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
banket he remembred the maister of the cupbearers and the chiefe of the bakers †And he restored the one into his place to reach him the cuppe †the other he hanged on a gibbet that the truth of the interpreter might be approued †And yet notwithstanding the chiefe of the cupbearers prosperous thinges succeeding forgat his interpreter ANNOTATIONS CHAP. XL. 8. Doth not interpretation belong to God Dreames do come of diuers causes Some of natural complexion or disposition wherby Philosophers or Phisitions may probably iudge of the state of mans bodie Some are rather effects of things past then signes of anie thing to come Of which sorte the wise man saith Dreames do folovv manie cares Eccle 5. Some are suggested by euil spirites either to flatter worldlings with great pretenses or to terrifie weake mindes with dangers and afflictions or to vexe and truble those in sleepe whom they can not easely moue waking as S. Gregorie discourseth li. 8. Moral in cap 7. Iob Some dreames are of God as in Iacob Ioseph these Eunuches Pharao Nabuchodonosor and others both good and euil men But to discerne and assuredly to iudge of some dreames whether they be from God by holie Angels or illusions of euil spirites is a special gift of God as also the interpretation therof belongeth to God as Ioseph here testifieth VVhosoeuer therfore wil be secure must relie either vpon expresse Scripture or iudgement of the Church as in ominous speaches was noted before chap. 24. Otherwise the general rule is not to obserue dreames Deut. 18. CHAP. XLI Pharao dreaming of fat and leane kine 5. also of ful and thinne eares of corne 8. no other being able to interprete 9 Ioseph is remembred 25. who interpreting the same â—8 is made ruler ouer al Aegypt 50. marieth and hath two sonnes Manasses and Ephraim AFTER two yeares Pharao saw a dreame He thought he stood vpon a riuer †out of the which came vp seuen kine faire and fat exceedingly and they fed in marish places †Other seuen also came vp out of the riuer foule and caryan leane and they fed on the very banke of the riuer in grene places †and they deuoured them that had the merucylous beautie and good state of bodies Pharao after he waked †slept againe and saw an other dreame Seuen eares of corne grew forth vpon one stalke ful and faire †there sprang also other eares as many thinne and blasted with adustion †deuouring al the beautie of the former Pharao awaking vp after his rest †and when morning was come being frighted with feare he sent to al the interpreters of Aegypt and to al the wise men and they being called for told them his dreame neither was there anie that could interprete it †Then at length the maister of the cupbearers remembring himselfe said I confesse my sinne †The king being angrie with his seruantes commanded me and the chiefe of the bakers to be cast into the prison of the captaine of the souldiers †where in one night both of vs saw a dreame portending things to come †There was there a young man an hebrew seruant to the same captaine of the souldiers to whom telling our dreames †we heard whatsoeuer afterward the euent of the thing proued to be so for I was restored to my office and he was hanged vpon a gibbet †Forthwith at the kinges commandment Ioseph being brought out of the prison they polled him and changing his apparel brought him vnto him †To whom he said I haue seene dreames and there is not anie that can expound them which I haue heard thou doest most wisely interprete †Ioseph answered Without me God shal answere prosperous thinges to Pharao †Pharao therfore told that he had seene Me thought I stoode vpon the banke of the riuer †and seuen kine came vp out of the banke of the riuer exceeding faire and ful of flesh which grazed on greene places in a marish pasture †And behold there folowed these other seuen kine so passing il fauored and leane that I neuer saw the like in the land of Aegypt †which hauing deuoured and consumed the former †gaue no token of their fulnes but with the like leanenes and deformitie looked heauelie Awaking and fallen againe into a deepe sleepe †I sawe a dreame Seuen eares of corne grew forth vpon one stalke ful and verie faire †Other seuen also thinne and blasted with adustion sprang of the stalke †which deuoured the beautie of the former I told the dreame to the coniecturers and there is no man that can declare it †Ioseph answered The kinges dreame is one God hath shewed to Pharao the thinges that he wil doe †The seuen faire kine and the seuen “ ful eares be seuen yeres of plentifulnes and both conteine the selfe same meaning of the dreame †Also the seuen leane and thinne kine that came vp after them and the seuen thinne eares and blasted with the burning winde are seuen yeares of famine to come †Which shal be fulfilled in this order †Behold there shal come seuen yeares of great fertilitie