the tabernacle he drew before it the veile to fulfil the commandement of our Lord. †He sette the table also in the tabernacle of testimonie at the north side without the veile †ordering the bread of proposition before it as our Lord had commanded Moyses †He sette the candlesticke also in the tabernacle of testimonie ouer against the table on the south side †placing the lampes in order according to the precept of our Lord. †He set also the altar of gold vnder the roofe of testimonie against the veile †and burned vpon it the incense of spices as our Lord had commanded Moyses †He put also the hanging in the entrie of the tabernacle of testimonie †and the altar of holocauste in the entrie of the testimonie offering on it the holocauste and the sacrifices as our Lord had commanded †The lauer also he set betwen the tabernacle of testimonie and the altar filling it with water †And Moyses and Aaron and his sonnes washed their handes and feete †when they entred the roofe of couenant and went to the altar as our Lord had commanded Moyses †He erected also the court round about the tabernacle and the altar drawing the hanging in the entrie therof After al thinges were perfited †the cloude couered the tabernacle of testimonie and the glorie of our Lord filled it †Neither could Moyses enter the roofe of couenant the cloude couering al thinges and the maiestie of our Lord shining because the cloude had couered al thinges †If at anie time the cloud did leaue the tabernacle the children of Israel went forward by their troupes †If it hong ouer they remained in the same place †For the cloude of our Lord honge ouer the tabernacle by day and a sire by night in the sight of al the children of Israel throughout al their mansions THE ARGVMENT OF LEVITICVS VVHEN the Tabernacle was erected nere to Mount Sinai the first day of the second yeare after the children of Israel parted from Aegypt and was so replenished with Gods Maiestie that none no not Moyses him self could enter in our Lord speaking from thence called Moyses and declared to him the offices of the Leuites whom only and no others he deputed for the administration and charge of sacred things wherof this booke wherin they are written is called Leuiticus In which saith S. Hierom al and euerie Sacrifice yea almost euerie sillable and Aarons vestments and the whole Leuical order breath forth heauenlie sacraments or mysteries For first God here prescribeth what sacrifices he wil haue in what manner and to what purposes Then what partes and qualities he requireth in Priests how they shal be vested and consecrated seuerly punishing some that transgressed with commandment neither to offer in sacrifice nor to eate things reputed vncleane and the maner of purifying such things and persons as by diuers occasions were polluted Interposing also some moral and iudicial precepts appointeth certaine solemne feastes times of rest and Iubilie yeare Finally promiseth rewardes and threatneth puâ—ishments to those that kepe or breake his commandments with particular admonition touching vowes and tithes So this booke may be diuided into fiue special partes The first of diuers sortes of Sacrifices in the seuen first chapters The second of consecrating Priests and their vâ—stments with punishment for offering strange fire in the three next chapters The third of distinction betwen cleane and vncleane with the maner of purifying certaine legal vncleanes and other precepts moral and iudicial from the 11. chap. to the 23. The fourth of feasts times of rest and Iubilie with priuiledges rewardes and punishments from the 23. chap. to the 27. The fifth of vowes and tithes in the last chapter THE BOOKE LEVITICVS IN HEBREW VAICRA CHAP. I. Diuers rites in offering holocaustes as wel of cattle 14. as of birdes AND OVR LORD called Moyses and spake to him out of the tabernacle of testimony saying †Speake to the children of Israel thou shalt say to them “ The man of you that shal offer an hoste to our Lord of beastes that is of oxen sheepe offering victimes †if his oblation be “ an holocauste and of the heard he shal offer a male without spotte at the dore of the tabernacle of testimonie to propitiate our Lord vnto him †and he shal put his handes vpon the heade of the hoste and it shal be acceptable and profitable to his expiation †And he shal immolate the calfe before our Lord and the children of Aaron the priestes shal offer the bloud therof powring it in the circuite of the altar which is before the dore of the tabernacle †And the skinne of the hoste being plucked of the ioyntes they shal cut into peeces †and shal put fire vnderneth in the altar hauing before laid a pyle of wood in order †and the ioyntes that are cut out laying in order thereupon to wit the head al thinges that cleane to the liuer †the entralles and feete being washed with water and the priest shal burne them vpon the altar for an holocauste and “ sweete sauoure to our Lord. †And if the oblation be of flockes an holocauste of sheepe or of goates a lambe of a yeare old without spot shal he offer †and he shal immolate it at the side of the altar that looketh to the North before our Lord but the bloud therof the sonnes of Aaron shal poure vpon the altar round about †and they shal diuide the ioyntes the head and al that cleane to the lyuer and shal lay them vpon the wood vnder which the fire is to be put †but the entrales and the â—eâ—te they shal wash with water And the whole the priest shal offer and burne vpon the altar for an holocaust and most sweete sauoure to our Lord. †But if the oblation of holocaust to our Lord be of birdes of turtles and young pigions †the priest shal offer it at the altar and writhing the head to the necke and breaking the place of the wound he shal make the bloud to runne downe vpon the brimme of the altar †but the croppe of the throate and the fethers he shal cast nigh to the altar at the east side in the place where the ashes are wount to be powred out †and he shal breake the pinnions therof and shal not cut nor diuide it with a knife and shal burne it vpon the altar putting fire vnder the wood It is an holocaust and oblation of most sweete sauoure to our Lord. ANNOTATIONS CHAP. I. 2. The man that shal offer Sacrifice being the most special external seruice wherby man acknowledgeth the supreme dominion of God and his owne subiection and homage to his diuine Maiestie was so wel knowen to be necessarie as being in most frequent vse in the law of nature and in al nations that here neded not anie new precept in general
