Pastour had sayd I will not féede you This Pastour by an other name is called the Abhomination of desolation that shall sit in the Temple of God as though he were God Therefore the sword of the Lord shall be vpon his right arme vpon his right eye that the force of him all y◠bosting of his might might be dried vp withered awaye the knowledge that vnder a false name he promised to himselfe shall be◠obscured with eternall darknesse I. Bridges fol. 1092. In what respect the Popish Church may be called Catholike As a certaine scholer of Oxford by a certaine woman whom other praised did merily say she was a Catholike woman meaning a common queane So the Popish Church in like sence is a Catholike Church that is to say a common strumpet prostitute to all Idolatry and not the chast spouse of Christ c. I. Bridges fol. 165. What the Pope saith of himselfe I cannot erre I haue all lawes both temporall spirituall in my brest I am aboue all general Councels I may iudge al mē but all the world may not iudge me be I neuer so wicked I am king of kings lord of lords I can do whatsoeuer Christ himself can do I am all aboue all all power is giuen to me as well in heauen as in earth c. What the Popes owne lawe saith If the Pope care neither for his own health neither for his brothers be found vnprofitable and negligent in his workes further apt to no good that hurteth himselfe and other leadeth with him people innumerable by Legions vnto the Diuell to be punished with him in paines most dolorous for euer being Pope no man should presume to reprehend his faults for he iudgeth all men and is to be iudged of no man How the Pope hath power ouer Angells The Pope saith Felinus hath Christs lieuetenauntship not onely ouer things in heauen ouer things in earth ouer things in hell but also ouer the Angells both good and badde Iewel fol. 543. How the Pope is the Diuels Viceregent and Antichrist It is most certaine that the Pope is Uicar to the Prince of this world and the Diuell is said in the Gospell to be the Prince of this world Who doubteth then but if the Pope bée Uicar to the Prince of this world he is Uiceregent to the Diuell and as Iesus Christ appeared to this world to vndoe the workes of the Diuell so likewise the Diuell hath made the Pope who is his Neatheard héere vpon earth to appeare to the world to vndoe the workes of Iesus Christ. And therefore the Pope studieng diligently to obay the will of his Prince fully is forced dayly to be contrary to Iesus Christ and what is this but onely to be Antichrist F. N. B. the Italian POVVER How neither Pope nor Priest hath power to forgiue sinnes THe word of God forgiueth sinnes the Priest is the iudge the Priest executeth his office but he exerciseth no right of power The Lord hath graunted the office of baptising to manye but the power and authoritie in Baptisme to forgiue sinnes he hath reserued onely to himselfe So saith Ambrose it is our part to remoue the stone from the graue by preaching by counsell and by exhortation but it is the Lords worke to raise vp the dead it is the Lordes worke to bring him from the pitte It is not the ambassadour it is not the messenger but the Lord himselfe that hath saued the people The Lord remaineth alone For no man can be partner with God in forgiuing sins This is Christs onely office that hath taken away the sinnes of the world And yet is not the Priests office void of power He hath power and commission to open the will of God and as S. Paule saith to speake vnto the people euen as in the person of Christ. So Tertulian saith The chiefe Priest that is to say the Bishop hath right and power to giue Baptime But as S. Austen saith God gaue the ministerie of remission of sinnes vnto his seruaunts but the power thereof he retained vnto himselfe c. Iewel 158. How all power is in and of God and not in man Thou couldest haue no power against me except it were giuen thée from aboue ¶ Héere we doe learne that all power is of God Yea the power of darkenesse which God causeth to raigne for our sinnes and disobedience to him his word Iob. 34. Whosoeuer therefore resisteth any power he doth resist the ordinaunce of God and so purchaseth vnto himselfe vtter destruction vndoing Let also Magistrates remember of whom they haue receiued their power and vse their authoritie according to the will of him vnto whom they must render accompt of all their doings Sir I. Cheeke How the higher powers are to be obaied The powers that be are ordeined of God ¶ We are bounde in all manner of things to obaye the Magistrates sith that they are the ordinaunce of God whether they be good or euill vnlesse they command Idolatry and vngodlinesse that is to say things contrary to true Religion Then ought we to saye with Peter We ought rather to obaye God then men But wée must beware of tumult and insurrection The weapon of a Christian man in this matter ought to be the sword of the spirite which is Gods worde and prayer coupled with humilitie and due submission and with heart ready rather to dye then to doe any vngodlinesse Sir I. Cheeke Let euerye person be subiect to the higher Powers ¶ This saith Chrisostome is ordained to the Ecclesiasticall◠and Cleargie and to the Monkes or any other whatsoeuer it be For thy obedience and subiection doth not alter thy seruice towards God ¶ By what title saith Saint Barnard is it speking of the temporall sword that the Pope selleth these things it is not according to the right vse Apostolicall for Saint Peter could not giue that which he himselfe had not but hée hath left to his successours that which he had to wit the order of the Churches Item saith he your powers are not ouer possessions but ouer the sinnes forasmuch as ye haue receiued the keyes of the kingdome of heauen not to be great Lords but to haue the correction of vices which dignitie séemeth greatest to you to forgiue sinnes or to distribute possessions There is no comparison These earthly superiorties haue their Iudges which be Kings of the earth And wherefore vsurpe you the Office dignities and lymittes of other men Learne saith he to haue a Spade to delue and dresse the Uineyard of the Lord not to beare a Scepter And yet more it is saith he a cleare thing that all Lordships is forbidden to the Apostles Go thou then which vsurpest the title of an Apostle in ruling Lordlike goe where the authoritie and power is fette in the Apostolike seate c. Theodore Beza What absolute power is Absolute
Deering And went into the Sinagogue on the sabboth day sat down ¶ The truth neuer feareth the light but commeth forth boldly as it appeareth by Paule Barnabas which entered into the common Sinagogue Also héere we doe learne why the sabboth was instituted not for vaine sports and pastimes but that vpon that day the people should giue themselues to praier to read heare the word of God Sir I. Cheekeâ— How the Priests brake the Sabboth and were blamelesse ¶ That on the Sabboth the Priestes in the Temple brake the Sabboth and are blamelesse ¶ Not that the Priests brake the Sabboth in doing that which was commaunded by the lawe but he speaketh this to conâ—ute the errour of the people who thought the Sabboth broken if any necessary worke were done that day Geneua Sée that ye kéepe my Sabboth ¶ The Sabboth beside that it serued to come heare the word of God to seeke his will to offer and to reconcile themselues vnto God It was a signe vnto them also did put them in remembraunce that it was God that sanctified them with his holy spirit and not they themselues with their holy workes T. M. What is meant by the second Sabboth It came to passe in the second Sabboth ¶ Epiphanius noteth well in his treatise where he confuteth