the thunders may cease and the haile that I may dismisse you and ye tarie not here any longer †Moyses said When I shal be gone forth out of the citie I wil stretch forth my handes to our Lord and the thunders shal cease and the haile shal not be that thou maist know that the earth is our Lords †but I know that neither thou nor thy seruantes do yet feare the Lord God †The flexe therfore and the barley were hurt because the barley came vp grene and the flaxe now was boulled †but the wheate and other winter corne were not hurt because they were late ward †And Moyses going forth from Pharao out of the citie stretched forth his handes to our Lord and the thunders haile ceased neither did there droppe raine any more vpon the earth †And Pharao seing that the raine and the haile and thunders were ceased he increased his sinne †and his hart was aggrauated and the hart of his seruantes and indurate exceedingly neither did he dismisse the children of Israel as our Lord had commanded by the hand of Moyses CHAP. X. The eight plague of Locustes 21. the ninth darknes Pharao yeldeth that al men and children should goe to the desert but not the cattle 28. At last commandeth Moyses to come no more in his sight which Moyses forecelleth shal so be AND our Lord said to Moyses Goe in to Pharao for I haue indurate his hart and the hart of his seruantes that I may worke these my signes in him †and thou maist tel in the eares of thy sonne and of thy nephewes how often I haue broken the Aegyptians wrought my signes in them and you may know that I am the Lord. †Moyses therfore and Aaron went in to Pharao and said to him Thus saith the Lord the God of the Hebrewes Til when wilt thou not be subiect to me dismisse mv people to sacrifice vnto me †But if thou resist and wilt not dismisse them behold I wil bring in to morow the locust into thy coastes †which may couer the face of the earth that nothing therof appeare but that which the haile hath left may be eaten for it shal gnawe al trees that spring in the fieldes †And they shal fil thy houses and the houses of thy seruantes and of al the Aegyptians such a number as thy fathers haue not seene nor grand-fathers since they arose vpon the earth vntil this present day And he turned him selfe away and went forth from Pharao †And Pharaoes seruantes said to him How long shal we endure this scandal Dismisse the men to sacrifice to the Lord their God Doest thou not see that Aegypt is vndone †And they called back Moyses and Aaron vnto Pharao who said to them Goe sacrifice to the Lord your God who are they that shal goe †Moyses said With our young and old we wil goe with our sonnes and daughters with our sheepe and heardes for it is the solemnitie of the Lord our God †And Pharao answered So be the Lord with you as I shal dismisle you and your litle ones who doubteth but that you intend very wickedly †It shal not so be but goe ye men only and sacrifice to the Lord for this your selues also desired And immediatly they were cast out from Pharaoes sight †And our Lord said to Moyses Strech forth thy hand vpon the Land of Aegypt vnto the locust that it come vpon it and deuoure euerie herbe that remained after the haile †And Moyses stretched forth his rodde vpon the Land of Aegypt and our Lord brought in a burning wind al that day night and when it was morning the burning winde raised the locustes †which came vp ouer the whole Land of Aegypt and sate in al the coastes of the Aegyptians innumerable the like as had not bene before that time nor shal be afterward †And they couered the whole face of the earth wasting al thinges Therfore the grasse of the earth was deuoured and what fruites soeuer on the trees which the haile had left there was also nothing at al left that was greene in the trees and in the herbes of the earth in al Aegypt †For the which cause Pharao in hast called Moyses and Aaron and said to them I haue sinned against the Lord your God and against you †But now forgeue me my sinne this time also and pray to the Lord your God that he take away from me this death †And Moyses going forth from Pharaoes sight prayed to our Lord †who made a very vehement wind to blow from the west and taking the locustes it threw them into the Red sea there remained not so much as one in al the coastes of Aegypt †And our Lord did indurate Pharaoes hart neither did he dismisse the children of Israel †And our Lord said to Moyses Stretch for thy hand toward heauen and be there darkenesse vpon the Land of Aegypt so thicke that it be palpable †And Moyses stretched forth his hand toward heauen and there was made horrible darkenesse in the whole Land of Aegypt three dayes †No man saw his brother nor moued himselfe out of the place where he was but wheresoeuer the children of Israel dwelt there was light †And Pharao called Moyses and Aaron and said to them Goe sacrifice to the Lord let your sheepe only and heardes remaine let your litle ones goe with you Moyses said Hostes also holocaustes thou shalt geue to vs which we may offer to the Lord our God †Al the flockes shal goe with vs there shal not a hoofe remaine of them the which are necessarie vnto the seruice of the Lord our God especially wheras we know not what must be offered til we come to the very place †And our Lord did indurate Pharaoes hart and he would not dismisse them †And Pharro said to Moyses Getre thee from me and beware thou see not my face any more in what day soeuer thou shalt come in my sight thou shalt dye †Moyses answered So shal it be as thou hast spoken I wil not see thy face any more CHAP. XI God biddeth Moyses cause the people of Israel to borow siluer and gold vessels of the Aegyptians 4. Fortelleth one other plague the death of the first borne 9. and that Pharao wil stil be obdurate AND our Lord said to Moyses Yet with one plague more wil I touch Pharao Aegypt and after this he shal dismisse you and compel you to goe forth †Thou shalt sav therfore to al the people that euerie man aske of his frend euery woman of her neighbour vessels of siluer of gold †And the Lord wil geue grace to his people in the sight of the Aegyptians And Moyses was a very great man in the Land of Aegypt in the sight of Pharaoes seruantes of al the people †And he said This saith our Lord At midnight
promised land S. Hierom. de Mans 42. to 3. :: They were retained in the ayre til the earth broken vnder them was closed againe :: Amram maried his aunt which sheweth that the second degree in consanguinitie is not forbid by the law of nature though it was after prohibited by a positiue law Leuit 18. :: For the general murmuring wherof al the people were guiltie cha 14. â— 29. :: Temporal Princes are also pastors or shepheards of the people but this made not Iosue supreme in spiritual causes For it is clere in the next lines that he had but part of Moyses his glorie or office and that was to be temporal prince Eleazar being chief in causes spiritual before vvhom and the multitude he was ordained Duke but Eleazar consulted God for him and directed his principal actions called here his going out and going in :: Varietie of Sacrifices for diuers times :: Euerie day twise 1. 2. :: On the Sabbath day 3. :: The Neomenia or new moone :: Pasch or Phase 4. 5. :: Pentecost 6. :: Feast of Trumpets 7. :: Feast of Expiation :: For remissioÌ„ of sinnes the penitents did cooperate by penal workes of fasting and abstinence from euen vntil euen Leuit. 23. 〈◊〉 â—2 S. Aug. q. 57. in Num. Theod. q. 32. in Leuit. :: Feast of Tabernacles 8. 9. :: Feast of Assemblie and Collection :: He that voweth abstinence from a thing lawful maketh it vnlawful to him selfe by his vow S. Aug. q. 56. in Num. :: In this case God wil not impute it to her for a siÌ„ne S. Aug. q. 58. :: By afflicting of the souleâ— here vnderstood restraining sensual delectation S. Aug. q. 57. in Num. :: The husbaÌ„d reuoking his consent once geuen by word or by silence to his wiues vow sinned but the wife was bound to obey him and so was excused Vowes of things not commanded S. Aug q. 57. in Num. :: VVith whoÌ„ he sinned with them he was also iustly punished :: These wemen bringing imagies of Beelphogot caused the Israelites to offer sacrifice to him before they should committe fornication with them :: In more detestation of the parents sinne God coÌ„manded to kil these children so they were preuented from committing the like crimes But ordinarily wemen children ought not to be slaine after the victorie Deut. 20. v. 14. :: A right figure of those that would possesse heauen without labour or danger But none shal be crovvned vnles he striue lavvfully 2. Tim. 2. :: These remonings and camping places signifie by what degrees christians leauing sinnes and folowing Christ our guide may come to perfect pietie S. Hierom. de mans 42. ad Fahiol :: Danger to those that destroy not infidelitie and al enormious sinnes which dwelt in their soules before their conuersion Two handes which worke saluation :: Otherwise called the dead sea where Sodom and Gomort had stood :: A mountaine so called of the multitude of scorpions which were in it :: Mediterraneal sea called great in respect of the lakes in the holie Land :: Mount of Libanus :: Yet not before sentencâ— of death â— 12. 24. S. Aug. q. 65. in Num. :: Mystically this signified that the way to true life was not open before Christs death Theodor. q. 51. in Num. S. Grig ho. 6. in Ezechielem :: Al were not bound by this law to marie but al that would marrie must contract within their owne tribe Restrant in Mariages also for a temporal cause â—â—◠◠◠〈◊〉 Tradition Christ a King and a Priest This booke is a repetition explication and suplement of the Law S. Aug. q. 49. in Deuteroâ— It presigured the Gospel et princ Leutero Mans vlt. Conteineth fiue partes Chap. 1. 4. 12. 27. 31. 34. The first part A repetition of Gods benefites the peoples ingratitude and punishment :: God so helpeth his seruantes that they also must cooperate S. Aug. q. 1. in Deut. :: Difference of sinnes :: God is also angrie with his good seruantes and punisheth theÌ„ temporally for smal sinnes S. Aug. q. 1. in Iosue :: These were men of very great stature but not equal to the giantes before the sâ—ould :: By this we are instructed to fight agaâ—st inâ—ideles but not without special cause against christians signified by the childreÌ„ of Lot and Esau :: The I dumeans once denied them passage Num. 20. v. 20. but afterwards granted therto :: God permitted him for his former sinnes to indurate him selfe See Exod. 7. v. 3. :: Longer sorte of cubites are a foote and 9 inches so this bed was 15. foote and nine inches long and 7. foote brode Vitruuius Agricola :: Esdras adding these wordes and often times the like did not against the law because such additions are agreable and not contrarie to that which was written before :: See Num. 〈◊〉 â— 12. The second part A repetition explication of the law :: To kepe Gods coÌ„mandments is counted by al nations the most excellent wisdome :: Here and in other places it is manifest that the commandments called the Decalogue are iust tenne :: Venial and least sinnes passe not with out temporal punishment :: This was also a Mysterie that the old law signified by Moyses could not bring to heauen the true land of promise but the law of Christ signified by Iosue Theodoret q. 43. in Deut. :: Conuersion of the Iewes in the end of the world As other Scriptures are included in the law so also TraditioÌ„s are conteined in the Scriptures Brentius KeÌ„nisius Caluin The Church commended by Scriptures approueth Traditions :: It is not ynough to beleue only or to know the commandments but necessarie also to fulfil them in â—vorâ—e :: The title of mediator lawfully ascribed to Gods lieuâ—enant in â—â—rth :: Coueting as other mans wife and coueting his goodes differ as much as the exterior actes of adultry and of theft And so these two commandments are as distinct as the former two Images of Idols forbid but not of other things :: Some adoration agreeth to creatures but seruice of Latria to God onlie S. Aug. q 61. in Gen. Not withstanding this commination God ofrentimes differreth punishment expecting the sinners repentance :: Gods promises coÌ„ditional if his people serue him :: God is able to make foode of what he plesse or to sustaine men without â—â—cate :: A serpent lesse then a scorpion making those whom he byteth to die of thirst Solâ—â—us in polyhist cap. de Africa :: Holie Scripture vseth the figure Hyperbola folowing the vulgar maner of speakiÌ„g as wel to helpe the vnderstanding as to moue affectioÌ„ in great and extraordinarie things :: The similitude of a calfe and called it their god Exed 32. :: This Mosera where Aaron died is more commonly called Hor. Num. 20. 33. :: VVhen iust cause requireth an oath it must be made in the name of God not of false goddes :: Raine after seeding and before haruest signifieth Gods grace first stirring
