret or foolish sonne: they vnderstood thereby, the righteous, which by faith is the sonne of God, and the same is to the world foolish, because he is continuallie in death and se∣crets, for his life is hid in Christ till the hid things be shewed. Againe, in the iudgement of God, then shall it appeare, that the death of this world is glorie. Felix readeth the title thus, vnto the victor or ouercommer of the death of a foole, which ye maie well vnderstand of the death of foolish Antichrist, and of the ru∣ine of his kingdome: howbeit this title should séeme more con∣uenient, for the which after the Hebrewes is a distinct Psalme from this, whereas the Latinists make this and the next both one.

ALTAR.

What an Altar is, and how they began.

AN Altar is nothing els, but a thing builded to offer Sacrifi∣ces on. Altare is a Latin word, which is so named as the Gramarians doe saie, of Altitudo or height. Not that an Altar is so great and high, but because the Romaines before the re∣ceiuing of the true religion of Christ, they made Altars, in thrée sundrie places. Some they called Altaria, vpon the which they did offer Sacrifices vnto the supernall Gods. Other Altars they had which were made beneath vpon the plaine ground, vppon the which they did Sacrifice vnto the Gods on the earth. And other Altars they made vnder the earth, (as were in Poules,) vpon the which they did offer Sacrifice, Dijs in∣fernalibus, vnto Gods vnder the ground. And these two last kinde were called Ara or Ae, but the high Altars were properlie called Altaria.

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Thus much concerning the name of the Latin word Altare. In all the newe Testament where we read this Latin word Al∣tare, as in the 5. of S. Mathew, the first of S. Luke, 1. Cor. 9. & the 13. of the Hebrewes. In all these places in the Gréeke booke is red 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which word is as much to saie in English, as a Sacrificing place, or a thing made to offer sacrifices on, which is more plaine then the Latin word Altare is So that an Altar is nothing els but a sacrificing place, or a thing made to offer sacri∣fices on. When Noe was preserued from the generall Deluge, with his wife and his thrée sons & their wiues & restored againe by the tender mercie of God to drie land, he made an Altar vn∣to the Lord, and offered all manner of cleane beasts and foules thereon for a sacrifice, with whose doings the Lord was well pleased, because he did it in the faith of Christ, which was figu∣red by the Altar, and promised neuer to drowne the world anie more for mans wickednesse, &c. Upon the same faith did Abra∣ham, the father of all faithfull beléeuers, make an Altar vnto the Lord, what time as God promised vnto him, that in his séede (which was Christ) should all the nations of the earth be bles∣sed. Likewise God commanded acob to build an Altar at Be∣thel, in the remembrance that he had deliuered him, from the hands and crueltie of his brother Esau. Thus in the lawe of na∣ture Altars began. But chiefelie they did flourish, after the law of the ten commandements were giuen by Moses. We read that God warned Moses to kéepe the people from making of Gods of gold or of siluer, and to kéepe them the better from it, thou shalt (said he) cause them to make an Altar not of gold nor siluer, but make vp a litle heape of earth, and therevpon do thou offer the burnt-offerings, & the peace-offerings. And if the peo∣ple be desirous to build an Altar of stone, thou shale not suffer it to be made of hewen stone, but of rough stone, after the rudest fashion, that the people take not a superstitious conceit, reposing a confidence in the Altar it selfe, and not in the thing that is sig∣nified by the Altar, which is Christ. Yet all this while, there wre no perfect forme nr fashion of Altars, till the Tabernacle of the tastimonies was made. When that was once made, then Altars grew to their perfection. For then God commanded to make two Altars for the Tabernacle, the one was called the Al∣tar of incense, which Altar was made of Sethim wood, & aboue

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couered ouer with fine gold. The other Altar was made also of Sethim wood, but aboue, it was couered ouer onelie with Brasse, and therefore sometimes it is called the brasen Altar.

This Altar was properlie called the Altar of burnt-offerings, vpon this Altar was offered euerie daie two Lambes, one in the morning, and the other at night, beside an innumerable sort of other Leuiticall Sacrifices. Now marke, in these two Altars, ye must consider, that it was a part of the Ceremoniall Lawe of Moses, all which Lawe was but a figure; and a shadowe of Christ the true light it selfe. As the Apostle saith: The Ce∣remoniall lawe was but a shadowe of good things, that were then to come, and giuen by Christ. But nowe her maie bée thought: séeing that Altars were vsed from the beginning of the world: First in the lawe of Nature, second in the law writ∣ten, by commandement giuen by Moses the man of God, third∣lie frequented and vsed in Christs Church, since the begin∣ning and vsed to this daie in most places of Chrisendome, how is it then that the Church of England hath taken them a∣waie. To this I aunswere, that wheresoeuer Altars be vsed, (whether in England or in anie other places of Christendome) they be an occasion of great Idolatrie, & blaspheming of Christs bloud, and merits of his bitter passion. For whereas by Christs one Sacrifice offered vpon the Altar of the Crosse, we are all made cleane, and inheritours of the kingdome of heauen: our Altars did teach vs, that he was offered vp there a newe euerie daie for our redemption by the worke of a priest, which is most fale and vntrue, and most blasphemous & iniurious to Christs merits and sacrifice offered once for all. And to the end to plucke out this blasphemous opinion out of the simple peoples heads, it ought to be iudged of all the Kings people, as good a déede of the King and his Counsell to beate downe and destroie the Altars in England, as that King Ezechias did, when he brake and brent the brasen Serpent, that Moses by the commandement of God did make, because the people did worship it, and so committed Idolatrie. Though that Altars were well accepted at the handes of Noe, Abraham, Isaac, Iacob, and also commaunded during the time of Moses Lawe, yet ye must vnderstand, that that Lawe is now abrogated, and vtterlie repelled. The whole Lawe giuen by God to Moses for the people of Israel, was de∣uided

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into thrée fortes: lawes morall, which is the lawe of the ten commaundements, lawes Iudiciall or Ciuil lawes, which we in the realme of England call temporall lawes: The third kinde of lawes were Ceremoniall lawes. The lawe of the ten Commandements doe stand in their first strength. But the other two, the lawe Iudiciall, and the lawes ceremoniall, are quite abolished and of no strength. Since that Christ hath suffered his passion for our redemption. And where as no nation vnder y Sunne were so laden with Ceremonies as the Iewes were. God did it for two purposes. One was to kéepe the people from the idolatricall inuentions of their owne handes and of their owne heads. The other was, with pretie figures and shadows to induce the grose and stifnecked people, to inbrace and beléeue the mysteries of Christes incarnation, passion, and resurrection, which mysterie was principallie figured and sette out by their shadowes and figures of the lawe. So that there was not a ce∣remonie, but it was a figure of Christ or his Apostles, or els of his misticall bodie the Church: all which Ceremonies and fi∣gures, after that Christ had once suffered, which was figured by them, they were all banished awaie out of Christs Church, be∣cause there was no vse for them. For like as when it is darke, the light of a candle is good, but when the night is past, & the day is come, why should we occupie anie longer a candle. Euen so, when Christ was come, and had suffered, which was the end of the lawe, what shoulde we do with the Ceremonies and figures of Christ, but vtterlie to cast them awaie as a burden, not one∣lie necessarie, but also as Saint Peter saith importable. And now being deliuered from the seueritie of the Iudiciall Lawes. And multitude of the Ceremoniall Lawes, he that goeth about to retaine anie one or part of them, to him maie well be spo∣ken the words of Saint Paule: If ye will néedes be circumci∣sed, Christ doth profite you nothing. For hée that is circumci∣sed is bound to keepe the whole Lawe: so they that will haue Altars to stand by the force of Moses lawe, they must by the same reason, haue all the whole Tabernacle to stand, with the furniture thereof, which is a falling awaie from Christ. Ric Tunar.

We haue an Altar whereof they haue no right to eate which serue in the Tabernacle.* 1.76

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Habemus Altare, We haue an Altar, is as much to saie, as Habemus Sacrifiium, We haue a Sacrifice, But not such a sarifice as the Iewes had, for they of their Altars did eate car∣nallie, to the filling of their bellies, but we doe eate Christ spirituallie by faith. So that now when Saint Paule saith, we haue an Altar, whereof it is not lawfull for the Priests of Mo∣ses Lawe to eate, he vnderstandeth by the Altar, the Sacrifice that was offered vpon the Altar, of the which the Priests did eate, they did not eate of the verie Altar, for then they should haue eaten stones and mortar, but they did eate the Sacrifice offered vpon the Altar. And as they had a sacrifice carnall, wher∣of they did eate, so haue we a spirituall Sacrifice which is Christ, whom we doe eate by faith spirituallie. And to the mysticall eating of Christ and drinking his bloud, it skilled not whether the Table be of wood or stone. Ric. Turnar.

¶They that sticke to the Ceremonies of the awe, can not be partakers of our Altar which is thankesgiuing, and libe∣ralitie: which two Sacrifices or offerings, are now onelie left to the Christians. Geneua.

How Christ is the true Altar.

They shall come vp to be accepted vpon mine Altar.* 1.77 ¶Be∣cause the Altar was a figure of Christ. Heb. 13. He sheweth, that nothing can be acceptable to him, which is not offered vnto him by this Altar, who was both the offering and the Altar it selfe. Geneua.

What Saint Austen did vnderstand by the Altar.

When Saint Austen and other holie Fathers did speak of the Altar, they vnderstood none other thing by it, but the Ta∣ble or boord that they vsed in their Communion, which (I say) they called an Altar, alluding to the Altars of the olde Lawe, and hauing respect to the Sacrific of praise and thankes∣giuing, that was offered by the Church in the Supper of the Lorde. This was the state of the Church concerning this matter in Saint Austines time, who was about foure hun∣dred yeares after the Ascencion of our Sauiour Iesus Christ, at the which time the Church beganne wonderfullie

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to growe out of kinde. I. Veron.

Saint Paule doth compare the Iewish Leuits, and the Prea∣chers of the Gospell together,* 1.78 saieng thus: Doe you not knowe, that they which minister about holie things, &c. Prouing thereby, as the Iewish Leuites serued the Altars and liued of the Al∣tars, that is of such things as was offered thereon: euen so the Preachers of the Gospell ought likewise to liue of the Gospell. S. Austen vpon this word Altar saith: The Altar signifieth the Altar of the Iewes. So that by this place, the Papists cannot stablish their Altars.

That part that was burnt, was deuoured of the Altar: and the other was due vnto the Priests by the Lawe. Geneua.

If thou bring thy gift to the Altar,* 1.79 &c. ¶He applieth all this speach to the state of his time, when as there was an Al∣tar standing in Hierusalem. And therefore they are verie foo∣lish, that gather héerevpon, that we must build Altars, and vse sacrifices: but they are more fooles, which drawe, that to Pur∣gatorie, which is spoken of peace making and attonement one with another. Beza.

AMATIST.

The description of an Amatist, and what is betokened thereby.

THe twelfth an Amatist.* 1.80 ¶This ••••one is as red as a rose, and casteth out certeine little flames. And it signifieth that the blessed sort are crowned with an vnapparable and flaming crowne of euerlasting life: which shall continue alwaies as fresh and redde as a Rose, t••••e without ende. Marl. vpon the Apoc. fol. 300.

The Amatist is purple, violet, and rose coloured: and this betokeneth them that are seruent, méeke and constant in the Lords truth, and that hath bene alwaies readie to shedde their blod for it. Such were the seauen bretheren in the Macha∣bees, with their most faithfull mother So was also Iames the more, and Antipas the faithfull witnesse: None can shewe a more token of loue, then hée which giueth vp his life for his friend. This ort did Christ proclaime altogether blessed, and said that the kingdome of Heauen was their owne. Bale.

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AMEN.

What this word signifieth.

AMen is an Hebrew word, and signifieth euen so be it,* 1.81 or bée it fast and sure, approuing and allowing the sentence going before: and when it is double it augmenteth the confirmation, as in manie Psalmes. and Iohn. 5. and. 6. T. M.

Euen so,* 1.82 Amen. ¶Amen among the Hebrewes betoke∣neth commonlie an affirming or allowing of a thing. Like as Etiam doth among the Latines, and as yea, or sobeit doth among Englishmen. By which terme they meane that they agrée to the opinion of other men, and subscribe their saiengs, and also that they with the same thing with their heart, which some fore∣speaker hath praied in words set together for the purpose. So is that terme vsed in psalmes and praiers, according as it is to be seene in the . Cor. 14. 16. Howbeit among the Hebrewes, their Amen importeth an assuring or oath, according as wee sée the same terme vsed in the Gospell. Marl. vpon the A∣poc. fol. 15.