Ebion that the time when the Disciples plucked the eares of corne was in the feast of vnleuened bread now wheras in these feasts which kept many daies together as the feast of tabernacles and the passeouer their first day and the last wer of like solemnitie Leâ—â— 23. Luke fitly calleth the last day the second Sabboth though Thâ—ophilact vnderstand it of any of them that followed the first Beza The feasts which conteined many daies as the passeouer and the feast of tabernacles had two Sabboths the first day of the feast and the last Geneua A sâ—ieng of S. Austen concerning the Sabboth It is lesse euill saith Saint Austen to goe to plough then to play vpon one of those daies meaning the Sabboth daies Why the Machabees fought on the Sabboth Obiection The Machabees fought and defended themselues vpon the Sabboth day notwithstanding God had appointed that day to rest Aunswere The Machabees might lawfully defend themselues vpon the Sabboth day for Christ expoundeth the law man is not made for the Sabboth but the Sabboth for the man And the Iewes did euil saith Dâ—do being besieged vpon the Sabboth day to stand to yéeld them vnto their enimies Yet did not the Machabees proclaime yâ— it shuld be lawfull vpon the sabboth day to go to the field The meaning of this place following And beare no burden on the Sabboth day ¶ By meaning the Sabboth day he comprehendeth the thing the is thereby signified for if they trangressed in the ceremony they must néeds be culpable of the rest Read Exo. 20. 8. And by the breaking of this one coÌ„mandemeÌ„t he maketh them transgressours of yâ— who le law for as much as the first second table are conteined therin Geneua The signification of the Latine word Sabbathum Sabbathum was among the Iewes accompted the seauenth day in the which they fasted in remembrance of the seuen daies in the which they were fatigate going fasting in the desart of Arabia or they came to the mount of Sinai S. Austen vpon the Psalmes writeth the Sabbathum is taken three maÌ„ner of waies for ye. 7. day is called by the name in the which almightie God rested after his worke of 6. daies Sabbathum is also eternall quietnesse Moreouer Sabbathum is the conscience of a quiet minde aduaunced by hope of the time to come not being shakeÌ„ or vexed with stormes of things present Eliote Look Winter SACKCLOTH What the wearing of sackcloth signifieth SAckcloth shéering of mens heads renting of their garments and casting of dust and ashes vpon them were â—okens of repentaunce or els of great sorrow among the people of the East countries in olde time Cal. vpon Iob. fol. 29. SACRAMENT What Sacrament is A Sacrament saith S. Austen is the signe of an holy thing ¶ If it be the signe of an holy thing then it is not the very thing it selfe which it doth signifie I. Frith It séemeth to me that a Sacrament is an outwarde signe wherewith the Lord sealeth to our consciences the promises of his good will towards vs to sustaine the weaknesse of our faith And we againe on our behalfes doe testifie our godlinesse towards him as well before him and the Angells as before men We may also with more briefenesse define it otherwise As to call it a testimonie of Gods fauour towards vs confirmed by an outward signe with a mutuall testifieng of our godlinesse towards him Whether of these definitions it differeth nothing in sense from the definition of S. Augustine which teacheth that a Sacrament is a visible signe of an holy thing or a visible forme of an inuisible grace but it doeth better and more certainely expresse the thing it selfe for whereas in the briefenesse there is some darknesse wherin many of the vnskilfull sort are deceiued I thought good in more wordes to giue a fuller sentence that there should remaine no doubt Cal. in his Instit. 4. b. chap. 14. sect 1. A Sacrament as S. Austen defineth it is a signe of an holy thing But if the Sacrament be Christs body as the Papists say it is then can it not be a Sacrament that is the signe of an holy thing for it is the holy thing it selfe So that they must either deny the sacrament to be the body bloud of Christ either els the Sacrament therof For one thing cannot be both the signe the thing signified because they be in that respect most contrary the one to the other Crowley A Sacrament is a visible signe ordeined of Iesus Christ as a seale to confirme vs the better in the faith of the promises the which God hath made vs of our saluation in him Vnet Sacrament is a signe representing such appointments and promises as the Raine-bow representeth the promise made to Noe that God will no more drowne the world Tindale This word Sacrament is as much to say as an holy signe and representeth alway some promise of God as in the olde Testament God ordeined that the Raine-bow should represent and signifie vnto all men an Oth that God sware to Noe and to all men after him that he would no more drowne the worlde with water so the Sacrament of the body and bloud of Christ hath a promise annexed which the Priest should declare in the English tongue This is my body that is broken for you This is my bloud that is shed for many vnto the forgiuenesse of sinnes This doe in the remembraunce of mée â—aith Christ. Luke 22. 19. and 1. Cor. 11. 24. If when thou seest the sacrament or eatest his body or drinkest his bloud thou haue this promise fast in thy heart
bread in the Sacrament is chaunged into the substance of Christs body And therefore Dunce himselfe vtterly refuseth shunneth it And thinketh it better to hold that the bread departeth getteth it selfe away that then in place of it succéedeth Christs body When it was first inuented That which is former saith Tertulian is true that which is latter is false But the doctrine of Transubstantiation is a late doctrine for it was not defined generally afore the Councell of Laterane about 1215. yeres after Christs comming vnder Pope Innocentius the third of that name for before yâ— time it was frée for all men to beléeue it or not beléeue it as yâ— B. of Duresme doth witnes in his booke of the presence of Christ in his supper lately put forth Ergo yâ— doctrine of transubstaÌ„tiatioÌ„ is false Brad. Reasons against Transubstantiation That the Lord gaue to his disciples bread wine called it his body the very scripture do witnes For he gaue that called that his body which he tooke in his hands whereon hée gaue thanks which also he brake gaue to his disciples yâ— is to saye bread as yâ— fathers Ireneus Tertulian Origen Cypriane Epiphanius Augustin all the residue which are of antiquitie do affirme but inasmuch as the substaunce of bread wine is an other thing then the substance of the body and bloud of Christ it plainly appeareth that there is no Transubstantiation The bread is no more transubstantiate then yâ— wine but that the wine is not transubstantiate S. Mathew and S. Marke doe teach vs for they do witnes yâ— Christ said that he would drinke no more of the fruite of yâ— vine which was not bloud but wine and therefore it doth follow that there is no Transubstantiation Chrisostome vpon Mathew and S. Cypriane doe affirme this reason As yâ— Bread of the Lords supper is Christs natural body so is it his mysticall body for the same spirit that spake of it This is my body did say also for we being many are one bread one body c. But now it is not his mysticall body by transubstantiation therfore it is not his natural body by traÌ„substaÌ„tiation The words spoken ouer the bread in S. Luke Paule are not so mightie and effectuall as to transubstantiate it For then it or that which is in it shuld be transubstantiate into the new Testament therfore the words spoken ouer the bread are not so mightie to make Transubstantiation Bradford How it hath made the Turkes power to increase It was decréed of yâ— transubstantiation as they call it in the yere of Christ. 