Iewes was more easie then the Christians vnder traditions so sore had the tyrannie of the Shepheards inuaded the flocke alredie in those daies almost twelue hundred yeares passed How out of ceremonies sprang the ignorance of the Scriptures Our grieuous fall and horrible blindnesse wherein we were so déepe and so deadlie brought a sléepe is to be imputed vnto nothing els then to the multitude of Ceremonies For as soone as the â— Prelates had set vp a rabble of ceremonier they thought it superfluous to preach the plaine text anie longer the Law of God the faith of Christ the loue towards our neighbour and the order of our iustifieng and saluation forasmuch as all such things were plaied before the peoples faces dailie in the Ceremonies but got them to Allegories faining them euery man after his owne braine without rule almost on euerie â—illable from thence vnto disputing and wasting their braines about words not attending the significations vntill at the last the laie people had lost the meaning of the Ceremonies and looking on the holinesse of the déedes to be iustified by dooing of them they made them Image-seruice hatefull to God and rebuked of the Prophets c. What Ceremonies or Traditions are to be refused I thinke all Ceremonies or Traditions are to be refused which are against the word of God which are idle vaine vnprofitable which are vnhonest and vncomelie which haue but a shew of superstition which are grieuous and burdenous Musculus ¶ Looke Traditions CESARE A PHILIPPI Of two cities called Cesarea INto the parts of Cesarea Philippi ¶ This Cesarea is at the riuer of Iordan and was called at the first Panneas but afterward it was called Cesarea Philppi by Philip the sonne of Herode the great the brother of the Tetrarch which beheaded Iohn The which Cesarea also after that for the honour of Nero was called by Agrippa Neronia as appeareth by Iosephus in his 18. booke of the Antiquities of the Iewes the 3. chapter But the bound or borders of this Cesarea Philippi was the Region of the Iewes wherevpon it was inhabited both by the Syrians and Iewes together Of this citie there is often mention made in Luke in the Actes of the Apostles There is also another Cesarea namelie that auncient and noble Cesarea which at the first was called the Tower of Strato This Citie Herode the great builded betwéene Dora Ioppa and for the loue of Augustus Cesar he called it Cesarea Of this first Cesarea our Euangelist maketh mention and because hée would make a difference he called it Cesarea Philippi Marl. fol. 355. ¶ There were two Cesareas the one called Stratonis vpon the Sea Mediterranie which Herode built sumptuouslie in the honour of Octauius Iosep. booke 15. The other was Cesarea Philippi which Herode the great Tetrarchs sonne by Cleopatra built in the honour of Tiberius at the foote of Libanon Ioseph booke 15. Beza CHALCEDON Of the nature of this stone and what is ment by it THe third a Chalcedon ¶ This stone hath the colour of a dimme candle It shineth abroad and is darke within dores It will not be cut by anie engrauing It casteth â—orth beames of a finger long and draweth Chaffe vnto it It beâ—â—okeneth the flame of the inward charitie of the Saints who shine but dim abroad and yet they resist all priuie vnderminings For in the troubles of this world their Charitie is strong and vnable to be appaired but when it is willed to prefer other folkes then it appeareth what brightnesse it hath within Marl. vpon the Apoc. fol 299. The third a Chalredon which is yet more course to looke vpon then the Saphire but in nature pretious mightie and strong Of this nature were Helias and Iohn Baptist whose conuersation was in the wildernesse rough hard and vnplesant Yet appeared they precious at the times appointed mighteliâ— rebuking sinne drawing vnto them the chaffe as the propertis is of the Chalcedon which are the common people but vtterlis throwing foorth againe the Idolatrous and Hypocrites The word of Helias brent like a cresset and Iohn was a shining lanterne before the world Bale CHAMBER What this word Chamber signifieth BUt when thou praiest enter into thy chamber ¶ Chamber héere signifieth a secret place seperated froÌ„ all worldly noise when we goe about such things as we would no man should knowe of As it is said Esay 26. 