How shall he that occupieth the roome of the vnlearned saie Amen,* 1.83 at thy giuing of thankes.

¶One onelie made the praiers, and the rest of the peop•••• fol∣lowed in heart his words, and when he had praied, they all said, Amen. Signifieng, that they beléeued assuredlie, that God wou•••• graunt their requests. Geneua.

AMORITES.

What an intollerable custome they had.

IT was the custome of the Amorites, that their Brides doe sette themselues foorth at the gates of the Cities by the space of seauen daies together, to be abused in fornication. And by this meanes, Iuda was deceiued of Thamar his daughter in lawe.

ANABAPTISTS.

How this sect began, and who was the Author thereof.

About the yeare of our Lord 1525. in Mulhausen a tw••••

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in Thuringe was a Preacher named Monetarius which taught openlie that he would reforme the state of the Church, and made aduaunt priuelie, that reuelations were shewed to him by God, and that the sword of Gedeon was committed to him, to ouer∣throwe the tyrannie of the Impius. He led out great companies, commaunding them to spoile and rob Monasteries, and the pa∣laces of great men. But while the vnrulie people were scatte∣red and disseuered without order, the Princes of Saxonie sodain∣lie oppressed them, and tooke their Captaine, whome they put to death.

This Monetarius was the first Author of the diuelish sect of heresie, of the Anabaptists which long time after vexed Germa∣nie, and is not yet altogether extinguished.

The Anabaptists caused great trouble and rufling in the North parts of Germanie, and at the Citie Monstere, choo∣sing to their King one Iohn a leade (a Coblar as saith Sle∣dane) exercised much crueltie, expelling other out of the Citie that would not condescend vnto their beliefe. This Iohn a leade in token that he had both heauenlie and earthlie power, gaue to his Garde gréene and blew, and had for his Armes the figure of the world, with a sword thrust through it. He married himselfe fiftéene wiues, and ordeined that other should haue as manie as they listed, and all other thinges to bée common amonge them.

The Bishop of Monstere by the aide of other Princes besie∣ged the Citie against the rebellious Anabaptists fiftéene or sixtéene monethes. In which time the stubborne and froward people sustained so great scarsitie and hungar, that they béeing aliue were like dead corses, and did eate commonlie dogs, cats, mice with other wilde beasts, and séething hides, leather, and olde shooes, did powne the same and make bread thereof. After long siege, the Citie was wonne, spoiled and destroied with great crueltie and slaughter of that wicked people. Cooper.

ANANIAS.

How his dissembling was punished.

Brought a certaine part,* 1.84 and laid it at the Apostles féete.

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¶By the casting of his moneie at the Apostles féete, would he haue bene counted to be one of the Christian Congregation, and that one of the chiefe. But in holding part backe, he decla∣red vtterlie what he was, that is, subtill and an hypocrite, mis∣trusting the Holie ghost, which thing because Peter would in no condition should be vsed among that sort, therefore punished hée it so earnestlie. Tindale.

How he needed not to haue sold his possession, if he had lust.

Was it not thine owne,* 1.85 and after it was sold, was it not in thine owne power, &c. ¶By this place we maie euidentlie sée, that in the Primitiue Church, no man was compelled to make his goods common, for Peter telleth plainlie, that it did lie in A∣nanias power, whether he would sell his land or no, and when he had sold it the moneie was his owne, so that he might haue kept it, if he had lusted.

ANATHEMA.

What Anathema is.

ANathema (saith Chrisostome) are those things which being consecrated to God, are laied vp from other things, and which also no man dare either touch or vse. Pet. Mart.

ANDREVV.

Of the death of Andrew the Apostle.

I Erome in his booke De catologo Scriptorum Eccl. writeth, how that Andrew the Apostle and brother to Peter, which did preach to the Scitians, Sogdians, Saxons and to the Citie Au∣gustia, was crucified of Eneas the Gouernour of the Edessians, & was buried in Patris a citie of Achaia. Booke of Mar. fol. 52.

Of an heretike called Andrew.

This man was an Italian,* 1.86 who went about the countreie, leading a blinde redde dogge, and by telling mens fortunes, he brought them into great misfortunes, by deceiuing of them with heriticall fables. Futrop. ab vsperg.

ANGEL.

What an Angell is.

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ANgell, is a Gréeke word, and signifieth messenger, and all the Angels are called messengers, because they are sent so oft from God to man on message. Euen so, Prophets, Preachers, and the Prelates of the Church, are called Angells, that is to say messengers, because their office is to bring the message of God vnto the people. The good Angels héere in this booke, are the true Bishops and Preachers, and the euill Angels are the heretikes and false preachers, which euer falsifie Gods word, with which the Church shall be thus miserablie plagued, vnto the end of the world. Tindale.

This word Angell hath vndoubtedlie sprong from the Gréeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which in Latin is as much to saie as Nuncius, a Messenger. By the which it is plaine that Saint Augustine saith: Angelus non nature, sed officij nomen est. As I am a man naturallie, but I am a priest, a preacher by office. So natu∣rallie an Angell is a spirit, but when he is sent on message, then is he an Angell. Saint Augustine defineth an Angell on this wise: Angelus spiritus est, substantia in corpora, inuisibilis, ra∣tionabilis, intellectualis, immortalis. An Angell is a spirit, that word Spiritus is in the place of Genesis a spirit, that is a sub∣staunce bodilesse, or a substaunce without a bodie, inuisible, en∣dued with reason, vnderstanding and immortall. They eate not, they drinke not, they marrie not, they sléepe not, but liue euer∣more in heauenlie ioie and fruition of God, fulfilling his blessed will and pleasure, with all readinesse, without anie wearinesse or slacknesse, and therefore we saie in the Lords praier: Fiat voluntas tua, sicut in coelo & in terra. They serue God, not with crieng of the mouth, for they haue none, but with crieng of minde, and that they doe continuallie. And as Esay the Pro∣phet saith, these be part of their holie crieng, Sanctus, sanctus, sanctus, Dominus Deus Sabaoth. As they are without bodie, so they occupie no circumscriptiue place, that is to saie, no bo∣dilie place, no seuerall nor quanticatiue place, and yet their in∣tellectiue and spirituall place is so, that when they be in Hea∣uen they be not in earth. And contrarie when they be in earth they be not in Heauen. For there is no power finite, that can be in two places at once. And if ye will knowe saith Saint Au∣sten, how Angels doe eate and drinke, yée shall vnderstand, that Angels taking vpon them the visible and tangible bodies

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of men, Edent habent potestatem, sed non necessitatem. Rich. Turnar.

Wherefore Angels were made.

An Angell is the creature of God, in spirituall vnderstan∣ding, mightie, made to serue God in the Church, from which end of their creation, some are fallen and become enimies of the Church. Other that fell not, but continued in their innocencie, doe serue to God and his Church.

How Angels ought not to be worshipped.

We ought (saith Saint Austine)* 1.87 to beléeue that the bounti∣full Angels, and the most excellent ministers of God, will haue vs worship one God with them, by whose contemplation they are all blessed. Neither doe we build temples for them, for they will not be so honoured of vs, because that they knowe that when we are godlie, we are the Temples of God. Therefore it is well and rightlie written, that man was forbidden of the An∣gell to worship him, but one God, vnder whom he was his fel∣low-seruant.

How this place following is vnderstood.

Which after his owne imagination,* 1.88 walketh in the humble∣nesse and holinesse of Angels. ¶By religion of Angels, saith the olde translation. Erasmus, By superstition of Angels. What S. Paule meaneth héere I cannot well tell,* 1.89 except he meane that false Apostles phantasied some hie honour & worship, to be gi∣uen to holie Angels, if they kéepe y law giuen by the ministra∣tion of holie Angels: and those to displease the Angels, y kéepe not the lawe giuen by Angels: & holie Angels to honour them, that obserue the law So they taught y Angels of God, to venge their iniurie & displeasures in them y kéepe not the law of Mo∣ses. So these Pseudo Apostles taught it to be a worshipping of Angels, to obserue y lawe & the workes of the lawe, as necessa∣rie to saluation, which thing S. Paule counteth here, no honour nor worship of Angels, but superstition of Angels, a pretence to honour Angels, & do dishonour them, & most rebuke to Angels that can be done. Or els this place maie be otherwise expoun∣ded after this manner. That some Pseudo Apostles among the Collsians studied to deceiue them, saieng: they were the Angels of God, sent from God aboue, & that they had receiued certeine visions of Angels, and of holie spirits in some Oracles, wherin

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they were shewed the will & pleasure of God, & what God wold haue done of men in the earth, & that was that they must néeds kéepe the law of Moses & the workes of it, or els they said they could not be saued, which thing S. Paule reproueth in all his E∣pistles, but most plainlie improued & condempned of y Apostles of Christ. Act. 15. Such Pseudo Apostles was among vs some∣times, that said holie Angels, holie spirits & soules of men depar∣ted to haue appeared vnto them, that they should goe this pilgri∣mage to this Image or that Image, in such a place that they should cause to be said or song, so manie Driges, so many Mas∣ses, found such a foundatiō for Masses, for prescript praiers, pur∣chase such Pardons & such Indulgenties, and manie like reuela∣tions hath bene shewed to men, as Pseudo Apostles said, by the which meanes they deceiued manie of a long time, but thanks be to God, their deceit is knowne in a manner to all men, how vaine & foolish it was, & how vngodly & how perilous & contrary to mans saluation, & how it came not of God but of the diuell, & was inuented of men, and maintained for lucre sake. I. Ridley.

Of good and euill Angels.

Of good Angels that doe erue God and his Church.* 1.90 The Epi∣stle to the Hebrewes saith thus: Are not all ministering spirits, and sent to minister for their sakes which shall be heires of saluation. Heb. 1. 14.

Of the euill Angell the Lord saith:* 1.91 that Satan with his com∣panie is a liar and a murtherer from the beginning. And Saint Peter saith: The diuell goeth about like a roring lion, séeking whom he maie deuure. Iohn. 8. 44 1. Pet. 5. 8.

How the Angels are not against the authori∣tie of Magistrates.

When the Angels which are greater both in power & might,* 1.92 giue not railing iudgement against them before God. ¶Albeit the Angels condemne the vice & iniquitie of wicked magistrates, yet they blame not the authoritie and power which is giuen them of God. Geneua.

Whie the Angels be called powers, principa∣lities, vertues, &c.

Although Angels be called powers, principalities & vertues, it is not for that God hath resigned his owne office vnto them, it is not for that he hath dispoiled himselfe of his owne power,

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it is not for that he himselfe abideth idle in heauen: But it is for that the Angels are instruments of his power, to the ende it should be spread out ouer all, &c. Caluin vpon Iob. fol. 15.

How Angels be called the sonnes of the Gods.

Among the sonnes of the Gods. ¶He calleth the Angels the sonnes of the Gods,* 1.93 because they neither haue had their begin∣ning of the earth, nor are clad with corruptible bodies, but are heauenlie spirits, endued with the glorie of God. Not y they bée anie part of gods being or substance as brainsick persons dreame: but because God vttereth his mightie power in them, therfore is their nature distinguished from ours by this title. The effect thereof is that although there shine foorth a greater maiestie is y Angels then in other creatures, insomuch that they rauish vs to wonder at them, yet come they nothing néere vnto God, that they should dimme him with their excellencie, or part stakes of souereigntie with him: which thing is to be marked aduisedlie, because y although God do euerie where auouch y Angels to bée but seruāts & redie at his cōmaundement, yet y world being not contented wt the one God, forgeth to it selfe many Gods. Caluin.

How Angels appearing in humaine bodies were not men.