1215. Nocentius the third being Pope Which decrée hath confirmed the most horrible prodigious Idolatâ—y that euer was And anone after in the yeare 1250. began Othomaâ—s kingdom to prosper And so shortly after this Idolatrye once confirmed his kingdome began to arise and increased aboue all other Regions and brought foorth weapons against the West part of the world to punish the filthie spottes of the Romane Church So that as soone as this Idolatry of the Masse began to be confirmed of the people the Turkes power did increase to scourge it in Christ. And shall yet more and more grow prease vpon vs till this Idolatry of the Masse be taken quite away c. The cause wherefore the opinion of Transubstantiation is holden and defended The words of scripture saith Iohannes Scotus otherwise called Dunce might be expounded more easely and more plainly without Transubstantiation but yâ— Church did chuse this sense which is more hard being moued therevnto as it seemeth chiefely because that of the Sacraments men ought to holde as the holy Church of Rome holdeth but it holdeth that bread is transubstantiate or turned into the body wine into the blood as is shewed De summa trinitate side catholica â—irmiter credimus Cranmer Gabriel who of all other wrote most largly vpon yâ— Canon of the Masse saith thus It is to be noted that although in the scripture that the body of Christ is truly contained receiued of Christian people vnder the kindes of bread wine yet how the body of Christ is there whether by conuersion of any thing into it or without conuersion the body is there with the bread both the substance accidents of bread remaining there still it is not found expressed in the Bible Yet forasmuch as of the sacraments men must hold as the holy church of Rome holdeth as it is written De hereticos ad abolenduÌ„ that Church holdeth hath determined that the bread is transubstantiated into the body of Christ the wine into his bloud therfore is their opinion receiued of all that be Catholike that the substance of bread remaineth not but really truly is turned transubstantiate and changed into the substaunce of the body of Christ. Cranmer TREE The tree falling compared to death WHether the trée fall to the South or to the North looke in what place the trée falleth there shall it lye ¶ That is to say looke in what case the righteous Iudge shall finde thée at the houre of thy death such shalt thou be iudged to be Hemmyn ¶ He exhorteth to be liberall while we liue for after there is no power Geneua What the tree of life the tree of knowledge meaneth The trée of life also in the middest of the garden the trée of knowledge of good and euill ¶ The one was a signe of the life receiued of God the other of miserable experience which came by disobeying God Geneua TRESPASSE How trespasse in this place is vnderstood WHen that person shall trespasse This text is to be vnderstood of such trespasses wherewith we hurt our neighbor in worldly goods as they call them and therefore must yâ— hurt be restored and the fift part thereto If the partie remained not to whome the restitution was due nor anye of his lawfull heires then must it be the Priests wages which at that time had no other liuelode What trespasse offering signifieth Trespasse offering that is an offering for a trespasse Trespasse after the order of the scripture signifieth sometime all the life past which we haue liued in infidelitie being ignoraunt of the veritie not onely in doing open sinnes but also when wée haue walked in our owne righteousnesse TREASVRE What this treasure in earthen vessells is BUt we haue this treasure in earthen vessels ¶ By this treasure Christ himselfe and the wholesome doctrine of the Gospell is vnderstood Mat. 13. 44. By the earthen vessells the frailnesse of our flesh is ment God for his own laude doth set forth himselfe by those things that are weak and féeble because that the whole glory should be giuen vnto God alone and not vnto men that is made of earth Ambrose Sir I. Cheeke ¶ Albeit the ministers of â—y â— Gospell be contemptible as touching their persons yet the
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 Angell to worship him but one God vnder whom he was his fellow-seruant How this place following is vnderstood Which after his owne imagination walketh in the humblenesse 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 except he meane that false Apostles phantasied some hie honour worship to be giuen to holie Angels if they kéepe yâ— law giuen by the ministration of holie Angels and those to displease the Angels yâ— kéepe not the lawe giuen by Angels holie Angels to honour them that obserue the lawâ— So they taught yâ— Angels of God to venge their iniurie displeasures in them yâ— kéepe not the law of Moses So these Pseudo Apostles taught it to be a worshipping of Angels to obserue yâ— lawe the workes of the lawe as necessarie 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 expounded after this manner That some Pseudo Apostles among the Collâ—sians 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 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 Epistles but most plainlie improued condempned of yâ— Apostles of Christ. Act. 15. Such Pseudo Apostles was among vs sometimes that said holie Angels holie spirits soules of men departed to haue appeared vnto them that they should goe this pilgrimage to this Image or that Image in such a place that they should cause to be said or song so manie Dâ—riges so many Masses found such a foundatioÌ„ for Masses for prescript praiers purchase such Pardons such Indulgenties and manie like reuelations 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 â—erue God and his Church The Epistle 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 that Satan with his companie 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 deuâ—ure Iohn 8. 44 1. Pet. 5. 8. How the Angels are not against the authoritie of Magistrates When the Angels which are greater both in power might 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 principalities 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 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 because they neither haue had their beginning of the earth nor are clad with corruptible bodies but are heauenlie spirits endued with the glorie of God Not yâ— 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 yâ— 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 yâ— although God do euerie where auouch yâ— Angels to bée but seruaÌ„ts redie at his coÌ„maundement yet yâ— world being not contented with 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 whether 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 wheÌ„ 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 longeth 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 yâ— an Angel a bodie were made one person The holie Ghost also although hée was a true Doue where he desceÌ„ded yet was not he together one substance with it wheâ—fore the Doue was not yâ— holie Ghost not yâ— holie Ghost the Doue Otherwise Angels may as we haue before taught enter indéed into a body before made which before had his being as it is read of yâ— Angel which spake in yâ— Asse of Balaâ—m and of the diuell which by the Serpent talked with Eue. But at this present we dispute not of that kinde but onelie saie that Angels working in this manner 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 diuell the Serpent Pet. Mar. vpon Iudic.