20. Such a chamber must thou make of thine owne heart and there praie Tindale ¶ Of entering into the chamber shutting the dore too I say as aboue of that the left hand should not know what the right hand doth that the meaning is that we should auoid all worldlie praise and profit and praie with a single eie and true intent according to Gods word and is not forbidden thereby to pray openlie c. Tindale ¶ Enter thou into thy chamber and 〈…〉 dor after thée He exhorteth the faithfull to be patient in their affiâ—â—ions and to wait vpon Gods worke Geneua CHARIBDIS AND SCILLA What these two of the Poets are fained to be THese two are fained of the Poets to be 2. great Monsters of the Sea in the waie betwéene Calabria and Cicilia standing the one directlie against the other and the same so daungerouslie that they destroie all the ships that come within the reach of either of them for Charibdis they fable to be a Monster that swalloweth vp all things the same shortlie after sponteth vp againe But in venie deed it is a dangerous Goulfe making sore ourrsalles by reason of the méeting of sundrie streames in one point And Seilla in verie deede is a great rocke in the same straight standing so directlie against Charibdis that except the ships cuâ— and take course euen iustlie betwéene both they hardlie scape drowning And because that Scilla a far of representeth to the â—ie the figure shape of a christen bodie to the eare by roring reson of beating of the waues is represented the barking of dogges Therefore the Poets haue fained that Scilla is a Monster of the Sea hauing in the vpper parte the shape of a maiden and in the neather parte the likenesse of a Fish the bodie of a Wolfe and the taile of a Dolphin fish as witnesseth Virgilius in the third Uolume of the Aeneidos Albeit Homere writeth Scilla hath sixe heades and twelue féete and barketh like a Dogge N. Vdal CHARIOT What a Chariot is and how they were vsed at the first and after put downe AChariot which we call a Cart was a certeine Engine of warre made with long and sharpe pikes of yron set in the forefront and with thrée sharpe pointed swords on either side And behind it had sharp crooked yrons made much like Sithes or rather like Sickles for the crookednesse thereof And of these manner of sharpe yrons they are called in the first of Iudicum diuers other places of the olde
for couetousnesse as when I cherish or flatter a rich man for his goods when I make much of them that haue done me plesures and may doe me moe The fifte way I may loue for my sensuall lust as when I loue to fare deliciously or els when I mad or dote vpon women The first way to loue my neighbour for the loue I beare to God is onely worthy to be praised The second way naturally deserueth neither praise nor dispraise The third the fourth and the fift to loue for glorie and aduantage or pleasure all three be stark naught Lupset LOVVLINESSE Wherefore lowly men come to worship THe lowly person shall come to worship ¶ Not for that lowlinesse deserueth these things but that these fall vnto the lowly for the lowlinesse of Christ. Hemmyng ¶ Saint Augustine saith that the whole lowlinesse of man consisteth in the knowledge of himselfe Caluine Psal. 9. Of loosing binding ¶ Looke Binding loosing Of the loosing of Lazarus ¶ Looke Lazarus LVCIFER What is meant by Lucifer ¶ Looke Nabuchodonosor LVKE The life of S. Luke written by S. Hierome LVke a Phisition born at Antioch was not ignorant of the Gréeke tongue as his writing do shew he was a follower disciple of the Apostle Paule a companion of al his peregrination he wrote a volume of the Gospell of whom the same Paule saith on this wise We haue sent with him a brother whose praise is in the Gospel throughout all the Congregations And againe to the Collossians Most deare Lucas the Phisition gréeteth you And to Timothie Luke is with me alone He set foorth also an other speciall good booke which is intitled the Actes of the Apostles the storie whereof came euen full to Paules time béeing tarieng two yeares at Rome that is to say vnto the fourth yere of Nero the Emperour there whereby we do wel perceiue that the same booke was made in the same Citie Therfore as for the circuites of Paule of Tecla the Uirgin and all the tale of Leo by him baptised we recken among the Scriptures that be called Apoâ—ripha For what manner a thing is it that a companion which neuer went from his elbow should among his other matters be ignoraunt of this thing alone Tertulian which was néere vnto that time reporteth that a certaine Priest in Asia being an affectionate fauourer of the Apostle Paule was conuict before Iohn for being Author of that booke and that the Priest confessed himselfe to haue done the thing for the loue that he bare to Paule and the booke by reason thereof to had escaped him Some Writers déeme that as often as Paule in his Epistles saith according to my Gospel he signifieth of the worke of Luke And that Luke learned the Gospell not onely of the Apostle Paule who had not bene conuersant with the Lord in the flesh but also of the rest of the Apostles which thing Luke also