Leuiticum Mystically it signified that the fire of charitie being first kindled in mans hart by Gods grace must be continually nourished and kept burning from which al other good workes are deriued By slesh of penance is vnder stood fasting watchig hair-cloth teares prayers aâ—mes which whosoeuer duly toucheth shal be sanctified He sychâ—us Hierosol li. 2. in Leuit. c. 6. :: This text sheweth there is difference in the nature of a fault committed commonly called sinne of dutie omitted here called offence in latin peccatuÌ„ and delictum Yet both are alike offencife to God in matter of equal importance As appeareth for that the same sacrifice was offered for both S. Aâ—â— q. 20. in Leuit. :: Geuen or presented to our Lord not offered vpon the Altar for no leauen could be offered in sacrifice cap. 2. v. 15 The second part Of consecrating Priests and their vestmeÌ„ts with punishment of some that transgressed :: VVashing signified puritie required in Priests :: Precious vestiments their dignitie and holie oile their authoritie :: VVhen the high Priest at anie time put the Ephod to the Rationale God gaue answers to his demandes in matters of doctrine and veritie which king Dauid willed Abiathar to doe 1. Reg. 23. v. 9. Neuer could anie woman weue doctrin veritie but diuine vvisdom did make such garmeÌ„ts S. Cyril lib. 6. in Leuit. :: As wel by the function of coÌ„secrating Priests as of offering Sacrifice it appeareth that Moyses was a Priest Yea the chiefe and hieghest Priest saith S. Augustin for his more excellent ministerie and extraordinarie calling Aaron was hiegh priest for his Pontifical inuesture and ordinarie vocation which should continew in his successors q. 23. in Leuit. Particular calling and consecration necessarie to priestlie offices authoritie in spiritual causes Heb. 5. Psal 109. Ordering of Priestes was a Sacrament in the law of Moyses SeueÌ„ precious vestments for the high Priest signifiing 1. Puritie 2 Discretion 3. Good works of edification S. Hierom Epist ad Fabiol 4. Toleration of others infirmities 5. Knowledge and sinceritie 6. IntentioÌ„ directed to God 7. Contemplation of God his workes Other Priestes had also three ornamentes Aaron annointed high Priest His sonnes also consecrated Al three kindes of sacrifice offered at the consecration of Priests Num. â— Priestood and Law changed together The SacrameÌ„t of holie Orders prefigured and the new Law Heb. 7. :: The people before worshipped a calfe for God Exod 32. Now therfore they offer a calfe in sacrifice to God for their sinne and to kepe them from idolatrie S. Hieron in Hierem 7. :: God appeared in his worke by sending fire to burne the sacrifice without mans industrie v. 24. :: This did signifie that Christ in whoÌ„ al nations are blessed should be stretched on the Crosse where he redemed vs in memorie wher of we now make the signe of the Crosse :: The Priests were commaÌ„ded to nourish and kepe this fire petpetually that it should not be extinguished cha 6. v. 12. :: Such as receiued more at Gods hand are more seuerly punished if they transgresse S. Aug. q. 21. in Leuit. By this also al are warned to be content with the doctrine of the Holie Ghost to abhorre heresies the fautors wherof adde falsehood to Gods word preferre their owne wicked inuentions be fore the true sense of holie Scripture Theod. q 9. in Leuit. :: Abstinence from wine coÌ„manded to Priests when they serued in the tabernacle not at other times for they serued at certaine times by turnes Theod. q. 10 in Leuit. As for drunkennes it is forbid to al men and at al times :: Natural griâ—e of mind made Aaron both vnwilling to eate lesse apt to coâ—plete al the ceremonies so without sinne he omitted that pertained to his commoditie offering it to God The third part Of things cleane and vncleane with the maner of purifying other precepts moral iudicial :: Hitherto God reueled his Law to Moyses onlie and by him to the people Now also to Aaron after he was coÌ„secrated high Priest yet not alwayes for Moyses was stil superior chap. 12. 14. 16. 17. c. :: If in dede this vncleaÌ„nes were a sinne it should be clensed by contritioÌ„ and neither necessarily remaine til night nor theÌ„ be taken away without other meanes Gen. 7. 〈◊〉 8. Some things connted vncleane in the law of nature of Moyses Three causes of this obseruance 1. For instruction 2. For exercise of obedience 1. Tim. 4. Rom. 5. 2. Mach. 6. 7. 3. For signification The things holden for cleane signified vertues The vncleane signified vices Christians are not bound to the obseruances of the old law but to that which they signified The second third Lessons on Candlemas day :: The most pure virgin mother was not subiect to this law For she conceiued not by the seede of man yet obserued the custome of other wemen Luc. 2. as Christ also would be baptized by S. Iohn Baptist Mat. 3. to geue example of humilitie S. Cyril li. 8. in Leuit S Bernard Ser. 3. de Purific :: It pertained to the Priests to discerne of leprosie in figure of Priestes authoritie to bind and loose sinnes in the new Testament S. Chrysost li. 3. de Sacerdotio :: Leprosie making spottes in the skinne of an other colour signifieth heresie that mixeth falshood with truth â— Aug. li. 2. quest Euangel c. 4â— :: Sometimes that semeth leprosie or herelie which is not wherof the priest is to iudge Deut. 17. :: This gift sacrifice were commanded saith S. Augustin because the Sacrifice of Christs bodie was not yet ordained which now serueth for al other sacrifices lâ— 1. ca. 19. et 20. cont aduersar â—eg et prophet * of vvel or riuer not of a cesterne poole or marrâ—â—â— :: If natural infirmities brought vncleaÌ„nes much more lasciuiousnes of the mind Theod. q. 15. 20. in Leuit. :: To make offer and sacrifice an hosteâ—is al one :: S. Hierom. â—s cap. 5 ad 〈…〉 at vnderstandeth this place of the abominable sines that may not be named :: Only once in the yeare the high priest and no other entred into Sancl◠〈…〉 v. 34. signifying that heauen was not open to anie Sainct before Christs passion Heb. 9. v. 8. :: Praying that al their sinnes may be remitted :: Sinnes do so defile the soule that the very holiest of al places is accounnted as contaminate therby Theodo â— 22. in Leuit. 〈◊〉 sine :: God so remitteth sinnes to those that are truly peninitent as that which is caried into a wildernes and neuer returneth :: Besides particular sacrifices for euerie oues sinnes once in the yeare was instituted a general expiatioÌ„ of al. :: If anie killed for sacrifice he must offer it at the dore of the tabernacle that a priest might offer it on the Altar for no other man nor place was allowed without special dispensation of God And so Samuel offered sacrifice in an
a child to be corrected vnto amendment but as an enemie was suffered to be indurate For of them whom Gods mercie suffereth not to be indurate it is written God scourgeth euerie child vvhom he receiueth And in an other place VVhom I loue I correct and chastise Againe VVhom God loueth he chastiseth Let no man therfore with Paganes and Manichees presume to reprehend or blame Gods iustice but certainly beleue that not Gods violence made Pharao indurate but his owne wickednes and his vntamed pride against Gods precepts Againe what els is it to say I vvil indurate his hart but when my grace is absent from him his owne wickednes wil obdurate him To know this by examples water is congeled with vehement cold but the heate of the sunne coming vpon it is resolued and the sunne departing it freezeth againe In like maner by the lasines of sinners charitie waâ—eth cold they are hardned as yse but when the heate of Gods mercie commeth vpon them they are againe soâ—tned So Pharao without pittie or compassion afflicting the Hebrewes became as hard as yse but Gods hand touching him with afflictions he made humble supplication that Moyses and Aaron would pray to God for him promising what they demanded againe when the plagues were remoued he was more indurate against God and his people then before VVherby we see Gods gentlenes indulgence and sparing of Pharao not his â—igour nor his wil or set purpose but his permission and Pharaoes owne wilful malice hardned his hart and brought him to obstinate contempt of Gods coÌ„mandments And therfore God did only indurate him in that coÌ„mon phrase of speaking as a father or a maister hauing brought vp his child or seruant delicatly and not sufficiently punished his frequent faultes wherby he becometh worse and worse desperate and obdurate at last the father or maister saieth I haue made thee thus bad as thou art I by sparing thee and suffering thee to haue thine owne pleasure haue nourished thy peruersnes and carelesnes yet he saieth not this as though by his wil and intention but by his goodnes and gentlenes the man became so wicked It may here be demanded againe why did not our Lord so mercifully punish Pharao as wholy to reclame him for it semeth that had benne greatest mercie and God dealeth so with some why doth he not with al that al might be saued First it is most iustly and rightly ascribed to their iniquitie which deserue to be indurate againe why this sinner is reclaimed and not an other of the same il deserts is to be referred to Gods inscrutable iudgements which are often secrete neuer vniust Let it therfore suffice piously and humbly to beleue that as Moyses testifieth God is faithful and vvithout anie iniquitie iust and right and as the royal Prophet also professeth Thou art not a God that vvâ—â—â— iniquitie and as the Apostle teacheth there is no iniquitie vvith God By al which and some more to the same effect which we omit S. Augustin concludeth againe that properly Pharao hardened his owne hart God only by bestowing benefites vpon him which he abused and not plaguing him so much as he deserued but letting him liue and reigne and persecute the Church for the time vntil he and al his armie were in the middes of the sea VVhither as the same lerned father noteth ser 89. their owne desperate boldnes drew them vaine furie through their owne madnes prouoking them to goe so farre where God not working but only ceasing to continew his miracle the waters returning to their owne nature and meeting together inuolued and drowned them al. Other like expositions the same lerned father hath in other places As q. 18. super Exodum he teacheth that Pharao being already so wicked through his owne fault other things were done to him and his people which partly were to the correction of others and might haue bene to his but he abusing al became worse worse by Gods suffering and dispensation not only for his 〈◊〉 but euidently iust punishment Li. 5. cont Iulian c. 3. touching the ground of tentation he alleageth the Apostle saying Euerie one is tempted of his ovvne concupiscence abstracted and allured but touching one kind of Gods punishing some that are ouerwhelmed in obstinate sinnes he alleageth the saying of an other Aopstle God hath deliuered them into passions of ignominie and into a reprobate â—â—nâ—e to do those things that are not conuenient for God deliuereth them saith he conveniently that the same sinnes are made both punishments of sinnes past and are deserts of punishments to come Yet he maketh not the willes euil but vseth the euil as he wil who can not wil anie thing vniuâ—â—ly Againe q. 24. It appeareth saith he that the causes of induration of Pharaoes hart were not only for that his Inchanters did like things to those which Moyses and Aaron did but the very patience of God by which he spared him Gods patience according to mens hartes is profitable to some to repentance to some vnprofitable to resist God persist in euil yet not of it selfe vnprofitable but through the euil hart Briefly q 36. I haue harned Pharaoes hart that is I haue bene patient ouer him and his seruants Epist 105. God doth not indurate by imperting malice but by not imperting mercie or grace Li de Proedâ—st Grat. c 4. God is sayed to indurate him whom he wil not mollisie So to make him blinde whom he wil not illuminate So also to repel him whom he wil not cal And â— 6 what is that to say I vvil indurate his hart but I wil not mollifie it cap 14. It ought to haue auailed Pharao to saluation that Gods patience deâ—erring his iust and deserued punishment multiplied vpon him frequent stripes of miracles or miraculous punishmeÌ„ts Cap 15. Did not Nabucodonosor repent being punished after innumerable impieties and recouered the kingdome which he had lost But Pharao by punishment became more obdurate and perished Both were men both Kings both persecutors of Gods people both gently admonished by punishments VVhat then made their endes diuers but that the one feeling Gods hand mourned in remembrance of his owne iniquitie the other by his freewil fought against Gods most merciful veritie Neither is this the doctrin of S. Augustin alone but of other Doctors also Origen li. 3. Periarch c. de Libert arbitrij saieth the Scripture sheweth manifestly that Pharao was indurate by his owne wil. For so God saied to him Thou vvouldest not If thou vvilt not dismisse Israel S. Basil Orat. quod Deus non sit auctor malorum saieth God beginning with lesse scourges proceeded with greater and greater to plague Pharao but did not mollifie him being obstinate neither yet did punish him with death vntil he drowned himselfe when he presumed through pride to passe the same way by which the iust went
shal be raised againe from death and together with the soule be eternally glorified 12 In the meane time of this pilagrimage of mankind it is our way-faring special prouision dailie and supersubstantial bread til we shal possesse the promised land the kingdome of heauen in eternal blisse CHAP. XVII The people murmuring againe in Raphidim for want of drinck our Lord giueth them water out of arock 8. Amalech fighteth with them And Moyseslifting vp his hand in prayer Israel ouercometh otherwise Amalech prâ—â—aâ—leth THERFORE al the multitude of the children of Israel setting forward from the desert Sin by their mansions according to the word of our Lord camped in Raphidim where there was no water for the people to drinke †Who chiding against Moyses said Geue vs water that we may drinke To whom Moyses answered Why chide you against me Wherfore doe you tempt our Lord †The people therfore was thirstie there for lacke of water and murmured against Moyses saying Why didst thou make vs goe forth out of Aegypt to kil vs and our children and our beastes with thirst †And Moyses cried to our Lord saying What shal I doe to this people Yet a litle while and they wil stone me †And our Lord said to Moyses Goe before the people and take with thee of the ancients of Israel and the rodde wherwith thou didst strike the riuer take in thy hand and goe †Behold I wil stand there before thee vpon the rocke Horeb and thou shalt strike the rocke and water shal goe out therof that the people may drinke Moyses did so before the ancientes of Israel †and he called the name of that place Temptation because of the chiding of the children of Israel and for that they tempted our Lord saying Is the Lord amongst vs or not †And Amalec came and fought against Israel in Raphidim †And Moyses sayd to Iosue Choose out men and goe forth and fight against Amalec to morow I wil stand in the toppe of the hil hauing the rodde of God in my hand †Iosue did as Moyses had spoken and he fought against Amalec but Moyses and Aaron and Hur went vp vpon the toppe of the hil †And when Moyses lifted vp his hands Israel ouercame but if he did lette them downe a little Amalec ouercame †And the handes of Moyses were heauie therfore they tooke a stone and putte vnder him wherupon he sate and Aaron and Hur staied vp his handes on both sides And it came to passe that his handes were not wearie vntil sunne sette †And Iosue put Amalec to flight his people by the edge of the sword †And our Lord said to Moyses Write this for a monument in a booke deliuer it to the eares of Iosue for I wil destroy the memorie of Amalec from vnder heauen †And Moyses builded an Altar and called the name therof Our Lord my exaltation saying †Because the hand of our Lords throne and the warre of our Lord shal be against Amalec from generation vnto generation CHAP. XVIII Iethro Moyses father in law bringeth to him his wise and childrens 8. And hearing the great workes of God 12. offereth Sacrifice 13 and Wisely aduised Moyses to appoint subordinate officers to iudge lesse causes reseruing the greater to him selfe AND when Iethro the priest of Madian the allied of Moyses had heard al the thinges that God had done to Moyses and to Israel his people and that our Lord had brought forth Israel out of Aegypt †he tooke Sephora the wife of Moyses whom he had sent backe †and her two sonnes of which one was called Gersam his father saying I haue