Note return to page 1

Anno. 1568.

lib. de Prescrip.

lib. 2. ad Gratian. c. 1. Tract. 18 in Ioan.

Epist. 103. c. 6.

Bibl. Sanct. lib. 4.

Lib. 1. Hist. c 47 Linvvod lib. 1.

2 Tim 3.

Iac. 1.

Tertulli&abar; li. 5. cont Marcion S. Ambrose. li. 3 de Spirit. San. c. 11 S. Ieron: li. 1. con. Iouini&abar;.

in 49. Isaiæ.

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.

Prefat. in Iosue.

Luc. 22. v. 20. Prefat. Noui. Testam. Anno. 1556. Luc. 1. v. 1.

Preface before the nevv Testam.

li 2 Doct. Christ. cap. 11.

Act. 17. v. 18. Ser. 42. de Sanct.

S. Aug. de vtilit crede 1. c. Mat. 15.

Psalmo. 124.

2. Cor. 6.

Luc. 10.

Tit. 1.

Mat. 25.

1. Cor. 13.

1. Pet. 2.

Apoc. 7.

2 Cor. 4.

1. Pet. 1.

Rom. 10. Heb. 10.

Note return to page 2 The cause of delay in setting forth this English Bible.

Note return to page 3 VVhy & how it is allowed to haue holie Scriptures in vulgar tongues.

Note return to page 4 Scriptures being hard are not to be read of al.

Note return to page 5 Manie take harme by reading holie Scriptures.

Note return to page 6 Reading of Scriptures moderated.

Note return to page 7 Scriptures translated into diuers tongues.

Note return to page 8 A calumnious suggestion of Lutheranes.

Note return to page 9 VVhat part of Scriptures be most conuenient for vulgar readers.

Note return to page 10 VVhy we translate the old Latin text.

Note return to page 11 More pure then the Hebrew or Greke now extant.

Note return to page 12 Receiued by al Churches.

Note return to page 13 Turned into Greke.

Note return to page 14 Al others growne out of vse. S. Ierom excelled al other Doctors in translating & expounding holie Scriptures.

Note return to page 15 His Edition free from. partialitie.

Note return to page 16 Preferred before al other Editions by Beza.

Note return to page 17 None yet in England allowed fot sufficient.

Note return to page 18 VVhat is done in this Edition

Note return to page 19 Diuers readinges resolued vpon, & none leift in the margent.

Note return to page 20 They touched not present controuersies.

Note return to page 21 VVhy some vvordes are not translated into vulgar English.

Note return to page 22 Some Hebrew wordes not translated into Latin, nor Greke.

Note return to page 23 More authoritie in sacred tongues.

Note return to page 24 Some vvordes can not be turned into English:

Note return to page 25 Protestantes leaue some vvordes vntranslated.

Note return to page 26 Corruptions in Protestantes Translations of holie Scriptures.

Note return to page 27 Of purpose against Catholique doctrine

Note return to page 28 Against free wil.

Note return to page 29 Against Melchisedechs sacrifice.

Note return to page 30 And against holie Images.

Note return to page 31 This Edition dedicated to al that vnderstand English.

Note return to page 32 Christ redemed al, but al are not saued.

Note return to page 33 True faith first necessarie.

Note return to page 34 The twelue Apostles were first Reapers, before they were Sowers. S. Paul at first a Sower, or Seminarie Apostle.

Note return to page 35 Pastoral cures and Apostolical missions.

Note return to page 36 New doctrine is falsly called the Gospel.

Note return to page 37 The seduced, & externally conformable are punished with the authors of iniquitie,

Note return to page 38 Grace in the new Testam&ebar;t more abundant then in the old.

Note return to page 39 Both wicked workes, and omission of good workes are damnable.

Note return to page 40 Innumerable saued by Christ.

Note return to page 41 They are more happie that suffer persecution for the truth.

Note return to page 42 VVorthie, or comparable in dignitie.

Note return to page 43 English Catholiques most happie in this age.

Note return to page 44 The due praise of Martyres, and other glorious Sainctes excedeth mortal tongues.

Note return to page 45 Patience necessarie to the end of mans life.

Note return to page 46 Persecution profitable.

Note return to page 47 Confession of faith before men necessarie to saluation.

Note return to page 48

S. Ierom. Epist. ad Paulin de omnib S. Scipt. libris. S. Aug. prefat in specul. li. 2 de doct christ ca. 9. li. 1. de Gen. c&obar;tra Manich. ca. 4. li. de catechiz rudib. c. 3. & 4. l. 2. qq super Exod q. 75. li. 15. cont. Faust. Manich. cap. 2. li 18 ciuit. ca 54. de vera relig. c. 27. li. 4. c&obar;t Faust. ca. 2. S. Greg. ho. 6. in Ezech. 1.

Conc. Carth. An. Dni 419. Conc. Laodic cap. 59. Florent Instruct. Armen. decret. 7. Trident Sess. 4. S. Atha. in Synop. S. Aug. li. 2. doct Christo. 8 Isidor. li. 6. Elymol c. 1. & alibi. Nicep. li. li. 4. cap. 15. Euseb. li. 5. c. 8.

Mat. 28. Ioan. 14. 16. Act. 2. 20 1. Tim. 3.

Note return to page 49 How the holie Scriptures conteine al knowlege necessarie to saluation. The old and the new Testament shew the same God Christ, Church and other Mysteries of Religion. The old more obscurely, with lesse helpes. The new more expresly and yeldeth more grace.

Note return to page 50 In both Testaments, are foure sortes of Bookes.

Note return to page 51 Legal.

Note return to page 52 Historical.

Note return to page 53 Sapiential.

Note return to page 54 Prophetical

Note return to page 55 Al these books recited are Canonical, and of infallible truth.

Note return to page 56 Apochryphal of two sortes. 1. Not declared canonical. 2. Reiected as erronious.

Note return to page 57 The Holie Ghost declared by the Church which Bookes are Diuine Scriptures.

Note return to page 58

Tomo. 3. quest. 10 Algsiæ.

Heb. 7. 9. 10. Gal. 4.

1. Cor. 10

Gal. 3.

Gen. 1.

Gen. 8. Gen 12. Genebrard Chronolog. S. Aug. li. 15. c. 8. ciuit. Gal. 3. Exo. 16. 3. Reg. 6. 3 Reg. 7. 1. Esdiæ 1.

Note return to page 59 The old and new Testament differ in time. In maner of vttering. Varietie of Precepts. Promises. Meanes.

Note return to page 60 The old Testament conteyneth figures of the new. A continual visible Church from the beginning of the world to Christ. The same Mystical bodie, but different in state. Diuided into six ages. The first age continued. 1656. yeares.

Note return to page 61 The second 368. or 398. The third. about. 430.

Note return to page 62 The fourth 480.

Note return to page 63 The fifth 430. The sixth, nere 640. Al the time from the creation to Christ aboue. 4000. yeares.

Note return to page 64

Exod. 6. Num. 26. 1. Par. 6. Ioseph li. 2 Antiq. cap 9. S. Aug. ser. 88. de temp. S. Greg. oratio in laudem Basilij magni. S. Avg. li. 18 ciuit. c. 39.

Deut. 34. Eccli. 45. Glos. ord

Note return to page 65 Moyses. signifieth, taken from the water.

Note return to page 66 The excellencie of Moyses

Note return to page 67 His sepulchre not knowen to anie man.

Note return to page 68

Mat. 19. Heb. 11. Iacob. 2. 1. Pet. 2. 2. Pet. 2.

S. Aug. quest. vet & noui Testam. cap. 3.

Gen. 10.

Note return to page 69 Genesis written by Moyses Alwayes authentical. So knowen by Tradition, confirmed by Chirst. Alleaged also by the Apostles. Religion reueled to special persons, and so obserued by Traditions.

Note return to page 70 VVhy Scripture was written. VVhat Moyses specially sheweth in this booke.

Note return to page 71 Man most particularly described: The right line from Adam to Noe.

Note return to page 72 The principal Patriarches from Noe to the 12. sonnes of Iscael.

Note return to page 73 This booke diuided into eight partes.

Note return to page 74

[1] Act. 14, 15. 17, 24. Psalm. 32, 6. 135, 5. Eccli. 10, 1. Heb. 11, 3.

[7] Iob. 38. Ier. 10, 13.

[26] Col. 3, 10.

[27] Mat. 19, 4.

Note return to page 75 The first part Of the creation of al things.

Note return to page 76 The Church readeth this booke in her Office from Septuagesima til Passion Sunday. Also this first chapter & beginning of the second on Easter Eue before Masse.

Note return to page 77 The firmament is al the space from the earth to the hieghest starres. the lowest part diuideth betwene the waters on the earth and the waters in the ayer. S. Aug. li. 11. de Gen. ad lit. c. 4

Note return to page 78 Likewise heau&ebar; is al the space aboue the earth. in whose lowest part are birdes and waters, in the higher part starres. the hieghest is the Empyrial heauen. Esa. 66.

Note return to page 79 The lights made the first day, are disposed the fourth day in their proper courses for more distinction of times. S. Dionys. ca. 4. de diuin. nom. S. Tho. p. 1. q. 67. a. 4. & q. 70. a. 2.

Note return to page 80 The S&ubar;ne & Moone: for though the moone be the least visible starre except Mercurie, yet it geueth more light on the earth by reason it is nerer, and so Moyses speaketh according to the vulgar capacitie and vse of things. S. Aug. li. 2. de Gen. ad lit. ca. 16.

Note return to page 81 Euerie creature in nature is good, but al considered together make the whole world perfect most apt to mans vse and Gods glorie. S. Aug. li. 1 de Gen. cont. Manich. ca. 21

Note return to page 82

[1] cont. Epist. fund. c. .5

[1] Luc. 10, 16. Act. 15, 28. 2. Thess. 2. Origen. super. Gen. c. 1. Aug. li. 2. de Gen. cont Manich. ca. 2.

[1] lib. 1. c. 18. & lib. 8. c. 2.

[1] Bas. ho. 9. in Genes. Chrisost. epist. 44. Amb. & Beda in examen. Ieron. Epistol. ad Eustoch. Gen. 1. v. 3. & 14. Exo. 20, 5. & 18, v. 20. Ioan. 8, 25. Rom. 8.

[2] Ieron. Epistol. 83. ad Ocea. Tert. de Baptis.

Note return to page 83 [1] 091000001. In the beginning.] Holie Moyses telleth what was done in the beginning of the world, and so forward euen til his owne time, writing aboue two thousand and foure hundreth yeares after the beginning. [Subnote: The Church had only Traditions & no Scripture aboue 2400. yeares.] Al which being incomprehensible by humaine witte or discourse, he knew partly by Reuelations from God, for he had the gyft of Prophecie in most excellent sorte: partly by Traditions from his elders, who lerned of their fathers. For vntil that time the Church had only Traditions of such things, as were reueled to special men, wherby we see the great authoritie of Traditions, before there were Scriptures. [Subnote: Traditions necessarie for three causes.] And since Scriptures were written they are also necessarie, for three special reasons. First for that we are only assured by Tradition of the Church, that those bookes are in dede holie Scriptures, which are so accounted, and not by the Scripture it selfe, for that were to proue the same by the same, vntil we be assured of some part, that proueth some other partes. And this made S. Augustin to say plainly, that he could not beleue the Gospel, except the Church told him vvhich is the Gospel. Secondly holie Scriptures being once knowen to be the word of God, and so of most eminent authoritie of al writings in the world, as S. Augustin S. Ierome, & al other Fathers agree, yet for the true vnderstanding of the same, both the Scripture it selfe, and the ancient Fathers remitte vs to the Church, namely to those in the Church, that are appointed by Gods ordinance, in the high place that he hath chosen. [Subnote: Scripture of most eminent authoritie.] VVhich were the High Priests in the old Testament, as appeareth: Deut. 17. Mat. 23. Ioan. 11. And in the new Testament, S. Peter and his Successors for whom Christ prayed that his faith should not faile: and therfore commanded him to confirme his bretheren Luc. 22. Thirdly for things not expressed in particular in holie Scripture, the Scripture and Fathers do likewise remitte vs to Traditions, and to the iudgement and testimonie of the Church. Christ saying to his Apostles: he that heareth you heareth me. The Apostles doubted not to say: It semed good to the Holie Ghost and to vs. And S. Paul willed the Thessalonians to hold the traditions, vvhich they had lerned, whether it were by word, or by his Epistle.

Note return to page 84 [1] 091000011. In the beginning God made heauen and earth.] Al writers ancient and later find such difficulties in these first chapters, that some otherwise very lerned haue thought it not possible to vnderstand the same according to the proper and vsual signification of the wordes, as the letter may seme to sound, but expound al allegorically, as that by the waters aboue the firmament should be vnderstood the blessed Angels, by the waters vnder the firmament wicked spirites, and the like. [Subnote: Scriptures hard.] So did Origen and diuers that folow him therein. Yea S. Augustin in his bookes vpon Genesis against the Manichees, written Creation. shortly after his conuersion, when he could not find as he desired a good and probable sense agreable to the wordes, in their proper signification, expounded them mystically, but afterwards in his other bookes de Genesi ad literam, he gratfully acknowledgeth that God had geuen him further sight therin, and that now he supposed he could interprete al according to the proper signification of the wordes. yet so that he durst not nor would not addict him selfe to one sense, but that he was readie to imbrace an other, lest by sticking to his owne iudgement he might faile. So likewise S. Basil, S. Chrisostom, S. Ambrose, S. Ierome, S. Bede, and other greatest Doctors found & confessed great difficulties in these first chapters, which they with much studie endeuored to explicate. And therfore it is a wonder to see our Protestants & Puritans hold this Paradox, that Scriptures are easie to be vnderstood. VVhereas both by testimonie of those that haue in deede studied & laboured in them, and by a litle due consideration, the c&obar;trarie is most euident. [Subnote: why Scriptures are hard.] For whosoeuer wil looke into the holie Scriptures, shal find that some times in shew one place semeth contrarie to an other; some times the letter & phrase are obscure & ambiguous; some times the sentences vnperfect. [Subnote: Three spiritual senses besides the Literal.] Againe manie speaches are prophetical, manie parabolical, metaphorical, and vttered vnder other tropes and figures, and that in the literal sense. Moreouer there are three spiritual senses besides the literal, very frequent in holie Scripture. Allegorical pertayning to Christ and the Church; Moral pertayning to maners; and Anagogical pertayning to the next life. [Subnote: Allegorical. Moral. Anagogical.] As this word Ierusalem literally signifieth the head citie of Iewrie: Morally the soule of man: Allegorically the Church militant: and Anagogically the Church triumphant. And some times this (and the like of others) metaphorically in the literal sense signifieth the Church militant, and not the citie of Iewrie, as in the 12. chapter to the Hebrewes: and some times the Church triumphant, as in the 21. of the Apocalips.

Note return to page 85 [2] 091000022. The Spirite of God.] In the Hebrew it is signified, that the Spirite of God was on the waters to make them fertile, for that fishes and birdes were to be procreated therof; the word is merahepheth, incubabat, sate vpon, to produce fruict (saith S. Ierom) from the waters, as a henne by her heate, produceth life in the egges. And the same S. Ierom, and before him Tertullian teach, that this was a figure of Baptisme, which consisteth of water and the Holie Ghost. [Subnote: A figure of Baptisme.] For as water in the beginning of the world receiued a certain vital vertue of the Holie Ghost to produce liuing creatures: so also Baptisme receiueth vertue of the same Holie Ghost to procreate new men. VVherupon Tertullian calleth Christians fishes, because they are gotten from the waters, and thence haue their first spiritual life. [Subnote: Christians called fishes.] Let it not therfore seme strange (saith he) that in Baptisme VVaters geue life.

Note return to page 86 [16] 0910000316. Tvvo great lights, and starres.] Here occurreth an other example of the hardnes of holie Scripture. For if the two great lights (to wit the Sunne & the Moone) and also the starres, vvere made the fourth day, and not before, as it may seme by the wordes in this place, then what was that light, and in what subiect was it, that was made the first day? [Subnote: Light being an accident remayned without subiect, by the iudgement of some lerned Fathers.] S. Basil, S. Gregorie Nazianzen, Theodoret, and some others, writing vpon this place do thinke that the light, which was made the first day, remayned though an accident without his subiect til the fourth day. And albeit most other Doctors rather think that the substance of the Sunne & Moone, & of other planets and starres were created the first day, and the fourth day set in that order and course which now they kepe, with more distinction for signes and seasons, and dayes and yeares: yet it is clere that the foresaid ancient Doctors iudged it possible, that accidents may Creation. remaine without their subiect. which a Sacramentarie wil be loath to grant, lest it might be proued possible, as both these & al other Catholique Doctors beleued and taught, that the accidents of bread and wine remaine in the blessed Sacrament of the Eucharist without their subiects. [Subnote: The accidents of breade and wine can remaine by Gods power without their subiectes.] VVhich Protestants denie.

Note return to page 87 [26] 0910000426. Let vs make man to our Image.] For better consideration of Gods bountie towards vs, and sturring our selues to gratitude towards him, we may here note tenne prerogatiues bestowed on vs, by our Lord & maker in our creation aboue al other earthlie creatures. [Subnote: Tenne prerogatiues of man in his creation.] [Subnote: 1. made like to God.] First, wheras God by an imperial word of commandment made other creatures, Fiat lux, Fiat firmamentum: Be there light: Be there a firmament: intending to make man, he procedeth familiarly, by way, as it were, of consultation, and as to his owne vse and seruice to make man saying: Let vs make man to our image and likenes, that is to say, a reasonable creature with vnderstanding and free wil, which beastes haue not. [Subnote: 2. The Mysterie of the B. Trinitie insinuated in his creation.] Secondly, in this worke God first insinuateth the high Mysterie of the B. Trinitie, or pluralitie of Persons in one God (because man is to beleue the same) signifying the pluralitie of Persons by the wordes Let vs make, and to our: and the vnitie in substance, by the wordes Image and likenes, the first in the plural number, the later in the singular. [Subnote: 3. produced by God him selfe.] Thirdly, other creatures were produced by the waters and earth, Let the vvaters bring forth (fishe and foule) Let the earth bring forth (grasse and cattle, & other beastes) but God brought forth man, not by the earth, though of the earth, nor by water, nor by heauen, nor by Angels, but by him selfe, geuing him a reasonable soule, not sensual only as to beastes, and the same not produced of anie creature, but created immediatly of nothing. [Subnote: 4. placed in paradise.] Fourthly, God gaue man Paradise a most pleasant place to dwel in. [Subnote: 5. Lord of al earthlie creatures.] Fiftly, God gaue man dominion and imperial authoritie ouer al liuing creatures vnder heauen. [Subnote: 6. innocencie.] Sixtly, man was created in that innocencie of life, and integritie of al vertues, that his mind was wholly subiect to God, his sense to reason, his bodie to his spirite, and al other liuing creatures obedient to him: euen the terrible Lions, the cruel Tigres, the huge Elephants, and the wildest birdes. [Subnote: 7. excellent knowledge.] Seuently, God brought them al to man, as to do him homage, and to take their names of him. VVhich by his excellent knowledge he gaue them conformable to their natures. [Subnote: 8. powre to liue euer.] Eightly, God gaue man in some sorte an immortal bodie, that if he had kept Gods commandment, he had liued long and pleasantly in this world, and so should haue bene translated to eternal life without dying. [Subnote: 9. gift of prophecie.] Ninthly, God did not only adorne man with al natural knowledge, and supernatural vertues, but also with the gift of prophecie. VVherby he knew that Eue was a bone of his bones, and flesh of his flesh, though being a slepe he knew not when she was made. [Subnote: 10. God conuersed familiarly with man.] Tenthly (which was the chiefe benefite of al) God conuersed familiarly with man, and that in shape of man, which was a token of his meruelous great loue to man, and a singular incitment of him to loue God. Reade more, if you please, of the dignitie of man, and the benefites of God towards him in his creation, in S. Bernard vpon the 99. Psalme. And vpon the 61. chapter of Esaie.

Note return to page 88 [28] 09100005

28. Increase and multiplie.] VVhether this be a commandment or no, at least it is a blessing, for so the wordes before conuince, God blessed them and said: Increase and multiplie. [Subnote: Gods blessing alwayes effectual.] He said the same also to brute creatures, which are not capable of a precept, but by this were made fertile. VVherby we see that Gods blessing alwayes worketh some real effect: as of fertilitie in this and other places, of multiplication of the loaues and fishes, Ioan 6. [Subnote: Especially in the holie Eucharist.] And some real effect Christs blessing must nedes worke also in the blessed Sacrament. Mat. 26 Adam. VVhich can be no other but changing bread and wine into his bodie & bloud, seing him selfe expresly sayeth: This is my bodie, this is my bloud.

And though Gods blessing in this place, be also a precept, yet it is not to al men for euer, but for the propagation of mankind, which being long since abundantly propagated, the obligation of the precept ceaseth the cause ceasing. [Subnote: Not al men & wemen commanded to marie.] So S. Cyprian, S. Ierome, S. Augustin, and other Fathers expound this place. And confirme the same by the text, for immediatly God signifying to what end he spoke, saith: and replenish the earth. VVhich benig replenished, Gods wil is therin fulfilled.

Note return to page 89

[2] Exod. 20, 11. Deut. 5, 14. Heb. 40 4.

[7] 1. Cor. 15, 45,

[21] Mat. 19, 5. Mar. 10, 7. 1. Cor. 6 16. Eph. 5, 31.

Note return to page 90 God createth not new kindes of creatures, yet stil worketh. Io. 5, 17. conseruing & gouerning al things and createh soules, grace, and glorie of the same kind S. Aug. li, 4 de Gen. ad lit. c. 12.

Note return to page 91 Mans soule is immediatly created by God not produced of other substance as the soules of beastes and plants are.

Note return to page 92 Vvhether this paradise be now extant is vncertayne, though it be certaine that Enoch and Elias are yet liuing in earth. S. Aug. li. 2. cont. Pelagi. c. 23. See Perereus. li. 3. q. 5. & li. 7. q. vltima.

Note return to page 93 As we say brick is made of earth, and a house is built of bricke: so Adam was made of earth and Eue built of a ribbe of Adam. And that of one ribbe, as if God should build a house of one bricke, or as in dede he fed. 5000. men with fiue loaues. Chris. ho. 15. S. Aug. Tract. 24. in Ioan. S. Tho. p. 1. q. 92. a. 3.

Note return to page 94 Not three, nor foure, nor more. for then two were ch&abar;ged to an other number. S. Ier. li. 1. cont. Ioui.

Note return to page 95

[2] In Psal. 6. & 11.

[2] Act. 13, 14. Leuit. 23.

[2] Homil. in 40. Martyres.

[17] lib. 8. de Gen. ad lit. c. 11. Psal. 15.

[17] Math. 9, Luc. 10. S. Epiph. in comp&ebar;. fidei Cat. S. Aug. epist. 80.

[17] Caluin l. 3. inst. c. 4 parag. 31. & 32.

[17] Rom. 5.

[17] lib. 13. de ciuit. c. 6. lib. 2. de pec. mer. & remis. c. 34. Gen. 17 Ioan. 3. S. Greg. li. 4. Moral. c. 2.

