of the diuel :: Al occasions of sinne especially probable are to be shunned :: Theift is also mortal sinne against the seuenth coÌ„mandment but not so great as adâ—lterie :: Because tentations stil occurre in this life and man is fraile good exhortations and earnest admonitions must also be continually inculcated as here the vvisman often repeteth and much vrgeth the same good and necessarie aduises to embrace vvisdom and to vvalke stil in the vvay of vertue especially to flee from vices and dangers of sinne :: Sinners after consent geuen to tentations are as inconsiderate of their ovvne state of their perile and ruine as an oxe vvhen he is ledde to the shamles or a â—â—rd allured vvith a baâ—e that â—â—â—eth into the snare or nâ—â—te :: True vvisdom directing to good life so to eternal saluation is only found in the visible Church standing vpon a mountaine not hidde in corners or obscure places :: These singular praises perteine to the increated wisdom God himself from whom procedeth wisdom geuen to men by the Holie Ghost See Annot. ch 1. v. 2. :: God much preferreth man before al other corporal creatures :: S. Cyprian li. 2. ep 3. citeth this whole passage of Christs Sacrifice in the formes of bread and vvine :: VVhere is no hope of amendment prudence directeth vs not to admonish nor rebuke sinners leâ—t without anâ—e 〈◊〉 â—e procure emnitie charitie also requireth rather to expect better opportunitie lest the offender become worse by our admonition :: But when there is hope of good euerie one is bond especially superiors to correct offenders S. Aug. li. 1. c. 9. de ciuit S. Basil regulis fuse disput 158. God built his Church with spiritual Pastors Rites of Religion in the old Testament Prou. 8. v. 3â— Psal 74. Galat. 2. The same are more excellent in the Church of Christ 1. Cor. 1. The second part Sentencious moral precepts How these Parables folowing differ from the former VVhy the contents of the twentie chapters folowing are put in the margent VVisdom in general Iustice Confidence in God Industrie Truth Diligence Equitie Good fame Desire to lerne Sinceritie Vnfained freindshipe VVhol some talke Charitie Prudent speach Discretion inspeaking Iust gaine Iust intention Loue to be corrected Internal and external charitie Moderate speâ—â—h Sinceritie of hart Loue of doctrin Spiritual riches Sorow for sinne Remorfe of conscience Iustice in general Diligence Feare of God Pietie Obseruation of Gods lavv fulfulling al iustice Speaking and Meditating good thinges Equitie Humilitie Sinceritie Spiritual riches Pietie Iustice Care of the other life Future ioy Truth in wordes Common good Publique ioy True freindshipe Fidelitie Good gouernment Prudence in suretishipe Diligence Mercie Iustice Clemencie Sinceritie Iust dealing Internal vertue Expectation of glorie Almes dedes Beneuolence Care of the poore Good desires Trust in Gods goodnes Frugalitie Spiritual instruction Straict way of saluation Loue of discipline Progresse in vertue Pietie Diligent industrie Desire of iustice Sinceritie in vvordes Iustice Sound doctrine Contentment of minde Compassion Diligent trauel Temperance * defence Iust punishment of the wicked Guard of the tongue Godlie instructions and good dedes Yelding to good counsel Toleration of iniuries True testimonie Aduised promising Considerate testimonie Pacification Iustice in general Fidelitie Prudent silence Resistance of tentation Alacritie in good workes Freindshipe Honest industrie * a 〈…〉 man Good life â—â—â—al feare Sound doctâ—e Discretion in speach Constant endeuour Truth in wordes and dedes Iustice True acknowlegement of tempâ— al state Mediocritie of riches Sincere conscience Humilitie Iust gaine Speedie performance of promise Good reporte Plaine dealing Good instruction True doctrine Prudence Faithful message Desire to lerne Hate of sinne Conuersation with the good Iustice Succession Frugalitie Chatisment Contentment of state Frugal industrie Feare of God Gnard of the tongue Diligent labores Truth in al speach Seke wisdom modestly Feloshipe with the wise Knowlege of ourselues Detestation of sâ—ane Internal comforth Contempt of thir world The Catholique faith Spiritual ioy Reward of workes Beleue not al reportes Mature consideration Patience Desire of solide knowlege 1. Cor. 14. v. 20. Pietie shal be â—evvarded Compassion of the poore Almes dedes Mercie and 〈◊〉 Good dedes with few wordes Right vse of riches * Versipâ—â—â— a 〈◊〉 â—â—turnetrait Tiue testimonie as v. 5. Feare to offend God preuen 〈…〉 Procu 〈…〉 and fid 〈…〉 in subiectes Patience Sincere intention Compassion Confidence in iustice Instruction of the ignorant Publique iustice Industrie in euerie man VVithout true faith none can be saued Sincere intention excuieth some errors S. Greg. li. 5. c. 34. Moral Meeknes Discretion Gods omniscience Caulmnes of speach Loue to be corrected Desire to fulfil al iustice Diligence in teaching others Puritie of hart Lerne of good men Al secretes knowen to God Harken to good admonitions A cherful hart is deâ—â—â—ous to â—erne A quiet mind Contentment wâ—â—h sufficiencie Patience Diligence Hâ—â—our of parents Dâ—â—â—râ—â—â—on Desire to liue wel Counsel in season :: To him that is wel trained in good workes heauen gates are open Honest thoughts and wordes A liberal mind Mercie and iustice Obedience God assisteth the iust VVordes of edification Loue of discipline and Admonition Humilitie Gods grace necessarie in euerie good action Mans iudgement is not secure Commend thyne affayres to God Gods prouidence Punishment of sinne Equitie * vâ—puâ—ished Mercie Deuotion Iust gaine Necessitie of Gods grace :: God assisteth superiors in gouerning their subiectes Iust balance do please God good kinges Righteousnes Feare and reuerence of authoritie Loue of wisdom Iustice in general Humilitie Meknes Hope in God Mildnes Teaching others Sincere hart Sweetnes in conuersation True faith Religion 〈…〉 12. Proper industrie Charitie Common good True freindshipe Sincere thoughts Holie oldage Patience Gods prouidence A general rule that one place of holie Scripture is not contrarie to an other li 2. c. 8. cont dâ—as Epistolas Palag Ioan. 15. 2. Cor. 3. Gods grace is necessarie both to begine and to prosecute anie good worke Peace VVisdom in general Purification Feloshipe with the good Commiseration Succession Grauitie in speach Desire of eternal life Remitting offences Discrete correction Concord Gentienes Gratitude Conseruation of peace Iust censure Spiritual riches Humilitie Constancie Carefulnes in promising Concord Sinceritie Education of youth Alacritie of hart Iust iudgement Contempt of the world â—â—lial obedience Obedience to Magistrates Discretion in speaking Moderate silence Constantamitie Harken to good counsel Speedie repentance * a vviseman VVise discourse Equitie Studie of peace Guard of the tongue Auoid secrete bate makers Fortitude Constant labour Confidence in God Spiritual riches Humilitie Consideration in answering Quietnes of spirite Desire to lerne Almes dedes Acknowleging of faultes Vse of lote to make agreement â—â—â—ternal concord Godhe instructions Right vse of the tongue A wiues vertue is her best dowrie Meeknes Amitie with 〈…〉 Honest pouertie Knowlege of ourselues Man 's owne wil the cause of euil Spiritual riches
true faith and religion Especially Christian Princes of whom Esai propheciced chap. 49. that Kinges should be softer fathers and Queenes the nources of the Church Conformably wherto S Augustin teacheth li. 3 c. 51. cont Crescon that Kinges in that they are Kinges serue God by commanding good thinges and forbidding euel not only perteining to humaine societie but also belonging to Gods religion To this effect Constantin the great did manie religious actes yea euen those thinges which our aduersaries wrest to their owne sense shew euidently his due submission to his spiritual pastors As when vrged by the Donatistes peruerse importunitie and being desirous as S. Augustin testifieth Epist 166. to bridle so great impudencie he heard and iudged Bishop Cecilians cause after other Bishops sentence for him against the heretikes where he both gaue iudgement agreable to the Bishops and yet pleading parden excused himself for this fact VVhich had not neded if he had bene the ordinarie or competent iudge Optatus also writeth li. 1. cont Parmen that the same Emperour Constantin exclamed against the appellantes in these wordes O raâ—ida furoris audacia sicut in causis Gentilium sâ—â—ri solet appellationem interposuerunt O outragious boldnes of furie like as in causes of Gentiles is wont they haue interposed an appeal The like good offices did Iustinian and Charles the great and manie other Christian Emperours and Kinges for which they are much renowmed in the whole Church and some haue benne honoured for their religious zele with glorious titles geuen to them and their successors To the Kinges of Spaine from the time of Alâ—onsus King of Castil aboue eight hundred yeares agone for expelling the Arians was geuen the title of Cathoque as Michael Ritins a Neapolitâ—n writeth To the French Kinges the title of most Christian from the time of Philip the Emperour about 400. yeares since for expelling the Albigenses as recordeth Nicholaus Gillius To our King Henrie the eight of England for his booke of the Sacramentes against Luther Pope Leo the tenth gaue the title Defender of the saith CHAP. IIII. In memorie of their miraculous passage twelue chief men of the twelue tribes â—uke so manie great stones from the middes of Iordan 9. and put other twelue where the priestes stood with the arke 18. The waters returne to their former course And the twelue stones are erected for a monument VVHo being passed ouer our Lord said to Iosue †Choose twelue men one in euerie tribe †and command them that they take vp out of the middes of the chanel of IordaÌ„ where the feete of the priestes stoode twelue most hard stones which you shal put in the place of the campe where you shal pitch tentes this night †And Iosue called twelue men whom he had chosen out of the children of Israel one of euerie tribe †and he said to them Goe before the arke of our Lord your God to the middes of Iordan and carrie from thence euerie man a stone on your shoulders according to the number of the children of Israel †that it may be a signe among you and when your children shal aske you to morrow saying What meane these stones †You shal answer them The waters of Iordan decayed before the arke of the couenant of our Lord when it passed ouer the same therfore were these stones sette for a monument of the children of Israel for euer †The children of Israel therfore did as Iosue commanded them carying out of the chanel of Iordan twelue stones as our Lord had commanded him according to the number of the children of Israel vnto the place wherein they camped and there they sette them †Other twelue stones also Iosue put in the middes of the chanel of Iordan where the priestes stoode that caried the arke of the couenant and they be there vntil this present day †But the priestes that caried the arke stoode in the middes of Iordan til al thinges were accomplished which our Lord had commanded Iosue to speake to the people and Moyses had said to him And the people made hast and passed ouer †And when they had al passed ouer the arke also of our Lord passed ouer the priestes also went before the people †The children of Ruben also and Gad and the half tribe of Manasses went armed before the children of Israel as Moyses had commanded them †and fourtie thousand fighting men by troupes and bandes marched through the plaine and champion countrie of the citie of Iericho †In that day our Lord magnified Iosue before al Israel that they should feare him as they had feared Moyses whiles he yet liued †And he said to him †Command the priestes that carie the arke of the couenant that they comme vp out of Iordan †Who commanded them saying Come ye vp out of Iordan †And when they that caried the arke of the couenant of our Lord were come vp and began to treade on the drie ground the waters returned into their chanel and ranne as they were wont before †And the people came vp out of Iordan the tenth day of the first moneth and camped in Galgal against the East side of the citie of Iericho †the twelue stones also which they had taken out of the chanel of Iordan Iosue sette in Galgal †and said to the children of Israel When your children shal aske their fathers to morrow and shal say to them What meane these stones †You shal teach them and say By the drie chanel did Israel passe ouer this Iordan †your Lord God drying the waters therof in your sight vntil you passed ouer †as he had done before in the readsea which he dried til we passed throuh †that al the people of the earth may learne the most strong hand of our Lord that you also may feare our Lord your God CHAP. V. The kinges of Chanaan are sore frighted with the newes of Israels passage ouer Iordan 2. Circumcision is againe commanded and obserued which had bene ommitted in the desert fourtie yeares 10 They make their Pasch 12. Manna ceaseth 13. And an Angel appeareth to Iosue THERFORE after that al the kinges of the Ammorrheites which dwelt beyond Iordan at the west side and al the kinges of Chanaan which possessed the places nigh to the great sea had heard that our Lord had dried the streames of Iordan before the children of Israel til they passed ouer their hart failed and there remained no spirit in them fearing the entring of the children of Israel †At that time our Lord said to Iosue Make thee kniues of stone and circumcise the second time the children of Israel †He did that which our Lord had commanded and he circumcised the children of Israel in the hil of the prepuces †And this is the cause of the second circumcision Al the people that came out of Aegypt of the malekinde al the fighting men died in the desert by
of Iuda a 785. Ionas being sent to preach in Niniue fled from that function b. 842. in a tempest was cast into the sea and swallowed by a whale ibid. He prayed in the whalles bellie and was cast safe on the land b. 843. He preached the destruction of Niniue the comming of Christ conuersion of al Nations b. 841. He was a figure of Christs Resurrection b. 845. Ionathas Highpriest and general gouernour b. 920. 1003. Ioram slaine by Iehu a. 780. Iosaphat the place where probably shal be the General Iudgement b. 828. Ioseph endued with manie vertues a. 121. suddenly aduanced a. 127. called the Sauiour of the world a. 128. was a figure of Christ a. 151. a Prophet a. 152. b. 445. He had duble portion a. 499. 826. Iosias king of Iuda destroyed Idolatrie and made a great Pasche a. 810. was very deuout and liberal a. 812. Iosue gouernour of Israel a. 468. He conquered and diuided the land of Chanaan a 473. c. in al his booke b 440. He slew one and thirtie kinges a 493. exhorted and blessed the people a 509. Iron did swimme vpon the water a 773. Irregularities a 304. Isaac borne by promise a 72. prefigured Christ a 76. He and Iacob were blessed in Abraham b 438. He blessed Iacob in place of Esau a 89. Isaias an Euangelical Prophet b 452. also an Apostolical announcing Christ his Church b 460. 521. seq In the former part of his prophecie he admonisheth and threatneth the people for their sinnes in the latter part he comforteth them b 452. He went naked when God so commanded him b 477. He inueigheth against euil Pastors b 530. Israelites chosen not for their merite but by mere grace a â—61 They encreased exceedingly a 323. were guided by a cloud and pillar of fire a 191. 345. Iubiley yeare a 312. Iudgement and Iustice what they signifie in holy scripture b 495. 529. Iudgement general a. 34. 48. 203. 576. 712. 936. 1095. b 22. 97. 138. 178. 498. 828. 888. 996. Iudgement beginneth at the house of God or with the Clergie b 687. Iudges of Israel were figures of Christ a 516. They were extraordinaryly raised to saue the people a 520. They were finally holiemen a 516. b 440. Iudges are called gods a 221. 223. they ought not to be partial a 437. Iudiths booke Canonical Scripture a 989. 1010. 1023. b 999. she was a figure of the Blessed Virgin and of the Church a 1032. she ledde a most holy life a 1021. 1025. 1033. and a special example of holy widowhood a 1034. Iurisdiction perteineth to the Ordinary Clergie a 433. to Prophets by extraordinarie commission a 692. b 449. Iust men alwayes some in the Church a 21. 24. 26. 35. 48. 201. 204. 465. b 453. 682. Iustice necessarie a 481. 559. 560. 754. Iustice and mercie must be mixed a 563. b 199. Iustice consisteth in declining from euil doing good b 76. 529. 550. Iustice may consist with venial sinnes a 1066. 1079. b 34. 35. Iustification by faith good woorkes a 472. b 43. K Kinges shal be conuerted to Christ a 72. b 17. 522. A King desired by the Iewes a 585. was disliked by God a 586. 594. Kinges haue priuileges aboue Dukes a 533. 587. They are annointed with oile a 590. 604. 639. 645. 779. They receiue spiritual grace therby a 591. Good Kinges are called the Kinges of God a 884. They are bound to destroy Idolatrie and infidelity a 810. 891. 901. 916. 927. 942 b 17. 344. and to aduaunce Religion a. 918. b 17. Kinges honoured wth glorious titles for their zele in religion a 475. They receiue the law at the Priests handes a. 433. and direction in principal actions a 620. 633. Badde Kinges b 17. Kinges of Iuda had continual succession a 939. Kinges of the tenne tribes with their families were destroyed a 937. Kinges ought to vse manie counselers not to relie much vpon one a 1054. 