Two things are diligentlie héere to be weighed. One is, whe∣ther Angels when they after this sort put on humaine bodies, maie be called men: I think not. For if we vnderstand humaine flesh, which is formed & borne of a resonable soule, vndoubtedlie Angels after that manner cannot be said to haue hamaine flesh. What then will some men saie? Were the sences deceiued whē men sawe them? Not so. For the sences iudge onelie outward things, & such things as appeare. But what inwardly impelleth or moueth these things which they sée they iudge not. That lon∣geth to reason to séeke & search out. This also is to be added, that Angels did not continuallie retaine these bodies, bicause they were not ioined to them, in one and the selfe same substaunce: so y an Angel & a bodie were made one person. The holie Ghost also although hée was a true Doue where he descēded, yet was not he together one substance with it, whefore the Doue was not y holie Ghost, not y holie Ghost the Doue. Otherwise An∣gels may (as we haue before taught) enter indéed into a body be∣fore made, & which before had his being, as it is read of y Angel which spake in y Asse of Balam, and of the diuell, which by the

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Serpent talked with Eue. But at this present we dispute not of that kinde, but onelie saie, that Angels working in this man∣ner in the bodies of creatures, are not ioined vnto them in one and the selfe same substaunce. Wherefore, the asse could not bée called an Angell, neither was the Angell an Asse, euen as the Serpent was not in verie déede the diuell, neither was the di∣uell the Serpent. Pet. Mar. vpon Iudic. fol. 211.

Whether Angels did in verie deede eate and drinke when they appeared.

Of the Schoole-men, some thinke that they did eate in verie déede, and other denie it. Scotus thinketh that to eate is nothing els, then to chawe meate, and to conueigh it downe into the bellie, and this thing did the Angels, wherefore he gathereth, that they did eate in verie déede. Other doe thinke, that to eate, is not onelie to chawe the meate, and to conueigh it downe in∣to the bellie, but moreouer to conuert it into the substaunce of his bodie by concoction through the power of vegitation. This forsomuch as the Angels did not, therefore they did not eate in verie déede. The booke of Tobias is not in the Canon of the Hebrewes, but yet it might be applied to our purpose, but that there is variance in the copies, for in that booke which Mun∣ster set out in Hebrewes, in the twelfth Chapter. Raphel the Angell saith: I séemed to you to eate and to drinke, but I did not eate neither drinke, the common translation hath: I séemed to eate & to drinke, but I vse inuisible meate and drinke. Nei∣ther text denieth, but that the Angell after a certeine manner did eate. Pet. Mart. vpon Iudic. fol. 212.

How Angels be by nature spirits, by office messengers.

The Scripture declareth of the Angels, that they be by na∣ture spirits, by office Angels, that is to say, messengers. August. Psal. 103. The spirits be Angels, & when they be spirits, they be not Angels, when they be sent they be Angels, for Angell is the name of the office, & not of nature. Respecting that whereof hée is, he is a spirit: and in respect of that which he doth, he is an Angell, Who maketh (saith the Apostle) Angels his spirits: y is to saie, he maketh messengers of his spirits, & in the first Chap∣ter of the Hebrewes. They be all serueable spirites sent for the health of the elect. Musculus. fol. 10.

How Angels be not borne, but created of God.

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Scripture teacheth vs, that Angels be not gotten of God, as Christ the onelie begotten of God, but that they be created of God, and made in like sort as the rest of the creatures. That they bée not gotten of God as Christ was. The Apostle witnes∣seth where he saith:* 1.94 To which of his Angels did he saie at anie time: I haue begotten thée this daie: and againe, I will be to him a Father, and he to me a sonne: but whereas in Iob, the Angels bée called the sons of God, it is not to be vnderstood, that they be the naturall sonnes of God as Christ was, but be∣cause they be the sonnes of grace and adoption, as all the elect bée. That they be created and made, the Prophet Dauid wit∣nesseth Psalme. 148. 2. But when and what time they were made, there is no mention in anie place of Scripture. A man maie gather that they were made at that time, when the foundation of the world was set, by that we do read in Iob. 38. read the place. But it appeareth not by that place plainlie & de∣terminatelie, when they were created, as it is not in anie place declared, whereof and how they were made. Musculus. fol. 10.

How Angels are appointed to waite on the faithfull.

Then said they, it is his Angell.* 1.95 ¶There be manie places in the Scriptures where we doe plainlie learne, that Angels bée appointed to wait on the faithfull, euen from their verie birth. Ag. 18. 10. Heb. 1. 14. And in th Psalmes: Hée hath giuen com∣maundement to his Angels, that they kéepe thée in thy waie. Such a thing is héere meant by his Disciples. Sir. I. Cheeke.

¶For they did know by Gods word, that Angels were ap∣pointed to defend the faithfull. And also in those daies, they were accusomed to sée such sights. Geneua.

How we shall be like vnto Angels.

But are as Angels of God in heauen.* 1.96 ¶Héere we must note and marke, that Christ doth not saie, in the resurrection they shall be Angels, but they shall bée like vnto Angels. For An∣gels haue no bodies at all, but we shall haue our bodies both raised from death, and also glorified. Sir. I. Cheeke.

How Christ is greater then the Angels, proued by this place.

He maketh his Angels spirits, and his ministers a flaming fire. ¶The absolute meaning of which words, we must learne

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of the Apostle himselfe,* 1.97 in the 〈…〉〈…〉 4. ver. following, where according to this testimonie, he hath defined their nature, and called them ministring spirits. Then in these words he maketh his Angels spirits, and his ministers a flaming fire, according to the simili∣tude in which their glorie hath bene séene: as the Angels that were with Elizes, his seruants sawe them in Chariots of fire: The similitude of the beasts which Ezechiel saw, were as coles of burning fire: and the Seraphins haue their names, because they be of firie coulour. And these words spirits & ministers, we must resolue thus, ministering spirits.* 1.98 So out of this text his ar∣gument standeth thus: Christ is called the sonne, the first be∣gotten sonne, whom the Angels worship: but the Angels are his ministring spirits, therfore Chris is greater thē ye Angels. Deer.

The opinion that euerie man hath his good and bad Angell is false.

The opinion y particular men haue of their particular An∣gell,* 1.99 one good, an other bad, is an heresie (saith M. Deering) not much vnlike the Maniches, who taught y euerie man was vio∣lentlie drawne to do good or euill, by a good spirit or euill, which equalitie of themselues had rule in man, &c. The first author of it (saith he) was Empedocles the Philosopher, who as Plutarch saith, taught, t••••t euerie man had two Angels, one good, and an other bad, &c. Plut. de Animi. Tranqu.

The degree of Angels falselie proued, aunswered.

The Prophet Ezechiel describing the glorie of ye king of Tire,* 1.100 he nameth nine precious stones, which are in his garments: in which place, he nameth the same king Cherub, comparing him with the Angels, therefore these stones signified nine orders of Angels.

Aunswere.

Touching the argument of the nine precious stones of ye king of Tyrus, it is nothing but follie: for what though he were cōpared to Angels in glorie, because his garment was full of precious stones, doth it therefore follow, y as manie kinde of stones as were in his gowne, so manie orders there should be of Angels?* 1.101 If I saw a man clothed in rich colours, & manie iewels about him, so that I would saie, he shineth like the Sunne: must it néeds follow, y as many coulours as are about him, so many co∣lours are in the Sun? But the thing is all false, the king is not there compared to Angels, but because the Cherubins y coue∣red

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the mercie seat were of beaten gold, & excellent workman∣ship, with that, y king is compared & called the couering, and the anointed Cherub: so that the nine precious stones, must be nine orders of Cherubins vpon y mercie seate, or nine orders of clothing. Deering.

What is vnderstood by the foure Angels.

By these foure Angels* 1.102 are vnderstood noisome ministers,* 1.103 which go about to hinder both the life & doctrine of the gospell, & the true faith. The Angell which ascended from the rising of the Sunne, &c. is our sauiour Christ, which alwaies procureth some to further the Gospel against tyrants Antechrists. Sir. I. Cheek.

I sawe foure Angels (saith S. Iohn) &c.* 1.104 These are the hypo∣crites with their false doctrine: The Antechrists with their pe∣stilent degrées & traditions. The cruel princes with their tyran∣nous lawes, & the vngodlie magistrates with their ignorance & blindnesse. These stand vpon y foure corners of the earth, they reigne in the foure quarters of y world, with lies in hypocri∣sie: errours in superstition, with tyrannie in power, & crueltie in executing humaine lawes. These with-hold he oure winds of ye earth. The doctrine of the spirit which God hath sent to bée blowne the world ouer, they withstand, resist, stop, vexe, & euer∣more persecute, least it shold blow vpon y earth, which is y gar∣dein of god, driuing away frō thence all filth & corruption. Bale.

What is meant by the seauen Angels.

And I sawe the seauen Angels, &c. ¶These seauen Angels,* 1.105 bée manie Antechristes, and those mightie that do harme to the faithfull & hinder y Gospel. But Iesus Christ standeth at the Altar, with the oblacion of his bodie, for y faithfull. Sir. I. Cheek.

Who the Angell was.

And shewed by his Angel. ¶Ther be y think, y by this Angell,* 1.106 was meant Christ: but more rightlie do other vnderstand him to haue ben some one of those heauenlie spirits y are called mini∣stering spirits, & are sent abroad about seruice, for their sake y shall be heires of saluation. He. 1. 14. for by this meanes Christ proued to be the Lord of Angels, as by whose seruice in y won∣derfull administration of his kingdome, he both deliuereth the godlie out of the hands of the vngodly, and also punisheth the wicked from time to time. Beside this, we shall sée the An∣gell, more then once refuse the worshippe that Iohn was

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about to yéeld vnto him, in this present booke. 19. 10. and. 22. 9. which thing Christ would not haue done, inasmuch as he is far more excellent, not onelie then man, but also then all the An∣gels. Mar. vpon the Apoc. fol. 5.

Of the Angell that went downe into the poole, where the sicke laie.

For an Angell went downe at a certeine season into the poole,* 1.107 &c. ¶It is vncerteine when or how often, the Angell came downe to the water, whether once in a yeare or oftner. Some thinke that he descended euerie feastiuall daie, & that then some one sicke person or other was healed. Other-some thinke y this was done vpon the daie of Pentecost. Notwithstanding this is most certeine that the benefit is to bée ascribed vnto God, who in working hath euer vsed the ministerie of Angels, of men, of Elements. For that which the Angell did héere, hée did it as a minister of God. For it is a worke proper vnto God, to cure the sicke. But as he hath euer vsed the hand and worke of Angels, so he hath committed these partes in charge to the Angels, for the which cause the Angels are called powers or vertues, not because God resigning his power vnto them, sitteth him∣selfe idle in heauen: but because he working mightelie in them, mightelie declareth vnto vs his power. Therefore they doe verie wickedlie which ascribe anie thing to Angels, which is proper to God, or which make them such mediatours betwéene God and vs, that they obscure the glorie of God: when as we ought rather directlie to come vnto Christ, that by his conducting aide and commaundement, we maie haue the Angels helpers and ministers of our saluation. Mar. vpon Iohn. fol. 146.

ANGER.

What Anger is, by Aristotles definition.

Anger is nothing els (if we maie beléeue Aristotle in his Rhetorikes) but a desire of reuengement because of con∣tempt. For they which perceiue themselues to be despised and contemned, do straight waie thinke, how they maie be reuen∣ged, and they diligentlie meditate how by some punishment, they maie requite the iniurie or despite done vnto them.

How Anger (in some respect) is no sinne.

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ANger is no sinne, so that the originall thereof, and the ende whether it extendeth be vertuous, and procéede with charitie. Moses was angrie and brake the tables of God in his zealous and godlie passion. He put the idolaters to death, but the ende was to destroie vice, and mainteine vertue. So was Dauid, so was Saule, so was Christ, but it sprang of a loue towards God, and extended to a vertuous ende, the punishment of vice, and commendation of vertue. Whooper.

Be angrie and sinne not.* 1.108 ¶Christ was angrie at the blindnesse of the Iewes.* 1.109 Mat. 23. and so was Moses at the idolatrie of the Israelites. Exo. 32 and at the sedition of Chore, Dathan, and A∣biram, Num. 16. neuertheles this anger or wrath was but a ve∣rie zeale vnto the law of God, as thou maist sée by Phinehes in Nu. 25 and by Mathathias. 1. Mac. 2. As for malice & vnlawfull wrath, it is vtterlie forbidden, as it followeth in the same chap∣ter, where he saith: let not the Sunne goe downe vppon your wrath. Tindale.

I haue bene through angrie,* 1.110 for the Lord God of hoasts sake. ¶Anger is not héere taken for such as is betwéene eni∣mies, but such as procéedeth of seruent loue, as when the Father is angrie with the sonne, not bicause he would him euill, but sheweth thereby that he loueth him better, for in correcting him he prouideth that he fall not into worse. Such an anger, zeale, or iealousie, had Phinehes also. Nu. 25.

What Anger is forbidden.