and serue him with a perfect and verie true hart and take away the goddes which your fathers serued in Mesopotamia and in Aegypt and serue our Lord. †But if it like you not to serue our Lord choise is geuen you choose this day that which pleaseth you whom you ought especially to serue whether the goddes which your fathers serued in Mesopotamia or the goddes of the Amorrheites in whose Land you dwel but I and my house wil serue our Lord. †And the people answered and said God forbid we should leaue our Lord and serue strange goddes †Our Lord God he brought vs and our fathers out of the Land of Aegypt out of the house of seruitude and did in our sight great signes and kept vs in al the way by the which we walked and among al the peoples through which we passed †And he hath cast out al the nations the Amorrheite inhabiter of the Land which we haue entred We therfore wil serue our Lord because he is our God †And Iosue said to the people You can not serue our Lord for God is holie and a mightie aemulator neither wil he pardon your wickednes and sinnes †If you leaue our Lord and serue strange goddes he wil turne him self and wil afflict you and ouerthrow you after he hath geuen you good thinges †And the people said to Iosue No it shal not be so as thou speakest but we wil serue our Lord. †And Iosue said to the people You are witnesses that your selues haue chosen to you our Lord for to serue him And they answered Witnesses †Now therfore quoth he take away strange goddes our of the middes of you and incline your hartes to our Lord the God of Israel †And the people said to Iosue We wil serue our Lord God and wil be obedient to his preceptes †Iosue therfore in that day made a couenant and proposed to the people preceptes and iudgementes in Sichem †He wrote also al these wordes in the volume of the law of our Lord and he tooke a very great stone and put it vnder the oke that was in the Sanctuarie of our Lord †and said to al the people Behold this stone shal be a testimonie for you that it hath heard al the wordes of our Lord which he hath spoken to you lest perhaps hereafter you wil denie and lye to our Lord your God †And he dismist the people euerie one into their possession †And after these thinges Iosue the sonne of Nun the seruant of our Lord died being a hundred and ten yeares old †and “ they buried him in the coastes of his possession in Thamnathsare which is situated in the mountaine of Ephraim on the North part of mount Gaas †And Israel serued our Lord al the daies of Iosue and of the ancientes that liued a long time after Iosue and that had knowen al the workes of our Lord which he had done in Israel †The bones also of Ioseph which the children of Israel had taken out of Aegypt they buried in Sichem in part of the field which Iacob had bought of the sonnes of Hemor the father of Sichem for a hundred yong ewes and it was in the possession of the sonnes of Ioseph †Eleazar also the sonne of Aaron died and they buried him in Gabaath of Phinees his sonne which was geuen him in mount Ephraim ANNOTATIONS CHAP. XXIIII 2. They serued false goddes It is euident by this place that Thare and some other progenitors of Israel sometimes serued false goddes from which they were reduced but Abraham was euer preserued in true religion and the whole familie of Thare was therfore persecuted in Chaldea as S. Augustin sheweth li. 16. c. 13. de ciuit Likwise Theodoret q. 18. in Iosue and other both ancient and late writers teach the same as is already noted pag. 203. 30. They buried In that no mention is made of mourning for Iosue S. Hierom noteth a mysterie and a special point of Chistian doctrin It semeth to me saieth he Epist de 42. Maus mans 33. that in Marie prophecie is dead in Moyses and Aaron an end is put to the law and priesthood of the Iewes For so much as they could neither passe into the land of promise nor bring the beleuing people out of the wildernes of this world And Mans 34. Aaron sayeth he was mourned and so was Moyses Iesus is not mourned that is in the law was descentinto hel called limbus in the Gospel is passage to paradise THE ARGVMENT OF THE BOOKE OF IVDGES SAINCT Hierom geuing this general rule Epist ad Eustoch virg that in reading historical bookes of holie Scripture the historie as fundation of veritie is to be loued but the spiritual vnderstanding rather to be folowed agreably therto teacheth Epist ad Paulin. that in this booke of Iudges there be as manie figures as princes of the people Neither doth he meane that there were no more but for example sake affirmeth that these Iudges raised vp after Iosue and sent of God to deliuer the people fallen for their sinnes into afflictions were types and figures of the Apostles and Apostolical men sent by Christ to propagate and defend his Church of the new Testament For albeit diuers of these Iudges were sometimes great offenders yet they were reclamed by Gods special grace and so amending their errors did great thinges to the singular honour of God and are renowmed among the holie Patriarces and Prophetes particularly praysed in bolie Scipture saying And the Iudges euerie one by his name whose hart was not corrupt Who were not auerted from our Lord that their memorie may be blessed and their bones spring out from their place and their name remaine for euer the glorie of holie men remaining to their children After Iosue therfore who it semeth guided and ruled the people 32. yeares this booke written as is most probable by Samuel shewing the famouse Actes of these Iudges of Israel prosecuteth the historie of the Church the space of 288. yeares more And may be diuided into three partes First is described in general the state of the people sometimes wel and sincerly seruing God other times falling to great sinnes in the two first chapters Secondly their offences afflictions repentance and deliuerie from their enemies are more particularly reported from the third chap. to the 17. Thirdly other special accidents which happened within the same time are recorded in the last fiue chapters THE BOOKE OF IVDGES IN HEBREW SOPHETIM CHAP. I. Vnder a general captaine of the tribe of Iuda assisted by the tribe of Simeon Israel subdueth diuers cities of the gentiles 12. Othoniel taking Cariath sepher possesseth it and marieth Calebs daughter obtainig also addition of her dowrie 21. Iebuseites yet dwel in Hierusalem with Beniamin 27. and the Chananeites with diuers of the tribes AFTER the death of Iosue the children of Israel consulted