Note return to page 96 [2] 091000062. The seuenth day.] Al creatures benig made in their kindes in six dayes, complete and perfect, God not neding (as men often do in their workes) to perfect, poolish, or amend the same, rested the seuenth day: and therfore the natural perfection of Gods workes is attributed to the seuenth day, and the supernatural perfecting of men in eternal life, after the Resurrection, is attributed to the eight day. as S. Agustin and other fathers teach. [Subnote: Obseruation of holie dayes by Gods institution.] And for this cause God blessed and sanctifyed the seuenth day. and after we haue in the Decalogue, or tenne commandments, that this day al should rest and abstaine from workes, yea and kepe it festiual, occupying them selues in spiritual exercises seruice and special worshipe of God, as the Iewes did euen til Christs, and his Adam. Apostles time, praying and hearing the word of God read and expounded in the Sabboth day. [Subnote: Obseruati&obar; of festiual dayes is religious, not Iudaical, nor heathnish.] VVherby we see that distinction of dayes pertayneth to Religion, the people of God thus obseruing the Sabboth in memorie of the Creation, & diuers other feastes in memorie of other benefites. And we now kepe the Sunday holie, in memorie of Christs Resurrection, and other feastes in gratful remembrance of other Mysteries of Christs Natiuitie, the coming of the Holie Ghost, and the like. Yea also feastes of his blessed Mother, and other Sainctes, for the benefites receiued from Christ by them, and for more honour to Christ in them. So this Catholique obseruation of feastes is neither Iudaical (which also in the law was good but now is abrogated) nor heathnish, for we honour not Iupiter, nor Iuno, noranie false god or goddesse, but our Lord God Creator & Redemer, & for his sake, his best seruants. [Subnote: Honour of Sainctes is to the greater honour of Christ.] VVherof see the Annotations in the English new Testament. 4. chap. to the Galathians. VVherto we here only adde these wordes of S. Basil. VVhich may serue for a general answer to the most common obiection. Honor seruorum redundat in communem Dominum. The honour of the seruantes redoundeth to the common Lord, or Maister. So, saith he, the honour of Sainctes is the honour of Christ their Lord and ours.

Note return to page 97 [17] 0910000717. Of the tree of knowledge.] Besides the law of nature, by which Man was bound to direct al his actions according to the rule of reason; and besides the supernatural diuine law, by which he was bound to beleue, and trust in God, and to loue him aboue al things, hauing receiued the giftes of faith, hope, and charitie: God gaue him an other particular law, that he should not eate of the tree of knovvlege of good and euil. [Subnote: VVhy a particular positiue law besides the general lawes of God & nature, was geuen to man.] And that for two special reasons, which S. Augustin noteth vpon this place. [Subnote: first reason.] First, that God might declare him selfe to be Lord of man. VVhich was absolutely necessarie for man, and nothing at al profitable to God, who nedeth not our seruice, but we without his dominion should vtterly fal to nothing. Nec enim ipso non creante, &c. For he not creating vs, neither could vve haue bene, nor he not conseruing vs, could vve remayne, nor he not gouerning vs, could vve liue rightly. VVherfore he onlie is our true Lord, vvhom not for his, but for our ovvne profite saluation vve serue. [Subnote: 2. reason.] The other reason was, that God might geue man matter wherin to exercise the vertue of obedience, and to shew him selfe a subiect of God. VVhich could not be so properly and effectually declared by keping other lawes, nor the enormitie of disobedience appeare so euidently, as by fulfilling of Gods wil commanding him, or by doing his owne wil, moued to the contrarie, in a thing of it selfe indifferent, & only made vnlawful, because it was forbid. But let vs heare S. Augustins owne wordes. Nec potuit melius aut diligentius c&obar;mendari quantum malum sit sola inobedientia, &c. [Subnote: The sinne of disobedience.] “Neither could it (saith this great Doctor) be better, nor more exactly signified how bad a thing sole disobedience is, then where a man became guiltie of iniquitie, because he touched that thing contrarie to prohibition, which if he, not forbidden, had touched, he had not sinned at al. For he that saith, for example sake, Touch not this herbe, supposing it is poysenful, and doth forwarne one of death, if he touch it, death assuredly falleth on the contemner of the precept: yea though no man had prohibited, and he had touched, for he should dye because the same thing bereueth him of health and life, whether it had benne forbidden him or no. [Subnote: Ioyned with damage to him that disobeyeth.] Also when one forbiddeth that thing to be touched, which would not in dede preiudice him that toucheth, but him that forbiddeth, as if one take an others money, being forbid by him, whose the money is, it is a sinne in him that is forbidden, because it is iniurie to him that forbiddeth. [Subnote: Ioyned with damage of him that forbiddeth.] But when that thing is touched which neither should hurt him Adam. that toucheth, nor any other, if it were not forbid, wherfore is it prohibited, but that the proper goodnes of obedience, and the euil of disobedience might appeare?” Thus S. Augustin sheweth, that disobedience is a sinne, because it is against a precept, though otherwise the thing that is done were not euil. [Subnote: True obedience is blind and prompt.] And amongst other good notes, teacheth that true obedience inquireth not, wherfore a thing is commanded, but leauing that to the Superior, promptly doth that is appointed.

Note return to page 98 [17] 0910000817. Of the tree eate thou not.] This example of our first parents transgression sheweth, how friuolous an answer it is to say; that breaking of commanded fastes, or eating meates forbidden can not hurt vs, the meate being good and holsome: for so the fruite of the tree was good, and should haue hurt no man, if it had not benne forbidden. [Subnote: Not meate, but the disobedience hurteth him that transgresseth the precept of abstinence.] Euen so al meates of their owne nature are good, yet the precept of fasting (foretold by our Sauiour in general, and determined by his Church in particular) and so of anie other like law, though it be in things otherwise indifferent, proceeding from lawful Superiors, bindeth the subiects in conscience. [Subnote: Lawes in things indifferent bind in conscience.] And the transgression is properly disobedience, what other sinne soeuer may also be mixed therwith.

Note return to page 99 [17] 09100009

17. Thou shalt dye the death.] Against the new doctrine, denying that after sinne is remitted, anie temporal punishment remaineth for the same, this place declareth that death (wherof God forewarned Adam, if he should eate of the fruite forbidden) remained due, and was at last inflicted vpon him, for his sinne, which was presently remitted vpon his repentance. [Subnote: Temporal punishment due after sinne is remitted.]

Againe for so much as we are al subiect to death, it proueth that we were al guiltie of this sinne, by which death came vpon al men, as S. Paul teacheth. [Subnote: Death due to al for Original sinne.] Els God should punish vs without our fault, which is vnpossible that his goodnes should do. Especially it appeareth in infants, [Subnote: Yea to infants who haue no other sinne.] who dying before they come to vse of reason, can neuer c&obar;mit other sinne. for though they were circumcised, or had Sacrifice offered, or other remedie vsed for them before Christ, or baptised since Christ: yet they suffer (as S. Augustin noteth) both death and manie other penalties, of sickenes, cold, heate, hunger, and the like, which can neither be to them matter of merite (as to others it may be) nor profite them for auoiding of other sinnes, seing they dye in their infancie. [Subnote: Also other penalties inflicted vpon infants.] Yea moreouer if they dyed without circumcisi&obar;, or other remedie of those former times, their soules perished from their people; and now without Baptisme can neuer enter into the kingdome of heauen, which could not stand with Gods iustice, if they were not guiltie of sinne.

Note return to page 100

[5] 2. Cor. 11, 3.

[6] Eccl. 25. 1. Tim. 2, 14.

[16] 1. Cor. 14

Note return to page 101 The second part. Of the fal of man, and propagation of man and of sinne.

Note return to page 102 Serp&ebar;ts most craftie to escape harme, when they hurt men: so is the diuel.

Note return to page 103 After sinne they were ashamed, not before S. Chris.

Note return to page 104 Al this curse perteineth to the diuel that spake in the serp&ebar;t. S. Aug, li 2. de Gen. ad lit. cap. 36. S. Beda in hunc locum.

Note return to page 105 Earthlie or worldlie and carnal men S. Greg. in Psal. 101.

Note return to page 106 Though good men resist tentations at the first assaults, and so bruise the serp&ebar;ts head, yet he &ebar;deuoreth stil to deceiue especially in the end of mans life, signified by the heele. S. Gre. in cap. 1. Iob.

Note return to page 107 Al men trauel one way or other: & such as suffer wides to ouergrowe (in theirsouls) shal after this life either sustaine the fyre of Purgatorie or eternal paine. S. Aug. li 2. c. 20. de Gen. c&obar; Man.

Note return to page 108 She was mother rather of al the dying: but in figure of our B. Lady who is mother of Christ, life it selfe, she is called mother of the liuing. S. Epiph. her. 78.

Note return to page 109

[1] Sap. 2. 24. Ioan. 8, 44. S. Aug. lib. 14. de ciuit. c. 11. Rupert. li. de Trinit. & operibus eius c. 4.

[1] Lib. de vera Religione c. 14. Lib. 1. Retract. c. 13.

[1] S Aug. lib. 1. de nupt. & con. c. 23. Gal. 5. 2. Tim. 2.

[19] Iob 42. Esai. 58. Ierem. 6. Ionæ. 3. Mat. 11.

[22] de grat. & liber. arb. c. 6. de corrept. & grat. ad art. falso impos.

[24] S. Aug. lib 11. de Gen. ad lit. c. 40.

Note return to page 110 [1] 091000101 VVhy hath God?] Here we may see how sinne came first amongst men. [Subnote: Sinne entred among men by the enuie & craft of the diuel, man c&obar;senting to his suggestions. Eue first sinned in thought, then in words last in deedes.] For the diuel enuying m&abar;s happie state tempted Eue the weaker person, beginning with a question, therby to allure her into conference, and by such a question as might bring her into suspition of Gods affection towards man, saying: VVhy hath God commanded you, that you should not eate of euerie tree of paradise? insinuating by these words, and withal internally suggesting, that God dealt hardly with them, abridging their libertie without cause. And when he had got so much of her, that she was displeased with the precept, which she shewed by adding of her owne (to make it seme more greuous) that they were forbidden to touch the tree: and againe by reporting the punishment as doubtful, saying: lest perhaps vve dye, then the tempter auouched boldly, and falsly, that they should not dye, and charged God to be enuious of the benefite they should get by eating of that tree, saying their eyes should be opened, and they should be as Goddes, knowing good and euil. Vpon which perswasion, and liking also she had to the fruite, she did take and eate, and perswaded Adam also to eate. And forthwith they saw that they would not haue seene, knew euil which they had better not to haue knowen, were ashamed, and endeuored to couer, and hide them selues. [Subnote: Bad sequels of sinne.] Euen thus the diuel dealeth with men euer since, assaulting the weaker persons, and weaker part, as the flesh and sensualitie, and by them setteth vpon the stronger and superior part, to get consent of freewil, without which there is no sinne. [Subnote: No sinne can be without freewil.] According to that famous saying of S. Augustin: Pecatum adeo est voluntarium, vt nullo modo sit peccatum, si non voluntarium. Sinne is so voluntarie, that Adam. in no vvise it can be sinne, if it be not voluntarie. wherfore it was no sinne in Eue to be tempted by the serpent, which she could not auoide, nor in Adam to be tempted by Eue, but they sinned when they consented to the euil suggestions. And now in the regenerate, though concupiscence remaine, which is the effect of sinne past, & occasion of sinne in those that yeld againe to t&ebar;tations, yet is it not sinne, but punishment of sinne, and matter of exercise in the iust, and if we resist, of merite: and therfore S. Paul exhorteth vs, to vvalke in the spirite, and the lusts of the flesh vve shal not accomplish. [Subnote: Concupisc&ebar;ce no sinne, but the effect, and occasion of sinne. Also occasion of merite.] And in an other place sheweth, that he vvhich fighteth lavvfully, shal be crovvned.

Note return to page 111 [15] 09100011

15. she shal bruise] Protestants wil not admitte this reading, ipsa conteret, she shal bruise, lest our Blessed Ladie should be said anie way to bruise the serpents head. [Subnote: The Latin text defended against Kemnisius and other Protestants. See Card. Bellarmin. li. 2. c. 12. de verbo Dei.] And Kemnisius amongst others saith, that al ancient Fathers read, ipsum, not, ipsa. But he is conuinced of lying by Claudius Marius Victor. lib. 1. in Gen. Alcimus Auitus lib. 3. carm. c. 6. S. Chrisostom hom. 17. in Genes. S. Ambrose lib. de fuga sæculi cap. 7. S. Augustin lib. 2. de Genesi contra Manichæos, cap. 18 & lib. 11. de Genesi ad literam cap. 26. S. Gregorie lib. 1. Moralium cap. 38. And after them S. Bede, Eucherius, Rabanus, Rupertus, Strabus, and Lira vpon this place, S. Bernard ser 2. super Mi&esset;us est. And manie others, who read ipsa as the Latin text now hath.

But whether we read, she shal bruise, or, her sede, that is her sonne Christ, shal bruise the serpents head, we attribute no more, nor no lesse to Christ, nor to our Ladie by the one reading, then by the other: for by the text, I vvil put enmities betvven thee and the vvoman, betvven thy seede, and her seede. [Subnote: Both readings yeld the same sense.] It is clere, that this enmitie and battle pertained to the woman and her seede on the one partie, and to this diuel, that spake by the serpent, and al the wicked, on the other partie, and that the victorie should happen to mankind. VVhich being captiue by Adams sinne, occasioned by a woman, should be redeemed, both sexes, though in farre different sorte, concurring therto. [Subnote: As Adam was the cause, and Eue an occasion of mans captiuitie: so Christ is the true cause and his mother an occasion of our restauration.] And so it is most true, that Christ by his owne proper powre, and his blessed mother by her most immediate cooperating to his Incarnation (and consequently to other Misteries) did bruise the serpents head, breake and vanquish his powre. [Subnote: S. Ireneus li. 3. c. 33. & lib. 5. circa med. S. Epiph. Hær. 78. S. Ieron. ep. 22. ad Eustoch. S. Aug. (or S. Fulgent) ser. 18 de Sanctis. de fide & Symb. de Agone Christiano. Ser. 2. super Missus est.] As manie ancient Fathers do excellently discourse: namely S. Bernard, writing vpon these wordes in the Apocalips. cap. 12. A great signe appeared in heauen, a vvoman clothed vvith the sunne: Albeit (saith he) by one man and one woman we were greatly damaged: yet (God be thanked) by one man and one woman al losses are repaired, and that not without great increase of graces. For the benefite doth farre excede the losse. Our merciful father geuing vs for a terrestrial Adam Christ our Redemer, & for old Eue Gods owne mother. Moreouer as the same S. Bernard sheweth, this blessed Virgin in singular sorte bruised the serpents head, in that she quite vanquished al maner suggestions of the wicked serp&ebar;t, neuer yelding to, nor taking delight in anie euil moued by him. [Subnote: Our B. Ladie resisted al euil suggestions.]

Note return to page 112 [19] 0910001219. Dust thou art] By these wordes Adam was admonished to humble him selfe, considering the matter wherof his bodie was made, and into which he should be resolued againe. wherupon it came to be a ceremonie amongst penitents, to cast ashes on their heads. [Subnote: The ceremonie of ashes, on Ashwenesday.] As appeareth in holie Scriptures. for which cause the Church now also vseth this ceremonie the first day of Lent, putting ashes on her childrens heades: willing them to remember, that dust they are, and to dust they shal returne, to moue vs by this meditation to more serious penance.

Note return to page 113 [22] 0910001322. Lest perhaps] Notwithstanding Gods eternal decree in disposing al thinges, and his omnipotencie which nothing can resist, yet he produceth Adam. good, and either auoideth or disposeth of euil which he suffereth, by ordinarie meanes, as appeareth Act. 27, v. 31. and that because man hath freewil, with which God concurreth, & destroyeth not nor forceth. as S. Augustin teacheth. [Subnote: Gods prouidence concurreth with mans free wil.]

Note return to page 114 [24] 09100014

24. Placed Cherubins.] Man being cast out of paradise, the same is defended with duble gard. with Angels, that are watchful, wise, and potent; and with fire and sword, most terrible armoure to man. wherby againe we see, that God vseth ordinarie meanes in his prouidence, as the ministrie of Angels & humane terror, and would neither destroy the tree, nor depriue it of the vertue to prolong life, nor bereue man of freewil, by which he might desire to returne: but conseruing nature in al creatures, preuenteth inconueniences otherwise. [Subnote: Paradise defended by Angels and by fire & sworde. God destroyeth not nature]

These Angels also hinder the diuel, that he can not enter paradise, lest he should take of the fruite of the tree, and geue it to men to prolong their liues, and therby draw them to his seruice. [Subnote: Good Angels hinder diuels of their desires.]

Note return to page 115

[3] Heb. 11.

[9] Sap. 10.

[10] I.10 3.

Note return to page 116 A figure of the Lambe that was slaine from the beginning of the world. Apoc. 13. v. 8.

Note return to page 117 VVilful murther is one of the sinnes that crie to God for reuenge.

Note return to page 118 By the increase of Abrah&abar;s seede (by the line onlie of Isaac and Iacob, besides the issues of Ismael and Esau) in litle more then 400. yeares to aboue six hundreth thousand men able to beare armes (Num. 1.) it appeareth that Caines progenie in as manie yeares: might suffice to people a citie, yea a whole countrie. S. Aug. l 15 ciuit. c. 8.

Note return to page 119 This Lamech of Cains issue, is the first that is noted in Scripture, to haue taken two wiues.

Note return to page 120

[3] Lib. 10. de ciuit. c. 5. Leuit. 1 Dan. 12. Mal. 1. Luc. 22.

[3] Lib. 10. ciuit. cap. 4. Aristot. li. 2. Metaphis. Ethic. 9. Polit. 7. c. 8.

[4] To. 3. q. 4. Quæst. Hebraic. Lib 15. ciuit. c. 7. Mala .1. Hebr. 11. Leuit. 9. Iudic. 6. 2. Par. 7. 5. Reg 18. 2 Mac. 1

[7] Mat. 16. Rom. 2.

[7] Bible 1579.

[7] Lib. 15. c. 7. ciuit.

[7] Quæst. Hebraic. in Gen.

[7] S. Augustin. li. de vera Rel. ca. 14.

[7] lib. de serue arbitrio.

[7] lib. 2 c. 2. par. 8. lib. 2. aduers. Iouinsan.

[16] 1. Ioan. 2. Tract. de Zelo & linore.

[16] 1. Ioan. 5.

[16] lib. de Pastore. c. 8. & c. 20.

[23] Tom. 3. ad 1. quæst. Damasi.

[23] S. Chris. ho. 20. in Gen.

[23] Lib. 1. Antiq. ca. 2. Origen in Gen. Luc. 3.

[26] Suidas vocabulo Seth. Ioseph. l. 1. Anti. S. Aug. epist. 99. ad Euod.

Note return to page 121 [3] 091000153. Offered giftes] Either God him selfe taught Adam, and he his children, or els they knew by instinct of nature, that Sacrifice must be offered to God, to acknowledge therby his supreme dominion ouer man, and mans due subiection Adam. to his diuine Maiestie. [Subnote: External Sacrifice due to God in euerie Law.] And that not only in internal affection, which (as S. Augustin, and al Catholique Doctors teach) is principally required, but also in external things, because we consist of bodie, and not only of soule, and haue, by Gods goodnes, the vse of corporal things. As here we see example in the law of nature: and the same was ordained by written precept in the law of Moyses: the Prophetes also foretold, that external Sacrifice should be offered in the law of grace, and new Testament, to wit, the same which Christ instituted, and left in his Church, to continew to the end of the world. Moreouer this homage of offering Sacrifice is so peculiar to God only, that albeit manie other exterior rites and seruices are vsed both to God & men, as to be bare head, to bowe, to kneele, & the like before them, either of great humilitie (saith S. Augustin) or of pestiferous flatterie, to such as are homines colendi, venerandi, si autem eis multum additur, & adorandi: men to be vvorshipped, reuerenced and if much be geuen them, adored (for this terme of adoring is also applied to men in holie Scriptures Gen. 23. v. 7. 27. v. 29.) yet Sacrifice is due to God only, and to no creature how excellent so euer. [Subnote: Sacrifice due to God onlie, and to no creature.] In so much (saith the same Doctor) that as al nations founde it necessarie to offer Sacrifice, so none durst sacrifice to anie nisi ei, quem Deum aut sciuit, aut putauit, aut finxit: but to him whom they either knew, or thought, or fained to be God.

Note return to page 122 [4] 091000164. Had respect to Abel] Both Cain and Abel did wel in offering external Sacrifice, but they differed much in sinceritie and maner of choosing or diuiding their oblations, touching Gods part and their owne, as S. Iustinus Martyr, S. Hierom, S. Augustin and others teach. [Subnote: Abels Sacrifice declared acceptable, & not Cains, by some external signe.] For Abel offered of the best things, of the first begotten of his flock, and of their fatte. And therfore God respected and approued it. But to Cain and to his giftes he had not respect, because he wanted sincere deuoti&obar;. VVhich difference of Gods acceptance appeared doubtles, as S. Hierom and S. Augustin supposed, by some external signe, otherwise Cain had not vnderstood it. Most like it was by fire sent from God, which inflamed and consumed Abels Sacrifice, & not Cains. As we read of diuers other Sacrifices in holie Scriptures.

Note return to page 123 [7] 091000177. Shalt thou not receiue:] Reward of good workes, and punishment of euil are clerly proued by this place. [Subnote: Reward and punishment according to our workes.] God saying to Cain: If thou doest vvel, shalt thou not receiue againe? what els but wel for wel doing? as Abel receiued consolation of his Sacrifice wel offered. but if thou doest il, shal not thy sinne be present forthvvith at the dore? afflicting thy conscience, and not suffering thy mind to be in quiet, for remorse of thy wicked fact, and feare of iust iudgement. For hence is came that Cains countenance fel, and his stomack boyled with angre: punishment so beginning euen in this life, & much more in the next world our Sauiour wil render (as him selfe saith) to euery man according to his workes: which the Apostle expresseth more distinctly, eternal life, or vvrath & indignation.

Note return to page 124 [7] 091000187. Vnder thee] This Text so plainly sheweth freewil in man, also after his falle, that the English Protestans to auoid so clere a truth, for these wordes, the lust thereof (to wit of sinne) shal be vnder thee, and thou shalt haue dominion ouer it, corruptly translate in some of their Bibles thus: Vnto thee his desire shal be subiect, and thou shalt rule ouer him. [Subnote: Freewil in m&abar; also after his falle. Heretical tr&abar;slation.] As if God had said, that Abel should be vnder Cain. As the phantastical Manichees peruerted the sense, whose absurditie S. Augustin controlleth maintayning the true construction of the wordes, Tu dominaberis illius; nunquid fratris? absit. Cuius igitur nisi peccati? Thou shalt rule ouer: VVhat, ouer thy brother? Not so. Ouer vvhat then but sinne? In other English Editions, namely in the last, which we suppose they wil stand to, it is better, but yet obscure thus, Vnto thee shal be the desire therof, and thou shalt haue rule of it. Adam. Let vs therfore examine the sense, and if S. Hierome, the great scripture Doctor did rightly vnderstand it, God did speake to this effect to Cain: Because thou hast freevvil, I vvarne thee, that sinne haue not dominion ouer thee, but thou ouer sinne. The Hebrew hath thus: ad te appetitus eius, et tu dominaberis in eum, or, ei. [Subnote: The Hebrew also & Greeke text proue freewil in Cain.] Vnto thee the appetite therof, and thou shalt rule ouer it. Thargum Hierosolomitanum concludeth Gods speach to Cain thus: Into thy hand I haue geuen povvre of thy concupiscence, and haue thou dominion therof: vvhether thou vvilt to good or to euil. The Greke hath thus: To thee is the conuersion therof, and thou shalt beare rule ouer it: to wit, appetite, lust, concupiscence is vnder thy wil. Finally, al antiquitie vniuersalitie and vniforme consent of Christian Doctors, and other lerned Philosophers, and reasonable men hold it for certaine and an euident truth, that man yea a sinner hath freewil. [Subnote: Freewil testified by antiquitie, vniuersalitie, and consent of lerned & reasonable persons. Luther abhorred the name of freewil.] Yet Luther, the father of Protestants, so abhorred this truth, that he could not abide the very word, nor voutsafe (when he writ against it) to title his beastlie booke, Contra liberum arbitrium, Against freevvil: but, De seruo arbitrio, Of seruil arbitriment. And denieth that man is in aniwise free to choose, to resolue, or determine, but in al things seruil, tyed, constrained, and compelled to whatsoeuer he doth, saith, or thincketh. Further, that man in al his acti&obar;s is like to a hackney, that is, forced to goe whither the rider wil haue him. And knowing the whole world aganst him, shameth not to confesse, that he setteth them al at naught in respect of him selfe, concluding thus: I haue not (saith he) conferred vvith anie in this booke, but I haue affirmed, and I do affirme. [Subnote: Caluin also misliketh the word freewil.] Neither vvil I that anie man iudge hereof, but I counsail al to obey, or yeelde to myn opinion. Caluin also for his part, conspireth in this heresie with Luther, but more faintly rather wisheth, then imagineth that men be so madde as to flee from the name of freewil. I (saith Caluin) neither myselfe vvould vse this vvord, and vvould vvish others, if they aske me counsaile, to abstaine from it. [Subnote: VVhere is necessitie there is nether reward nor punishment due.] But we wil be bold to oppose S. Hieromes reason against Luther, Caluin, al Manichees, and others that denie freewil. God made vs (saith he) vvith freevvil, neither are vve dravven by nece&esset;itie to vertues nor to vices; othervvise vvhere is nece&esset;itie, there is neither damnation nor crovvne.