healing that a man maie be saued by another mans faith for this man was healed by the faith of the men and not by his owne because he could not heare for faith commeth by hearing To this it maie be said there is a difference betwéene corporall benefites and euerlasting saluation But no mans faith can stand in steed for another touching saluation Now Christ loosed the tongue of the deafe and then being called vpon of him hée gaue him faith and so the dumbe man was healed by his owne faith DENIENG OF GOD. How and when men doe denie God ANd denie God which is the onelie Lord c. ¶ Men truly denie God when they ascribe their iustification or forgiuenesse of sinnes to anie creature or to anie worke by the might and power of the worke to anie Indulgence or Pardon to Masses to holie Bread to kissing of Images and such like and not to Christ Iesus and to his bloud shed for vs to obtaine vs remission of sinnes by whose bloud onelie we were washed from â—ur sinnes as S. Iohn saith Apoc. 1. 5. He hath washed vs in his owne bloud from our sinnes They denie the Lord which ascribe remission of sinnes to anie other thing then vnto Christ and his bloud which thing false Prophettes doth denieng their Master Bibliander DEEPE What the Deepe signifieth OUt of the Déepe call I vnto thée O Lord c. ¶ By the Déepe is vnderstood the aduersitie wherein the people of Israel was when they were scattered among the Chaldes Unto vs christen it signifieth the aduersitie trouble miserie which hapneth to vs for our offences and sinnes T. M. DESPERATION What an offence Desperation is SAint Hierom affirmeth the offence of Iudas to be greater in dispairing of the mercie of God then in betraieng Christ. And that Cain stirred God more to anger through desperation of pardon then by the slaughter of his brothers bloud Manie which haue persecuted Christ being conuerted beléeuing in him haue obtained pardon and are made examples to man that he ought not to distrust the remission of his wickednes seing the death of our sauiour is forgiuen to the penitent Let no man dispaire of Gods mercie and goodnesse Let him that is weake and cannot do that he would faine doe not dispaire but turne to him that is strong and hath promised to giue strength to all that aske of him in Christs name and complaine to God and desire him to fulfill his promise to God cominit himselfe And he shall of his mercie and truth strengthen him and make him féele with what loue he is beloued for Christs sake though he be neuer so weake Tindale The meanes to keepe vs from Despaire in time of afflictions To knowe Gods righteousnesse and to be fullie perswaded of it is a meane to bring vs to patience Howbeit that wée must match another Article with it that is to wit wée must alwaies thinke that GOD in afflicting vs doth not cease to loue vs yea that he will procure our saluation what rigour soeuer he vse towards vs so as all our afflictions shall bee asswaged through his grace and he will giue them a gladsome ende Caluine vpon Iob. fol. 139. DESTINIE SAint Augustine in Opusculo 82. questionum quest 45. Confuting soundlie the destinies of Planets among other his reasons saith The conceiuing of Twinnes in the mothers wombe because it is made in one and the same act as the Phisitians testifie whose discipline is farre more certaine and manifest then that of the Astrologers doth happen in so small a moment of time that ther is not so much time as two minutes of a minute betwixt the conceiuing of the one and the other How therefore commeth it that in Twinnes of one burden there is so great a diuersitie of déedes wills and chaunces considering that they of necessitie must needes haue one the same Planet in their conception and that the Mathematicalls doe giue the constellation of them both as it it were but of one man To these wordes of Saint Augustine saith Bullinger great light maie be aded if you annexe to them and examine narrowlie the example of Esau and Iacobs birth and sundrie dispositions The same Augustine writing to Boniface against two Epistles of the Pelâ—gians li. 2. cap. 6. saith They which affirme that Destinie doth rule will haue not onelie our déedes and euents but also our verie wills to depend vpon the placing of the starres as the time wherein euerie man is either conceiued or borne which placing they are wont to call Constellations but the grace of God doth not onelie goe aboue all starres and heauens but also aboue the verie Angells themselues Bullinger fol. 480. ¶ Looke Astrologie Fortune Chaunce DESTROIE NOT. The meaning of this place DEstroie not ¶ Or thou shalt not destroie or make awaie as some will By this he signifieth after the mind of Kimhi that he twice withstood and stilled his Souldiers which moued him to destroie and kill Saule Ezra thinketh it to be a certaine tune and manner of singing T. M. DEATH What Death is by the minde of Secundus the Philosopher WHen Adrian the Emperour had heard Secundus the Philosopher in the seuerall Oration he made of a noble Romane Matron a kinswoman of the Emperours he asked of him what death was to whom the philosopher answered thus Death is an eternall sléepe a dissolution of the bodie a terror of the rich a desire of yâ— poore a thing inheritable a pilgrimage vncertaine a théefe of man a kinde of sléeping a seperation of the liuing a companie of the dead a resolution of all a rest of trauailes an end of all idle desires Finallie death is yâ— scourge of all euill and the chiefe reward of the good ¶ We call death the loosing asunder and departing of two things the soule from the bodie yâ— which departing no man can escape but necessarilie die all we must that be borne in this world When the bodie by anie violence looseth his senses is spoiled from the quicke vse of his principall parts theâ—â— departeth the soule from him in manner the bodie leaueth yâ— soule before the soule leaueth the bodie For it is not yâ— soule by himselfe yâ— goeth from the bodie but it is the bodie by himselfe sorsaking life that causeth the soule to depart c. Lupset How the Diuell hath power of Death The Diuell hath yâ— power of death that is â—he is the authour of it by his malitious nature he brought it into the worlde for God made it not nor hath anie delight in it neither is it good in his eies nor was neuer mentioned among yâ— works of his hands but from the Diuell and of the Diuell and in the Diuell it began and is and videth And therfore in the Apocalips his name is giuen him Abaddon that is the destroier and as death is of him so for this cause also he is said to haue the power of it