punishing oftenders in that behalfe 3. Reg. 15. 4. Reg. 18. 23. they did the same without preiudice of the High Priestes supremâ—cie in spirituall causes and their godlie actes make nothing for the English Paradox of Laiheadshippe For superior authoritie and ordinarie povvre is not proued by factes good or euil but rather by Gods ordinance and institution For as the factes of vsurpers make no lawfull prescription so neither the factes of good men do change Gods general ordinance and law But are done either by waie of execution or sometimes by dispensation Often also by commission and special inspiration of God As king Dauid by dispensation did eate the holie bread which was ordained for Priests onlie 1. Reg 21. He disposed of Priestes and Leuites offices about the Arke of God Par. 15. 19. by way of execution according to the law And of the like offices in the Temple when it should be built 1. Par. 23. 24. 25. 26. by diuine inspiration And Salomon by commission from God deposed Abiathar the High Priest from his office and put Sadoc in his place 3. Reg. 2. VVherefore albeit good kinges did excellentlie well in calling together the Priestes and disposing them in their offices for execution of Gods seruice yea in commanding what they should do 4. Reg. 18. 19. 22. and in punishing Priestes 4. Reg. 23. yet they did such thinges as Gods Commissioners not as ordinarie Superiors in spiritual causes and still the ordinarie subordination made by the law Deut. 17. Num. 27. stood firme and inuiolable the High Priest supreme Iudge of all doubtes in faith causes and quarels in religion when other subordinate inferior Iudges varied in their iudgmentes Of which offices Malachias the Propher cap. 2. admonished Priestes in his time that whereas they were negligent not performing their dutie their sinne was the greater for that their authoritie stil remained and the perpetual Rule of the lavv that the lippes of the Priest shal kepe knowlege and they other men generally shal require the law of his mouth because he is the Angel of the Lord of hostes And al Princes others were to receiue the law at the priestes haÌ„d of the Leuitical Tribe This vvas the vvarrant of stabilitie in truth of the Synagogue in the old Testament Much more the Church and Spouse of Christ vvhose excellencie and singular priuileges Salomon describeth in his canticle of canticles hath such vvarrant Of this spouse al the Prophets write that more plaâ—nlie then of Christ himselfe forseing more aduersaries bending their forces against her as S. Augustine obserueth then against Christ her head And the same holie father in manie places teacheth that she neither perisheth nor loseth her beutie for the mixture of euil members in respect of whom she is blacke but fayre in respect of the good Cantiâ— 1. Notwithstanding therfore sinners remaining within the Church schismatikes and heretickes breaking from the Church stil she remaineth the pillar and firmament of truth the virgin daughter of Sion THE ARGVMENT OF THE BOOKES OF ESDRAS ESDRAS a holie Priest and Scribe of the stocke of Aaron by the line of Eleazar vvriteth the historie of Gods people in and presently after their captiuitie in Babilon vvhich Nehemias an other godlie Priest prosecuteth vvhose booke is also called the second of Esdras because in the Hebrevv and Greke they are but one booke relating the acts of them both The other two books called the third and fourth of Esdras touching the same matter are not in the Hebrew nor receiued into the Canon of holie Scripture though the Greke Church hold the third booke as Canonicall and plaâ—eth it first because it conteyneth thinges donne before the other In the two here folowing vvhich are vndoubtedly holie Scripture S. Ierom sayth that Esdras and Nehemias to witte the Helper and Comforter from God restored the Temple and built the walles of the citie adding that al the troope of the people returning into their countrie also the description of Priestes Leuites Israelites Proselites and the workes of walles and to wres diuided by seueral families aliud in cortice praeferunt aliud in medulla retinent shew one thing in the barke kepe an other thing in the marrow signifying that this historie hath both a literal and a mystical sense According to the letter this first booke shevveth the reduction of Gods people from Babylon In the first six chapters In the other soure their instruction by Esdras after their returne THE FIRST BOOKE OF ESDRAS CHAP. I. Cyrus king of Persia moued by divine inspiration releaseth Gods people from captiuitie with license to returne and build the Temple in Ierusalem 7. restoring the holie vessel which Nabuchodonesor had taken from thence IN THE first yeare of Cyrus king of the Persians that the word of our Lord by the mouth of Ieremie might be accomplishd our Lord raysed vp the spirit of Cyrus king of Persians and he made proclamation in al his kingdom yea by wryting saying †Thus sayth Cyrus king of the Persians Al the kingdomes of the earth hath the Lord the God of heauen geuen me he hath commanded me that I should build him a house in Ierusalem which is in Iewrie †Who is there among you of al his people His God be with him Let him goe vp into Ierusalem which is in Iewrie and build the house of the Lord the God of Israel he is the God that is in Ierusalem †And let al the rest in al places whersoeuer they dwel let euery man of his place helpe him with siluer and gold and substance and cattel besides that which they offer voluntarily to the temple of God which is in Ierusalem †And there rose vp the princes of the fathers of Iuda and Beniamin the Priestes and Leuites and euerie one whose spirit God raysed vp to goe vp to build the temple of our Lord which was in Ierusalem †And al that were round about did helpe their handes in vessels of siluer and of gold in substance and beastes in furniture besides those thinges which they had offered voluntarily †King Cyrus also brought forth the vessels of the temple of our Lord which Nabuchodonosor had taken of Ierusalem and had put them in the temple of his God †But Cyrus the king of Persians brought them forth by the hand of Mithridates the sonne of Gazabar numbred them to Sassabasar the prince of Iuda †And this is the number of them Phials of gold thirtie phials of siluer a thousand kniues twentie nine goblettes of gold thirtie †goblettes of siluer of the second order foure hundred tenne other vessels a thousand †Al the vessels of gold and siluer fiue thousand foure hundred Sassabasar tooke al with them that went vp from the transmigration of Babylon into Ierusalem CHAP. II. The names and number of special men which returned vnder the conduct of Zorobabel into lerusalem 66.