Note return to page 125 [16] 0910001916. Cain vvent forth] It is a marke of Heretikes to make breach, and goe forth of the Church. [Subnote: Going forth of the Church a marke of Heretikes.] And commonly it cometh of enuie. Some runne into heresies and schismes (saith S. Cyprian) vvhen they enuie Bishops, vvhilest one either complaineth that him selfe vvas not rather ordained, or disdaineth to suffer an other aboue him. Hereupon he kicketh, hereupon he rebelleth. Enuie moued Cain to kil his brother, because his ovvne vvorkes vvere vvicked and reiected: and his brothers iust, and estemed. So going forth became obstinate, obdurate, and desperate in his sinne, and being reprobate of God, began a wicked Citie, opposite to the Citie of God. VVherfore Moyses, as S. Augustin noteth, intending to describe, and shew the perpetual continuance of Gods Citie, the true Church, from Adam, which he doth by the line of Seth to Noe, and so forward to his owne time, would not omit to tel also the progenie of Cain, euen to the floode, wherin al his ofspring was finally drowned and destroyed, that the true Citie of God might appeare more distinct, more c&obar;spicuous, & more renowmed. And that in deede the same only (and not anie broken and interrupted companies or conuenticles) might be knowen to be the true Church of God.

Note return to page 126 [23] 0910002023. I haue slaine] So hard and obscure is this place, that S. Hierom required by S. Damasus Pope to expound it, dareth not affirme anie one sense for certaine, but proposing diuers, which the text may seme to beare, wisheth the Pope (who was also very lerned) to examine al more at large: putting him in mind that Origen writ his twelfth and thirtenth bookes vpon this onlie place. [Subnote: Scripture hard] Adam. The most probable exposition semeth to be gathered out of the Hebrewes Tradition, that this Lamech of the issue of Cain (for there was an other Lamech of Seths progenie) much addicted to hunting, and his eyes decaying, vsed in that excercise the direction of a young man his nephew, the sonne of Tubalcain. [Subnote: A probable sense according to the Hebrewes Tradition.] VVho seing something moue in bushes, supposing it to be a wild beast, willed his grandfather to shoote at the same: which he did, and stroke the marke with a deadlie wound, and approching to take the pray, found it to be old Cain. VVhereupon sore amazed, afflicted, and moued with great passion, did so beate the young man, for his il direction, that he also died of the drie blowes. After both which mishappes, and his passion at last caulmed, Lamech lamenteth as the text saith, that he had killed a man and stripling, to wit, the one with a wound, the other with drie blowes, for which he feared seuenfold punishment more then Cain suffered for killing Abel. Neuertheles S. Hierom & other Fathers thinke it probable, that Lamech killing the one of ignorance, the other in passion, was not so seuerly punished as he feared. And so they vnderstand the rest of this passage, that seuenfold vengance was taken of Cain, by prolongation of his miserable life til his seuenth generation, when one of his owne issue slew him, and an other of the same linage with him. And Lamech was punished seuentie seuenfold when his seuentie seuen children (for so manie he had, as Iosephus writeth) and al their ofspring perished in the floud. [Subnote: Mystical sense] Mystically by seuentie seuen may be signified that the sinne of mankind should be punished and expiated in Christ our Redemer. who was borne in the seuentie seuenth generation from Adam.

Note return to page 127 [26] 0910002126. Begane to inuocate.] Seth was a most holie man, and so brought vp his children, that they were called the sonnes of God. Gen. 6. Adam also and Eue were penitent, and became great confessors, and are now Sainctes. And so it can not be doubted but amongst other spiritual exercises they prayed and inuocated God. And therfore that which is here said: He (to wit Enos) begane or (as the Hebrew hath) then was begune, to inuocate the name of our Lord, can not be vnderstood of priuate, but of some publique prayer of many meeting togeather, & obseruing some rites & set forme in peculiar place dedicated to diuine Seruice, the Church being now growne to a competent multitude. [Subnote: Publike prayer besides Sacrifice in the Church of God.] And that besides Sacrifice, which was also before, as appeareth both by Cain & Abel.

Note return to page 128

[1] Sap. 2, 24. Eccli. 17, 1.

Note return to page 129 This Hebrew phrase vvalked vvith God, signifieth that he liued wel & pleased God.

Note return to page 130 The seuentie two Interpreters say, God translated him and so doth S. Paul. Heb. 11.

Note return to page 131 This is the longest life of al here recited But if we consider that Adam was as strong of bodie, the first day he was created, as these others were at the age of 60. yeares (before which, none are said to haue begot children) and so subtract 60. yeares from Mathusala, then Adam liued in mans, state longer then he by 21. yeares.

Note return to page 132 [a] The second prophecie before Masse on Easter Eue.

Note return to page 133

[4] S. Aug. li. 15. ciuit. c. 20.

[5] 2 R. 14.

[5] ho. 37. in Euangel. Psal. 89. S. Ireneus li. 5. aduer. Heret. Cicero li. de Senec. & q 1. Tuscul.

[24] li. 20. ciuit. c 29. Lib. 2. de gratia Christi c. 23. tract. 4. in Io&abar;.

[24] Malac. 4 Apo. 11.

[24] &grK;&gra;&grig; &gror;&gru;&grk; &grer;&gru;&grr;&gri;&grs;&grk;&gre;&grt;&gro; &gror;&grt;&gri; &grm;&gre;&grt;&gra; &grt;&grea;&grq;&grh;&grk;&gre;&grm; &gras;&gru;&grt;&gro;&grn; &gror; &grQ;&gre;&gro;&grst; Eccli. 44 Heb. 11.

[24] ho. 21. in Gen. lib. 1. de pec. mer. c. 2. & 3. l. 9. de G&ebar;. ad lit. c. 6. S. Tho. in c. 11. ad Hebreos.

[24] S. Chris. ho. 21. in Gen. et in 2. Thes. 2 Theodor. q. 45. in Gen. Aretas. in 11. Apoc. S. Greg. lib. 14. Moral. c. vlt. & ho. 12 in Ezech. Eccl. 44. Mala. 4. Eccl. 48.

Note return to page 134 [4] 091000224. Begate sonnes and daughters.] Moyses in this genealogie reciteth not alwayes the first begotten, nor the whole progenie by their names (for then he should haue repeated Cain and Abel, and haue named many others) but those onlie by whom the Church of God continued, signifying the rest in general, whose succession was cut of by the floud. [Subnote: The c&obar;tinual succession of Gods Church, and interruption of other communities.]

Note return to page 135 [5] 09100023

5. And he died.] By this Gods word is verified saying, that Adam should dye, if he should eate of the forbidden tree. And the diuel is proued a lyer, saying, they should not dye. It is also most true that Adam dyed that day in which he did eate. [Subnote: How m&abar; died the day that he sinned.] For he began that very day to decline to death; and so doth al mankind euer since, as truly said the woman of Thecua to king Dauid: vve doe al die, and as vvaters that returne not, vve sal dovvne on the earth. And vvhat els (saith S. Gregorie) is this daylie decaying of our corruption, but a lingering death? And none of al these that liued longest reaching to a thousand yeares (which with God is as one day) man dyed in that day in which he transgressed.

Morally ancient Fathers here note, that albeit the life of the Patriarkes seemeth long to vs, yet if we c&obar;pare the same to eternitie it is nothing. [Subnote: Al time is short in respect of eternitie.] Neither by the iudgement of Philosophers may aniething be counted long, that hath an end: as Tullie bringing Cato wisely disputing, sheweth the longest life to be but a short moment. VVhereby againe we may see what losse we sustaine by sinne: seeing if sinne had not benne, we should al haue benne translated from earth to heauen, and neuer haue dyed.

Note return to page 136 [24] 09100024

24. VVas seene no more.] That Enoch and Elias are yet aliue is a constant knowne truth, in the hartes and mouthes of the faithful, saith S. Augustin in his first booke, de peccat. merit & remiss. c. 3. and confirmeth the same in diuers other places. [Subnote: Enoch & Elias yet liuing in bodie.] And it is testified by very many both Greeke and Latin Doctors. S. Ireneus li. 5. S. Iustinus Martyr, q. 85. ad Orthodoxos. S. Hippolitus li. de Antichristo. S. Damascen, li. 4. de Orthodoxa fide. S. Hierom. epist. 61. ad Pamach. c. 11. S. Ambrose in Psalm. 45. S. Chrysostom. ho. 21. in Gen. ho. 58. in Mat. ho. 4. in epist. 2. ad Thess. ho. 22. in ep. ad Heb. S. Greg. li. 14. Moral. c. 11, ho. 12. in Ezech. S. Prosp. li. vlt. de promis. S. Bede in c. 9. Marc. Theophilact and Oecumenius in cap. 17. Mat. and others innumerable. [Subnote: Manifest Scripture that Elias yet liueth, and shal be slaine & an other with him Likewise that Enoch did not see death.] Touching Elias it is manifest in Scriptures, that he shal come, & preach, & be slaine with an other witnes of Christ, before the terrible day of Iudgement. Of Enoch Moyses here maketh the matter more then probable, saying of euerie one of the rest, he dyed, onlie of Enoch saith not so, but that he appeared, or vvas seene no more. For which the seuentie two interpreters say, And he vvas not found, for God translated him. VVhich can not signifie death, but transporting, or remouing to an other place. VVhereto agreeth the author of Ecclesiasticus, saying: Enoch pleased God, and vvas translated. But most clearly S. Paul saith. Enoch vvas translated, that he should not see death. and he vvas not found for God translated him. [Subnote: These Scriptures speake of temporal not of spiritual death.] VVith what plainer wordes can any man declare, that a special person were not dead, then to say: He vvas translated, or c&obar;ueyed away, that he should not see death? Neither is it a reasonable euasion to interprete this of spiritual death. For so Adam being eternally saued (as S. Iren&ecedil;us li. 3. c. 34. Epiphan. con. h&ecedil;resim 46. S. Agustin epist. 99. ad Euodium, and others teach, Noe. and the whole Church beleeueth) was preserued from that death, and so vndoubtedly were Seth, and Enos being most holie. and the rest here recounted, as is most probable. Neuertheles for further confutation of the contrarie opinion of Protestants, the reader may also obserue the iudgement of S. Chrisostom, who affirmeth that Though it be not a matter of faith, vvhether Enoch be novv in Paradise from vvhence Adam and Eue vvere expelled, or in some other pleasant place: Dicunt tamen sacræ Scripturæ quod Deus transtulit eum, & quod viuentem transtulit eum, quod mortem ipse non sit expertus. [Subnote: The Fathers proue by the scriptures that Enoch is not dead.] The holie Scriptures say that God translated him, and that he translated him aliue, that he felt not (or hath not experienced) death. And S. Augustin as expresly saith. Non mortuus, sed viuus translatus est. He (to vvit Enoch) is translated, not dead but aliue. Yea he teacheth how his life is sustayned thus many thousand yeares vpon earth. And sheweth moreouer that both Enoch and Elias shal dye. For seing Enoch and Elias (saith he) are dead in Adam, and carying the ofspring of death in their flesh, to pay that debt, are to returne to this life (of common conuersation) and to pay this debt vvhich so long is deferred.

[Subnote: Causes why Enoch & Elias are reserued aliue.] Diuers reasons are also alleaged, why God would reserue these two aliue. First to shew by example, that as their mortal bodies are long conserued from corrupting or decaying, in like sorte Adam and Eue and al others not sinning, should haue bene conserued, and according to Gods promise, neuer haue died, but after some good time translated to heauen, and indued with immortalitie. Secondly to giue vs an argument of immortalitie, which is promised after the general Resurrection. For seing God doth preserue some mortal, so long from al infirmitie, we may assuredly beleue that he wil geue immortal & eternal life of bobie09Q0026 and soule to his Sainctes, after they haue payed the debt of death, and are risen againe. Thirdly these two (one of the law of nature, the other of the law of Moyses) are preserued aliue, to come amongst men againe towards the end of the world, to teach, testifie, and defend the true faith and doctrin of Christ, against Antichrist, when he shal most violently oppugne & persecute the Church. [Subnote: See D. Sand. lib. 8. c. 35. de Monar. Eccl. And F. Pererius in c. 12. Danielis.] Of Enoch it is said in the booke of Ecclesiasticus, that he was translated, vt det gentibus pœnitenntiam, that he geue repentance to the nations, by his preaching, & reducing the deceiued from Antichrist. And of Elias Malachie prophicieth, that he shal come before the great and terrible day of our Lord, and shal turne the hart of the fathers (that is the people of the Iewes) to the sonnes (the Christians) and of the sonnes (the deceiued Christians) to the fathers, the ancient true Catholiques.

Note return to page 137

[9] Eccl. 44, 17.

[22] Heb. 11.

Note return to page 138 The professors of true religion were called the s&obar;nes of God. the folowers of errors the s&obar;nes of men

Note return to page 139 God who is immutable, & subiect to no passion, yet by the enormitie of sinnes semeth prouoked to wrath, and to repent that he had made man. S. Amb. li. de Noe & arca. c. 4.

Note return to page 140 In al generations God reserued some iust. Much more in the law of Grace.

Note return to page 141 A right example of a iust man.

Note return to page 142

[2] lib. 15. c. 23. ciuit. De veræ relig. c. 7. con. epist. fund. c. 4 Trac. 32. in Ioan.

[3] Philo. Iosephus-Lactant. Rupert. Tostatus.

[3] ho. 22. in Gen. Tradit. Heb. lib. 15. c. 24. ciuit.

[5] 2. Pet. 2.

[5] Ezech. 1. Luc. 1 & 2. Apoc. 22.

[9] Diuino calculo.

[15] ho. 2. in 6. Gen.

[15] Exod. 27.

[15] l. 15. ciuit c. 27.

[15] Deu. 3.

Note return to page 143 [2] 091000252. Sonnes of God.] The progenie of Seth, professing true faith & Religion, were called the sonnes of God: and those of Cains issue and congregation, folowing erronious and wicked opinions, were called the sonnes of men. [Subnote: S&obar;nes of God and sonnes of men was then such a distinction, as now Catholiques and Heretiks.] VVhich were then the distinctiue termes of true and false Religion, as afterwardes were the termes of Iewes and Gentiles: after Christ, Christians and Paganes: and lastly true and false Christians are distinguished, by the names of Catholiques and Heretikes. As S. Augustin teacheth, in his questions vpon Genesis, & other places. VVhich is confirmed by the like iugement of S. Ciril Alexandrinus li. 9. aduers. Iulianum. S. Ambrose li. de Noe & arca. c. 4. S. Pacianus epist. ad Symphorianum. Theodoret. & manie others vpon this place.

Note return to page 144 [3] 091000263 An hundred and tvventie yeares.] Mans life was not here shortned to an hundred and twentie yeares, as some haue misunderstood this place. [Subnote: This warning and expectation of repentance sheweth freewil in m&abar;.] For after this diuers liued much longer, as appeareth in the genealogie of Sem to Abram in the 11. chapter of Genesis. And Abraham liued. 175. yeares (c. 25.) Isaac 180. (c. 35.) Iacob 147. (c. 47.) and Ioiadas borne 1500. yeares after, liued 130. yeares (2. Par. 24.) But 120. yeares were granted before the floud for that generation to repent in, as the Chaldee Edition expresseth more plainely: Terminus dabitur ei centum viginti annorum si forte conuertatur. The tearme of an hundred and twentie yeares shal be geuen them, if perhaps they may conuert. And so S. Chrisostom. S. Hierom. and S. Augustin expound this Scripture. Yet whether God cut of 20. of these yeares, and brought the floud after a 100 (for Noe had his sonnes when he was 500. yeares old, & the floud came in the 600. yeare of his age) or that this warning was geuen twentie yeares before anie of his s&obar;nes were borne, is not so easely decided by the holie Doctors. How easie soeuer Protestants say al Scriptures are. [Subnote: Scriptures not easie.] Though vnder correction of better iudgement, it semeth more probable, thar Moyses by anticipation ioyneth the birth of Noes sonnes (when he was 500. yeares old) to the rest of the geneologie of the first Patriarkes, in the former chapter, and then telleth of this admonition, geuen 20. yeares before their birth. And so God expected the peoples repentance the whole time of 120. yeares prescribed.

Note return to page 145 [4] 091000274. Giants vvere vpon the earth.] Some haue thought that these giantes were not men, nor begotten by men, but that either diuels, which fel at first from heauen, or other Angels allured with concupiscence, begate them of the daughters of Cain. [Subnote: Erronious opinions concerning these giants.] Philo Iudeus in his booke de Gigantibus, writeth that those whom Moyses here called Angels, the Philosophers called Genios. Qui sunt animalia aërea, vvhich are liuing creatures vvith ayrie bodies Iosephus (li. 1. Antiq.) saith that Angels begate these giants. Tertullian also li. de habitu muliebri) holdeth the same error, and diuers more otherwise good authors. Noe. But S. Ciril of Alexandria (li. 9. aduer. Iulian) S. Chrisostom (homil 22. in Gen) S. Ambrose (de Noe & arca. c. 4.) S. Augustin (li. 15. c. 23. de ciuit) S. Hierom (Tradit. Hebraic) and other most principal Doctors teach it to be vntrue, yea vnpossible, that these giants should haue bene begotten by anie other creatures then by men. [Subnote: The principal doctors proue that they were men, and begotten of men. First reason.] For that Angels and diuels are mere spirits without al natural bodies. And if they had ayrie bodies (as they haue not) yet they could not haue such generation. For the powre or force to engender belongeth to the vegatatiue soule, whose proper operations are to turne nutriment into the substance of the subiect wherin it is, and to engender new issue or ofspring from the same, as Aristotle sheweth (li. 2. de anima, textu. 24.) And in what bodies soeuer there is vegetatiue soule, it must needes be, that the same was engendred, and must some times decay and die, and so diuels should be mortal. Moreouer if they could haue generation togeather with mankind, then such issue should be a distinct species both from man and diuel, as a mule differeth both from horse and asse. Againe, if spirits had abused wemen in assumpted bodies, and shape of men, yet they did not take them to wiues as the Scripture saith they did, who begate these giants. Finally the holie Scripture here expresly calleth the giants men. These be the mightie ones, famous men. [Subnote: Giants most monstruous in bodie and in minde.] The modestie of Scripture terming them famous, whom our common phrase would cal infamous being more monstrous in wickednes of mind, then in hugenes of bodie. For they were most insolent, lasciuious, couetous, cruel, and in al kinde of vices most impious.

Note return to page 146 [5] 091000285. Al the coigtation bent to euel.] Luther (in his 21. article condemned by Leo the tenth) would proue by these wordes, and the like folowing, Al flesh had corrupted his vvay vpon earth, that al workes of men are sinnes [Subnote: Luthers argument that al mens workes are sinnes.] For (saith he) seeing the hartes of al men are bent alwaies to euil, and al humane actions proceede from the hart, it must needes be that the hart as the fountaine being corrupt, the streames also issuing from the same must be corrupted. Againe al flesh hauing corrupted his way vpon earth, there is not any iust man (saith he) nor any man without sinne: and with Protestantes al sinnes are mortal. But Heretikes arguments are like to that the Poëts feyne of Sisyphus laboring to carie a great stone to the toppe of an high hil, which when he hath brought almost to the height, it stil falleth from him, & tumbleth againe to the bottome. [Subnote: Heretiks like to Sisyphus.] Euen so their arguments that make greatest shew of prouing their opinions, are nothing but vaine traueling, when they come to be tried by the true sense of holy Scripture. [Subnote: The sinnes before the floud very greuous in foure respects,] In this place Moyses describeth the enormitie of sinne that reigned in the world before the floud, for which God sent that destruction. For it was haynous in deede, and that especially in foure respects. First the malice and wickednes was general, which is signified by those wordes, al flesh hath corrupted his vvay vpon earth. Sec&obar;dly it was great malice, signified by the words much, and, al the cogitations of their hart is bent to euil. For they committed al maner of wickednes in hautines of pride, in al lasciuiousnes of the flesh, in al crueltie of robbing, sacking, & murthering, in al impietie, against God & man. Thirdly, it was of long continuance, and dayly iterated. For Cain once fallen into damnable sinne neuer repented, and al his progenie was exceding wicked and after that Adam and Seth were dead, and Enoch translated, manie of the faithful fel to the wicked sorte, and became worse and worse omni tempore, alwaies, or euerie day. Fourthly they were obstinate and obdurate, not repenting when Noe built the arke, and preached iustice (as S. Peter testifieth) and therfore God saued him and his familie, bringing in the deluge vpon the vvorld of the impious. Al which maketh nothing at al for Luther. For although the malice of man, Noe. and corruption of flesh, was then verie genaral, great, of long continuance, & obstinate, yet was it not so vniuersal, but that God him selfe excepted Noe, saying to him I haue found thee iust in my sight in this generation, whereby it is clere that these general termes, al cogitation and al flesh, haue exceptions. [Subnote: Luthers argugument answered.] As likewise other as general propositions in this same chapter, concerning the punishment threatned, comprehend not absolutly al, and euerie one, but almost al, very few excepted. I vvil cleane take avvay, or destroy man vvhom I haue created, from the face of the earth. The end of al flesh is come before me. againe, that I may destroy al flesh vvherein is breath of life vnder heauen. These are very general speaches, that al should be destroyed, and yet eight persons of mankind, that had the same natural flesh, and amongst other liuing creatures, that had breath, diuers payres were saued aliue. So that this place (nor anie other in holie Scripture) wil not proue that Protestants paradox, that al mens actions are mortal sinnes, or that no man in this life is or can be iust: but manie scriptures tel vs plainly that some men were iust, as Noe, Iob, Daniel, Zacharias, Elisabeth, Simeon and others Of Noe see more in the next annotation.

