meanes seperated from the vnbeléeuers Or inasmuch as it was with God from eternitie before men were borne Of this Paule speaketh writing to the Galaâ—hians that hée was sette aparte to preach the Gospell from his mothers wombe longe before hée was conuerted And vnto the Ephesians also he sayth that we were predestinate before the foundation of the worlde were layde And to the Romanes of the Twinnes he sayth before they hadde done either good or bad Iacob haue I loued and Esau haue I hated And we at this present speake of this eternall Predestination of God Wherefore the other is nothing but a declaration of this Predestination therefore maye bée taken both commonly and properly But forsomuch as God doth all thinges by an appointed Counsell and nothing by chaunce or fortune vndoubtedly whatsoeuer he createth or doth he appointeth to some ende and vse After this manner neither the wicked nor the Diuell himselfe nor sinners canne be excluded from Predestination for all these things doth God vse according to his will c. Pet. Mar. vpon the Rom. fol. 291. Augustine in his booke De Predestinatione sanctorum the 10. Chapter thus defineth Predestination that it is a preperation of grace And in the. 12. Chapter hée sayth it is foreknowledge and a preparation of the gifts of GOD by which they are certeinly deliuered which are deliuered but the rest are left in the masse and lumpe of perdition In an other place he calleth it the purpose of hauing mercye The Maister of the Sentences in the first booke Distinct. 40. defineth it to bée a preparation of grace in this present time and of glorye in time to come These definitions I reiect not Howbeit because they comprehende not the whole matter I will bring in an other definition more full as nigh as I canne I saye therefore that Predestination is the most wise purpose of GOD whereby he hath before all eternitie constantlye decréed to call those whome hée hath loued in Christ to the adoption of his children to iustification by faith and at length to glorye through good workes that they maye bée made lyke to the Image of the sonne of God and that as then should bée declared the glorye and mercye of the creator This definition as I thinke comprehendeth all thinges that perteine vnto the nature of Predestination and all the partes thereof maye be proued by Scripture Pet. Mart. vpon the Rom. fol. 292. Predestination wée call the eternall and immutable decrée of God by the which he hath once determined with himselfe what hée will haue to bée done with euerye man For he hath not created all to bée of one condition Or if we will haue the definition of Predestination more large wée saye that it is the most wise most iust purpose of God by the which before all times hée constantly hath decréed to call those whome hee hath loued in Christ to the knowledge of himselfe and of his sonne Christ Iesus that they maye bée assured of theyr adoption by the iustification of fayth which working in them by charitie maketh their workes to shine before men to the glorie of their Father so that they made conforme to the Image of the same God maye finally receiue the glorye which is prepared for the vessells of mercye These latter partes to wit of vocation iustification of fayth and of the effect of the same I haue added for such as thinke that wée imagine it sufficient that we bée predestinate howe wickedlye soeuer wée liue We constantly affirme the playne contrarye to wit that none liuing wickedly canne haue the assuraunce that he is predestinate to lyfe euerlasting yea though man and Angell woulde beare recorde with him yet will his owne conscience condempne him vnto such time as he vnfeinedly turne from his conuersation Knox. Who hath predestinate vs to the adoption of children by Iesus Christ. ¶ This is the true vnderstanding of Predestination that without anye merites or deseruings of ours yea afore the foundation of the world was laid GOD hath decreed with himselfe to saue through Christ all them that doe beléeue How Predestination was the first worke that God made God before the beâ—inning of the worlde did worke but onelye the worke of Predestination of the which Saint Paule sayth Ephesians 1. GOD hath predestinate and chosen vs to him through Christ our Lord before the foundation of the world was laide So that the work of Predestination was the first worke of God that we doe reade of in the scripture which was perfectly finished before the world began The second worke of God was the worke of creation that is of making all things of nothing Of this worke it is written Qui viuit in eternum creauit omnia semel He that liueth euerlastingly without beginning and without ending made all things at once By all thinges is vnderstoode the matter and substaunce whereof all thinges was afterwarde made which is called of Moses Coelum terram That vndigested and vnshaped and vnfashioned lumpe called of the Poettes Chaos whereof all the Firmament and the foure Elementes were afterwarde made that was made by the woorke of creation Idque semel and that all at once The worke of creation béeing ended God procéeded to the diuiding and setting of things in order which is called Opus distinctionis And in this worke we reade that GOD was