honoring it 2. Reg. 6. VVho further considering that himself dvvelt in a house of cedar and the Arke of God remained in the tabernacle couered vvith skinnes intended to build a more excellent house for God 2. Reg. 7. But his godlie purpose vvas differred by Gods appointment and his sonne king Salomon builded the famous Temple in Hierusalem 3. Reg. 6. VVhich succeding in place of the Tabernacle ech of them one after the other was the only ordinarie place of Sacrifice The law commanding Leuit. 17. If anie man of the house of Israel kil an oxe or a sheepe or a goate towit for Sacrifice as S. Augustin and other fathers expound it and offer it not at the dore of the tabernacle afterwards at the dore of the Temple he shal be guiltie of bloud as if he had shed bloud and so shal he perish out of the middes of his people Neuertheles vpon occasions and by special reuelation sacrifice was lawfully offered in other places For so in the time of the tabernacle Samuel the prophet offered Sacrifice in Masphath 1 Reg. 7. And the prophet Elias offered Sacrifice without the Temple vvhen he conuinced the false prophetes of Baal 3 Reg. 18. whose fact as S. Augustin noteth the miracle sufficiently shewed to be donne by Gods dispensation And as pecultar places were dedicated so also special times were sanctified and diuers feastes and festiuities partly ordained before as the Sabbath Gen. 2. and Pasch Exod. 12. were confirmed by the Law Exod. 20. 23. and others likevvise instituted Exod. 23. Leuit. 23. Num. 28. 29. and Deut. 16. with proper sacrifices for euerie sort First and most general was the dailie sacrifice of a lambe euerie day twise at morning and euening Exod. 29. which was not properly a feast but a sacred perpetual office in the tabernacle and after in the temple At the rest were festiual dayes in which it was not lawful ordinarily to do seruile worke The first of these was the Sabbath that is the seuenth and last day of euerie weke which is our saturday Kept stil solemnly by the Iewes euen at this time in al places vvhere they dvvel but not by Christians because the old Lavv is abrogaeed and vve kepe the next day which is Sunday holie by institution and tradition of the Church The second Neomenia or new moone in which day they alwaies beganne the moneth and twelue such monethes made a yeare by the course of the moone for by the course of the sunne the yeare conteineth eleuen dayes more which in three yeares make aboue a moneth And so euerie third yeare and sometimes the second for it happened seuen times in nintene yeares had thirtene monethes and was called Annus embolismalis being increased by meanes of those eleuen dayes The third feast was Pasch or Phase first instituted at the parting of the children of Israel out of Aegypt in the ful moone of the first moneth in the spring in which the Paschal lambe was eaten as is prescribed Exod. 12. The fourth feast was Pentecost or first fruites the fiftith day after Pasch when Moyses receiued the Lavv in mount Synai The fifth the feast of Trumpets the first day of the seuenth moneth in grateful memorie that a ramme sticking by the hornes vvas offered in sacrifice by Abraham in place of Isaac The sixth vvas the feast of Expiation the tenth day of the seuenth moneth vvherein solemne fast vvas also prescribed from euening of the ninth day to euening of the tenth for remission of sinnes in general besides particular sacrifices and satisfaction for euerie sinne wherof anie man found himself guiltie The seuenth vvas the feast of Tabernacles seuen dayes together beginning the fiftenth of the seuenth moneth in memorie of Gods special protection vvhen they remained in â—abirnacles fourtie yeares in the desert The eight feast vvas of Assemblie and Collection the next day after the forsaid seuen in commemoration of vnion in the people and peaceable possession in the promised land In this day general collection vvas made for necessarie expences in the publique seruice of God Moreouer the seuenth yeare vvas as a Sabbath of rest Leuit. 25. in vvhich no land vvas plowed no vines pruined nor those fruites gathered that sprong vvithout mans industrie of the earth Againe the fiftith yeare vvas peculiarly made holie and called the Iubiley or ioyful yeare In it al bondmen vvere sette free al inheritances amongst the Israelites being for the time sold or otherwise alienated returned to the former ovvners Besides Sacrifices Sacramentes holie places holie times and manie other sacred things belonging therto there were yet more ceremonial Obseruances commanded by Moyses law as vvel perteyning to the seruice of God in that time as signifying christian life and maners So certaine beastes birdes and fishes were reputed vncleane Leuit. 11. and Gods people forbid to eate them as also that they should not eate anie bloud at al nor fatte Leui. 3. The reason of al which vvas not as though anie creature were il in nature but partly to auoide idolatrie partly to exercise them in obedience and temperance partly for that the same thinges signified vices and corruptions from which Christians especiâ—lly ought to resraine Likewise Leuit. 19 they were commanded not to sovv their fieldes vvith tvvo sortes of seede nor to vveare garmentes wouen of tvvo sortes of stuffe that they might be more distinguished from Infidels by external signes and not only by Circumcision but especially to teach christians to practise simple innocencie to auoid duble deciptful dealing Aâ— vvhich and other preceptes as wel moral as ceremonial and iudicial vvere most strictly coÌ„manded the obseruers blessed rewarded transgressours seuerly threatned vvith great curses Leuit. 20. 26. Deut. 4. 27. 28. and diuers actually punished Exod. 32. three thousand slaine for committing idolatrie Manie swallovved vp in the earth Num. 16. descending quicke into hel manie more burned vvith fire from heauen for making and fauoring Schisme Yea by one meanes other al that vvere aboue twentie yeares of age coming forth of Aegypt except tvvo onlie Iosue Caleb died in the desert for the general murmur of the people Num. 11. 14. 25. 26. Al Israel beaten in battle til one malefactor Achan was discouered punished Ios 7. Al the tribes were punished for suffering publique idolatrie in Dan and Beniamin almost extirpate for not punishing certaine malefactours Iudic. 20. And the vvhole people verie often inuaded sore afflicted for their sinnes as appeareth in the booke of Iudges In particular also diuers were aduanced prospered for their vertues as Iosue Caleb Phinees Samuel Dauid and others Contrariwise Nadab and Abiu priests were miraculously burnt for offering strange â—â—re Leuit 10. One stoned to death for gathering stickes on the sabbath day Num. 15. King Saul deposed for presuming to offer sacrifice not destroying Infidels 1. Reg. 13.