bene a stranger in a forren countrie †And the other Eliezer for the God of my father quoth he is my helper and hath deliuered me from Pharaoes sword †Iethro therfore the allied of Moyses came and his sonnes and his wife to Moyses into the desert where he was camped beside the mountayne of God †And he sent word to Moyses saying I Iethro thy allied come to thee and thy wife and thy two children with her †Who going forth to mere his allied adored and kissed him and they saluted on an other with wordes of peace And when he was entred into the tent †Moyses told his allied al thinges that our Lord had done to Pharao and the Aegyptians for Israel and the whole trauaile which had chanced to them in the iourney and that our Lord had deliuered them †And Iethro reioyced for al the good thinges that our Lord had done to Israel because he had deliuered them out of the handes of the Aegyptians †and he said Blessed is the Lord that hath deliuered you out of the hand of the Aegyptians and out of the hand of Pharao that hath deliuered his people out of the hand of Aegypt †Now doe I know that the Lord is great aboue al goddes for because they dealt proudely against them †Iethro therfore the allied of Moyses offered holocaustes and hostes to God and Aaron and al the ancientes of Israel came to eate bread with him before God †And the next day Moyses sate to iudge the people who stoode by Moyses from morning vntil night †Which thing when his allied had seene to witte al thinges that he did in the people he said What is this that thou doest in the people Why sittest thou alone and al the people attendeth from morning vntil night †To whom Moyses answered The people cometh to me seeking the sentence of God †And when anie controuersie chanceth among them they come vnto me to iudge betwene them and to shew the preceptes of God and his lawes †But he said Thou doest not wel †thou art tâ—red with foolish labour both thou and this people that is with thee the busines is aboue thy strength thou alone canst not susteyne it †But heare my wordes and counseils and God shal be with thee Be thou to the people in those thinges that pertaine to God to report their wordes vnto him †and to shew to the people the ceremonies and rite of worâ—hipping and the way wherin they ought to walke and the worke that they ought to doe †And prouide out of al the people men that are wise and doe feare God in whom there is truth and that doe hate auaâ—ice and appointe of them tribunes and centurions and quinquagenarians and deanes †which may iudge the people at al tymes and what great matter soeuer â—â—aâ— fal out let them referre it to thee and let them iudge the lesse matters only and so it may be lighter for thee the burden being imparted vnto others †If thou doest this thou shalt fulfil the commandment of God and shal be able to beare his preceptes and al this people shal returne to their places with pâ—eace †Which thinges when Movses heard he did al thinges that he had suggested vnto him †And choosing substantial men
shal burne the fatte vpon the altar but the breast shal be Aarons and his sonnes †The right shoulder also of the pacifique hostes shal fal for first fruites of the priest †He of the sonnes of Aaron that offereth the bloud and the fatte him selfe shal haue the right shoulder also for his portion †For the brest of eleuation and the shoulder of seperation I haue taken of the children of Israel from their pacifique hostes and haue geuen them to Aaron the priest and to his sonnes by a lawe for euer of al the people of Israel †This is the anoynting of Aaron and his sonnes in the ceremonies of our Lord in the day when Moyses offered them that they might doe the function of priesthood †and the thinges that our Lord commanded to be geuen them of the children of Israel by a perpetual religion in their generations †This is the lawe of holocauste and of the sacrifice for sinne and for an offence and for consecration and the victimes of pacifiques †Which our Lord apointed to Moyses in mount Synai when he commanded the children of Israel that they should offer their oblations to our Lord in the desert of Synai CHAP. VIII Moyses consecrateth Aaron high Priest 13. and his sonnes Priests 33. continuing in the tabernacle seuen dayes and nights AND Our Lord spake to Moyses saying †Take Aaron with his sonnes their vestimentes and the oyle of vnction a calfe for sinne two Rammes a basket with azymes †and thou shalt gather al the assemblie to the dore of the tabernacle †And Moyses did as our Lord had commaunded And al the multitude being gathered before the dore of the tabernacle †he said This is the word that our Lord hath commanded to be done †And immediatly he “ offered Aaron his sonnes and when he had washed them †“ he reuested the high priest with the sttait linnen garment girding him with a bawdrike and reuesting him with the tunike of hyacinth and ouer it he put the Ephod †which he straitening with the girdle fitted it to the Rationale wherin was Doctrine and Veritie †with the mitre also he couered his head and vpon it against the forehead he put the plate of gold consecrated in sanctification as our Lord had commanded him †He “ tooke also the oyle of vnction wherwith he anoynted the tabernacle with al the furniture therof †And sanctifying them and hauing sprinckled the altar seuen times he anoynted it and al the vessel therof and the lauer with the foote therof he sanctified with the oyle †The which pouring vpon Aarons head he anoynted and consecrated him †his sonnes also after he had offered them he reuested with linnen tunikes and girded them with bawdrikes and put mitres on them as our Lord had commanded †He “ offered also the calfe for sinne and when Aaron and his sonnes had put their handes vpon the head therof †he did immolate it drawing the bloud and dipping his finger touched the hornes of the altar round about Which being expiated and sanctified he poured the rest of the bloud at the botome therof †But the fatte that was vpon the entralles and the caule of the liuer and the two little kidneys with their little tallow he burnt vpon the altar †the calfe with the skinne and the flesh and the dung he burnt without the campe as our Lord had commanded †He offered also a ramme for an holocaust vpon the head wherof when Aaron and his sonnes had put their handes †he did immolate it and poured the bloud therof in the circuite of the altar †And cutting the ramme it selfe into peeces the head therof and the ioyntes and the fatte he burnt with fire †hauing first washed the entralles and the feete and the whole ramme together he burnt vpon the altar because it was an holocaust of most swete odour to our Lord as he had commanded him †He offered also the second ramme for the consecration of priests and Aaron and his sonnes did putte their handes vpon the head therof †which when Moyses had immolated taking of the bloud therof he touched the tippe of Aarons right eare and the thumbe of his right hand in like maner also of his foote †He offered also the sonnes of Aaron and when of the bloud of the ramme being immolated he had touched the tippe of the right eare of euerie one and the thumbes of the right hand and foote the rest he poured on the altar round about †but the fatte and the rump and al the fatte that couereth the entralles and the caule of the liuer and the two kidneies with their fatte with the right shoulder he seperated †And taking out of the basket of azymes which was before our Lord a loafe without leauen and a manchet tempered with oile and a wafer he put them vpon the fatte and the right shoulder †deliuering al to Aaron and to his sonnes Who hauing lifted them vp before our Lord †he tooke them againe of their handes and burnt them vpon the altar of holocaust because it was the oblation of consecration for a swete odoure of the sacrifice to our Lord. †And he tooke of the ramme of consecration the brest for his portion eleuating it before our Lord as our Lord had commanded him †And taking the oyntment and the bloud that was vpon the altar he sprinckled it vpon Aaron and his vestiments vpon his sonnes and their vestiments †And when he had sanctified them in their vestiments he commanded them saying Boile the flesh before the dore of the tabernacle and there eate it Eate ye also the loaues of consecration that are laid in the basket as our Lord commanded me saying Aaron and his sonnes shal eate them †and whatsoeuer shal be left of the flesh and the loaues fire shal consume †Out of the dore also of the tabernacle you shal not goe forth seuen daies vntil the day wherein the time of your consecration shal be expired for in seuen dayes the consecration is finished †as at this present it hath bene done that the rite of the sacrifice might be accomplished †Day night shal you tarie in the tabernacle obseruing the watches of our Lord lest you die for so it hath bene commanded me †And Aaron and his sonnes dld al thinges which our Lord spake by the hand of Moyses ANNOTATIONS CHAP. VIII 6. Offered Aaron By this maner of taking offering and consecrating Aaron Hiegh Priest S. Paul sheweth that none may chalenge to them selues nor presume to exercise priestlie offices or anie authoritie in spiritual causes but such as be orderly called therto Yea that Christ him self would not haue exercised this function but that he was also called of God vnto it saying Euerie Hiegh Priest taken from among men is appointed for men in those thinges that pertaine to God Neither doth anie man
wife thou shalt not reueale because it is the turpitude of thy brother †The turpitude of thy wife and her daughter thou shalt not reueale Her sonnes daughter and her daughters daughter thou shalt not take to reueale her ignominie because they are her flesh and such copulation is incest †Thou shalt not take thy wiues sister for an harlote to vexe her withal neither shalt thou reueale her turpitude whiles she is yet liuing †To a woman hauing her flowers thou shalt not approch neither shalt thou reueale her turpitude †With thy neighbours wife thou shalt not companie nor be polluted with commixtion of seede †Of thy seede thou shalt not geue to be consecrated to the idol Moloch nor pollute the name of thy God I the Lord. †Companie not with mankind as with womankind because it is abomination †With no beast shalt thou companie neither shalt thou be polluted with it A woman shal not lie downe to a beast nor companie with it because it is an hainous fact †Neither be ye polluted in anie of the thinges wherwith al the nations haue bene contaminated which I wil cast out before your sight †and wherwith the land is polluted whose abominations I wil visite that it vomite out the inhabitants therof †Keepe my ordinances and iudgements and doe not any of these abominations as wel the same countrieman as the stranger that seiourneth with you †For al these execrable thinges did the inhabitants of the land that haue bene before you and haue polluted it †Beware therfore lest in like maner it vomite out you also when you shal doe the like thinges as it vomited out the nation that was before you †Euerie soule that shal doe anie of these abominations shal perish from the middes of his people †Keepe my commandements Doe not the thinges which they haue done that haue bene before you and be not polluted in them I the Lord your God ANNOTATIONS CHAP. XVIII 6 Next of his bloud Mariage is forbid first and most strictly by the law of nature in al degrees in the right line ascending and decending both in consanguinitie and affinitie S. Paul testifying that among the heat hen no man could haue his fathers vvise And in the right line God him selfe who onlie can neuer dispensed Secondarily the first collateral degree in consanguinitie that is betwen brother and sister by one parent or by both is also vnlawful by the law of nature except in the beginning of the world when Adams children must nedes marie together God so ordayning that al mankind should be propagated by one man for of him also the first woman was made but after this beginning it was neuer allowed nor perhaps can be dispensed withal at least neuer was by anie man Though Beza li. de repudijs diuoâ—tijs and some English Bezites charge Pope Martin the fifth to haue dispensed with one that had maried his owne natural sister which is a false reporte For it was with one who hauing committed fornication with one sister afterwardes maried the other from whom he could not be separated without great scandal the pretended mariage being publike and the impediment secrete as S. Antoninus writeth par 3. sum Theol. tit 1. c. 11. But besides the right line and the first collateral degree in consanguinitie no other collateral degrees are prohibited by the law of nature but by positiue only So this present law written by Moyses forbade to marie in the first collateral degree of affinitie but the same law commanded Deut. 25. that in case a maried man died without issue his brother should marie the widow VVherby is clere that this degree and others more remote were not prohibited by the law of nature For then God would not haue made a contrarie general law in anie case for the whole nation of the Iewes his people and that vnder penaltie to be obserued which is contrarie to the qualitie of indulgence or dispensation and no such necessitie as in the beginning of the world VVherfore al protestants that say the whole law written by Moyses concerning degrees of consanguinitie and affinitie is the law of nature and so pertaineth to Christians must necessarily say also that if now a maried man die without issue his brother must marie his wife VVhich specially they denie It is also proued that this and some other degrees expressed in this place were not against the law of nature which is common to al nations commonly or easely knowne to al men by discourse of reason because no common wealth among the Gentiles did punish nor modest men forbeare or reprehend such mariages as appeareth by Laban who after he had deceiued Iacob by geuing him one sister for an other offered him also the former promised whom without difficultie of conscience he accepted Gen. 29. neither did that holie Patriareh thinke it vnlauful to keepe them both And when Iudas matched his second sonne and promised the third to the wife of his first sonne he did it according to the custome of that place time Gen. 38. And Noemi spoke according to the same custome Ruth 1. v. 11. Againe where this law forbiddeth a man to marie or companie with his wiues sister it addeth vvhiles she is liuing not prohibiting mariage when his first wife is dead Yet his wiues sister is as nere in affinitie as his brothers wife Likewise the diuersitie of punishments chap. 20. for transgression of this law either in the right line or in the first collateral degree of consanguinitie who were punished by death and for transgressing in the first collateral degree of affinitie or in the second either of consanguinitie or affinitie who had lesse punishments sheweth that the former degrees are prohibited by the law of nature and not the other for then the violation should be like sinne and punished alike Finally it is euident that certaine of these degrees are not against the law of nature by the example of holie Abraham who in and according to the law of nature maried his brothers daughter called Sarai otherwise Iescha Gen. 11. which mariage God approued by manie blessings Also Iacob maried two sisters together Two sonnes of Iudas maried the same woman successiuely And Amram Moyses father maried his aunt his fathers sister Exod. 6. v. 20. Num. 26. v. 59. VVherfore seing neither the first collateral degree in affinitie nor the second collateral in consanguinitie or affinitie is forbid by the law of nature but by positiue only and that both ceremonial and iudicial lawes of the old Testament ceassed in the New and are abrogated by Christ it resteth proued that the same bind not Christians but as they are renewed and established by the Church or Christian commonwelthes And as this is donne in temporal causes by temporal States partly by renewing and establishing the same which was in the law of Moyses as by punishing wilful