Christ prohibiteth anger as the beginning of hatred, mur∣ther, and destruction. For he said, he that is angrie with his bro∣ther is worthie of iudgement: for anger and reuengement are seperate one from an other, onelie as the roote and the fruit. For he that is angrie with anie man, if he hurt him not, that chaun∣ceth, bicause either he cannot, or els feareth the punishment of the lawes. He that hateth his brother (saith Iohn) is a murthe∣rer. But among those which are counted verie angrie, kings a∣boue other are numbered, when they perceiue that they are despised of their subiects. Wherefore Homere saith: Great is the anger of a kings displeasure. Pet. Mar. vpon Iudic. fol. 166.

How anger or wrath is in God.

God is said to be angrie (kisse the sonne least the Lord bée* 1.111

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angrie) when we breake his commaundements, despise his threatnings, set light by his promise, and follow our owne cor∣rupt appetites. God is said to be angrie and chaunged but the chaunge is in vs and not in him,* 1.112 for he is immutable, with whom saith S. Iames, is no variablenesse, neither is he chaunged. The Psalmist saith. 101. He chaungeth all things as a vesture, but he himselfe is immutable, vnchaungeable. Lactantius in the booke which he writeth of the anger of God, doth not onelie at∣tribute this vnto God that he séemeth to be angrie, when he doth chasten and punish sinners: but he doth expreslie giue vnto him a certeine commotion also which we doe call anger. And I will not grudge to resite his words. These things saith he, which be naught must of necessitie displease him that is good and iust, and he that is displeased with euill, is moued when he seeth it done. We doe rise to reuenge, not because we be hurt and anoied, but that discipline maie be kept, mens manners corrected, libertie refrained. This is a iust anger,* 1.113 which as it is necessarie in man for the redresse of naughtinesse, so is it also in God, from whom the example came vnto man. For like as it behooueth vs to chasten them which be subiect vnto our iurisdiction, so it besée∣meth God, to chasten the sinnes of all, and that he maie doe that he must néedes be angrie. For it is naturall for the good to bee moued and stirred at the sinne of an other. Therefore they shold haue defined it thus, that anger is the motion of the mind, mea∣ning to chastice sinne. For the definition of Cicero: Anger is a desire to reuenge, is not much different from that we said afore. But the same anger which we maie call either furie or rage,* 1.114 ought not to be in man, because it is altogether faultie. But that anger which belongeth to correction of vice, neither ought to be taken from man, neither can be taken from God, because it is both profitable & necessarie for mē. This saith Lactantius, by which words he doth not take from God the commotion and sturre of anger, but that onelie which is ioined with fault, and is vnséemelie also for man. Musculus. fol. 438.

For some when they heard,* 1.115 prouoked him to anger. ¶He is an∣grie héere, because they refused wisdome and imbraced follie, be∣cause they forsooke y word of truth, & olowed vaine deuices, be∣cause they would not enter into ye rest promised them, but had more desire to returne to y heauie labour & bondage of Aegipt.

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This madnesse of y people the Lord is angrie with, as a louing Father y had care ouer them. So if we will haue holie anger,* 1.116 let it be frée from all hatred & reuenge, & arise onelie for the profit and well dooing of our neighbour. Thus we read our Sauiour Christ was angrie, when he sawe y frowardnesse of the Iewes, who by no admonitions would be made wiser. Thus S. Paule prouoketh Timothie, when he saith: Reproue & sharplie rebuke men, y they turne not awaie from y truth. So S. Iude biddeth vs all if we fall into companie with froward men, to saue them with feare, as if we would sodeinlie pluck them out of the fire. Thus if we can haue our affections moued, we are holi••••e an∣grie, for ye end of our doings, is y profit of our brother Deering. By wrath* 1.117 is vnderstood, not a disturbance or perturbatiō of the mind, for these things can haue no place in God. But as Augu∣stin hath wel interpreted in his booke of y Trinitie: Wrath in God signifieth a iust vengeance. And God is said to be angrie, when he sheweth foorth his effects of an angrie man, which are to punish & aenge. So he is said to repent himselfe that he had made man: because like a man that repenteth himselfe, he would ouerthrow his worke. Pet Mart. vpon the Rom. 107.

And the wrath of the Lord wared hote against Israel, &c. Wheras y wrath of God wared hot against Israel,* 1.118 is not so to be vnderstood as though God had anie affections, for that per∣teineth onelie vnto men. But according to the cōmon & recei∣ued exposition of these places, we féele y God is like vnto men y are angrie, after which selfe same reson it is written, y he som∣time repenteth, wherefore God either to repent or to be angrie, is nothing els, but that he doth those things, which men repen∣ting or to be angrie vse to doe, for the one do either alter or els ouerthrowe that which before they had done: and the other take vengeance or iniuries done vnto them. Ambrse in his booke of Noe & the Arke, the 4. Chapter, speketh otherwise of the anger of God: for neither doth God (saith he) thinke as men doe, as though some contrarie sentence should come vnto him, neither he is angrie, as though h•••• wore mutable, but therefore these things are beléeued, to expresse the bitternesse of our sinnes, which hath deserued the wrath o God, & to declare that the fault hath so much & so farre increased, that euen God also (which na∣turallie is hot moued either by anger or hatred, or anie passion)

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séemeth to be prouoked to wrath, &c. And aptlie is there men∣tion made of the anger, before the punishment. For men vse first to be angrie before they reuenge. Pet Mar. vpon Iudic. fol 70.

Of two kindes of Anger.

He was excéeding wrath,* 1.119 &c. ¶There are two kindes of an∣ger, the one deserued the other vndeserued. The deserued an∣ger is, with the which God is prouoked against sinners, pa∣rents against disobedient children, Magistrates against wic∣ked subiects, and maisters against negligent schollers, and such like. He that giueth occasion of such anger offendeth and is in fault, bicause the partie against whome the offence is committed, is iustlie angrie, but such was not the anger of Herod. The vndeserued anger is, when as they are let by some meanes or other from their wicked intent and purpose. He that giueth occasion to these, is not in fault. With this kinde of an∣ger was Herod angrie, therefore the fault was in himselfe and not in the wise men. Marl. vpon Math. fol. 24.

ANOINTING.

What is meant by the Anointing of the head.

But wheu thou fastest,* 1.120 anoint thy head, &c. ¶To anoint the head is meant, as turning the other chéeke, and of that the left hand should not knowe what the right did. That is, that they should auoide all vaine glorie, and fast to God, and for the intent that God ordeined it for. And that with a merie heart and cheerefull countenaunce, thereby to seeke the working of God, and to be sure of his fauour. Such is the meaning, and not to binde them that fast to anoint their heades and wash their faces. And the manner and phrase of speaking commeth of an vsage that was among the Iews, to anoint themselues with swéete and odiferous ointmentes, when they were disposed to be merie and to make good cheere. As ye sée how Mary of Be∣thanie powred a boxe of precious ointments vpon Christs head as he sate at supper. Tindale.

Of the anointing of the sicke with Oyle, what was meant thereby.

And they anointed manie that were sicke,* 1.121 with Oyle.

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¶In healing the sicke the Apostles did vse oyle, to signifie there∣by, that they were healed by the vertue of ye holie Ghost, which in the holie Scriptures manie times is signified by outward vnction. Sir. I. Cheeke.

Looke Oyle.

ANTES.

The first inuenters of a common weale.

PLato saith, that the first inuenters of a common weale were the Antes, for as we sée by experience, they liue togethers, they trauaile togethers, and make prouision in the winter to∣gethers. And in going and comming from their worke, they hurt not one an other, but each one reioiceth at others trauaile, and none doe giue them to anie priuate thing, but altogethers for the common wealth, and they liue by thousands together in one little hillock, where as two men onelie in a common weale cannot liue in peace and concord.

ANTICHRIST.

What Antichrist is.

ANtichrist is not the proper name of a person,* 1.122 but of an of∣fice. For as S. Iohn in his first Epistle and second Chapter, saith, manie are Antichrists.

¶Antichrist signifieth not anie perticuler man,* 1.123 which (as the people dreame) should come in the end of the world. For yée sée that in Saint Iohns time he was alreadie come. But all that teach false doctrine contrarie to the worde of God, are Antichrists. Tindale.

Marke this aboue all things, that Antichrist is not an out∣ward thing, that is to saie, a man that should sodeinlie appeare with wonders, as our Fathers talked of him, no verilie. For Antichrist is a spirituall thing, & is as much to saie, as against Christ, that is, one that preacheth false doctrine contrarie to Christ. Antichrist was in the olde Testament,* 1.124 and fought with the Prophets. He was also in the time of Christ, and of the A∣postles, as thou readest in the Epistles of Saint Iohn, and of Paule to the Corinthians and Galathians, and other Epistles. Antichrist is now, & shall (I doubt not) endure vnto the worlds ende. But his nature is (when he is vttered and ouercome

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with the word of God) to go out of the place for a season, & thē to come in againe wt a new name, a new raiment. As thou séest how Christ rebuked y scribes & the pharesies in y gospel (which were verie Antichrists) saieng: Wo be vnto you Pharesies, for ye rob widdows houses, ye pray lōg praiers vnder a colour, ye shut vp ye kingdome of heauen, & suffer thē not y would to enter in, ye haue taken awaie ye key a knowledge, ye make mē to breake Gods cōmandements wt your traditions, ye beguile y people wt hipocrisie, & such like, which things al our prelats do, but haue yet got thē new names, & other garments, & are other wise disguised. Ther is difference is y names betwéene a Pope, a Cardinal, a Bishop, & so foorth, & to saie a Scribe, a pharesie, a Seuiour, & so foorth, but ye thing is al one. Euen so now, whē we haue vttered him, he will chaunge himselfe once more, & turne himself into an angel of light. 2. Cor. 11. read y place I exhort thée, whatsoeuer thou art that readest this & note it wel. The Iews looke for Christ, and he is come. 1500. years agoe, & they not a∣ware: we also haue looked for Antichrist, & he hath reigned as long, & we not ware, & that because either or vs loked carnallie for him, & not in y place where we ought to haue sought.* 1.125 The Iewes had found Christ verilie, if they had sought him in y law & Prophets, whither Christ sēdeth thē to séeke. Iohn. 5. We also had spied out Antichrist long ago, if we had looked in y doctrine of Christ & his Apostles, where, because ye beast séeth himself now to be sought for, he roareth & séeketh new holes to hide himselfe in, & changeth himself into a thousand fashions, with al maner wilines, falsehood, subtiltie, & craft, because y his excommunica∣tions are come to light, he maketh it treson vnto the king to be acquainted with Christ. If Christ & they may not liue together, one hope we haue y Christ shal liue for euer. The old Antichrist brought Christ vnto Pilate, saieng, by our law he ought to die, and when Pilate had them iudge him after their lawe, they an∣swered: It is not lawful for vs to kil anie man, which they did to the intent y they which regarded not ye shame of their false excommunications, shold yet feare to confesse Christ, because y the temporall sword had condemned him. They do all things of a good zeale saie they. They loue you so well y they had rather burne you then y you should haue fellowship with Christ. They are zealous ouer you amisse, as saith S. Paul. Gal. 4. 17. They

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would deuide you from Christ & his holie Testament, and ioine you to the Pope to beléeue his Testament. Tindale. fol. 60

It is to be noted, that as oft as anie mention is made of Antichrist, it must not be restrained vnto anie one man, but ra∣ther be extended to some whole kingdome, which sets it selfe a∣gainst Christs kingdome. For ther haue ben many Antichrists from the beginning, according as Iohn declareth. 1. Iohn. 2. 18. namelie, euen as manie as haue gone about to lead Christs Church awaie from the purenes & singlenes of Gods word, by their vntoward & noisome errors, &c. Marl. vpō the Apo. fol. 183

A prophesie of Antichrists birth.

While king Richard was yet in the land of Palestine, he sent to the Ile of Calabria for Abbas Ioachim, of whose famous learning & wōderfull pro∣phesies he had heard much. Among other demaunds, he asked him of An∣tichrist, what time & in what place he should chieflie appeare. Antichrist saith he, is alredie borne in the citie of Rome, & will set himselfe yet higher in y seat Apostolike. I thought saith y king, that he shold haue ben borne in Antioch or in Babilon, & to haue come to the stocke of Dan. I recko∣ned also y he shold haue raigned in the temple of God within Hierusale, & onelie haue trauailed, for y space of three yeares & a halfe wheras Christ trauailed, to dispute against noch & Helias. Not so (saith Ioachim) but as the Apostle reporteth, he is the onelie aduersarie which extolleth him∣selfe aboue al y is called God. For whereas ye Lord is called but holie, he is called the most holie father. This Antichrist shalbe opened, & him shall God destroie with y spirit of his mouth, & light of his cōming, &c. Bale.