1058. Kingdomes are often changed b 478. 513. Kingdomes of great powre hardly agree b 574. Knowlege of al thinges in God taketh not away free wil a 604. 620. b 349. Knowlege of the truth in controuersies is a priuilege of the High-priest a 433. 715. Humaine knowlege is vnperfect a 1103. it can not comprehend Gods workes b 374. it is a good knowlege to knowe that we are ignorant b 755. Knowlege of God includeth the keeping of his precepts b 814. L Laban sinned in geuing Lia for Rachel to Iacob a 96. also in pursuing and threatning Iacob a 100. 448. and more greeuously in Idolatrie a 103. Lacedemonians descended from Abraham b 923. 958. Laiheads hippe of the Church is reiected by most Heretiques and by al Catholiques b 410. Lamentations of Ieremie are composed in verse in order of the Hebreu Alphabet and conteine manie Mysteries b 650. Lamentations a Song and Woe b. 677. Lampes in the Tabernacle a 233. in the Temple a 720. Last foure thinges to be remembred b 384. L%%ria is honour due to God only a 219. 411. Law of God is most excellent wisedom a 406. 463. It maketh his people most renowmed a 460. b 373. it is outwardly sharp but inwardly swete b 548. Lawes positiue doe bind in conscience a 8. Good lawes are the safety of the commonwealth wicked lawes the ruine b 465. Law of like paine a 311. 437. b 790. Law of Moyses ceased after Christ but the New Law is to the end of the world b 665. Leauen not offered in Sacrifice a 25. 265. 273. Lending is a worke of mercie b 415. Lents fast is in imitation of Moyses Elias and Christ a 249. 749. 9%4 Leprosie iudged by Priests a 285. Leui liued longest of al his brethren a 167 b 1080. Leuiathan a huge fish signifying the diuel a 1107. Light an accident made the first day a 2. Limbus or Abrahams bosome a 515. 711. See Hel. Loaues of proposition a 229. 310. Lot receiued Angels in his house a 69. his wife turned into a pillar of salt a 70. Of him proceded the two families of Moabites and Ammonites a 43. 71. Lotte in trial diuision or election is guided by God a 296. 482. 502. 591. Loue but beleeue not enemies b 390. M Machabees so called of Iudas Machabeus b 889. and Iudas had this title of his valiant strength b 899. Two bookes of Machabees Canonical b 890. the auctor asketh pardon for his stile not doubting of the truth b 987. Both the bookes in great part conteine the same historie b 891. Seuen brothers Machabees Martyres b 962. and their mother b 965. Magistrates a 213. 346. b 154. Malachias the Prophet is supposed by some to be Esdras b 883. He prophecied after the Temple was reedified b 883. 999. Man made to Gods image a 2. 5. 17. Man in his creation had tenne prerogatiues a 5. Manasses King of Iuda repented in captiuitie a 807. 926. Manna had twelue miracles a 209 al which are more eminent in the B. Sacrament none at al in the
to fight for them See Iosue 23. Psal 135. :: He destroyed the places where sacrifice was offered to idoles ch 17. v. 6. but tolerated other places where the people offered to God our Lord without the temple not being able to reduce al to perfection 4. Reg. 8. :: Elias was assumpted from ordinarie conuersation with mortal men the eighttenth yeare of king Iosaphat 4. Reg. 2. 3. who reigned twentie fiue yeares 3. Reg. 22. v. 42. So he shewed this special care of Ioram and his kingdom after his assumption seuen yeares 4. Reg. 8. v. 25. ch 9. :: To wit when he beganne to reigne alone for he reigned together with his father at the age of 22. 4. Reg. 8. v. 26. And after his fathers death but one yeare :: See 4. Reg. 8. v. 18. :: Human hope failed but Gods prouidence vsed meanes to conserue some of Dauids issue to sitte in his throne yea to continue the succession 〈◊〉 Christ Mat. 1. 4. Reg. 11. :: Gods promise being absolute and certayne yet humane meanes were neuertheles required * the vveâ—eliâ— vvatch :: In case of right and necessitie we see here what the high Priest could do and did by his authoritie who otherwise intermedled not in the kings affayres ch 19 v 11. :: They are wilfully blind that wil not see difference betwen images of Baal of Christ or of Sainctes * simulâ—â—ra :: By the law euerie one payed yearly halfe a sicle towards the repayring of the tabernacle and so afterwardes of the temple Ex. 30. Ma◠〈◊〉 :: He that killed his spiritual father was slaine by his owne seruantes 4. Reg. 14. Dâ—â—t 24 4. Reg. 8. :: Obduration of hart for former sinne :: So long as this king obserued the ordinance of God to be directed by the high priest Nâ— 27. v 2â— he prospered in his affayres :: For vsurping spiritual authority which pertayned not to him the high priest with his assistantes opposed themselues against the king and God confirmed their sentence by striking the same king with leprosie And so he was not only cast out of the temple but also out of his kingdom and common conuersation with other men forced to dwel in a separet house without the citie according to the law Leuit. 13. v. 46. :: Neither could he be buried in the propet sepulchres of the kinges 4. Reg. 15. 4. Reg. 16. VVicked policie auaileth nothing but hurteth much 4. Reg. 18. :: Being peniteÌ„t in haâ—t for their sinnes Gods dispensation might be sappâ—sed foâ— legal purification iâ— case of â—â—ce â—ine which otherwise was stâ—â—â—ly commaâ—â—â—â— Lâ—â—â—t 5. 〈◊〉 〈◊〉 Deut. 27. c. :: Voluntarie workes of superetogation more then was commanded :: Besides consession of sinnes there is also coÌ„fession of Gods excellencie goodnes 4. Râ—g 18. Isaie 36. :: â—ore danger of pâ—â—â—e in prosperitie then in aduersitie 4. Reg. 21. :: A pregnant example of the effect of harty repentance :: This prayer is not extant in the Hebrew but in Greke Latin as yet neither receiued for canonical by the Church noâ— refused 4. Reg. 22. â— Reg. 12. :: Geuen by the hand of Moyses :: It is a benefite to be taken out of this world before generaâ— miseâ—â—e come vpon the people :: This Phase o 〈…〉 h made by Ioâ—â—as is fanious partly for that this feast had bene omitted some yeares but specially for the great and extraordinarie solemnitie made at this umâ— 4. Reg. 16. :: Iosias thought that the king of Aegypt intended to inuade his kingdome And it was Gods wil he should be slaine and not see the euiles that should happen to the people :: Solemne exequies with lamentations and musike :: Hitherto from K. Danids death the sonne had euer succeded to his father â—â—re 25. :: It is like that Esdras added this coÌ„clusion when he restored the holie Scriptures that were lost for he beginneth his owne booke with the same wordes The end of the fifth age The Church stil visible and the same faith as before One God Three Persons Christ Sacrifices Sacramentes to be changed by Christ Fruict of penance Abstinence Fastes Lent Feastes Place of the Temple designed long before Synagogues Sanctuarie Sette forme of prayers Ministerie of Angeles Honour and Intercession of Sainctes Reliques Images Good workes meâ—itorions Euangelical counselles pre figured Chastitie of clergie men religious orders Mat. 19 1 Cor. 7. Act. 5. 1. Tim. 5. Solemne Exequies for the dead Gen. 5. Resurrection Iudgement Eternal glorie or paine Church without interruption Ieraboams wicked policie Prophets inspired by God to resist Schisme and Heresie 4. Reg. 23. The often change of Kinges and euil successe in the kingdoÌ„ of Israel The first familie reigned but 24. yeares The second newe familie 26. The third but 7. daies The fourth 48. yeares The fifth 103. The sixth one moneth The seuenth 12. yeares The eight 20. yeares The ninthnine yeares Then ouerthrowen and the kingdom neuer restored The kingdom of Iuda for Dauids sake conserued in his sede Succession of Priestes continued Extraordinary mission of Prophetes Great effectes of their preaching and miracles Elias his miracles Eliseus his miracles Religion not wholly destroyed in the kingdom of Israel Heresies in the kingdom of Israel Ieroboamites Manie constant in true religion Iezabelites Samaritaniteâ— diuided into manie Sectes Tobias neues yelded to Schisme The Kingdom of Iuda more free from herefie King Achaz Vrias high priest King Ioram and others committing idolatrie in fact manie others stil professed true Religion Authoritie depending vpon diuine ordinance is not changed by factes or practise Good kinges defended and promoted religion not as chiefe in spiritual causes but by way of execution dispensation oâ— coÌ„mission Mat. 1â— Priestes by their negligeÌ„ce do sinne but lose not their authoritie Deut. 17. v. 〈◊〉 The Church of the old Testament conserued in truth Much more the Church of Christ â—â— Psal 30. conc â— li. 3. â— 32. de doctrin christ â— Tim. 3 4. Reg. 19. â— Esâ—r 7 The two bookes of Esdras and Nehemias are but one in the Hebrew The third and fourth are not canonical Epist ad Paulin. This historie hath also a spiritual sense First booke diuided into two partes The first part The returne of gods people from Babylon Isaiae 44. 45 Ierem. 25. 29. :: Liberally gaue such thinges into their handes :: This enumeration of the Israelites which aseended into Ierusalem signifieth the Elect which ascend from the militant Chuch to the triumphant :: Such as say they are priestes and can not shew their vocatioÌ„ must not exercise that functon ... Al aboue numbred of the tribes of Iuda Beniamin Leui do not amouÌ„t to 30. thousand three hundred So in this general number are contained aboue twelue thousand of other tribes not recited among the rest as Rabbi Salomoa explicateth the difficultie :: Notwithstanding the terrour of infideles Gods seruantes too 〈◊〉 corage to offer sacrifice :: By the ordinance of Dauid
Mystically the Gentiles were iudged by Salomon better then the Iewes S. Ierom. :: Base vicions meâ— mixt with the good corrups the whole companie much more a mortal sinne in a mans soule destroyeth al the vertues that were there before :: Euil men aduanced seme to prosper :: But they fal into their owne trappes :: Such as seke by sense and reason to obtaine true knowlege enter not into the citie the Church They labour in vaine and are afflicted in studie of Scriptures when they walke in the desert and can not finde the citie S. Ierom. This text and manie others haue two senses 1. In kinges and al superiors are required mature age diligent care of the coÌ„mon good 2. Antiquitie in matter of faith and religion is to be folowed not noueltie Iya. 8. Dan 7. Apoc. 1. Iere. 1. Also mortification and labour is required in Pastors not delicacie nor ease The B. Virgin Marie more free from sinne then the Patriarches Cant. 2. The 3. part An exhortation to beginne quickly and perseuere in Gods seruice a Of al vertues the workes of mercie corporal and spiritual most auaile for obtaining eternal felicitie Mat. 25. b So the same be grounded in true faith beleuing al that is written in the old and new testament signified by seuen eight c After deâ—th none ca 〈…〉 either â—â—erite or demerite d Both in youth and old age do good workes :: An admonition to al in general to liue wel in this world remembring the day of general iudgement before which such signes shal come as are described here and by our Sauiour Mat. 24. And likewise euerie one is admonished in particular to serue God diligently whiles he hath time before death come when al his senses former helpes shal faile * The preachet :: This is the brife summe of al proficable doctrine Feare God kepe his commandments * Hidden or obscure thing Proem in Eccle. King Salomon according to his three names writte and intitled his three bookes Salomon Pacifier king of Israel Ecclesiastes Preacher king of Ierusalem Idida Beloued This Canticle doth excel other Canticles Al are not mete to read it Heb. 5. Best methode in lerning is to beginne with doctrine of good life then studie to know natural thinges and finally contemplate diuine mysteries A sacred dialogue or Enterlude * Forma dramatis God Christ the Spous or Bridgrome Three spouses The General The special and Singular Ephes 5. Origen S. Ierom. S. Aug. lib. 8. de Gen. adli S. Greg. S. Beda S. Tho. Aâ—bor Geneb Del Rio. The particular contents are sette in the margent of euerie chapter a The Church of the old testament desireth Christs coming in flesh and the Christian Church prayeth for his coming in glorie b The Church outwardly afflicted is inwardly fayre c Christ encorageth his spouse the Church d She meditateth of his Passion and Resurrection e Christ praiseth his spouse f She againe praiseth him g VVith thankes for her repose and present consolation a Christ professeth himself the floure of mankinde yea Lord of al creatures b The Church excelleth al other societies In the Church the godlie excel sinners Among the innocent and holie the virgin Marie surpasseth al. c The Church praising Christ resteth secure vnder his protectioÌ„ d He for the weakes sake permitteth her not to be molested til she be prepared to suffer vvith patience e She feeling Christs assistance confesseth preacheth boldly his Gospel truth against al Paganes and Heretikes f VVho though he shew not himself visibly g yet encorageth her to approch vnto him h commandeth his pastors to destroy heresies i And so she reposeth in him a The Church finding Christ not in darke ignorance nor in philosophie but by his reueâ—ling him selfe to her holdeth him for euer b euen til the lewes shal at last also find him c Christ speaketh as before ch 2. v. 7 d The Church of Christ admireth her owne conuersion from Gentilitie e now ful of good workes f She also professeth that the ascending to eternal rest is by fighting manfully in obseruing the ten commandments in the six dayes of this life g euen to bloud if nedâ— be h which is the highest degree of charitie i And inuiteth al others to come vnto Christ k who in the flesh which he tooke of his mother was crowned in heauen after his Passion a Christ againe praiâ—eth the beautie of his Church b Sincere and simple intention c Al her temporal occupations directed to Gods glorie d Pastors who like nurces geue bread of good doctrine to litle ones e Faith and good workes f Preaching Christs passion g And not ashamed to professe Christ Crucified h Administration of Sacraments wherby the Church Christs mystical bodie is ioyned to him her head i which is an inexpugnable fortresse k Both Iewes and Gentiles are fed with the principles of Christian doctrin l Christ dwelleth in mortified and deuout mindes m The Church triumphant is without spotte and euerie particular soule entring into heauen the B virgin mother was also in this life alwayes immaculate n Al tentations whether they be in manifest crueltie or in flatering sureltie make constant soules more gratful to God a The spouse condescending to Gods vvil is vvel content to suffer persecution b Christ againâ— shevveth his good liking in his spouses patience c and vvilleth the glorious Sainctes to congratulate vvith the patient d The spouse desireth to rest in meditation e but is called vpon to helpe others f and vrged by Christs owne example working for al mankind g And so she imployeth herself also in actiue life h Stil conseruing a desire to returne vnto contemplation i The deuout confer together describing the excellencies of Christ k And resolue to seke him whersoeuer he be a The Church teacheth her children that Christ is delighted with the godlie desires and fructful vvorkes of the faithful b Christ gâ—â—â—â—e commendeth his Church wel composed of distinct orders some gouerning some retired in cloâ—sters from this world the rest also exercising vvorkes of mercie in the trubles of this life al together making a complete armie terrible to al enimies c The more anie contemplate Gods Maiestie the better they perceiue that he is incomprensensible d Manie true pastores e more hyrelinges that also preach truth but for temporal commoditie f And innumerable faithful soules in the Church g Al vvhich are but one bodie in vnitie of â—aith h The voice of the old synagogue admiring the beautie of Christs Church i The Church of Christ exhorteth the Synagogue of the Ievves to returne to Christ a Christ interposeth his commendation of the Ievves vvho at last shal returne to him vvith great seruoure of faith and deuotion b And so iointly praiseth his Church consisting of both peoples c The Church as it vvere taking the vvoid out of Christs mouth vvhiles he