this water the third day and the seuenth and so shal be cleansed If he were not sprinkled the third day the seuenth day he can not be clensed †Euerie one that toucheth the dead corps of mans soule and is not sprinkled with this commistion shal pollute the tabernacle of the Lord and shal perish out of Israel because he was not sprinkled with the water of expiation he shal be vncleane and his filthinesse shal remaine vpon him †This is the law of the man that dieth in a tabernacle Al that enter into his tent and al the vessel that are there shal be polluted seuen daies †The vessel that hath no couer nor bynding ouer it shal be vncleane †If any man in the field touch the corps of a man that was slaine or that died of himself or his bone or graue he shal be vncleane seuen daies †And they shal take of the ashes of combustion and of sinne and shal powre liuing water vpon them into a vessel †in the which when a man that is cleane hath dipped hyssope he shal sprinkle therwith al the tent and al the implementes and the men polluted with such contagion †and in this maner he that is cleane shal purge the vncleane the third and seuenth day And being expiated the senenth day he shal wash both himself and his garmentes and be vncleane vntil euening †If anie man be not expiated after this rite his soule shal perish out of the middes of the Church because he hath polluted the Lordes Sanctuarie and is not sprinkled with water of lustration †This precept shal be an ordinance for euer He also that sprinkleth the waters shal wash his garmentes Euerie one that toucheth the waters of expiation shal be vncleane vntil euen †Whatsoeuer he toucheth that is vncleane he shal make it vncleane and the soule that toucheth anie of these thinges shal be vncleane vntil euen CHAP. XX. ariâ— the sister of Moyses dieth 2. The people murmure for lack of water 7. Moysâ—s and Aaron being commanded to draw some out of a rock do it doutfully 12. and for the same are foretold that they shal die in the desert 14. Not obtaining licence to passe through Edom 22. they come into Mount Hor where Eleazar is ordained hiegh Priest Aaron dieth and is mourned by the people thirtie daie AND the children of Israel and al the multitude came into the desert Sin the first moneth and the people abode in Cades And Marie died there and was buried in the same place †And when the people lacked water they came together against Moyses and Aaron †and being turned into sedition said Would God we had perished among our brethren before our Lord. †Why haue you brought forth the Church of our Lord into the wildernesse that both we and our cattel should die †Why did you make vs ascend out of Aegypt and haue brought vs into this exceding naughtie place which can not be sowed which bringeth forth neither figge nor vines nor pomegranates moreouer also hath no water for to drinke †And Moyses and Aaron the multitude being dismissed entring into the tabernacle of couenant fel flatte vpon the ground and cried to our Lord and said Lord God heare the crie of this people and open vnto them thy treasure the fountaine of liuing water that being satisfied their murmuring may cease And the glorie of our Lord appeared ouer them †And our Lord spake to Moyses saying †Take the rodde and assemble the people together thou and Aaron thy brother and speake to the rocke before them and it shal geue waters And when thou hast brought forth water out of the rocke al the multitude shal drinke and their cattel †Moyses therfore tooke the rodde which was in the sight of our Lord as he commanded him †the multitude being assembled before the rocke and he said to them Heare ye rebellious and incredulous Can we out of this rocke bring you forth water †And when Moyses had lifted vp his hand stricking the rocke twise with the rodde there came forth great plentie of water so that the people drunke and their cattel †And our Lord said to Moyses and Aaron Because you haue not beleued me to sanctifie me before the children of Israel you shal not bring in these peoples into the land which I wil geue them †This is the water of contradiction where the children of Israel quarelled against our Lord and he was sanctified in them †In the meane time Moyses sent messengers from Cades to the King of Edom which should say Thus thy brother Israel biddeth vs to say Thou knowest al the labour that hath taken vs †in what maner our fathers went downe into Aegypt and there we dwelt a great time and the Aegyptians afflicted vs and our fathers †and in what maner we cried to our Lord and he heard vs and sent an Angel that hath brought vs out of Aegypt Loe being presently in the citie of Cades which is in thy vttermost borders †we besech thee that we may haue licence to passe through thy countrie We wil not goe through the fieldes not through the vineyardes we wil not drinke the waters of thy welles but we wil goe the common high way declining neither to the right hand nor to the left til we be past thy borders †To whom Edom answered Thou shalt not passe by me otherwise I wil come armed against thee †And the children of Israel said We wil goe by the beaten way and if we and the cattel drinke thy waters we wil geue thee that which is iust there shal be no difficultie in the price only let vs passe speedely †But he answered Thou shalt not passe And immediatly he came forth to meete them with an infinitie multitude and a strong hand †neither would he condescend to them desiring to grant them passage through his borders For the which cause Israel turned an other way from him †And when they had remoued the campe from Cades they came into the mountaine Hor which is in the borders of the land of Edom †Where our Lord spake to Moyses †Let Aaron sayeth he goe to his people for he shal not enter to the Land which I haue geuen the children of Israel for that he was incredulous to my mouth at the Waters of contradiction †Take Aaron and his sonne with him and thou shalt bring them into the mountaine Hor. †And when thou hast vnuested the father of his vesture thou shalt reuest therewith Eleazar his sonne Aaron shal be gathered and die there †Moyses did as our Lord had commanded and they went vp into the mountaine Hor before al the multitude †And when he had spoyled Aaron of his vestimentes be reuested Eleazar his sonne with them †After that he was dead in the toppe of the mountaine he went downe with Eleazar †And al the multitude seeing that Aaron
the reuenge of our Lord on the Madianites †Let a thousand men of euerie tribe be chosen of Israel to be sent to the warre †And they gaue a thousand of euerie tribe that is to say twelue thousand wel appointed to fight †whom Moyses sent with Phinees the sonne of Eleazar the priest and the holie vessel and the trumpettes to sound he deliuered to him †And when they had fought against the Madianites and had ouercome al the men they slew †and their kinges Eui and Recem and Sur and Hur and Rebe fiue princes of the Nation Balaam also the sonne of Beor they killed with the sword †And they tooke their wiues and litle ones and al their goodes whatsoeuer they had bene able to make they spoiled †as wel cities as townes and castels the fire did consume †And they tooke the praye and al thinges that they had taken as wel of men as of beastes †and they brought them to Moyses and Eleazar the priest and to al the multitude of the children of Israel but the rest of the implementes they caried to the campe in the champion countries of Moab beside Iordan against Iericho †And Moyses and Eleazar the priest went forth and al the princes of the synagogue to meete them without the campe †And Moyses being angrie with the princes of the hoste the tribunes and the centurions that were come from the battle †said Why haue you reserued the wemen †Are not these they that deceiued the children of Israel at the suggestion of Balaam and made you preuaricate against our Lord vpon the sinne of Phogor whereupon also the people was stroken †Therfore kil al whatsoeuer is of the male sexe among the litle ones also and the wemen that haue knowne men in carnal copulation slea ye †but the gyrles and al the wemen that are virgins reserue to you †and tarying without the campe seuen dayes He that hath killed a man or touched him that is killed shal be expiated the third day and the seuenth †And of al the praye whether it be garment or vessel and some thing prepared for implementes of goates skinnes and heare and wood shal be expiated †Eleazar also the priest spake to the hoste that had fought in this maner This is the precept of the law which our Lord hath commanded Moyses †Gold and siluer and brasse and yron and leade and tinne †and al that may passe through the fyre shal be purged by fyre but whatsoeuer can not abide the fire shal be sanctified with the water of expiation †and you shal wash your garmentes the seuenth day and being purified afterward you shal enter into the campe †And our Lord said to Moyses †Take the summe of those thinges that were taken from man vnto beast thou and Eleazar the priest and the princes of the multitude †and thou shalt diuide the praye equally betwene them that fought went forth to the warre and betwen the rest of the multitude †and thou shalt separate a portion to the Lord from them that fought and were in the battle one soule of fiue hundred as wel of mankind as of oxen and asses and sheepe †and thou shalt geue it to Eleazar the priest because they are the first fruites of the Lord. †Out of the halfe part also of the children of Israel thou shalt take the fiftith head of mankind and of oxen and asses and sheepe and of al beastes and thou shalt geue them to the Leuites that watch in the custodies of the tabernacle of the Lord. †And Moyses and Eleazar did as our Lord commanded †And the praye which the hoste had taken was of sheepe six hundred seuentie fiue thousand †of oxen seuentie two thousand †of asses sixtie one thousand †The soules of the folkes of the female sexe that had not knowne men thirtie two thousand †And the halfe part was geuen to them that had bene in the battle of sheepe three hundred thirtie seuen thousand fiue hundred †of the which for the portion of our Lord were reckened sheepe six hundred seuentie fiue †And of the thirtie six thousand oxen oxen seuentie and two †of the thirtie thousand fiue hundred asses asses sixtie one †of the soules of mankind sixtene thousand there fel to the portion of our Lord thirtie two soules †And Moyses deliuered the number of the first fruites of our Lord to Eleazar the priest as it had bene commanded him †of the halfe part of the children of Israel which he had separated to them that had bene in the battle †But of the halfe part that had chanced to the rest of the multitude that is to say of the three hundred thirtie seuen thousand fiue hundred sheepe †and of the thirtie six thousand oxen †and of the thirtie thousand fiue hundred asses †and of the sixtene thousand of mankind †Moyses tooke the fiftith head and gaue it to the Leuites that watched in the tabernacle of our Lord as our Lord had commanded †And when the princes of the hoste were come to Moyses and the tribunes and centurions they said †We thy seruantes haue reckened the number of the warryers which we had vnder our hand and not so much as one verily was lacking †For this cause we offer in the donaties of our Lord euerie one that which we could finde in the praye of gold garters and tablettes ringes and braceletes and cheynes that thou maiest pray to our Lord for vs. †And Moyses and Eleazar the priest receiued al the gold in diuerse formes †in weight sixtene thousand seuen hundred fiftie sicles of the tribunes and of the centurions †For that which euerie one had spoiled in the praye was his owne †And that which was receiued they brought into the tabernacle of testimonie for a monument of the children of Israel before our Lord. CHAP. XXXII The children of Ruben and Gad demanding to haue inheritance on that side Iordan where they yet are 7. Moyses iustly rebuketh them 16. yet vpon condition that they wil march first ouer Iordan and remaine the first in battle til the land be subdued to the children of Israel 28. he granteth to them and the halfe tribe of Manasses that which they request AND the children of Ruben and Gad had much cattel and they had in beastes an infinite substance And when they had seene Iazer and Galaad fitte countries for to feede cattel †they came to Moyses and Eleazar the priest and the princes of the multitude and said †Ataroth and Dibon and Iazer and Nemra Hesebon and Eleale and Sabam and Nebo and Beon †the land which our Lord smote in the sight of the children of Israel is of a verie plentiful soile for the feeding of beastes and we thy seruantes haue very much cattel †and we pray thee if we haue found grace before thee that thou geue vs thy
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