Note return to page 147 [9] 091000299. Noe vvas a iust and perfect man.] Here Noe is not onlie called iust, but also perfect. [Subnote: Noe iust and perfect.] The hebrew word tamim of the verbe tamam (which signifieth to finish or accomplish) sheweth that Noe was a perfect or complete man doing al that he was commanded, and performing the offices of al vertues that pertained to him; and that not in a vulgar and meane sorte, but in a high degree, & heroical maner, as sundrie ancient Fathers haue gathered vpon this place. VVe shal cite some few of their sayings for example. S. Hierom (Tradit. Hebraic. in Gen.) distinguishing betwen consummate iustice (of the next life) & iustice of this generation (or transitorie) saith: Noe the iust man vvas perfect in his generations: Noe did vvalke vvith God: that is, did folovv his steppes. S. August. (li. 15. ciuit. c. 26.) saith the like, that Noe vvas called iust in his generation, to vvit, not as the citizens of Gods citie are to be perfected in that immortalitie, in vvhich they shal be equal to Angels, but as they may be perfect in this pilgramage. And in his booke de perfectione contra Cælestium. he describeth him to be a perfect man, that runneth vvithout blame tovvards perfection, voide of damnable sinnes, and is not negligent to cleanse venial sinnes, by almes, prayers, and other good workes. [Subnote: VVho is perfect in this life.] S. Ambrose also testifieth, (li. de Noe & arca c. 4.) that albeit the world was verie wicked, yet some were iust, saying: By the grace (or fauoure) vvhich Noe found, is shevved that other nens offence doth not obscure the iust man, vvho is praysed, not by the nobilitie of his birth, but by the merit of his iustice and perfection. S. Chrisost. most largely (ho. 23. in Gen) setteth forth the iustice and perfection of Noe. VVhere after he hath shewed that Noe deserued in deede the name of a man, because he by flying vices, and folowing vertues conserued the image of man, when others like beastes were ledde away and ruled by their wicked lustes, proceedeth thus in his commendation. Behold (saith he) an other kind of praise: Noe is called, iust, which denomination comprehendeth al vertue. For this name iust we vse to pronounce of them, that exercise al maner of vertue. And that you may lerne, how he ariued to the very toppe which was then also required of our nature, the Scripture saith, he vvas iust, being perfect in his generation. He performed what thinges soeuer it behoueth one to doe that embraceth vertue, for such a one is perfect, he intermitted nothing, he halted in nothing, he did not wel in this thing, and sinned in that thing, but was perfect in euerie vertue, which was requisite for him to haue. Moreouer to make also this iust man more conspicuous to vs in regard of the time, and by comparing him with others, the Scripture saith, he vvas perfect in his generation: in that time, in that Noe. peruerse generation, which declined vnto euil, which would not so much as pretend anie resemblance of vertue. In that generation therfore, in those times, that iust man not only pretended, but arriued to that height of vertue, that he became perfect, and in al thinges absolute. And that which I said before, to doe wel amongst the enimies of vertue, amongst them that forbid vertue, doth alwaies testifie a greater poyse of vertue, so by this occasion the iust man got greater prayses. Neither doth diuine Scripture here make an end of praising him, but further sheweth the excellencie of his vertue, and that he was approued by Gods owne censure, for besides saying: He vvas perfect in his generation, it addeth, that Noe pleased God. So great was the renowme of his vertue, that he deserued to be praysed of God. For Noe pleased God saith the Scripture, that you may know that he was approued of God. He pleased that eye, that can not be deceiued, by his good workes. Thus farre S. Chrisostom and much more to the same effect. S. Gregorie the great in his fifth booke of Morales, and 36. chapter vpon the third chapter of Iob, recounting certaine principal Patriarches among the rest saith: Noe for that he pleased Gods examination vvas saued aliue in the vncleane vvorld. and after a large catalogue of other iust men in confirmation of this doctrine, that some were iust in the law of nature concludeth thus: Neither is it to be beleued (saith he) that only so manie vvere iust before the lavv vvas receiued, as Moyses contracteth in his most briefe description.

Note return to page 148 [15] 0910003015. Three hundred cubites] Apelles an old heretike, scholar of Marcian, but after leauing him, and amongst other new coyned heresies, reiecting the Law & the Prophetes, would by this place impugne Moyses, saying it was vnpossible that in so smale rowme, as was the arke by this descripti&obar;, the designed payres of al kindes of beastes, foule, & serpents, should be contained, with the eight persons, and al their prouision of meate for a whole yeare. [Subnote: Appelles an old Heretike, that denied Christ to haue true flesh.] VVherupon he concludeth that this narration (which he calleth a fable) hath no probabilitie, nor possibilitie to be true. [Subnote: A general answer to al calumniators of wise and learned men.] To whom & al such calumniators it may be answered, that Moyses euen in an heretikes owne c&obar;ceipt, if malice obscured not his sense, must needes be thought wise ynough, if he had benne disposed to fayne fables, to frame them probable, or possible, especially when he pretended not to signifie a miracle, in the smalnes of the rowme to receiue so much, as he reporteth. Origen to answer him supposeth a cubite here m&ebar;tioned, to haue c&obar;tained six ordinarie cubites: and so doubtles the arke might easily containe al thinges that are here spoken of, for so it were like to a great citie. [Subnote: Origens opinion of long cubites not probable.] But this opinion neither hath good warrant, that euer the Ægyptians (of whom he supposeth Moyses might haue learned it) or any other nation vsed such long cubites, neither can this measure of a cubite, be agreable to Moyses meaning, who no doubt speaketh of the like cubites here, as he doth in other places. [Subnote: Moyses in other places can not be vnderstood to speak of so long cubites.] And in Exodus he describeth an Altar to be made fiue cubites long, fiue broade, and three in height. VVhich would be by Origens measure (euerie cubite contayning six ordinarie cubites, that is nine foote at least) in length, and likewise in breadth 45. foote, and 27. foote in height. Againe (Deut. 3.) Moyses telleth of an iron bed of Og King of Basan, that was nine cubites long, & foure broad. VVhich make according to Origens measure of a cubite, fourscore and one foote in length, and in breadth 36. foote: which in deede haue no probabilitie. And therfore S. Augustin and other Doctors, supposing that Moses in al these bookes, written for instruction of the same people, whom he brought forth of Ægypt, speaketh of one sorte of cubites, do likewise iudge that he meaneth ordinarie & knowne cubites, which containe a foote & a halfe euerie Noe. cubite, as Vitruuius Agricola and others do proue, or a foote and three quarters of a foote, which is the greatest cubite, that semeth to be mentioned in holie Scripture, called a mans cubite, or cubite of a mans hand. And so the Arke was at least in length 450. foote, in breadth 75. in height 45. or at most in length 525. foote, in breadth 87. and a halfe: in height 52. and a halfe. And either of these capacities was sufficient to receiue al the thinges here mentioned, considering the loftes & partions,09Q0033 that were in the whole arke.

Note return to page 149

[7] Mat. 24. Luc 17.

[23] Sap. 10. 4. Ecl. 39.

[24] 1. Pet. 3.

Note return to page 150 Noe was iust not only by the estimation of men, but in deede and before God.

Note return to page 151 Obseruation of cleane and vncleanne beastes by tradition, before the law of Moyses.

Note return to page 152 The Hebrew word Thehom signifieth a gulfe of water, from whence new fountaynes sprang, more abundantly th&ebar; euer since or before.

Note return to page 153 Arubbah signifieth great pipes or windowes, by which water fell downe in great ab&ubar;dance from the ayre, here called heauen, S. Hier. quest. Heb. S. Epiph, ad Io. Hierosolom. S. Chr. ho. 25. in Gen.

Note return to page 154

[16] li. de Noe & arca, c. 15.

[23]1. Cor. 10

[23]Ep. 99. l. 5. de Baptis. c. 28. de vnita te Eccles. ca. 5. In Psal. 103. & 131. Ser. 69. de t&ebar;pore. 1. Pet. 3. Mat. 24. Luc. 17.

[23]li. 12. de Baptis. c. 14.

[23]Epist. 57. ad Damasum.

Note return to page 155 [16] 0910003116. Shut him in] God who by his only wil could in a moment haue drowned al the rest of the world, sauing whom he pleased, not needing in any thing the helpe of his creatures, yet would vse both natural, & supernatural meanes, as the labour of Noe to build the arke, new fountaines springing, and the heauens powring downe water fourtie dayes togeather, afterwards the winde to dry vp the earh, and because the dore being great (for Elephantsr to enter in) and was to be firmed without (as S. Ambrose noteth) for better induring the forcible waters, could not commodiously be closed by Noe, our Lord (by the ministrie of Angels) shut him in on the out side, to teach vs by al this, and the like disposition of things, that albeit his Diuine omnipotencie can do what he wil al alone, yet he wil haue his creatures to concurre and cooperate as secundarie causes, sometimes naturally, sometimes supernaturally, or miraculously, as it pleaseth his goodnes to impert to them powre and vertue. [Subnote: God vseth both natural and supernatural meanes, as secundarie causes, in producing, conseruing, gouerning, punishing, & in rewarding his creatures.]

Note return to page 156 [23] 0910003223. But only Noe] As there is not anie thing in al the old Testament, from the creation of the world til the coming of Christ, more notable, more admirable, or of greater importance, then this historie of the general floud; so was Noe. there nothing (though al, or most chanced to them in figure) that euer more aptly, more liuely, or more exactly prefigured Christ and his Church, with the rest of al mankind, then did Noe and the arke, & the drowning of the rest of the world in that deluge. [Subnote: Al or most thinges in the old Testament be in figure of the new, & no figure more exact then the floud of Noe.] VVhich S. Augustin declareth in many places, but most especially and of purpose in his twelfth booke against Faustus the Manichee, from the 14. chapter to the 22. and in his fifteenth booke of the citie of God, in the two last chapters: where he sheweth at large both the certaintie of the historie, and that as certainely it was a figure of things in the new Testament, and withal the great congruitie betwen the figure & the things figured. The same did Origen explicate (homil. 2. in Gen.) S. Gregorie (homil 12. in Ezech.) Rupertus (li. 4. comment. in Gen. c. 71. & sequent.) and diuers other ancient Doctors, confirming their expositions by S. Peters testimonie, saying: In the arke a fevv, that is eight soules (or persons) vvere saued (from drowning) by vvater, vvherunto Baptisme being of the like forme novv saueth you also. [Subnote: How the Doctors applie the figure to the things figured] And by our Sauiours wordes saying: As in the dayes of Noe, so shal also the comming of the sonne of man be. In summe the Doctors teach, that Noe signifying rest was a figure of Christ, the very rest of mans soule. [Subnote: Noe signified Christ. The arke the Church.] VVhom who soeuer foloweth shal find rest for their soules. The arke signifieth the Church, the forme therof being six times so long as broad, and tenne times so long as hiegh, resembleth the proportion of mans bodie, lying prone or prostrate. The dore in the side representeth the wound in Christs side, from whence flowed the holie Sacraments, by which the faithful enter into the Church, and are sanctified. [Subnote: Entrance into the Church by Baptisme.] The timber wherof the arke is made, & the water bearing it vp, signified the Crosse of Christ and Baptisme. For as Noe (saith S Augustin) vvith his, vvas deliuered by the vvater and the vvoode, so the familie of Christ, by Baptisme signed vvith Christs Passion on the Crosse. [Subnote: Vertue of Sacraments cometh from Christs Passion.] Likewise the squarnes of the timber which both sustayned the burden of al contayned in the arke, and resisted the boystrous waues of the floud beating without, did signifie such men in the Church, as be constant & stand firmly in al sortes of tentations: especially godlie & lerned Doctors and Pastors, who by worde and example vphold and c&obar;firme the faithful people in al afflictions within, and withstand and conuince al Heretikes, and other Infidels that oppugne the Church without. [Subnote: Doctors and Pastores in the Church.] Againe the hiegher & lower rowmes with the midle chambers & third loftes, & other distinctions of cabinets, and partitions, and al sortes of liuing creatures cleane and vncleane, receiued therin, did signifie the varieties of al states & functions, and diuersitie of maners and merites in the Church, in which are persons of al degrees, Clergie and Laitie, Potentates, Princes, subiectes, good and euil. [Subnote: Varietie of states and orders in the Church] [Subnote: Good and euil in the Church] The most strong kind of glew called bitumen, signified the permanent or euerlasting stabilitie, and vnseparable c&obar;nexion of the Church, by the grace and continual assistance of the Holie Ghost conseruing the same. [Subnote: Perpetuitie o the Church.] The consummation of the arke in one cubite signified the vnitie of the same Church, which is one in al times, and places. [Subnote: Vnitie of the Church.] Neither would God almightie haue manie arkes, for Noe and his sonnes or other creatures, nor manie chiefe rulers (though he would that of them should come manie Nations) but one only arke, and one chiefe gouernour therof, and that al without the same should corporally dye, to signifie that al which dye without the Church do perish, and are eternally damned. [Subnote: One chiefe gouernour in the Church.] wherupon S. Hierom, amongst other Fathers, sheweth that al within the Church, that communicate with the Sea Apostolique (wherin S. Damasus sate then gouernour) are as those in the arke of Noe, and al Schismatikes, Heretikes and other Infidels are in like case, with the rest of the world, that were drowned with the floud. [Subnote: No saluation out of the Church.]

Note return to page 157

Eccle. 7, 30. Sap. 2. 24.

Sap, 10.

Gen. 1.

Apoc. 13. 8.

Heb. 11.

Gen. 2, 3.

Gen. 29. Gen. 9. Gen. 7, 2. Gen. 4. 26.

Gen. 1.

1. Pet. 3.

Mat. 19.

G&ebar;. 2, 24

Gen. 3.

Num 3. 10, 12, 45.

Lutherli. de abroganda Missa.

Gen. 4.

Li de seruo arbit. li 2. Instit. ca 2. par. 8. Gen. 3.

Mat. 5.

Officio pro defunctis.

Iosue 14. Gen. 23.

li. 2 Antiquit

Epist. ad Pamach.

Gen. 5. Heb. 11.

Gen. 3, 24.

li. 11 de Gen. ad lit. c. 40.

Gen. 4.

Psal. 115.

Epist. Iudæ. v. 14.

Gen. 2, 7.

Gen. 5.

Gen. 3, 24.

Gen. 4, 16. Gen 5.

Gen. 4, 17 S. Aug. li. de Pastore. c. 8. &. 20.

Gen 6.

Note return to page 158 Man made to Gods image, and in happie state.

Note return to page 159 Man obeyed God, and al earthlie creatures obeyed man.

Note return to page 160 Man placed in Paradise.

Note return to page 161 Man fel by yelding to tentations.

Note return to page 162 Original sinne.

Note return to page 163 Adam and Eue, were penitent.

Note return to page 164 Faith in one God.

Note return to page 165 The blessed Trinitie.

Note return to page 166 Though the B. Trinitie worke ioyntly in al creatures, yet diuers workes are atributed to distinct Persons.

Note return to page 167 By faith the state of man past & present was knowne.

Note return to page 168 Beleefe in Christ to come.

Note return to page 169 Remedie for men but none for Angels that fel. Heb. 2, 16.

Note return to page 170 None admitted into heauen before Christ.

Note return to page 171 External Sacrifice.

Note return to page 172 Publique prayer with other Rites.

Note return to page 173 Ceremonial obseruations. Feastes.

Note return to page 174 Abstinence.

Note return to page 175 Cleane & vncleane

Note return to page 176 Places dedicated to prayer.

Note return to page 177 Figures of Christs Sacraments. Baptisme

Note return to page 178 Mariage.

Note return to page 179 Penance.

Note return to page 180 Contrition.

Note return to page 181 Confession.

Note return to page 182 Satisfaction.

Note return to page 183 From hence is taken the ceremonie of ashes, on Ashwenesday.

Note return to page 184 Priesthood.

Note return to page 185 Priesthood & Law stand & change together.

Note return to page 186 Good workes necessarie.

Note return to page 187 Freewil.

Note return to page 188 Temporal paine due for sinne remitted.

Note return to page 189 Purgatorie.

Note return to page 190 Prayer for the dead. And to Saincts.

Note return to page 191 Sepulchers of Patriarches religiously conserued

Note return to page 192 Enoch translated aliue.

Note return to page 193 Communion of Saincts.

Note return to page 194 Ministerie of Angels.

Note return to page 195 Honour of Saincts.

Note return to page 196 General Iudgement.

Note return to page 197 Iudge of the world.

Note return to page 198 Resurrection.

Note return to page 199 Euerlasting life.

Note return to page 200 The blessed in eternal ioy.

Note return to page 201 The wicked in endles paine.

Note return to page 202 Church euer visible. Succession of Patriarches.

Note return to page 203 One supreme head of the Church.

Note return to page 204 Cains negatiue doctrin.

Note return to page 205 True faith stil remained in manie. Some also iust and perfect.

Note return to page 206 Interruption of heretical Sinagogues.

Note return to page 207 C&obar;tinuance of the Church.

Note return to page 208 The second age of the world.

Note return to page 209 The third part of this booke. Of the new increase & multiplication of the world.

Note return to page 210 The crowe returned not into the arke, but (as appeareth by the Hebrew text) going and returning rested vpon the arke.

Note return to page 211 They entred into the arke the 17. day, the sec&obar;d moneth of the other yeare: so they remained there a whole yeare and tenne dayes.

Note return to page 212 In the whole yeare of the floud was no sowing nor reaping, nor pleasant varietie of times, but al desolate & miserable: hence forth God promiseth more seasonable times S. Amb. li. de. Noe & Arca. c. 23.

Note return to page 213

[20] Li. de Noe & Arca c. 22.

[20] Heb. 13, 10.

[20] Leuit. 1. Psal. 50. Isaie. 1. Amos. 5. Mal. 1. Iust. Mar. li. 3. q. 4. S. Hiero. Q. Heb.

Note return to page 214 [20] 0910003320. Built an Altar] [Subnote: Noes sacrifice manie wayes c&obar;mendable.] Noe without expresse commandment, and without delay, offereth Sacrifice to God, for the benefite receiued, in his, and his families conseruation, with the other liuing creatures, in that general deluge of the world, VVel knovving (saith S. Ambrose) That to be true thankesgeuing, vvhich is presented, not commanded: [Subnote: 1. Voluntarie.] therfore he made no delay. [Subnote: 2. Speedie.] For the vertue of a gratful mind excludeth doutful deliberation, and he that expecteth, til the debt of thankes be exacted, is an vngratful person. [Subnote: 3. Solemne.] For more solemnitie, he dedicated an apt and permanent place, for this peculiar diuine seruice, Building an Altar to our Lord. The Hebrew word Mizbeach (of the verbe Zabach, to kil, or make sacrifice) and the Greeke Thysiasterion, signifie an Altar to sacrifice on, not a common table for meate. [Subnote: 4. Pure.] He offered of the cleane and best things because pure and deuout Sacrifice is due to God. [Subnote: 5. Bountiful.] Moreouer it was large and bountiful, for he offered of al the kindes of cleane beastes and foules. [Subnote: 6. Holocaust.] Finally he offered them in Holocaustes, where al was burned and consumed in the honour of God. How gratful al this was to God, Moyses signifieth saying: Our Lord smelled a svvette sauour. not that either anie sweete corporal sauour could of it selfe delight God, who is the most spiritual substance, or that the burning of flesh, bones, and bowels of beastes could yeld sweete sauour; but the deuout mind declared by such external dutie greatly pleased God. [Subnote: Sacrifice is pleasant to God: not for the external things but for the sincere mind.] For God requireth both, but specially a sincere hart. As not only diuine Scriptures, and holie Fathers, but also moral Philosophers teach vs. It vvere a greuous thing (saith Plato writing of sacrifices) If God had respect rather to the giftes, and sacrifices of men, then to their mind. lib. perites proseuches.

Note return to page 215

[5] Leuit 17.

[26] Apoc. 13. 8.

[28] Heb. 11.

Note return to page 216 Of this commandment, or rather blessing see the Annotations. chap. 1. v. 28.

Note return to page 217 The rainbow was before, but was not a signe, as God saith henceforth it should be, for men to remember his promise. Seuerianus in Gen. S. Tho. Quodlib. 3. a. 30.

Note return to page 218 By this it is clere that Noe had no more children after the floud. S. Chrisost. ho. 29. in Gen.

Note return to page 219

[3] Ad. q. 119. Ho. 27. in Gen.

[4] Leuit 17.

[4] Act. 15.

[4] li: 32. c. 13.

[21] S. Chrisost. ho. 29. S. Theod. q. 65. S. Amb. c. 30. de Noe & Arca. Li. 12. c. 24. cont. Faust.

[25] q. 57. in Gen.

[25] ho. 29.

[25] Li. 26. Moral. c. 18.

[27] Act. 13. Rom. 11. Ephes. 2. Tradit Hebra. Li. 16. ciuit. c. 2. Li 12 c. 24. cont Eaust. Li 4. c. 38. in Gen.

Note return to page 220 [3] 091000343. Al that moueth] S. Iustinus Martyr, S. Chrisostom, and other ancient Doctors proue, that flesh was lawful to be eaten before the floud: but being not necessarie, because men were stronger, and other things also of more force, the better sorte which were of Seths race abstained from it. [Subnote: Voluntarie abstinence without c&obar;mandment.] But after the floud flesh being more necessarie, God altereth that custome of abstinence, with this limitation and commandment, that they shal not eate bloud.

Note return to page 221 [4] 091000354. Flesh vvith bloud] Though this positiue precept, of not eating bloud, serued wel to make men more abhorre manslaughter (which is forbid by the law of nature, and the reuenge therof here and in other places seuerly threatned) yet it was specially geuen both immediatly after the floud, and in the law of Moyses (with manie the like) to exercise men in obedience. [Subnote: Abstinence from bloud some times commanded not alwayes.] And the same was renewed, for a time, by the Apostles, to appease a controuersie in the primitiue Church. For that the Iewes conuerted to Christ, hauing benne long accustomed to this obseruation, could not indure to see it broken, by them selues, or other Christians, and being no great burden, for the Gentiles, Noe it was decreed that al should kepe it. And so peace was made. Neuertheles it was abolished when the cause ceassed. As S. Augustin declareth against Faustus the Manichee. Such is the authoritie of the Church to decree, and againe to disanul an obseruation of a thing of it selfe indifferent.

Note return to page 222 [21] 0910003621. Drunke] Noe sinned not, by the common iudgement of ancient Fathers, in that he was ouercome with wine, because he knew not the force therof, hauing drunck only water al his life before. [Subnote: Noe sinned not in drunkennes:] But this external rebuke, and worldlie disgrace happened to Noe, in figure of Christ naked on the Crosse. [Subnote: Noe a figure of Christ Sem and Iaphet a figure of the Church, Cham of Infidels.] As S. Cyprian (Epist. 63. ad Cœcilium) S. Augustin (li. 16. de ciuit. c. 2. & li. 12. contra Faustum Manicheum. c. 23. &. 24) Eucherius, Rupertus and others (vpon this place) do teach. And likwise that Sem and Iapheth were a figure of the Church consisting of Iewes and Gentiles, and Cham of Heretikes, and other Infidels, that deride the infirmities, which our Sauiour sustayned. Goe to now (yee Manichees, saith S. Augustin) obiect calumnies to the ancient holie Scriptures, doe so, yee children of Cham, to whom naked flesh semeth vile, by which your selues were begotten. For neither could yee by anie meanes haue benne called Christians, except Christs as he was fortold by the Prophetes, had come into the world, had drunck that cuppe of his vinyard, which could not passe from him, had slept in his passion, as in drunkennes of folie (which is wiser then men) and so the infirmitie of mortal flesh (which is stronger then men) had become naked, by the secret counsel of God, which infirmitie vnles the word of god had taken vpon him, the very name Christian, wherof yee also glorie, had not benne at al in the earth.

Note return to page 223 [25] 0910003725. Cursed be Chanaan] VVhy Chanaan the sonne is cursed, and not his father Cham, diuers yeld diuers reasons. [Subnote: VVhy Chanaan is cursed rather then Cham.] S. Theodoretus reporteth out of the Hebrew Doctors, that Chanaan a boy first saw his grandfathers nakednes, and told the same to his father, and so they both derided that they should haue couered, Chams other sonnes not offending, and therfore not his whole progenie but only Chanaan & his posteritie were here cursed by Noe. S. Chrisostome supposeth that for so much as God had blessed Noe & his three sonnes coming forth of the Arke, he could not presume to curse anie of those, whom God had blessed, therfore cursed Chanaan who in wickednes was like to his father. [Subnote: Sinnes punished in the posteritie.] S. Gregorie bringeth this, for example of wicked men, escaping punishment in this life, and are punished in the next, and in their posteritie, folowing their vices. VVhat meaneth it (saith he) that Cham sinning, Chanaan his sonne had sentence of reuenge, but that the sinnes of the reprobate prosper here in this life vnreuenged, and are punished aftervvards? And clere it is that Chanaans most wicked posteritie were subdued in the end, and most of them destroied by the children of Israel (who were of Sem) vnder the conduct of Iosue, according to Noes prophetical blessing of Sem, and cursing of Chanaan. [Subnote: The effect of blessing and cursing.]