occupied sixe daies This worke béeing ended almightie God ceased from making of any mo new things and yet he neuerthelesse worketh continually in the redressing in the preseruing and in the gouerning of the things that he hath made Indéede vpon the sixt day he made man and blessed him with the strength of generation in his posteritie vnto the end of the worlde by vertue of which blessing all men doe increase doe multiplye doe flourish and come into the world And yet notwithstanding that work of the sixt day God stil a pace worketh by his diuine prouidence gouerning of man wonderfully which is called Opus gubernationis for the which his worke we are bound euery man to praise him and to magnifie him according as we be taught by the prophet in the Psalme saieng in the person of Christ O Father Tues qui extraxisti me de ventre c. Thou art he yâ— tookest me out of my Mothers wombe Ric. Turnar No reason can be giuen why God did predestinate this man more then that but onely that it was his pleasure so to doe I aske how came it to passe that the fall of Adam did wrap vs in eternal death so many nations with their children being infants without remedy but because it so pleased God Heare their tongues which are otherwise so pratling must of necessity be dumb It is a terrible decrée I grauÌ„t yet no man shal be able to deny but yâ— God foreknew what end man shuld haue ere hee â—reated him therfore foreknew it because he had so
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
teach thée wit learne thée to tame thy body subdue it cast a low foundation that in time thou maist the better resist the assaults of the Diuell the world and the flesh This doth Frith teach of Repentance let the world take it as they will but Christs Shéepe doe heare his voice I. Frith fol. 74. REPROBATION A definition of this word Reprobation REprobation is the most wise purpose of God whereby hée hath before all eternitie constantly decréed without any iniustice not to haue mercie of those whom he hath not loued but hath ouerhipped that by their iust condemnation he might declare his wrath towards sinners and also his glory Pet. Mar. vpon the Rom. fol. 293. How the iust cause of reprobation is hid vnto vs. We say not that Gods ordinaunce is the cause of reprobation but we affirme that the iust causes of reprobation are hid in the eternall counsell of God known to his godly wisdome alone but the causes of sin of death damnation are euident manifestly declared to vs in the scriptures to wit mans frâ—e-wil consenting to the deceiueable perswasion of the diuell wilful â—inne and voluntary rebellion by which entred death into this world the contempt of graces and Gods mercies offered with the heaping vp of sinne vpon sinne till damnation iustly came The causes I say of sinne death and damnation are plainly noted vnto vs in Gods holy Scriptures But why it pleased God to shewe mercie to some and denie the same to others because the iudgments of God are a deuouring depth we enter not in reasoning with him but with all humilitie render thanks to his Maiestie for the grace and mercie which we doubt not but of his frée grace we haue receiued in Christ Iesu our onely head Knox. RESERVING OF BREAD ¶ Looke Bread REST. How rest is heere vnderstood IF they shall enter into my rest ¶ God by his rest after the creation of his workes signified the spirituall rest of the faithfull yet he sware to giue rest in Canaan which was but a figure of the heauenlye rest and dured but for a time Geneua How rest is taken heere for the lande of Canaan They shall not enter into my rest ¶ That is into the lande of Canaan where he promised them rest Geneua How rest is sometime taken for doctrine This is the rest giue rest to him that is weary ¶ This is the doctrine wherevpon ye ought to staye and rest Shewe to them that are wearie and haue neede of rest what is the true rest Geneua RESVRRECTION How that we all doe rise by Christ. I Am the resurrection and the life ¶ That is I am the Author of resurrection and life For those that beleeue in me will I raise vp at the last day vnto life euerlasting those that are dead shall lyue by me because they beléeued in me Tindale ¶ Christ restoreth vs from death to giue vs euerlasting life Geneua The meaning of this place following Since they are the children of the resurrection ¶ That is men pertakers of the resurrection For as we say truly yâ— they shall lyue indéede which shall enioye euerlasting blisse so doe they rise indéede that rise to lyfe though this word resurâ—â—ction be taken generally it betokeneth also to the wicked which shal rise to condemnation which is not properly life but death Beza ¶ For although the wicked rise againe yet that life is but death and an eternall destruction Geneua Infallible tokens of Christs resurrection By many infallible tokens c. He calleth these infallible tokens which were otherwise termed necessary now in that Christ spake and walked and eate and was felte of manye these are sure signes and tokens that he truely rose againe Beza What the first resurrection is This is the first Resurrection ¶ Which is to receiue Iesus Christ in true faith and to rise from sinne in newnesse of lyfe Geneua Of two resurrections Ther be