open yâ— thing vnto you which is of truth So that you must do well vnto man the which is made vnto the Image of God giue him honour reuerence giue him meate when he is hungry giue him drinke when hée is a thirst cloath him when he is naked serue him when he is sicke giue him lodging when he is a straunger and when hee is in prison minister vnto his necessities this is the thing that shall be counted to be giuen God truely What honour is this of God to runne about foolishly to stonie and woodie Images and to honour as Gods Idols and dead figures and to despise man in whome is the verie true Image of God Wherefore vnderstane you that this is the suggestion of the Serpent that lurketh within thee which doth make you beléeue that you bée not wicked when you hurt sensible and reasonable men c. Also the same Doctour saith in the same booke What thing is so wicked and so vnthankfull as to receiue a benefit of God and to giue thanke to stocks and stones wherefore awake and vnderstand your health ¶ We are vnthankfull vnto God of whome we haue receiued all things and for them giue thankes to the worme eaten Gods D. Barnes Looke in the word Latria Let vs not leâ—â— anie visible spectacles least by erring from the veritie and by louing shadowes we be brought into darknesse Let vs haue no deuotion to our fantasies It is better to haue a true thing whatsoeuer it be then all manner of thinges that may be fained at our owne pleasure c. ¶ Images are but visible spectacles and shadowes D. Barnes To worship Images is heresie Saint Austen in his Catalogue wherein he rehearseth all the heresies of his time reckoneth among them one Marcella a woman of Capadocia which worshipped the Images of Iesus Christ of Paule of Pithagoras and of Homer with making of adoration and incensing of them I. Olde No religion where Images be vsed There is no doubt saith Lactantius Constantinus Shoolmaster but there is no religion whersoeuer an Image is I. Olde How Images are the teachers of Iyes and not lay mens bookes Damascene doth teach in his fourth booke de Orthodoxa fide and also Gregorie the great in his Registers or booke of Epistles .10 chap. and 4. Epistle that Images be lay mens bookes and godly meanes to stirre vp the hearts of the people to deuotion Aunswere The Prophet Abacuc saith What profiteth the Image for the maker thereof hath made it an Image and a teacher of lies whereby it followeth that the Images are the bookes of lyes and that they came of him who is a lyar from the beginning as the Father of lyes Howe well then are the simple and ignoraunt people for whome our Sauiour Christ did vouchsafe to shed his déere heart bloud prouided for when such bookes are deliuered vnto them in stéede of the liuing preaching of Gods worde It is not for naught that Ieremy doth crye out They altogether doate and are foolish for the stocke is a doctrine of vanitie Meaning that nothing more displeaseth GOD nor bringeth men into greater errour and ignoraunce of God then Images doe wherefore he calleth them the doctrine of vanitie and the worke of errour as Abacuâ— calleth them the teacher of lies who in the same Chapter thundreth out against the wicked opinion of them the calleth them the bookes of the laye people on this manner Wo vnto him that saith vnto the wood awake to the dombe stone arise vp should the same teach Should the same be laied ouer with gold siluer there is no breth in it but the Lord is in his holy temple As if he shuld say there is no breath no lyfe nor mouing in the Image how shuld they teach then Therefore it is more vanitie fondnesse to set forth Images vnto the people for their teachers schoolemaisters sith yâ— the liuing God who is the true teacher is in the middest of the temple that is in the hharts of the faithfull teaching those things that are both profitable the euerlasting whervnto may be added the saieng of Saint Paule What agréement hath the temple of GOD with Images but ye are the Temple of the liuing God who liueth and worketh in you More credit ought to be giuen to the testimonies of the Scriptures as of the Prophets and the Apostles then to the vaine gloses of all Gregories or Damascenes in the world I. Veron But altogether they doate and are foolish for the stocke is a doctrine of vanitie ¶ Because the people thought that to haue Images was a meane to serue GOD and to bringe them to the knowledge of him he sheweth that nothing more displeaseth God nor bringeth men into greater errours and ignoraunce of GOD And therefore he calleth them the doctrine of vanitie the word of errours ver 15. and Abacuc 2. ver .18 calleth them the teacher of lyes contrarie to that wicked opinion that they are the bookes of the lay people Geneua How Images moue weake hearts to Idolatry S. Austen in his Epistle to one called Deo gracias writeth in this manner Who doth doubt but that Idolles and Images are without all sense of feeling but when they are set vp in high and honourable places that they maye be beholden of thâ—m that doe either praye or offer they doe with the similitude or lykenesse of liuâ—lye and sensibles although they bee both insensible and without lyfe moue the weake mindes so that they seeme to bée aliue and to haue breath ¶ Heere wée see to be attributed vnto Images that with the lykenesse of liuely members they doe moue weake hearts And therefore they are perillousiye set foorth vnto them whose bookes they are thought to be and speciallye if they be put in high and honourable places where praier and common exercise of religion is vsed I. Veron That they should come to the dedication of the Image ¶ Shewing that the Idoll is not knowne for an Idoll so long as he is with the workman but when ceremonies and customes are recited and vsed and the consent of the people is there then of a blocke they thinke they haue made a God When Images were taken out of Churches About the yeare of our Lorde 726. Leo the Emperour commaunded that all that were vnder the Empire shoulde takâ— away the Images and pictures of Saintes out of Churches for auoiding Idolatrie But the Pope did resisâ— the Emperour and wrote into all partes of the worlde that neither for feare nor intreatie they shoulde obeye the Emperours commaundement in this behalfe and with so vehement perswasions withdrewe the people of Italy from the obdience of their Emperour Leo that they would haue chosen them a new Emperour ¶ He also in the yeare of Christ. 728. commaunded all Images to be taken out of the Churches of Constantinople to be burned and put to death