in the whole Land of Aegypt †after which shal folowe other seuen yeares of so great sterilitie that al the abundance before shal be forgotten for the famine shal consume al the land †and the greatnes of the scarsitie shal destroy the greatnes of the plentie †And in that thou didest see the second time a dreame perteining to the same thing it is a token of the certeintie for that the worde of God shal come to passe and be fulfilled spedely †Now therfore let the king prouide a wise man and industrious and make him ruler ouer the Land of Aegypt †that he may appointe ouerseers ouer al countries and gether into barnes the fifth part of the fruites during the seuen yeares of the fertilitie †that now presently shal ensewe and let al the corne be laid vp vnder Pharaoes handes and let it be reserued in the cities †And let it be in a readines against the famine of seuen yeares to come which shal oppresse Aegypt and the land shal not be consumed with scarsitie †The counsel pleased Pharao and al his seruants †and he spake to them Can we find such an other man that is ful of the spirite of God †He said therfore to Ioseph Because God hath shewed thee al things that thou hast spoken can I find a wiser and one like vnto thee †Thou shalt be ouer my house and at the commandment of thy mouth al the people shal obey only in the throne of the kingdome I wil goe before thee †And againe Pharao said to Ioseph Behold I haue appointed thee ouer the whole land of Aegypt †And he tooke his ring from his owne hand and gaue it into his hand and he put vpon him a silke roabe and put a chaine of gold about his necke †And he
is time to doe ô Lord they haue dissipated thy law †Therfore haue I loued thy commandementes aboue gold and topazius †Therfore was I directed to al thy commandements al wicked way I haue hated Phe. Mouth †Thy testimonies are meruelous therfore hath my soule searched them †The declaration of thy wordes doth illuminate and geueth vnderstanding to litle ones †I opened my mouth and drew breath because I desired thy commandments †Looke vpon me and haue mercie on me according to the iudgement of them that loue thy name †Direct my steppes according to thy Word and let not anie iniustice haue domination ouer me †Redeme me from the calumnies of men that I may kepe thy commondmentes †Illuminate thy face vpon thy seruant and teach me thy iustifications †Mine eies haue gushed forth issues of waters because they haue not kept thy law Sade Iustice †Thou art iust ô Lord and thy iudgement is right †Thou hast commanded iustice thy testimonies and thy veritie excedingly †My Zele hath made me to pine away because mine enimies haue forgotten thy wordes †Thy word is fired excedingly and thy seruant hath loued it †I am a yongman and contemned I haue not forgotten thy iustifications †Thy iustice is iustice for euer and thy law is veritie †Tribulation and distresse haue found me thy commandments are my meditation †Thy testimonies are equitie for euer geue me vnderstanding and I shal liue Coph Vocation †I haue cried in my whole hart heare me ô Lord I wil seeke after thy iustifications †I haue cried to thee saue me that I may keepe thy commandmentes †I haue preuented in maturitie and haue cried because I hoped much in thy wordes †Minecies haue preuented early vnto thee that I might meditate thy wordes †Heare my voice according to thy mercie ô Lord and according to thy iudgement quicken me †They that persecute me haue approched to iniquitie but from thy law they are made far of †Thou art nigh ô Lord and al thy wayes are truth †From the beginning I knewe of thy testimonies that thou hast founded them for euer †See my humiliation and deliuer me because I haue not forgotten thy law †Iudge my iudgement redeme me for thy word quicken thou me †Saluation is far from sinners because they haue not sought after thy iustifications †Thy mercies are manie ô Lord according to thy iudgement quicken me †There are manie that persecute me and afflict me I haue not declined from thy testimonies †I saw the preuaricatours and I pyned away because they kept not thy wordes †See that I haue loued thy commandmentes ô Lord in thy mercie quicken me The beginning of thy wordes is truth al the iudgementes of thy iustice are for euer Sin Tooth †Princes haue persecuted me without cause and my hart hath bene afrayd of thy wordes †I wil reioyce at thy wordes as he that findeth manie spoyles †I haue hated iniquitie and abhorred it but thy law I haue loued ††There is much peace to them that loue thy law there is no scandal to them †I expected thy saluation ô Lord and haue loued thy commandmentes †My soule hath kept thy testimonies and hath loued them excedindgly †I haue kept thy commandmentes and thy testimonies because al my waies are in thy sight Tau Signe †Let my petition approch in thy sight ô Lord according to thy word giue me vnderstanding †Let my request enter