The time of Antichrists disclosing.

If ye will weigh Paules words diligentlie, we shall also know the time wherin Antichrist must be disclosed to the world. For writing to y Thessalonians y thought y Christ should shortlie come to iudgement,* 1.126 & minding to bring them out of y opinion, saith: y there shall a departing come before the daie of iudgmēt, y is to say, y men must fal from y Emperour of Rome, as Hie∣rom Anselme, Theophilact, Bede, Dionise, & almost all y rest of y interpreters take it. True it is y Paule spake this thing dark lie, least he shold offend mens minds. Therfore then (saith Paul) y great wicked bodie shall shew foorth himself, yea, & he shal not onlie succéed, especiallie at Rome in his owne strength, but also as Daniel writeth he shall bring to naught y rest of the hornes & strength of y empire of Rome. So y we now sée plainly inough y the people hath not onlie shronke from the obedience of the Emperor of Rome: but also y the Emperours haue no dominiō in Rome, more thē these. 700. years. The Bishops haue occupied this place in the stead of y Emperours, by the which Bishops

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chieflie. The Emperours power hath béene diminished, where∣fore we must graunt that they bée right Antichrists. B. Ochine. The Lord shal not come,* 1.127 vnlesse there come first a decaie, & that the sinfull man be reuealed, the childe of perdition, which shall bee the aduersarie, & bée aduaunced aboue all that is called God or godlie, &c. ¶No man doubteth but that he doth speake of Anti∣christ, & that hée reporteth y he shal be reuealed before the com∣ming of Christ, so that the reuealing or opening of Antichrist, is the token of these times, which doe goe before the comming of the Lord. And héere we maie sée what Barnard* 1.128 saith vppon the Psalme. Qui habitat. Sermo. 6. at the end. Now saith hée, there is peace with pagans, peace with heretikes, but we haue not peace with false children. Thou hast multiplied people Lord Iesus, but thou hast not multiplied gladnesse: for there be ma∣nie called and few chosen. All Christian men, and well néere all doe séeke things of their owne, and not of Iesus Christ. Yea, the verie offices of ye dignities of the Church, are chaunged into a filthie gaine, & trafike of darknesse, and there is not sought in them, the saluation of mens soules, but the wast of riches: for this they be sworne, for this they doe haunt Churches, saie Masses, sing Psalmes, they doe striue shamefullie now a daies for Bishopriks, for Abbotshippes, for Archdeaconries, and other dignities, so that the rents of the Churches be wasted, in the vse of superfluitie and vanitie. There remaineth that the man of sinne, the childe of perdition be reuealed, the diuell not onelie of the daie, but of the noone daie, which is not onelie transfigured into an Angell of light, but is aduaunced also ouer all that is called God, or that is worshipped. This saith Barnard, wherby it appeareth well inough vnto whō he thought that the words of the Apostle should be referred, so that no man can charge vs y we be the first that haue referred the same vnto the head of the most corrupt Clergie, I meane ye Simon of Rome. He gathered by y simonie, buieng & selling, couetousnes & excesse of the Church∣men in his time, that the reuelation of Antichrist was at hand. Where we must marke by the waie, that Barnard did not onlie acknowledge the Antichrist should soone be reuealed, but also that he was in the Church, els he could not haue bene reuea∣led, if that his comming had bene yet behinde as it is surmised in the Poperie. Musculus. fol. 451.

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Proues that the Pope is Antichrist, & no heathen Prince.

First S. Paule. 2. Thes. 2.* 1.129 speaking purposelie of Antichrist saith expreslie that he shall sit in the Temple of God, which is the Church of Christ. And Christ saith. Mat. 24. that they must come in his name. But it is manifest, that the Heathen Em∣perours did not it in this Temple of God, therefore Heathen Emperours be not this Antichrist. And by ye same reason, Ma∣homet is not Antichrist, because he sitteth without the Temple of God. And so Ottomanus. Now the Pope sitteth in the mids of the Temple of God, and boasteth himselfe to be God, chalen∣ging vnto himselfe such authoritie as is proper onelie vnto God, and vsurping such honour as in peculiar vnto God. Therefore not in the heathen Emperours, but in the Pope, is the Prophe∣cie accomplished.

Againe,* 1.130 it is manifest in scripture, that Antichrist shuld de∣ceiue the world with false doctrine, vnder pretence and colour of true religion: and therefore the scriptures so oftentimes war∣neth men that they be not seduced by him, which were néedlesse, if anie open professed enimies of Christ, shuld be that Antichrist. For there is no likelihood that anie heathen man (a Iewe or a Turke) should deceiue anie multitude of true Christians, but he that vnder the pretence of the name of Christ, seeketh most of all to deface the honour of Christ: he is a subtill aduersarie, & the verie spirit of Antichrist. As Saint Iohn also, in his Epistle cap. 2. doth testifie.

It is cléere therefore, that Antichrist is no Heathen Empe∣rour, which was neuer of the Church nor anie false Prophet, that tooke vpon him to teach in the Church. The same may be said of Mahomet. But that the Pope is most euidentlie Anti∣christ, vpon the words of our Sauiour Christ, when he com∣maunded that he which had no sword should sell his coate, and buy one, signifieng the great daunger that was at hand, Lord said the Apostles héere are two swords. These words (saith the Romish gloser) are the Ciuill and Ecclesiasticall power, which remained in Peter, and therefore his successors the Pope, hath preheminence of both. W. Fulke.

The markes to know Antichrist by.

Saint Gregorie* 1.131 saith: He is Antichrist that shall claime to be called the vniuersall Bishop, and shal haue a gard of Priests* 1.132

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to tend vpon him. Gregorie. li. 4. Epist. 38. Sacer.

Againe he saith, Ego fidenter dico, &c. I speak it boldlie: who∣soeuer calleth himselfe the vniuersall Priest, or desireth to be so called (as doth the Pope) in the pride of his heart, he is the fore∣runner of Antichrist. Grego. li. 4.

Againe in the same place he saith: The king of pride (that is Antichrist) is comming to vs, and an armie of Priests is pre∣pared, which thing is wicked to be spoken.

S. Barnard* 1.133 saith thus: Bestia illa. &c. That beast that is spo∣ken of in the booke of Reuelation vnto the which beast is giuen a mouth to speake blasphemie, and to kéepe warre against the Saints of God, is now gotten into Peter chaire, as a Lion pre∣pared vnto his praie. Bar. epis. 125. pag. 311.

Antichrist shall cause all religion, to be subiect vnto his pow∣er.* 1.134 Hierom aglasiani.

The greatest terror and furie of his Empire,* 1.135 & the greatest woe that he shall worke, shall be by the bankes of Tiber.

The place of Antichrists raigne.

Daniel the Prophet describeth the foure Monarchs of the world,* 1.136 vnder a similitude of foure Beasts, that is to saie the Empire of Babilon which was of the Assirians. The Empire of the Persians, of the Grecians, and of the Romaines. And out of the fourth Beast (that is to saie, out of the head of y Monarch of Rome, sprang a little horne, that is to saie, Antichrist himself) who hath so aduaunced his might and power, that he hath bro∣ken the power, both of the other hornes, and also the Empire of Rome, and hath preuailed against the godly. The same thing Paule the Apostle confirmeth saieng: Before Antichrist be re∣uealed, and appeare verie strong, there must be a daparting or going away, that is to say, the people must fall away from the obedience of the Emperour. Moreouer Iohn in his Apocalips setting foorth the Church of Rome vnto vs, to be, not the spouse of Christ but of Antichrist, saith. That he saw a certeine whore the mother of all vncleannesse & abhomination of all the world, holding a golden Cup in her hand, of whose mingled liquor, all the dwellers of the earth should be made dronke, from the high∣est to the lowest. And further, this whore shall be made dronke with the blood of Saints, and of the Martirs of Christ, and

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vpon hir forhead she had written Babilonia. And least any man should doubt, whether Iohn speake of Rome or not, hée saith plainlie that the Whore sate vpon seauen hills,* 1.137 which thing is well knowen to be agréeable vnto Rome, wherevpon it is cal∣led the Citie with seauen hills, wherefore Antichrist seate must be at Rome, which thing is euident both by holie scripture, and also by Hierom in an Epistle he wrote to Fabiola against Io∣uinian, to Marcello and Aglasia, in the 47. Chapter of his Commentaries vpon Esay, and in the second Chapter vpon O∣se. The same is confirmed by authoritie of Tertulian, writing against the Iewes and the Gentiles, in a booke of the resurrec∣tion of the bodie, and of Saint Austen also in his booke De ci∣uitate Dei. In the same opinion is Nicolaus de lyra, and many other beside. Bar. Ochine.

Of Antichrists disciples.

Saint Paule foretelleth of Antichrists disciples.* 1.138 1. Timo. 4. that they shall beare a great countenaunce of continent life, & forbid mariage. And of such Saint Hierom saith: Iactant pu∣dicitiam suam inpudenti facie: They make bragge of their cha∣stitie, with whorish countenaunce. Iewel.

Of Antichrists pro∣genie.

Antichrist was the sonne of a certaine wicked person called Sinne, hauing to his mother a certaine woman called Perditi∣on, who caused him to be brought vp of a corrupt nursse called dame Falsehood the daughter of Satan. The person of this An∣tichrist, is not simple, but compounded of two natures, that is to say diabolicall and humaine, as Iesus Christ is compoun∣ded both of diuine and humaine. And as of God and man is made one Iesus Christ, so of the Diuell and of the Pope, is made one Antichrist. And as Iesus Christ is the head of the beléeuing Church, which is his bodie, so is Antichrist like∣wise, the head of the malignaunt Church, which is his bodie, and doth receiue of him béeing hir head, all manner of corrupt humours running downe into her. And because he is borne into the world, onelie to bée contrarie to Iesus Christ, therefore all his thoughts, all his will, all his workes, all his doctrine, and briefelie all his life is repugnaunt to IE∣SUS CHRIST, euen to the drawing of his sword

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against him. Albeit he would haue the world beléeue, that hée doth all this, for the better obseruing of Christian religion. F. N. B. the Italian.

¶Looke more of Antichrist, in Rome. Pope.

ANTIPAS.

Of his faithfull seruice to God.

ANtipas my faithfull witnesse,* 1.139 was put to death among you. ¶It is a likelihood that this Antipas was some one of the notable Ministers of the Church, whom the seruants of Satan could the lesse away with, because he taught Christ there, more earnestlie and stronglie then other did, and stood more stoutly a∣gainst the aduersaries in defence of the things which the true faith conteineth, and that is to be coniectured vpon this, that he calleth him a faithfull witnesse, such a one as Stephen was at Hierusalem. And trulie this name agréed verie well vnto him: for this word Antipas is as much to say, as before or against all men. For nothing ought to moue a Christian heart, from the constancie of faith, and pure confession of the truth, Marl. vpon the Apoc. fol. 44.

ANTROPOMORPHITAE.

What a kinde of Heretikes they were.

THese were Monkes inhabiting the Desarts of Aegypt,* 1.140 who affirmed that God had a bodie and members as a man had. And héere vpon it rose saith Socrates li. 6. cap. 7. that God ye fa∣ther hath bene painted like an olde man in a graie beard. They were about the yeare of our Lord. 380.

The Antropomorphites perswaded themselues, that God might be known by the senses, as men which did attribute vn∣to God a humane bodie: but their opinion is vtterlie reiected, for the holie scripture testifieth that God is a spirit, and it also putteth a manifest difference betwéene a spirit & a bodie, when our Sauiour saith: Féele and sée, because a spirit hath neither flesh nor bones. And there is none which vnderstandeth not, that a humaine bodie and his members, cannot consist without flesh and bones. Further, their foolishnesse héereby appeareth, be∣cause there is not a bodie found, which is euerie way pure and simple: for let it be as equall as thou wilt, at the least way it

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hath parts whereof it is composed, and that all composition is a∣gainst the nature of God, euen the Ethnicke Philosophers per∣ceiued, &c. Pet. Mar. vpon Iudic. fol. 118.

APPARICIONS OF SOVLES.

¶Looke. Soule

APELLES.

What his heresie was.

