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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	aaron_n	people_n	rebuke_v	12	3	11.6105	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14350	The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.; Loci communes. English	Vermigli, Pietro Martire, 1499-1562.; Simmler, Josias, 1530-1576.; Marten, Anthony, d. 1597.	1583 (1583)	STC 24669; ESTC S117880	3,788,596	1,858

no doubt but euerie one would haue fauoured his owne tribe and béeing so manie tribes as there were they would hardlie haue agréed all vpon one man And wheras Saule was of the least tribe of lowe degrée of base parentage if he should haue béene chosen by anie other means the matter might haue béen greatlie stomached of all sorts Num. 16 2. Core Dathan Abiram and others of their felowes stirred vp sedition against Moses and Aaron bicause they supposed them to haue vsurped the principalitie and preesthood by fraud and collusion Sundrie waies were the lots in old time Kimhi thinketh that all the people stood before the Lord for in deliberation and counsell of great matters it behooued the magistrate or prince to stand before the high préest So we sée in the book of Numbers Num. 27 22 that when Iosua was appointed to be captaine of the people he stood before Eleazar and the préest vsed to make answere through Vrim and Thumim So dooth Kimhi thinke that Samuel stood before the high préest and receiued the oracle of Vrim and Thumim that is to saie by those letters which were ingrauen in the pretious stones of the Ephod He saith moreouer that the arke perhaps was brought thither howbeit these things be vncertaine For there is here no mention made either of the préest or yet of the arke Rab. Shelomo thinketh that such was the maner of lots as that the names of euerie of the tribes were written in seuerall scrols which béeing throwne into a pot were afterward drawne by the chéefe préest It maketh for Kimhi that there is no mention made of lots Shelomo followeth the common opinion which is that Saules election was doone by lots which thing was not strange from the vse custome of the Iewes For of two hée goats Looke in Iudg. 20 8. Much vse of lots among the Iewes Leuit. 16 8. Iosua 13 6. 1. Par. 24 31 1 Sam. 14 41 Ionas 1 7. Acts. 1 26. it was chosen by lots which of them should scape By lots the land of Canaan was diuided among the tribes by lots the préesthood was appointed by lots Ionas Ionathas were found out and by lots Matthias was taken into the apostleship as we read in the first of the Acts. Wherfore séeing lots were in such sort vsed commonlie among the Iewes it should appeare that Shelomo did not thinke amisse in saieng that Saule was chosen by lots And whereas Kimhi saith that the high préest the arke of the Lord and the Ephod were present me thinketh it is not agréeable to truth For the arke at that time was in Kiriathiarim And if so be that the Ephod were there yet it followeth not of necessitie that therefore the arke was also there for we may sée how often those things were a sunder 1. Sam. 30● For when Dauid fled and came to Ceila he had Abiathar the préest to put on the Ephod and yet the arke was not carried with him in that flight The same thing was afterward doone in Siceleg when as yet the arke was present with him But thou wilt saie that in the text lots are not named I grant but yet there is another word there of the same signification For Lachad signifieth To get to laie hold on and to attaine by coniecture 3 But what lots those were I knowe not for as I said there were manie kinds of lots Cicero in his booke De diuinatione saith Many kinds of lots that When one Numerius Suffecius had cut in sunder a flint stone the lots made in an oke leaped out that at the same time an Oliue trée bid sweat honie and that therefore a little chest was made of the same trée into which the lots were cast these were called Praenestine lots which were verie famous in times past In Plautus we read of lots made of firre and poplar trées which were cast into a vessell of water and according as euerie lot arose first or last from the bottom so the matter was decréed Pausanias saith that lots were woont to be doone out of a pot made of claie and that one Cresphon in the diuision that was made of Peloponnesus to handle the matter that the field of Missena might fall out to his share he corrupted the préest Temenus for he dried others lots by the sun but Cresphons by the fier and therefore Cresphons lots béeing longer before they were made wet he obtained the féeld of Missena Darius the king of Persia in stead of lots vsed the neighing of a horsse And some haue obserued the first arising of the sun To vse lots is nothing else What is to vse lots but to doo something through which we may come by the knowledge of a thing that we knowe not Three kinds of lots But all kinds of lots may be reduced to thrée sorts For either we doubt to whom a thing should be adiudged as in the diuision that is made