in thy sight according to thy word deliuer me †My lippes shal vtter an hymne when thou shalt teach me thy iustifications †My tongue shal pronounce thy word because al thy commandmentes are equitie †Let thy hand be to saue me because I haue chosen thy commandmentes †I haue coneted thy saluation ô Lord and thy law is my meditation †My soule shal liue and shal prayse thee and thy iudgementes shal helpe me †I haue strayed as a sheepe that is lost seeke thy seruant because I haue not forgotten thy commandmentes A BRIEFE NOTE CONCERNING the Gradual Psalmes Here folow in order fifetene Psalmes intitled Gradual Canticles The Hebrew word Mahaloâ—h signifieth Steppes or Ascensions The reason wherof Aadias and some other Rabbins veld for that they were songue with hieghest eleuated notes that can be â—â— Musike The Talmud saith they are so called because they were songue in the fifetene steppes going vp into the Temple But S Augustin S. Basil and other Christian Fathers expound them according to the historie and immediate prophetical sense of the deliuerie of the Iewes from captiuitie of Babylon ascending into Ierusalem which is so situated on montaines that the way from al partes was by ascending vnto it According to the Mystical sense of ascending spiritually by vertues to perfection and to eternal felicitie For the way tending to vertue saith S. Basil is like to certaine steppes or degrees by litle and litle bringing the mâ—n that loueth wisdome vnto heauen These Canticles therefore are prayers mixed with consolations for the ioyful deliuerie of Gods people from that great captiuitie in Babylon which the Psalmist King Dauid saw in prophetical spiritie and which his posteritie felt and sometime indured VVhich againe as a figure signifieth thâ—â—eturne and ascending of mankind from sinne to grace and from the miserable state of this world into heauen VVherupon S. Augustin interpreteth this prophecie of the ascension or eleuation of the hart from the vaile of teares In the meane time whiles we are in this world these Psalmes aâ—e consolatorâ—e prayers and prophetical assurance that Gods people Catholique Christian shal be deliuered from thraldom and persecution of Paganes Turkes and Heretikes â—s partly we see by the deliuerie from the Romane persecuting Emperors from the Vandals Gothes and Hunnes therfore with assured confidence we hope and expect the like deliuerie from Turkes and al Heretikes of Luthers broode PSALME CXIX The Iewes in captiuitie of Babylon Christians in persecution or other great tribulation pray with confidence to be deliuered from danger and sclander of wicked tongues 5. lamenting their long indurance A gradual Canticle VVHEN I was in tribulation I cried to our Lord and he heard me †O Lord deliuer my soule from vniust lippes and from a deceiptful tongue †What may be geuen thee or what may be added vnto thee to a deceiptful tongue †The sharpe arrowes of the mightie with coales of desolation †Woe is to me that my seiourning is prolonged I haue dwelte with the inhabitantes of Cedar †My soule hath
yongmen their strength and the dignitie of oldmen a gray head †The blewnesse of the wound shal wipe away euils and stripes in the more secrete place of the bellie CHAP. XXI AS diuisions of waters so the hart of the king is in the hand of our Lord whither soeuer he wil he shal incline it †Euerie way of a man semeth to himself right but our Lord weigheth the hartes †To doe mercie and iudgement doth more please our Lord then victimes †Exaltation of the eies is the dilatation of the hart the lampe of the impious sinne †The cogitations of the strong are alwayes in abundance but euerie sluggard is alwayes in pouertie †He that gathereth treasures with a lying tongue is vaine and witles and shal stumble at the snares of death †The robberies of the impious shal draw them downe because they would not doe iudgement †The peruerse way of a man is strange but he that is cleane his worke is right †It is better to sitte in a corner of the house toppe then with a brawling woman and in a common house †The soule of the impious desireth euil he wil not haue pitie on his neighbour †The pestilent man being punished the litle one wil be wiser and if he folow the wiseman he wil take knowlege †The iust deuiseth concerning the house of the impious that he may draw the impious from euil †He that stoppeth his eare at the crie of the poore himself also shal crie and shal not be heard †A gift hid quencketh angers and a gift in the bosome the greatest indignation †It is a ioy to the iust to doe iudgement and dread to them that worke iniquitie †A man that shal erre from the way of doctrine shal abyde in the assemblie of giantes †He that loueth good cheere shal be in pouertie he that loueth wine and fatte thinges shal not be rich †The impious shal be geuen for the iust and the vniust for the righteous †It is better to dwel in a