two sorts of resurrections expressed in Gods word of which it is written Likewise as Christ was raised vp from death by the glory of the father euen so we also should walke in a new life This new life is the resurrection from sin Christs raising is the other resurrection that is of the bodye which began in Christ the first fruits of the dead for Paule saith He that raised vp Christ from death shall quicken our mortall bodyes and in another place It shall rise a spirituall bodye Roger Hutchynson REVVARD How reward is deserued HE shall not loose his reward ¶ That is whatsoeuer thou workest at the commaundement of God thou shalt haue the same rewarde therefore that appertaineth to a faithfull worker which is life euerlasting not that it is due to thy work but to thy faith out of the which thy worke proceedeth for wée receiue that promise by faith and not by workes Tindale Shall reward thée openly ¶ We ought not to thinke because that Christ maketh héere mention of a reward that we do merit or deserue any thing but rather we ought to acknowledge that God of his méere mercie rewardeth in vs his owne giftes for what hath he that giueth almes that he hath not receiued He then that giueth any manner thing to a poore man giueth not of his owne but of those goods that he hath receiued of God Sir I. Cheek Or els ye shall haue no reward of your father which is in Heauen ¶ This word Reward is alwaies taken in the Scriptures for a frée recompence and therefore the schoolemen doe fondly set it to be aunswerable to a deseruing which they call merite Concerning this word Merces Reward there hath bene much strife The occasion of the Contention hath bene this Forasmuch as that thing which euery man shal receiue of God according to the measure of his good workes and godlinesse of this lyfe Christ doth call it Merces multa copiosa Therefore some haue gone about to proue that we by our good works otherwise called merites doe deserue Heauen and then if that be true as Saint Paule saith Christ died but in vaine For and if the benefite of iustification come by workes then no gramercie for the grace of God for the merites of Christ. To solute therefore this cauillation learned men doe grâ—unt that the quyethesse of conscience good name and good fame in this lyfe and lyfe euerlasting after this lyfe is called Merces not for because that our merites or good déeds in this life be able to deserue the ioyes of heauen For as Paule saith Non sunt condigne passionis c. Nor againe it is not called Merces because that the merits and good workes that we doe are but Gods giftes Qui operatur in nobis velle perficere but our receipt is called Merces reward albeit most meruailously surmouÌ„teth all our deseruings be they neuer so great To this ende and purpose to prouoke vs
himselfe the Empires both of God and man Hitherto Chrisostome And it is manifest to all men that the papaâ— grew tooke increase by the decay of the Empire at the fall of the Monarch they challenged full possession of all dominion both spirituall and temporall Of the same iudgement is S. Hierome writing vpon the same place of Paul vnto Aglasia in the eleuenth question whose words are these Nec vult aperti c. Neither will he openly say that the Romane Empire should be destroied which they yâ— gouerne it thinke to be euerlasting wherefore according to the reuelation of S. Iohn In the forehead of the purple whoore ther is written a name of blasphemy which is Rome euerlasting The same Hierome in his 13. booke of his Commentaries of the Prophesie of Esay vpon the 24. chapter writeth thus Licet ex eo quod iuxta septuaginta c. Forasmuch as the seauentie Interpreters write not the daughter Babylon but the daughter of Babylon some do interpret the rest not Babylon in Chaldea but the citie of Rome which in the reuelation of S. Iohn the Epistle of Peter is specially called Babylon The same in his preface vnto the booke of Didimus De spiritu sancto which he translated out of Greeke into Latin writing to Pauinianus he vttereth these words Cum in Babylone versarer c. Of late saith he when I was in Babylon was an inhabitant of the purple harlot liued after the lawes of the Romaines I thought to intreate somewhat of the holy Ghost The same writing to Marcella a vertuous gentlewoman of Rome whom he allured to forsake Rome to dwell néere vnto him in Bethleem one especiall reason that he vseth to perswade her is this that as Bethleem whither he would haue her to repaire is situated in the holy land and the place consecrated to the birth of Christ so Rome where she desired to remaine was the Babylonicall harlot according to the Reuelation of Saint Iohn appointed for the birth of Antichrist which there should arise and exercise tyrannye and from thence shoulde deceiue the whole world with his wicked wiles Hue vsque Hieronimus Ambrose writing a Commentarie vpon the Reuelation of S. Iohn is of the same iudgement Primasius also a verye auncient writer who lykewise Commenteth vppon the Apocalips expoundeth these Prophesies of Antichrist to bée fulfilled in the Romane Empire Augustine in his worke De ciuitate Dei not once or twise but oftentimes is bolde to call Rome Babylon and Babylon Rome As in his 6. booke and. 17. Chapter he