the face our Lord as Manasses his father did reuerence it and he committed farre greater sinnes †And when his seruantes had conspired agaynst him they slewe him in his owne house †Moreouer the rest of the multitude of the people hauing slaine them that stroke Amon made Iosias his sonne king for him CHAP. XXXIIII Iosias destroyeth idolatrie 8. repaireth the Temple 14. The booke of the law found in the Temple is redde before him 19. wherby vnderstanding the sinnes of the people 23. a prophete foresheweth their punishment 26. but not in his daies 29. He reneweth the couenant betwen God and the people EIGHT yeares old was Iosias when he began to reigne he reigned thirtie and one yeares in Ierusalem †And he did that which was right in the sight of our Lord and walked in the waies of Dauid his father he declined not neither to the right hand nor to the left †And in the eight yeare of his reigne when he was yet a child he began to seeke the God of his father Dauid and the twelfth yeare after he began to reigne he cleansed Iuda and Ierusalem from excelses and groues and idols sculptils †And they destroyed before him the altars of Baalim and the idols that had bene set vpon them they destroyed the groues also and sculptils he cut downe and brake in peeces and ouer their tombes that were accustomed to immolate vnto them he strawed the fragmentes †Moreouer the bones of the Priestes he burnt on the altars of the idols and he clensed Iuda and Ierusalem †Yea and in the cities of Manasses and of Ephraim and of Simeon vnto Nepthali he ouerthrew al. †And when he had destroyed the altars and the groues and had broken the idols into peces and had ouerthrowen al profane temples out of al the land of Israel he returned into Ierusalem †Therfore in the eightenth yeare of his reigne the land now clensed and the temple of our Lord he sent Saphan the sonne of Eselias and Maasias the gouernour of the citie and Ioha the sonne of Ioachaz Commenter that they should repayre the house of our Lord his God †Who came to Helcias the high priest and taking of him the money which had bene brought into the house of our Lord and which the Leuites and porters had gathered together of Manasses and Ephraim and of al the remnant of Israel of al Iuda also and Beniamin and the inhabiters of Ierusalem †they deliuered in their handes that ouersaw the workemen in the house of our Lord that they should repayre the temple and mend al weake partes †But they gaue it to the artificers and to the masons that they should bye stones out of the quarries and timber for the ioyntures of the building and for making the roofe of the house which the kinges of Iuda had destroyed †Who did al thinges faithfully And the ouerseers of the workemen were Iahath Abdias of the children of Merari Zacharias and Mosollam of the children of Caath which vrged the worke al Leuites skilful to sing on instrumentes †But ouer them that caried burdens to diuerse vses were scribes and masters of the Leuites and porters †And when they caried forth the money that had bene brought into the temple of our Lord Helcias the Priest found the Booke of the law of our Lord by the hand of Moyses †And he sayd to Saphan the Scribe I haue found the booke of the law in the house of our Lord and deliuered it to him †But he brought in the volume to the king and told him saying Al thinges which thou gauest into the hand of thy seruantes loe are accomplished †The siluer that was found in the house of our Lord they haue gathered into a masse and it was geuen to the ouerseers of the artificers and of them that make diuerse workes †Moreouer Helcias the Priest deliuered me this booke Which when he had read in the kinges presence †and he had heard the wordes of the law he rent his garmentes †and he commanded Helcias and Ahicam the sonne of Saphan and Abdon the sonne of Micha Saphan also the scribe and Asaa the kinges seruant saying †Goe and pray our Lord for me and for the remnant of Israel and Iuda concerning al the wordes of this Booke which is found for the great furie of our Lord hath distilled vpon vs for that our fathers haue not kept the wordes of our Lord to doe al thinges that are writen in this volume †Helcias therfore went and they that were sent together by the king to Olda a prophetesse the wife of Sellum the sonne of Thecuath the sonne of Hasra keeper of the garmentes who dwelt in Ierusalem in the second part and they spake to her the wordes which we haue aboue mentioned †But she answered them Thus sayth out Lord the God of Israel Tel the man that sent you to me †Thus sayth our Lord Behold I wil bring euils vpon this place and vpon the inhabitantes therof and al the curses that are writen in this Booke which they redde before the king of Iuda †Because they haue forsaken me and haue sacrificed to strange goddes that they might prouoke me to wrath in al the workes of their handes therfore shal my furie droppe vpon this place shal not be extinguished †But to the king of Iuda that sent you to beseche our Lord thus speake ye Thus sayth our Lord the God of Israel Because thou hast heard the wordes of this volume †and thy hart is mollified and thou art humbled in the sight of our Lord for these thinges which are spoken against this place and the inhabitantes of Ierusalem and reuerencing my face hast rent thy garmentes and wept before me I also haue heard thee sayth our Lord. †For now wil I gather thee to thy fathers and thou shalt be brought into thy graue in peace neither shal thyne eies see al the euil that I wil bring in vpon this place and vpon the inhabitantes therof They therfore reported to the king al thinges that she had sayd †But he calling together al the ancientes of Iuda and Ierusalem †went vp into the house of our Lord and al the men of Iuda and the inhabitantes of Ierusalem Priestes and Leuites and al the people from the least to the greatest In whose hearing in the house of our Lord the king read al the wordes of the volume †And standing on his tribunal seate he made a couenant before our Lord that he would walke after him and keepe his preceptes and testimonies and iustifications in al his hart and in al his soule and would do the thinges that were writen in that volume which he had read †He adiured also vpon this al that were found in Ierusalem and Beniamin and the inhabitantes of Ierusalem did according to the couenant of our Lord the God of their fathers †Iosias