himselfe declareth in the beginning of his owne workes saieng As they haue deliuered them vnto vs which from the beginning sawe them themselues with their eyes and were Ministers of the things that they declared The Gospell therefore he wrote as he had heard but the Actes of the Apostles he composed as he had seene He liued lxxxiiij yeares not hauing any wife Buried he was at Constantinople vnto which Citie his bones were remoued conuaied out of Achaia together with the bones of Andrew the Apostle in yâ— 20. yere of Constantius yâ— Emperour Eras. In this second booke the blessed Euangelist S. Luke whose life we haue set foorth already at the beginning of his Gospell doth declare write vnto vs if we will be Theophile that is to say vnfained louers of God what was done and wrought for our secular comfort after the glorious Resurrection most triumphant Ascention of our Sauiour Iesus Christ how that our Lord Iesus did both promise also gaue most abundantly his holy spirit vnto all his Disciples And what this spirit did worke by the preaching of the word both in the Iewes and also in the Gentiles that beleeued in Christ this booke hath alwayes bene in great estimation and that most deseruingly For the Actes of the Apostles saith S. Hierom seeme to be but a bare history because in them onely the infancie of the Church which then began to spring is set forth but if we consider that Luke the Phisition whose praise is in the Gospell hath written them we shall also perceiue that all his words are the phisick of a languishing sick soule What other thing I beséech you is this sacred heauenly history but one of the chiefest parts of the Gospell For truly in yâ— other bookes which are intitled the Gospell the corne of wheate are cast into the ground discribed But héere in this booke yâ— selfe same corne is set foorth being already sprong vp and declaring most effectually his riches vnto the world Againe if we had not by Luke known after what manner Christ forsooke the earth where and in what place how and after what fashion the promised Comforter did come what beginning the Church had wherein it did flourish by what meanes it did increase should we not haue lacked a great parte of the Gospell Therefore Bede did right well saieng that Luke had not onely made an historie vntill the Resurrection and Ascention of the Lord as the other did but also did so set foorth by writing the doings of the Apostles as much as he knew to be sufficient to edifie the faith of the readers hearers that onely his booke touching the Actes of the Apostles was by the Church thought good to be credited all other which presumed to write of the same matter being reiected disapproued Chrisostome also to them that did meruaile why S. Luke had not written forth all the Apostolicall historie vnto the ende or that he had not described the Actes of euery one of them seuerally in books by themselues doth aunswere godly saieng These are sufficient vnto them that will apply their mindes and take héede Therefore leauing vnprofitable questions why was not this written or that written let vs take heede vnto those wholesome saiengs of the Euangelist that so we may apply this most comfortable salue ministred vnto vs by him vnto our wounded soules Sir I. Cheeke Luke warme ¶ Looke Colde LVNATIKE Of the man that was lunatike MAister haue pitie vpon my sonne for he is lunaticke ¶ They that at certaine times of the Moone are troubled with the falling sicknesse or any other kinde of disease But in this place we must so take it that beside the naturall disease he had a diuelish phrensie Beza LVTHER What he vvas LVther was an Augustine Frier And began to write against the Bishop of Romes Pardons in the yeare of our Lorde 1517. The cause why he first wrote against the Bishop of Rome Frier Tecel the Pardoner made his proclamations vnto the people openly in the
gréene colour betokening those faithfull persons which of Christian compassion hath dolorouslie lamented the fall of their bretheren Of this godlie nature was Steuen which praied for them that stoned him to death So was afore his time Samuel which mourned for Saule when he saw him cast out of the Lords fauour Bale vpon the Apoc. fol. 100. Berillus the Bishop of a Towne in Arabia named Bustra taught that Christ neither was before his carnall natiuitie nor had anie proper diuinitie but onelie the Deitie of God the father dwelling in him whom Origen confounded and brought againe to the vnitie of the Church Eusebius li. 6. Chap. 32. BEAST Of the beast that came out of the bottomlesse pitte THe Beast that came out of yâ— bottomlesse pit shal make war ¶ This Beast that is to saie Antichrist is said to come out of the bottomlesse