15. Oza 2â— Reg. 6. sodenly slaine for touching the Arke of God the Lavv forbidding vnder paine of death Num. 1. v. 51. 18. v. 7. that none should approch to holie office being not therto orderly called Of workes also of Supererogation called counsailes not preceptes vve haue examples in vovves voluntarily made of thinges not commanded the law prescribing vvhat vovves might be made by vvhom Nu. 30. And Num. 6. a particular rule was proposed to such as of their ovvne accord vvould embrace it a distinct name geuen them to be called Nazarites that is Seperate or Sanctified In which state they vvere to remaine either for a time limited by themselues or their parents or perpetually if they so promised Iudic. 13. 1. Reg. 1. For sâ— farre as their promise extended they were strictly obliged to performe Deut. 23. When thou hast vowed a vow to our Lord thy God thou shalt not slacke to pay it because our Lord thy God wil require it and if thou delay it shal be reputed to thee for sinne If thou wilt not promise thou shalt be without this sinne Pay thy vowes vnto the Highest Psal 75. Vow ye and render your vowes to our Lord your God Psal 49. The Rechabites aftervvardes had a like rule to the Nazariteâ— the same perpetual Hierem. 3â— neuer to drinke wine nor to build nor dwel in houses but in tabernacles nor sow corne nor plant vineyardes VVhich rule though instituted by a man yet the obseruation therof vvas much commended rewarded by God v. 19. Such distinct state of religious persons with other states of the church of Christ were also prefigured Leuit. 11. by the cleane fishes of three distinct vvaters as some holie Fathers do mystically expound that place To vvitte the cleane fishes of the sea are the multitude of lay persons which are dravven out of the sea of this vvorld and happely found good fishes in our Lords nette Math. 13. The cleane fishes of the riuers are the good and fruitful Clergie men that vvatter the vvhole earth by teaching Christian doctrin and ministring holie Sacramentes vvith other Rites and Gouerning the whole Church And the cleane fishes of standing pooles are the Monastical persons liuing perpetually in Cloysters vvhere good soules are alwayes readie for our Lordes table as S. Bernard teacheth Much more the more ancient fathers S. Beda S. Gregorie S. Augustin and others explicate innumerable places of holie Scripture mystically relying therin vpon example of the new Testament so expounding the old Namely S. Paul teaching as before is noted that the whole law was a pedagogue guiding men to Christ and affirming that al thinges happened to the people of the old Testament in figure of the new Leauing therfore to prosecute the same further which would require a verie great worke it may here suffice to geue according to the literal sense a briefe view of certaine other pointes of Religion practised in this fourth age VVhere it is clere that as Iacob the Patriarch had fortold Gen. 48. that Abrahams Isaacs and his owne name should be inuocated so Moyses prayed God for his promise made to them and for their sake to pardon the people saying Exod. 32. Remember ô Lord Abraham Isaac Israel And our Lord was pacified from doing the euil which he had spoken against his people His diuine prouidence so disposing that he could be hindered by such prayers from that which hâ—threatned And whereas Moyses did not directly inuocate the holie Patriarches as Christians now cal vpon glorified Sainctes to pray for them the cause of difference is for that now Sainctes seing God know in him whatsoeuer perteyneth to their glorie which state none bâ—fore Christ attainâ—d vnto Num 35. v. 25. Deut. 4. v. 12. Againe Protestantes obiect that for so much as God knoweth al our necessities desires dispositions and whatsoeuer is in man it is needles say they superfluous in vaine that Sainctes should commend our causes To this we answer that not only glorious Sainctes but also mortal men by Gods ordinaÌ„ce by which nothing is done vainely do such offices as mediators betwen God and other men for so Moyses told the wordes of the people to our Lord Exod. 19. notwithstanding Gods omniscience or knowledge of al thinges Also God expresly commanded Iobs freinds to goe to Iob promising to heare his prayer for thâ—m As for Sainctes hearing or knowing our prayers made to them though onlie God of himselfe and by his owne power seeth mens secrete cogitations and therfore is properly called the searcher of hartes 1. Reg. 16. yet God communicateth this powâ—r to prophetes to see the secrete thoughtes of others so Samuel knew the cogitations of Saul 1. Reg. 9. v. 20. And Abias saw by reuelation the coming of Ierobomas wife to him in Silo 3. Reg. 14. Much more God reuealeth our present state and acts to glorified soules vvho are as Angels in heauen Math. 22. and being secure of their owne glorie are careful sayeth S. Cyprian of our Saluation Neither is it derogation to God that Saints are honoured and titles ascribed to them of intercessors mediators and the like for such titles are geuen to them not as to God but by vvay of participation only So Iudges are called goddes and sauiours Exod. 21. Iudic 3. and Priestes called goddes Exod. 21. Praise geuen to God and Gedeon Iudic. 7. Protection and adoration of Angels is very frequent Exod. 23. 31. Num. 22. Iosue 5. Iudic. 2. 6. 13. The names of the twelue sonnes of Israel were grauen in the two chiefe ornaments of the high priest in the Ephod and Rationale Exod. 28. Manna was not only reserued as a memorie of Gods singular benefite but also honorably reposed as a Relique in a golden vessel and kept in the Arke of God Exod. 16. Heb. 9. Iosephs bones reserued and remoued Iosue 24. Images of holie Cherubims were made and sette vp together with the Arke and Propitiatorie in the chiefe place of the Tabernacle called Sancta Sanctorum Exod. 25. An image also of a serpent was made in brasse for the health of those that were striken by serpentes Num. 21. Images also of lions and oxen were made and sette vnder the foote of the lauer called a sea in the Temple 3. Reg. 7. The honour done to anie holie thing namely to the Arke 2. Reg. 6. redounded to Gods more honour and al this so farre from idolatrie that quite contrarie in presence of the Arke the idol Dagon fel to the ground and broke in peeces 1. Reg. 5. Exequies for the dead with weeping and fasting were then practised in the Church as appeareth by the peoples mourning for Aaron thirtie dayes Num. 20. Also for Moyses Deut. 34. By the Gabaonites fasting seuen dayes for Saul and his sonnes lately slaine 1. Reg. 31. Likewise king Dauid with al his court mourning weping
therfore tooke away al abominations of al the countries of the children of Israel and made al that were left in Israel to serue our Lord their God Al his daies they reuolted not from our Lord the God of their fathers CHAP. XXXV Iosias celebrateth a most Solemne Pasch 20. Is slaine by the king of Aegypt al Iudalamenting him 25. most specially Ieremias AND Iosias made in Ierusalem a Phase to our Lord which was immolated the fourtenth day of the first moneth †And he appoynted the Priestes in their offices and exhorted them that they would minister in the house of our Lord. †To the Leuites also at whose instruction al Israel was sanctified to our Lord he spake Put the Arke in the Sanctuarie of the temple which Salomon built the sonne of Dauid the king of Israel for you shal carie it no more but now minister to our Lord your God and to his people Israel †And prepare your selues by your houses and kinredes in the diuisions of euerie one as Dauid the king of Israel commanded and Salomon his sonne described †And minister ye in the Sanctuarie by families and Leuitical companies †and being sanctified immolate the Phase prepare also your brethren that they may doe according to the wordes which our Lord spake in the hand of Moyses †Moreouer Iosias gaue to al the people that was found there in the solemnitie of the Phase lambes and kiddes of the flockes and of the rest of the cattel thirtie thousand of oxen also three thousand al these thinges of the kinges substance †His dukes also voluntarily offered that which they vowed as wel to the people as to the Priestes and the Leuites Moreouer Helcias and Zacharias and Iahiel princes of the house of our Lord gaue to the Priestes to make the Phase cattel one with an other two thousand six hundred and oxen three hundred †And Chonenias and Semeias also Nathanael his brethren moreouer Hasabias and Iehiel and Iozabad princes of the Leuites gaue to the rest of the Leuites to celebrate the Phase fiue thousand sheepe and oxen fiue hundred †And the ministerie was prepared and the Priestes stood in their office the Leuites also in companies according to the kinges commandement †And the Phase was immolated and Priestes sprinkled the blood with their hand and the Leuites drew of the skinnes of the holocaustes †and they seperated them to geue them by the houses and families of euerie one and to be offered to our Lord as it is writen in the Booke of Moyses of oxen also they did in like maner †And they rosted the Phase vpon fyre according to that which is writen in the law but the pacifique hostes they bâ—vled in caudrons and kettles and pottes and in hast they distributed it to al the people †And for themselues and for the Priestes they prepared afterward for in oblation of holocaustes and of fatte the Priestes were occupied vntil night wherfore the Leuites prepared for themselues and for the Priestes the children of Aaron last †Moreouer the singing men the children of Asaph stood in their order according to the precept of Dauid and Asaph and Heman and Idithun the prophetes of the king and the porters watched at euerie gate so that they departed not a moment from the ministerie for the which cause also their brethren the Leuites prepared meates for them †Therfore al the seruice of our Lord was ritely accomplished that day so that they made the Phase and offered holocaustes vpon the altar of our Lord according to the precept of king Iosias †And the children of Israel that were found there made the Phase at that time and the solemnitie of Azymes seuen daies †There was not a Phase like to this in Israel from the daies of Samuel the prophete neither did anie of al the kinges of Israel make a Phase as Iosias to the Priestes and the Leuites and to al Iuda and Israel that was found and to the inhabitantes of Ierusalem †In the eightenth yeare of the kingdom of Iosias was this Phase celebrated †After that Iosias had repayred the temple came vp Nechao the king of Aegypt to fight in Charcamis beside Euphrates and Iosias went forth to meete him †But he sending messengers vnto him sayd What haue I to doe with thee king of Iuda I come not agaynst thee this day but I fight agaynst an other house to the which God hath commanded me to goe in hast leaue to doe agaynst God who is with me lest he kil thee †Iosias would not returne but prepared battel agaynst him neither did he agree to the wordes of Nechao from the mouth of God but went forward to fight in the fielde of Mageddo †And there being wounded of the Archers he sayd to his seruantes Carie me out of the battel because I am sore wounded †Who remoued him from one chariote into an other chariote that folowed him after the maner of kinges and they caried him away into Ierusalem he died and was buried in the monument of his fathers and al Iuda and Ierusalem mourned for him †Ieremie most of al whose lamentations al the singing men and singing wemen repeate vntil this present day vpon Iosias and it is growen as it were a law in Israel Behold it is sayd to be writen in the lamentations †But the rest of the wordes des of Iosias of his mercies which are commanded by the law of our Lord †his workes also the first and the last are writen in the Booke of the kinges of Iuda and Israel CHAP. XXXVI Ioachaz reigneth three monethes 4. His brother Eliakim named loakim eleuen yeares 9. his sonne Ioachin three monethes 11. his vncle Sedecias eleuen yeares 14. Most Priestes and people contemning the admonitions of Prophetes 17. manie are slaine by the Chaldees the Temple and Ierusalem spo led and burnt 20. The sayd kinges successiuely and people are caryed captiue into Babylon 22. After seuentie yeares Cyrus king of Persia releaseth the captiuitie and geueth leaue to reedifie the Temple THE people therfore of the land tooke Ioachaz the sonne of Iosias and made him king for his father in Ierusalem †Taree and twentie yeares old was Ioachaz when he began to reigne and he reigned three monethes in Ierusalem †And the king of Aegypt when he came into Ierusalem deposed him and condemned the land in an hundred talentes of siluer and a talent of gold †And he made Eliakim his brother king for him ouer Iuda and Ierusalem and he turned his name Ioakim but he tooke Ioachaz himself with him and caried him away into Aegypt †Fiue and twentie yeares old was Ioakim when he began to reigne and he reigned eleuen yeares in Ierusalem and he did euil before our Lord his God †Agaynst him came vp Nabuchodonosor the king of the Chaldees and brought him bound in chaynes into Babylon †Whither he transported also the vessels of
and patterne of a sincere and hartie penitent bewayling confessing and punishing his owne sinnes The ninth is the end and renouation of this world with the general Resurrection and Iudgement The tenth is eternal felicitie and punishment according as euerie one deserueth in this life These are the tenne keyes of this holie Booke and tenne stringes of this Diuine Psalter Moreouer to finde which of these is the proper key and principal string of euerie Psalme lerned Diuines vse foure especial wayes First by the title added by Esdras or the Seuentie two Interpreters for an introduction to the sense of the same Psalme So it appeareth that the third Psalme treateth literally of Dauids danger and deliuerie from his sonne Absalon which is the eight key though mystically it signifieth Christs Persecution Passion Resurrection which is the fifth key Secondly if there be no title or if it declare not sufficiently the key or principal matter conteyned it may some times be found by allegation and application of some special part thereof in the new Testament So it is euident Act. 4. v. 25. c. 13. v. 33. Heb. 1. v. 5. Heb. 5. v. 5. that the second Psalme perteyneth to Christ impugned and persecuted by diuers aduersaries VVhich is the fiftkey Thirdly when greater thinges are affirmed of anie person or people as of Dauid Salomon Iewish nation or the like then can be verified of them it must necessarily be vnderstood of Christ or his Church in the new Testament or in Heauen So the conclusion of the 14. Psalme He that doth these thinges shal not be moued for euer can not be verified of the tabernacle nor temple of the Iewes but of eternal Beatitude in heauen VVhich is the tenth key Though the greater part of the Psalme sheweth that iust and true dealing towards our neighboures is necessarie for attayning of eternal Glorie Fourtly when both the title and Psalme or part thereof seme hard and obscure some part being more cleare the true sense of al may be gethered by that which is more euident According to S. Augustins rule li. 2. c. 9. li. 3. c. 26. Doct. Christ So the title and former part of the fifth Psalme being more obscure are explaned by the last verses shewing plainly that God wil iustly iudge al men both iust and wicked in the end of this world VVhich is the ninth key By these and like meanes the principal