Goe ye forth into the mount and fetch branches of the oliue tree and branches of the most fayre tree branches of the mirtle tree and boughes of the palme trees and branches of the thicke leaued tree that tabernacles may be made as it is written †And the people went forth and brought And they made themselues tabernacles euery man in his house toppe and in his courtes and in the courtes of the house of God and in the streate of the water gate and in the streate of the gate of Ephraim †Therefore al the church of them that were returned from the captiuitie made tabernacles and dwelt in tabernacles For from the daies of Iosue the sonne of Nun the children of Israel had not done it in such sort vntil that day and there was exceeding great ioy †And he reade in the booke of the law of God day by day from the first day til the last and they made the solemnitie seuen dayes in the eight day a collect according to the rite CHAP. IX The people repenting in fasting and sakcloth put away their wiues of strange nations 5. Esdras confesseth Gods benefites and the peoples ingratitude 32. prayeth for them and maketh league with God AND in the foure and twenteth day of the moneth the children of Israel came together in fasting and sackeclothes and carth vpon them †And the seede of the children of Israel was seperated from euerie strange childe and they stood and confessed their sinnes and the iniquities of their fathers †And they rose vp to stand and they read in the volume of the law of our Lord their God foure times in a day and four times they confessed and adored our Lord their God †And there arose vpon the steppe of the Leuites Iosue and Bani Cedminel Sabania Bonni Sarebias Bani and Chanani and they cried with a lowde voice to our Lord their God †And the Leuites Iosue and Cedmihel Bonni Hasebnia Serebia Odaia Sebnia and Phathahia said Arise Blesse our Lord your God from eternitie to eternitie and let them blesse the high name of thy glorie in al blessing praise †Thou the same o Lord alone thou hast made heauen al the host therof the earth al thinges that are in it the seas and al thinges that are therin and thou dost giue life to al these thinges and the host of heaueÌ„ adoreth thee †Thou the same o Lord God which didst choose Abram broughtest him out of the fire of the Chaldees and gauest him the name Abraham †And thou didst finde his hart faithful before thee and thou madest a couenante with him that thou wouldest geue him the land of the Chananite of the Hetheite and of the Amorrheite and of the Pherezeire and of the Iebuseite of the Gergeseite to geue vnto his seede and thou hast fulfilled thy wordes because thou art iust †And thou sawest the afflicton of our fathers in Aegypt their crie thou didst hearâ— vpon the Read sea †And thou gauest signes wonders in Pharao and in al his seruants and in al the people of his land for thou didst know that they had done proudly against them and thou madest thyself a name as also at this day †And thou didst diuide the sea before them and they passed througth the midst of the sea in drie land but their persecutors thou threwest into the depth as a stone into the rough waters †And in a piller of a cloude thou wast their leader by day and in a piller of fire by night that the way might appeare to them by the which they went †To mount Sinai also thou didst descend and spakest with them from heauen and thou gauest them right iudgements and the law of truth ceremonies and good preceptes †Thy sanctified Sabbath thou didst shew them and the commandements and ceremonies and the law thou didst command them in the hand of Moyses thy seruant †Bread also from heauen thou gauest them in their hunger and water out of the rocke thou didst bring forth to them thirsting and thou saidest to them that they should enter in and possesse the land vpon which thou didst lift vp thy hand to diliuer it them †But they and our fathers did proudly and hardned their neckes and heard not thy coÌ„mandements †And they would not heare and they remembred not thy merueylous workes which thou hast done to them And they hardned their neckes and gaue the head to returne to their seruitude as it were by contention But thou a propitious God and gratious and merciful long suffering and of much compassion didst not forsake them †Yea and when they had made to them selues a molten calfe and had said This is thy God which brought thee out of Aegypt and they did great blasphemies †But thou in thy manie mercies didst not leaue them in the desert the piller of the cloude departed not from them by day to lead them into the way and the piller of fire by night to shew them the way by which they should goe †And thou gauest them thy good spirite which should teach them and thy Manna thou didst not withhold from their mouth and thou gauest them water in thirst †Fourtie yeares didst thou feede them in the desert and nothing was wanting to them their garmentes waxed not old and their feete not worne †And thou gauest them kingdomes and peoples and didst part lottes vnto them and they possessed the land of Sehon and the land of the king Hesebon and the land of Og the king of Basan †And thou didst multiplie their children as the starres of heauen brought them to the land wherof thou hadst said to their fathers that they should enter and possesse it †And the children came and possessed the land and thou didst humble before them the inhabiters of the land the Chananâ—ites and gauest them into their hand and their kinges and the peoples of the land that they might doe to them as it pleased them †They therfore tooke the fensed cities and fatte ground and possessed houses ful of al goodes cesternes made by others vineyardes and oliuetes manie trees that bare fruite and they did eate and were filled and became fatte and abounded with delicious thinges in thy great goodnes †But they prouoked thee to wrath departed from thee and threw thy law behind their backes they killed thy prophetes which admonished them ernestly to returne to thee and they did great blasphemies †And thou gauest them into the handes of their enemies and they afflicted them And in the time of their tribulation they cried to thee thou from heauen didst heare and according to thy manie coÌ„passions gauest them sauiours that should saue them from the hand of their enemies †And when they had rested they returned to do euil in thysight thou didst leaue them in the hand of their enemies and they possessed them And they