pit because that being ingendred of the Diuell and starting out of the innermost dungeon of hell hee is mounted vp so hie in pride that like as the Giaunts went about in old time to driue their Iupiter out of heauen as the Fables report euen so séemeth he to be desirous to thrust Christ the King of all Kings from his Kingdome following the footesteps of his father Satan who hath bene a murtherer from the beginning and abode not in the truth Marl. vpon the Apoc. fol. 154. Of the beast that rose out of the Sea I sawe a Beast rise out of the Sea hauing 7. heads c. ¶ By the 7. heads he meaneth Rome because it was first gouerned by seauen Kings or Emperours after Nero and also is compassed about with seauen Mountaines Geneua ¶ This Beast is the Kingdome of Rome The Cat of the mountaine is the errours and blasphemous vices of the whole world gotten in battell The Beares feete Tyrannie The mouth of the Lion is spoilefull and gréedie to deuoure wounded by insurrections and ciuill warre vntill Dominion and gouernaunce came in one mans hande This other Beast that commeth out of the earth is the pompe of the Romish Bishop He pretendeth to be a Lambe This is the second Kingdome of Rome S. I. Cheeke How the number of the beast noteth the Popes comming Count the number of the Beast for it is the number of a man ¶ Number of a man that is such as maie be vnderstood by mans reason For about 666. yeares after this Reuelation the Pope or Antichrist beganne to bée manifest in the world for these Charâ—cters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfie 666. and this number is gathered of the small number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the whole make 666. and signifieth Latinus or Latin which noteth the Pope or Antichrist who vseth in all things the Latin tongue and in respect thereof he contemneth the Hebrue and Greeke wherein the word of God was first and best written and because Italy in olde time was called Latinum the Italians are called Latini so that héereby he noteth of what Countrey chieflie he should comeâ— Geneua Of the beast the woman sate on I sawe a woman sit vpon a Scarlet coloured Beast c. ¶ The Beast signifieth the auncient Rome The Woman that sitteth thereon newe Rome which is the Papistrie whose crueltie and bloudshedding is declared by Scarlet Geneua ¶ Looke Woman Of the miraculous comming of the beasts into the Arke of Noe. When Noe with his wife and thrée sonnes with their wiues entred into the Arke sodeinlie there came together to him beasts of all kinds not brought thether by man but euen by the miracle of God Neither did Noe take them but suffered them as they came to enter neither came anie moe of vncleane beasts then two a male and a female And of cleane beastes 7. foure Males and thrée females of which one male was reserued for Sacrifice after the floud the residue were kept for generation Lanquet ¶ God compelled them to present themselues to Noe as they did before to Adam Gen. 2. 19. when he gaue them names Geneua Of the beast called Booz The propertie of this Beast is when he is pursued with hunters and hounds not to defend himselfe with his hornes but hauing a long bagge hanging downe vnder his chinne wherein is gathered much water he defendeth himselfe therewith For in his running and chasing the water in the bag then wareth so scalding hot that when he casteth it vpon the houndes that followe him it scaldeth and burneth them so sore that they are forced to giue ouer their suite Policro li. â— fol. 26. Of foure sorts of beasts Whatsoeuer parteth the hoofe c. He noteth foure sorts of Beasts Some chewe the Cud onelie and some onelie haue the foote clouen Other neither chewe the Cud nor haue the foote clouen The fourth both chewe the Cud haue the hoofe clouen The last maie be eaten Geneua BETHEL Of the scituation of Bethel BEthel is a place famous both for praise and dispraise viiâ— miles from Hierusalem on the right hand as one iourneith from Hierusalem to Sichar or Naples because of the golden Calfe which king leroboam set vp 3. Reg. 12. 29. The Iewes of contempt called it Bethauen that is the house of an Idoll whereas Iacob gaue it the name of the house of God Gen. 28. 17. How Bethel is both the name of a citie and of a mount That goeth out from Bethel to Luz ¶ Luz is thought to bée a citie at the end of mount Bethel which is also named Bethel Gen. 28. 19. And so Bethel is both the name of a Citie and of a mount The Bible note How Bethel and Bethauen are not both one Which is beside Bethauen on the East side of Bethel ¶ Héere it appeareth that Bethel and Bethauen were two places not both one Although Bethel were after turned into Bethauen when the right seruice of God was turned into luore and to Idolatrie 1. Reg. 13. 