Note return to page 224 [27] 0910003827. God enlarge] This blessing of Iapheth was literaly fulfilled, when (according to his name, which signifieth Latitude or enlargement) his plentiful issue possessed most ample countries, both in the Continent, and Ilandes. [Subnote: Iapheths blessing. Literal Mystical.] But mystically it had effect (As S. Hierom. S. Augustin. Rupertus and others expound it) when the Apostles, being Iewes of the race of Sem, first builded the Christian Church, wherin the most part of that nation refused to dwel, contemning Christs Gospel & grace, and the fulnes of Gentiles entred in, and were made inheriters. Finally Chanaan is seruant to both Sem and Iapheth, in that Heretikes being vnder the Iurisdiction of the Church, geathered of Iewes and Gentiles, serue to stur vp Catholiques diligence to more exact knowledge of al truth; and their patience to more merite and glorie. [Subnote: How Heretikes serue Catholiques.]

Note return to page 225 That is in his sight who can not be deceiued.

Note return to page 226 Hence S. Augustin geathereth that the people of Israel were called Hebrewes of this Heber. l. 16. c. 3. ciuit.

Note return to page 227 Heber hauing a sonne borne when the tongues were diuided called him Phaleg, which signifieth diuision S. Aug. li. 16. c. 11. ciuit

Note return to page 228

[8] Li. 1. c. 4. Antiqit. l. Antiq. Chalda. Li. 1. c. 2. in Osee. li. 16. c. 3. 4. & 17. ciuit. Berosus Annian. li. 4. c. 5. Eusebius in chron. & alij.

[11] li. 1. Antiq. c. 4. Li. 16. c. 3. ciuit. Euseb in chron.

[11] Iud. 19. Num. 25. 4. Reg. 1. 3. Reg. 16

[32] S. Aug. 16. c. 3. ciuit.

[32] Gen. 24. 19. 17. 25, 6. 25, 23.

Note return to page 229 [8] 091000398. Nemrod.] To this Nemrod the sonne of Chus, first builder and king of Babylon, Iosephus, S. Epiphanius, S. Hierom, S. Augustin, and generally al ancient writers ascribe the first tyrannie, and first setting vp of an earthlie citie opposite to the Citie of God after the floud. [Subnote: Nemrod king of Babylon, a suttle & cruel giant.] He was a Valiant, or rather a Violent hunter a giant hunter (saith S. Augustin, according to the seuentie Interpreters) who by falshood and force brought manie vnder his dominion. For he sturred vp pride (saith Iosephus) and contempt of God in men, auoching that they were not beholding to God for present felicitie, but to their owne vertue; and so supposing men would fal from God to him, if he offered him selfe a leader, and helper against a new floud, by litle and litle drew al to tyrannie. [Subnote: An Arch-heretike.] He was otherwise called Saturnus, and was at length amongst others accounted a god. After him his sonne Belus Iupiter (as most authors affirme) raigned 65 yeares. And then succeded Ninus the first king of the Assirians.

Note return to page 230 [11] 0910004011. Assur builded Niniue.] Here is great difficultie, and much dispute amongst writers, who this Assur is. Briefly, we may either say with Iosephus, and S. Augustin, that Assur the sonne of Sem built a citie, which afterwards Ninus of Chams race enlarged, enriched, and changing the name called it Ninum: or els that this word Assur here signifieth (as. 4. Reg. 15. Psal. 82. Esaiæ 10. & 31.) the king of Assirians, to wit Ninus the sonne of Belus, who as al histories greeke and barbarous reporte (saith S. Hierom) was the first that raigned ouer al Asia, & among the Assirians built Ninum a citie of his owne name, which the Hebrewes cal Niniue. [Subnote: Assur, sonne of Sem, or Ninus king of Assirians.] He set vp the Monarchie of the Assirians, called the golden kingdom, which stood 1240. yeares. And made his father Belus to be honored for a god. To whom the Babilonians, as Plinie testifieth, first erected statuas, altares, & temples. Of this Belus or Bel of Babylon were also deriued other false goddes, as Belial the god of Libertines, or without yoke, Beelphegor god of the Moabites, Beelzebub of the Acharonites, Baal in Samaria, Baalim amongst the Philistims: and the like in other nations. [Subnote: First false goddes.]

Note return to page 231 [32] 0910004132. The Nations] How manie Nations and tongues were in the world immediatly after the towre of Babylon, is more c&obar;monly supposed, then clerly shewed by old or late writers. [Subnote: The common opinion of 72. tongues is not clere in Scripture. Yet this number of nations and tongues may be probably geathered in this and other places of Genesis.] Only it semeth certaine and euident, that there were iust as manie tongues as Nations. But to finde precisly (as the common opinion holdeth) 72, is hard. For in this chapter (where they would count this number) are not mentioned so manie. Neuertheles if we adde certaine that begane distinct Nations afterwards, til Iacob with his children went into Ægypt (in whom only the Hebrew Nation and Tongue continued to Christs time, the number wil come right. Of Iapheth were borne 7. sonnes chiefe of Nations. Againe of Gomer (besides his supposed successor, who can not be counted beginner of an other distinct nation) came 2. other heades. Likwise of Iauan (besides his first sonne) rose 3. more nations. Of Cham by his first sonne Chus were 6. nephewes princes of nations. Againe of Regma (besides his successor) came one more. And Nemrod besides his kingdom of Babylon, raysed vp other 6. By his second sonne Mesraim came 8. nations, Chams third sonne Phut made only one nation. And Chanaan his sonnes made 11. more. Of Sem (last mentioned for better connecting the maine Historie, and succession of the Church) came the chife and principal Nation the Hebrewes, descending from him by Arphaxad, Sale, Heber, and so directly to Iacob. [Subnote: The Hebrews chiefe of these nations.] Of Sem also were borne 4. other sonnes beginners of nations. Againe of Aram (besides his first sonne) were 3 fathers of nations. Likwise of Heber (besides the Hebrewes descending by Phaleg) were borne to his other sonne Iectan 13. heades of nations. These are al that are named in this place: to wit, of Iapheth, 12. of Cham 33. and of Sem 21. which make in al 66. wherunto if we adioyne Nachor (Abrahams brother) Moab, and Ammon (Lots sonnes) also Ismael (Abrahams eldest sonne) and his issue by Cetura, and finally Esau (Iacobs brother) who made 6. more distinct nations, the whole number is 72. This probable collection, with the rest, we submit to better iudgement.

Note return to page 232 The fourth part of this booke. Of the diuision of t&obar;gues and nations.

Note return to page 233 He that speaketh so confusedly that he is not vnderstood is said to bable.

Note return to page 234 Moyses here sheweth the succession of Patriarches, from Sem to Abraham, as he did before from Adam to Noe. S. Aug. li. 16. c. 10. ci.

Note return to page 235 Vr a citie, or territorie of Chaldea. 70. Interpret. and Iosephus li. 1 Antiq.

Note return to page 236 Abram was commanded to goe forth of Chaldea, as appeareth Act. 7. v. 4. Though this iourney is here ascribed to Thare as the principal person.

Note return to page 237

[4] S. Chris. ho. 30. in Gen. Ca&esset;ian. collat. 4. c. 12.

[7] Li de c&obar;fus. ling. ho 11 in Numer. li. 16 c. 6 ciuit. li. 2. Moral. in. c 1. Iob.

[7] Li. 34. Moral. in. c. 41. Iob. ho. 11. in Gen. l. 16. c. 11 & li. 18. c. 39. ci. S. Aug. li. 6. c. 4, ciuit.

[7] Ho. 30. in Gen. S. Greg. ho. 30 in Et. an.

[12] 1. Par. 1.

[12] Luc. 3. v. 36. Li. 16. c. 10. ciuit.

[12] Mat. 1.

[12] Quest. Hebra.

[12] Editio quedam vaticana

[12] Prefat. c&obar;ment. in Acta Apost.

[12] 1552 1577.

Note return to page 238 [4] 091000424. Let vs make] Here we may see in Nemrod the common causes of heresies, and the maner of Hertikes ptoceding. [Subnote: Pride is cause of schisme and heresie. False pretences deceiue the simple.] For he hauing a sutle proud, and aspiring mind, first detracted from God, perswading men (as is noted before) not to depend vpon Gods prouidence, and finding some others of like humour, they conspired together, and drew more folowers, by bearing the simpler sorte in hand (for it was vnpossible wise men should beleue it) that they would make a towre of defence against a new floud, if God should thinck to drowne the world againe. [Subnote: Heretikes prosper for a time, but are confounded in the end. Ministrie of Angels.] But their principal intention was to make themselues great and strong for the present, and famous to posteritie. Al which God ouerthrew neither suffering them to build vp their imagined castle of strength nor to be praised for their worke, but made them infamous to the worlds end.

Note return to page 239 [7] 091000437. Let vs confound] God in dissipating this vaine worke of men, would vse the ministerie of Angels. As not only Philo Iudeus, and Origen, but also S. Augustin, S. Gregorie, and other fathers expound these wordes, Come, let vs descend, and confound their tongue. where they also note Gods singular wisdome, mercie, and iustice, so punishing the offence, that he turneth it to his owne glorie, and the profite of al men: shewing his powre and soueraigne Maiestie by two great miracles. [Subnote: God turneth the offence of men to good. Two miracles In priuation of one tongue and geuing a new.] First by so suddainly and vtterly depriuing al those builders, of their vsual tongue, that presently they could neither speake it, nor vnderstand it. Secondly, by geuing diuers distinct languages to seueral sortes or families, which they immediatly vnderstood, and spoke most promptly, as if they had long before lerned and vsed the same. But to no man was geuen more then one language. And so, to the more commoditie of al mankind, they were forced to part into sundrie coastes of the earth, which they inhabited and replenished with distinct Nations, hauing the same Angels their spiritual Patrones and Protectors, which had seuerally changed their language. [Subnote: Diuision among euil men is profitable.] In particular, it was profitable to the good who being before oppressed by the vnited powre of manie wicked, were releeued (as S. Gregorie teacheth) when their persecutors were diuided. [Subnote: The member offending is punished.] These good were the familie of Heber, as S. Chrisostom, and S. Augustin proue. For seing the change of tongues was inflicted for punishment, it appeareth that Heber and his familie were innocent of the vaine attempt, whose tongue was not changed, but remained the same, and of him was called the Hebrew tongue for distinction sake after there were manie tongues, which before had no distinct name being the only tongue of al men. [Subnote: Heber and his familie c&obar;sented not to the building of Babel.] Againe touching the offenders (who were punished in their tongues, that they could not be vnderstood commanding one an other, because they would not vnderstand God iustly commanding them al) they also reaped this profite, Sem. that they were forced to leaue of that bad worke, and withal to seeke more ample habitations, who If they had there more increased in number and streingth, vvould vvithout doubt (saith S. Chrisostom) haue attempted vvorse things. And infinite manslaughter would haue benne committed, amongst so manie for possession of that one citie & towre. Finally the fathers note that as God wrought here much good by diuision of tongues: so he wrought much more by communion of tongues, geuen to the Apostles, therby inabling them to gether one Church of al Tongues and Nations. [Subnote: Gift of t&obar;gues most profitable to the Church.]

Note return to page 240 [12] 0910004412. Begat Sale] Here is an intricate difficultie. For the Hebrew and Latin text, both here and in Palalippomenon, saying Arphaxad begat Sale, the 72. Interpreters and S. Luke place Cainan betwen them, as sonne of Arphaxad, and father of Sale. [Subnote: Scriptures hard] Eusebius also in his Chronicle, with most Greeke Doctors, and S. Augustin, count Cainan in this Genealogie of Sem. VVherupon manie do number him in this ranck, and suppose that Moyses omitted him for some Mysterie, and yet writeth truly, that Arphaxad begat Sale, not his proper sonne, but his sonnes sonne: as S. Mathew sayth, Ioram begat Ozias, who was his nephewes nephew. [Subnote: Some think Moyses omitted Cainan for a mysterie.] But against this solution it is replied, that then Arphaxad should haue bene a grandfather at 35. yeares of age: which were strange in those daies, how soeuer it is now. And a greatter difficultie, or rather absurditie must also be granted, that Arphaxad begat both Cainan at the age of 35. yeares, according to the 72. Interpreters, and that Sale was also begotten the same yeare, according to the Hebrew, being both true. [Subnote: Refutation.] VVhich inconuenience is not in the Genealogie written by S. Matthew. Others therfore according to the Hebrew and Latin text, with most Latin Doctors, omit Cainan in this place, and Paralipomenon, namely with S. Hierom, who diligently examining and reconciling varieties, betwen the Hebrew and the Greeke, maketh no mention at al of this difference. [Subnote: Others coniecture Cainan should not be in the text of the 70.] VVhich maketh some to coniecture, that in S. Hieroms time Cainan was not in the Greeke copies, at least not in those that he had, and held for the best. And at this day some haue him not. VVhich may be admitted for a probable answere touching the Hebrew and Greeke of the old Testament. [Subnote: But neuer anie Catholique (nor heretike before Beza) put Cainan out of S. Lukes Gospel.] But for so much as al copies, both Greeke & Latin, also S. Hieroms Edition of S. Lukes Gospel haue Cainan, the difficultie stil remaineth betwen Moyses and S. Luke. How then shal this doubt be solued? we can not solue it. And no maruel. For venerable Bede could not. VVhose wordes are these: S. Luke vseth rather the Greeke testimonies then the Hebrew: wherof hapeneth that I much maruel at, and for dulnes of wit, being striken with great admirrtion, I can not throughly scan, seeing in the Hebrew veritie are founed only tenne generations from the floud vnto Abraham, by what meanes S. Luke, who (the Holie Ghost gouerning his penne) could in no sorte write false, would rather set downe eleuen generations in the Gospel, Cainan adioyned according to the seuentie Interpreters. [Subnote: A memorable sentence of S. Beda.] Thus writeth S. Beda, reuerently admiring that he could not vnderstand. For being assured that the Holie Ghost gouerned the pennes both of Moyses and S. Luke, and that he is not contrarie to him selfe, it must nedes be true which ech of them writeth, though other learned men can not reach the profoundnes of some difficulties that occure. [Subnote: Beza sacrilegiously proud.] And therfore Beza was extreme saucie to dash Cainan out of S. Lukes Gospel, and that wittingly and most impudently saying, in his Annotations: Non dubitauimus expungere: VVe doubted not to put it out. [Subnote: The heretical English Editions differ in this point.] The former English Editions, otherwise corrupt in manie places, haue Cainan in the text of S. Lukes Gospel, but their latter translaters are in this point pure Bezites.

Note return to page 241

Gen. 8.

Gen. 9.

Heb. 11.

Gen. 9.

c. 9. v. 25.

c. 9. v. 4. c. 9. v. 20

c. 10, 10. c. 11. 2. Pet. 2.

c. 9, 5. c. 11.

Cap. 8. & 9. c. 10, 21.

Ho. 30. in Gen. li. 16. c 11. & li. 18. c. 39. ciuit. L. 5. c. 35. Moral in 3. Iob.

Ioseph li. 1. c. 4. Antiq.

Li. de heresibus.

Satur deorum.

in c. 11. Osee.

li. 16. c. 10. ciuit.

Note return to page 242 Noe and Sem liued in Abrahams time.

Note return to page 243 Articles of Religion professed in the second age.

Note return to page 244 One God. External Sacrifice Priesthood Altares.

Note return to page 245 Christ. Crosse. The B. Trinitie. Redemer.

Note return to page 246 Gods blessing operatiue. Fathers blessing & cursing

Note return to page 247 Abstinence from bloud.

Note return to page 248 Cleane, and vncleane.

Note return to page 249 Penance preached and inflicted.

Note return to page 250 Ministerie of Angels.

Note return to page 251 Resurection Iudgement.

Note return to page 252 Eternal ioy, and paine.

Note return to page 253 Church visible

Note return to page 254 Good and bad in the Church

Note return to page 255 Alwaies some good.

Note return to page 256 Nemrod an Arch-heretike.

Note return to page 257 His proud heresie.

Note return to page 258 The first Sect of Infidels was Barbarisme before the floud. The second Scythisme.

Note return to page 259 Crueltie.

Note return to page 260 Vntruthes are vnconstant.

Note return to page 261 The third Sect was Grecisme.

Note return to page 262 Idolatrie.

Note return to page 263 Dinastæ were those that raigned in Ægipt by force and policie: & after were great goddes, and litle goddes.

Note return to page 264 Idolatrie and Heresie are c&obar;futed, by that they beginne disorderly; and are at dissention in their imagined Religions.

Note return to page 265 Luthers progenies differ as much in opinions of Religion, as Painimes do in their false goddes.

Note return to page 266 Sectes in England diuers from Luther, and eech one from the rest.

Note return to page 267 Proud and c&obar;tentious spirites are hardly perswaded to the truth.

Note return to page 268 Vnlerned Catholiques beleue the same faith in al points with the lerned.

Note return to page 269 The succession of Patriarches from Noe to Abraham.

Note return to page 270 Abraham a principal Patriarch.

Note return to page 271

[1] Act. 7.

[3] Heb. 11.

Note return to page 272 The begining of the third age.

Note return to page 273 The fifth part of this booke. Of Abrahams leauing his co&ubar;trie, Gods blessing of his seede, & commandment of Circumcision.

Note return to page 274 In Christ borne of Abrahames seede al nations are blessed. Gal. 3.

Note return to page 275 Abram dedicated Altars to God especially in those places where he receiued promises, or benefites. S. Chrisost. ho. 31. in Gen.

Note return to page 276 God by corporal affliction hindered Pharao and his men from doing violence to Sarai S. Chrisost: ho. 32. in Gen.

Note return to page 277

[13] Gen. 13.

[13] li. 16. c. 19. ciuit. & q. 26. in Gen.

Note return to page 278 [13] 0910004513. Say therfore] Abraham concealed that Sarai was his wife, and lyed not in saying, she was his sister: as he also called Lot his brother, being his brothers sonne, and she his brothers daughter. [Subnote: Men are bond to do their lawful endeuoures, and to commit the rest to God.] VVherby he preuented danger of his owne life, vsing such lawful meanes as lay in him, committing his wiues chastitie to Gods protection, which him self could not prouide for. In which case if he had not donne his owne endeuour, he had rather tempted God (saith S Augustin) then trusted in God. And so God preserued her, though she was in Pharao his house. v. 17.

Note return to page 279 Foure sortes of bretheren in holie writte: german brothers, as Iacob and Esau: of kinred, as Abraham and Lot: of the same nation, as the Iewes and Samaritanes: in Religion as al Catholiques.

Note return to page 280 Not the children of the flesh but the children of promisse are the seede. Rom. 9. and are innumerable. Apoc. 7. v. 9.

Note return to page 281 Abraham enriched by God, would take no more of man, but his soldiars sustenance. The proper hire of spiritual work men, S. Chrisost in Gen.

Note return to page 282

[18] Tomo 3. prope initium.

[18] Ep. ad Euag.

[18] Heb. 7. v. 6.

[18] Psal. 109 Heb. 7.

[18] v. 24. S. Chris. ho. 36. in Gen.

[18] Guiliel. vvhitak. contra Gregor. Martin.

[19] Bible 1579.

[19] Heb. 7, Iosue 8. &. 22. 3 Reg. 8.

Note return to page 283 [18] 0910004618. Melchisedech] S. Hierom being earnestly requested by Euagrius, to geue his iudgement touching Melchisedech, whom a nameles author had endeuored to proue to be the Holie Ghost, plainly confuteth that error: as also an other error of Origen and Didymus saying, he was an Angel. [Subnote: Old heresies concerning Melchisedech.] Likewise S. Epiphanius (heresi 55. & 76) relateth and condemneth a third error, of some that thought him to be the Sonne of God. These two Fathers, and S. Augustin (li. de heresibus her. 34.) and diuers others, whom S. Hierom alleageth proue euidently, that he was a very man, a Priest and a king, yea the hiegh Priest (at least of that countrie) Superior to Abraham, and a figure of Christ. Abram. Besides these heresies the same S. Hierom relateth two probable opinions. The Iewes Rabins generally hold that Melchisedech was Sem the sonne of Noe from whom Abraham and al the Hebrewes descended. [Subnote: A probable opinion that Sem and Melchisedech was al one.] VVhich they seme rather to affirme, as loath to confesse that anie man, of other nation then their owne, should haue bene greater and more excellent then Abraham in spiritual causes, then for anie reason they do, or can alleage. Yet manie especially latter writers as Liranus, Tostatus, Genebrardus and others do embrace this opinion as most probable. Though S. Hierom semeth only to haue added the Hebrewes opinion (as he saith) because he would intimate al to his freind, when he had first cited grauer authores, S. S. Ireneus, Hypolitus, Eusebius Cesariensis, Eusebius Emissenus, Apolinarius, and Eustathius, al agreably affirming that Melchisedech was a Chananite, king of Salem, which was afterwards called Ierusalem. [Subnote: More probable that Melchisedech was a Chananite.] To this opinion agreeth Philo Iudæus continually speaking of him, as of a stranger to the Iewes nation. Iosephus also a Iew writeth plainly (li. 7. de bello Iudaico. c. 18.) that he was of Chanaan, and Prince of the Chananites. Also S. Dionysius Ariopagita, (Cælest. Hier. c. 9.) S. Epiphanius (her. 55 & 67) Theoderetus (q. 63. in Gen.) and Suidas, are of the same mind, and manie other christitian Doctors. VVho confirme their assertion by that S. Paul saith to the Hebrewes: He vvhose generation is not numbred among them, tooke tithes of Abraham. [Subnote: Proued by S. Pauls wordes.] For what els can S. Paul meane, but that Melchisedechs kinred and people, was diuers from the kinred, and people of the Iewes? which he could not say of Sem, from whom Abraham & al Iewes descended: as it can not be said, that Adam and Noe are of diuers genetation from anie people that now liueth, because we al come of them. Of this difficultie (not pertaining to anie controuersie of our time) the studious may see more in F. Pererius his commentaries vpon this. 14. chap. of Genesis. disp. 3.

Note return to page 284 [18] 09100047

18. Bringing forth] Seing the Royal Prophet Dauid, and S. Paul say Christ is a Priest for euer according to the order of Melchisedech, we demand of Protestants, if Christ fulfilled not Melchisedechs figuratiue Sacrifice offered in bread and wine, by offering his owne bodie and bloud at his last supper in formes of bread & wine, and by instituting the same to be offered by his Priests til the end of the world, what other figuratiue sacrifice of Melchisedech they can find performed by Christ, by which it may appeare that he is a Priest for euer according to that order? [Subnote: Christ is a Priest according to the order of Melchisedech.] Caluin (li. 4. Instit. c. 18. para 2.) Kemnisius (par. 2. exam. pag. 740. &. 747) Peter martyr (in 1. Cor. 5.) and most English Protestants grant that Melchisedech was a Priest, and that the peculiar function of a Priest is to offer Sacrifice, wherfore they hauing no sacrifice wil haue only ministers and no Priests, but they denie that Melchisedech offered Sacrifice in bread and wine. [Subnote: VVhy the Protestants haue ministers and no Priests] VVherupon we ioyne issue with them to proue that he did. and that by this place amongst others of holie Scripture.

Kemnisius complayneth that the Latin text hath Obtulit for Protulit, Offered, for Brought forth. And to disproue the same, he alleageth the Hebrew, Chaldee, Greke, and S. Cyprian. But Catholiques more iustly complaine of him, for lying. For al Latin Editions haue Proferens, bringing forth. The question therfore in controuersie is, to what end and vse Melchisedech brought forth bread and wine? [Subnote: The state of the controuersie.] Caluin and Kemnisius say it was only to refresh or feede Abraham and his men, and not for sacrifice. which their bare saying is without reason, for that there was store of victuals in the pray (v. 11.) and they had eaten therof. Moreouer the Hebrew word Hotsi, brought forth, is a word pertayning to Sacrifice, as in the 6. chap of Iudges. (v. 18. and 19) and importeth that the bread and wine were first offered in Sacrifice, and then doubtles they did participat: Abram. though they wanted not other sufficient corporal foode. Againe the wordes folowing For he vvas the Priest of God most hiegh, can haue no other sense, but that he did the function of a Priest in the bread & wine which he brought, otherwise if the only cause of bringing that prouision had benne to releue the campe with victuals, the reason would rather haue benne yelded, because he was a bountiful King, a liberal Prince, a special freind to Abraham, as in deede he was, but none of these reasons, or the like fitted this purpose so wel, nor touched the cause of bringing forth bread and wine, as to signifie that he was a Priest, whose office is to offer Sacrifice. [Subnote: Melchisedech offered sacrifice in bread and wine.]