of féelds and possessions these lots are called lots of diuision either we doubt what is to be doone and such be called consulting lots or else we would faine knowe what should come to passe and this is called diuination by lots But it behooueth verie much to knowe Vpon what principle lots depend vpon what principle lots doo depend For to saie that they be ordered by fortune that were a vaine thing by diuels that is superstitious by heauen and the stars that is plaine ridiculous wherefore they are ruled by God For as saith Salomon Lots are put into the bosome Pro. 16 33. but they are tempered by the Lord. And Augustine vpon the 30. psalme sheweth that lots are nothing else but a signifieng of Gods will when man standeth in doubt And digressing from hence he saith Lots a token of the will of God that predestination and grace may be called lots bicause they depend not vpon our merits but vpon the mercies of God For with God predestination is eternall and certaine though it séeme to come to passe by lots And to Honoratus he saith that In a great persecution all ministers ought not to flie awaie nor yet all abandon themselues vnto perill but those must be retained which shall be sufficient for the present vse and the rest to be sent awaie that they may be reserued till a better season But here what maner of choosing shall be had Those must be retained saith he whom we shall thinke to be the more profitable and better for the people which remaine But if all shall be alike and all shall saie that they would tarie and die then saith he the matter must be committed vnto lots And in his booke De doctrina christiana he saith If there happen to méet with thée two poore men whose néed presentlie is alike and thou hast not then wherewith to helpe them both but one thou canst helpe there is no better waie than to deale by lots How and when lots must be vsed 4 But

also promises of him both to be and to be performed Wherefore that name of Iehoua is properlie attributed vnto God of the similitude of which word Iupiter being desirous to be reputed for a God commanded himselfe to be called Ioue The Rabbins saie that those letters wherof that word consisteth are spirituall What the word spirit signifieth And vndoubtedlie God is a spirit and a spirit first signifieth things that be without bodies or that haue light bodies as vapors and exhalations the which in shew are light and thin but yet they are of excéeding great strength For by them earthquakes are stirred vp the huge seas are troubled the storms of wind are blowne abroad Wherefore that word began afterward to be applied to the soule of man to angels and to God himselfe for these things which otherwise séeme but slender doo bring great things to passe Others saie that those letters whereof the word Iehoua is written be resting letters and that is verie agréeable vnto God No waie to find quietnes but in God onlie For séeing we doo all séeke for rest and felicitie there is no waie to find the same but in God onelie thus much hitherto of the word Iehoua signifieth the chéefe being wherevpon Plato had that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or essence And that this may be the more manifest some of the names of God are deriued from his substance Names deriued from Gods substance and other from some propertie Substantiall names be Iehoua Ehi that word signifieth I will be For there is no creature that may saie I will be For if God drawe backe his power all things doo straitwaie perish God doubtlesse may trulie saie so bicause he cannot faile nor forsake himselfe Names referred vnto his properties Other names are referred to some propertie of God as El vnto might Cadoseh vnto holines Schaddai vnto sufficiencie howbeit these things in God be no accidents but onlie as we comprehend them in our cogitations For whereas God is infinite and we cannot wholie comprehend him yet by certeine tokens and effects we doo in some part vnderstand of him thereof are those names which signifie some propertie of God The Iewes being led of a certeine superstition pronounce not that holie name Tetragrammaton but in the place thereof they put Adonai or Elohim and so thinke that they worship the name of God more purelie and reuerentlie but God requireth no such kind of worship And hereby it commeth to passe that in translating of the holie scriptures the Grecians for Iehoua haue made Lord as in stead of Iehoua liueth they haue said The Lord liueth And whereas in the new testament Christ is so oftentimes called Lord his Godhead is nothing atall excluded by that word as some vnpure men doo babble but is rather established Vndoubtedlie Thomas ioined both togither Iohn 20 28. My Lord saith he and my God Finallie God In Iudg. 2 verse 1. to the intent that the knowledge of him might not be forgotten hath accustomed to put men in mind of those benefits which he hath bestowed vpon them and would that those should be as certeine words expressing vnto vs his nature and goodnes And hée beginneth alwaies the rehersall at his latter benefits and of them he claimeth to himselfe titles or names attributed vnto him vnder which he may both be called vpon and acknowledged For euen at the beginning God was called vpon as he which had made heauen and earth afterward as he that was the God of Abraham Isaac and Iacob after that as the deliuerer out of Aegypt then a deliuerer out of the captiuitie of Babylon but lastlie as the father of our Lord Iesus Christ ¶ Of the omnipotencie of God looke Peter Martyr in his Treastise Of both natures in Christ set foorth at Tygure 1563. pag. 4. 