6. Ose. 5. 8. Bethel that before was called the house of God after that Ieroboams calues were set vp in it was called Bethauen that is to saie a house vnprofitable and the house of an Idoll Hierom. in Ose. li. 1. Cap. 4 How Bethel is taken in this place following And came vp to Bethel ¶ Bethel inâ— this place is not the name of a citie but is taken for the house of God and signifieth a place where the Arke of the couenant remained Pet. Mar. vpon Iudic. fol. 269. Of two Bethels The same is Bethel ¶ Which was in the Tribe of Ephra iâ— an other Bethel was in the Tribe of Beniamin Geneua Of the finding of Iacob in Bethel He found him in Bethel and there he spake with vs. ¶ He found Iacob as he laie sléeping in Bethel Gen. 28. 12. and spake with him there that the fruit of that speach apperteined to the whole bodie of the people whereof we are Geneua Of the peoples worshipping at Bethel and other places Come
man saith he hath a tyrannicall heart for he would rule all men as hée lust and not by anie reason or lawe Also he writing in his 3. booke De repub saith that Dronkennesse maie be suffered in anie man rather then in a Magistrate for a dronken man knoweth not the ground whereon he is on If a Magistrate be dronke then hath the kéeper néede of a kéeperâ— This is moreouer to be added that there is nothing kept secret where Dronkennesse raigneth How Dronkennesse is condempned by holie Scripture Paule saith Be ye not made dronken with wine wherein is wantonnesse But be ye filled with the spirite speaking to your selues by Psalmes Hymnes and spirituall songs Upon which place â—ierom saith we cannot at one time be filled with wine and the Holie ghost for the Apostle putteth these things as contraries euen as we cannot serue two masters He that is filled with the spirit hath wisedome méeknesse shamefastnesse and chas 〈…〉 cie and he which is filled with wine hath foolishnesse furiousnesse malipartnesse and filthy lusts They which are not â—illed with wine can easelie sing Psalmes Hymnes and spirituall songs which thing they cannot doe which haue gorged themselues with wine Pet. Mar. vpon Iudic. fol. 162. Proplâ—ne examples of Dronkennesse Alexander of Macedoniâ— the Conquerour of the world was most filthelie ouercome with wine and being dronke slew Clitus his friend most valiant and faithfull whose diligence industrie labour prudence strength he had in warres long time vsed to his great commoditie Wherefore when he had slept after his wine and being awaked and remembring the wicked act that he had committed he was so ashamed and sorie that he wished himselfe dead But yet he amended not the vice of dronkennesse Yea once afterward he dronke so much wine in one night that he fell into a Feuer and for that he would not temper himselfe from wine within a while after he died Pet. Mar. vpon Iudic. fol. 163. King Philip father to Alexander the great was a noble Prince and fortunate yet notwithstanding yâ— vice of dronkennesse raigned too much in him wherefore it followed that after he had giuen iudgement vpon a time against a poore widdow woman she aunswered straight she appealed The Nobles then present hearing the woman what she said demaunded to whom she appealed since the king himselfe had giuen sentence She aunswered and said I appeale to King Philip which is now dronk that when he is sober he returne and giue sentence The woman was nothing deceiued in hir appelaâ—ion for after king Philip had reposed and slept a little he reâ—oked and repeaâ—ed that sentence that he had before giuen against hir This Cambices the sonne of Cyrâ—s had a Counsalour about him named Prexaspes because he admonished the King somwhat boldlie of his dronkennesse he commaunded Prexaspes to bring his youngest sonne vnto him for I quod he will shoote at him with my bowe And if I hit his heart with my dart then maist thou thinke that I am not beside the capacitie of reason but if not then maie it worthelie be saide I am dronke and so the childe being bound to a post the king after he had well dronke shot at the childe with his dart and pearced him through the heart which being ript he shewed to Prexaspes the childes father saieng heere thou hast good euidence that I am not dronk for the heart is rightlie hit Carion A good woman had an husband who would be oftentimes dronken wherewith she being ashamed and deuising by what meanes she might cause him to leaue that horrible vice at the last when he was asleepe she caried him vnto the Charnel house wherin were put the bones of dead men and leauing him lieng there she made â—ast the dore and departed and when she thought he was waking she taking with hir bread and