APelles was a Marcionite,* 1.141 he said that Prophecies were of a contrarie spirit, he was guided by one Philumena a wo∣man. He thought it was not for men to reason of religion, but euerie one to continue as he beléeued. Eusebius, li. 5. cap. 12.

How Tertulian confuteth his heresies.

Apelles the Heretike being in manner ouercome with the foresaid reasons of Tertulian, graunteth that Christ had indéed true flesh, but he denied that he was borne, but brought from heauen: and he obiected that the bodies which were taken by Angels were true bodies, but they were not borne, such a bodie (saith he) had Christ. Tertulian aunswereth héerevnto: They, saith he, which set forth y flesh of Christ after the example of the Angels, saieng that it was not born, namely a fleshly substance, I would haue them compare the causes also, as well of Christ, as of the Angels, for which they came into the flesh. No Angel did at any time therefore descend to be crucified, to suffer death, and to rise againe from death. If there were neuer anie such cause why Angels should be incorporate, then hast thou a cause why they tooke flesh, and yet were not borne. They came not to die, therefore they cannot be borne. But Christ being sent to die, it was necessarie that he should be borne, that he might die: for none is woont to die, but he which is borne, &c. Pet. Mar. vpon Iudic. fol. 210.

APOLINARIS.

Of the heresies he fell into.

THis man was Bishop of Laodicia.* 1.142 Who notwithstanding he had written 30. bookes of our faith against Porphirius, fell into heresie, saieng that Christ receiued no flesh of the Uir∣gin Mary, but that in the act of his incarnation some part of the word was conuerted into flesh. He said that Christs soule was

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not of that part that was rationall, but onlie of that part which kept the bodie liuing. And therfore in his incarnation he tooke onelie the bodie and not the soule. Cooper.

APOSTLE.

What an Apostle is.

APostle, is an Ambassadour, a Messenger, or one sent. And af∣ter this manner, Christ is our Apostle sent of his Father. Tindale.

Who were Apostles.

Apostles are those chosen sorte, which were sent by Christ himselfe to preach the Gospell ouer all the world, confirming the same with miracles, and bearing witnesse of Christs resurrec∣tion: of which sort were the twelue. Mat. 10. 1. into whose state Paule was called afterward. These béeing bound to no certein abiding, went from countrie to countrie preaching Christ, and trauailed as ambassadours, to sundrie nations, planting: Chur∣ches, and setting vp Christs kingdome wheresoeuer they came. Marl. vpon the Apoc. fol. 259.

How the Apostles were not called the heads of the Church.

Augustine in his third booke, writing against the letters of Petulian denieth that the Apostle Paule, could be the head of the whom he had planted in the faith of Christ, saieng: O what a rashnesse and pride is this of man?* 1.143 Why doest thou not rather suffer, that Christ should alwaies giue faith, and to make thée a Christian in the giuing of it? Why doest thou not suffer, that Christ should be euer the beginning of the Christian man, and that the Christian man should fasten his roote in Christ, that Christ be the head of the Christian man. For what time 〈…〉〈…〉 the spirituall grace is bestowed vnto the beléeuers, by the holie and faithfull ministers, the Minister himselfe doth not iustifie, but he onelie of whom it is said, that he doth iustifie the wicked.

For the Apostle Paule was not the head and beginning of them whom he planted, nor Apollo the roote of them whom he wa∣tered, but he which gaue them increase, as he himselfe saith in the third chapter in the first Epistle to the Corinthians: I haue planted, Apollo hath watered, but God hath giuen increase.

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So that not be which planteth is anie thing, nor he which wa∣tereth, but God hath giuen increase, nor he was not the roote of them, but he rather which said, I am the Uine, and you be the braunches. And how could he be their head, when he said, wée being manie are one bodie in Christ? And when he doth re∣port most plainlie in manie places, that Christ himselfe is the head of the whole bodie. This saith Augustine. Musculus. fol. 261.

How the Apostles were equall with Peter.

Saint Cipriane* 1.144 saith. Non erant vti{que} & caeteri Apostoli, &c. The rest of the Apostles were the same that Peter was all endewed with one fellowship both of honour & of power. Yet the beginning is taken of one, to shewe that the Church is one. Cipri. de simplicita. Prçlatorum. Iewel. fol. 109.

Saint Hierom* 1.145 saith: Dices super Petrum fundatur Eccle∣sia, &c. Ye will say the Church is founded vppon Peter. Not∣withstanding in another place the same thing is done vppon all the Apostles: and all receiue the keies of the kingdome of hea∣uen: and the strength of the Church is founded equallie vppon them all. Hierom, aduers. Iouinia. li. 1. Iewel. fol. 107.

Origen* 1.146 saith: Quod si super vnum illū Petrum tantum, &c. If thou thinke the whole Church was builded vpon Peter, what wilt thou then say of Iohn the sonne of thunder, and of euerie of the Apostles. Origen in Math. tract. 1. Iewel. fol. 107.

S. Chrisostome* 1.147 of Peter saith thus: Duplex crimen erat, &c. Peter was in double fault, both for that he withstood Christ, and also for that he fell himselfe before the rest. Chrisost. in Math. hom. 83.

S. Austen* 1.148 saith: Inter se concorditer, &c. Peter and his fel∣lowes liued agréeable together. August. Epist. 86.

Againe he saith: Christus sine personarum, &c. Christ without anie choice of persons, gaue the same authoritie to Paule to minister among the Heathen, that he gaue to Peter a∣mong the Iewes.

The ordinarie glose* 1.149 saith thus of Saint Paule: Non didici, &c. I learned not of (Peter and) others, as of my betters: but I had conference with them, as with equalls and friends. Glos. Gal. 2. Iewel. fol. 107.

Paule himselfe saith:* 1.150 Iames, Peter and Iohn that séemed

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to be pillers, gaue vnto me and Barnabas the right hands of the fellowship, which the glose expoundeth thus: Societatis, &c. O fellowship, that is, of equalitie. Iewel. fol. 107.

How the Apostles had wiues.

Haue we not power to lead about a wife being a sister,* 1.151 as well as other Apostles, and as the Bretheren of the Lord, and Ceyphas. ¶This text cléerelie proueth, that Peter and other Apostles had wiues, and wherefore then should it be vnlawfull for Priests to marrie, they are no better, nor no holier then the Apostles were. But héere will some say, that the Apostles had wiues before that Christ did choose them, but afterward they forsooke their wiues, & followed Christ, which thing is not true, that they forsooke their wiues, for that had bene plainly against the doctrine of their master Christ, which taught thē not to for∣sake their wiues, but in any wise to kéepe them, sauing onelie for fornication. And this place of S. Paule: Haue we not pow∣er, &c. doth proue how S. Peter after his Apostleship, and also other disciples of Christ, carried their wiues about with them, when they went a preaching wherefore it is a false lie that they had forsaken them. D. Barnes.

Eusebius in the third booke of the Ecclesiasticall storie in the 27. chapter, reporteth Clements* 1.152 wordes thus: Clement whose words we haue héere marked, writing against them which de∣spise mariage saith these words: Do they also disallow the Apo∣stles, for Peter & Philip had wiues, and gaue their daughters, to be maried vnto men. And also Paule the Apostle is not asha∣med to make mention in a certeine Epistle of his owne make and companion,* 1.153 and to greete her, whom he said that he led not about with him, that he might be the more readie and comber∣lesse to preach the Gospell.

I doe not backbite th other blessed men, which were cou∣pled in matrimonie,* 1.154 of whom I made mention now. For I wish, that being worthie of God, I may be found in his kingdome at their feete as Abraham, Isaac, & Iacob: as Ioseph, Esay, & other Prophets were. As Peter and Paule, and the other Apostles, which were coupled in mariage, which had wiues, not to fulfill the 〈…〉〈…〉s of the flesh, but to haue issue and posteritie〈…〉〈…〉 Ignati∣us in Epist. ad Philadel.

Erasmus in his annotations vpon the fourth Chapter of the

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Epistle to the Philipians reporteth the witnesse of Ignatius on this wise: The holie Martir Ignatius in an Epistle to the Phi∣ledelphians doth plainlie graunt, that not onelie Peter but also Paule and other of the Apostles had wiues. And that they had them in no lesse reputation therefore, because Patriarchs and Prophets were married, not for lusts sake, but for childrens sake. Chrisostome* 1.155 graunteth that there were some which recko∣ned that Paule did speake vnto his wife, but dissenteth shewing no cause of his dissention. But to whom it is more right that we should sticke to Clement and Ignatius, of which the one was Saint Peters companion, and the other was Saint Marke the Euangelists disciple, or shall wée better beléeue Chrisostome, which was so long a space after the Apostles time. Thus farre Erasmus.

Of foure manner of Apostles.

Paule an Apostle not of men,* 1.156 &. ¶There be foure manner of Apostles or Messengers. The first, which were neither sent of men, but by Iesus Christ and God the Father, as was Esaie the Prophet and Paule himselfe. The second of God, but by man, as Iosua was ordeined of God, but by Moses which was a man, The third sort, are such as by fauour or monie, to get y roome of Ministers. The 4. are false Apostles, & Apostles of whom S. Paule writeth on this wise: such false Apostles do fashion them selues, as though they were the Apostles of Christ,* 1.157 & dare saie, This saith the Lord, whereas the Lord hath not sent them. Sir. I. Cheeke.

How we are warned to take heede of false Apostles.

Such as saie they are Apostles and are not.* 1.158 ¶That is to saie, such as bragge that they be sent of God: to the ende they maie the easier beguile the rechlesse and simple sort. And are not, that is to wit, no true Apostles, but false teachers, sent of themselues and not of God, according as the Lord complaineth of the false prophets by his Prophet eremie. 14. 14. Héere wée sée how Satan is wont to take vppon him the shape of an An∣gell of light, according as Paule saith 2. Cor. 11. 14. After y same manner doe his Ministers also, when they vaunt themselues of the name of Apostles, as for example, Himmineus and Alex∣ander. 1. Ti. 1. 20. And also Philogus & Hermogenes. 2. Tim. 1. 15.

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and therfore doth Paule the Apostle also commend the aith and constancie of the Ephesians, in that they gaue no place, but ra∣ther stoutlie withstood the doctrine of ye false Apostles. Eph. 1. 15. Marl. vpon the Apoc. fol. 32.

Of the Apostles traditions.

¶Looke. Tradition.

AQAR II.

THese were heretikes* 1.159 which offered water in the Sacrament in stéede of wine. August. li. de haerel.

ARCHBISHOP.

How this name is approued.

POlidore Virgil. li. 4. de mentoribus rerum. cap. 12. saith, that Clement in his booke intituled, Compendiarum christia∣na religionis, testifieth y the Apostle Peter did in euery Prouince appoint one Archbishop, whom all other Bishops of the same Prouencie should obey. He saith also, that the same Archbishop was called Primas Patriarcha, and Metropolitanus.

In those daies (saith Eusebius* 1.160) Iohn the Apostle & Euangeli••••, whom y Lord loued, liued as yet in Asia, which did gouerne the Churches there, after he was returned out of y Ile from banish∣ment, after the death of Domitian, & a little after he saith y he went being desired, Ad vicina Gentium loca, &c. Unto the pla∣ces of the Gentiles adioining, partlie that he might appoint Bi∣shops, partlie that he might establish whole Churches, partlie that he might by lot choose such into the charge, as the holie ghost should assigne. So that whether he had the name of Arch∣bishop or no, certaine it is that he had the gouernment and di∣rection of the rest. I. W.

Cipriane,* 1.161 speaking of the office of an Archbishop, saith thus: Neque enim aliunde haeroses abo••••e &c.* 1.162 Neither haue heresies or scismes risen of anie other occasion, then of that that the Priest of God is not obeied neither one Priest for the time in the Church, and one iudge for the time in the stéede of Christ thought vpon, to whom if the whole brotherhood, would be obe∣dient according to Gods teaching, no man would moue anie things against the Colledge of Priests.

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Cornelius being Bishop of Rome, and hauing excommuni∣cated certaine notorious wicked men, & afterward being threa∣tened and ill vsed at their hands: Cipriane hearing therof, wrote comfortablie vnto him, and willed him in anie wise to procéed: shewing further, what sects and schismes ensueth in anie Pro∣uince or Diocesse, whereas the Bishops authoritie is despised. For in these words he speaketh not of the vsurped authoritie of the Bishops of Rome ouer all Churches, but against the inso∣lencie of some, which despising their Metropolitane or Arch∣bishop, did with their factiousnesse trouble the Church. For hée would haue an Archbishop in euerie Prouince, which shoulde beare the chiefe rule ouer the rest of the Clergie, and so doe the godliest and best learned expound Cipriane. I. W. fol. 354.