THE HOLIE BIBLE FAITHFVLLY TRANSLATED INTO ENGLISH OVT OF THE AVTHENTICAL LATIN Diligently conferred with the Hebrew Greeke and other Editions in diuers languages With ARGVMENTS of the Bookes and Chapters ANNOTATIONS TABLES and other helpes for better vnderstanding of the text for discouerie of CORRVPTIONS in some late translations and for clearing CONTROVERSIES in Religion BY THE ENGLISH COLLEGE OF DOWAY Haurietis aquas in gaudio de fontibus Saluatoris Isaiae 12. You shal draw waters in ioy out of the Sauiours fountaines Printed at Doway by LAVRENCE KELLAM at the signe of the holie Lambe M. DC IX APPROBATIO NOs infrascripti in alma Duacensi vniuersitate Sacrae Theologiae Doctores Professores hanc Anglicanam Veteris Testamenti translationem quam tres diuersi eius nationis eruditissimi Theologi non solum fidelem sed propter diuersa quae ei sunt adiuncta valde vtilem fidei Catholicae propagandae ac tuendae bonis moribus promouendis sunt testati quorum testimonia ipsorum syngraphis munita vidimus cuius item Translationis Annotationum auctores nobis de fidei integritate eruditionis praestantia probè sunt noti his rebus adducti nixi fructuose euulgari posse censuimus Duaci 8. Nouembris 1609. GVILIELMVS ESTIVS Sacrae Theologiae Doctor in Academia Duacensi Professor BARTHOLOMAEVS PETRVS Sacrae Theologiae Doctor in Vniuersitate Duacensi Professor GEORGIVS COLVENERIVS S. Theologiae Doctor eiusdem in Academia Duacena Professor TO THE RIGHT VVELBELOVED ENGLISH READER GRACE AND GLORIE IN IESVS CHRIST EVERLASTING AT LAST through Gods goodnes most dearly beloued we send you here the greater part of the Old Testament as long since you receiued the New faithfully translated into English The residue is in hād to be finished and your desire therof shal not now God prospering our intention be long frustrate As for the impediments which hitherto haue hindered this vvorke they al proceded as manie do know of one general cause our poore estate in banishment VVherin expecting better meanes greatter difficulties rather ensued Neuertheles you wil hereby the more perceiue our feruent good wil euer to serue you in that we haue brought forth this Tome in these hardest times of aboue fourtie yeares since this College was most happely begune VVherfore we nothing doubt but you our dearest for whom we haue dedicated our liues wil both pardon the long delay which we could not wel preuent and accept now this fruict of our laboures with like good affection as we acknowlege them due and offer the same vnto you If anie demand why it is now allowed to haue the holie Scriptures in vulgar tongues which generally is not permitted but in the three sacred only for further declaration of this other like pointes we remite you to the Preface before the New Testament Only here as by an Epitome we shal repete the summe of al that is there more largely discussed To this first question therfore we answer that both iust reason highest authoritie of the Church iudge it not absolutly necessarie nor alwayes conuenient that holie Scriptures should be in vulgar tongues For being as they are hard to be vnderstood euen by the lerned reason doth dictate to reasonable men that they were not written nor ordayned to be read indifferently of al men Experiēce also teacheth that through ignorance ioyned often with pride and presumption manie reading Scriptures haue erred grosly by misunderstanding Gods word VVhich though it be most pure in it self yet the sense being adulterated is as perilous saith Tertullian as the stile corrupted S. Ambrose obserueth that vvhere the text is true the Arrians interpretation hath errors S. Augustin also teacheth that here sies and peruerse doctrines entangling soules and throvving them dovvne headlong into the depth do not othervvise spring vp but vvhen good or true Scriptures are not vvel and truly vnderstood and vvhen that vvhich in them is not vvel vnderstood is also rashly boldly auouched For the same cause S. Ierom vtterly disallowed that al sortes of men wemen old yong presumed to read talke of the Scriptures wheras no articene no tradsman dare presume to teach anie facultie vvhich he hath not first lerned Seing therfore that dangers hurtes happen in manie the careful chief Pastores in Gods Church haue alwaies moderated the reading of holie Scriptures according to persons times and other circumstances prohibiting some and permitting some to haue and read them in their mother tongue So S. Crysostom trāslated the Psalmes some other partes of holie Scriptures for the Armenians when he was there in banishment The Slauonians and Gothes say they haue the Bible in their languages It was translated into Italian by an Archbyshop of Genua Into French in the time of king Charles the fift especially because the waldensian heretikes had corruptly translated it to maintaine their errors VVe had some partes in English translated by Venerable Bede as Malmesburie witnesseth And Thomas Arundel Archbishop of Canturburie in a Councel holden at Oxford straictly ordayned that no heretical translation set forth by wicliffe and his complices nor anie other vulgar Edition should be suffered til it were approued by the Ordinarie of the Diocese alleaging S. leroms iudgement of the difficultie danger in translating holie Scriptures out of one tongue into an other And therfore it must nedes be much more dangerous when ignorant people read also corrupted translations Now since Luther and his folowers haue pretended that the Catholique Romane faith and doctrine should be contrarie to Gods written word that the Scriptures were not suffered in vulgar languages lest the people should see the truth vvithal these new maisters corruptly turning the Scriptures into diuers tongues as might best serue their owne opinions against this false suggestion and practise Catholique Pastores haue for one especial remedie set forth true and sincere Translations in most languages of the Latin Church But so that people must read them with licence of their spiritual superior as in former times they were in like sort limited Such also of the Laitie yea of the meaner lerned Clergie as were permitted to read holie Scriptures did not presume to interprete hard places nor high Mysteries much lesse to dispute and contend but leauing the discussion therof to the more lerned searched rather and noted the godlie and imitable examples of good life and so lerned more humilitie obedience hatred of sinne feare of God zele of Religion and other vertues And thus holie Scriptures may be rightly vsed in anie tongue to teach to argue to correct to instruct in iustice that the man of God may be perfect and as S. Paul addeth instructed to euerie good vvorke when men laboure rather to be doers of Gods wil vvord then readers or hearers only deceiuing themselues But here an other question may be proposed VVhy we
in Hebrew or Greke It more importeth that nothing be wittingly and falsly translated for aduantage of doctrine in matter of faith VVherein as we dare boldly auouch the sinceritie of this Translation and that nothing is here either vntruly or obscurely donne of purpose in fauour of Catholique Romane Religion so we can not but complaine and chalenge English Protestantes for corrupting the text cōtrarie to the Hebrew Greke which they professe to translate for the more shew and mainteyning of their peculiar opinions against Catholiques As is proued in the Discouerie of manifold corruptiōs For example we shal put the reader in memorie of one or two Gen. 4. v. 7. whereas God speaking to Cain the Hebrew wordes in Grammatical construction may be translated either thus Vnto thee also perteyneth the lust THEROF thou shalt haue dominion ouer IT or thus Also vnto thee HIS desire shal be subiect thou shalt rule ouer HIM though the coherēce of the text requireth the former in the Bibles printed 1552. and. 1577. Protestantes did so translate it yet in the yeare 1579. and 1603. they translate it the other way rather saying that Abel was subiect to Cain and that Cain by Gods ordinance had dominion ouer his brother Abel then that concupiscence or lust of sinne is subiect to mans wil or that man hath powre of free wil to resist by Gods grace tentation of sinne But as we heare in a new Edition which we haue not yet sene they trāslate it almost as in the first in like sorte Gen. 14. v. 18. The Hebrew particle VAV which S. Ierom and al Antiquitie translated ENIM FOR Protestants wil by no meanes admitte it because besides other argumentes we proue therby Melchisedechs Sacrifice And yet themselues translate the same as S. Ierom doth Gen. 20. v. 3. saying FOR she is a mans vvife c. Againe Gen. 31. v. 19. the English Bibles 1552. and 1577. translate Theraphim IMAGES VVhich the Edition of 1603 correcting translateth IDOLES And the marginal Annotation wel proueth that it ought to be so translated VVith this then we wil conclude most deare we speake to you al that vnderstand our tongue whether you be of contrarie opinions in faith or of mundane feare participate with an other Congregation or professe with vs the same Catholique Religion to you al we present this worke dayly beseching God Almightie the Diuine VVisedom Eternal Goodnes to create illuminate and replenish your spirites with his Grace that you may attaine eternal Glorie Euerie one in his measure in those manie Mansions prepared and promised by our Sauiour in his Fathers house Not only to those which first receiued folowed his Diuine doctrine but to al that should afterwardes beleue in him kepe the same preceptes For there is one God one also Mediatour of God and men Man Christ Iesus VVho gaue himself a Redemption for al. VVherby appeareth his wil that al should be saued VVhy then are not al saued The Apostle addeth that they must first come to the knowlege of the truth Because without faith it is impossible to please God This ground worke therfore of our creation in Christ by true faith S. Paul labored most seriously by word and writing to establish in the hartes of al men In this he confirmed the Romanes by his Epistle cōmending their faith as already receiued and renowmed in the whole world He preached the same faith to manie Nations Amongst others to the lerned Athenians VVhere it semed to some as absurde as strange in so much that they scornfully called him avvord-sovver and Preacher of new gods But S. Augustin alloweth the terme for good which was reprochfully spoken of the ignorant And so distinguishing betwen Reapers and Sovvers in Gods Church he teacheth that wheras the other Apostles reaped in the Iewes that which their Patriarches and Prophetes had sowne S. Paul sowed the seede of Christian Religion in the Gentiles And so in respect of the Israelites to whom they were first sent calleth the other Apostles Messores Reapers and S. Paul being specially sent to the Gentiles Seminatorem a Sovver or Seminarie Apostle VVhich two sortes of Gods workmen are stil in the Church with distinct offices of Pastoral cures and Apostolical missions the one for perpetual gouernment of Catholique countries the other for conuersion of such as either haue not receiued Christian Religion or are relapsed As at this time in our country for the diuers sortes of pretended religions these diuers spiritual workes are necessary to teach and feede al Britan people Because some in error of opinions preach an other Gospel wheras in veritie there is no other Gospel They preach in dede new doctrines which can not saue Others folow them beleuing falshood But vvhen the blinde lead the blinde not the one only but both fal into the ditch Others conforme themselues in external shew fearing them that can punish and kil the bodie But our Lord vvil bring such as decline into vniust obligations vvith them that vvorke iniquitie The Reliques and smal flock of Catholiques in our country haue great sadnes and sorow of hart not so much for our owne affliction for that is comfortable but for you our brethren and kinsemen in flesh and bloud VVishing with our owne temporal damage whatsoeuer your saluation Now is the acceptable time now are the dayes of saluation the time of Grace by Christ whose dayes manie Kinges Prophetes desired to see they saw them in spirite and reioyced But we are made partakers of Christ and his Mysteries so that our selues neglect not his heauenly riches if we receiue kepe the beginning of his substance firme vnto the end that is the true Catholique faith building theron good workes by his grace without which we can not thinke a good thought by which we can do al thinges necessarie to saluation But if we hold not fast this ground al the building fayleth Or if confessing to know God in wordes we denie him in deedes committing workes of darknes or omitting workes of mercie when we may doe them to our distressed neighbours brifly if we haue not charitie the forme and perfection of al vertues al is lost and nothing worth But if we builde vpon firme grounde gold siluer and precious stones such building shal abide and make our vocation sure by good workes as S. Peter speaketh These saith S. Paul are the heyres of God coheyres of Christ Neither is the number of Christs blessed children coūted as of the Iewes an hundred fourtie foure thousand of euerie tribe of Israel twelue thousand signed but a most great multitude of Catholique Christians which no man can number of al nations and tribes and peoples and tongues standing before the throne of the lambe clothed in white robes and palmes of triumph in their handes hauing ouercome tentations in the
and for dulnes of wit being striken with great admirrtion I can not throughly scan seeing in the Hebrew veritie are founed only tenne generations from the floud vnto Abraham by what meanes S. Luke who the Holie Ghost gouerning his penne could in no sorte write false would rather set downe eleuen generations in the Gospel Cainan adioyned according to the seuentie Interpreters Thus writeth S. Beda reuerently admiring that he could not vnderstand For being assured that the Holie Ghost gouerned the pennes both of Moyses and S. Luke and that he is not contrarie to him selfe it must nedes be true which ech of them writeth though other learned men can not reach the profoundnes of some difficulties that occure And therfore Beza was extreme saucie to dash Cainan out of S. Lukes Gospel and that wittingly and most impudently saying in his Annotations Non dubitauimus expungere VVe doubted not to put it out The former English Editions otherwise corrupt in manie places haue Cainan in the text of S. Lukes Gospel but their latter translaters are in this point pure Bezites The end of the second age THE CONTINVANCE OF THE CHVRCH AND RELIGION IN THE SECOND AGE OF THE WORLD From Noes floud to Abrahams going forth of his countrie The space of 368. yeares NO MAN can wel doubt nor wil denie that the same Church continued al the second age which was in the first considering that Noe liued aboue 50. yeares after the birth of Abraham and sem 150. more and that these three and some others of that time are renowmed in holie scripture for sincere professors of true Religion But for more manifestation of their faith and that the Church was then very conspicuous we shal repete certaine principal pointes of Religion professed and practised al that time by a continual knowne visible companie vnited in one mystical bodie though in the meane while the wicked sprong and grew in number and worldlie force much oppressing yet neuer suppressing the good First iust Noe coming forth of the arke with his familie professed his religious mind to One God almightie supreme Lord of al by Offering external voluntarie speedie pure solemne and bountiful Sacrifice of Holocaustes as a Priest vpon an Altar After which most gratful office God making a couenant with him and his seede neuer againe to destroy the world by water confirmed the same by the signe of the rainbow which represented the second Person of the B. Trinitie the Sonne of God Christ our Lord to be borne The Sōne of man extended vpon the Crosse in whom Noe beleeuing was instituted heyre of the iustice which is by faith in our Redemer VVe haue here againe Gods operatiue blessing with the effect of increase and multiplication the issue of Noe by his three sonnes in short time making manie Nations By the way also we haue an example of Fathers solemne Blessing and Cursing their children The effectes wherof succeded afterwardes accordingly Likwise in this age was geuen a particular precept Not to eate bloud And Noe obserued distinction of Cleane beastes offering Sacrifice in them only as before the floud he was commanded to take moe of them into the arke then of the Vncleane In that so ample mention is made of sinne and wickednes there is no doubt but Noe the preacher of iustice admonished and exhorted sinners to Repentance yea he Punished Cham Chanaan by his curse in their posteritie And God him selfe Threatned to exacte the bloud of man vniustly shed In the meane time Inflicted also some punishment vpon the builders of Babel by confounding their tongues And that by the Ministerie of Angels Which punishment in part and threates of more importe a General Resurrection and Iudgement where al things shal be exactly discussed and Iudged And then wil folow Eternal life to the good and Euerlasting paine to the damned Al these points of Religion and others mentioned in the former age and no doubt taught by Noe his sonnes shew clerly a Visible Church consisting of good and bad Noe remaning the same man as before the floud Sem and Iapheth are commended and blessed for wel doing C ham blamed cursed in his posteritie yet neither he nor anie of his sonnes or daughters fel into heresie or other infidelitie for anie thing that appeareth in Scripture or other authentical testimonie Heber also and his familie are particularly commended by Moyses as the right folowers and the spiritual children of Sem who had innumerable other carnal children as those that were innocent touching the presumptuous building of others who for the same fault lost their old tongue which the familie of Heber kept As S. Chrisostom and S. Augustin do proue Againe diuers of this familie falling afterwards by litle and litle to other nations the Familie of Thare saith the same S. Augustin li. 16. c. 12. albeit not al or not alwayes yet euer some of them and Abraham continually with Sem Heber Phaleg manie others not mentioned by Moyses in his briefe description as S. Gregorie doubteth not to suppose were iust and kept the true faith and vndefiled Religion But Nemrod Chams nephew and sonne of Chus described for a valiant hunter a violent giant and tyrant was an Archheretike a deuiser and teacher of false doctrin against God and true faith By sutletie and tyrannie he induced manie of liking or of feare to folow him and so in schisme he maintained heresie That men were not beholding to God but to them selues for temporal prosperitie VVherof begane a new cruel confederacie against the Citie of God the second great Sect of Infidels For Barbarisme being the first begun by Cain and ended by the floud The second mother of al Sectes beginning after the floud as S. Epiphanius writeth was Scythisme so called of the Scythians a most cruel people Who according to Nemrods heresie not thincking themselues beholding to God for temporal happines but to their owne forces tyrannized ouer the weaker and manie wicked banning together extremly oppressed the more peacable especially the Church and true seruants of God And this was one special cause of building Babylon besides their ambicious desire of perpetual fame and their bearing the simple in hand of a defence against a new floud to make it in dede a strong hold for tyrants to offend others and to defend themselues Wherfore God who before destroyed al Infidels by the floud confounded these builders by diuiding their tongues and so forced them to breake and part into manie countries Thus mankind being diuided vpon the earth opinions also were multiplied concerning Religion For shortly the perswation of mens trusting in themselues and in other mortal men appeared absurde euen the strongest feeling aduersities or fayling sometimes of their purposes saw there was neede of supernal helpe and that