deeds a. 429. 969. 100. ofâ—â—n commended in the sapiential bookes b 288. 296. 297. 300. 302. also 784. Alphabet â—n Hebrewe is mystical and very hard b. 215. 650. Altares erected for sacrifice a. 47. 51. 94. 101. 227. 685. 720. 947. b. 905. Amâ—n required diuine honour a. 1040. he fauoured traytors a. 1053. persecuted the Iewes a. 1041. and him selfe was hanged a. 1046. Ambition breedeth sedition a 663. it deceiueth and ouerthroweth a. 670. 1045. Ambition abundance and idlenes are the cause of much corruption b. 701. Amos a heardesman prophecied before the captiuitie of the tenne tribes b. 829. Amram nephew of Leui and father of Moyses and Aaron lawfully maried his aunt a. 168. 299. 3â—8 Angels offer mens prayers to God a. 214 1006. resist the diuel a. 13. and wicked men a. 369. b. 9â—3 especially Antichrist b 802. their ministerie in the Church a 47. 161. 242. 249. 545. 546. 935. 1061. 1072. b 781. they protect men and places a. 147. 193 478. 519. 527. 924. 995. 996. 1007. 1029. b. 323. 670 798. 973. 992. they are exceding many b. 792. 992. they learne secretes one of an other b. 794. Antichrist probably supposed to come of the tribe of Dan a. 150. the Iewes wil receiue him b. 801. He is prefigured a. 534. 538. 1014. b. 794. 801. 895. 970. He shal be strong and cruel for a short time b 792. to witte three yeares and a halfe b. 803. He shal then be ouerthrowne b 747. Antiochus his cruel edict b. 894. 1001. his repentance in sicknes was not sincere not fruictful b. 911 969. He died miserably b. 911. 968. 1002. he was a figure of Antichrist b 970. Antiquitie a note of true doctrine b. 331. Aod by especial inspiration killing Eglon is not to be imitated a. 522. Apostasie from faith first happened in Cain a. 16. after in Nemrod a. 45. 48. in Ieroboam a 734. and others Arke of Noe how great a 25. it was a figure of the Church a 28. Arke of the Testament much reuerenced a. 336. 360. 579. 583. 584. 647. 843. 876. 882 b. 147. 949. 996. It ouerthrewe Dagon a. 581. Arphaxad king of the Medes vainly boasted a 1012. Ashes a holy ceremonie a 12. 32. 1019. 1023. 1042. 1108. b 533. 559. 795. 844. 902. 904. Assidians professed a religious rule of life b 898. 915. 972. 977. 982. Threescore of them martyres b. 915. Auarice a detestable sinne especially in Clergie men a 576. 585. b 530. 558. 562. Aureola an especial accidental glorie of Martyres holy Doctors Virgins b 802. B Baal the false god of the Moabites Madianites Sidonians and other nations a 370. worshipped some times by Iewes was once ouerthrowne by Gedeon a 528. againe his prophetes destroyed by Elias a 747. Iehu also killed many worshippers of Baal a 783. and king Ioas destroyed his temple a 906. Babylon built a 45. was long potent and glorious but at last destroyed b 469. 518. 639. 642. c. 713. 8â—3 Balaam the sorcerer first refused afterwardes attempted to curse Gods people a 389. His asse spake a 370. He prophecied true and good thinges of Israel a 371. c. he was slaine together with the Madianites a 386. Baptisme prefigured a 4. 32. 199. b. 197. 740. 994. It taketh away al sinnes a. 193. b. 197. S. Iohn Baptist precursor of Christ b. 887. Baruchs prophecie is Canonical Scripture b. 661. Beda most modest in expounding holie Scripture a 46. Behemoth an elephant or an other greater beast is subiect to Gods ordinance a 1106. Belus Iuppiter imagined by idolaters to be the greatest god a. 42. b. 1076. Beza corrupteth the Gospel a 46. sayth God created man to falle a 171. b 394. Blessing of creatures operatiue a. 5. 47. 90. 93. It belongeth to the greater to blesse the lesse a. 59. 48â— 524. 721. Blessing by a sette forme of wordes a. 35. Blinde leaders excuse not their folowers a 572. Brasen serpent erected a. 336. was afterwardes broken in peeces a. 799. how it healed those that were hurt b 366. Brothers are foure maner of wayes a. 53. 570. Burden of Babylon the like sigsignifieth doleful coÌ„minatorie prophecie of ruine b 469 c. 854. C Caath the sonne of Leui. father of Amram and grandfather of Aaron and Moyses a 167. Caluin contemneth al the fathers a 59. maketh God the auctor of sinne a. 171. carpeth at Moyses a 245. chargeth the booke of Wisdome with error b. 364. Canon of the Church of Christ is an infallible rule declaring which are diuine Scriptures a 989. and of more auctoritie then the Iewes Canon ibidem Canticle of Canticles is a sacred Colloquium or Enterlude b 334. it perteyneth to three spouses b. 335. Captiuitie of the tenne tribes in Assyria a. 798. Captiuitie of the two tribes in Babylon had three beginninges a. 813. 932. b. 649 Ierem. 52. v. 28. 29. 30. and b. 77â— Dan. 1. and the same captiuitie was released by degrees at diuers times a. 944. c. 1. Esd 1. 2. 6. 2. Esd â— Catholique name designeth true Christians and the true Church a. 22. Catholiques are spiritual souldiars a. 10â—0 Al Catholiques participate of the prayers and other good workes of al the iust b 223. Ceremonies in the law of nature a. 32. 211. obserued by Salomon not expressed in the writteÌ„ law a 877. Prescribed to Ezechiel to lye on one side a certaine time b 685. ceremonial lawes at large from the middes of Exodus and the greatest part of Leuiticus continually vsed in diuine seruice b 959. ordayned for three especial causes a. 264. 283. Children of the Church are the spiritual seede of Abraham a. 53. Choise to be made of desires wordes and deedes b 425. Christ our Redemer promised a. 10. 12 359. 364. 768. 963. b 244. He was prefigured by Abel a. 13. by Noe a. 28. by Abraham a. 51. by Melchisedech a. 55. and others innumerable and forshewed by al the Prophetes 449. His Incarnation other mysteries folowing especially in these places a. 31. 47. 197. 373. 703. 934. b. 16. 16. 45. 113. 158. 202. 203. 313. 325. 462. 463. 464. 494. 495. 506. 536. 542. 601. 603. 609. 667. 702. 790. 841. 850. 860. 871. 872. 874. 941. 990. 991. His genealogie from Phares the sonne of Iudas to Dauid a 571. from Dauid to the captiuitie a. 939. from the captiuitie to Ioseph and consequently to his B. mother of the same familie b. 1004. Christ being in Aegypt the idoles lost their power b 476. His Passion and Resurrection more particularly a. 13. 88. 362. 366. 553. 1060. b. 26. 46. 49 at large 70. 256. 540. 568. 580. 636. 877. His Resurrection the third day b. 816. He was sould for thirtie pence a. 117. b. 880. Christ a Priest and a King a. 56. 397. b. 36. 204. He came in humilitie b. 511. He wil come in Maiestie b. 888. Christians called fishes a. 4. and are of three states a 709. Church of Christ prefigured by the Arke of Noe
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