Cipriane writing to one Florentius. Pupianus, speaking in his owne behalfe being Bishop of Carthage, saith on this sort: Vnde scismata, &c. From whence hath heresies and schismes sprong héeretofore, and whereof spring they now, but that the Bishop which is one, and gouerneth the Church, by the pre∣sumptuous disdaine of certaine is despised, and a man prefer∣red by Gods allowaunce, is examined and iudged by vn∣worthie men. For it is the chiefe and principall office of an Archbishop, to kéepe vnitie in the Church, to confound couetousnesse, to redresse heresies, schismes, factions, to sée that Bishoppes and all other of the Clergie which is vn∣der him, to doe their duties, &c. I. Whitegift. fol. 155.

Caluine* 1.163 in his Institution saith on this sort, that euerie Prouince had among their Bishops an Archbishop, and that the Counsell of Nice did appoint Patriarches, which should be in order and dignitie aboue Archbishops, it was for the preseruati∣on of discipline: Therefore for this cause especiallie, were those degrées appointed, that if anie thing shoulde happen in a∣nie particular Church, which could not there be decided, it might bée remooued to a Prouinciall Synode, from whence there was no Appeale, but vnto a generall Counsell.

This kinde of gouernement some called Hierarchiam, an improper name and not vsed in the Scriptures: For the spirite of GOD will not haue vs to dreame of Dominion

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and rule in gouernment of the Church. But if (omitting the name) we shall consider the thing it selfe, we shal find that these olde Bishops did not frame anie other kinde of gouernment in the Church, from that which the Lord hath prescribed in his word. ¶Caluine héere mistiketh this name Hierarchia, but he alloweth the name and authoritie of Patriarchs and Arch∣bishops, & thinketh the gouernment of the church then vsed, not to differ from that, which God in his word prescribeth. I. W. fol. 417.

In the Ecclesiasticall estate, we take not awaie the distinc∣tion of ordinarie degrées, such as by the Scripture be appoint∣ed, or by the Primatiue Church allowed, as Patriarchs or Arch∣bishops, Bishops, Ministers and Deacons, for of these foure, we especiall read as chiefe: In which foure degrées as we graunt diuersitie of office, so we admit the same also diuersitie of dig∣nitie: neither denieng that which is due to each degrée, neither yet mainteining the ambition of any singular person, for as we giue to the Minister place aboue the Deacon, to the Bishop a∣boue the Minister, to the Archbishop aboue the Bishop, so we sée no cause of inequalitie why one Minister should be aboue ano∣ther Minister: one Bishop in his degrée, aboue another Bishop to deale in his diocesse: or an Archbishop aboue another Arch∣bishop. 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 dis∣parium{que} rerum sua cui{que} loca tribuens dispositio. M. Fox.

ARCHONTICI.

THese were heretikes* 1.164 in Palestina, which referred the creati∣on of all things to mans powers. They said that the Saba∣oth, 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.

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THe Archdeacons began then to be created, when the plentie of the goods,* 1.165 required a new and more exact manner of dis∣posing them: albeit Hierom doth saie, that it was euen in hi age. In their charge was the summe of their reuenewes, posses∣sions and store, and the collection of the dailie offerings. Wher∣vpon Gregorie declareth to the Archdeacon of Salon, that hée should be holden guiltie, if anie of the goods of the Church peri∣shed, either by his fraud or negligence. But where as it was gi∣uen 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 Baili∣wicke 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 Archdea∣con. Sozomenus. lib. 7. cap. 19. maketh mention of an Arch∣deacon 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 Archdea∣con 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* 1.166 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.

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What is meant by the Arke of the Testament.

And the Arke of his Testament was séene.* 1.167 ¶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,* 1.168 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 be∣come 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 At∣tonement 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 com∣maunded 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 Geo∣metricall, 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 ra∣ther by diuine prouidence, then by mans policie, it was gouer∣ned from running to wracke. And Noe began to build this Arke, in the 533. yeare of his age, and before the floud as Bero∣sus saith. 78. yeares. Lanquet. Grafton.

ARMAGEDDON.

The interpretation of this word.

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WHich in Hebrue is called Armageddon. ¶In the Scrip∣tures, places take their names,* 1.169 either of some notable ad∣uenture, 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 Ar∣mageddon by preuention in this place: which maie be inter∣preted, the Armie of wasting or slaughter: representing euen by the vnluckie name of it, what shall beall 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 Gos∣pell 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. Mlorate vpon the Apocalips. fol. 233.

Armageddon. As if he would saie, the craftinesse of de∣struction, 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,* 1.170 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,

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and therefore his word, which is Iesus Christ, is called his Arme. Neither is this word Arme applied onelie to a man, but also ye long snout of an Elephant, is called an hand or an arme, for that by that instrument he worketh manie things, &c. Pet. Mar. fol. 325.

And his arme shall rule for him.* 1.171 ¶His power shalbe suf∣ficient, without helpe of anie other, and shall haue all meanes in himselfe to bring his will to passe. Geneua.

¶Where the Lord saith,* 1.172 he hath made bare his holie Arme, is as much to saie, as he is readie to smite his enimies, and to deliuer his people. Geneua.

Therefore mine owne Arme helped me.* 1.173 ¶God sheweth that he hath no néede of mans helpe, for the deliueraunce of his, and though men refuse to doe their dutie through negligence & ingratitude, yet he himselfe will deliuer his Church, and punish the enimies. Read Chap. 59. 10. Geneua.

ARMINIANS.

Of their hereticall and damnable opinions.

THese people were of the Countreie of Armenia,* 1.174 and of late yeares christened, but now they be subiect to the Turkes.

They in some things erred from the Church of the Latines and Greekes. They haue one great Bishop, whom they cal Catholi∣cum. They celebrate much like vnto our fashion. They kéepe ho∣lie neither the Natiuitie of Christ, nor his Baptime: saieng, he néeded not to be purged nor clensed of sin. Also they tooke from all sacraments the vertue to confer grace. They eftsoones bap∣tise those that came from the Church of the Latines to them, saieng that we be not of the Catholike faith, but they. They saie, that no man maie be christened, vnlesse he receiue the Sacrament of the Altar: & that Infants néed not to be bapti∣sed, affirming that in them is no Originall sinne. That the ho∣lie Ghost procéedeth of the Father, and not of the Sonne. That the Sacrament of the Altar, maie not be consecrated of bread, cleane without leauen. Also in the consecration, they put no water into the wine. Moreouer they saie, that the recei∣uing of the Sacrament, profiteth onelie the bodie. That when Christ descended into Hell, he led with him all that wer there.

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That Matrimonie is no Sacrament, and may bée dissolued at the will of the man or woman. That Christ did rise the Saterdaie after good Friday. All these and other heresies are condempned by sundry generall counsailes, and the consent of all Christendome. Eliote.

ARRIVS.

Of his heresie and lamentable end.

ARrius borne in Libia yet a Priest of Alexandria, hearing Alexander the Bishop intreating curiouslie of y Trinitie, thought verilie that he maintained the opinion of Sabellius, set himselfe against the Bishop, and said, that the sonne of God had a beginning of essence, that there was a time when he was not, he said that God was not alwaies a Father, that the sonne was not from euerlasting, but had his beginning of nothing. Béeing called before the Emperour, he would subscribe to the Nicene counsell and sweare to. His deceipt was to carrie in his bosome, his hereticall opinion written in a péece of paper, and when he came to the booke, he would sweare y he thought as he had written, meaning in his bosome. His end was lamē∣table, for comming from the Emperour after the oth he had taken, with great pompe through the stréet of Constantinople, he was taken with sodeine feare, & withall he felt a laske, im∣mediatlie he asked of them where there was anie house of of∣fice, thither he went and voided his guts. As manie as went by were wont to point at the place with the finger, and saye, in yonder Iakes died Arrius the heretike. Socrates. li. 1. cap. 3. 25. Epiphan. Haeres. 68. 69.

¶About the yeare of our Lord. 499. Transamandus king of the Vandales in Afrike, banished. 220. Bishops, for that they withstood and resisted the heresie of Arrius.

¶About the yeare of Christ. 522. Iustine the Emperour bani∣shed all the Bishops of the Arrians, Maniches, and other here∣tikes, and indeuoured to restore againe the pure and sincere Christian faith. But shortlie after, he fearing of the power of Theodorich the king of the Ostrogothes, permitted the Arri∣ans to turne to their Churches.

¶About the yeare of our Lord. 591. Leonigildus king of Spaine, slew his own sonne Hermogile, because he would not

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consent to the heresie of Arrius. Cooper.

Of the conutation of the Arrians,

Looke, Christ.

ARROVVES.

What the Arrowes of the Almightie are.

FOr the Arrowes of the Almightie is in mée,* 1.175 &c. ¶The Ar∣rowes of the Almightie after some mens opinion, are the sore∣nesse of his iudgement, and his wrath: After some other they are the trouble which the lawe moueth in the hearts of men, while they therby are stirred to hate themselues, & so are health∣fullie killed, as it is said Psalme. 38. 2. Some againe expound them to be the crosse of miserie and wretchednesse, wherein God had now wrapped him. For the Saints (saie they) receiue their crosse of the hand of God. The same wil that this sentence be an increasing and amplifieng of that which his aduersarie had fierslie laide against him. Eliphas in the beginning of the fourth Chapter had said, that the plague was come vpon him, & had touched him. With this (say they) meteth he now. Beholde, it not onelie toucheth mée, but woundeth mée with Arrows, and those venoumed with venome, haply with the gall of Dragons, with which touching both my bloud waxed wood, and all my spirit is suppled vp. Moreouer, God hath not onelye throwne these dartes vppon mée, but also his dreadfull feares, that is, whatsoeuer hée hath that is terrible laieth he on mée. T. M.

How Arrowes, are sometimes taken or thunder and lightnings.

Then he sent his Arrowes (that is to saie, his lightninges) and scattered them.* 1.176 Read Psalme. 77. 17. Geneua.

How they are sometimes taken for sicknesse.

For thine Arrowes haue light vppon mée.* 1.177 ¶Thy sicknesse where with thou hast visited mée. Geneua.

ASIA.

What Asia is.

ASia is one of the three parts of the world, conteining Asia the lesse, Lidia, Caria, Bith••••••a, Galatia, Capadocia, Armenia, Ci∣licia, Sarmatia, Assiria, Arabia, Persia, Hircania, Media, the two Indies, with manie mo, as Ptolome describeth in his twelue

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Tables. Cooper.

Of whom Asia was first possessed.

Sem the first sonne of Noe, Prince of Asia, called also of some Melchisedech, a iust and peaceable King, a Priest of Al∣mightie God, from whome Christ liniallie descended, possessed Asia with his children. For of Elam came first the Persians: of Assur the Assirians: of Arphaxat the Chaldeans: of Lud the Lidians, and of Aram the Sirians. Grafton.

ASKING.

The manner of asking of God.

THis saith Dauid Kimhi, was the manner of asking of God. Hée which would enquire concerning anie publike affaire, or otherwise of anie weightie matter, came vnto the Priest, and hée putting on an Ephod, stoode before the Arke of the Lord. In the Ephod or in the brest plate were. 12. precious stones, wherein were written the name of the twelue Tribes, And there were also set the names of Abraham, Isaac, and Ia∣cob. And in those stones were all the letters of the Alpha∣bet. The asker ought to turne his face vnto the Priest, and to aske, not in déede so apertlie that his voice should bée hearde, neither yet so softlie, that hée should onelie thinke in minde the things which he desired, but in such sort as wée reade that Hanna praied in the first booke of Samuel, where it is sayde, that shée moued hir lippes onelie, neither spake shée anie thing that could be heard. Then was the Oracle giuen on this manner vnto the Priest. By the power of the holie Ghost cer∣teine letters appeared aboue the other in the brest plate, and that either in place or in brightnesse, wherein the Priest read the Oracle and will of God. And these things are those Vrim and Thumim, which the Priest bare in his breast lappe. This is Kimhies opinion, vnto whom, what faith is to be giuen I cannot tell, for it might be that the spirit of God, did without letters giue Oracles, by the voice of the high Priest, whose heart he inspired with prophesie, &c. Pet. Mar. vpon Iudic. 272

Of whom we ought to aske our petition.