which the Lord thy God wil geue thee †Thou shalt not murder †Thou shalt not committe aduoâ—â—rie †Thou shalt not steale †Thou shalt not speake against thy neighbour â—â—lfe testimonie †Thou shalt not couet thy neigbours house neither shalt thou desire his wife nor seruant nor handmaide nor oxe nor asse nor any hing that is his †And al the people saw the voices and the â—â—ames and the sound of the trumper and the mount smoking and being â—â—ighted and stroken with feare they stoode a farre of †saying to Moyses Speake thou to vs and we wil heare let not our Lord speake to vs lest perhappes we die †And Moyses said to the people Feare not for God came to proue you and that his tâ—rrour might be in you and you should not sinne †And the people stoode a faâ—re of But Moyses went â—nto the darke cloud wherein God was †Our Lord said moreouer to Moyses This shalt thou say to the children of Israel You haue seene that from heauen I haue spoken to you †You shal not make goddes of siluer nor goddes of gold shal you make to you †An Altar of earth you shal make to me and you shal offer vpon it vour holocastes and pacifiques your sheepe and oxen in euerie place where the memorie of my name shal be I wil come to thee and wil blesse thee †And if thou make an Altar of stone vnto me thou shalt not build it of hewed stones for if thou lift vp thy knife ouer it it shal be polluted †Thou shalt not goe vp by grieses vnto myne Altar lest thy turpitude be discouered ANNOTATIONS CHAP. XX. 3. Strange goddes Protestants pretend here to proue that al Catholiques are Idolaters for honoring Sainctes and their Reliques and Images And they haue so defamed Catholique Religion in this behalfe that the vulgar sorte of deceiued people otherwise knowing Catholiques to be ordinarily of moderate conuersation in life of iust dealing towardes their neighboures addicted to prayer fasting almes and manie good woorkes more wanting among them selues yet supposing them notwitstanding these laudable qualities to be Idolaters are therby auerted from Catholique Religion And surely it were a iust cause if it were true As wel therfore to purge our selues of so haynous an imputed crime as to remoue this dangerous block of erronious conceipt we shal here note some of the Protestants egregious lies against the whole Church militant and blasphemous reproches against the the glorious Sainctes then briefly declare the true and sincere doctrine and practise of the Catholike Church in this point Luther in his posul vpon the Gospel of our Lordes Incarnation sayth Papistâ— Virginem Mariam Deum constituunt Omnipotentiam â—i in caelo in terra tribuunt The Papists saith he make the Virgin Marie God they attribute to her omnipotencie in heauen and in earth In Papistrie al expected more fauour and grace from her then from Christ himself His scholar Melancton in locis commâ—â—â— postilling the first Precept saith Papistes inuocate Sainctes and worship Images in heathnish maner Caluin li. de necess refor Eccles saith those of the Emperours religion meaning al Catholiques so diuide Gods offices among Sainctes that they ioyne them to the Soueraigne God as collegues in which multitude God lieth hidden Against the most glorious virgin mother the same Luther ser de natali virg Mar. feared not to say that he estemed no more of the prayer of S Marie then of anie one of the people And his reason is worse then his wicked assertion for that saith he al that beleue in Christ are as iust and as holie as the virgin Marâ—e or anie other Sainct how great soeuer The Magdeburgian Centuriators li. 1. Cent. 1. affirme that the virgin Marie sinned greuously yea compare her imagined faultes with the sinne of Eue in paradise li. 2. They charge S. Peter and S Paul also after their conuersions with diuers great crimes Caluin li. 3. Inst c 2. parag 31. condemneth Sara and Rebecca of great sinnes c. 4. reprehendeth Iudas Machabeus for superstitious and preposterous zeale in causing Sacrifice to be offered for the dead In his commentarie in 32. Exodi he accuseth most holie and meke Moyses of arrogancie and pride And li. 3 Instit c. 20. pa. 27. he scuruely scoffeth at al Sainctes in general saying If they heare mortal mens prayers they must haue eares so long as from heauen to earth And calleth them not only homines mortuos dead men which S. Hierom reproued in Vigilantius but also vmbras laruas colluuiem shadovves night goblins stincking silth yet more li. de vera refor Eccles rat he calleth them Monstra carnifices bestias monsters hangmen beastes These and like blasphemies modest men can not but abhore and detest Their lies also are conuinced by S. Hierom handling this matter of purpose against Vigilantius by S. Augustin touching it by occasion li. 20. c. 21. against Faustus the Manachey Thomas VValdensis To. 3. tit 13 de Sacramentalibus against wiclif by al Catechismes and Christian Instructions teaching nothing like but quite contrarie to these mens reportes In summe they al teach that Sainctes are to be honored with religious honour which is greater then ciuil but infinitly inferiour to diuine as the excellencie of God surmounteth al excellencie created For better declaration wherof it is to be considered that seing by the law of God and nature honour is due to excellencie there must be so manie distinct kindes of honour as there be general kindes of excellencie which are three The first of God infinite and incomparably aboue al the second is supernatural but created as of grace and glorie the third is humane or natural consisting in natural giftes or worldlie powre and dignitie al three as distinct as God heauen and earth To these three general kindes of excellencie perteine therfore other three as distinct kindes of honour to wit Diuine due to God only called by vse and appropriation of a greeke world Latria the second Dulia belonging to Sainctes and other holie things eleuated by God aboue the course of nature in diuers degrees but within the ranck of creatures the third is ciuil honour due to humane and worldlie excellencie according to diuers states and qualities of men The first of these which is diuine may in no case be geuen to anie creature how excellent soeuer The third which is ciuil as both Catholiques and Protestants hold for certaine is not competent nor agreable to Sainctes but to mortal worldlie men in respect of temporal excellencie Al the controuersie therfore is about the second VVhich Caluin li. 1. Instit c 11. 12. and al protestant writers denie reiect and so would haue no honour at al geuen to Sainctes Obiecting as old heretikes did that Catholiques do al the same external actes as standing bare head bowing kneeling praying and the like to Sainctes as to God himself VVe
the Temple but commanded first to draw her forth 4. Reg. 11. 2. Par. 23. And as peculiar places so special Psalmes and Hymnes were appointed for diuers purposes and occasions 2. Par. 20. The ministerie of Angeles was very vsual in this time One was sent to comforte and direct Elias the prophet in his afflictions 3. Reg. 19. 4. Reg. 1. An Angel stroke the Assyrians whole campe 4. Reg. 19. 2. Par. 32. Also the Intercession of Angels is so euident Tobiae 12. Raphael offering Tobias prayer to God that Protestants haue no other refuge to auoide this point of faith but by denying the Booke to be Canonical Scripture Honour of other Sainctes and their Intercession is proued a Maiori For so much as honour was religiously exhibited to spiritual power and excellencie in men yet liuing in this world So a Noble man adored Elias the Prophet being farre greater then he is ciuil and worldlie respectes 3. Reg. 18. Eliseus also was adored by his disciples not for anie worldlie authoritie or eminence but for his spiritual power and superioritie amongst them 4. Reg. 2. Likewise al Prophetes and Priestes were religiously honored for their holie and spiritual functions 3. Reg. 13. Much more Sainctes are rightly honored being immortal and in eternal glorie It appeareth also that Elias seuen yeares after that he was translated from humane conuersation when Eliseus was chiefe Prophet 4. Reg. 3. which was in or before the eightenth yeare of Iosaphat who reigned fiue and twentie 3. Reg. 22. had care of Ioram and his kingdom admonishing him by letters of Gods wrath against him and his people for their sinnes 2. Par. 21. And the scripture saieth often that God spared and protected Ierusalem and the kingdom of Iuda for Dauids sake 3. Reg. 11. 15. 4. Reg. 8. 19. 20. 2. Par. 6. 21. Isa 37. we haue also example of Sainctes Reliques in the cloke of Elias 4. Reg. 2. in Eliseus bones 4. Reg. 13. and in an other Prophetes bodie buried in Bethel VVhich Iosias would not suffer to be touched 4. Reg. 23. Images were conserued in the Temple 3. Reg. 7. as before in the Tabernacle when idolartie was most destroyed 3. Reg. 15. 4. Reg. 23. yea an abuse rising of the brasen serpeÌ„t for which Ezechias destroyed it 4. Reg. 18. yet he touched not the Images of Cherubins in the Temple VVhich none but Infideles sought to destroy And Osee the Prophet ch 3. bewayleth the want of Theraphim or Images amongst other sacred thinges Sacrifice Altar and Ephod VVherby the ancient Rabbins proue very wel that Images of Angels and the same of other Sainctes are not contrarie to the Decalogue but the images of Idoles Good workes were rewarded and bad punished 3. Reg. 9. and the whole historie of this age testifieth the same VVhere by the way may be obserued that some inst men fel from their iustice as Salomon 1. Par. 28. 3. Reg. 11. Ioas 4. Reg. 12. 2. Par. 24. Ozias 2. Paral. 26. Others from wickednes returned to pietie as Manasses 4. Reg. 23. 2. Par. 33. the multitude of the people very often much folowing the disposition of their kinges Special State of life not commanded by the law was voluntarily professed and obserued by some Prophetes and their disciples called the children of Prophetes Keping particular Rules and wearing distinct habite 4. Reg. 1. 2. 4. The orders of Nazarites and Rechabites instituted before continued stil Amos. 2. Ierem. 35. stil which were very examplar figures of Religious State and Orders in the new Testament and perpetual chastitie of clergie men embraced by such as folow Euangelical counsailes proposed and not commanded by our Sauiour To which S. Paul likewise exhorteth though there be no precept therof to anie before they bind themselues Exequies for the dead were continually kept as the sacred historie witnesseth recording where and with what solennitie the kinges were buried which would be ouerlong nedeles to recite the like is also writen of some Prophetes 3. Reg. 13. 4. Reg. 23. Holie Tobias by example and fatherlie admonition exhorted his sonne to do workes of mercie not only to the liuing but also to the dead Put thy bread and thy wine vpon the sepulture of the iust c. 4. Isaias ch 57. as the Iewes both vnderstood and practised prayed that peace be geuen to the iust in his couch or resting place after his death Of the general Resurrection Elias translation is a figure who yet liuing sheweth that God can and wil restore al men to life againe in their bodies after death as he conserueth him and Enoch in their mortal bodies without corruption Ezechiel also prophecieth of the Resurrection of the dead applying it mystically to spiritual resurrection and restauration of Israel to former state ch 37. Of the last Iudgment and eternal glorie to the good and euerlasting paine to the wicked Salomon agreably to the doctrin of other Prophetes discourseth in his booke of Ecclesiastes namely ch 3. 11. and in the last concludeth thus Let vs al together heare the end of speaking Feare God and obserue his commandmentes for this is euerie man or to this end man is created and God wil bring into Iudgement al thinges that are done for euerie errour or obscure thing whether it be good or euil Neither were these and other pointes of Faith and Religion interrupted but stil beleued and professed in the Church alwaies visible and incontaminate notwithstanding some boughes anâ— branches became vnstructsul and rotten others brake of and were separated from this vine For when Salomon falling to luxurie multiplying manie wiues and concubines was by them seduced and brought to spiritual fornication and idolatrie making altars offering sacrifices to Idoles the Priestes Prophetes and people generally perseuered in Gods law seruice 3. Reg. 11. After whose death Ieroboam his seruant of the tribe of Ephraim possessing Tenne Tribes called the kingdom of Israel to maintaine his new state fearing that if the people resorted to Ierusalem for religions sake they would depart from him and returne to the right heyres of Dauid and Salomon made an egregious Schisme setting vp two golden calues in Bethel and Dan. 3. Reg. 12. made temples altares and priestes to sâ—rue them al opposite to Gods ordinance But not only the other Two Tribes called the kingdom of Iuda but also the greatest part of Israel especially Priestes Leuites and deuoutest people repayred stil to Ierusalem not yelding to that schisme and idolairie 2. Par. 11. Moreouer God raised vp and sent special Prophetes to confirme the weake and recal the seduced For Ieroboam had no sowner sette vp his new altar in Bethel and begunne to offer incense vpon it but a Prophet came out of Iuda in the word of our Lord and cried against that altar foretelling that wheras for that present they burnt frankineâ—nse vpon it the time should come when the