key being found it wil more easily appeare what other keyes belong to the same and what other stringes are also touched At least the studious may by these helpes make some entrance and for more exact knowlege search the iudgement of ancient Fathers and other learned Doctours But besides this singular great commoditie of compendious handling much Diuine matter in smal rowme this booke hath an other special excellencie in the kind of stile and maner of vttering which is Meeter and Verse in the original Hebrew tongue And though in Greke Latin and other languages the same could not in like forme be exactly translated yet the number and distinction of verses is so obserued that it is apt for musike as wel voices as instruments and to al other vses of Gods seruants Neither is musical maner of vttering Gods word and praises lesse to be esteemed because profane Poetes haue in this kind of stile vttered light vaine and false thinges For the abuse of good thinges doth not derogate from the goodnes therof but rather commendeth the same which others desire to imitate And clere it is that this holie Psalmodie was before anie profane poetrie now extant For Homer the most ancient of that sorte writte his poeme at least two hundred and fourtie yeares after the destruction of Troy as Apolidorus witnesseth others namely Solinus Herodotus and Cornelius Nepos say longer VVheras kind Dauid our Diuine Psalmist reigned within one hundred years after the Troianes warres There were in dede Amphion Orpheus and Muscus before Dauid but their verses either were not written or shortly perished only a confuse memorie remaining of them recited altered and corrupted by word of mouth but before them were the sacred Historie of Iob almost al in verse and the two Canticles of Moyses Exodi 15. and Deut. 32. It is moreouer recorded that Iâ—bal long before Noes floud was the father of them that sang on harpe and organ Musike therfore is maruelous ancient But sacred Poetrie is in manie other respectes most excellent and most profitable This holie Psalmodie saith S. Augustin is a medecine to old spiritual sores it bringeth present remedie to nev vvvoundes it maketh the good to perseuere in vvel doing it cureth at once al predominating passions vvhich vexe mens soules A little after Psalmodie driueth avvay euil spirites iuuiteth good Angels to helpe vs it is a shield in night terrors a refreshing of day trauels a guard to children an ornament to yongmen a comforte to oldmen a most seemlie grace to vvemen Vnto beginners it is an introduction an augmentation to them that goe forvvard in vertue a stable firmament to the perfect It conioyneth the vvhole Church militant in one voice and is the spiritual eternal svvete perfume of the celestial Armies al Sainctes and Angels in heauen To al this we may adde other causes which moued the Royal Prophete to write this diuine poetrie First he had from his youth by Gods special prouidence a natural inclination to Musike wherin he shortly so excelled that before al the Musitians in Israel he was selected to recreate king Saul whom an euil spirite vexed And his skil together with his deuotion had such effect that vvhen he playde on the harpe Saul vvas refreshed and vvaxed better For the euil spirite departed from him saith the holie text VVherfore he made these Psalmes that him selfe and others might by singing them imploy this gift of God to his more honour Secondly verse being more easie to lerne more firmly kept in mind and more pleasant in practise for as wine so musike doth recreate the hart of man the Holie Ghost condescending to mans natural disposition inspired Dauid to write these Psalmes in meeter mixing the povvre of diuine doctrin vvith delectable melodie of song that vvhiles the eare is allured vvith svvete harmonie of musike the hart is indued vvith heauenlie knovvlege pleasant to the mind and profitable to the soule Thirdly Dauid singularly illuminated with knowlege of great and most diuine Mysteries indued also with most gracious disposition of mind the man chosen according to Gods ovvne hart 1. Reg. 13. would vtter the same Mysteries with godlie instructions and praises of God in the most exquisite kind of stile that is in verse For otherwise he was also very eloquent in prose as wel appeareth by sundrie his excellent and effectual discourses in the books of Kinges and Paralipomenon For which cause Moyses also described the
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
made S. Peter the rocke therof b. 5. 77. Rodde of Aaron brought forth buddes flowers and fruict a 359. Rome begane to be built about the yeare of the world 3. 71. b. 1089. Romane Monarchie was greater then the former b 792. 1003. Ruth a Moabite prefigured the vocation of Gentiles a 564. She was very commendable for her vertues a 569. A comforte to the Gentiles in that Christ descended from her b 473. S Sabbath daie that is our saturdaie instituted a 7. 216. 250. 307. 430. 756. b 947. Sackcloth worne for penance a 774. 802. 977. 1021. 1042. 1080. b 501. 795. 824. 838. Sacramentes of Circumcision a 65. of hostes for sinne 267. of consecrating Priests 275. of diuers washinges and purifications 288. and manie others in the old Law More in number lesse in effect then the Sacramentes of Christ a 705. Sacramentes of the New law for most part were prefigured in the old Testament a 199. 32. 705. Sacrament of the Eucharist was prefigured a 150. 188. 210. Sacrifice is due to God only as Lord of al creatures a 5. 31. 47. 198. 262. b 424. 842. 993. And to no creature how excellent soeuer a. 15. 219. 528. 705. Sacrifice is the proper office of a Priest a 57. Three kindes of Sacrifices a 262. Sacrifice ordained for three causes a 264. b 581. Diuers for diuers sinnes a. 267. for diuers feastes a 380. with distinct hostes appointed by the Law a 425. Sacrifice in beastes birdes and other thinges mystical a 60. 362. Sacrifice by the Law of Moyses limited to one place a 423. 510. 707. 873. by dispensation in other place s. a 519. 545. 707. 893. And in the new Testament one online Sacrifice in al places of the world b 884. 993. Sacrifices of the old Law to be changed b 69. 98. 884. 993. Sacrifice of the Eucharist perpetual to the end of the world b 280. 544. 885. 993. Sacrilege seuerely punished b. 953. Sacrilegious murther reuenged a 908. Sainctes are to be honoured a 8. 34. 218. 531. 935. b 252. Are lawfully and profitably inuocated a 33â— 245. 710. 1068. 1110. b 503. 541. 575. 697. 778. 987. 996. They may know our thoughtes a 605. 107. b 541. 578. Salathiel the sonne of Iechonias and father of Zorobabel was borne and died in the captiuitie of Babylon a 824. 947. 951. b 865. Salomon signifieth Pacifier was also called Ecclesiastes the Preacher and Idida beloued He writte three bookes b 333. 334. He was also called the Gatherer b 314. Lamuel b 315. He prefigured Christ in diuers respectes a 856. b 131. 166. Salomon deposed Abiather by extraordinarie commission a 692. Salomons saluation is doubtful a 732. 866. b 354. Salt signifieth discretion and was required in euerie sacrifice a 265 361. It maketh ground barren a 537. Saluation dependeth vpon grace and merites a 33. b 267. 994. See workes meritorious Samaria the head cittie of the tenne Tribes a 737. Samaritanes Schismatiques a 734. fel into manie sectes a 744. 798. 941. Samson a Nazareite and a figure of Christ a 545. 553. He did manie strange great thinges a 548. c. He sinned not in killing himself with the Philistimes a 553. c. 941. Samuel of the tribe of Leui prophecied a childe a 574. He annointed Saul King a 590. Also Dauid 604. He appeared after his death a 631. b 441. Sanaballat procured licence for Manasses to build a schismatical temple b 960. 1000. Sapiential bookes teach the way to serue God b 267. Al fiue are Canonical Scripture b 268. Saraias Highpriest slaine in Rebla a 816. b 997. Satisfaction a 32. 270. Sauiour properly perteineth to Christ is also attributed to some men a 128. 521. Saul the first King of the sraelites began wel a 587. 595. He afterwards offended in disobedience and presumption a 596. 602. 837. He was releeued in spiritual afflition by Dauids musique a 704. Of great enuie he hated and persecuted Dauid a 610. In distresse he consulted a Pithon spirite a 629. And in desperate extremitie killed himselfe a 635. Scandal hurteth the weake not the perfect b 233. Schisme and heretical conuenticles must be auoided a 355. 358. 510. 511. 756. 771. 887. 896. 949. b 56. 232. 238. 526. 696. 710. 777. 862. 894. 896. Schismatical Temples in Garizim and in Egypt b 800. 960. 1000. Schoole of paganisme was set vs in Ierusalem by Iason an Apostata b. 955. Scriptures are of most eminent auctoritie a 3. They haue foure senses a 4. Yea many literal senses b 19. 188. Mystical sense is sometimes as certaine as the literal b 8â—1 They are hard to be vnderstood a 3. 16. 22. 46. 115. 435. b. 214. 216. 485. 490. 674. 680. 758. Scriptures seeming contrary are reconciled by tenne rules a 820. They can not in deede be contrary one place to an other ibid. b 293. They are best expounded by the holie Fathers a. 251. b 14. Secresie iustly enioyned or promised bindeth in conscience b 434. Sectes of Panimes Barbarisme Scythisme and Grecisme a. 48. Manie Sectes also of the Schismatical Samaritanes a 798. 941. Innumerable amongst the Grecians b 1000. Sepulchers a 33. 151. 515. Christs sepulcher glorious b. 468. 527. Serpentes most craftie a. 9. Serpent of brasse erected for curing infirmitie a 336. b 366. Afterwards broken in peeces a 799. Seruice of false goddes doth not appease them a 915. Seuen times signifie seuen yeares b. 783. Seuentie two Interpreters of the Hebrew Bible into Greke b 1000 Shamfastnes is sometimes good sometimes vicious b 379. Simon High priest and general captaine b 936. 1003. Simonie committed by Giezi a 770. Sinne entred by enuie of the Diuel a 11. Sinnes before the floud were great in foure respectes a 23. Sinnes of commission and omission a 272. b 820. Sinnes lesse and greater or venial and mortal a 401. 407. b 399. Sinnes of al sortes must be punished a 9. 33. 40. 351. 685. 512. 894. b 65. 95. 188. 345. 413. 459. 535. 557. 569. 576. 591. 631. 719. 817. 888. Sinners for punishment are suffered sometimes to fal into other sinnes a 455. 463. 492. 577. 910. b 389. 572. 679 697. 808. 833. Al sinnes are remissible during this life a 577. 798. 1031. b 65. 188. 328 552. 579. 666. 706. Some sinners are of the Elect and shal be called and iustified b. 8â—1 Sinful people are often vnconstant b. 627. Slouth breedeth contempt in this life and damnation in the next b. 404. Sodome and Gomorrha were destroyed with brimstone a 70. Sonnes of God are the faithful godlie people a 20. Sophonias prophecied the captiuitie of the two tribes b 861. Soules of men are dayly created a 6. b 3â—8 Soules departed may be releeued by Sacrifice and prayers a 33. 202. 637. 711. 995. b 24. 284. 979. 996. Soules sometimes appeare assuming bodies after death a 632. Spartians otherwise called Lacedemonians descended from Abraham b 933. 934. Succession a special proofe of true doctrine b 926. 934. Succession of spiritual Gouernors prooueth their
auctoritie a 35. 50. 115. 206. 317. 713. 828. 8â—0 939. 984. b 926. Succession of Patriarches and of Highpriestes See Supreme head of the Church and the Historical table Succession conserued in the Machabees after the apostacie of Manasses Alcimus c. b 956. 1004. Sunne a very excellent creature but not so excellent as man b 398. Sunne stood the space of a day a 488. Returned backe tenne degrees a 805. b 505. Supreme head of the Church a 35. 50. 171. 327. 433. 475. 846. 657. 899. 905. 912. 960. b 1004. Sureâ—â—eshipe is dangerous b 276. Susanna was deliuered from false sentence by Daniel conuincing the wicked Iudges b 805. Suspension from Priestlie function a 811. Sustenance is the proper hyre of spiritual woorkmen a 55. Swearing by creatures a 131. See Othes Swete answer appeaseth anger a. 532. b 289. 381. T Tabernacle described a 230. c. finished and erected a 259. It signified the Church of Christ ibid. Temperance in feasting a 134. 1037. Temple intended by Dauid a 648. 848. was built by Salomon a 699. 871 It was destroyed by the Chaldees a 815. 933. b 648. 658. and reedified after the relaxation from captiuitie a 945. c. But the former was more excellent a 948. b 868. The second was prophaned and much impared by Antiochus Epiphanes b 893. 959. but recouered and clensed by Iudas Machabeus b 905. 970. 1002. It was enlarged and adorned by Herod b 1003. and finally destroyed by the Romanes b 545. Temples schismatical were built in Garizim and in Egypt b 960. 1000. Temporal paine remaineth due after sinne is remitted a 33. Tenne Tribes in great part fel into schisme and Idolatrie a 734. but not al a 744. 750. 941. 992. 1010. Manie of them returned from captiuitie a 982. b 600. 602. 743. Two tribes and tenne tribes are called by sundrie names b 810. Tentations happen to the strongest but hurt them not b 919. Teraphim signifie images as wel lawful as vnlawful a 103. 612. b 813. Thau the Hebrw letter had the forme of a Crosse b 688. Time is short in comparison of eternitie a 1077. 1084. Time or season is to be considered and obserued b 320. Tithes payed in the law of nature and of Moyses a 59. 319. 418. 986. b 887. Tobias his booke is Canonical a 989. 990. He neuer yelded to schisme nor idolatrie a 941. 991. He prophecied a 1008. Tongues diuided in Babel a 43. Traditions were long before Scriptures a 3. They are necessary and certaine a 397. 409. Traitors do commonly calumniate good gouernours b 954. Translations doe not fully expresse the sense of the original tongue b 374. Transubstantiation confessed by Rabbines b 993. Treasure of satisfactorie workes in the Church a 1069. Tribulations are profitable to men a 115. 1067. b 64. 133. 170. 218. 273. 322. 339. 347. 531. 551. 711. Trinitie of Diuine Persons in God a 30. 47. 67. 196. 702. 934. b 86. 93. 792. 989. Truth must be auouched b. 380. V Vanitie described by Salomon b 317. c. Venial sinnes a 157. b. 34. 305. Verse more pleasant to the minde and more easie to be remembred a 460. b 11. Vertues described and commended in al the fiue Sapiential bookes b 267. c. more particularly b 282. to the page 313. Vertue afflicted moueth to compassion b 957. Vestments of Bishops and Priestes a 234. signifie vertues requisite in Clergie men a 236. Vinetree signifieth the Church b 698. Virginitie a 542. It is a great blessing and meritorious state in the Church of Christ b 530. preferred aboue Mariage b 531. 995. Vision of God is perfect felicitie a 247. b 38. Visions of the Prophetes are often obscure b 675. 749. 871. Vnion domestical and ciuil is necessarie before peace can be made with strangers b 743. Vocation to spiritual functions is necessarie a 234. 251. 323. 326. 346. 