desert land then with a brawling and angrie woman †Treasure to be desired and oyle in the habitation of the iust and the vnwise man shal dissipate it †He that foloweth iustice and mercie shal finde life iustice and glorie †The wise hath scaled the citie of the strong and hath destroyed the confidence therof †He that kepeth his mouth and his tongue kepeth his soule from distresses †The proude and arrogant is called vnlerned which in anger worketh pride †Desires kil the slothful for his handes would not worke any thing †al the day he longeth and desireth but he that is iust wil geue and wil not cease †The hostes of the impious abominable because they are offered of wickednes †A lying witnes shal perish an obedient man shal speake victorie †The impious man malepertly hardeneth his countenauce but he that is righteous correcteth his way †There is no wisdom there is no prudence there is no counsel against our Lord. †The horse is prepared to the day of battel but our Lord geueth saluation CHAP. XXII BEtter is a good name then much riches aboue siluer and gold good grace †The rich and poore haue mette one an other our Lord is the maker of both †The subtel saw euil and hyd himself the innocent passed by and was afflicted with damage †The end of modestie the feare of our Lord riches and glorie and life †Armour and swordes in the way of the peruerse but the keper of his owne soule departeth far from them †It is a prouerbe A yongman according to his way when he is old wil not depart from it †The richman ruleth ouer the poore and he that boroweth is the seruant of him that lendeth †He that soweth iniquitie shal reape euils and with the rod of his wrath he shal be consumed †He that is prone to mercie shal be blessed for of his breades he hath geuen to the poore He that geueth giftes shal purchase victorie and honour but he that receiueth taketh away the soule of the geuer †Cast out the scorner and brawling shal goe forth with him and cause shal cease and contumelies †He that loueth cleanes of hart for the grace of his lippes shal haue the king his frend †The eies of our Lord keepe knowlege and the wordes of the iust are supplanted †The slothful sayth A lyon is without in the middes of the streates I am to be slayne †A deepe pitte the mouth of a strange woman he with whom our Lord is angrie shal fal into it †Follie is tyed together in the hart of a childe and the rod of discipline shal driue it away †He that doth calumniate the poore to increase his riches himself shal geue to a richer and shal be in neede †Incline thine eare and heare the wordes of wisemen and set thy hart to my doctrine †which shal be beautiful for thee when thou shalt kepe it in thy bellie and it shal flow in thy lippes †That thy confidence may be in our Lord wherfore I haue shewed also it to thee this day †Behold I haue described it to thee three maner of wayes in cogitations and knowledge †that I might shew thee the stabilitie and the wordes of truth out of these to answer them that sent thee †Doe not violence to the poore because he is poore neither oppresse the needie in the gate †because our Lord wil iudge his cause and wil pearse them that haue pearsed his soule †Be not frend to an angrie man nor walke with a furious man †lest perhaps thou lerne his pathes and take scandal to thy soule †Be not with them that sticke downe their handes and that offer themselues sureties for debts †for if thou haue not wherewith to restore what cause is there that he should take the couering from thy bed †Trangresse not the ancient boundes which thy fathers haue put †Hast thou sene a man quicke in his worke he shal stand before kinges neither shal be before the vnnoble CHAP. XXIII VVHEN thou shalt sitte to eate with a prince attend diligently what thinges are set before thy face †and set a knife in thy throte if notwithstanding thou haue thy soule in thine owne power †Desire not his meates in which is the bread of lying †Labour not to be rich but set a meane to thy prudence †Lift not vp thine eies to the riches which thou canst not haue because they shal make to themselues winges as of an eagle and shal flie into heauen †Eate not with an enuious man and desire