Here againe some Protestants take exception against the Latin text, that the causual coniunction Enim, for, is not agreable to the Hebrew, but should be the copulatiue Et, and, which is a meere wrangling. [Subnote: The latin text iustified by other places, yea by Protestants translations] For the lerned know wel ynough, that the Hebtew particle is better expressed in such places, by Enim or, quia, for or because, then by &. And so the English Bible printed in the yeare of our Lord. 1552. readeth: Melchisedech king of Salem brought forth bread and vvine: for he vvas the Priest of the most hieghest God. The latter Editions also in like places haue not the copulatiue And, but some other word as the sense requireth. Gen. 20. v. 3. Thou art but a dead man, for the vvomans sake vvhich thou hast taken: for she is a mans vvife. where the Hebrew phrase is, And she is maried to a husband. Gen. 30. v. 27. they read thus: For I haue proued that the Lord hath blessed me for thy sake, where precisly construing the Hebrew they should say, I diuined (or coniectured) and the Lord blessed me for thy sake. Likewise Esaie, 64. v. 5. they read: But Loe, thou hast bene angrie, for vve offended, the Hebrew is thus. Loe thou art angrie, and vve haue sinned. In the same place, they translate, Yet shal vve be saued, vvhich the Hebrew expresseth by the copulatiue, And we shal be saued. So when they thinke it conuenient, they translate the Hebrew particle, For, that, yet, which strictly signifieth And.

Now let vs also see the original in this place. In the Hebrew it is thus: Vmalchi tsedec melec chalem09Q0054 hotsi lechem vaiaiin. [Subnote: The Hebrew text sheweth that Melchisedec did the office of a Priest in bread and wine.] Vehv cohen leel elion. Vaie varechehv, &c. In English word for word thus: And Melchisedech king of Salem brought forth bread and vvine. And he the priest to God most hiegh. And he ble&esset;ed him, &c. where albeit the causual word For, is not expressed, yet these wordes, And he the priest, further declaring that besides the office and dignitie of a King (which was said before) Melchisedec was also a Priest, must nedes signifie that he did something about the bread and wine belonging to a Priests office. And what that something was, perhaps the Vniuersitie of Cambridge wil testifie, whose late professor of Diuinitie teacheth plainly, that Melchisedech offered Sacrifice, and was therin a figure of Christ (Pag. 6. Reprehen) Sacerdotes (saith he) ij vere & proprie sunt, qui sacrificia faciunt; qualis fuit Aaron, & Aaronis filij, & Melchisedechus, & quem illi adumbrabant, Christus. [Subnote: The proper office of a Priest is to offer Sacrifice.] Priestes truly and properly are they, that offer sacrifices, such as vvas Aaron, and the sonnes of Aaron, and Melchisedech, and Christ, vvhom they prefigured. If then both Aaron & Melchisedech were truly and properly Priests, because they offered sacrifices (according to this Professors definition) and both were figures of Christ, it must needes be granted that as Christ fulfilled the figure of Aarons bloudie sacrifices, in offering him selfe vpon the Crosse: so he also fulfilled the figure as wel of vnbloudie sacrifices of Aaron, as especially of Melchisedechs Sacrifice in some other besides that on the Crosse, seeing the prophet Dauid and S. Paul say, Christ is a Priest (not according to Aarons order, for that was to haue an end, but) For euer according to the order of Melchisedech. And what other Sacrifice did our Sauiour offer to remaine Abram. perpetual, but of his owne bodie & bloud in vnbloudie maner, vnder the formes of bread and wine, with commandment to his Apostles and Priests to do the same til the end of the world? [Subnote: Christ stil exerciceth the office of Priesthood according to the order of Melchisedech by the ministerie of Priests.] Let the indifferent reader weigh it wel. And whosoeuer is not very proud wil for his better instruction, or confirmation, esteme the vniforme iudgement of manie, ancient, godlie, and lerned Fathers writing vpon this place. VVe wil only recite their wordes, without other deduction for breuitie sake.

S. Clemens Alexandrinus (li 4. Strom. versus finem). writeth thus: Melchisedech king of Salem, Priest of God most hiegh, gaue wine & bread santified nutriment in type of the Eucharist.

S. Cyprian (Epist. 63. ad Cæcilium) Christ is Priest for euer according to the order of Melchisedech, which order is this coming from that Sacrifice, and thence descending, that Melchisedech was Priest of God most hiegh, that he offered bread & wine, that he blessed Abraham. [Subnote: The ancient fathers proue that Melchisedech offered Sacrifice in bread & wine in figure of Christ, and of other Priests of the new Testament.] For who is more a Priest of God most hiegh, then our Lord Iesus Christ, who offered Sacrifice to God the Father, and offered the same, which Melchisedech had offered, bread and wine, to wit, his owne bodie and bloud. And a litle after: That therfore in Genesis, the blessing might be rightly celebrated, about Abraham, by Melchisedec the Priest, the image of Christs Sacrifice consisting in bread and wine went before, which thing our Lord perfecting and performing, offered bread and chalice mixt with wine, and he that is the plenitude, fulfilled the veritie of the prefiguted image.

Eusebius Cesariensis. (li 5. Demonst. Euang. c. 3.) Euen as he who was Priest of Nations was neuer sene to offer corporal sacrifices, but only bread & wine, when he blessed Abraham: so first our Lord & Sauiour him selfe, then priests that come from him, exercising the spiritual office of Priesthood in al nations after the Ecclesiastical ordinances, do represent the mysteries of his bodie, and healthful bloud in bread & wine. which mysteries Melchisedech knew so long before by diuine spirite, and vsed as representations of things to come.

S. Ambrose (li. 5. de Sacramen. c. 1.) VVe know the figure of the Sacraments went before, in Abrahams times, when Melchisedech offered Sacrifice.

Idem. in cap. 5. Heb. It is clere that oblations of cattle are vanished, which were in Aarons order, but Melchisedechs institution remayneth, which is celebrated al the world ouer in administration of the Sacraments.

S. Hierom. (Epist. ad Marcellamo vt migret Bethleem.) Haue recourse to Genesis, and you shal find Melchisedech king of Salem, prince of this citie, who euen then in figure of Christ offered bread and wine, and dedicated the Christian mysterie in our Sauiours bodie and bloud. Idem Epist. ad Euagrium: Melchisedech offered not bloudie victims, but dedicated the Sacrament of Christ in bread and wine, simple and pure sacrifice. Idem. Quest. in Gen. c. 14: Our mysterie is signified in the word of order, not by Aaron in imolating brute victims, but in offering bread and wine, that is the bodie and bloud of our Lord Iesus. Idem in c. 26. Matthei: Melchisedech the Priest of God most hiegh, by offering bread and wine, prefigured the Mysterie of the Eucharist.

S. Chrisostom (ho. 35. in Gen.) Seeing the figure, thinck also I pray thee, of the veritie: ho. 36. After that Melchisedec king of Salem brought bread and wine (for he was Priest of God most hiegh) Abraham receiued his oblations.

S. Augustin (Epist. 95.) Melchisedech bringing forth the sacrament (or mysterie) of our Lords table, knew how to figurate his eternal ptiesthood. Idem li. 16. c. 22. ciuit. There first appeared that sacrifice, which is now offered to God by Christians in the whole world. Idem li. 17. c. 17. li. 18. c. 35. and Abram. vpon the Psalme. 109. li. 1. contra aduers. Leg & prophet. c. 20. Ser. 4. de Sanctis Innocentibus. [Subnote: Caluin c&obar;temneth al the ancient fathers. in ca. 9. Heb.] But it is bootles or nedles to cite more places, or more authors. for whosoeuer wil not submit their iudgements to these, would not, it is like, beleue, if their owne maisters, should rise agane and warne them, lest they be damned for their incredulitie.

Note return to page 285 [19] 0910004819. Blessed him] Caluin (in cap. 7. v. 9. Heb) Musculus (locis com. c. de Missa Papist) and some other Protestants to auoid the connexion of Melchisedechs Priesthood and bringing forth of bread and wine, wil nedes haue these wordes, He vvas a Priest, referred only to that which foloweth, he blessed Abraham. And some English translaters for this purpose haue corrupted the text, by changing, And into Therfore, saying thus: And he vvas a Priest of the most hiegh God, therfore he blessed him. which is also a false glosse. [Subnote: Heretical translation.] For Melchisedech did not blesse Abram because he was a Priest, for Abram was also a Priest, but because he was a greater Priest then Abram. which S. Paul vrgeth saying: VVithout al contradiction that vvhich is lesse, is blessed of the better, concluding therupon that Melchisedech was greatter then Abraham. [Subnote: The greater blesseth the lesse.] Agane other Superiors that are not Priests may blesse their inferiors. As Iosue and Salomon blessed the people, and parents blesse their children.

Note return to page 286 [20] 0910004920. Gaue tithes] This is an other prerogatiue of Melchisedec, that Abram payed tithes to him, which S. Paul likwise explicateth (Heb. 7.) and proueth therby that Christs Priesthood is greatter then the Leuitical. [Subnote: Paying of tithes in the law of nature.] Moreouer this paying of tithes by Abraham sheweth the antiquitie of this tradition, being practised in Abrahams time, that the spiritual Superiors receiued tithes of their inferiors.

Note return to page 287

[6] Ro. 4. Gal. 3. Iac. 2.

[13] Act. 17.

[14] Exo. 12.

Note return to page 288 These three kindes of beastes and two of birdes signifie that the Israelites should be three generations in a strange land, the fourth in the desert, the fifth in possession of Chanaan, Theod. q. 65. in Gen.

Note return to page 289 Abraham and his seed were in strange land 400 and odde yeares, but in seruitude and affliction about 140.

Note return to page 290 God deferreth to punish, either that the wicked may amend, or the good be exercised by them. S. Aug. Psal. 54. or because the iniquity is not come to that great measure which his wisdome forseeth, and wil punish in the end, to his owne more glorie, and more good of others. S. Greg. ho. 11. in 3. Ezech.

Note return to page 291 [6] 091000506. Beleued God] S. Hilarie (li. 9. de Trin) and S. Ambrose (li. 1. de Abraham. c. 3) by this ex&abar;mple teach vs, what maner of faith is reputed to iustice. to wit, such a faith as without tergiuersation, or requiring of proofe or reason, doth simply beleue that which God once saith, because he is omnipotent, how farsoeuer the thing that is said surmounteth our vnderstanding. [Subnote: To beleue Gods word without staggering is an act of iustice.] For so heroical was the act of Abrahams faith, promptly beleuing Gods word in a matter most Abram. hard to his former conceipt, that for the same he receiued singular prayse; and for the like afterwards was called The father of manie nations (c. 17. v. 5) and by S. Paul. The father of al that beleue (Ro. 4. v. 11) where the Apostle teacheth that Abraham had no iustice, nor estimation of iustice before God, vntil he beleued in Christ (v. 18. 19, 20) because al workes before that faith are insufficient. [Subnote: Not workes before faith but ioyned with faith are meritorious.] Neyther was this a sole faith but had other necessarie vertues of hope, and charitie, humilite, reuerence, obedience, & the like ioyned with it. wherfore S. Iames testifieth that Abraham was iustified by workes (that is by workes folowing faith not going before faith. [Subnote: Onlie faith doth not iustifie.] For Faith (saith he) if it haue not vvorkes, is dead in it self. (c. 2. v. 17) And by vvorkes Abrahams faith vvas consummat. v. 22. And concludeth thus: Do yee see, that by workes a man is iustified and not by faith only. v. 24.

Note return to page 292 Some obey whilest they are rude, or in low state, but hau&ibar;g got a litle knowlege, or aduancement disdaine their aduancers. S. Gregorie. li. 21. in 1. Reg. 3.

Note return to page 293

[3] S. Aug. li. 22. c. 47. cont. Faust. Luther propsit. 62. 65. et 66.

[3] S. Aug. de bono coniugali. ca. 17.

[3] Deut. 21.

[3] Math. 19. Gen. 2.

Note return to page 294 [3] 091000513. To vvife] The Manichees did calumniat holie Abraham, and other Patriarches for hauing manie wiues, condemning them of incontinencie and adulterie for the same. [Subnote: Manichees, condemned pluralitie of wiues in the Patriarches.] Luther in the contrarie extreme held it not vnlawful, but indifferent, now in the law of grace, for a man to haue more wiues then one at once. [Subnote: Luther alloweth it in Christians.] And some English Protestants hold, that for adulterie, the innocent partie may marie an other, the first liuing. [Subnote: Other Protestants in some case.] But the Catholique doctrin distinguishing times and causes, sheweth how pluralitie of wiues was lawful sometimes, and at other times, especially since Christ, altogether vnlawful, and vndispensable. The summe of which veritie is this. By the first institution of Mariage in the state of innocencie, and law of nature, and by the law of Christ, it is vnlawful for anie man to haue more wiues, and for anie woman to haue more husbands, then one. In the one part of which Law notwithstanding God sometimes dispensed. For there be two kindes of preceptes pertaining to the law of nature. [Subnote: Two sortes of precepts in the law of nature.] One sorte are as first principles of the law of nature, in which God neuer disp&ebar;seth, much lesse anie man. As that one woman may not haue more husbands then one, because the same would rather hinder procreation, and so were directly against the fruict of mariage. The other sorte are as conclusions drowne from the first principles, in which God sometimes dispenseth, but neuer anie man. As in this present example: seeing it is against natural procreation that one woman should haue manie husbands, it is conuenient also, there being ordinarily as manie men as wemen in the world, that euerie man likwise should be restrained to one wife, for so procreation may rather be increased, then if some men haue manie wiues, and others by that occasion haue none at al, except in some special case. As after the floud, when there was scarsetie of people, God dispensed with such men as in deede were like to make greatter procreation by pluralitie of wiues. VVhich Abraham. appeareth sufficiently by that Sarai perswaded her owne husband, to marie an other wife, and he a true seruant of God agreed therto, not as a new thing but as a lawful practise of those times. [Subnote: Pluralitie of wiues sometimes allowed.] And Moyses here and in other places stil speaketh of it, as of a custome knowne to the people for lawful. If a man (saith he) haue tvvo vviues, one beloued and the other hated, and they haue children by him, and the sonne of the hated be first borne, he can not preferre the sonne of the beloued. wherby is clere that two wiues were then lawful, and the children of both legitimate, and that the first borne must be preferred, without respect of first or last mariage. Yet this dispensation either ceased before Christs time, the cause ceasing, when the world was replenished; or at least our Sauiour tooke it away, restoring Matrimonie to the first institution of two in one flesh. who pleaseth to see the Doctors that vnderstand, and expound the Scriptures to this effect, may read S. Augustin li. 22. c. 30. &. 47. con. Faust. Manich. li. 16. c. 25. & 38. ciuit. & li. 1 de adulter. coniugijs. S. Christom ho. 56. in Gen. S. Amb. li. de Abraham. c. 4. [Subnote: By the law of Christ in no case lawful.] Also S. Chrisost. S. Hierom. and S. Bede in. 19. Mathei.

Note return to page 295 He is perfect in this life, that sincerly & diligently tendeth towards perfection of the next life. And this God here commanded to Abraham, & Christ to al Christians. Math. 5. S. Aug. li. de perfect. cont. Cælest. See Gen. 6. v. 2

Note return to page 296 Circumcision and name receiued the eight day signified the association of Saints in heauen after the seuen dayes trauel of this world. Ser. de circum. apud S. Cyprian.

Note return to page 297 Abraham laughed not doubting but reioycing. S. Ambro. li. de Abraham c. 4. S. Aug. li. 16. c. 26. de ciuit.

Note return to page 298 Temporal blessings were common to Ismael, but spiritual pertained properly to Isaac and Israel, & their successessors.

Note return to page 299 Conformitie in Religion conserueth peace in euery familie. Tho. Anglus in hunc locum.

Note return to page 300

[5] Gal. 4. Isa. 54.

Note return to page 301 [5] 091000525. Manie nations] Abram signifying Hiegh or Noble father, changed into Abraham, which signifieth Father of manie (nations) and Sarai signifying My Princes, changed into Sara, which absolutly signifieth Princesse, importe great Mysteries intended by God. [Subnote: Changing of names is mystical. S. Aug. li. 16. c. 28 & 39. ciuit. S. Hierom. Tradit. Hebraicis.] For by this changing of names was declared and confirmed, that Abraham by the issue that he should haue of Sara, should be the father of manie nations, which S. Paul expresly applieth to his spiritual children, those especially that should beleue in Christ, of the Gentiles prefigured by Isaac borne of the freevvoman, by the promise, as the Iewes were prefigured by Ismael borne of the bond vvoman according to the flesh, concluding with the prophet Esai, that Manie are the children of the desolate, that before vvas barren. For albeit Abraham was natural father of foure nations, The Ismaelites, Madianites, Idumeans, and the Israelites, yet he was spiritual father of manie more, to wit, of al nations that beleue in Christ from his owne time to the end of the world, of which some are Iewes, but the greatest part Gentiles. [Subnote: Abraham natural father of foure nations: spiritual father of al that do beleue in Christ. Rom. 4, 11.] as the same Apostle sheweth. Rom. 4. Gal. 4. Ephes. 3. Collos. 1. and in other places. wherby is clere, that the Church of Christ doth alwayes consist of manie nations, [Subnote: The Church of Christ euer consisteth of many nations.] not as Donatistes and Protestants absurdly say, sometimes of few inuisible or vnknowen persons, for so Abraham should sometimes be father of few or no nations, which dcrogateth either from Gods omnipotencie if he could not, or from his fidelitie if he should not maintaine his promise, made to Abraham for euer.

Note return to page 302 [10] 0910005310. shal be circumscised] The Sacrament of Circumcision here first instituted, about 400. yeares before the Law of Moyses, is a perfect figure of Baptisme, resembling it in foure things. [Subnote: Circumcision a figure of Baptisme.] First by both these Sacraments the faithful are distinguished from infidels. Secondly proffession of faith is made in them both, either by those that receiue the same, if they be of discretion, or by others for them, if they be infants. Thirdly by both these Sacraments entrance is made into the Church, and to the participation of other Sacraments and spiritual rites. Fourrhly both these Sacraments induce subiection to the iurisdiction, and lawes of the Church. But Baptisme doth farre excel Circumcision in that it is more easie, or lesse painful, more vniuersal, for it pertaineth to al nations, and both sexes; and especially in vertue and efficacie, for Baptisme as an instrumental cause remitteth sinne and iustifieth, Circumcision was only a signe that grace was geuen, & sinne remitted. [Subnote: Baptisme excelleth Circumcision.] Againe Baptisme imprinteth a character in the soule, the other leaueth a marck only in the flesh. Finally Baptisme openeth the gate of heauen, in vertue of Christs passion now past, which circumcision could not before Christ suffered death. Of which both resemblance and difference S. Augustin treateth in manie places, especially li. 3. de doct. christ c. 9. Epist. 118. and Ianuarium. li: 19. c. 13. cont. Faust & in Psal. 73. where he also maketh like comparison betwen other Sacraments of the old and new Testament.

Note return to page 303 [14] 09100054

14. Shal be destroyed] Here occurre two difficulties about the true sense of this hard place. [Subnote: Two difficulties.] First whether this punishment belonged to them only, by whose fault circumcision was omitted; or to infants also that should be circumcised and were not. Secondly whether temporal punishment, or eternal Abraham was here threatned for transgression of this precept. Touching the first doubt, it semeth probable, that this punishment pertained only to those, by whose negligence themselues, or others of their charge, were not circumcised: for that the reason why such a one is punished is aleaged, Because he hath broken Gods couenant. [Subnote: To whom the punishment pertained wh&ebar; circumcision was omitted.] VVhich is only in their powre to kepe or breake, that are of discretion, and not in the powre of infants. The indifferencie also of the Hebrew and Greeke text fauoreth this sense, for where according to the Latin we read, The male vvhose flesh of prepuce is not circumcised, The Hebrew and Greke may be translated, The male that doth not circumcise the flesh of his prepuce, which can not be ment of an infant of eight dayes old. This exposition is likewise confirmed by example, Exodi. 4. where Moyses was in danger to be slaine by an Angel, because his sonne was not circumcised. Neuertheles S. Augustin (li. 3. c. 18. cont. Inlian. li. 16. c. 27. ciuit. and in other places) proueth that this commination pertained also to infants. whose iudgement is confirmed by the 70. Interpreters adding for explication these wordes, the eight day. which necessarily include infants, as subiect to this punishment. not for that they could transgresse this precept, or commit a new sinne, but for lack of circumcision. The reason wherof is, for that God now determined this only remedie for original sinne, in the male sex of Abrahams seede, in place of sacrifice, or other profession of faith vsed before, and that in case it could conueniently be applied for otherwise the former remedies were stil aualable.

Concerning the other difficultie manie ancient fathers expound these wordes, Shal be destroyed out of his people, of only temporal punishment; either death, as the like phrase signifieth, Exodi. 12. VVhosoeuer shal eate leuened bread, his soul shal perish out of Israel; or temporal separation from the people of God, as Num. 19. Euerie one that toucheth the dead corse, shal perish out of Israel. [Subnote: what punishment was threatned.] But S. Augustin (li. 3. c. 18. cont. Iulian. li 5. hypog. & alibi) S. Gregorie (li. 4. Moral. c. 2. &. 3.) S. Prosper (li. de promiss. Dei p. 1. c. 14.) S. Beda (li. 2. in Lucam. c. 8.) and S. Bernard (ser. 3. de circum) vnderstand this threatning not only of temporal punishment, but also of eternal separation from God, and the societie of Saints. [Subnote: Circumcision instituted to distinguish the people of God and for remedie of original sinne in some persons, but not in al.] And that also infants are so secluded only for lack of this remedie, as now children which dye without Baptisme, c&obar;mitting no new fault are depriued of the vision of God, for their original sinne not remitted. VVherupon is geathered that albeit Circumcision was principally instituted to distinguish the people of God, which should come of Abrahams seede, from other nations, yet it was also for remission of original sinne: not in al, but in those to whom God appointed this particular remedie.

Note return to page 304

[3] Heb. 13.

[10] Rom. 9.

Note return to page 305 Abraham saw three, and adored one. professing three diuine persons and one God. S. Aug. li. 16. c. 29. ciuit.

Note return to page 306 Abraham laughing with admiration for ioy was not reprehended, but Sara laughing of diffidence was reprehended, by him that seeth the hart. S. Aug. q. 36. in Gen. & li. 16. c. 31 ciuit.

Note return to page 307 what a wall are iust men to their countrie? their faith saueth vs, their iustice defendeth vs from destruction. S. Amb. li. 1. de Abraham. c. 6.

Note return to page 308 Abraham & Lot by hospitalitie merited to receiue Angels in steed of m&ebar;. Heb. 13.

Note return to page 309 This sinne crieth to heauen for reuenge.

Note return to page 310 a litle one

Note return to page 311 Lots wife turned into salt, admonisheth the seruants of God to procede in vertue, & not to looke back to vice. Luc. 17. S. Aug. li. 16. c. 30. ciuit.

Note return to page 312 Lot neither perfect, nor very wicked was deliuered for Abrahams sake. S. Aug. q. 45 in Gen.

Note return to page 313 Moabites & Ammonites were two distinct nations. perhaps of the 72. See. p. 43.

Note return to page 314 See pag. 52.

Note return to page 315 Not his fathers owne daughter, but of his progenie. S. Aug. li. 22. cont. Faust. c. 35. & li. 16. c. 19. & 30. de ciuit.