†But the impious are as it were the raging sea which can not be quiet and the waues therof ouerflowe vnto conculcation and myre †There is no peace to the impious sayth our Lord God CHAP. LVIII God commandeth the Prophet to crie vnto the sinful people vehemently and incessantly to kepe the law not only in shew and pretence but sincerely leauing their owne wils and seeking Gods wil 9. so they shal receiue their good desires and reward of wel doing CRIE cease not as a trumpet exalt thy voice and tel my people their wicked doinges and the house of Iacob their sinnes †For me in deede they seeke from day to day and they wil know my waies as a nation that hath done iustice and hath not sorsaken the iudgement of their God they aske of me the iudgements of iustice they wil approch to God †Why haue we fasted and thou hast not regarded haue we humbled our soules and thou hast not knowen Behold in the day of your fast your owne wil is found and you exact of al your detters †Behold you fast to debates and contentions and strike with the fist impiously Doe not fast as vntil this day that your crie may be heard on high †“ Is this such a fast as I haue chosen for a man by the day to afflict his soule Is this it to winde his head about like a circle and to spread sackcloth and ashes wilt thou cal this a fast and a day acceptable to the Lord †Is not this rather the fast that I haue chosen Dissolue the bands of impietie loose the bundels that ouerlode dismisse them free that are broken and breake in sunder euerie burden †Breake thy bread to the hungrie and the needie and herberles bring in into thy house when thou shalt see the naked couer him and despise not thy flesh †Then shal thy light breake forth as the morning and thy health shal sooner arise thy iustice shal goe before thy face and the glorie of our Lord shal embrace thee †Then shalt thou inuocate and our Lord wil heare thou shalt crie and he wil say Loe here I am If thou wilt take away the cheine out of the middes of thee and cease to stretch out the finger and to speake that which profiteth not †When thou shalt powre out thy soule to the hungrie and shalt fil the afflicted soule thy light shal arise vp in darkenes and thy darkenes shal be as the noone day †And our Lord wil geue thee rest alwayes and wil fil thy soule with brightnes and deliuer thy bones and thou shalt be as a watered garden and as a fountaine of waters whose waters shal not fayle †And the deserts of the worlds shal be builded in thee thou shalt rayse vp the fundations of generation and generation and thou shalt be called the builder of the hedges turning the pathes into rest †If thou turne away thy foote from the Sabbath from doing thy wil in my holie day and cal the Sabbath delicate and the holie of our Lord glorious and glorifie him whiles thou doest not thine owne wayes and thy wil be not found to speake a word †Then shalt thou be delighted vpon the Lord I wil lift thee vp aboue the heightes of the earth wil feede thee with the inheritance of Iacob thy father For the mouth of the Lord hath spoken ANNOTATIONS CHAP. LVIII 5. Is this such a fast as I haue chosen Fasting is so often clerly commended in holie Scriptures that Protestantes though not greatly affected therto confesse it to be a good thing of it self but in diuers respectes detract much from it denying it to be an act of religion but only of bodily mortification neither do al generally allow of prescript times nor of abstinence from flesh those dayes vvhich they thinke good to fast and those vvhich do abstaine from flesh say they do it not for religion but for the ordinance of ciuil policie For vvhich opinion they allege out of this and other places Iere. 14. v. 12. Zacha. 7. v 5. that such affliction is not the fast which God hath chosen But if they vvould consider the coherence of the text they should finde the contrarie For albeit fasting alone vvithout amendment of euil maners and vvithout other good vvorkes doth not appeaze Gods vvrath noâ— is agreable to Gods vvil yet being ioyned vvith contrition of hart and sincere pietie doth then greatly please him And therfore our Lord God here sayth S. Ierom lest he might seme to reproue fasting vvhich himself had commanded teacheth hovv it behoueth to fast Non enim querit Deus afflictionem solam humiliationem animae per iniuriam corporis vt inslar circulitorqueat corpus colla submiâ—tat ac tristis incedat c Sed vt cum istis haec saciat quae sequuntar For God seeketh not onlie affliction and humiliation of the â—oule by iniurie of the bodie that one should vvrith his bodie about like a circle hold dovvne his neck and goe pensiue c. But that vvith these thinges he do those vvhich folovv to witte Dissolue the bandes of impietie and the rest as in the text VVherupon this Doctor discourseth at large shevving that it profiteth not to carie an emptie bellie and do those thinges that displease God But fasting from meate so that fasting from sinne by declining from euil and doing good deedes be ioyned vvithal then saith he thy fasting vvil be acceptable For then shal thy light breake forth as the morning and thy health shal sooner arise and thy iustice shal goe before thy face and the glorie of our Lord shal embrace thee Further declaring the great profite therof by examples that by fasting Daniel the man of desires knew thinges to come the Nâ—niuites pacified the vvrath of God Elias and Moyses by fourtie dayes hunger were filled with the familiaritie of God And our Lord him self fasted so manie dayes in the vvildernes vt nobis sollennes ieiuniorum dies relinqueret to leaue vnto vs the solemne dayes of fastes CHAP. LIX Sinnes do separate men from God 3. as manslaughter theift and lying with contempt of iudgement and iustice 12. Men are otherwise iudged iust or vniust in the world then in dede they are before God 16. who seeth and iudgeth al rightly BEHOLD the hand of our Lord is not abridged that he can not saue neither is his eare made heauie that it can not heare †But your iniquities haue deuided betwen you and your God and your sinnes haue hid his face from you that he would not heare †For your handes are polluted with bloud and your fingeres with iniquitie your lippes haue spoken lie and your tongue speaketh iniquitie †There is none that doth inuocate iustice neither is there any that iudgeth truly but they trust in thinges of nothing and speake vanities they haue
S. Chris ho. 21. in Gen. et in 2. Thes 2 Theodor. q. 45. in Gen. Aretas in 11. Apoc. S. Greg. lib. 14. Moral c. vâ—â— ho. 12 in Ezech. Eccl. 44. Mala. 4. Eccl. 48. 1 2 3 See D. Sand. lib. 8. c. 35. de Monar Eccl. And F. Pererius in c. 12. Danielis The professors of true religion were called the soÌ„nes of God the folowers of errors the soÌ„nes of men :: God who is immutable subiect to no passion yet by the enormitie of sinnes semeth prouoked to wrath and to repent that he had made man S. Amb. li. de Noe arca c. 4. Eccl. 44 17. :: In al generations God reserued some iust Much more in the law of Grace :: A right example of a iust maa Heb. 11. SoÌ„nes of God and sonnes of men was then such a distinction as now Catholiques and Heretiks lib. 15. c. 23. ciuit De vera relig c. 7. con epist sund c. 4 Trac 32. in Ioan. Philo. Iosephus Lactant. Rupert Tostatus This warning and expectation of repentance sheweth freewil in maÌ„ ho. 22. in Gen. Tradit Heb. lib. 15. c. 24. ciuit Scriptures not easie Erronious opinions concerning these giants The principal doctors proue that they were men and begotten of men First reason 2 3 4 5 Giants most monstruous in bodie and in minde Luthers argument that al mens workes are sinnes Heretiks like to Sisyphus The sinnes before the floud very greuous in foure respects 1 2 3 4 2. Pet. 2. Luthers argugument answered Ezech. â— Luc. 1 2. Apoc. 22. Noe iust and perfect VVho is perfect in this life Diuinâ— calcuio Appelles an old Heretike that denied Christ to haue true flesh A general answer to al calumniators of wise and learned men Origens opinion of long cubites not probable â—o 2. in 6. Gen. Moyses in other places can not be vnderstood to speake of o long cubites Exod. 27. l. 15. ciuit c. 27. Deu. â— :: Noe was iust not only by the estimation of men but in deede and before God :: Obseruation of cleane and vncleanne beastes by tradition before the law of Moyses Mat. 24. Luc 17. :: The Hebrew word Thehom signifieth a gulfe of water from whence new fountaynes sprang more abundantly theÌ„ euer since or before :: Arubbah signifieth great pipes or windowes by which water fell downe in great abuÌ„dance from the ayre here called heauen S. Hier. quest Heb. S. Epiph ad Io. Hierosolom S. Chr. 〈◊〉 25. in Gen. Sap. 10. 4. â—cl 39. 1. Pet. 3. God vseth both natural and supernatural meanes as secundarie causes in producing conseruing gouerning punishing in rewarding his creatures li. de Noe area c. 15. Al or most thinges in the old Testament be in figure of the new no figure more exact then the floud of Noe. 1. Cor. 10 Ep. 95. l. 5. de Baptis c. 28. de vnitate Eccles ca. 5. In Psal 103. 131 Ser. 69. de teÌ„pore 1. Pet. 3. Mat. 24. Luc. 17. How the Doctors applie the figure to the things figured Noe signified Christ The arke the Church Entrance into the Church by Baptisme Vertue of Sacraments cometh from Christs Passion Doctors and Pastores in the Church li. 12. de Baptis c. 14 Varietie of states and orders in the Church Good and euil in the Church Perpetuitie oâ— the Church Vnitie of the Church One chiefe gouernour in the Church Epist. 57. ad Damasum No saluation out of the Church Man made to Gods image and in happie state Man obeyed God and al earthlie creatures obeyed man Man placed in Paradise Eccle. 7 30 sap 2. 24. Man sel by yelding to tentations Original sinne Adam and Eue were penitent Sap 10. Faith in one God The blessed Trinitie Though the B. Trinitie worke ioyntly in al creatures yet diuers workes are atributed to distinct Persons Gen. â— By faith the state of man past present was knowne Beleefe in Christ to come Remedie for men but none for Angels that fel. Heb. 2 16. Apoc. 13. 8. Heb. 11. None admitted into heauen before Christ External Sacrifice Publique prayer with other Rites Ceremonial obseruations Feastes Abstinence Cleane vncleane Places dedicated to prayer Gen. 2. 3. Gen. 29. Gen. 9 Gen. 7 2. Gen. 4. 26. Figures of Christs Sacraments Baptisme Mariage Gen. 1. 1. Pet â— Mat 19. GeÌ„ 2 24 Penance Contrition Gen. 3. Confession Satisfaction From hence is taken the ceremonie of ashes on Ashwene day Priesthood Priesthood Law stand change together Nâ—m â— 10 12. 45. Latherli de abroganda Missa Good worke necessarie Gen. 4. Freewil â—â— de serâ—â— arbit li 2. Instit ca 2. par 8. Gen. 3. Temporal paine due for sinne remitted Purgatorie Mat. 5. Prayer for the dead And to Saincts Officiâ— pro defunctis Sepulchers of Patriarches religiously conserued Iosue 14. Gen. 23. li. 2 Antiquit Epist ad Pamach Enoch translated aliue Gen â— Heb. 11. Communion of Saincts Ministerie of Angels Gen. 3. 24. li. 11 dâ— Gen ad lit c. 40. Honour of Saincts Gen. 6. Psal 11â— General Iudgement Iudge of the world Epist Iudae v. 14. Resurrection Gen. 2. 7. Gen. 5. Euerlasting life The blessed in eternal ioy The wicked in eadles paine Gen. 3. 24. Church euer visible Succession of Patriarches One supreme head of the Church Gen. 4 16. Gen 5. Gen. 4 17. S. Aug. li. de Pastore c. 8. 20. Cains negatiue doctrin True faith stil remained in manie Some also iust and perfect Gen. 6. Interruption of heretical Sinagogues CoÌ„tinuance of the Church The second age of the world The third part of this booke Of the newincrease multiplication of the world :: The crowe returned not into the arke but as appeareth by the He brew text going and returning rested vpon the arke :: They entred into the arke the 17. day the secoÌ„d moneth of the other yeare so they remained there 12. monethes and tenne dayes :: In the whole yeare of the floud was no sowing nor reaping nor pleasant varietie of times but al desolate miserable hence forth God promiseth more seasonable times S. Amb. ii de Noe Arca. c. 23. Noes sacrifice manie wayes coÌ„mendable Li. de Noe Arca c 22. 1. Voluntarie 2. Speedie 3. Solemne Heb. 13 10. 4. Pure 5. Bountiful 6. Holocaust Leuit. 1. Psal 50. Isaie 1. Amos. 5. â—â—al 1. Iust Mar. li 3. q. 4. S. Hiero. â— Heb. Sacrifice is pleasant to God not for the external things but for the sincere mind :: Of this commandment or rather blessing see the Annotations chap. â— v. â—8 Leuit 17. :: The rainbow was before but was not a signe as God saith henceforth it should be for men to remember his promise Seuerianus in Gen. S. Tho. Quodâ—â—b 3. a. 30. :: By this it is clere that Noe had no more children after the floud S. Chrisost bâ— 29. in Gen. Apoc. 13. 8. Heb. 11. Ad. q. 119. Ho. 27. in Gen. Voluntarie abstinence without coÌ„mandment Abstinence from bloud some times
â—yp â—â—p 76. in fine S. Aug. Tract 12. 13. in Ioan. :: The same credite is geuen to God speaking by Moyses as if he had spoken immediatly by himself S. Hiero. in Epist ad Philem. :: The first of al Canticles sacred or prophane Origen ho. 6. in Exod. :: God only suffered them to goe into the sea For they went of their owne accord supposing they might folowe where the Israelites went before S. Aug. ser 89. de temp :: Musical instrumeÌ„ts vsed before the law of Moyses in the seruice of God :: These things chanced to them in figure 1. Cor. 10. :: The wholsome wood of the Crosse made the bitter sea of gentiles swete Theodoret. q. 26. in Exod. The same Church Religion in this age as in the former Beleefe in one God Three diuine Persons Strength or power the Father vvisdome the Sonne Spirite the Holie Ghost Christ promised to Abraham Rom. 9. To Isaac And to Iacob Christ prefigured by Abraham By Melchisedech By Isaac Iacob Ioseph Iob. Moyses And manie other things Prophecie of Christ Iob. 19. Sacrifice Altares Churces dedicated Vowes Priesthood Priuilege of Priests VVhere is no sacrifice no priest is required Circumcision Penance Gen. 44 Mariage Degrees of coÌ„sanguinitie Pluralitie of wiues lawful sometimes neuer of husbands Blessings Signe of the Crosse Ceremonies Musical instruments Baptisme prefigured 1. Cor. 10. The B. Sacrament Priesthood of the new Testament Traditions Tythes Forme of iustice Precepts Raising seede to the brother Abstinence Freewil Mans industry necessarie God tempteth nor to euil Faith and good workes together iustifie and are meritorious but neither of them alone Iet 2. Heb. 11. Heb. 1â— Perfection in this life Foure principal merites of Abraham 1. Prompt obedience 2. Faith without staggering 3. Propagation of faith and religion 4. Perfect obedience Other iust men Isaac Iacob He spake truth in mystical sense Ioseph Iob. Moyses Nu. 12. Exo. 32. Election is of Gods mercie Predestination excludeth not ordinary meanes Sinne is the cause of reprobation Pharao and other Aegyptians hardned their owne harts God did only permitte them to obdurate themselues Protection Inuocation of Angels and Patriarches S. Aug li 16 c. 36. 〈◊〉 Adoration of creatures Swearing by creatures Ominous speach Dreames Images Reliques Deuotion to holie places Figure of Christ crosse Iosue 24. Funeral offices 2. Reg. â— Place dedicated for burial Mourning 40 dayes Exequies of seuen dayes Special place of burial rightely desired No soule before Christ entred into heauen Diuers places in hel Act. 7. v. 16. Luc. 16. Resurrection Mat. 22 General Iudgement â— Pet. 2. â—p Iud. Eternal punishment of the wicked and ioy of the blessed Heb. 11. Continuance of the Church notwithstanding breathes from it Abraham neuer contaminate in Religion Thare and Nachor reduced from idolatrie Abraham publikly professed his faith Sem. Sale Heber Melchisedech Manie professors of true Religion Breaches from the Church Moabites and Ammonites Nachors progenie Ismaelites Gal. 4. 2. Paral. 12 16. 28. Madianites Idumeans Heb. 12. Idolatrie stil increasing yet the Church continued yea also increased The Church of Christ in the new TestameÌ„t alwayes visible and great The same Scriptures forshew Christ and his Church Multitude of progenie promised to Abraham pertaineth to the Church of Christ Gen. 13. 〈◊〉 17. 22. Apoc. 7. Very absurde to say the Church of Christ was at anie time obscure Succession of spiritual gouernets during the law of nature Iob. 19. Priesthood Moyses law established in Aarons seede Ex. 28. Nu. â— Moyses chiefe in spiritual and temporal gouernment The beginning of the fourth age The second parte of this booke How the Israelites were sustained in the desert prepared to receiue the Law :: God least it in their wil to be content with ynough or to couere more yet suffered them not to haue more when it came to measurinâ—g v. 18. 2. Cor. 8. :: These birdes by Gods prouidence came from other places to the children of Israel Nu. 11. v. 31. :: By their woâ—dering at the duble quaÌ„titie it appeareth they intended not to gather so much :: By anticipation Moyses writeth here the commadment geuen when the Tabernacle and Arck were finished Exo. 〈◊〉 :: This Relique was put in a golden vessel Heb 9. though it was infinitly inferior to Christs flesh â—â— 6 yea inferior to the fleshâ—â— anie glorified Sainct Manna so called of Man-hu It was a figure of the Eucharist li. 3. c 37. â—o 45 Tâ—â—â—26 Ioan. 6. v. 25. 41. 49. 51. 55. Twelue miracles in Manna Psal 77. v 25 〈◊〉 li. 1. c 12 cont Occolâ—m◠◠〈◊〉 li. â— c 12 parâ—â—m 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. No miracle in Protestants Communion Al the said miracles are more eminent in the B. Sacrament 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. :: If this ceremonie of holding vp his handes was of such importance in the law of nature why do Heretikes deride the same and the like in the Catholique Church VVheras also our Sauiour lifting vp his hands blessed his disciples Luc. 24 S Damascen also teacheth li 4. c. 12 Oxthox that this extenâ—ion of his handes prefigured the Crosse of Christ And now it representeth the same :: Cohen in Hebrew signifieth Priâ—â—e oâ— Pâ—â—â—st which offices in the law of nature were often ioyned in one person :: Manifold wisdome wherof Daniel prophecieth c. 12. v. 4 in Christian gentils was here prefigured in Iethio a gentil :: To whom Moyses willingly yelded Origen in hunc locum Morally Superiors are admonished by Moyses example to lerne of aâ—â—e man that which is good 5. Chrysostom â—o de ferâ—ndâ—s reprehensioâ—â—bâ— â— :: To this place which was their 12 mansion they came the 47. day after they parted from Aegypt And the third day folowiÌ„g which was the â—o the law was geuen in mount Sinay S. Hierom. Epist 1. ad Fabiolam :: God would haue their free consent els it were not a perfect couenant Theodoret. q 35 in Exod. :: In this couenant God promiseth particular loue Priestlie function wherby they might better serue him and effectual grace and sanctitie :: The people promise loyaltie to God and to keepe his commandements :: So Angels Saincts offer our prayers other good workes to God though he know al things before hand :: The people and al inferior clergie also are to kepe their limites and to lerne Gods wil of their superiors Agreement of old and new mysteries The third part of this booke 〈◊〉 Diuine Lawes M 〈…〉 l and Iudicial :: In Hebrew 〈◊〉 in Greke 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 in English a 〈◊〉 〈◊〉 〈◊〉 This com 〈…〉 and 〈…〉 e one of the nine folowing Catech. Ro. p 3 q. 9. The Epistle on wenesday in the third weeke of Lent :: This and other ceremonial precepts are determinate lawes for obseruing the coÌ„mandments of the first table pertaining to God Protestants charge al Catholiques to be Idolaters They abuse their