3 The words which be in the second booke of Samuel the seuenth chapter In 2. Sam. 7 verse 23. Looke In Gen. 18. at the beginning And In 2. Sam. 23 verse 2. verse the 23. namelie The gods came that he might redéeme vnto himselfe a people are a sharpe corsie vnto the Hebrues which will not acknowledge thrée persons in the diuine nature Som bicause it is said Gods refer it to the opinion of men Such is that saieng of Paule There be manie gods and manie lords 1. Cor. 8 5. For neither can they admit or alow of a multitude of gods But forsomuch as the intreating here is of a singular or particular fact this place must in anie wise be vnderstood of the true God Kimhi thinketh that Dauid said Gods for honor sake euen as men also to speake the more pleasinglie and ciuilie doo oftentimes vse the plurall number in stead of the singular But if it be so what new religion entered straitwaie into Dauid Why did he straitwaie adde Thou Lord in the singular number For we must heape vpon God all the honours that we can Others had rather refer this saieng vnto Moses and Aaron who were sent to deliuer the people out of Aegypt but this cannot be for in the booke of Chronicles all these things are spoken of God himselfe by name 1. Chro. 17 verse 11. For so Dauid speaketh Thou camest to redeeme thy people Wherefore we shall much more rightlie and trulie vnderstand the thrée persons in one diuine nature The Trinitie namelie the Father the Sonne and the holie Ghost which being thrée persons yet are they shut vp vnder one substance This opinion is true sound and catholike whether the Hebrues will or no. But those words which be added And might doo great things for you some would by Apostrophe or conuersion of speach refer them to the Iewes which me thinke is not probable For Dauid talked not of these things with the people but secretlie with God Wherefore I had rather thus to vnderstand them of God himselfe and to ascribe these maruellous things to one God in thrée persons But God came to deliuer his people when he sent Moses Aaron vnto them for when he appointed Moses to that message he added withall And I will be with thee God doubtlesse is in euerie place at all times Exod. 3 12. but then he is said to come How God is said to come Exo. 12 12. when he dooth some great or new thing And so he was said to be among the Iewes when he smote the Aegyptians and their first borne Againe when Pharao followed the Iewes going foorth of Aegypt and that they began to murmur thinking that they should euen then haue perished Moses on this wise recomforted them God shall fight for you and ye shall be still Exo. 14 14. yea the Aegyptians themselues also did perceiue the same For they said Let vs flie awaie Ibidem 25. for God himselfe dooth fight for them Yea and afterward when the people had worshipped the golden calfe and that God was angrie he would not go foorth with them

one of them but did choose to haue his bodie buried after the rite and custome But whereas the psalme complaineth of the vnburieng of the saints Psal 79 2. there it plentifullie reckoneth vp the beastlie crueltie of the enimies of Gods people bicause they being not content with the death of them would exercise their crueltie euen against their dead carcases not bicause he affirmeth that the saints for that cause should be in worse state For as Lucan the Poet saith He that hath no coffin to couer him is couered with the heauen 12 Euen as The death of the saints is pretious in the sight of God so contrariwise In 2. Sam. 19. Psal 115 15 the death of the wicked is despised and not onelie their death but also their buriall Although the losse of buriall séeme to be a light matter The lacke of buriall is a punishment Iere. 22 19. yet it belongeth to punishment it is a certeine ignominie The prophet saith of the king He shall be buried with an asses buriall The godlie complaine that the dead bodies of the saints were giuen to the fowles of the aire and that they remained vnburied in the stréets It is a kind of ignominie which God would laie vpon Absalom They cast him into a déep ditch and a great heape of stones vpon him that after a sort they might séeme to stone him and that according to the lawe which commanded to stone them that were incestuous and rebellious against their parents Those stones made a shew of an ignominious sepulchre Absalom while he liued promised to himselfe magnificall things