â—yp â—â—p 76. in fine S. Aug. Tract 12. 13. in Ioan. :: The same credite is geuen to God speaking by Moyses as if he had spoken immediatly by himself S. Hiero. in Epist ad Philem. :: The first of al Canticles sacred or prophane Origen ho. 6. in Exod. :: God only suffered them to goe into the sea For they went of their owne accord supposing they might folowe where the Israelites went before S. Aug. ser 89. de temp :: Musical instrumeÌ„ts vsed before the law of Moyses in the seruice of God :: These things chanced to them in figure 1. Cor. 10. :: The wholsome wood of the Crosse made the bitter sea of gentiles swete Theodoret. q. 26. in Exod. The same Church Religion in this age as in the former Beleefe in one God Three diuine Persons Strength or power the Father vvisdome the Sonne Spirite the Holie Ghost Christ promised to Abraham Rom. 9. To Isaac And to Iacob Christ prefigured by Abraham By Melchisedech By Isaac Iacob Ioseph Iob. Moyses And manie other things Prophecie of Christ Iob. 19. Sacrifice Altares Churces dedicated Vowes Priesthood Priuilege of Priests VVhere is no sacrifice no priest is required Circumcision Penance Gen. 44 Mariage Degrees of coÌ„sanguinitie Pluralitie of wiues lawful sometimes neuer of husbands Blessings Signe of the Crosse Ceremonies Musical instruments Baptisme prefigured 1. Cor. 10. The B. Sacrament Priesthood of the new Testament Traditions Tythes Forme of iustice Precepts Raising seede to the brother Abstinence Freewil Mans industry necessarie God tempteth nor to euil Faith and good workes together iustifie and are meritorious but neither of them alone Iet 2. Heb. 11. Heb. 1â— Perfection in this life Foure principal merites of Abraham 1. Prompt obedience 2. Faith without staggering 3. Propagation of faith and religion 4. Perfect obedience Other iust men Isaac Iacob He spake truth in mystical sense Ioseph Iob. Moyses Nu. 12. Exo. 32. Election is of Gods mercie Predestination excludeth not ordinary meanes Sinne is the cause of reprobation Pharao and other Aegyptians hardned their owne harts God did only permitte them to obdurate themselues Protection Inuocation of Angels and Patriarches S. Aug li 16 c. 36. 〈◊〉 Adoration of creatures Swearing by creatures Ominous speach Dreames Images Reliques Deuotion to holie places Figure of Christ crosse Iosue 24. Funeral offices 2. Reg. â— Place dedicated for burial Mourning 40 dayes Exequies of seuen dayes Special place of burial rightely desired No soule before Christ entred into heauen Diuers places in hel Act. 7. v. 16. Luc. 16. Resurrection Mat. 22 General Iudgement â— Pet. 2. â—p Iud. Eternal punishment of the wicked and ioy of the blessed Heb. 11. Continuance of the Church notwithstanding breathes from it Abraham neuer contaminate in Religion Thare and Nachor reduced from idolatrie Abraham publikly professed his faith Sem. Sale Heber Melchisedech Manie professors of true Religion Breaches from the Church Moabites and Ammonites Nachors progenie Ismaelites Gal. 4. 2. Paral. 12 16. 28. Madianites Idumeans Heb. 12. Idolatrie stil increasing yet the Church continued yea also increased The Church of Christ in the new TestameÌ„t alwayes visible and great The same Scriptures forshew Christ and his Church Multitude of progenie promised to Abraham pertaineth to the Church of Christ Gen. 13. 〈◊〉 17. 22. Apoc. 7. Very absurde to say the Church of Christ was at anie time obscure Succession of spiritual gouernets during the law of nature Iob. 19. Priesthood Moyses law established in Aarons seede Ex. 28. Nu. â— Moyses chiefe in spiritual and temporal gouernment The beginning of the fourth age The second parte of this booke How the Israelites were sustained in the desert prepared to receiue the Law :: God least it in their wil to be content with ynough or to couere more yet suffered them not to haue more when it came to measurinâ—g v. 18. 2. Cor. 8. :: These birdes by Gods prouidence came from other places to the children of Israel Nu. 11. v. 31. :: By their woâ—dering at the duble quaÌ„titie it appeareth they intended not to gather so much :: By anticipation Moyses writeth here the commadment geuen when the Tabernacle and Arck were finished Exo. 〈◊〉 :: This Relique was put in a golden vessel Heb 9. though it was infinitly inferior to Christs flesh â—â— 6 yea inferior to the fleshâ—â— anie glorified Sainct Manna so called of Man-hu It was a figure of the Eucharist li. 3. c 37. â—o 45 Tâ—â—â—26 Ioan. 6. v. 25. 41. 49. 51. 55. Twelue miracles in Manna Psal 77. v 25 〈◊〉 li. 1. c 12 cont Occolâ—m◠◠〈◊〉 li. â— c 12 parâ—â—m 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. No miracle in Protestants Communion Al the said miracles are more eminent in the B. Sacrament 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. :: If this ceremonie of holding vp his handes was of such importance in the law of nature why do Heretikes deride the same and the like in the Catholique Church VVheras also our Sauiour lifting vp his hands blessed his disciples Luc. 24 S Damascen also teacheth li 4. c. 12 Oxthox that this extenâ—ion of his handes prefigured the Crosse of Christ And now it representeth the same :: Cohen in Hebrew signifieth Priâ—â—e oâ— Pâ—â—â—st which offices in the law of nature were often ioyned in one person :: Manifold wisdome wherof Daniel prophecieth c. 12. v. 4 in Christian gentils was here prefigured in Iethio a gentil :: To whom Moyses willingly yelded Origen in hunc locum Morally Superiors are admonished by Moyses example to lerne of aâ—â—e man that which is good 5. Chrysostom â—o de ferâ—ndâ—s reprehensioâ—â—bâ— â— :: To this