792. b 588. Vowes a 95. 319. 335. 384. 385. 444. 709. 824. b 140. 323. 6. 3. 843. Vnlawful vowes do not bind a 542. Yet Iepthe is otherwise probably excused in sacrificing his daughter a 543. Vsurie is forbidde a 224. 313. 443. b 34. 105. 310. 705. 714. W Warres often made by Gods seruants a 55. 211. 366. 385. 403. 414 440. Seq In the bookes of Iosue Iudges Kinges and Paralipomenon Also b 896. 986. Smale numbers ouercame greater b 931. c. In warres a iust cause is the best armour b 966. Water made swete by Moyses throwing in a peece of wood a 195. By Elizeus casting in salt a 763. Water drawne out of rockes a 211. 365. 417. 978. b 144. 193. 207. Water procured by Elizeus a 765. Waters of the redde sea stood like to walles a 193. Likewise of Iordan a 474. b 207. Water of lustration holie â— 340. Wemen being vertuous and prudent are preferred before riches beautie c. b 315. Some most excellent both in the old and new Testament b â—16 Wemen in extreme hunger did eate their owne children a 774. b 655. 658. Likewise men sometimes did the same b 663. 681. Widohood is a holie state of life a 1035. The Booke of Wisdome is Canonical Scripture a 989. b 343. 349. Wisdome taken three waies Increated which is God himselfe Spiritual wisdome and Humane wisdome b 270. 353. 355. Wisdome spiritual comprehendeth al vertues and diuine giftes and compriseth al the meanes wherby God is serued b 267. consisteth in keping the law of God b 582. Wisdome and therby eternalglorie is attained by gradation from vertue to vertue b 352. 995. Wisdome considereth thinges past present and to come a 463. especially it considereth the Creator ad supernatural vertues a 1091. Wisemen are most humble b 313. Worldly wise are not to be consulted in spiritual thinges b 385. Worldlie men thinke the Church may be destroyed by persecution a 165. Workes necessarie to saluation a 33. b 267. 994. Al workes are not sinful a 23. Workes without true faith or grace may merite temporal reward but not eternal a 784. b 34. 728. 764. Workes done in grace are meritorious a. 61. 200. 347. 352 442. 539. 567. 704. 895. 936. 970. 988. 995. b 76. 227. 395. 764. 85. 995. Workes of mortification a 272. 593. 1021. b 126. 331. 395. 901. Workes of supererogation a 920. 936. b 530. 613. 952. 995. Al voluntarie workes shal be rewarded or punished a 15. 722. 988. b 31. 271. 273. 376. 383. 666. 706. Y Yeares mystical The seuenth yeare the ground rested a 312. debtes were remitted amongst the Iewes a 428. the fiftith yeare was Iubelie with remission of seruitude and testauration of inheritance a 312. Younger must regard and esteme the iudgement of elders b 433. Younger brother for mysterie preferred before the elder as Iacob before Esau a 85. Ephraim before Manasses a 146. Moyses before Aaron a 169. Dauid and Salomon before their elder brethren a 604. 688. Youth is the fittest time to get vertue and knowledge b 332. 448. Z Zachatias Highpriest was slaine by Ioas
King of Iuda a 908. Zacharias the Prophet exhorted to build the Temple b 868. Zele is an indignation rising of loue b 827. Zele is necessarie in iust religious causes discretly vsed a 982. 986. 993. b 55. 126. 898. Zele of Simeon and Leui was iust but not discrete a 109. 149. 1023. Zele of Moyses against Idolaters a 244. of Phinees against fornicators a 374. b 196. 439. of Dauid to Gods publike seruice a 647. 648. b 55. 115. 126. 256. of Elias against false Prophetes a 747. of Matthathias against persecuters of the Church b 896. And of his sonnes and other Machabees in aduancing Religion b 899. c. Zele of Dauid Ezechias and Iosias aboue other Kinges in destroying idolatrie b 445. Zele of certaine Christian kinges rewarded with glorious titles a 475. Zorobabel chief Duke Iesus the Highpriest with others built an Altar a 947. and the Temple after the captiuitie a 951. b 866. Which was a figure of the Church of Christ b 868. FINIS Censura trium Theologorum Anglorum extra collegium commorantium NOS infrascripti perlecta hac veteris Testamenti versione cum Librorum Argumentis capitum cumque Annotationibus ac Recapitulationibus suis locis insertis nihil inuenimus quod Fidei Catholicae aut bonis moribus repugnet sed econtrà reperimus Translationem fidelem reliqua docta vtilia Vtpote quae exactam temporum seriem Ecclesiae Pastorum Doctrinaeque Catholicae successionem ab ipso mundi exordio deducunt obscuriora sacri textus loca elucidant haereses huius temporis argumentis ex ipso eodem textu collectis conuincunt Ecclesiae Catholicae dogmata penè omnia confirmant Ideoque summâ cum legentium vtilitate publcari posse iudicamus si ordinarijs Librorum Censoribus hoc ipsum approbare beneplacitum fuerit 1609. IOANNES WRIGHTVâ— Ecclesiae collegiatae Gloriosiss Virginis Cortracensis Decanus MATTHAEVS KELLISONVS S. Theologiae Doctor ac Professor in Vniuersitate Remensi GVILIELMVS HARISONVS S. Theologiae Doctor Omnes aliquando Sacrarum Literarum in hoc Collegio Professores You may please curteous reader to amend the more especial errors happened in this Edition by reading thus In the former volume Page 20. line 24. reade bodie c. Page 26. line 7. partitions Page 51. line 13. that blesse thee Page 57. line 29. SALEM Page 107. line 1. seing Esau Page 227. line 6. to the twelue Page 305. Adde in the margent much more in the Church of Christ Page 727. line â—4 nauie and put out moniment in the margent Page 846. line 39. reioyce that Page 910. line 40. and 41. Ioas did take Amasias c. Page 1064. line 39. how they escape manie miseries which are neuer borne line 40. birth Page 1069. line 1. nor I gaynesay In the latter volume Page 24. after the last line adde Others thinke he speaketh of that Chusi or Chusai who reported to him the death of Absalom 2. Reg. 18. v. 31. Page 268. read the foure last lines thus thirtith chapter either an other Auctor or rather the same vnder an other title and in prophetical stile vttereth like diuine sentences adding in the last chapter other excellent preceptes receiued of his mother wherto he adioyneth the praise of a right wise woman prophetically the Catholique Church Page 721. adde in the margent were pastors of cattle here mentioned subdued the Ammonites We haue also found some other faultes of lesse importance and feare there be more But we trust the reader may easely correct them as they occurre The cause of delay in setting forth this English Bible Anno. 1568. VVhy how it is allowed to haue holie Scriptures in vulgar tongues Scriptures being hard are not to be read of al. Manie take harme by reading holiâ— Scriptures lib. de Prescrip lib. 2 ad Gratian. c. 1. Tract 18 in Ioan. Epist 103. c. 6. Reading of Scriptures moderated Scriptures translated into diuers tongues Bibl. Sanct. lib. 4. Lib. 1. Hist c. 47 Linvvod lib. 1. A calumnious suggestion of Lutheranes VVhat part of Scriptures be most conuenient for vulgar readers â— Tim 3. â—ac 1. VVhy we translate the old Latin text More pure then the Hebrew or Greke now extant TertulliaÌ„ li. 5. cont Marcion S. Ambrose li. 3 deSpirit San. c. 11 S. Ieron li. 1. con IouiniaÌ„ in 49. Isaiae li. 20. c. 24 mora Epist dedicat ad Leandr li. 2. Doct Christ c. 14. lib. 6. Etymol c. 5. li. 1 de Diuin offic c. 12. Receiued by al Churches Turned into Greke Prefat in Iosue Al others growne out of vse S. Ierom excelled al other Doctors in translating expounding holie Scriptures His Edition free from partialitie Preferred before al other Editions by Beza Luc. 22. v. 20. Prefat Noui. Testam Anno. 1556. Luc. 1. v. 1. None yet in England allowed for sufficient VVhat is done in this Edition Preface before the nevv Testam Diuers readinges resolued vpon none leift in the margent They touched not present controuersies VVhy some vvordes are not translated into vulgar English Some Hebrew wordes not translated into Latin nor Greke li 2 Doct. Christ cap. 11. More authoritie in sacred tongues Some vvordes can not be turned into English Protestantes leaue some vvordes vntranslated Corruptions in Protestantes Translations of holie Scriptures Of purpose against Catholique doctrine Against free wil. Against Melchisedechs sacrifice And against holie Images This Edition dedicated to al that vnderstand English Christ redeemed al but al are not saued True faith first necessarie Act. 17. v. 18. Ser. 42. de Sanct. The twelue Apostles were first Reapers before they were Sowers S. Paul at first a Sower or Seminarie Apostle Pastoral cures and Apostolical missions New doctrine is falsly called the Gospel S. Aug. de vâ—â—lit crede 1. c. Mat. 15. The seduced externally conformable are punished with the authors of iniquitie Psalmo 124. Cor. 6. Grace in the new TestameÌ„t more abundant then in the old Luc. 10. Tit. 1. Both wicked workes and omission of good workes are damnable Mat. 25. 1. Cor. â—3 1. Pet. 1. Innumerable saued by Christ Apoc. 7. They are more happie that suffer persecution for the truth * Vvorthie or comparable in dignitie 2. Cor. 4. English Catholiques most happie in this age 1. Pet. 1. The due praise of Martyres and other glorious Sainctes excedeth mortal tongues Patience necessarie to the end of mans life Persecution profitable Rom 10. Heb. 10. Confession of faith before men necessarie to saluation S. Ierom. Epist ad Paulin. de omnib S. Scipt libris S. Aug. prefat in specul li. 2. dc doct christ ca. 9. li. I. de Gen. coÌ„tra Manich ca. 4. li. de catechiz rudib c. 3. 4. l. 2. qq su per Exod q. 73. li. 15. cont Faust Manich. cap. 2. li 18. ciuit ca 54. de vera relig c. 27. li. 4. coÌ„t Faust ca. 2. S. Greg. hâ— 6. in Ezech. I. How the holie Scriptures conteine al knowlege neceslarie to saluation The old
folowers They belie the Church militant Blaspheme the triumphant Al modest meÌ„ wil condemne these blasphemies Catholique doctrine and practise conuince their lies The true Catholique doctrin Honour due to excellencie Three kindes of excellencie Therfore three kindes of honour Protestants denie anie honour to be due to Saincts Their obiection First answer Example of this necessary distinction Second answer S Augustin declareth this doctrin and geueth both the former answers li. 20. c. 21. Three causes of celebrating Saincts memories Latria is honour proper to God Sacrifice only to God Protestants confesse that the ancient Fathers honored Saincts and their Reliques Manna was put in a golden vessel Heb. 9. How saucie are heretikes to scoffe at so renowmed a Doctor Protestants haue corrupted the text in al their English Bibles God commanded to make Images Christ and Saincts are honored in their Images The first table containeth three precepts the second seuen The first can not wel be diuided The ninth and tenth are as distict as the sixth and seuenth :: Iudicial lawes do instruct in particular â—â—w to kepe the commandments of the second table pertaining to our neighboures * Paying nothing :: The Iudges authorized by God :: VVhere great faults are coÌ„mitted punishment is inflicted according to the enormitie of the sinne aboue the proportion of the iniurie Theodoret q. 50. in Exod. Deut. 25. Mystically He that taketh from the Church a daylie laborer in Gods field sinneth more greuously and deserueth more punishment then he that taketh a priuate man of Christs flock Rabanus :: Iudges called goddes for their eminent authoritie Exo. 7. v. 1. :: The law of nature requireth to do to others as we would they should do to vs. For which cause besides others God suffered his people to be strangers in Aegypt to moue them to compassion towards others in like case Rabanus :: Oppression of the poore crieth to God for renenge :: Al vertues being â—â—â—ded in iustice cease to be true vertues when iustice is not first obserued S. â—ierom in Psal 32. et in Prou. 31. Three principal feastes besides the Sabbath some others :: Pasch in memorie of their deliuerie from Aegypt :: Pentecost when they receiued the Law :: Tabernacles in memorie of Gods protection fourtie yeares in the desert :: Peace with infidels forbidden to Gods people :: As when Moyses had brought the Israentes from bondage and receiued the law for them he built an Altar for Sacrifice so Christ hauing redemed vs and geueÌ„ vs a Law for applicatioÌ„ of the fruict therof Altares are erected Sacrifice offered :: This was donne corporally to the Iewes In Christians Christs bloud applied by Sacrifice and Sacraments sanctifieth their soules Heb. 9. The lesson in Masse on Imber wenesday in Lent A figure of Christs bloud in the B. Sacrament Mat. 26. :: As the Israelites were prompt to offer these external things in the old law so Christians must offer the like for Gods seruice but specially al sortes of vertues Faith hope charitie penance deuotion prayer almes fasting c. :: If Images were vnlawful God would not haue commanded to make Cherubims 〈◊〉 〈◊〉 2. :: For the perpetual vâ—e and sanctitie of these loaues which none might eate but such as were pure 1. Reg. 21. they prefigured â—he holie Eucharist S. â—ur in Tâ—â— 1. S Damna â—â—n de oxtho li. 4 c. 14. S. Cyril â—â—theâ— 4. And consequently Christ is really present in the â— Sacrament For if there were bread in substance it should not excel the figure which is required it euerie thing prefigured Colless 2. :: Christs members by their vnion communitie assist ech other and adorne his tabernacle the Church :: The chieâ—â—est part of the Tabernacle called Sancta sanctorum Holie of holies :: God would not haue darknes in his tabernacle by day nor night signifying that his people ought alwayes to shine in good workes S. Beda li. 3 c. 1. de tabernac :: Vocation necessarie to spiritual function Heb. 5. :: These vestments sign fie that Bishopes and Priestes must haue special vertues discretion puritie of life sincere intention contemplatioÌ„ of God supportation of the peoples infirmitie solicitude of their good examplaâ— life sound doctrin and band of vnion S. Hiero. ad Fabiâ—l de vestitu Sacerdotum to 3. :: Knowledge of the cause and sincere proceding therin are the two keyes of right iudgement :: Special preparation before Bishops and Priests be consecrated :: The first preparation in the p 〈…〉 to bâ—â—â—â—â—e â—â—aâ—â—d is clâ—â—â—â—ng from 〈…〉 then to â—e adorned with the vertues aboue mentioned pag. 234. :: Diuers things were offered at diuers times and al signified Christs Sacrifice in his Church s. Aug li. 1. c 18. coâ— aduers leg prophet yet none daylie but a lambe more particularly signifiing the daylie offering of the lambe of God and perpetual effect therof Origen â—n Ioan. 1. :: That is 7. d ob English For a sicle of the Sanctuarie is about 15. d :: Obolus 3. farthings :: Not by Movses but by an Angel at Gods appointment Gal. 3. v. 19. :: Aaron knew what goddes they ment to wit such as they had senne worshipped in Aegypt and therfore he made them a molten calfe v. 4. :: Excesse in play called foolish mirth is the daughter of gluttonie and mother of Idolatrie S. Greg. li. 31. c. 31. Moral :: To the molten calfe which they had made :: God saying suffer me signifieth that he could be hindered S. Hierom in Ionâ— 1. :: Not only Gods promise but also his seruants merites are here proposed for procuring mercie to the people See the Annotation :: Moyses the meekest manon earth Nu. 12. in Gods cause was most zelous against sinne â— Aug. q. 144. in Exod. :: Aaron confessed the fault briefly not intending a friuolous excuse for he could not thinke but Moyses knew the truth â— Aug. q. 145 in Exod. :: Their zeale vsed with authoritie and order is here rewarded which otherwise wanting when Simeon and Leui slew the Sichemites was blamed by Iacob Gen. 34. 49. :: Moyses not content with his owne saluation would rather perish with the people then they should al be destroied and therfore at his instance God pardoned them S. Hicrâ— Eâ— 12 ad Gaâ—d in Ione 1. S. Aug q. 147. in Exod. This people thought the calfe to be the true God S. Aug. li. 18. c â— ciuit They adored that which the image represented li. 1. c. 11. para 9. Instit Caluin chargeth Moyses with arrogancie Moyses charitie concurred with Gods prouidence In hunc locum S. Aug. q. 149. in Exod. S. Chrys ho. 42. in Gen. Theâ—d q 67. in Exo. God sheweth mercie for the merites of his seruants Grace goeth before merites :: God wâ—uld not in this passage worke such miracles as he did bringing them forth of Aegypt So it is a comination because they werest ubborne and stiffe necked :: The vision of God in gloric