cursed in the old Testament but such as now serue not God rightly and yet prosper in this world shal in a moment descend into hel Iob. 21. :: After manie other plagues and punishments at last the Iewes refusing and persecutiÌ„g Christ were reiected and Gentiles called into the Church and aduanced aboue them Theod q. 34. in Deut. :: For sinnes past God letteth some runne into reprobate sense permitting them to their owne freewil who being voide of grace wilfully obdurate them selues Theod. q. 37. in Deut. :: A mind secretly infected with idolatric :: The appetite drunken with pleasures thirsteth stil more :: Secrete thinges are knowne to God manifest thiÌ„ges to men Theod. 9. 38. in Deut. :: Some sinners through great repentance become more vertuous and are more rewarded then some that offended lesse :: God gaue man libertie to choose what he would folow S. Aâ—b in Psal 40. v. 10 By grace men are made able to kepe Gods coÌ„mandments So the commandmentes are not impossible S. Aug. denat et grat c. 69. et q. 54. in Deut. rheod q. â—8 in Deut. S. Cypri li. 3. c. 52. ad Quir. S. Amb. in Psal 40. Freewâ—â— The fourth part An exhortation to serue God with predictioÌ„ of their often sinnes and punishmentes :: He meaneth that he caÌ„ not exercise the office of a captaine general and bring the people into the promised land :: Mâ—â—ter is more easily kept in memorie then prose :: And so by this Canticle they are conuinced that they were abundantly for warned not to breake couenaÌ„t with God The eleuenth prophecie in the office before Masâ—e on Easter eue And the third on whitsuneue The canticle at Laudes on Saturday a Al thinges in heauen and in cartâ— testifie that God dealeth wel with his people b Doctrine doth fructifie in good soules as raine dew in the ground c Mans first dutie is to praise God d The next to acknowledge his owne sinnes defectes c At the towre of Babel f Israel being but one people possessed the inheritance of seuen other nations g God choise Israel to be his peculiar people of mere grace and protected them h Bees without mens industrie made honie in the rockes i Oliue trees prospered in stonie places k Temporal prosperitie occasion of the Iewes reuolting from God l Noueltie allureth carnal people to idolatrie and heresie m For their peruersnes God withdrew his helpe from them n God first loueth before anie man loueth him but men first for sake God before he forsake them o The Iewes reputed most GeÌ„tiles foolish yet now they are inferior to al. p For iust causes God some times differreth punishment q True wisdome considereth thinges past vnderstandeth things present and prouideth for things to come r Al infideles confesse more Maiesty in the true God and in his ReligioÌ„ then in their owne Å¿ Euen such offenders as thinck them selues secure escape not t It is vnpossible that false goddes should helpe theirfolowers in necessitie v The vaine counsel of the wicked being detected shal be punished Caluin contradicteth the holie Scripture Alwaies some good in the Church of the old TestameÌ„t :: The ancient fathers expound these blessinges rather of the Church of Christ then of the Iewes Synagogue s. Aug. q. 56. Theod. q. 44. in Deut. :: The priestlie tribe must especially preferre Gods seruice before their neerest kinred :: The Temple was built in the tribe of Beniamin which God more specially protected and so they dwelt more securely Theod. q. 45. in Deut. :: Epthaim is preferred before his elder brother agreable to their granfathers prophetical blessing Gen. 48. :: The sinne of ZaÌ„bri a prince of Simeons tribe in fresh memorie Nu. 25. semeth to be the cause why this tribe is not partilarly blessed but only in general with al Israel The prophetical sense of these blessiÌ„ges is more certaine more euident then the historical The fifth part The death burial and singular praise of Moyses :: God eleuated his visiue powre aboue nature to see so farre :: Onlie Angels whose ministerie God vsed herein knew the place of his burial lest the Iewes prone to idolatrie might haue honored him for God Histor Scholast VVhosoeuer was author the authoritie of this booke is certaine Bookes of holie Scripture principally treating of seueral argumentes yet in the same participat ech sorte with others The côtentes of this books S. Hiero. Epist ad Paulin. S. Amb. in Psal 47 S. Aug. li. 12 c. 31. li. 16. c. 19. contra Faust Manich. Diuided into foure partes The first part Of the passage of Israel ouer Iordan :: Besides Man na which yeâ— câ—assed not they might 〈◊〉 they would prouide other meate prefiguring that in the primitiue Church it should be lawful to vse legal ceremonies with euangelical rites for a time til the old law were buried with honour :: Notwithstanding this officious lie which is a venial sinne S. Paul Heb. 11. and S. Iames c. 2. testifie that she was iustified by her faith in God and by good workes towards these men S. Aug. cont Mâ—udac â— 17. See Annot Iac. 2. v. 25. :: In place of the cloud and piller of fire the arke is now caried for their guid and direction :: It perteined to the Leuites office to carie the arke Num. 4 but in this special seruice miraculous passage the Priestes did carie it so the greater may do the office of the lesse not contrariwise :: God shewed by this miracle that Iosue had special commission from him and that vnder his gouernment the people should prosper An obiection for laiheadship of the Church Answer Moyses chief both in spiritual and temporal authoritie which was after diuided betwen the high Priest temporal Prince The high priest superiour Iosue executed Gods wil not by spiritual iurisdictioÌ„ but with subordination to the high priest Exod. 4. 5. 6. c. Deut. 17. Chap. 5. 8. 22. 23. 24. Other good princes haue also much aduanced religion but not taken supramacie in spiritual causes Veniam â—etiturus For maintaining Catholique religion against heretikes the kings of Spaine haue the title Catholique The French Kinges most Christian Kinges of England Defenders of the saith â—n Do. 1521. :: Is not the forme of a crosse as conuenieÌ„t a signe to put christians in mind how our Sauiour redemed vs as these stones were to the Iewes how God brought their fathers ouer Iordan :: See annotations annotations c. 3. v. 8. :: CircuÌ„cision had bene omitted sourtie yeares whiles they were in the deserte alwayes vncertaine when to march so it is now commanded the second time * Fuâ—menâ—ie :: Not God but of Gods hoste Religious honour due to Angels See Annot Exâ— 20. Holie places The second part Of conqueâ—ing the Land of promise :: God appointed this long and solemne procession to the end it might appeare that the walles of Iericho â—el not by chance noâ— by force of mans industrie
the people presumed more to do that semed to them selues right or good though it was nought which afterwardes the kinges more restrained and punished The historie of Ruth is regestred in holie Scripture for the genealogie of Dauid and especially of our Sauiour Christ Iudic. 12. :: Noemi perswaded not to idolatre but in sinuated that if Ruth would not returne to her countrie she must also leaue the false goddes And so she answered that she would serue the same true God of Israel :: She had a husband and two sonnes and sufficient prouision but now was bereued of them al. :: The Church vseth this salutation in the holie sacrifice and other diuine office :: Booz doubted not but reward was due to good workes :: Yea a ful reward answeâ—able to Ruâ—h pietie Vvhich must be spiritual and eternal :: The euent shewed that Noemi was inspired by God to geue such direction to Ruth to foretel what Booz would doe :: It was very coÌ„mendable that she loued her first husband and mother in law but more vertue infleing occasion of sinne with young men and seeking to marie according to the law of God with her former husbands kinsman Deut. 25. :: Booz calleth his kinsman brother as Abraham called Lot his brother Gen. 13. being his Nephevv :: See Deut. 25. noting here withal that the penaltie was lesse whch an other kinsman vndertaking the mariage the woman was preueÌ„ted from complayning before the iudge :: Here appeareth the final cause of writting this historie to shew the Genealogie of King Dauid from Iudas the Patriarch of whom Christ should descend so prophecied Gen. 49. and shewed to be performed Mat. 1. qqÌ„ in 1. Reg. c. 1. These histories are also expounded mystically by the ancient Fathers Prologâ— in 1. Reg. li. 17. c. 4. ciuit Ep. ad Paulin. The general contents of al the bookes of Kinges Para lippomenon Samuel writ the first part but vncertaine who writ the rest CoÌ„tents of the first booke diuided into foure partes These bookes are read at Mattins from the feast of the B Trinitie vntil the first sundaie of August The first part Of the gouernments of Heli and Samuel and of changing the state into a kingdome :: This childe being of the tribe of Leui though not of Aarons stock was lawfully vowed to the seruice of the tabernacle by his parentes during his childhood but coming to yeares of discretion he was at his owne electioÌ„ to continew or to depart If he had bene of anie other tribe he must haue bene redemed Leuit. 27. The Canticle at Laudes on wenesday :: Leaue of to praise idoles as ye haue accustomed to doe :: The Church of Gentiles :: The Synagogue of the Iewes S. Aug. li. 17. c. 4. ciniâ— :: Neither Dauid noâ— Salomon much lâ—ssâ— anâ—â— other King possened or â—udged the endes of the taâ—th but â—â—â—â—ts enheritance reacheth to the endes of the earth Psal 2. v. 18. :: Sinnes directly against God and that hinder his seruice are more hardly remitted but none at al aâ—e irremissible before death because during life euerie one may truly repent if he wil and to al true peniteÌ„tes God promisseth remission of sinnes Ezech. 33. :: Gods determination to punish tooke not away their freewil but for their obstinacie he leift them to themselues without his grace and so iustly punished them See S. Aug. li. 5. cont Iulian. c. 3. :: This was fulfilled as in the figure in Samuel not wholly for priesthood stil remained in the line of Aaron as appeareth in Achias Abiathar Sadoc ch 14. 22. 2 Reg. 8. but perfectly in Christ 1. Reg. c. 2. :: Rare thinges are called precious and so the gift of prophecie is here termed which was then granted to few :: This vision happened early in the morning before the time of dressing the lampes when some were put out and others light :: Their confidence of helpe from God by presence of the arke was good and commendable but their sinnes deserued to be punished :: This zele of religion in Heli towards the arke is a great signe that he died in good state though he was temporally punished for not correcting his sonnes :: So sowne as Christs Gospel or Testament came among the Gentiles al false goddes idolatry fel downe S. Beda qq in 1. Reg. c. 3. :: The arke being a holie thing as Reliques are was terrible to their false god the diuel so the Reliques of S. Babilas ouerthrew the false god Apollo as â— Chrysoâ—â— testifieth at large li. cont Gentiles 〈◊〉 5. :: Obstinate sinners doe harden their owne hartes not God but by suffering them so to do â—ee Aâ—not â—â—â—d 7. :: As the arke was terrible to the infideles chap. 5. so also to those that beleued right but vsed it not reuerently :: These men knowing that the presence of the arke was good for them though the Bethsamites had benne punished for their irreuerence towardes it feared not to receiue and kepe it :: That is 〈…〉 say the Phili 〈…〉 who were 〈…〉 oâ— the seuen nations of Chanaan which God commâ—nded his people to destroy 〈…〉 the Amorrheites :: Heli his sonnes gâ—ieuously offending in then office before chap 2. and now Samuels sonnes also peruerting iudgemâ—t gaue occasion to the people to demand a lâ—ng to iudge their temporal causes rightly not declining to wrong for bribes :: Misphat signifieth maner fashion or proceding :: God alwaies heareth those that truly repent for their sinnes but doth not alwayes deliuer them from afflictions which are due for offences or profitable for probation and merite of his children â—â—od 19. Deut. 17. Iudiâ— 2. v. 16. Vvhy the peoples demand to haue a king is disliked Kinges sometimes oppresse their subiectes by Gods sufferance but vniustly â— Cyp. li. 3. ep 9. siue 65. â— Hierâ— in Osee 8. â— Greg. li. 4. c. 2. in 1. Reg. 8. Kinges haue prerogatiues aboue but not contâ—aric to the lawes Euil princes may be deposed by God the Church but not by the people only Concil Lateran c. 3. de heret Pointes obserued in the constitution and deposition of King Saul 1. 2. 3. 4. 5. 6. 7. 8. The second part The election annointing gouernement of King Saul :: One that by diuine inspiration foreseeth thinges too come :: Oppression of innocentes crieth to heaven :: â— Gregorie here noteth that such as are placed in height of gouernement are annointed with oyle which signifieth mercie light and cuâ—ing of others :: But the litle vessel foreshewed that Saul not perseuering in grace should be deposed from his kingdom li. 4 c. 5. in 1. Reg. 10. :: Samuel enioynetâ— obedience to Saul to trie his humilitie S. Greg. li. 4 c. 5. in 1 Reg 10. :: God gaue him peculiar grace for executing the office of a king :: By and by also the gift of prophecie :: Then superious :: By lotte the people were assured that the election was of God
Iosue had forbid the building therof Iosue â— The Epistle 〈◊〉 Teusday in the 2. weke of Lent The epistle 〈◊〉 Friday in the 4. weke of Lent To this question sayth S. Augustin the prophet answered in spirite No. For God killed not this childe to afflict so good a mother but to confirme her in true religion comforte her by raysing him from death So Lazarus died not to remaine dead but to be raysed to life for Gods more glorie Ioan. 11. v. 4. S. Aug li. 2. q. 5. ad Simplicia :: Abdias adored Elias as the prophete of God and a holie man not with ciuil honour for in the world Abdias was the greater person nor with diuine honour for that had benne idolatrie It was therfore religious honour called dulia due to spiritual excellencie of Gods seruantes :: Such zelous expostulation is necessarie to al Nentrals in religion who are neither hoto nor cold but luke vvaâ—me such as Angels detest Apoc. 3. :: VVhen miracles are attempted for trial of the truth the diuels powre is restrayned only the truth is testified Our Lord vvorking â—â—â—thal confirming the doctrin vvith sigâ—â—â— folovving 〈◊〉 vlt. :: Elias knew no other at that instant in the tenne tribes that were not partakers in idolatrie but there were in deede seuen thousand v. 18 that bowed not their knees to Baal And the whole kingdom of Iuda obserued true religion where Asa then reigned and after him Iosaphat both good kinges chap. 15. v. 11. 22 v. 43. 2. Par. 15. 17. :: Elias prophecied that these two should be kinges and cast his cloke ouer Elizeus v. 19. Elizeus declared to Hazael that he should be king 4. Reg. 8. an other prophet annointed Iehu 4. Reg. 9. Those that are girded strongly armed do not wisely in trusting their owne strength and contemning their aduersaries for by so doing they are often ouerthrowne And those that distrusting them selues trust in God one way or other alwaies preuaile A necessarie lesson both in temporal and spiritual warfayre :: Manie victories and other benefites were besiâ—wed vpon Achab to make him knowe God but he coÌ„temning them al remained in his impietie and finally was slaine ch 22 v. 38. :: Foolish pittie in sparing a dangerous common enimie is offensiâ—â—e to God seuerely punished by his iustice :: If no subiect were lord of anie land but only at the kings pleasure kinges were proper lordes of al the landes in their kingdomes then Achab might haue taken Naboths vinyard especially geuing him a better or money for it Neither was it a vaine scruple in Naboth to conserue his ancesters inheritance For both his denial is here iustified and Achabs extortion coâ—â—â—mned S. Ambrose li. 3. offic c. 9. counteth Naboth a Martyr See Annot. 1. Reg. 8. :: To auoide horrore of blasphemie holie scripture often vseth the terme blessing for cursing * chap. 22. v. 38. :: So addicted to wickednes as if he had solde him selfe to the diuel for some temporal profite or pleasure In your iniquities you are solde Isaiae 50. S. Aug. q. 102. ex vtro test S. Greg. 〈◊〉 10. in Ezech. :: The godlie King Iosaphat iustly suspecting the schismatical sâ—â—â—e prophetes aduised the other King to coÌ„sult a true prophet of God :: Fals prophetes imitate true prophetes in some exterior thinges to make their prophecies seme more authentical Such hornes appeared in a prophetical vision to Zacharie the prophet Zach. 1. v 18. :: The prophet geueth not this for a resolute answer but seing the king wil goe he prayeth he may go prosperously And the king conceiueth no otherwise of his answer and therfore vrgeth him to answer resolutly in the next wordes I adiure thee c. :: The coherence of the text sheweth that God only permitted but commanded not the diuel to deceiue Achab So S. Augustin li. 2. q. vlt. ad Simplic S. Greg. li. 2. c. 21. Moral and other fathers explicate this like places VVhen this false prophet heard that the kiÌ„g was slaine he hidde him selfe fearing the kings sonnes that they would kil him Iosephus li. 8. c. 14 Antiq :: It happened by chance in respect of the archers intentioÌ„ but otherwise by Gods prouidence directing his hand So Achabs craftic perswading Iosaphat to put on his kinglie attyre v. 30. him self fighting in vulgar armour saued him not from iust reuenge The kingdom of Iuda conserued in Dauids seede Many royal families beguÌ„ne and destroyed in the kingdom of Israel This booke diuided into two partes The first part Of thinges donne in both kingdomes with the declination and â—â—ine of Israel :: Elias was knowen by his much hayre and distinct habite from ordinary men :: In zele of iustice Elias procured fire from heauen to burne these proud capitaines and their men as he procured fire to burne the holocaust and then â—lew the falsprophetes 3. Reg. 18. apud Aug. li. 2. c. 20. de mirabil â— Script * ayre or lovver heauen VVhither Elias was carried being taken vp into the ayre is vncertain but certaine that he yet liueth and must dye As S. Augustin teacheth li. 9. c. 6. de Gen. ad lit See Annot. in Gen. 6 Apocalip 11. :: He desired not duble spirite to his master but the duble spirite of prophecying and of working miracles which Elias had v. â—5 :: They adored him for his ho lines and because God had geuen him the spirit of so great a prophete not for wordlie but spiritual excel lencie therfore not with ciuil but religious honour :: It was forbiâ— Deut. 20. to cut downe fruict trees in the land of Chanaan which the Israelite should possesse but the land of Moab perteyned not to them and â—oâ— was â—ot prohibited to anâ—y that countrie vpon iust offence The Epistle on Teusday in the third weke of Lent The Epistle on Thursday in the 4. weke of Lent :: God sent his law by his seruant and it auailed not to mankinde dead in sinnes But he coming accommodating himself to our infirmitie participating our death we are quicned So S Augusting mystically applieth this figuratiue miracle to Christ and his Church li. 1â— c. â—5 cont Fast Manich and manielike thinges of the old Testament he sheweth to be figures of the new The Epistle on Munday in the 3 weke of Lent :: In respect of Gods special electing and saÌ„ctifying the land of Chanaan by his true religion Naaman rightly estemed that earth fitter for an altar then the earth of his owne countrie :: Giezi prefigured Iudas the false Apostle of Christ and al those that buy or sel spiritual thinges for money who by their auarice lose Gods grace and gaine infamie in this world and eternal damnation in the next S. Aug. ser 208. de tempore The case of going to heretical seruice and Naamans going to the temple of an idol differ in diuers respectes Difference of times Mat. 10. Of places Rom. 1. 2. Pet. 1. Of