place which was their 12 mansion they came the 47. day after they parted from Aegypt And the third day folowiÌ„g which was the â—o the law was geuen in mount Sinay S. Hierom. Epist 1. ad Fabiolam :: God would haue their free consent els it were not a perfect couenant Theodoret. q 35 in Exod. :: In this couenant God promiseth particular loue Priestlie function wherby they might better serue him and effectual grace and sanctitie :: The people promise loyaltie to God and to keepe his commandements :: So Angels Saincts offer our prayers other good workes to God though he know al things before hand :: The people and al inferior clergie also are to kepe their limites and to lerne Gods wil of their superiors Agreement of old and new mysteries The third part of this booke 〈◊〉 Diuine Lawes M 〈…〉 l and Iudicial :: In Hebrew 〈◊〉 in Greke 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 in English a 〈◊〉 〈◊〉 〈◊〉 This com 〈…〉 and 〈…〉 e one of the nine folowing Catech. Ro. p 3 q. 9. The Epistle on wenesday in the third weeke of Lent :: This and other ceremonial precepts are determinate lawes for obseruing the coÌ„mandments of the first table pertaining to God Protestants charge al Catholiques to be Idolaters They abuse their
b Conserue me in thy grace c As before v. 149. * eloquia d Sincere profession of innocencie is no arrogancy e Gods essential veritie is the beginning from vvhence as from the fountaine al other truthes are deriued f And al commandments proceding from this first truth are for euer immutable a Potent wicked mâ—â—â— persecute the godâ—â—e without cause that is vvithout anie iust reason mouing them vvithout the effect intended by them vvhich is to drawe Gods seruants from truth and equitie b vvhose hart being possessed vvith the true feare of God they persist in keping Gods commandments c Yea they also reioyce in keping the commandments vvith such difficultie as those doe that gaining the victorie ouer their enimies carie avvay great and rich spoyles * eloquia d Euerie day the iust praise God often signified by the number of seuen From hence also the Church of Christ tooke example to institute the seuen Institution of Canonical Houres by the Church Canonical Houres vvhich is the ordinarie Ecclesiastical Office consisting as S. Isidorus and manie other Fathers testifie of Hymnes Psalmes Canticles Antiphones Lessons Responsories other Prayers Praises distributed into distinct times beginning in the night vvherof that part is called the Nocturne one or three according to the diuersitie of the Office and perteineth to one or more of the foure Vigiles into vvhich souldiars diuide the vvhole night VVherto also the Laudes are added Then Prime in the morning Aftervvards the Third houre Sixt Ninth and in the euening Euensongue and Compline Against vvhich most ancient and religious Constitution especially against the part called Vigiles or Nocturnes certaine Heretikes repined and calumniated the Churches custome as superfluous and vnfructful to spiritual This religious institution reprehended by Drowsie Heretikes Vigilantians VVicliffists Lutherans Seuentimes in the day I haue sayd prayse to thee for the iudgements of thy iustice worke violating of Gods ordinance who made the night for rest and the day for laboure For which caufe they were called Nyctazontes Somnicolosi Drowsy heretikes As the same S. Isidorus testifieth li. 1. c. 22. de Offic. Eccles S. Ierom Epist ad Riparium noteth the same heresie in Vigilantius calling him Dormitantius because he reprehended holie Vigiles as if it were better to sleepe then wake in time of Diuine seruice VViclif also raised vp the same heresie as witnesseth Thomas VValdensis To 3. Tit 3. c. 21. Lastly Luther and al his broode But the holie obseruation of Canonical Houres is proued by manie ancient Fathers to be altogether agreable to the holie Scriptures both of Approued by S Beda S. Gregorie S. Augustin the old and new Testament So S. Beda in 18. Luc. li. 4. c. 7. Hist Angl. S. Gregorie the Great li 3. Dialogi c. 14. S. Augustin Ser. 55. de temp exhorting the people to rise early to the Vigiles or Nocturnes and in aniewise to come to the Third houre Sixt and Ninth Let none saith he withdravv himselfe from the holie vvorke but vvhom either sicknes or publique vtilitie or perhaps some great necessitie holdeth backe S. Ierom. Epist 22. ad Eustoch in Epitaph Paule c. 10. maketh expresse menrion of the Third houre Sixt S. Ierom. Ninth Morning and Euening also of Midnighst adding that no Religious is ignorant that sometimes they must rise to Diuine Seruice tvvise yea thrise in the night S Basil in Regulis fusius disput ad Interrog 37. de Instit Monachorum S. Basil first sheweth this ordiance to be agreable to the holie Scriptures and namely to this place of the Psalmist S. Cyprian in fine exposit Orat. Domini affirmeth S. Cyprian that besides the three houres in vvhich