Note return to page 316 Kinges of the earth esteming the Church only for a laudable people of God, seeke to subiect her to them selues: but knowing her to be the inuiolable spouse of Christ, subiect them selues to her, and offer to her most honorable giftes. S. Aug. il. 22. cont. Faust. c. 38.

Note return to page 317

[12] Rom. 9. Heb. 11.

Note return to page 318 The first part of this booke.

Note return to page 319 Of the progenie & other blessings of Abraham, Isaac, and Iacob.

Note return to page 320 Abraham & Sara laughed (he admiring, she doubting) at the ioyful promise of a sonne, & therfore he is called Isaac, which signifieth laughter. S. Aug li. 16. c. 31. ciuit.

Note return to page 321 See chap. 17. v. 21.

Note return to page 322 vvel of oath

Note return to page 323

[12] li. 15. c 2. ciuit.

[12] Epist. 48. &. 50.

[12] Tract. 11 in Ioan.

[12] Tract. 11

[12] in 4. Gal

Note return to page 324 [12] 0910005512. Let it not] It semed so hard, inhumaine, and vniust to cast Agar and Ismael out of the house, that Abraham would not haue done it, onles God had commanded him in this to heare the voice of Sara. [Subnote: Separation to be made in families, when iust cause requireth.] But when he knew Gods wil therin, not respecting flesh and bloud, nor disputing further of the lawfulnes of the fact, sent them both away, commending them to Gods protection: and so by this separation the familie was made quiet. It represented also a notable Mysterie of the Synagog of the Iewes & Church of Christ. As S. Augustin doth excellently expound the same, according to S. Paul (Gal. 4.) [Subnote: Mystical sense] That Ismaels playing with Isaac was persecution, because it tended to peruert him, shewing it to be a greater iniurie, to delude and deceiue anie, in drawing them to new and particular companies, then corporally to persecute them: and that the Church, and Catholique Princes punish heretikes for their good, to make them returne to the truth, or finally to cease from seducing others. [Subnote: The true Church doth not persecute but iustly punisheth offenders. Heretikes and other infidels do persecute when either by word, or sword they impugne the truth.] Ecce libera afflixit ancillam, & non illam vocat persecutionem Apostolus, ludit seruus cum domino, & persecutionem vocat. Afflictio ista non vocatur persecutio, & lusio illa vocatur persecutio. Behold the freewoman afflicted the handmaide, and the Apostle calleth it not persecution, the seruant playeth with the maister, and he calleth it persecution. This affliction is not called persecution, and that play is called persecution. Againe, he sayeth of Sara, Illusionem vidit in illo lusu, animaduertit serui superbiam, displicuit illi, eiecit foras: She saw foule play in that play, she noted the seruants pride, it displeased her, she cast him forth of the dores. S. Hierom also teacheth that the spiritual neuer persecuteth the carnal: but spareth him as his rustical brother, knowing that he may in time be profitable.

Note return to page 325

[1] Iudith. 8. Heb. 11 2.

Note return to page 326 The third prophecie in the office before Masse on Easter eue. And the first on whitsuneue.

Note return to page 327 This historie is clere, and a most notorious example of perfect obedience.

Note return to page 328 It is a gratful and religious thing, by naming of places, to c&obar;serue the memorie of Gods benefites, that posteritie may know them. S. Chrisost. ho. 48. in Gen.

Note return to page 329 Nachors progenie is here mentioned to shew whence Rebecca came, whom Isaac maried.

Note return to page 330

[1] Iac. 1. 13. Heb. 11, 19. S. Aug. li. 16. c. 32. ciuit. Theod. q. 72. in Gen.

Note return to page 331 [1] 091000561. Tempted.] God tempteth none to euil (as S. Iames teacheth) but by trial and experiment maketh men knowen to the world, as here Abrahams faith and singular obedience were manifested, when he doubted not To offer his only begotten in Sacrifice, accounting that God is able to raise vp euen from the dead. [Subnote: God tempteth not to euil, but by experience maketh knowen what vertue is in men.] VVherupon he receiued his sonne againe in parable, that is, in figure and mysterie of Christ dead and aliue againe. Isaac also in this action signified the diuinitie of Christ which suffered not, and the ramme among the briers figured his humanitie, that should be offered in Sacrifice to God. [Subnote: Isaac figured Chists diuinitie, the R&abar;me his humanitie.]

Note return to page 332 A cleare example of religious office in burying the dead, See. 2. Reg. 1. and 2. Paral. 35.

Note return to page 333 Adoration vsed for reuerence done to men. See also c. 27. v. 29. c. 33. v. 3. 7 and S. Aug. q. 61. in Gen.

Note return to page 334 In choosing a wife a vertuous stock and familie especially true faith and religion, are before al other things to be considered & preferred. S. Amb. li. 1. c. 9. de. Abrah. S. Chrisost. ho. 48 in Gen.

Note return to page 335 Her father hauing perhaps manie wiues and euerie one a seueral house she went to her mother house.

Note return to page 336 As children ought not to mary without their parents good liking: so the parties owne consent is most necessarie. S. Amb. Epist. 43.

Note return to page 337 Suach signifieth to speake consideratly with hart or mouth. Here S. Ambrose (li. 1. c. 1. de Isaac) and S. Aug. (q. 69. in Gen.) vnderstand it of mental prayer

Note return to page 338

[14] Ioan. 14.

[14] Iudic. 7. 1. Reg. 14.

[14] Act. 1. &. 4.

Note return to page 339 [14] 0910005714. The maide to vvhom I shal say] Obseruation of speaches called ominous, which are interpreted to signifie good or euil luck, are sometimes supersticious, & suggested by euil spirites, who now & then telling, or insinuating some truth, get credite, and so allure men to attend to such vaine, vncertaine, and vnlawful signes, as S. Augustin testifieth (li. 2. de Gen. ad lit. c. 17. & li. 12. c. 22.) [Subnote: Ominous speaches sometimes supersticious.] Neuertheles such signes are sometimes lawfully obserued, & desired from God, as the same Doctor disputeth (li. quest. super Gen. q. 53) and S. Chrisostome teacheth more clerly (ho. 45. in Gen) likewise S. Theodoret (q. 73. in Gen) [Subnote: Some times lawful.] But whosoeuer wil not erre in particular cases, must folow either expresse Scripture, or the iudgement of the Church, which is alwayes directed by the spirite of truth. [Subnote: Holie scripture and the Church are iudges of doubtful obseruations.] And touching this prayer of Abrahams seruant, and his desire of this determinate signe, to know the maide, whom God had prouided to be Isaachs wife, the fathers generally hold that it was religious, deuout, and discrete. For he being careful of his masters busines, and not trusting his owne iudgement, but relying vpon that Abraham had said, Our Lord shal send his Angel before thee, commended so weightie a cause to God by prayer, the Angel suggesting both to him to desire, and to the maide to performe (as the euent sheweth) such qualities and vertues in her, as were most agreable to the great charitie and hospitalitie dayly practised in Abrahams house, most conuenient and necessarie (as he discretly considered) for that familie, and good of manie. [Subnote: Eliezers prayer, for a particular signe, was lawful, deuout, and discrete.] The like obseruations were approued in Gedeon, and Ionathas. And to pray for such signes in some case, or for manifest miracles is also approued by the Apostles example praying God To shevv by lote vvhich of the tvvo he had chosen to the Apostleship, in place of Iudas. And that he would extend his hand to cures, & signes, & wonders, to be done by the name of his holie sonne Iesvs.

Note return to page 340 The life of the iust hath fulnes of dayes though it be otherwise short; the daies of the wicked are void of fruict, be they manie or few. S. Ambrose li. de Abraham.

Note return to page 341 S. Augustin (q. 72. in Gen) disputeth but could not decide, whether Rebecca went to some Priest, or Prophet, or Altar, or whither els, or only retyred to priuate prayer.

Note return to page 342 Holie Scripture premonisheth Iacobs sinceritie, lest in the Mysteries folowing he might be suspected of false dealing S. Aug. li. 16. c. 37. ciuit.

Note return to page 343

[23] li 16. c. 35. ciuit. 2. Reg. 8. Psal. 59

[23] Rom. 9.

Note return to page 344 [6] 091000586. To the children of his concubines] S. Augustin (li. 16. c. 34. de ciuit) sheweth that both Agar and Cetura, being Abrahams lawful wiues (for so they are called in holie Scripture) are also called concubines, because they had not like priuileges to Sara, whose sonne was sole heyre to his father; and the children of the others had only giftes (or mouable goods) not attayning to the promised kingdom. [Subnote: VVhy Agar & Cetura being lawful wiues are called c&obar;cubines. Their childr&ebar; signified Pagaines & Heretikes.] And al this for mysterie sake. For Ismael signified the carnal people before Christ, the children of Cetura prefigured Heretikes, who suppose themselues to pertaine to the new Testament, but are separated no lesse then the Iewes from Christs Kingdom. And albeit there was also an other particular reason, why Agar was called concubine, because she was a second wife, the first then liuing, yet this lerned father saith, he did not see, why Cetura being maried after the death of Sara, should be called concubine, but only for this Mysterie.

Note return to page 345 [21] 0910005921. Heard him] Notwithstanding Gods assured promise, that Isaach should haue issue (Gen. 21. v. 12) yet he prayeth instantly for the same. And Moyses here attributeth Rebeccas conceiuing to Isaachs prayer. wherby we Isaac. see that Gods forseing, predestinating, and promising exclude not, but in dede include secondarie causes, and ordinarie meanes, by which his eternal wil and pleasure is fulfilled. [Subnote: Gods predestination and for seing include, & not exclude the meanes by which his wil is done.] For as God did forsee that Rebecca should haue children, so he did forsee, that Isaac should pray for it, and obtayne it; and the one was as sure to come to passe as the other. And the same consequence is true concerning eternal life as S. Gregorie teacheth. li. I. c. 8. Dialog.

Note return to page 346 [23] 09100060

23. The elder shal serue the younger] As before (c. 17. v. 21. &. c. 21. v. 12.) the couenant and great promises made to Abrahams sede, are declared to pertaine only to Isaac, and not to Ismael, nor to the other brothers: so the same belong not to Esau, the elder, but only to Iacob the younger sonne of Isaac, the Holie Ghost saying, The elder shal serue the younger. [Subnote: The couenant made to Abraham pertaned only to Isaac, and Iacob, not to the rest of his issue.] And withal signifieth, (saith S. Augustin) that the elder people of the Iewes shal serue the younger Christian people. For although it may be vnderstood literally to be fulfilled, in that the Idumeans coming of Esau, were subdued by King Dauid coming of Iacob; yet it is more conueniently beleeued, that this prophecie tended to a greater thing. And what is this, but that which is euidently fulfilled in the Iewes and Christians?

An other great document of grace S. Paul geathereth vpon this Mysterie: that the twinnes being not yet borne, nor hauing done any thing good or euil, without anie good merites, the younger is elected, the elder reprobate. [Subnote: Gods mere mercie in electing anie, his iustice to the reprobate.] For doubtles (saith S. Augustin) touching original sinne they were both equal, and concerning proper sinne, neither of them had anie at al. By which example he sheweth Gods mere mercie in the elect, and iustice in the reprobate. as is more largely noted in the English New Testament, vpon the ninth chapter to the Romanes.

Note return to page 347 [31] 0910006131. Sel me thy first birth right] Iacob instructed by his mother, that God had chosen him in place of his brother Esau (for to her God had reueled that the elder should serue the younger) did lawfully vse this oportunitie to get Esaus grant of the right pertaining to the first borne, but Esau in selling it sinned, shewing himselfe an intemperate prophane man. [Subnote: Iacob lawfully bought but Esau sinned in selling the first-birth-right.] Heb. 12.

Note return to page 348 God by Abrahams ex&abar;plar life inuited the Ægyptians to true religion: now commandeth Isaac to stay in Gerara to the like end. S. Theod. q. 76. in Gen.

Note return to page 349 See pag 52.

Note return to page 350 Adulterie a great sinne also among Painims

Note return to page 351 The chanel where sometimes a vehement streame r&ubar;neth, sometimes none at al.

Note return to page 352 VVrangling.

Note return to page 353 So nations of the world first enuyed the Church of Christ, but after made peace with it.

Note return to page 354 Esau by marying against his parents wil, made breach from them.

Note return to page 355 [5] 091000625. My ceremonies] These were not the same ceremonies and lawes which were afterwards prescribed by God, and deliuered by Moyses, but other obseruances by which Abraham and other holie Patriarches before him, serued God with certaine external worship, differing from the rites of the Gentiles, especially from Enos time (Gen. 4.) and so forward. [Subnote: External ceremonies in the law of nature.]

Note return to page 356 [12] 0910006312. An hundred fold] For this increase of wealth the King and people at first enuied Isaac, but afterwards perceiuing that God almightie, whom he serued, so blessed him, the rest of the land remaining barren, they sought to make league with him (v. 28) [Subnote: Christian fortitude preuaileth more by suffering, then by forcible resisting.] Euen so the Kings and nations of the world, first enuying and persecuting Christs Church, at leingth seing it stil prosperous became with al humilitie children of the same Church, and seruants of Christ, being ouercome not by force of armes but by patience, & peacable endeuours of those whom they most hated. VVherof excellently saith S. Leo (Ser. I. in Natali. Apost) Although Rome renowmed by manie victories, dilated her Empyre by land and by sea, yet was it lesse, that martial trauel subdued, then that which Christian peace hath obtained. The Bishops of Rome hauing larger Iurisdiction spiritual, then euer the Roman Cœsars had temporal Dominion.

Note return to page 357 The Epistle on Saturday the second weke in Lent.

Note return to page 358 Iacob secure in conscience that the right of first-birth belonged to him, yet feared to geue occasi&obar; of offence to his father.

Note return to page 359 It was truly Gods wil, but not in that s&ebar;se as Isaac vnderstood it.

Note return to page 360 Isaac now knowing it to be Gods wil, ratified that he had done.

Note return to page 361 worldlings blessing consisteth in transitorie welth.

Note return to page 362 The Idumeans being subdued by king Dauid (2 Reg. 8.) reuolted from king Ioram, and had a king of their owne (4. Reg. 8.) they were againe subdued by Hircanus (teste Iosepho. li. 13. Antiq.) but againe Herod an Idumean raigned in Iewrie Math. 2. Luc. 1.

Note return to page 363

[19] Ho. 6. ad Col. Hier. 20. Epist. 125.

[23] Ho. 53. q. 79. in Gen.

Note return to page 364 [19] 09100064

19. I am thy first begotten Esau.] Iacob was not by nature the first begotten; but by Gods ordinance, & by couenant made with Esau, had right to the preeminence, and priuilegies belonging to the first borne. [Subnote: Iacob did not lie, nor sinne in saying he was Esau. & c.] So he did not lie, but spake a truth, meaning that he was that sonne, to whom by diuine election the first-birth-right was dew, which his father supposed to pertaine to Esau.

But because some scorners of Christian doctrin (like to the old Manichees) vse to say, that Catholique Doctors, and Schoolmen excuse, and condemne whom they list by such glosses, let such reprouers vnderstand, that both moderne and ancient Catholique writers auow this defence of the holie Patriarch Iacob, not by priuate spirite, but by the most true and proper sense of holie Scripture it selfe. [Subnote: He is proued innocent by the text.] VVhere it may appeare, if they wil axamine the text, that Iacob in al this procurement of his fathers blessing, neither did aniething vniustly, nor said anie thing falsly. First it was reueled to his mother (chap. 25. v. 23.) That the elder (of her twinnes) should serue the younger. Secondly, holie Scripture testifieth in the same chapter (v. 27.) That Iacob vvas a plaine (or sincere) Man, void of vniust dealing. Thirdly, for more quiet enioying that right, which God had ordained for him, he procured his brothers consent and confirmation (v. 33.) Fourtly though he was secure in conscience that the blessing was dew to him, yet he feared (v. 12.) lest he might geue occasion of offence to his father, to whom this mysterie was not yet reueled. Fiftly Isaac perceiuing at last Gods wil, that Iacob should be preferred, was neither offended with him, nor reuoked his blessing, as vnlawfully surprised, but condescending therto, ratified that he had done, saying (v. 33.) I haue blessed him, and he shal be blessed. Sixtly, God himselfe from this time forwards often appeared to Iacob, and with great promises, and manie temporal and spiritual benefites, declared his singular loue to him. Seuently, these three Patriarches Abraham, Isaac, and Iacob are special renowmed Sainctes of the old Testament: yea the Lord and Creator of al would peculiarly be called (Exodi. 3.) the God of Abraham, Isaac, and Iacob. Moyses praying instantly for Gods mercie and clemencie towards the people (Exodi. 32.) besought him to remember Abraham Isaac, and Iacob his seruants: and so in both old and new Testament these three are often mentioned as chiefe Princes in the Kingdom of Heauen. Al which shewe the great vertues and holines of them al.

And touching this fact of Iacob, where (if euer aniewhere) might seme to be some great sinne. S. Augustin at large proueth that he did not herein sinne at al: That vvhich Iacob did (saith he, li. cont. mendacium c. 10.) [Subnote: The Fathers proue his innocencie in this fact.] By his mothers instruction to deceiue his father, if it be diligently considered, vvas no lie, but a mysterie, and therfore for the familiar counsail of the Holie Ghost, vvhich his mother had receiued, he is excused from sinne. The same he confirmeth. q. 74. in Gen. li. 16. c. 37. de ciuit. & li. 22. c. 34 cont. Faust. The same also teach S. Chrisostom ho. 53 in Gen. S. Hierom Epist. 125. S. Theodoret. q. 79. &. 80. in Gen. S. Gregorie, ho. 6. in Ezechielem. S. Bede, Isidorus, Innocentius 3. Rupertus and others vpon this place, al agreing absolutly that euerie lie is a sinne, declare that Iacob lied not, but stil spake the truth, confirming their exposition by other Isaac. like places of Scripture. [Subnote: Euerie lie is a sinne.] As when our Sauiour said of S. Iehu Baptist (Math. 11.) He is Elias meaning that he was Elias in spirite not in person. So Iacob said truly that he was Esau, not meaning in person but in right of the first borne, by Gods ordinance: Esau also hauing condescended therto by couenant and oath. In that also he deceiued his father, was no sinne. [Subnote: Some deceipt good.] For it was a lawful and good deceipt, such a one (saith S. Chrisostom) as Hieremie speaketh of, Lord thou hast deceiued me, and I am deceiued, so Isaac was deceiued, not as we commonly cal deceipt, but to his owne and others good, by Gods disposition.

Note return to page 365 [23] 09100065

23. Knevv him not] S. Damasus demanding of S. Hierom, what might be the reason why God would suffer his holie seruant Isaac not to know Iacob, but to be deceiued, and through ignorance to blesse whom he would not, declareth that it happened not only to Iacob, but also to manie other like holie men, to be ignorant of manie things, and to be deceiued in error of opinion: and that this error was profitable to Isaac and his house [Subnote: It was good that Isaac knew not Iacob, when he blessed him.] For if he had geuen this blessing (which was a spiritual Iurisdiction) to Esau, as he purposed, he had committed a noxious error in dede, by preferring a bloudie man, one that was readie, if he could, to haue killed his brother. (v. 41.) omitting him, that was sincere and very vertuous, and had done his owne wil, not Gods wil therin.

But why would not God reuel his wil to Isaac (as he had commanded a farre greatter thing to Abraham to sacrifice the same Isaac) that he might wittingly haue blessed Iacob by Gods commandment? The Fathers do probably alleage this for one reason, that if Esau, being a fierce and cruel man, had perceiued that his father had willingly preferred Iacob, he would haue bene incensed against his father, conceiued and attempted euil against him. [Subnote: Good in respect of Esau.] An other reason S. Chrisostom and Theodoret do yeld, that by this strange maner of imparting this blessing, it might more manifestly appeare to be Gods wil and ordinance, and not to procede from mans affection, that Iacob should be preferred. [Subnote: More to Gods glorie, and Iacobs commendation.]

Note return to page 366

[12] Sap. 10.

Note return to page 367 Isaac againe c&obar;firmeth the blessings of Abraham to Iacob, and his sede, omitting Esau: yea and God repeteth the same. v. 13.

Note return to page 368 The Epistle in a votiue Masse for trauelers.

Note return to page 369 House of God.

Note return to page 370 To whom ynough is not ynough, to him nothing is ynough Aulus Gell.

Note return to page 371

[20] Gen. 14.

Note return to page 372 [11] 0910006611. Tooke of the stones] Iacob traueling into a strange countrie went in such poore state, the better to hide his departure from Esau, who otherwise might haue killed him by the way. [Subnote: VVhy Iacob traueled in poore state.] It was also thus disposed by God, that Iacobs faith and confidence might, to his greatter merite, be exercised: and that Gods prouidence might more manifestly appeare, as it did in his returne after twentie yeares, when with most gratful mind he recounted Gods benefites saying (Gen. 32) VVith my staffe I passed ouer this Iordan, and now with two troupes I do returne.

Note return to page 373 [12] 0910006712. A ladder] He that was in temporal distresse, was maruelously comforted spiritually, by seing a ladder that reached from the earth to heauen; Angels passing vp and downe the same, and the Sonne of God leaning vpon it, as he that reigneth both in heauen and earth, who in particular promised him, and his sede that whole land, that he and his sede should be blessed, yea that in His Sede al nations should be blessed, and that he would kepe and protect him where soeuer he went. [Subnote: A notable example of Gods comforth to the afflicted. Al nations beleuing in Christ are blessed in him.] How al this was performed is briefly rehersed in the booke of wisdom. chap. 10.

Note return to page 374 [18] 0910006818. Erected it, povvring oyle] To erect a stone, and powre oyle vpon it, was nowise supersticious in Iacob. Neither did he lerne it of Idolaters: for he abhorred and detested al idolatrical obseruances [Subnote: Erecting and annointing of Altares is a religious office being done to Gods honour. The Church lerneth not rites of Idolaters, but they of the Church.] But as S. Iustinus Martyr S. Clement of Alexandria, Origen, Eusebius and others testifie, idololatrical superstition did rather imitate true religious ceremonies. For the diuel alwayes affecting that honour, which he seeth done to God, perswaded those whom he seduced, and blinded with errors, to serue him in such maner of external rites, as God was serued, that therby he might either haue like worship with God, as it happened among Painim Idolaters: or els depriue God of this kind of honour, as now we see Protestants reiect and pul downe consecrated Altares, pretending them to be supersticious. VVherin they shew most grosse ignorance, if in dede they so iudge of ignorance, and not of mere malice. For who is so simple, but he may see, that the chiefe difference betwen Religion and Superstition in external things, consisteth in the persons to whom they are done, & in the int&ebar;tion of the doers, & by the same differcnee of persons ciuil honour is also distinguished, from both religious and supersticious. [Subnote: Difference in religious, supersticious, & ciuil honour consisteth in the persons, & intentions.] As he that kneeleth to God, religiously honoreth God. Kneeling to the sunne, moone, or other false Gods, supersticiously honoreth the diuel, & kneeling to the King, ciuilly honoreth the King. Iacob without doubt did al to Gods onlie honour. And that which he did in this place, is now vsed in the Iacob. Catholique Church. For so Rabanus a diligent obseruer and writer of Ecclesiastical Rites, Ceremonies, and Customes touching the vse of holie oyle witnesseth (li. 1. c. 45. Institut. cleric.) that the Altar being first sprinkled with water, is annointed with Chrisme, to the example of the Patriarch Iacob, who after that dreadful vision, erected a stone for a title (or monument) powring oyle theron, and calling that place The house of God. S. Cyprian also writing of Chrisme, mentioneth the two sortes of holie oyle vsed in the Church; one of simple oyle consecrated by a Bishop, which is vsed for Catechumes before Baptisme, persons possessed, and the sick; the other is made of oyle and balme, also consecrated by a Bishop, and this is vsed in Baptisme, Confirmation, and in consecrating Altares, Kings, and Priests. [Subnote: Two sortes of holie oyle.]