he thought for a perpetuall memorie after his death to be put into his owne sepulchre but he was counted vnwoorthie to haue the vse therof So did it happen in England The cardinall of Yorke the cardinall of Yorke builded a costlie tombe and while he oftentimes came vnto the sepulchre to sée how the worke went forward a certeine foolish fellowe standing by bad that if he meant to vse that tombe he should go into it while he was aliue for that he should not be put into that tombe when he was dead And so it came to passe for the king by reason of certeine things ill gouerned by him waxed angrie against him and punished him So Absalom builded himselfe a sepulchre but the iudgement of God suffered not him to haue the vse thereof What maner of monument Absaloms was What maner of monument it was that is not knowen Some thinke that it was an image of this mind was Iosephus some a pyramis such as the kings of Aegypt made in Memphis it might be an obeliske such as are séene at Rome There is a huge one in a place called the Vatican wherein is the ashes of Augustus The forefathers sometime made these kind of monuments Iacob in the booke of Genesis Gen. 28 22. erected for himselfe stones and titles that they might be a monument Gen. 35 20. It is said that he did the same thing at the sepulchre of Rachel Absalom was most ambitious wherefore he prouided a monument that his name might be kept in remembrance he would be famous but he was woorthie to haue his name wiped out by perpetuall obliuion So was it decréed in Asia that he which had burned the temple of Diana in Ephesus should not once be named to the intent he might not become famous Absalom ment to leaue a noble memorie whereas neuerthelesse he had liued shamefullie and most shamefullie died The pride of the vngodlie Gen. 11 4. This is the pride of the vngodlie In the booke of Genesis they saie Come let vs build a tower which may reach vnto heauen But they gat confusion for there God confounded their toongs But on the other side the godlie doo abase themselues they ascribe all the glorie vnto God but to themselues rebuke onelie Not vnto vs Lord saie they but vnto thy name giue the glorie Psal 113 1. Dan. 9 7. to thee belongeth honour but to vs confusion The godlie haue sometime erected monuments and tokens but they ment no other thing but to haue extant a remembrance of Gods benefits they did change the names of places that they might fasten some things in the memorie Looke In 1. King 13 22 But let vs consider that this kind of gréefe or feare GOD would to be ouercome of his martyrs to whom he promised punishments It was giuen to the martyrs to despise the loue of their owne flesh not onelie while they liued but also shamefull reproches to be doone vnto their dead bodies namelie that they should be a food vnto wild beasts and that their ashes should be scattered Indéed GOD could otherwise haue turned these things from his chosen but he ordeined that they should triumph also of these gréefs and terrors In Gen. 13. 13 Neither are these things spoken on that behalfe Why burial must not be contemned that the burials of the dead brethren should be despised by them which are aliue for the bodies of them that departed were while they liued organs and instruments of the holie Ghost Wherefore euen as we should not despise the ring garments booke or such other things of our fréend so ought not we to neglect the bodies of the saints nor of anie others which be our neighbors are by God ioined vnto vs in kindred This dutie did the fathers diligentlie performe towards Marie Christ therein it was appointed that they should enioie the presence of the Lord bicause in verie déed this kind of work is allowed of God and while vnder this signe we take care about the flesh of man being dead and contemne it not as a thing of naught we after a sort testifie the faith of the resurrection whereby God will once restore the same as who should saie we will not despise that whereof we knowe GOD will haue a care in time to come This yet will I adde that the fathers in old time had somewhat a more care hereof than our men haue if we consider of their state wherein they had more regard than we haue vnto temporall things and vnto things which concerned the flesh Furthermore by this dutie we are stirred vp to doo good vnto the poore for if it please God that we should doo vnto the dead that which dooth profit them nothing how much rather will those works be allowed of him whereby we benefit his children and the members of Christ which doo féele and perceiue the same 14 But now let vs sée Touching the place of buriall Augustine whether it make anie matter of burieng more in one place than in another Augustine in the place last recited affirmeth that it dooth They saith he which be buried at the monuments of martyrs more offer themselues to the sight of their fréends who visiting the churches doo commend with their praiers vnto those martyrs for whose memorie the place is dedicated the spirits