Daniel and his felovves prayed the Church of Christ hath added more And as manie suppose S. Clement li 8. S. Clement Constitut Apostol c. 40. shevveth the sette Houres of prayers and the reasons therof Make your prayers Early in the morning at the Third houre Sixt Ninth Euening and at the Time of cocke crovving Early geuing thankes because our Lord hath illuminated vs the night being passed the day coming in VVhy publike prayer is constituted at these houres the Third because that houre our Lord receiued Pilats sentence the Sixt houre because then he was Crucified the Ninth because al thinges were moued when our Lord was crucified abhorring the audacitie of the wicked not bearing the ignominie of our Lord at Euening geuing thankes for that God hath geuen vs the night for rest of dayes labours at the Cocke crovving because at that time the coming of the day is denounced to exercise the vvorkes of lighst thus S. Clement Touching the distinct and sette times of publique prayer the continual practise by tradition teacheth that Martines vvith Laudes vvere said in the night about the first Cockcrovving Prime early in the morning The other partes in the day time At euening Euensongue and lost of al Compline And touching the place If for the infidels saith the same holie Father there be Not lavvful to goe to Church nor to pray vvith Insidels not accesse to the Church the Bishop must geather the Assemblie at home that the godlie may not enter into the Church of the vvicked for the place doth not sanctifie man but man the place VVherfore if the vvicked occupie the place that place is to be shunned because it is prophaned by them for as Priestes de sanctifie holie thinges so the vvicked do contuminate them If neither at home not in the Church Assemblies can be celebrated let euerie one by himselfe sing read pray or tvvo or three be geathered together For Mat. 18. 2. Cor. 6. vvhere tvvo or three are geathered in my name saith Christ there am I in Nor vvith Heretikes the middes of them Let not the godlie pray with an heretike no not at home For vvhat societie is there of light vvith darknes VVhy the 15. Psalmes folowing are called Gradual Canticles The historical sense The mystical sense These Psalmes are consolâ—â—oâ—ie prayers and prophecies Prayeâ— in tribulation the 7 key a Former experience of Gods mercie in hearing the prayers of those that inuocated him geueth hope that he wil heare in like case b Nothing is more dangerous then vntrue and deceiptful tongues nothing more damage then to diminish and detract from the good same of the iost and therfore this is a most necessarie prayer that God wil deliuer vs from the wicked tongues of Turkes Heretikes and other wicked men c What punishment is great ynough for wicked tongues d Surely the malice of wicked tongues deserueth sharpest punishments to be afflicted by strong handes e Iewes lamented their long absence from the holie land especially from Ierusalem and the Temple Christians mourne for their restraint from Gods Seruice and long perigrination from heauen f Of Cedar the sonne of Ismael came Mahomet the Turkes false prophet whose tyrannie is great
:: Reasonable soules if they folow reason and al sensible soules doe in their maner praise the prouidence of God in vsing al creatures to that end for which they were treated :: Man at first recemed original iustice by losing wherof we al fel into original sinne :: God gaue a precept to man to be obserued for exercise of his obedience so to be rewarded and vnder paine of punishment if he transgreded â—en 2. Rom. 13. :: Perseuerance in vertue to the end is necessarie which none can merite :: But must stil pray for it :: Al creatures according to their substantial forme in general were created together though they were afterwards formed in particular kindes as they are distinctly recited in Genesis with the order ornaments of the world S. Aug. li. 4. c. 33 34. de Gen. ad litter VVhere he expresly affirmeth that this Scripture was written by inspiration of the same spirite of truth wherby Genesis was written Psal 89. v. 10. 1. Cor. 11. :: They pray alwayes that pray at certaine conuenient times And stil haue intention so to frequent the same exercise al their life S. Aug. Epist 121. c. 9. ad Probam Luc. 18. 1. 