had compassion on them TheÌ„ was the day of their birth And in like case after the destruction of Hierusalem and in their imprisonment at Babylon at both these times were they motherlesse helplesse concerning their owne strength but were yet cared for of God and receiued by his mercie The Prophet borroweth his fashion of speaking of the manners of mothers after the birth of their children which first dresse their nauells and wash them with sâ—lt then swadle them c. Such helpe had Israel none in his aduersitie in Aegypt and Babylon but lay ouer whelmed in their filthines miseries were regarded as bastards vnworthely intreated of all men Ther was no man but only God that tooke thought for them and that he onely of his méere mercie without anye of their deseruings T. M. NAZARAEANS What these Nazaraeans were in their opinions THe Nazaraeans were such as vsed no liuing creatures they abhorred the eating of flesh They allowed of Moses and of yâ— law written by him but they denied yâ— the. 5. bookes vnder his name were written by him affirming themselues to haue fouÌ„d other bookes Epiphan li. 1. Tom. 1. heraes 18. ¶ Nazaraei were Iewes which beléeued in Christ so called themselues of Nazareth They contraried the Iewes in that they confessed Iesus to be the sonne of God They erred in christian religion for that they addicted themselues wholy to the obseruation of the whole lawe Epiph. heraes 29. NECENAS What he vvas NEcenas was a noble man in Rome and a great man with Augustus Caesar and so great a â—auourer and promoter and setter forth of Vâ—â—gil Horace and such other learned men that euer since his time all those that doe notably promote helpe or â—auour students or learned men are of his name called Necenates V dal NEGINOTH What it is TO him that excelleth on Neginoth a Psalme ¶ Among them that were appointed to sing the Psalmes and to play on the instruments one was appointed chiefe to set the tune and so begin who had the charge because he was most excellent and he began this Psalme on the instrument called Neginoth or in a tune so called Geneua ¶ Caluine doth take this word Neginoth for the chiefe master of the Quere And I do Saith he deriue this word Neginoth of Nagaz which signifieth to strike and therfore I doubt not but that it was an instrument of musicke whervpon it followeth that this Psalme was to be song not onely in an high note but also with plaieng vpon instruments which were ruled and ordered by the same maister of whome mention is made Cal. vpon the. 4. Psalme ¶ Neginoth signifieth the tune or note of the instrument where after the Psalme before which it is prefixed were song for the Psalmes were song at certeine instruments but so that the swéete tune melody of the instruments prepared the minde more perfectly to perceiue the worde of the holy ditie T. M. NEGLIGENCE What negligence is NEgligence is nothing else then a priuation of that endeâ—our which we ought to applye for the gouerning of things by it the will is weakened and the chéerefulnesse of the body is diminished Pet. Mar. vpon Indic fo 247. NEHILOTH What it signifieth NEhiloth signifieth by interpretation heritages or as some will a certeine instrument of musicke T. M. NEHVSTAN What Nehustan is and how the Serpent was so called And he called it Nehustan ¶ That is a péece of brasse thus hée calleth the Serpent by contempt which notwithstanding was sette vp by the worde of God and miracles were wrought by it yet when it was abused to Idolatrie this good king destroied it not thinking it worthy to bée called a Serpent but a péece of brasse Geneua NEIGHBOVR What this word Neighbour signifieth NEighbour is a word of loue and signifieth that a man should be euer nigh and at hande and readie to helpe in time of néede As the Samaritane was to helpe his neighbour that was wounded with théeues leauing behinde with his hoste two pence to bestow vpon him more if néede were signifieng thereby that hâ— was euerye where mercifull both present and absent without faining cloaking complaining or excusing and forsooke not his neighbour as long as he had néede Tindale Who is our neighbour Augustine doth proue by many arguments that euery man is to be vnderstood in the name of a neighbour and he hath respect therein vnto the fellowshippe and companye of our common nature But yet they which doe liue in places farre off from vs albeit they be man also that cannot for all that conueniently be called our neighbours which by any occasion are ioyned vnto vs so that their necessitie may be presented vnto our senses become able to receiue of our benefites and well doings August de doct Christ. chap. 30. Et libro de vera religi ¶ My neighbour is euerye man specially which hath néede of my helpe As Christ expoundeth it in the. 10. chap. of Luke Who although he hath done mée some wronge of hurt me by any manner way yet notwithstanding he hath not put off the nature of man or ceased to bée flesh and bloud and the creature of God most lyke vnto thy selfe brieflye he ceaseth not to be my neighbour As longe then as the nature of man remaineth in him so longe also remayneth commaundement of loue which requireth at my hande that I shoulde not despise mine owne flesh nor render euill for euill but ouercome euill with good or else shall loue neuer be as Paule describeth it â— Cor. 13. Luther vpon the Gal. How our neighbour ought to be loued Loue thy neighbour as thy selfe ¶ Indéede this is brieflye spoken but yet verie aptly to the purpose No man can giue a more certeine a better or a néerer example then a mans owne selfe Therefore if thou wouldest knowe how thy neighbour ought to be loued and wouldest haue a plaine example thereof consider well how thou louest thy selfe If thou shouldest be in necessitie or daunger thou wouldest be glad to haue the loue and friendship of all men to be holpen with the counsell the goods and the strength of all men and of all creatures Wherefore thou hast no néede of any booke to instruct and admonish thée how thou oughtest to loue thy neighbour for thou hast an excellent booke of all lawes euen in thy heart Thou néedest no schoolemaister in this matter Aske counsell onelye of thine owne heart and that shall teach thée sufficiently that thou ought to loue thy neighbour as thy selfe Luther vpon the Gal. fol. 245. NESTORIVS Of this mans heresie NEstorius the heretike by birth a Germaine yet Priest of Antioch was sent for by Theodotius to Constantinople and there made Bishoppe For his crueltie hée was called a fire-brand Hée brought from Antioch a Priest in his companye whose name was Anastasius which taught in the Church that Marie was not to bée called the mother