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
after the birth of Christ The same doth S. Augustin ser 6. 18 dâ— temp S Amb. cp 81. S. Chrys ho. de â—â— Bapt. b This astonishment and reuerence of the prophet c and the great attention which he is admonished to haue import the great mysteries of Christ and his Church and not only the temple rites of the old law which vvere but figures of the new :: Holy thinges are ordinarily to be done in holie places and therfore sacred vestures by touching vvherof men vvere sanctified Exo. 29. v. 37. must not be vsed out of the temple Leuit. 10. v. 9. Deut. 18. :: The land that was assigned to holie vses vvas called sanctified and could not be alienated to priuate men nor other purposes * sanctificatum :: The princes portion of land vvas round about the clergies portion that he might defend them and the peoples part round about the princes that they might defend him :: These measures vvere of equal capacitie but the ephi serued for drie thinges the bat for liquid as appeareth v. 13. 14. :: As the people were bond to pay certaine first fruites to their temporal prince :: so he was mutually bond to pay the charges of publique sacrifices for al the people S. Ierom also expoundeth this mutual obligation to consist betwen the people and hiegh priest :: After the captiuitie albeit king Dauids progenie continued in Salathiel Zorobabel and others yet they had not the state of kinges or temporal princes and therfore not only Christian Doctors but also Rabbi Dauid other Hebrewes vnderstand this prophecie of Christ the true Messias and of the sacrifices rites of his Church the letter neuertheles alluding to the forme of the old lavv :: Al vvorkes done by the true children of God that is to say done in the state of grace do merite eternal reward :: But other moral good vvorkes done in state of mortal sinne are only revvarded temporally in this vvorld and not in life euerlasting See cha 36. v. 25. :: There is no historie nor probabilitie that vvaters issued out of the temple vvhich vvas reedified by Zorobabel Neither did al sortes of fishes liue in anie such vvater nere the temple as are mentioned v. 9. And therfore this prophecie hath an hiegher and truer sense of the Church of Christ and the vvater of Baptisme :: S. Iohn savv this riuer of liuing vvater as clere as chrystal proceding from the seat of God of the lambe And the tree of life yelding tvvelue fruites rendring his fruite euerie moneth c. Apoc. 22. :: Iosephs two sonnes had ech one a vvhole portion and so there vvere twelue tribes besides the Leuites who had other better meanes then the rest :: By the twelue tribes of Israel S. Ierom vnderstandeth the vniuersal multitude of al glorified Sainctes noting that no mention is here made of the cities of refuge as in the bookes of Numeri and Iosue because in the glorious habitation of Sainctes there can be no nede of refuge where al are perfect al secure :: As the first borne of liuing thinges first fruictes of al thinges springing so the first portion of land allâ—â—ed to Gods seruice is called the first fruites :: The North side of the citie being in length 4500. reedes of six sacred cubites euerie rede the vvest side also and consequently the other two sides east and south in al 18000. reedes which make 36. miâ—les of 1000. passes euerie mile it is certaine that this description agreeth not to the terrestrial citie of Ierusalem which was nothing nere so large And therfore the later Iewish Rabins hold opinion that when their Messias commeth the citie of Ierusalem shal be built so great But al Catholique Doctors vnderstand it mystically of the Church of Christ :: S. Iohn the Apostle had the same vision of this new Ierusalem Christs triumphant Church Apoc. 21. 22. :: The Synagog of the Ievves being left desert Mat. 23. v. 38. Christ is vvith his militant Church al dayes euen to the consummation of the world Mat. vlt. and vvith his Church triumphant illuminating and glorifying it for euer and euer Apoc. 22. v 5. a ch 1. v. 6. b ch 1. v. 3 4. Reg. 20. v. 18. Daniel of the royal bloud c ch 1. v. 1. He vvas most holie d ch 9. v 23. e Ezech. 14. 28. f ch 6. v. 5. most wise and most loyal His booke is excellent but hard to be vnderstood ch 3. v. 24. ch 13. ch 14. Certaine partes of this booke are denied by the Ievves and some others It is probable that these partes were some times in the Hebrew or the Chaldee Obiection out of S. Ierom. First solution Second solution They are proued to be Canonical by the Councels and other Fathers The prayer of Azarias The Hymne of the three children The histore of Susanna The histories of Bel and the Dragon The contents in general Epist ad Paulm In particular Diuided into three partes The first part Actes of Daniel with the other three Hebrevv children and of the kinges of Babylon 4. Reg. 24. v. 1. :: Part of the holie vessels some especial persons vvere caried away but the king was released at this time for he reigned in Ierusalem eight yeares more eleuen in al. 2 Par. 36. v 5. a Daniel as chief vvas an example to the other three children in their maner of life vvherby is also probable that they being al of the tribe of Iuda v. 6. he was nerer of the royal bloud of which some vvere taken into the kings court v. 3. b Three causes moued them to abstayne froÌ„ the kings meates left they might eate any thing offered to i dols or forbid by the lavv of Moyses because such delicare diet might prouok to glâ—tonie or in time when they should be elder to other sinnes Theod. * leanes p 〈…〉 c. c By mention of the first yeare of Cyrus is sufficiently signified that Daniel liued al the time of the captiuitie And â—â— 10. it is farther clere that he liued in the third yeare very like longer :: Nabuchodonosor had this dreame the second yeare after his great conquest of the Moabites Ammonites Syrians Aegyptians making his kingdom a great Monarchie so it vvas in the 25 yeare of his reigne vvhen Daniel vvas about the age of 35. yeares * prosessors of Astrologie :: It is in dede more easie to tel by the diuels helpe what one hath dreamed because dreames being past might either procede from the diuel or by some external signes be knovvne vnto him but to declare the signification which is to come and â—ncertaine iâ— aboue the diuels or mans povvre who can only coniecture what is probable doe often erre therin See the Annotations Gen. 40. :: By shevving the kings former cogitation before his dreame he gaue great assurance of the true spirite of prophecie that the king might securely beleue the interpretation
high priest but an vsurper nor that he liued after Iudas vvho vvas slaine a yeare before this time v. 3 18. VVherby and by manie other such errors vve see that Iosephus is rather to be corrected by this booke then to disalovv this booke because it differeth from Iosephus or other like auctors :: Euil counsel hovv soeuer it happeneth to them that folovv it is euer hurtful to them that geue it :: He falsely auovvched that he vvas the sonne of Antiochus Epiphanes for he was in dede of very meane birth Iustinus li. 35. :: It vvas not in the kinges povvre to make Ionathaâ— high priest but he being so before the â—ing from this time did so account him :: This king Demetrius to gette his desired purpose sticked not to vvrite a plainelye for he had heard that the Ievves had refused him and made league vvith his enimie Alexander v 22 23. :: Notwithstanding the great offers of euil disposed men Ionathas and al prudent men considering their former vvicked dedes do not geue credite to glorious vvordes ch 7. v. 11. :: This Ptolomeus Philometor decided a controuersie that the Iewes had the true temple in Ierusalem and that the Samaritanes temple in Garizim vvas schismatical vvhich he iudged because albeit both pleaded antiquitie yet only the Iewes proued by continual succession of high priestes from Aaron and shewed that the other departed from them first in the time of Ieroboam and aftervvardes built that temple in Garizim vvhen some were returned from captiuitie vvherof Iosephus vvriteth li. 13. c. 6. Antiquit Our Sauiour also iudged that the cause of the Ievves vvas better Ioan. 4. v. 22. :: VVhen caluminators see that the innocent is iustified and honored they faile in their hart to procede against him :: Ionathas set his armie in that maner as on euerie side his men stood in front readie to resist the force of the enemie coming towards them al their backes so turned vvithin their ovvne squadron that the enemie could no vvay enter without present resistance and so those of the embushment could only cast dartes but could not breake the aray of Ionathas campe not make anie entrance with out their owne present death :: By this hyperbolical description very frequent in holie scripture is signified that Ptolomeus armie vvas exceding great yea greater then can be easily conceiued therfore is described by excessiue termes :: VVhen pastors endeuour to extirpate siâ—ne out of the mindes of the people those that hate godlines suggest to temporal princes that such spiritual preaching is dangerous to their state :: But zelous men cease not from so necessarie a worke because Gods vvord is not â—yed 2. Tim. 2. :: And vvise kinges vvil most esteme of such men knovving that their fidelitie tovvards God is an assurance that they vvil also be faithful to princes :: The king had before adioyned principal places to Iudea vvhich were called â—opaâ—chiâ— that is places of principalitie or principal gouernments novv he granted also immunities to them as to al Iudea and Samaria :: Three thousand faithful encoâ—â—â—â—ing vvith an hundred twentie thousand infidels killed of them in one day an hundred thousand :: As to vveare purple and to bare a crowne so to drinke in gold cuppes and to vveare a gold cheyne vvas proper to kinges and to vvhom they gaue license :: It is an ancient ceremonie in al uations often mentioned in these bookes to confirme peace by geuing ech other the right hand :: Only tvvo captaines remained and vvith them some souldiars as Iosephus vvriteth about 50 for it is not to be thought that Ionathas vvould haue returned to battel v 72. being but three men in al to beginne a new assault :: Sparta the chief citie of Lacedemonia called also Lacedemon and Theramne :: Spartians otherwise called Lacedemonians by Iosephus and other vvriters descended from Abraham v. 21. and vvere in great league vvith the Ievves :: The Spartianes had written this epistle before Onias vvritte to theÌ„ though it be here placed after :: There remained vvith the Spartiates old vvrites of genealogies as Iosephus supposeth li. 12. c. 5. li. 13. c. 9. :: Morally in Tryphon is noted the practise of the diuel vvho intending to ouerthrovv a king or a kingdom first seeketh to deceiue the pastores and to destroy them especially by error or other sinne For as S. Gregorie teacheth ho. 38. if the pastors life be corrupted his doctrine vvil be contemned :: Simon the fourth general captaine of the Machabees high-priest excelled his bretheren in vvisdome by the restimonie of his father c. 2. v 65. :: He vndertooke by al his endeuour to defend and deliuer his nation from danger and to restore their former libertie :: Simon being vvise choise the lesse euil and lesse danger For if he had not sent that vvas demanded it was very like and almost cettaine that Ionathas should be slaine and it vvould haue bene imputed to Simon that he had not taken iust care of his brothers life vvherby the people vvould haue bene alienated from him and perhaps haue reuolted from him and also from religion S. Tho. in hunc locum :: This vvas not vaine glory but true glorie to kepe memorie of so great vertue therby to stur vp others to imitation He that loueth honour saith S. Augustin li. cont Secundin c. 17. imitateth God But humble soules desire houour in God proud men vvil be honoured more then God or vvithout God O hovv manie Epitaphes are of vvicked men nothing els but perpetual monuments of their ambition vanitie iniustice crucltie other vices but those that are of true vertues are to Gods more honour the auctor of al vertues * a precious chaine :: By hovv much more that mercie is admixed vvith iustice so that iustice be not destroyed and that religion be aduanced the better it pleaseth God and edifieth the vvel disposed :: This Iohn Hyreanus defended the countrie against inuaders ch 16. :: Simon had novv gouerned the people two yeares beginning with great difficulties but hence forth enioyed peace til Antiochus Sedetes brake the league inuaded Iurie ch 15. v. 27. 39. :: He reduced manie Ievves from captiuitie :: Sparta being the chief citie of Lacedemonia had manie cities subiect depending as vpon their Metropolitane :: Vvhen peace was estabished in al Iurie and friendshippe confirmed vvith the Romanes Lacedemonians the vvhole nation of the Ievves in gratitude tovvards Simon vvho onlie novv remained of Mathathias sonnes confirmed him in the office of high-priest perpetually or for euer v. 41 that is during his life to his progenie v. 49 :: The hieghpriesthood continevved in this familie of the Machabees vntil Herod tooke it from them selling it for money and then shortly came Christ the faith ful Prophet :: This Antiochus Sedetes sonne of Demetrius Soter vvas brother to Demetrius the second who was now captiue in Per â—â—a ch 14.