calleth Rome an other Babylon in the West And in his 18â— booke and second chapter hée calleth Babylon of Chaldea the first Rome and Rome of Italy the second Babylon willing men to consider that in the beginning of the Citie of God which was the Church in Abrahams time the first Rome that was Easterne Babylon her enimie was builded in Chaldea about the same time that the first Babylon was destroied least the citie of God should lacke her enimie the second Babylon which is Rome in Italy was erected Hue vsque August ¶ Looke more in Antichrist Babylon If Caput come of Capio which signifieth take TheÌ„ may Rome wel be called so which nothing doth forsake If you decline Capio capis and to the grounds come Her nets are large cannot misse to caâ—ch both all and some RVDIMENTS What these Rudiments were and wherefore they were called poore WEake and beggerly Rudiments ¶ The poore and weake Rudiments be circumcision sacrifices the choise of daies and meates and other obseruation and kéeping as a thing necessarie to obteine euerlasting life the grace of God He calleth them poore or weake because they be not nor consist of themselues whose nature onely consisteth in signifieng And what strength so euer they haue that they haue because they import or signifie some waightie thing Doctor Heynes ¶ The Galathians of Panims beganne to be Christians but by false Apostles were tourned backward to beginne a new the Iewish ceremonies and so in stéed of going forwarde toward Christ they ran backward from him Geneua Sabboth Wherefore the Sabboth was instituted YE shall doe no labour therein but hallowe the sabboth as I commanded your fathers ¶ The foundation of the faith is to beléeue Gods premise that he made the whole world doth also gouerne it further that he knoweth will iudge all things c. Those things did the law require in keping of the sabboth to confesse both with word and signe to giue diligent héed to the hearing interpreting of the law to thinke of the glory of God to reléeue the faithful soule with the foode of the word to minister occasion also vnto the simple that they likewise might attempt such things in their houses amongst their household folks to be pitifull ouer the wearines of such neighbours as laboured sore al the wéeke long reléeue them to attend giue héed to the exercises of the spirit to the consolation and comforting of their neighbours not onely to absteine from outward works and fulfill their appetites and lustes for that did the Lorde forbid The Sabboth should bée applyed to the lawfull seruing of God not to sinfulnesse and wantonnesse It is commaunded to be sanctified and not polluted and defiled with naughtinesse To God alone must wée also kéepe it and call on his name Other Gods or Gods fellowes ought we not to enquire of nor fall downe vnto them But when such occasions come as turne our rest into occupation labour then ought we remember that the Sabboth was ordeined for man not man for the Sabboth So that in the meane season the feare of God and the charitie towards our neighbour which are the chiefe and principall things in the obseruation of the Sabboth be not lightly regarded T. M. A Sabboth of rest it shall be vnto you ¶ Sabboth feasts and new moones signifie the ioye and gladnesse of the conscience the renuing of man and the rest wherein wée rest from our owne workes not doing our wills but Gods which worketh in vs through the Gospell and gladde tidings while wée earnestly beléeue it Exech 20. 12. Exo. 20. 8. 31. 13. Deut. 5. â—4 God rested the seauenth day ¶ What we should learne in this we may plainly sée in the commaundement Kéepe holye the Sabboth day for that day was instituted for this cause because then God rested from his works in that day a rest is commaunded vs that in it we should do no manner of worke and why déerely beloued shall we rest God is not pleased with idlenesse he will not haue vs like the idle men yâ— in the ninth houre of the day stand still idle in the market but God commaunded vs to kéepe that day holy vnto him which is to serue him in it and not our selues
did circumcise Timothy at Derba and Listria not because he allowed Circumcision but to beare with the time and with the weakenesse of the Iewes wherby he might the better perswade them and allure them to the faith of Christ. For the same purpose did he shaue his head in Cenchrea faining himselfe to the sight of the Iewes to haue bene a Nazarei when he was nothing lesse but onely to win the Iewes by a little and a little was content to vse an holy charitable dissimulation as I might say onely for this purpose that he might win them to Christ. That this was S. Paules practise he himselfe confesseth in yâ— 1. Co. 9. 