meate returned to the Charnell house knocked at the dore hir husband faintlie asked who knocked there The good woman aunswered I which haue brought meate with me for the dead men Peace quod hir husbandâ— thou increasest my paine in speking of meat bring me some drinke I praie thee that hearing the good woman Alas said she tâ—at euer I was borne for this vice gotten by custome my husband hath made it an habite which will neuer forsake him â—xamples of Dronkennesse out of the Scripture Noe a great man iust and loued of God who saw two constitutions of the world for he liued both before after the floud is set foorth vnto vs as an example vtterlie to auoid Dronkennesse When as he hauing dronke more wine then was méete laie in the Tabernacle most filthelie naked and his priuie partes which were wont to be couered he lefte bare and vncouered and hée that was wont to be a Master of vertues was a great offence vnto his children Châ—m mocked him the other two sonnes of a better and holier nature were sorie and verie much ashamed of their fathers filthinesse By this act it is sufficientlie declared that shame derision and offence folowe Dronkennesse But of this sinne we haue a notable example in Lot who vndoubtedlie dranke not immoderatelie to the ende he would abuse his Daughters and to commit incest but to put awaie care and griefes which he had taken for the ouerthrow of the 5 cities for the losse of his deere wife and also of his substance He would also comfort his daughters that they should not take too much thought speciallie â—or the losse of their mother although he ought to haue inuented other waies of comforting But this I speake onelie least that anie man shoulde thinke that he didde with hiâ— will drinke too much to pollute himselfe with most filthie lusts yet for all that toâ— much abundaunce of drinke was the cause of his most vile incest being otherwise an olde man in a time farre out of purpose for as much as the iudgements of God were declared against the filthie lusts of the 5. Cities And which is wonderful wine so alienated Lot from himself that he vnderstood not with what women he had companied Wherefore rightlie saith Seneca in his 84. Epistle They which are dronken doe manie things which afterward when they are sober they are ashamed of Lot sought to make himselfe merrie with wine and he incurred a perpetuall heauinesse Let them therefore which séeke to be made merrie with wine remember that they put themselues in a most present daunger and by that meanes maie easelie throwe themselues headlong into most grieuous wicked actes Pet. Mar. vpon Iudic. fol. 162. ¶ Through Dronkennesse and other vices wer the Cities of Sodome and Gomorra destroied Gen 19. 24. Eze. 16. 49. ¶ Ammon being dronke was slaine 2. Reg. 13. 29. ¶ Ela the sonne of Baasa King of Israel being dronken was slaine of his seruaunt Zimri ¶ Benhadad King of Syria with his 32. Kings being dronken were all ouercome of King Achab.
againe to séeke for her children she should haue founde none remaining Geneua That is to say all that compasse about Bethleem for Rachel Iacobs wife who died in Childbed was buried in the way that leadeth to this towne which is also called Ephrata because of the fruitfulnesse of the soyle and plentie of corne Theo. Beza RAGVEL How Raguel and Iethro were not both one person AND when they came to Raguel their Father he sayde ¶ This Raguel is not Iethro but is the Father of Iethro and the graundfather of Zephora and was also the Priest of Madian For it was a lyke order with them as it was with the Iewes that the sonne possessed the office of his Father T. M. RAHAB How this woman Rahab was no harlot OF Rahab some doe saye that when the men which Iosua had sent to spie out Iericho came into her house they came not to commit fornication with her for she was no harlot but there to hide themselues Other saye that in times past she had bene an harlot but now shée was none although that name remained with her still as in Math. 4. it is sayd that Iesus came into the house of Symon the leper not that he was then a leper but before that time he had béene a leper of the which Christ had healed him and yet the name remained still with him so that hee was called still by that name Symon the leper Other be against these and say that this Rachab was afterward ioyned in marriage to Salmon which was one of the principall men in the Tribe of Iuda and therefore doe thinke it vnlikely that hée would haue taken such a woman to his wife whcih had bene then named to be an harlot or euer had bene any before But she was a woman that kept an honest viâ—ling houseâ— both for straungers other no harlot For where as we haue in our speach a woman harlot they haue in the Chaldish tongue a woman that selleth victualls Ric. Turnar Of Rahabs lye she made But I wist not what they were ¶ Albeit Rahab lyed of a good intent yet in that she lyed she did amisse for as Saint Paule sayth We must not doe euill that good maye come of it For as her act in hiding Gds people came of faith and is praised Heb. 11. 