Iacob with his owne hand set vp a stone in title and remembraunce of their true reconcilement and commanded his men to fetch so many stones as made a great heape which â—eaâ— is called in Hebrue Galaad Tumulum testimonij vel aceruum testimonij The heape of witnesse Such Galaads hath bene séene in England which as old men say wer made in token of a man murthered ther. So that euery such like hillock of stones may be called galaad But yâ— Galaad wherof the Prophet speaketh when he saith Meus est Galaad Galaad is mine is called Iabes Galaad which was the chiefest citie of al the tribe of Gad And a people yâ— shewed great curtesie in the burieng of king Saule for the which Dauid commended them highly And these Galaadites béeing yet vnder the dominion of Isboseth the Prophet sayth Meus est Galaad Galaad is mine Also by Manasses ye shall not vnderstand the king of Iuda some to Ezechias neither Manasses the sonne of Ioseph but when the Prophet saith Meus est Manasses Manasses is mine vnderstand ye all the land that lieth beyond Iordane which Iosua gaâ—e to the halfe tribe of Manasses and was now also vnder the dominion of Isboseth Ric. Turnar SIGG A â—Oâ—N What it is THE Hebrue interpreters agrée not among themselues vppon this word Siggaâ—oâ— for some take it for an instrument of musicke vnto some it séemeth a note to sing a song by Other some thinke it to be the beginning of some common caroll according to the time whereof Dauids will was to haue this psalme song And other interpret yâ— Hebrue word to signifie delightfulnesse In my iudgement saith Caluine the second opinion séemeth most allowable namely that it was some certeine kinde of tune or song as if a man would tearme it a Saphicke or Phalentian verse Howbeit I force not a matter of â—o light importaunce Cal. vpon the Psal. ¶ Siggaion is taken to be a beginning of a song after whose tune this Psalme was sung The Bible note SIGNE What a signe is THat is called a signe which besides the forme which it offereth vnto the seÌ„ses bringeth some other thing into our knowledge And a signe as Augustine writeth and the Maister of the Sentences affirmeth is diuided into a naturall signe and a signe giuen Smoke is a naturall signe of fire and clowdes a naturall signe of raine but a signe giuen and appointed of the will is diuerse as letters wordes iestures beckes and many such lyke And these signes may perteine to diuerse and sundrie senses but things that are signified are either thinges past things present or things to come Pet. Mar. vpon the Rom. fol. 79. As wel the Gréeke word Sureion as the Latine word Signumâ— doth sufficiently declare that those thinges and dooinges be called signes which doe signifie some thing For it cannot be a signe where there is no signification Therefore whether yâ— the whole things do by sight vse therof signifie anie thing and whether it be added to any thing as some mark to be for a knowledge it is aright called a sign Augustine defineth a signe in this wise A signe is a thing which besides the matter that it presenteth to the senses doth make some other thing thereby to come into our thought as when we sée a footestep we doe thinke that the beast whose steppe it is hath passed there And when we sée smoake we knowe that there is fire And by hearing the voice of a beast we vnderstand the affectition of the minde And at the sound of a trumpet the souldiers doe know that they must either march or retire according to the matter that the battell requireth this sayth he Musculus fol. 271. How a signe is not both the signe and the thing signified For euen this day we haue receiued visible foode but the Sacrament is one thing and the vertue of thâ— Sacrament is another thing August in Iohn Tract 29. Againe all doctrine is either of things or of the signes of things but things are learned by signes ¶ By this it appeareth that Austens iudgement was not that a signe couldâ— bée the same thing whereof it is a signe Aug. de doctri Christi li. 1. cap. 1. Whatsoeuer things be such as they are called by hauing relation to other things then they be themselues cannot be those things wherevnto they haue relation But ouery thing that is called a signe is so by the relation that it hath to the thing that it signifieth Ergo no signes can bée the same things that they doe signifie And therfore the Sacrament of Christs body and bloud béeing a signe thereof cannot bee the thing it selfe Crowley ¶ Looke Sacrament SILENCE What is meant by this word Silence AND there was silence in heauen about the space of halfe an houre ¶ This silence shal endure but half an houre space which may be the thousand years that are spoken of héere afore considering that all the age after Christ is but the last houre And a thousand before God are but as the day before past In the time of this swéete silence shall Israel be receiued the Iewes shall â—ée conuerted the Heathen shall come in againe Christ will séeke out his lost shéepe and bring him againe to his folde that they may appeare one flocke lyke as they haue one Shepheard Bale vpon the Apoc. Fol. 109. ¶ Look Houre SILOH What Siloh is SIloh after some is as much to saye as sent after some happie and after some it signifieth Messias that is to saye annointed and that we call Christ after the Gréeke word and it is a prophesie of Christ for after all the other Tribes were in captiuitie and their kingdome destroied yet the Tribe of Iuda had a ruler of the same bloud euen vnto the comming of Christ about the comming of Christ the Romanes conquered them and the Emperour gaue the kingdome of the tribe of Iuda vnto Herode which was a straunger euen an Edomite of the generation of Esau. Tindale The meaning of this place following Goe wash thée in the poole of Siloh ¶ He commaundeth to wash in the poole of Siloh peraduenture to cast the Iewes in the téeth with this that they themselues were in the fault that they felt not the present power of God Euen as also the Prophet Esay reproueth the men in his time for that they refused the soft running water of Siloh and desired the strong mightie riuers And this also séemeth to be the cause why Elizeuâ— commaunded Naaman the Sirian to wash in Iordane The poole of Siloh was at the foote of mount Syon which did not breake spring forth continually but onely at certâ—ine houres and on certeine dayes and came through certeine holes gutters of the hard rocke with a great roaring noise c. Marl. vpon Iohn fol. 338. Of the soft running waters of Siloh Because the people hath refused the waters of Siloh that runne softly ¶ Which