1. Thes. 5. :: The best remedie against great sinnes is to auoide smal ones and not to contemne the least but diligently to amend al. 3. Reg. 11. Ios 22. :: That this document perteyneth to common conuersation with worldie men appeareth by the next verse But to reuele secrete sinnes to a spiritual father in sacramental confession is necessarie vvholesome and secure It is alâ—o very commendable and most lawful in holie religious Societies vvhere they willingly for their owne spiritual good submitte themselues to such a godlie rule Lâ—uit 1â— Mat. 15. Iac. 3. :: False pretence of pietie is hypocrisie :: And in a Superior to oppen his ovvne secrete fault to his subiects is pusillanimitie :: Discretion auoideth both by concealing and reueling faultes as reason directeth and iustice requireth Eccle. â— :: He that taketh reptchension in good part when he is faulty meriteth pardon and when he is not faultie he satifieth for his other sinnes and meriteth reward :: His intention is ful of guile that flattereth by shew of loue and of praise but he wil detract so much the more in the end reproch thee when he may gette probable aduantage against thee Prou. 12. Exo 23. Deut 16. :: VVisdom is to be shewed in vvordes and deedes vvhen it may profite others :: To conceale faultes so they be amended is most conuenient :: As a serpent deceiptfully approcheth stingeth the bodie so al sinnes inuegle and hurt the soule :: It is a signe that he is guiltie who contemneth freindly admonition :: He that truly feareth God wil diligently examine his ovvne actes defectes when he is vvarned :: As walles of stone built in the frost so riches or good name vniustly gotten wil not coÌ„tinue long :: Senseles or bad talke is tedious to al good men :: VVordes that may edifie are gratful to al godlie eares :: VVicked men condemning the diuel or anie other wicked do in dede condeme them selues And to them agreeth that sentence of our Sauiour By thyne owne mouth I iudge thee naughtie seruant Luc. 19. :: Contempt ignominie is the worldlie punishment of the slouthful besides his eternal damnation at the day of iudgement Mat. 25 â— 30 :: In this and other places is not vnderstood a foole that by defect of natural vvitte is ignorant or an ideote but he that is voide of grace ful of malice and wickednes For the wicked life of such a one is worse then his death v. 12. Gen 50. Prou. â—3 Prou â—â— :: A true freind wil not be lost for temporal damage noâ— danger :: But the vices of derision reproch and the like violate al freindshipe with wise and good mâ—n Ps 140. :: Man being weake and the enimie suttle strong he is not able to resist tentations without Gods special grace for which the vvisman therfore prayeth instructing al by his example to do the same :: Precepts how to gouerne the mouth and tongue :: Against rash vntrue vnlawful swearing Iere. 4. Mat. 5. :: In oathes God is called to witnes as he that can not lie but bâ—aâ—phemie attributeth thâ—t to God which perteyneth not him or attributeth to some creature that which only belongeth to God and so is a contrarie sinne to vnlawful swearing :: Both are mortal sinnes :: Admonition against sinnes of the tongue :: Reproch to parents and other neighboures :: Against couetousnes :: Fornication :: Adultrie Isa 29. :: Seing earnal adultrie shal be seuerely punished much more spiritual as schisme heresie and apostasie from Catholique Religion Leui 20. Deut. 22. :: Diuine wisdom the Second Person of the B. Trinitie begotten not created praiseth it self According to the phrase of speach Iere. 51. v. 14. The Lord of hostes hath svvorne by his soule that is by himself :: God offereth his grace but forceth not anie to accept it :: Creation is not here taken in the strict signification but for diuine production in that God the Father by vnderstanding begetteth God the Sonne As likewise the Father and the Sonne by loue produce the Holie Ghost :: in the Church only is effectual grace Psa â—â—â— :: The more grace any hath the more he desireth and receiueth :: In Dauids progenie God preserued the kinglie state til the captiuitie and the estimation of the royal bloud vnto Christ But in al this Dauid was a figure of Christ VVho sitteth in the Throne of honour absolutly for euâ—â— Iosâ— 3. :: Three very commendable thinges :: Other three detestable :: Nine happie thinges in this life Iac. 3. :: Al happines in this life is grounded in the feare of God :: The description of heresie vnder the figure of a wicked woman whose malice is secretly couered vnder pretence of truth and â—â—â—â—â—â— Prou â—â— :: Layheadshiâ—e in spiritual causes is so vnreasonab le and absurde that â—â—w heretikes 〈…〉 ure it :: An vnquâ—â—â— life depâ—iuâ—th a man of much comforth and therfore continual peace â—â— as a duble life :: As wheâ— oâ—â—n moâ—e the yoke oâ— their neckeâ— doth moue withal so a wicked woman to wittâ— heresie can not rest nor let others rest quiet :: The Catholique faith is the ground al al vertues :: Those that kepe innes or ailehouses are alwayes talking as willing to please al but in much talke wanteth not sinne Prou. 10. v. 19. 1. Tim 6. :: The soule is kept in good state by fearing God :: After that sinne is purged there remaine reliques in the soule as dust in a siene vvhen the chaffe is cast out til it be more purged or washed Psal 50. v. 4. Prou. 27. VVhether the sunne shineth forth or not it is alvvayes light so is a vvisman alvvayes vertuous vvhetherit appeaâ—â— outvvardly or no. A foole or vvicked man hath