Uerily verily I say vnto you, whatsoeuer ye aske y father in my name,* 1.178 he wil giue it vnto you. ¶He saith not whatsoeuer ye aske

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the Father in the name of Saint Peter, Saint Paule, or other Saints, but in my name. Let vs aske therefore helpe in the name of him which is able to obteine for vs of his Father whatsoeuer we aske: least peraduenture, héereafter in the end of the world at the straight iudgement, we shall heare: Hi∣therto in my name yée haue asked nothing. Bilney in the booke of Mar. fol. 1139.

How Christ asked what men did saie of him.

He asked of his Disciples saieng:* 1.179 whom do men saie that I the sonne of man am. ¶If anie man (saith Origen) be a Bi∣shop or a Magistrate, let him hardlie aske this question: what doe men saie of mee: but this they must aske of them, that will tell the truth without flatterie. Cheeke.

ASSVR.

How the people of Assiria tooke their name of him.

THe Assirians which is a part of Asia, came of Assur, the second sonne of Sem, which Assur (as Lyra saith) would not rebell against God, with Nemroth in the building of the towre of Babilon, but fled out of the land of Senhar into a no∣ther farre countrie, where he first inhabited, by reason wherof the countrie tooke his name, and was called Assiria. In the which countrie he builded a citie, that in processe was called Niniue, which citie was so great, that it was thrée daies iourney to goe through it. Lyra.

What is meant by Assur in this place following.

Assur also shall be slaine with the sword, not with a mans sword.* 1.180 ¶The Prophet should héere séeme to prophesie of the great destruction that happened vnto Sennacherib. 2. Par. 32. 21. And Esaie. 37. 36. which was done by the sword of the Angell, not by the sword of man, as ye maie there sée. Sennacherib was the king of Assiria, and therefore is the destruction of the Assi∣rians which happened vnder him, signified by this word Assur. Some (because the Prophet a little before in the Text moueth the people to forsake Idols) expound it thus: not by our Idols, not by our strength, not by mannes helpe (which all maie be called the sword of man) shall our spirituall enimie (which is signified by Assur) perish: but by the power of God,

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and the inuisible sword that cannot bée séene, with which the Angell slewe, an hundred, foure score and fiue thousand in one night. T. M.

ASTHAROTH.

What manner of Idoll it was.

THis Idoll (Astharoth) was so called, because it stoode to be worshipped in the forme of a Shéepe. For a shéepe in He∣brue is called Aschtor. And as it appeareth by the fourth booke of kings. Cap. 23. 13. it was an Idoll of the Sidonians, where∣vnto Salomon by the instigation of his wiues, builded some∣time a Cappell, &c. Pet. Mar. vpon Iudic. fol. 68.

ASTROLOGIE.

What Astrologie is.

AStrologie is the knowledge of the naturall order and dispo∣sition that God hath set in the starres and planets, to iudge of the office, propertie, and vertue, and to bring all to their end and vse. Caluine.

The Astrologer is he that knoweth the course and motions of the heauens, and teacheth the same which is a vertue, if it passe not his bondes, and he become of an Astrologer an Astro∣nomer. Who taketh vpon him to giue iudgement and censure of those motions and course of the heauens, what they progno∣sticate and destinie vnto the creatures of the earth, man, beast and other, what shall be the temperature of the aire, the condi∣tion of the earth, the state & successe of such fruite as it bring∣eth foorth. By this knowledge they forespeake of pestilence, and other discases, and séeth the death of great men to come, & such commotions and warres as shall followe betwéene the Princes of the world. And thus they saie they knowe, by the course of the heauens. Whereas they sée the coniunctions of manie planets, of figures, and fatall disposition and qualitie, concurre: by reason of whose influence into these inferiour partes, all those calamities must happen. Heere they abuse not onelie the name of God, and the naturall discourse of reason which hath comprehended the motions and course of heauens, but also heauen it selfe, and attribute vnto the heauens, the thing that onelie apperteineth to God: To saie the health of

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man, the sickenesse of man, the plentie of the earth, and scarci∣tie of the same, the regument of common, and the life & death of gouernours thereof. Their knowledge and practise in those things is nothing at all. For almightie God hath not made the heauens to that end and purpose, that man shold learne of them good fortune or ill, as it is plaine. Gen. 1. In the second daie, God made the Firmament and superiour Starres, which the text calleth Rakiah, to this end that it should seperate the wa∣ters that be vnder the Firmament, from those that be aboue the Firmament, and God called the Firmament heauen. In the fourth daye GOD made the Sunne, the Moone, and the Stares. And sheweth to what purpose and ende he made them, the one to haue dominion in the daie, the other in the night, and God put them in the Firmament of heauen, to giue light vnto the earth. These rule in the daie and night, and put difference betwéene light and darknesse, to diuide the yeare into his portes, the Spring, Sommer, Autume, and Winter. They are in signes likewise saith the Text. The which the Husbandman that tilleth and soweth the ground, obserueth without superstition, to sowe and reape his corne. Hée casteth it into the ground in the Winter, and receiueth it againe in the Summer. So doth the Marriner make the reuolution of the Moone, his decrease and increase, whereby he knoweth the tides, the ebbes and flowe of the same. And the latter Phisitions, Auicene, and Auerrois hath likewise assigned their vse in mans bodie, therefore they ap∣point diuersitie of daies in the practise of Phisicke, one to bée more apt for letting of bloude then other, to purge and to bane then the other. If they maie be obserued without superstition, it maie be suffered. So that notwithstanding that such as obserue not these latter rules, may both minister and receiue medicines, for the heauens were made to serue vs, and not to master vs, were created for man, and not man for them. Therefore it is a false superstition to saie, good or bad, plentie, or scarcitie, sicknesse or health, warre or peace, dependeth of the influence of the heauens, &c, Whooper.

Authorities against the abuse of Astrologie.

Where are now thy wise men, that they maie tell thée,* 1.181 or

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maie knowe what the Lord of hoasts hath determined against Aegipt. And yet there was no part of Astrologie but it was there. The Prophet doth as it were speake in despite against all them that meddle with it, saieng that it is not their office, to knowe the things which come to passe as they make pro∣fession. Caluine.

Thou art warned in the multitude of thy counsells,* 1.182 let now the Astrologers, the Stargasers, and Pronosticatours stand vp and saue thee from those things that shall come vpon thée: be∣holde they shall be as stubble, the fire shall burne them, &c.

¶The Chaldeans wer most renowmed in Astrologie that euer were anie: so that all they which haue thrust themselues into this curiositie, did borrowe their name from them. Wherefore we sée how God reproueth and condemneth them: and pro∣nounceth plainlie, that men cannot learne of the starre, the mutation and falls of kingdomes. And that he will punish the pride of them, which haue thrust themselues in, to enterprise it, &c. Caluine.

This saith the Lord, Learne not the waie of the heathen, & be not afraide for the signes of heauen,* 1.183 though the heathen bée afraide of such. ¶God forbiddeth his people to giue credite or feare the constellations and coiunctions of starres and planets which haue no power of themselues, but are gouerned by him, and their secrete motions and influences are not knowne to man, and therefore there can be no certeine iudgement there∣of. Deut. 18. 9. Geneua.

I destroie the tokens of the Southsaiers, & make them that coniecture fooles,* 1.184 & turne the wise men backward, and make their knowledge foolishnesse. ¶He armeth them against the Sothsaiers of Babilon, which would haue borne them in hand, that they knew by the Starres that God would not deliuer them, and that Babilon should stand. Geneua.

It is not without cause (saith Austen)* 1.185 that men supposeth, that when the Astrologers do merualousie in their answeres declare manie truths, the same is done by a secrete instinct of wicked spirits whose care is, to fasten and confirme in mens mindes, these false and hurtfull opinions of starrie destinies, and not by anie art or cunning of the noting and beholding of the birth starre, for there is no such art at all.

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August of the Citie of God. li. 5. Chap. 7.

Looke there be no deuiner, which doth diuine and foretell things,* 1.186 be found among you: nor obseruer of daie, nor that hath respect to birds nor witch, nor coniurer which doth coniure, nor anie which doth counsell or aske counsell of familiar spirites, nor coniuring the dead: for all that so doe, are abhomination vnto God. Looke more in Starres.

ASTRONOMIE.

What Astronomie is.

THe true Astronomie that can be bidden by, by learning, is no more but a coniecturall science, it is no demonstra∣tiue science no more then Phisicke is. And, yet both well vsed are verie good. But to coulour witchraft, sorcerie, and famili∣aritie with the diuell, with the name and coulour of Astro∣nomie as some doe, is a diuellish and a damnable practise, con∣demned by the word of God in a thousand places, would haue man wholie and onelie to trust in Gods promises, and in his gouernaunce, and so to let the iudiciall Astronomer and pal∣misters goe like limmes of the diuell which denie Gods pro∣uidence. R. Turnar.

The first inuenter of Astronomie.

I finde alledged by Berosus, that Noe had an other sonne, (beside Sem) borne after the floud, who was named Ionithus, or Ionichus, which was a great Astronomer, and was the first that atteined to the whole science of Astronomie, and thereby did deuine and shew before what should after happen to the foure principall Monarchies of the world. Hée was also schoole∣master to Nemroth, who began the building of the towre of Babilon, and at that time all the people of the world spake but one tongue. Graston in his Chro. fol. 13.

AVE MARIA.

A new Aue Maria of Pope Sex∣tus making.

IN English thus: Haile Marie full of grace, the Lord is with thée: blessed art thou among women, and blessed is the fruite of thy wombe Iesus Christ: and blessed is Anna thy mother, of whom thy virgins flesh, hath procéeded without

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blot of original sinne. ¶Héere is thrée things to be noted: First, how the Pope turneth vnproperlie into a praier, which pro∣perlie was sent of God for a message or tidings. Secondly, how the Pope addeth to the words of Scripture, contrarie to the expresse precept of the Lord. Thirdly, how the Pope exempteth Marie the blessed Uirgin, not onelie from the séede of Abra∣ham, and Adam, but also from the condition of a mortall cre∣ature. For if there be in hir no originall sinne, then she beareth not the Image of Adam, neither doth she descend of that séede, of whose seede euill procéedeth vpon all men & women to con∣demnation, as Paule doth teach. Rom. 5. 12. wherfore if shée des∣cended of that séede, then the infection of originall euill, must necessarilie procéede vnto hir. If she descended not therof, then shée commeth not of the séede of Abraham, nor of the séede of Dauid, &c. Againe, séeing that death is the effect and stipend of sinne, by the doctrine of Saint Paule, Rom. 6. 23. Then had hir flesh iniurie by the lawe (as Christ himselfe had) to suffer the malediction and punishment of death, and so should neuer haue died, if originall sinne had no place in hir, &c. Booke of Mar. fol. 925.

AVENGE.

How we ought not to auenge our selues.

AUenge not thy selfe. ¶As a Father ouer his children is both Lord and iudge, forbidding one brother to auenge himselfe on an other,* 1.187 but (if anie cause of strife be betwéene them) will haue it brought to himselfe, or his assignes, to bee iudged & cor∣rect: so God forbiddeth all men to auenge themselues, and taketh the authori•••• and office of auenging vnto himselfe, sai∣eng: vengeaunce is mine, and I will reward. Deut. 32. 35. which Text Paule alleadgeth. Rom. 12. 19. For it is impossi∣ble that a man should be a righteous and equall, or an indiffe∣rent iudge in his owne cause, lustes and appetites, so blinde is our affections in vs. Moreouer, when thou auengest thy selfe, thou makest not peace, but stirreth vp more debate. God therefore hath giuen lawes vnto all Nations, and in all landes hath héeput lungs and gouernours, and rulers in his owne stead, to rule the world through them, and hath commaunded

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all causes to be brought before them, as thou readest. Exo. 22. Tindale.

AVIMS.

What this word doth signifie.

AVims was a kinde of Gyaunts, and the word signifieth, crooked, vnright, or weaked. Tindale, fol. 15.

AVRICVLAR CONFESSION.

¶Looke Confession.

AXE.

What is meant by this Axe, that Iohn speak∣eth of heere.

NOw also is the Axe put to the root of the trée.* 1.188 ¶The iudge∣ment of God is at hand, to destroie such, as are not méete for his Church. Geneua.

¶Some doe expound it thus: The Axe is the power of the Romaines, which were the iustruments of God to destroie vt∣terlie, the wicked and vnfaithfull generation of the Iewes. Sir I. Cheeke.

Notes

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