of them which beléeue in the name of Christ and doe receiue the right of the adoption of the sonnes of God they which are such are not borne of flesh bloud but of God flesh bloud begetteth not the children of God That which is of the flesh is flesh that which is of the spirit is spirit By these words the Euangelist meaneth nothing els but the carnall birth For he maketh a comparison of the generation of the flesh and the spirit reiecting the one and allowing the other c. They which beléeue in Christ being before vncleane Gentiles are not borne the sonnes of God out of the wombe or by flesh and bloud but are brought therevnto by the workmanship of the holy Ghost And although properly he hath respect vnto the Iewes which were proud in the flesh yet notwithstanding of this place a generall doctrine maye be gathered namely that whereas we are counted the sonnes of God it commeth not by the propertie of our nature neither of our selues but because the Lord hath begotten vs of his owne frée will singular loue Marl. vpon Iohn fol. 19. That we should be called the sonnes of God ¶ Being made the sons of God in Christ he sheweth what qualities we must haue to be discerned from bastards Geneua SOPHIST What a Sophist was at the beginning and what it is now SOphists at the first beginning were men that professed to be teachers of wisdome and eloquence And the name of Sophists was had in honour and price and they were of the same estimation and of the verie same facultie science that afterward wer called Rhetores that is Rethoritians yea also Logitians For when the Sophists fell to cauilling brawling and triâ—ling by little and little the estimation decayed So that or the time that Socrates liued in a Sophist was a name of contempt and hatred and so it is yet still at this day Vdal SORROVV Of godly sorrow and worldly sorrow FOR godly sorrow causeth repentaunce vnto saluation Godly sorrow is when we are not terrified with the feare of punishment but because we féele we haue offended God our most mercifull Father Contrarye to this there is an other sorrow that onely feareth punishment or when a men is vexed for the losse of some worldly goods the fruite of the first is repentaunce the fruite of the second is desperation vnlesse the Lord helpe spéedely Beza ¶ Ther be two manner of sorrowes The one commeth of God and engendereth repentaunce vnto life The other commeth of the flesh and bréedeth desperation vnto death We haue examples of both in Cain and Dauid in Iudas and Peter for they all sorrowed but the sorrow of Cain and Iudas was fleshly carnall and therfore being without godly comfort it did driue them to desperation Whereas Dauid and Peter in their godly sorrow did flye vnto the father of mercie with a true repentaunt heart and were receiued againe into the fauour of God Sir I. Cheeke ¶ Whose heart Gods spirit doth teach he is sorrie for his sinnes committed against so mercifull a God these are the fruites of his repentaunce as witnesse Dauids and Peters teares Other which are sorrie for their sinnes onely for feare of punishment and Gods vengeance fall into desperation As Cain Saule Iudas Achitophel c. Geneua How Christ ouercame the sorrowes of death And loosed the sorrowes of death ¶ The death that was full of sorrowe both of body and minde Therfore when death appeared conquerour and victour ouer those sorrows Christ is rightly sayd to haue ouercome those sorrowes of death when as being dead he ouercame death to liue for euer with his father Beza ¶ Both as touching the paine and also the horrour of Gods wrath and curse Geneua SOVLDIER What the profession of a souldier is TO professe a souldier is of it selfe saith Erasmus to confesse the puddle and sinke of all mischiefe The meaning of this place following Thou therfore suffer afflictioÌ„ as a good soldier of Iesus Christ. No man that warreth entangleth himselfe with the affaires of this lyfe because he woulde please him that hath chosen him to be a souldier ¶ The latter sentence is generall and perteyneth to all men The meaning is this Whosoeuer would be a souldier vnto Christ must leaue all worldly things and follow him And what Saint Paule meaneth by the affaires of this lyfe Heare Maister Caluines iudgement by the affaires of this life the Apostles vnderstandeth the care of gouerning his family and other ordinary businesse He also applieth the place on this wise Now this comparison saith he is to be applied to the present purpose that whosoeuer will playe tho warrier vnder Christ leauing all worldly matters and impediments must giue himselfe wholy vnto him SOVLE The diuerse taking of this word Soule THe soules of them that were put to death c. ¶ The worde soule is put somtime for the life because the soule is yâ— cause of lyfe and because the life consisteth in the soule as in yâ— Psal. 119. 109. and in Iob. 16. 4. Also it is taken for will minde or desire because it is the seate of the will and desire In which sense the soule of Ionathas is sayd to be linked to the soule of Dauid 1. Re. 18. 1. And the soule of Sichem is saide to haue cleued to Dina the daughter of Iacob Ge. 24. 8. And Luke saith that the multitude that beléeued were of one heart and of one soule Act. 4. 32. Many times it is taken for the whole liuing man as when it is saide that thréescore sixtéene soules went with Iacob into Aegypt Ge. 46. 27. Also the soule that sinneth the same shall dye Eze. 18. 20. And the soule that steppeth aside to witches and southsayers shall dye the death c. Leuit. 20. 6. And again eight soules wer saued by water â— Pet. 3. 20. Somtime it is taken for the breath which men doe breath in out wherein consisteth the liuely mouing of the body like as when it is said perplexity hath caught hold of me although my whole soule be still within mâ—â— 2. Reg. 1. 9. And his soule is in him Act. 20. 10. Also let the soule of the child returne into his bowels 3. Reg. 17. 21. And like as in the Latin phrase of speach they be commonly wont to say that the soule is puffed or breathed out so also doth the scripture say that the soule passeth or goeth out as it is said in Rachel And as her soule was passing or going out for she was then vieng she called the child Benony Gen. 35. 18. But most often the soule is taken for the immortall spirit of man lyke as it is sayd feare not them that kill the bodye but cannot kill the soule Math. 10. 28. In this sense doth Iohn say héere that he sawe the soules of them that were put to death c. Marl. vpon the Apoc.