Ser 1. de S. Andrea S. Beda 〈◊〉 4. S. Aug. cont Faust S. Greg. in li. 1. Reg. et in Iob. Inuocation of Patriarches S. Hiere Ep. 12. ad Gauden Obiections answered by holie Scriptuâ—es Iob. 4â— How Sainctes knâ—w mens prayers Titles geuen to men in office and to Sainctes lib. de mortalitate Angels adâ—â—ed Reliqués Images Exequies fâ—â— the dead Purgatorie To. 2. in sept Psal paeuitent Limbus pattâ— No entrance into heauen before Christ Resurrection Iudgement Eternal paine of the damned and glorie of the blessed 1. Co◠◠〈◊〉 dowries of glorified bodies presigured 1 Cor. 〈◊〉 Cathâ— câ—â—s Rom p. 1. c 12. q 9. The Church more knowen to other nations then before The Ecclesiastical and temporal states more distinguished Succession of High Priestes Distinction of offices in Priestes Leuites Succession of temporal princes interrupted Dukes Iudges Kinges M 〈…〉 Church Murmure Idolatrie 〈…〉 e. 〈…〉 〈…〉 * Iudic. 3. Ordinarie meanes of conseruing the Church No participation with infiâ—els No 〈…〉 But one Tabernacle One Altar 〈◊〉 〈…〉 8. Chris orat 1. aduers Iudeos One supreme Iudge of controuersies Al bound to obey him His sentence infallible The Church of Christ preserued from â—â—â—ing in Religion Math. 16. 28. Luc. 22. Ioan 14. 16. Eph. 4. â— Tâ—m 3. Not anie temporal but Christs kingdom is in al nations and perpetual S. Aug. li. 17. â—â— de â—â—uit S. â—â—pipâ—â— here 's 2â— The Church of Christ vniuersal Act. 4. in hunc Psalm The Iewes wil not see Christ 2. Cor. 3. And Heretikes wil not see the Church which yet is alwayes visible S. Aug. in Psal 30. câ—nâ— 2. Collat. Carthag at cont Donatist Ibidem The beginning of the fifth age * Firmnes * in strength :: A vessel so 〈…〉 for the 〈…〉 being 〈…〉 :: â—atus contayned 〈…〉 :: Had designed and dedicated to holie vses :: There was no more with in the arke Deut. 10. but on the outside was the rodde of Aaron Nu. 17. Heb. 9. the golden potte with Manna Exod 16 Heb 9. and the booke of the law repeted by Moyses Deut. 31. :: Prices blesse their people parentes their children :: Salomon knew wel Gods conditional promise but perseuered not in keping his coÌ„mandments and therfore a great part of the kingdom was takeÌ„ from his children yet the right of the kingdom of Iuda remayned to his seede euen to Christ our Sauiour :: Reward of good workes :: External workes of penance except they proceede from the hart suffice not for remission of sinne :: External worship is not acceptable to God except it procede from internal sinceritie and dâ—â—odon VVherfore S. Augustin sayth God is worshipped in faith hope and charitie Enchirid c. â— :: Salomon did not â—el these cities for he could not alienate them but let the king of Tyre haue the vse and reuenewes in payment for timber for the gold which he sent * dirtie or disples sing :: a monument :: Part of Arabia is called Saba nere to Iurie but this Saba is beyond Arabia as S. Hierom testifieth in Esaiae 60 li. 17 it semeth to be in Aethiopia for our Sauiour saith Mat. 12. The quene of the South came froÌ„ the endes of the earth to heare the vvisdom of Salomon :: As this quene had no spirite when she saw Salomons wisdom so the Church gathered of gentiles knowing Christs grace finding the masters of Euangelical doctrin casting away the spirite of pride and laying of al hautinesse of mind lerned to distrust in her self and to trust in the great mercie of her king S. Greg in Psal 7. paâ—â—ten to 2. * A wonderful thing that a Quene vpon fame of a mans wisdom traueled so farre to heare him speake and to see his gouernment but it was Gods inspiration to signifie by this figure that the Church of Christ should be gathered of the Gentiles in al nations Kiges Quenes noâ— potent Princes also submitting themselues to Christ Isaae c. 49. :: Though pluralitie of wiues was then alowed yet it was forbid to multiplie manie Deut. :: The tribe of Iuda :: By Ierusalem is vnderstood the tribe of Beniamin wherin it stood so there remained two tribes to Salomons heyres 2. Reg. â— â—â— Reg. 10. :: From the time that Salomon fel to idolatrie he was more impugned by three perpetual aduersaries Adad Razon and Hieroboam mystically signifying the flesh the world and the diuel :: This fact coÌ„firmed his wordes that he spoke seriously fained not :: VVhether he repented and was saued or no is vncertaine The third part The diuision of the Kingdom Seueral reigues of certaine kinges and preaching of special prophetes :: This pharaise noteth the sequel not the final cause As chap. 14. â— â— :: A diuelish policie to make a religion conformable to the temperal state :: For such a religion such priestes were fittest :: Places on hilles where they sacrificed calues and other thinges to the images of calues :: This foreshewing long before the name of a childe that should be borne importeth that he should do great thinges See 4. Reg. 2â— :: This man of Bethel was indeede a prophet of God but in this lied wickedly and so deceiuing the other prophet made him to breake Gods commandment for which he was slaine VVhervpon Hieroboam swhom the wiked prophet sought to please was lesse afeard to procede in idolatrie :: Not only the deceiuer but also he that is deceiued is guiltie and punishable for breakiÌ„g Gods coÌ„mandment :: By this it appeareth to be Gods worke and punishment :: Ieroboam did not wittingly and of purpose set vp false goddes to the end he might prouoke God to anger for his intention only was to kepe the people froÌ„ going to Ierusalem left by that occasion they should returne to Roboam their Lord king of Iuda ch 12. v. 27. But by settiÌ„g vp idols he did prouoke God consequently to anger So here and in other places this phrase that he might prouoke that it might be fulfilled and the like signifieth not the final cause but the sequele of other factes without direct intention :: Dauids postetitie conserued for his sake :: Those altares which Salomon had made for his wiues that were idolaters Asa destroved not but al which RoboaÌ„ and Abias had made or suffered to be made for their owne people he pulled downe Iosias afterward destroyed also those which Salomon had made 2. â—â—â—â—l 34. :: The aâ—â—â—ouâ— of schisme punished in his posteritie :: Al those that were in the campe chose their general to be their king and preuailed therin though an other half of Israel chose and folowed an other for a time :: Thebni being then dead he reigned peaceably for he began his reigne the 27. yeare of Asa â— 15. 16. and reigned in al 12. yeares :: VVhen Hiel began to build Iericho his eldest sonne died so the rest successiuely that the last died when he finished the building because God by the mouth of