v. â— * ch 3. v. 3. E :: Great hurt to a king that is ruled much by one counseler Salomon teacheth that VVhere are manie counsellers cogitations are confirmed â—ron 15. v. 22. * F ch 3. v. 14. ch 4. v. 17. * Excepâ— the 72. G The Epistle on wenesday in the 1. weke of â—â—nâ— And in a votiue Masse against Paganes :: Idoles are nothing in the vvorld 1. Cor. 8. but baâ—e imaginations of men :: The Church vseth this prayer in the offertorie the 22. sunday after Pentecost as a parcel of holie Scripture Of herselfe nor for wordlie glorie she desired not to marie a heathen king but for the coÌ„mon good she maried him God dispensing with the law in this behalf See ch 2. G * H ch 13. v. 8. :: Vesâ—imâ—nta oratus not ornâ—â—â—s her playing wâ—ede :: A notable example for Noble wemen how to kepe their state remaine neuer theles humble in hart :: By this comparison of angels she ment that the king excelled al or most part of men * K ch 5. v. â— L :: At last this king saw his owne errour in beleuing one false counseller ouer much ch 1â— v. ◠〈◊〉 1â— v. 6. :: As Mardocheus suggested thâ— king confirmed the obseruation of a feast in memorie of Gods benefice and so both Iewes and Genâ—â—les kept it * M chap. 9. v. â— â— 18. c. 47. ciuit conc 2. de Lazar Rom. 9. Praesat 〈◊〉 Iob. Iob of the race of Esau VVhy God suffered him to be so afflicted The contentes according to the historie Iob an especial figure of Christ Prafâ—â— Moral documentes in this booke True logike Philosophie Hard and eaâ—ic thinges to be vnderstood are both profitable VVritten by Iob himself most part in verse Diuided into three partes This booke is read the two fâ—râ—â— wekes of September The first paâ—â— The change of Iobs prosperous sâ—aâ—â— into affliction 〈…〉 :: Diuels appeare not in Gods sight but sometime in presence of Angels which represent God S. Athan q. 8. ad Antiâ—câ—â—â— :: God doth not directly send euils bâ—t permitteth them to happen to his seruantes :: By this holie example ancient fathers condeme the senâ—â—es Stoikes who are neuer moued S. Aug. li. 1. c. 9. ciuit S. Paul also reproueth men vvithout affection Rom. 1. v. 31. Aswal Iob as other prophetes writ their owne actes and prayses Good workes are both Gods workes and mens workes Praefâ—â— in Iob. Iobs patience inuincible in â—l sortes of â—â—â—liction English Catholiques lose their goodes and children and are afflicted in bodie Great commendation to be good amongst the bad Philip. 2. Apoc. 2. â—â—ntie Sacrifice being of infinite vertue yet the valure in application is limited :: A man of plâ—ine 〈◊〉 true dealing mixed with meekâ—â—â— with out al guile is called a simple right man S. Greg. li. 1. Moral â— 2 â—â—â— :: His wife perswading him to desperation and blasphemie signified carnal cogitions which corrupt the soule inwardly as afflictions do affault the flesh outwardly S. Greg. li. 3. c. 24. :: Seuen dayes together euerie day and night some good part These visiters of Iob were in dede his freindes and professed true religion They erred in Iobs particular case li. 3. â— 24. And prefigured heretikes li. 5. â— 18. :: After so long â—â—leâ—ce at last â—â—b expresseth hiâ—â—Spandâ—â— so 〈…〉 des 〈…〉 great 〈…〉 〈…〉 the 〈…〉 〈…〉 ly 〈…〉 〈…〉 ud 〈…〉 o 〈…〉 〈◊〉 by God bu 〈…〉 to m 〈…〉 bein 〈…〉 〈…〉 nne euen from his conception and 〈◊〉 wishing that whatsoeuer concurred to his longer afflictions in this life and hâ—â—dâ—râ—â— his more spedie deliuerie from dangers and calamities had not bene for so he had benne sowner at â—est as Gods goodnes should dispose of him Al which was a lawful desire and no sinne at al. See 1. Pineda in c. 2. Iob. The second part Diuers discourses and disputes about the cause of Iobs afflictions The first constrct betwen Eliphaz and Iob. :: No innocent euer perished eternally but innocent Abel was slaine temporaly and innumerable others suffer calamities for their greater merite :: Heretikes pretend such obscure visions more to gette credite then to edifie others S. Greg. li. 5. c. 18. :: Iob easely granteth that man may not compare not contend with God ch 9. v. 1. Yet men may be innocent free from greuous sinnes :: This disputer hauing pretended an imaginarie vision from God 〈◊〉 Iob now he supposeth that neither God noâ— Angel noâ— other holie person wil patrâ—â—age his cause nor iudge of his case as he doth but that al wil condemne him of impatience follie enuie and other sinnes :: This proueth unporteth that a man must not thincke to passe his life without trauel but must get his bread vvith svveat of his brovves or suffer other calamities :: Gods goodnes deliuereth his seruantes the space of this laborious life :: And most especially in the houre of death S. Org. li. 6. c. 18. â—nuocation of Sainctes especially Angels in Iobs time li. 5. c. 30. :: A man of sincere conscience confesseth the sinnes wherof he is guiltie yet acknowledgeth not al wherwith others may vniustly charge him :: Sâ—ndâ—e wayes without water :: Iobs aduersaâ—ies preâ—â—med to teach him but because they erred in their applying of true assertions in his case which himself vnderstood and not they he acconted not their discourses for good doctrin The vse of Hyperbole in holie Scripture Treasure of satisfactorie workes in the Church Pardons do applie the suffering of some for the satisfaction of others :: A souldiar must be alwayes readie to indure trauel to be promptly obedient content to be beaten by his superior with out al resistance vpon paine of his life he is alwayes subiect to cares and to danger of death and therfore must euer be readie to dye * Seol :: Iust Iob supposing he was at the point of death prayed God to spare or cease to punish him more and to accept of that affliction which he had already suffered So the Church in behalf of soules departed in state of grace prayeth God to spare and cease from further punishing them and to geue them eternal rest :: The second confflict This second disputer charged Iob to be obâ—â—â—â—ate who in dedâ— was constant 〈◊〉 a true setled iudgement :: Euen thus heretikes imagine Catholikes to the ignorant and therfore fil their mouthes and bookes with thinges that are not denied and yet inserre much falshood sophistically applying one truth against an other being them selues ignoraÌ„t how to reconcile difficulties :: Iob here granteth that which was truly said by his aduersarie sheweth how he did wrong apliâ—â—rue doctrin against him and so stil defendeth his owne in nocencie and iust quarel :: Angeles moue the spheres of heauen :: Euen so S. Paul though he was not guiltie in conscience of anie crime yet he would not therin iustifie himself 1. Cor. 4. :: This is an assured true assertion that God afflicteth
was in great danger but am not ouerthrowne g And by thy merciful grace shal persist a The praise of Gods workes which are firme and parmanent in the order wherin he set them b Al thinges of this world man excepted do Gods wil. c Man except he meditate Gods law and therby be holden vp is in danger d perhaps in euerie tentation to perish eternally For he can neuer rise out of mortal sinne by his owne powre and al should perishâ—f Gods mercie did not spare some and geue them new effectual grace to repâ—ut e Alwayes vnderstood that Gods grace preuented els no man can seeke to obserue the commandments f Al worldlie thinges haue their consummation and end g Gods commandment continueth euer For we are perpetually bâ—nd to loue and serue God to loue our neighboures yea and enimies The reward also for keping Gods commandments punishment for breaking them are eternal vvithout end a It is meruel to a perfect iust man that he hath so much loued and obserued Gods lavv By acknovvleging vvherof he yeldeth praise and thankes to God vvhose gift it is b The fruictes of obseruing Gods law are manie and great Amongst others it maketh the obseruer wiser then his enimies c It maketh the obseruer wiser then his temporal maisters that taught him towit then those that teach wel and do not performe the same d Yonger in yeares that kepe Gods commandments are vviser then the more ancient that kepe them not e An other fruict is the swetnes which the iust feeleth in his owne soule * eloquia f It brideth also iust hatred to sinne a The word or law of God declared by Prophets Pastors or other Preachers is the ordinarie meanes for others to lerne how to direct their wayes and actions b Such profession Gods people made in the old law in Circumcision or at other times Christians make it in Baptisme c Al that wil liue godly in Christ Iesus shal suffer persecution 2. Tim. 3. v. 1â— d Besides the commandments the iust also offer voluntarie workes of supererogation acceptable to God e By this Hebrevv prouerb is signified that a iust mâ—ns temporal life is in continual danger as the thing that is in ones hand is readie to be laide by put out of his hand or to be by and by disposed of or may forthvvith fal from his hand f A most euident place that the keping of Gods commandments merite reward and are righlty obserued in respect of reward a Not anie mortal man is to be hated in his person but his iniquitie by vvhich he is an enimie to Gods lavv b vvhich euerie iust man loueth c Whosoeuer wil seriously and securely search the law of God must auoide the conuersation of euil men d A general and very fitte prayer vvhen vve addict ourselues by a firme resolution to serue God beseching him to receiue vs into his protection * eloquiuÌ„ e vvherby spiritual lise is conserued f vvhich we pray vvith great confidence because he hath promised to heare those that seeke aske and knocke at the dore of his grace g VVe must pray also that he suffer vs not to be confounded or made frustrate of the revvard vvhich vve expect for hope confoundeth not if charitie be povvred in our hartes by the Holie Ghost vvhich is geuen vs. Rom. 5. v. 5. h God reiecteth sinners i so long as they thincke peruersly that is vntil by his grace some returne to a better mind vvhich of themselues they can neuer do k As God accounteth of sinners so the iust also estemeth them conforming his iudgement to Gods l Seruil feare is profitable as this place maketh euident though perfect charitie aftervvards succeding expelleth that feare and moueth to do vvel for the loue of God not for feare of punishment 1. Ioan. 4. a The iust againe in feruent zele not arrogantly but confidently professing his innocencie b prayeth to be defended from calumniators c Grant therfore ô God the good and lawful request which I demand d By long expecting to be deliuered and saued from tribulation * eloquiuÌ„ e It is time and hiegh time saith feruent zele of the iust man that God deliuer the innocent f vvhen the vvicked haue not only persecuted the good but haue also contemptuously made houoke of Gods lavv and true religion g For this zele of Gods lavv so despised and dissiputed the iust more and more loueth that vvhich the vvicked so deadly hate h Euen by the mortal hate of the vvicked I savv that Gods lavv is most excellent and therfore addicted my selfe so much the more to lone it i and to hate al vvicked vvayes a Gods meruelous povvre and vvisdom testified by his vvorkes and commandments b vvorthely inuite iust soules to meditate and contemplate the same c First entrance into knowlege of holie Scripture illuminateth the vnderstanding of the humble wherby they procede to know more * Sermonum d By this Metaphor of gaping or vvide opening the mouth and dravving breath the Prophet describeth the great desire of the iust to knovv and kepe Gods commandments e According to thy accustomed equitie in shewing mercie to them that loue thy name * eloquiuÌ„ f Let thy diuine Maiestie looke vpon me with fauorable countenance g True repentance consisteth not only in purpose to auoide sinne hereafter vvhich in dede is first required but also in sorovv and lamentation for sinnes past a God being essentially iust of himselfe maketh men iust according to right iudgement by geuing them grace of mercie vvhervvith they cooperating are iust by iustice in dede inherent in their soules not by imputation only for it vvere not right iudgement to impute or account man iust vvho is not so in dede b The same is more confirmed by these three synonyma Iustice Testimonies Veritie signifying the law of God most earnestly commanded * eloquia c Gods lavv is as pure as anie thing purged by fire d A iust man is often iudged ignorant immature vnexperienced by the vvorldlie vvise e but in dede is vvise in that he forgetteth not to kepe the lavv vvhich maketh him iust f Hauing professed the necessitie of perfect iustice he concludeth this Octonarie praying to be illuminated in his vnderstanding that so he may attaine iustice and liue therby a Most serious and seruent inuocation of God for his grace is necessarie to the fulfilling of his lavv b I haue preuented the mature and ordinarie time of the night and haue prayed c very attentiuely d Againe in the morning I haue preuented the accustomed time of prayer * eloquia e According to thy accustomed maner of shevving mercie shew it me that therby I may liue f God is alwayes readie to heare al that sincerly inuocate him g Gods law is the same in substance from the beginning of the world and wil be for euer a An other prayer of the iust in affliction * eloquiuÌ„