22. saieng I framed and fashioned my selfe to please all men only to this end that I might win them to Christ. This place ye see maketh nothing for the establishing of vowes Votum is sometime taken of the Lawiers Propteractis promissis ciuilibus as we would say Vir iustus est vota promissa prestare The propertie of a good man a righteous liuer is to performe all his couenaunts bargaines And now this word Votum is borrowed out of the olde Testament We call commonly our profession in Baptime a vow which is not properly to be called a vow forasmuch as a vow is a worke of a mans owne frée will But let it be that our profession be taken for a vow which vow if we kéepe all other monasticall vowes are but vaine vnprofitable foolish wicked and full of hipocrisie for either it must be graunted that these vowes as they call them of chastitie of puritie and of obedience either they are workes commaunded of God or els workes mo or other then God hath commaunded what a blasphemous pride is it what a presumpteous hypocrisie is it to doe more for our own vowing then for Gods commaunding Were not that souldier worthy of wages that would doe nothing at the commaundement of his Captaine but that which he first had vowed of his owne frée will to serue his Captaine And againe If we doe other things then those which God hath commaunded vs all our labour is but in vaine For Christ saith Frustra colunt â—me docentes doctrinas mandata hominuÌ„ Ri. Tur. ¶ Looke Widow Of the vowe of the Nazarite As touching the vow of yâ— Nazarits as it is manifestly set forth in the 6. of Num. But those things which are ther written may all be reduced to thrée principall points The first was they should drinke no wine nor strong drinke nor anye thing that might make them dronke Another was that they shuld not poll their head but all that time the Nazarite should let his hayre grow The third was that they shoulde not defile themselues with mourning for vnrialls no not at the death of their father or mother These things wer to be obserued only for some certaine time for he vowed to be a Nazarite but for certein number of dayes months or yeares Pet Mar. vpon Iudic. fol. 201. Of the godly vow of Staupitius I haue saith this godly learned man vowed vnto God aboue a thousand times that I would become a better man but I neuer perfourmed that which I vowed Héereafter I will make no such vow for I haue now learned by experience that I am not able to perfourme it Unles therefore God be fauourable mercifull vnto me for Christs sake and graunt vnto me a blessed and an happy houre when I shall depart out of this miserable life I shal not be able with all my vowes and all my good deedes to stand before him ¶ This was not onely a true but also a godly an holy desperation this must al they confesse both with mouth heart which will be saued For yâ— godly trust not in their own righteousnes but say with Dauid Enter not into iudgement with thy seruaunt Luther vpon the Gal. fol. 251. VRIM AND THVMIM What they doe signifie VRim Thumim are Hebrue words Vrim signifieth light and Thumim perfectnesse and I thinke the one wer stones that did glister had light in them the other cleere stones as Christall and the light betokened the light of Gods word the purenesse cleane liuing according to the same was therof called the example of the children of Israel because it put them in remembrance to séeke Gods word and to do there after T. M. ¶ Vrim Thumim signifie light perfectnes out of the which it pleased God to giue aunsweres oracles iudgments but what they were it doth not well appeare to any writer They were placed in the Priests breast to admonish him that he ought to shine in doctrine and to be perfect in conuersation of life The Bible note ¶ Vrim signifieth light and Thumim perfectnesse declaring that the stones of the breast plate wer most cleare and of perfect beautie by Vrim also is ment knowledge Thumim holines shewing what vertues are required in the Priests Geneua The meaning of these places following But the Lord aunswered him not neither by dreame nor by Vrim ¶ Of Vrim is spoken Nu. 27. 21. God would not that the high Priest should giue Saule aunswere at this time therfore suffered not to see his will in Vrim as he was wont to doe or happely he saw his will but saw therewith that he should not shew it to Saule T. M. Who shal aske counsell for him by the iudgement of Vrim ¶ According to his office signifieng yâ— the ciuill magistrate could execute nothing but yâ— which he knew to be yâ— will of God Ge. VS How this word signifieth mo persons then one LEt vs make man in our Image ¶ Moses speaketh in yâ— plurall number signifieng mo persons to be in God that the father in the creation of man consulted with his wisedome and spirit The Bible note ¶ God commaunded the water to bring forth other creatures but of man he saith Let vs make signifieng that God taketh counsell with his wisdome vertue purposing to make an excellent worke aboue all the rest of his creation Geneua The meaning of this place following They went out from vs but they were not of vs. ¶ Héereby doe we learne that they that fall away from among the elect chosen of God yet they be none of the members of them For if they were of them they would continue and abide with them Sith then that they fall away from the knowen truth they do plainly declare thereby that they were none of the true elect chosen of God but were plaine hipocrites which for a tune did shine in the Church with fained holinesse whereas in wardlye they wer filled with all kinde of infidelitie vnbeleefe which they cloaked as long as they could till they were by the righteous iudgement of God manifested and opened at length such shall the Church haue vnto the worlds ende I. Veron VSVRIE The