31. and Iames. 2. 2. So her lye came of the feare and weaknesse of the flesh and therefore not to be followed The Bible note How Rahab confesseth God For the Lorde your God he is the God of heauen aboue and in earth beneath ¶ God is no respecter of persons for heare a daughter of Abraham by fayth and worthy confession found among the Gentiles yea in the sinfull Citie of Iericho ¶ Héerein appeareth the great mercye of God that in this common destruction hée would drawe a most miserable sinner to repent and confesse his name Geneua How Rahab and Ruth are named in the Genealogy of Christ. Salmon begat Booz of Rahab ¶ Rahab and Ruth are héere named among the grandmothers of our Sauiour thereby to signifie that he was not onely come of the Iewes and for the Iewes but also the Gentiles and for the saluation of the Gentiles Sir I. Cheeke Rahab Ruth being Gentiles signifie that Christ came not onely of the Iewes and for them but also of the Gentiles and for their saluation Geneua RAINEBOVV What the Rainbow signifieth WHen Noe was come out of the Arke and had made an Altar and offered vp beastes and birdes thereon vnto the Lorde GOD gaue first of all vnto him his worde by the which he promised that hée woulde no more destroye the worlde with water And for the confirmation thereof hée gaue the Rainebowe for a sure token betwâ—ene him and man For in that Bowe is expressed both the couloures of Water and Fire the one parte being blew and the other redde that it might be a witnesse to both the iudgementes the one past the other to come Lanquet RAVEN How the Rauens feedeth Elias I Haue commaunded the Rauens to féed thée there ¶ To strengthen his faith against persecution God promiseth to feede him miraculously Geneua How God feedeth the Rauens And the young Rauens the crie ¶ For their crieng is as it were a confession of their néede which cannot bee releeued but by God onely then if God shew himselfe mindfull of the most contemptible foules can he suffer them to die with famine whom he hath assured of lyfe euerlasting Reade Iob. 39. 3. and Luke 12. 24. Geneua Of the Rauen and Doue sent out of the Arke The Rauen that Noe sent out of the Arke went going and returning vntill the waters were dried vp vpon the earth But the Doue which he sent out finding no resting place for her foote retourned vnto him into the Arke suffering Noe to pull her in vnto him with his hande Uppon this place the Bible note sayth thus It séemeth the Rauen béeing a wilde and vncleane foule fed of the dead carcases and therefore refused to tourne againe into the Arke But the Doue being of nature a tame foule and vsed to cleane foode and finding no place to rest on suffered her selfe to be receiued in againe REALITIE When and by whome this word was inuented THis tearme Reallye present you shall vnderstande that after Bonifacius the thirde about the yeare of â—ur Lorde 603. obteyned of Phocas the false Emperour to bée the head of the Church by the craftie practise of the Monkes Pasâ—hasius Hunbeâ—â—cus Guinudus Algerus Rogerus Franciscus Anselmus and such other was Realitie inuented aâ—d tearmed to the Sacrament before that time the spirituall eating was magnified among the olde Doctors Antony Gyloy RECEIVED How we haue nothing but that wee haue receiued of God WHat hast thou that thou hast not receiâ—ed ¶ This sentence ought to bée had in remembraunce of all men For if wée haue nothing but that we haue receiued what can we deserue I praye you or what néede we dispute of our merites It commeth of the frée gift of God that we liue that wée loue God that we walke in his feare where be our own deseruings then Sir I. Cheeke RECONCILIATION What it is to be reconciled TO be reconciled is all hatred and discord set aparte to restore all the former loue concord friendshippe necessitie and familiaritie that was wont to bée Marl. vpon Math. fol. 97. ¶ Reconcile to make at one to bring in grace and fauour Tindale REEDE What is signified by this Reede A Réede shaken with the Winde ¶ The Réede is a figure of the doctrine that is not of God but wauereth with the winde Tindale How the power of Aegypt is compared to a Reede Thou trustest now in this broken staffe of Réede to wit on Aegypt ¶ Aegypt shal not onely be able not to succour thee but shall bée an hurt vnto thée Reade Esay 6. 36. and Ezech. 29. 6. Geneua A Réede shaken with