Mat. 11. v. 20. Mar. 1. Luc. 1. 7. Psal 131. v. 17. b S. Iohn vvas first onceiued likevvise first bâ—rne and he first preaâ—hed and shortly after him our Sauiour came c Christ is the Angel of the testament because he made the Pact of peace betvven God and man d In the meane time God threatneth to punish al euen secrete sinnes e knovven â—o him though not to other vvitnesses Zach. 1. v. 3. f Paying of tithes is most strictly commanded Iob. 〈…〉 v. 14. Isa 5â— v. â— g Sinne of murmuring against God is great blasphe mie and not to lerable For vvhen they were punished by famine for defrauding the Leuites of tithes they blasphemously imputed it to God as though he had not such care of his owne people as he had of other nations vvhich had abundance of temporal goodes a In the day of iudgement it shal plainly appeare vvhat difference is betvven the iust and the wicked Zach. 3. v 8. 6. v. 11. Luc. 1. v. 78. Exo. 20. Dâ—ut 4. 5. 6. Mat 11 17. v 11. b The Septuagint for explication adde Thesbites And S. Ierom. in 17. Mat teacheth that Elias shal in dede come and restore al thinges c Christs first coming was in al mekenes not in terrour but his coming to iudge wil be dreadful And therfore the prophet here meaneth not S. Iohn Baptist but that Elias himself shal come before the great and dreadful day of our Lord. * vtter destructionâ— Prooemial questioÌ„s touching these bookes They are called Machabees of Iudas Machabeus Iudas had this surname for his streingth and valâ—â—e li. 1. c. 2. v. 64 65 66. Others also called Machabees li. 2. c. 6. 7. There be foure bookes VVritten by vncertaine auctors The tvvo last are not Canonical v. 24. Ievves Protestantes denie also these two first Their arguments * li. 1. c. 1. v. 1. 7. 11. 57. ch 4. v. 52. ch 6. v. 16. ch 8. v. 16. li. 2. ch 1. v. 19. ch 2. v. 25. ch 12. v. 43. ch 14 v. 41. ch 15. v. 39. Euseb li. 3. c. 25. hist S. Ierom de viru illustrib Ansvvers Approued by Councels And by Ancient Fathers The same contentes of both the bookes Foure principal partes The occasion of so extraordinarie disposition â—â— 2. c. 2. v. 24. The historie conteyneth tvvo partes An order how to reade these bookes Read first the preface li. 2. ch 2. v. 20. The first part of the historie The persecution of the Church by Antiochus B :: Other kings reigned before Alexander in Grece but he vvas the first that reigned in that great Monarchie erected by himselfe :: By deliuering his ring to Perdicca he gaue him auctoritie to distribute his kingdomes Iâ—sâ—nuâ— li. 12. â—â—urtius li. 10. * li. 2. c. 3. v. 1. :: Epiphanes Noble in reâ—owme D :: This Antiochus begane his reigne in the yeare 137. from Seleuchus the first king of Syria after Alexander otherwise this vvas the 156 yeare of the Grecian Monarchie Euseb in chroniâ—o * li. 2. c. 4. v. 7. F :: Being established in the kingdom of Syria he coueted also the kingdom of Aegypt * li. 2. c. 4. v. 21. H :: Iosephus li. 12. c. 6. vvriteth that Antiochus first killed such as vvould haue hindred his entrance into Ierusalem and aftervvards those that opened the gates vnto him but vvould haue hindered him from spoyling the temple :: This vvas Apollonius as appeareth li. 2. c. 5. v. 2â— :: The tovvre of Sion fortified and kept :: by a garrison of Macedonians :: It sufficed not this cruel tyrant to spoile Gods people of their goodes and manie of their liues but he also peruerted manie in religion because his master the diuel seeketh to destroy mens soules :: Daniels prophecie ch 9. vvas here in part fulfilled as in a figure and our Sauiour confirmeth it â—laâ— 24 of Antichrist setting vp abomination of desolation in the holie place * li. 2. c. 5. v. 11. The 2. part The warres of the Machabees begune by this Mathathias and prosecuted by his sonnes especially by Iudas as in the seuen chapters folovving and more largely in the second booke from 8. chapter to the end of the last K This smal helpe of great importance is that ayde wher of Daniel prophecied ch 11. v â—4 :: Mathathias not of priuate spirite but being general capitaine of the people did this iustice according to the lavv vvhere it is commanded to kil the auctors of false pretended religion Deut. 13. S. Cyprian Exhort ad Martyrium c. 5. S. Beruar Epist 158. ad Innocent Num. 25. :: These are commended by S. Ambrose li. 1. Offic. c. 40. and other fathers dying in the simplicitie of doues though they had not the prudence of serpents which others obseruing are more commended especially in respect of the whole Church so dangerously impugned which God in dede wil euer defend and conserue from vtter ruine Yet he vseth also ordinarie meanes by lawful vvarres and the like :: Assideans othervvise called Esseni not hypochâ—yâ—ically as the Pharises nor erroniously as the Sadduces but sincerely professed a peculiar holie rule of life Iosephus li. 2 c. â—2 de bello Iudaico Gen. 22. Gen. 41. Num. 25. Iosue 1. Num. 14. 2. Reg 2. 4. Reg 2. Dan. 3. Dan. 6. :: In al affayres order is of singural importance that euerie office be designed to â—â—â—â—est persons As here Mathathias appointed Simon the chiefe for determining matters in counsel Iudas the first for execution and that the rest should obey these two and ech of these the other in his office :: He did not arrogate to himself to be chief but being designed by his father vvas so accepted by his bretheren the good people ioyned vvith them in defence of the lavv of God Iudas had foure battles and victories against foure general captaines sent by king Antiochus Epiphanes The first against this Apollonius * li. 2. c. 8. v. 1. M :: The second against Seron :: The natural frailtie of man feareth to encounter vvith a strong enemie but true confidence in Gods helpe which is euer assured in a good cause geueth corege and getteth the victorie :: Not only the Ievves resisted Antiochus innouations in religion but also diuers other nations reuolted and rebelled because he commanded al â—o leaue their for merrites and goddes and to accept of his goddes only ch 1. v. 43. persecuting al that did not therto conforme themselues :: Praying fasting other vvorkes of penance are the best armour in holie vvarres for religion :: Publique place of prayer vvas first in Silo. Iosue 18. after in Maspha 1. Reg. 7. lastly in Ierusalem a penta contarchos Deu. 20. :: This most godlie resolution encoreged themselues procured Gods merciful protection :: The third battle made by Iudas vvas against this Gorgias an other captaine of Antiochus Epiphanes :: Vigilancie in rulers and pastors preserueth from al the diuels stratagems ::
v. 3. :: This legate vvas sent almost two yeares before to Rome ch 14. v. 24. and now brought letters not only to the Ievves but also to sundrie kinges and peoples in their behalf :: Simon subdued these tvvo tovvnes because they anoyed the Ievves but because they othervvise perteyned not to Iurie he payed for them an hundred talentes :: By the riuer of Cedron ouer which Dauid passed 2. Reg â—â— v. 23. and our Sauiour Ioa. 18. a citie vvas novv built or rather repared being decayed before :: After Simons death his eldest sonne Iohn surnamed Hyrcanus succeeded him in gouernment spiritual and temporal v. 24. :: He beginning to gouerne in the yeare 170. ch 13. v. 41. 42. had difficulties the first last yeares in the rest they had peace To be inebriated signifieth no more but to be repâ—enished vvith drinke competently or abundantly vvithout excesse As Psal 64. v. 10 the earth inebriated and v. 11. riuers inebriated That is abundantly replenished vvithout excesse S. August q. 144. in Gen. :: Out of the booke here mentioned some thinke the fourth booke of Machabees vvas translated See Sixâ—us Seâ—en li. 1. Biblioth pag. â—â— * li. 2. â— â— v. â— This Appendix coÌ„cerning tvvo epistles of the Ievves vvas added to the historie of the first booke by him that vvritte this second e :: As they had vvritten before in their afflictions so novv they exhorte their bretheren to be thankful to God and amongst other meanes to shevv their gratful minde by celebrating the feast of dedication of the nevv altar li 2. â— 4. v. 7. :: It semeth that either this Iudas vvas the first sonne of Iohn Hyrâ—amus othervvise called Aristobolus or rather Iudas Essenus of vvhom ch 2. v. 14. and of vvhom Iosephus vvriteth li. 13. â— 19. :: Chaldea being nere to Persis is sometimes comprehended vnder the same name so Mamertinus in Panagerâ—ca ad Iulia reciteth Tigris and Euphrates amongst the riuers of Persi S. Chrysostom ho. 6. in Math. saith the Ievves vvere deliuered from captiuitie of Perâ—â—s meaning Babylon :: In this fire vvere foure miracles First it vvas not changed into ayre but into vvater v. 20. :: Secondly this vvater being cast on the hostes of sacrifice vvas kindled as fire v. 22. :: Thirdly it burned also being cast vpon stones v. 32. :: Fourth it vvas extinguished by the light that came from the altar v. 32. :: Nephthar signifieth deliuerie vvhich is the effect of purification for the temple other holie thinges being purified were deliuered from prophane vse :: S. Ambrose li 3. c. 14. Offic. vvriteth at large of this miracle Epis Iere. Baruc. 6. :: Neither the tabernacle nor the arke vvere caried avvay by Nabuchodonosor but vvere preserued by some meanes and most like besides the auctoritie of this scripture by Ieremie the propher vvho had spocial fauour of the Babylonians vvhen Ierusalem vvas taken Iere. 39. v. 11. Exâ— 40. 3. Râ—g 8. â—euit 9. 7. 24. :: This semeth to be the same Iudas Essenus vvho vvith others vvritte this epistle ch â— v. 10. * li. 2. c. 15. v. 38. :: After the auctor had written this Appendix to the former booke he resolued also to adde an abridgement of the vvhole historie vvherunto he maketh this Preface signifying the matter vvherof he vvil vvrite v. 20. in vvhat maner v. 24. and why v 25. auouching his diligence v. 26. vvith breuitie v. 29. A :: God assisting the vvtiâ—ers of diuine histories doth not alvvayes deliuer them from labour in seeking to knovv the same of sueh as knew particular thinges So S Luke vvritte the Gospel hauing diligently attained to al thinges Luc. 1. v. 3. * exact declaration * li. 1. c. 1. v. 1. The first part The persecution of the Church by Antiochus :: Three thinges make a coÌ„monwealth to be in good state C 1 Good agreement of principal men amongst themselues with the commonaltie 2 Exact obseruation of good lavves 3 And eminent vertue of the supreme gouernour vvith exercise of pietie and hate of sinnes Other three thinges do truble the state Obstinacie in offenders not content to be corrected 2 Inueterate malice seking reuenge against iust Superiors 3. and auarice of princes to robbe the holie or common treasure :: These virgins remained in places nere to the temple brought vp in exercises of pietie fasting and praying til they were despoused 1. Reg. 2. v. 22. S. Amb. li. 1. de virgine S. Greg. Nissen Orat. de Christ Natiuit S. Damas li. 4. c. 13. :: 4. Reg. 2. v. 11. A firie chariotte and firie horses caried Elias from Elizeus 4. Reg. 6. v. 17. And the mountaine appeared ful of horses and of firie chariots round about Elizeus no lesse strange then this vision See S. Ambrose li. 2. c 29. offic discoursing vpon this historie :: It is the common practise of al traytors to calumniate and defame good gouerners And the best remedie a gainst such seducers is by auctoritie of Superior povvre not by the people vvho are commonly more prone to fauour faction then iustice * li. 1. c. 1. v. 11. E :: VVhere true Religion is abolished most men neglect al shew of religion and rather applie themselues to vanities or woise sinnes * li. 1. c. 1. v. 17. G :: This king falsly pretended to restore his kinsman his sisters sonne to the kingdom being depriued by his younger brother Liuius li. 44 but the true cause of his sending Apolonius into Aegypt was to subdue that kingdom to himself 1. Mach. 1. v. 17. :: Menelaus brother of Simon v. 23 of the tribe of Beniamin ch 3. v. 4. vvas not by the law capable of the priesthood which only perteined to the progenie of Aaron of the tribe of Leui So in this trublesome time the right succession of high priestes was intermitted and restored in Mathathias li. 1. c. 2. :: True and solide vertue moued the common people to compassion the King himself to teares the Tyrians to honour the bodies of the innocent with costlie burial v. 49. :: Strange thinges aboue the ordinarie course of nature doe euer signifie Gods vvrath for mens transgression and are admonitions to turne from sinne vvith spede that vve may escape the heauie hand of Gods iustice So the Emperour Charles the Great interpreted the apparition of a great Comete as vvitnesseth Fasciculus temporum Lacedemonians othervvise called Spartians descended from the stocke of Abraham li. 1. c. 12. v. 2. * li. 1. c. 1. v. 21. I ch 3. v. 23. 27. :: Al rites of religion vvith temples and other holie thinges are ordayned to the Seruice of God and for mens spiritual good and therfore vvhen men cease to serue God as holie thinges are destroyed or taken avvay :: Iudas vvas the tenth lawful highpriest from the Monarchie of the Grecians :: Sanaballat in the time of Alexander the great procured a temple to be built in Garizim like to that in Ierusalem An other was
we entring the Land there be this purple corde a signe and thou tie it in the window by the which thou hast let vs downe and gather thy father and mother and brethren and al thy kindred into thy house †He that shal goe forth of the doore of thy house his bloud shal be vpon his head and we shal be quitte But the bloud of al that shal be with thee in the house shal redound vpon our head if any man touch them †But if thou wilt betray vs and vtter this talke abroade we shal be quitte from this oath wherwith thou hast adiured vs. †And she answered As you haue spoken so be it done and dismissing them to goe she hong the purple corde in the window †But they walking came to the mountaines and â—aried there three dayes til they returned that pursewed them for seeking euerie way they found them not †Who being entred into the citie the discouerers returned and came downe from the mountaine and passing ouer Iordan they came to Iosue the sonne of Nun and told him al thinges that had chanced to them †and said Our Lord hath deliuered al this land into our handes and al the inhabitantes therof are ouerthrowen with feare CHAP. III. After three dayes abode by the bankes of Iordan 3. the Priestes with the Arke of God entering first into the riuer 15. the vpper part miraculously standeth and swelleth the lower running away they goe into the midde chanel and there stay whiles al the people passe ouer drie foote IOSVE therfore rysing vp in the night remoued the campe and departing from Setim they came to Iordan he and al the children of Israel and abode there for three dayes †Which being passed the herauldes went through the middes of the campe †and beganne to proclaime When you shal see the arke of couenant of our Lord your God and the priestes of the Leuitical stocke carying it ryse you also and folow them going before †and let there be betwen you and the arke the space of two thousand cubites that you may see it a farre of and know which way you may goe because you haue not walked by it before and beware you approch not to the arke †And Iosue said to the people Be sanctified for to morrow our Lord wil doe among you merueilous thinges †And he said to the priestes Take vp the arke of the couenant goe before the people Who fulfilling his commandementes tooke it and walked before them †And our Lord said to Iosue This day wil I beginne to exalt thee before al Israel that they may know as I was with Moyses so am I with thee also †And doe thou “ command the priestes that carie the arke of the testament and say to them When you shal be entred into part of the water of Iordan stand in it †And Iosue said to the children of Israel Come hither and heare the word of our Lord your God †And againe he said In this you shal know that our Lord the liuing God is in the middes of you and shal destroy in your sight the Chananeite and Hetheite the Heueite and Pherezeite the Gergeseite also and the Iebuseire and the Amorrheite †Behold the arke of the couenant of the Lord of al the earth shal goe before you into Iordan †Prepare twelue men of the tribes of Israel one of euerie tribe †And when the priestes that carie the arke of the Lord of the whole earth shal sette the steppes of their feete in the waters of Iordan the waters that are beneath shal runne downe and decay and those that come from aboue shal stand together in one heape †Therfore the people went out of their tabernacles to passe ouer Iordan and the priestes that caried the arke of the couenant went on before them †And they being entered into Iordan and their feete dipped in part of the water and Iordan in the haruest time had filled the bankes of his chanel †the waters that came downeward stoode in one place and like a mountaine swelling vp appeared farre from the citie that is called Adom to the place of Sarthan but those that were beneth ranne downe into the Sea of the wildernes which now is called the dead sea vntil they wholy decayed †And the people went against Iericho and the priestes that caried the arke of the couenant of our Lord stoode girded vpon the drie ground in the middes of Iordan and al the people passed ouer through the drie chanel ANNOTATIONS CHAP. III. 8. Command the priestes Because Iosue commanded the priestes to take the arke and stand with it in Iordan for that also chap. 5 he ministred or appointed others to minister the Sacrament of CircuÌ„cision Likewise chap. 8. blessed the people and chap. 24. renewed Gods couenant with them English Protestantes inferre that he was chief superior in spiritual causes and therfore lay princes are supreme heades gouerners of the Church immediatly vnder God But none of these actions nor al put together do proue their purpose For notwithstanding he very lawfully did these and other like thinges yet he had a spiritual superior in earth which was Eleazar the high priest For Moyses being extraordinarie superior of al both in spiritual and temporal causes the ordinarie priesthood and spiritual supremacie was established in Aaron and his sonnes as appeareth Leuit. 8. Num. 20. and other places and the temporal gouernment after Moyses was geuen to Iosue succeding to him Num. 27. not in al but in part of his glorie or authoritie his whole honour or power being destributed betwen the high Priest and the temporal Prince as learned Theodoret q. 48 in Num. noteth vpon the sacred text expresly distinguishing their offices v. 21. that Eleazar the priest should consult our Lord for him and so receiue answer in doctrin and veritie Exod. 28. Leuit. 8. and that Ioâ—ue should goe out and goe in and al the children of Israel vvith him that is lead and gouerne the people at Eleazars vvord VVhere it is manifest that Iosue was not set ouer Eleazar but Eleazar ouer him That therfore which Iosue did in spiritual affaires was in subordination to the high priest by whose direction approbation or ratihabition he commanded some of the priestes to carie the arke and with it to goe into Iordan and coming into the mâ—dde chanel to stand there whiles al the armie and people passed ouer also gaue order that al should be circumcised blessed the people read the law and after godlie exhortations renewed the couenant betwen God and them al in way of execution of Gods wil coÌ„mandementes not by anie pretended iurisdiction in spiritual thinges In like sorte manie other good temporal Princes as wel in the old as the new Testament haue disposed and executed diuers thinges perteining to Gods seruice their office requiring that they should set forward maintaine and defend