Note return to page 375 [20] 0910006920. Vovved] It can not be vnderstood that Iacob here vowed, or promised only to serue God, as the Soueraigne Lord of al creatures, for to that he was bond, whether he should prosper temporally or no; but that he vowed particular godlie workes, to which he was not otherwise obliged. [Subnote: Vowes are properly of things which are not otherwise commanded.] As here he expresseth two things. Presupposing before al, that the Lord Omnipotent shal be his God, he addeth, first And this stone, vvhich I haue erected for a title, shal be called the house of God. wherby he promised the building of a Church, performed at his returne (chap. 35.) Secondly he added, And of al things vvhich thou shalt geue me I vvil offer tithes to thee. And this Likwise was of free deuotion. For tithes also in the law of nature were dew to Priests, and by inferior Priests to the chiefe Priest, as Abraham gaue tithes to Melchisedech. And so al his tithes were dew to his father, and after his father him selfe was chiefe: yet he promised them to God, that is, to offer them in Sacrifice, and bestow them in other vses pertaining to Gods seruice.

Note return to page 376 S. Augustin. (q. 87 in Gen) c&obar;mendeth familiar kissing of kinsfolke and frendes as a laudable custome in some countries. It is no where more ciuil & modest then in England.

Note return to page 377 VVithout vvages?

Note return to page 378 Laban greuously offended, neither could Lia be excused, but Iacob was innocent, in this fact.

Note return to page 379 After seuen daies he had Rachel who was his first spouse. S. Hierom Tradit. Heb. S. Aug. q. 89. in Gen.

Note return to page 380 Not properly enuie, but griefe & lawful emulation. S. Aug. li 22. c. 54. cont. Faust.

Note return to page 381 Of pluralitie of wiues see pag. 62.

Note return to page 382 Holie Scripture (saith S. Augustin) would neuer haue mentioned such womanlie desires, but to admonish vs to seke great misteries therin. li. 22. c. 56. cont. Faustum.

Note return to page 383 Iacob did iustly vse this meanes to recouer that which Laban withheld fr&obar; him, being due for the dowrie of his wiues, and recompence for his seruice. Rupert li. 7. c. 39. in Gen.

Note return to page 384 Annointing of Altars, and free vowes are gratful offices to God. See. chap. 28.

Note return to page 385 Teraphim

Note return to page 386 Iacob in this iust expostulation was angrie & sinned not. Psal. 4.

Note return to page 387

[19] 1. Reg. 19.

[19] Osee. 3.

Note return to page 388 [19] 09100070

19. Idols.] Images of false goddes (as these were) are most properly called idols. [Subnote: Images of false goddes are idols. Some images are neither religious nor supersticious. Some are religious.] And so the hebrew word Teraphim is here rightly translated idols. which in other places signifieth other things. As The statua which Michol put in Dauids bed, couering the head therof with a hearie goates skinne, to deceiue Saules seriants who sought Dauids death, is called Teraphim, and may there be translated a statua, image, or similitude, but not an idol. Againe. Osee the Prophet fortelling the lamentable state of the Israelites, sayeth, they shal be long without King, prince, sacrifice, altar, ephod, and Teraphim, which last word in the Protestants English Bibles remaineth vntranslated. VVhere if they had translated Images. (as here they doe) it would proue, that some images pertaine to true religion, the want wherof is lamented among other principal things.

These idols Rachel stole from her father, to withdraw him from idolatrie. as S. Basil (in lib. Prouerb.) S. Gregorie Nazianzen. (orat. de Paschate) and Theodoret. (q. 89. in Gen.) expound it. [Subnote: Rachel tooke away her fathers Idols, for his good.] And in this, saith Theodoret, she was a right figure of the Catholique Church, which depriueth idolaters of their idols. It is probable also by her base vsing of them, that she held them not for goddes, when she put them vnder the camels litter, and sate vpon them. Finally that she reserued them, and did not cast them away, nor burne, Iacob. nor burie them, argueth that they were perhaps of precious mettal, or other matter, which she might turne to profite: and that lawfully in part of recompence, that she and her sister, had no other dowrie, but rather were sold to Iacob. [Subnote: She kept them in recomp&ebar;ce of wrongs.] VVho also had suffered much iniurie at their fathers handes.

Note return to page 389 The changing of his name here promised, is performed chap. 35. S. Hieron. Tradit. Heb.

Note return to page 390

[7] 1. Ioan. 4. q. 102. i p Gen.

[7] Eccle. 9.

[24] Osee. 12

Note return to page 391 [7] 091000717. Feared exceedingly] Iustly may we meruel, why Iacob so often assured by Gods promises, confirmed by his manie blessings, protected in al former dangers, accompained the night before with armies of Angels, indued also with al vertues, and namely with perfect charitie (which expelleth feare) was for al this so vehemently afeard! [Subnote: Iacobs feare was iust, and without fault.] S. Augustin answereth, that he neither distrusted in God, nor did anie vnlawful thing: but did his owne endeuour wisely and confidently, lest by presuming or desparing he should rather haue tempted God, then trusted in him. The causes of his feare were in respect of him selfe and his brother. [Subnote: The causes of his feare. The humble conceipt of him selfe.] For considering Gods former promises, benefites & protections were not to be presumed as absolute signes of his perpetual loue but conditional, if him selfe perseuered sincerly in Gods seruice. And seing The iust man knovveth not vvhether he be vvorthie of loue, or of hatred, he might doubt, lest by his twentie yeares conuersation among Infidels in Mesopotamia, he had contracted some sinnes, for which God might suffer him to fall into calamitie and affliction. And though he was in dede stil more and more vertuous, and consequently in Gods more fauour and protection: yea so much the more, by how much lesse he presumed of his owne good state and merites: yet by the vehement apprehending of his brothers inclination to reuenge, the greatnes of the occasion by procuring the first-birth-right, and his fathers blessing from him, the newes of his speedie coming towards him with foure hundred men, the natural situation of the place, where Esau might esealy inuiron him, and (as he humbly thought) his owne vnworthines, he was possessed with natural feare (such as happeneth to constant men) and was sore afflicted for the tender care of his familie. [Subnote: Esaus inclination & meanes to reuenge.] But reflecting vpon Gods goodnes, he prudently disposed of his people and flockes, and besought God to protect him and his, by prayer qualified with requisite conditions, to wit, with humilitie, not asking for his owne but for Abraham and Isaacs sake, and for Gods owne promise, acknowledging himselfe to be lesse then Gods mercies towards him, with gratitude recounting great benefites receiued, saying, VVith my staffe I passed ouer this Iordan, and novv vvith tvvo troupes I do returne, with confidence in that God had said, he VVould dilate his sede as the sand of the sea, and with meeknes in sending giftes and good vvordes to Esau. [Subnote: Iacobs prayer qualified with Humilitie. Gratitude. Confidence. Meeknes.] Thus finally he pacified him, and so his owne feare was turned into ioy.

Note return to page 392 [24] 0910007224. A man vvrastled] This wrestling with an Angel assumpting a bodie in forme of a man was corporal, as the effect shewed in Iacobs sinow shrunck vp, which made him to halt. v. 25 & 31. [Subnote: Iacob wrestled with an Angel corporally & spiritually.] It was also spiritual, as appeareth by his earnest prayer, vrging and at last obtayning the Angels blessing. S. Dionys. c. 4. cel. Hierer. S. Greg. prefat. in Iob. Theodoret, q. 91. in Gen.

Note return to page 393 Iacob seing Gods hand in this change of his brothers mind, not of flaterie, but sincerly acknowledged his benignitie, as Gods countenance towards him.

Note return to page 394 O Dina (saith S. Bernard) what nede was there to see wemen of a strange countrie? Tract. de gradib. humilitatis.

Note return to page 395 They offended by falsly pretending religion, and by excesse in reuenge, & therfore are reproued by their father. v. 30. & chap. 49 v 5. Otherwise their zeale was iust to punish so foule a fault Iudith. 9.

Note return to page 396

[19] Math. 2.

Note return to page 397 An execrable tree

Note return to page 398 God (when it pleaseth him) maketh the weake stronger then the mightie; and few more terrible then manie. S. Chrisost. ho. 59. S. Aug. q. 112. in Gen.

Note return to page 399 The name of supplanter not sufficiently expressing his valure he is also called Israel. See the Annotation.

Note return to page 400 For this fact Ruben was excluded from the chiefe dignitie among his bretheren. Gen. 49.

Note return to page 401 [2] 091000732. Cast avvay the strange goddes] Iacob preparing to performe his vow of building a house & altar to God, first extirpateth al Idolatrie from amongst his people; and then by Sacrifice appeaseth Gods wrath prouoked how soeuer and specially by Simeon and Leui killing the Sichemites. [Subnote: Clensing from sinne is the first office of the seruants of God.] Duly considering that what people or person desireth Gods protection & blessings, must first be pure in Religion, and clensed from sinnes: Quia et nulla nocebit aduersitas, si nulla ei dominetur iniquitas: because no aduersitie shal hurt him, if no iniquitie haue dominion ouer him. orat. ser. 6. post cineres.

Note return to page 402 [10] 0910007410. Called him Israel.] As the Patriarch now performeth his vow to God: so God fulfilleth his promise, geuing him a new name. [Subnote: The name Israel signifieth special prerogatiues in the Patriarch Iacob.] For Iacob a supplanter, signifying too smal force & praise for such a champion, God therfore honored him with the name of Israel. That is, One that seeth and contemplateth God, as most ancient writers expound it. Also A prince, or valient vvith God, as S. Hierom sheweth Tradit. Heb. For Isra in Hebrew signifieth To dominier, or rule ouer, and El signifieth God. And so this name geuen to him testifieth that he, by Gods gift and grace, was valient euen against an Angel representing God, much more against men, and other aduersaries. Others interprete it, The right one of God. as witnesseth the same S. Hierom both here, and in his commentaries in 44. Isaie. Al do importe a great excellencie in this Patriarch. And the successe of things confirmeth the same. Particularly in that not onlie some one of his sonnes (as in the issue of Abraham and Isaac, the rest being excluded) but his whole progenie of twelue sonnes, making twelue Tribes, were participant of the peculiar blessings, in their ofspring possessing the promised land, and excedingly increasing became the most principal nation in the world, the selected people of God, called by the name and title Of the children of Israel. [Subnote: Al his twelue sonnes in their posteritie were heires of the promised land.] Of whom not only Moyses, but al the old Testament most specially treateth, and of whom and in whom the promised Messias, the Redemer of mankind should be borne.

Note return to page 403 The separation of Esau from Iacob.

Note return to page 404 By the common opinon of Latin and Greke fathers, this was holie. Iob. as we shal discusse when we come to his booke against the hebrew doctors, who say Iob was of Nachors race.

Note return to page 405

[1] chap. 4. 10 22. 25.

Note return to page 406 [1] 091000751. The generations of Esau] As before Moyses described the genealogies of Cain, of Iapheth and Cham, of Nachor, of Ismael, and other sonnes of Abraham, so here he recordeth an other collateral progenie of Esau, that the Iacob. difference and distinction of them, and the selected people of God might be more conspicuous, because contraries opposed are sene more clerly. [Subnote: By comparison of interrupted companies the c&obar;tinual succession of the Church is more glorious.] And so the Churches succession and perpetual light, compared with the interrupted and obscure companies, shineth the brighter. For albeit in those other generations there might be manie faithful and iust persons, among the infidels and wicked, and of some we are assured (as of Lot and Iob) yet faith and religion decayed, and was extinguished in their carnal children, and only continued in the right line from Adam to Iacob, whose twelue sonnes were fathers and beginners of twelue Tribes, and in them the same true Religion was stil conserued and publikly professed, as in the onlie knowne visible Church, til the c&obar;ming of Christ. as S. Augustin clerly sheweth in his excellent worke of the Citie of God: especially in the 15. and 16. bookes, in manie chapters.

Note return to page 407 [2] 091000762. Ada the daughter of Elon] In the 26. chap. (v. 34.) Esaus two wiues, which he tooke in Chanaan are called Iudith the daughter of Beeri the Hetheite, and Basemath the daughter of Elon of the same place, and here the same two wiues are named Ada the daughter of Elon the Hetheite, and Oolibama the daughter of Sebeon the Heueite. [Subnote: One place of Scripture seemeth contrarie to an other but is not.] VVhich neither agree in names nor countrie. Againe his third wife Ismaels daughter, here named Basemath, in 28. chap. v. 9. is called Maheleth. For reconciliation of which and other like difficulties, or seeming contradictions, albeit he lerned expositors say, that either these persons had diuers names, or one was true and natural father, an other legal, or adoptiue, for there were such also before the law of Moyses, as appeareth in the historie of Thamar: yet it were hard to geue a determinate solution of this difficultie. VVhich example, with manie others (by vs omitted in these briefe annotations) conuince the Protestants presumptuous error, holding that Scriptures are easie to be vnderstood. [Subnote: Holie Scriptures not easie to be vnderstood.]

Note return to page 408 [6] 091000776. Departed from his brother. 8. Dvvelt in Mount Seir] Here is an other difficultie (though not so intricate as the former) how Esau now parted into Mount Seir, seing he dwelled there, when his brother Iacob came from Mesopotamia. chap. 22. v. 3. [Subnote: Esaus last parting from Iacob.] VVhich S. Augustin (q. 119. in Gen.) solueth saying: Esau first dwelt in Seir after he was disapointed of his fathers blessing, but dwelt againe with his father, after Iacobs returne from Mesopotamia, and now went to Seir againe after his fathers death.

Note return to page 409 The seuenth part of this booke. How Ioseph was sold into Ægypt, and there aduanced.

Note return to page 410 These things folowing hapned to Iacob, in his generations, that is in his childr&ebar;. See S. Chrisoft. ho. 23. in Gen.

Note return to page 411 That for il life they were infamous, the hebrew word dibba signifieth infamie.

Note return to page 412 The Epistle on friday, in the second weke of Lent.

Note return to page 413 Brothers easily enuie eech other: but the parents are glad of their childrens aduancement.

Note return to page 414 So Christ, & al good Pastors.

Note return to page 415 So the Iewes thinking to preu&ebar;t Christs exaltation cooperated vnwitting therto Prosper. li. de promiss. Dei.

Note return to page 416 Some read thirtie: And as the reading is diuers, so Christ whom Ioseph signified is more & lesse estimed of diueres. S. Aug. Ser. 81. de temp:

Note return to page 417

[35] See. S. Hiero. Ep. 119. S. Aug. li. 20. c. 15. ciuit.

[35] Nu. 16. 2. Reg. 22. Iob. 17. Psal. 15. 17. 85.

[35] Luc. 16.

Note return to page 418 [3] 091000783. In his old age] This being one cause why Iacob loued Ioseph aboue al his other sonnes, for that he was the youngest of the eleuen (for Beniamin the twelfth was yet an infant) it is alleaged in holie Scripture (saith S. Chrisostom. Epist. ad Olympiam) as least offensiue to his bretheren. [Subnote: The least offensiue cause is alleaged, why Iacob loued Ioseph aboue his bretheren.] For a more special cause was, for his mother Rachels sake, but most principal cause of al was, for his great vertues, and mature iudgement; for which God also preferred him aboue them al, and now forshewed the same by visions in sleepe. VVhich they enuying and meaning to preuent, did in dede vnwitting cooperate therto, Gods prouidence turning their euil worke to infinite good. [Subnote: God turneth euil to good effect. S. Aug. li. 14. c. 27. ciuit.] As the same holie Ioseph truly interpreteth it to them, after their fathers death, when they iustly feared reuenge, for so great and inhumane iniuries done vnto him. chap. 50. v. 20.

Note return to page 419 [35] 09100079

35. Into hel mourning.] Protestants denying more places for soules after this life, then Heauen for the iust, and Hel for the wicked, translate the hebrew word sheol, graue for hel. [Subnote: Graue for hel corruptly tr&abar;slated.] Because if they should grant that Iacob, or other holie fathers of the old Testament descended into hel, they must confesse some other hel, then where the damned are tormented, whither no Christian wil say that those fathers went. If they contended only about the sense and meaning of the text, it were more tolerable, for therin they speake, according to their erronious opinion, as they thinke. But knowing as some of them doe, that Hel is the true word of the text, there is no sinceritie nor moral honestie in putting Graue, in place therof. [Subnote: VVilful corruption.] And that they know it, the second table of the Bible, printed at London 1602. witnesseth, noting for a common place, that in the 37. chap. of Genesis. v. 35. Hel is taken for graue, therby confessing, that the true English word of the holie Scripture in that place is Hel, but that they would haue it to signifie graue. VVherupon anie reasonable man would thinke to finde the word Hel in the text, with some glosse to shew that graue were to be vnderstood. But in al their Editions, also in that which was printed the yeare next folowing, 1603. wherto the same table is adioyned, they reade graue, and not hel in that place, though in some [Subnote: Nu. 16. 2. Reg. 22. Iob. 17. Psal. 15. 17. 85.] other places, they much disagree in translating the same word.

[Subnote: Iacob spake of hel not of graue.] As for the sense, it can not be that Iacob ment the graue: for when he said he would goe to his sonne, he supposed him to be deuoured by a wild beast, and not buried in a graue. And therfore must necessarily meane, that he would goe where he thought the soule of his sonne to be. VVhich was neither in heauen, for then he would rather haue ascended thither ioyful, then descended to anie place mourning; neither did he meane the hel of the dammed, for that had bene desperation; but to a lowe place, where the iust soules then remained in rest, which was called Limbus Patrum, or Abrahams bosome. [Subnote: Abrahams bosome.] That is, saith S. Augustin, in his answere to Bishop Euodius (Epist. 99.) secretæ cuiusdam quietis habitatio. The habitation of a certaine secret rest.

Note return to page 420 Moyses in serteth here this historie, be cause Christ should be borne of the genealogie of Iudas & Phares. Mat. 1.

Note return to page 421 Thamar sinned desiring to be a mother without lawful mariage: and Iudas sinned lying with a supposed harlot. S. Aug. li. 22. c. 61. 62. & 63 cont. Faust.

Note return to page 422 Adultrie punisable by death, in the law of nature.

Note return to page 423 [8] 091000808. Raise sede to thy brother] By this it appeareth, that in the law of nature, when a maried man died without issue, his brother might lawfully marie the widow; whose first sonne should be counted and called the sonne and heyre of his vncle dead before. [Subnote: How a man might marie his brothers wife in the law of nature.] The same was established by the law of Moyses (Deut. 25) VVhich being now abrogated, it remaineth in the Churches powre to constitute a law in this behalf, and consequently to dispence in the same, so farre as is agreable with the law of nature. [Subnote: The Churches decree is now our rule.] VVherof see more. Leuit. 18.

Note return to page 424 Ioseph endued with al vertues was a special mirhor of chastitie. S. Amb. li. de Ioseph. c. 1.

Note return to page 425 The foure cardinal vertues reigned in him.

Note return to page 426 Temperance.

Note return to page 427 Iustice.

Note return to page 428 Fortitude.

Note return to page 429 Prudence.

Note return to page 430 God is more specially with his seruants in affliction then in prosperitie. S Amb li. de Ioseph. c. 5.

Note return to page 431 Death on the crosse was most cruel, & most ignominious. Cicero 7. Ver: yet suffered by Christ, and by him made glorious. Sap. 2. Philip. 2.

Note return to page 432

[8] Dan. 4

Note return to page 433 [8] 091000818. 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. [Subnote: Some dreames are natural.] 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.) [Subnote: Some are illusions of euil spirites.] 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. [Subnote: Some are from God.] 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.) [Subnote: Holie Scripture and the Church are iudges of doubtful dreames.] Otherwise the general rule is, not to obserue dreames. Deut. 18.

Note return to page 434 Pharao his dreames, and his Eunuches were prophetical. For by them God forshewed things to come: v. 25. yet they were no prophets, but Ioseph: who had the gift to interpret them. S. Aug. li. 12. c. 9. de Gen. ad lit. S. Greg. li. 11. Moral. in c. 13. Iob.

Note return to page 435 These things came to passe by Gods particular prouid&ebar;ce. Psalm. 4. God called (or caused) a famine vpon the land.

Note return to page 436 Cohen signifieth priest; as not only the latin, but also the 70. & Philo and Iosephus here translate though sometimes it signifieth prince. as the Chaldey paraphrasis interpreteth, wherby it is probable that this Putiphar was both a priest, and a prince.

Note return to page 437 Oblision.

Note return to page 438 Fruitful or Grovving.

Note return to page 439

[43] Eccli. 11. li. de Ioseph.

Note return to page 440 [43] 0910008243. Made gouernour] It is easie in the eyes of God, suddenly to enrich the poore. [Subnote: Holie Ioseph suddenly aduanced.] For who would have thought (saith Philo) that in one day a boudman should be made a lord, a poore prisoner the chiefe of the nobilitie, an vnder gaolor the viceroy, or kings deputie, for a common prison to haue a kinglie court of his owne, from extreme ignominie, to ascend into so hiegh a roome of dignitie!

Note return to page 441 [45] 0910008345. Sauiour of the vvorld] In the original text the new name and title geuen Ioseph. by Pharao to Ioseph is expressed by these two wordes, Saphnath pahanaach: the former saphnath in Hebrew signifieth a secrete or hidden thing, of saphan to hide: but the signification of the other word pahanaach, is more vncertaine, being found no where els in the holie Bible. The Rabins do commonly interprete them both together, The man to vvhom secretes are reueled, or, The reueler of secretes. and so this name agreeth wel to Ioseph, in respect of the gift of interpreting dreames. [Subnote: Ioseph truly called the reueler of secrets.] But besides his interpreting, he also gaue most wise counsel, that tended to the saftie of manie, which, it is like, Pharao ment to expresse by this new name. And S. Hierom, who doubtles with great diligence, and no lesse iudgement, searched the true signification therof, saith, that albeit this name in Hebrew soundeth The finder out of secrets, yet seing it was imposed by an Ægyptian (who knew no Hebrew) the reason therof must be had of the same tongue; and these two wordes in the Ægyptian language are interpreted The Saniour of the vvorld: for that he deliuered the world from the iminent ruine of famine. [Subnote: But more honorably, the Sauiour of the world. Therin a figure of Christ.] Thus saith S. Hierom. And so most aptly the figure answereth to Christ, the true Saviovr of the world.

Note return to page 442 If these things which ye say be proued false, ye are to be held as spies, for your lying. S. Aug q. 139. super Gen.

Note return to page 443 Myn old age or, me an old man. S. Aug. q. 142.

Note return to page 444

[15] Hier. 4.

[15] Mat. 5.

Note return to page 445 [7] 091000847. Some vvhat roughly] Ioseph afflicted his bretheren to bring them into consideration of their former faultes, and to true contrition. [Subnote: Contrition necessarie for the remission of sinnes.] VVithout which, though iniuries be remitted by men, yet the offenders are not absolued before God. Therfore he Iouing them and hating their sinne, by affliction brought them to vnderstanding. VVho being at last truly penitent, he acknowledged and most louingly embraced them, and prouided for them in their necessitie. 8. Aug. ser. 82. de temp. And this example S. Gregorie (ho. 22. in Ezech.) applithe to the instruction of pastors of soules: that they procure true repentance Ioseph. before absolution of sinnes. Ne si inordinate culpa dimittitur, is qui est culpabilis, in reatu grauius astringatur. Lest, if the fault be disorderly remitted he that is faultie be more greuously intangled in guilt of conscience: therfore with much discretion seueritie in shew, & clemencie in mind are required. [Subnote: Disorderlie remission is hurtful.]

Note return to page 446 [9] 091000859. You are spies] To the same purpose he calleh them spies. [Subnote: Ioseph calleth his brothers spies for their good.] After the maner of examiners calling suspected persons, as they may seme to be: therby to trie what they would answer. Al for their holsome penance, and withal to procure them afterwards more compassion among the Ægyptians. S. Aug. q. 139. super. Gen.

Note return to page 447 [15] 0910008615. By the health of Pharao.] Ioseph in swearing by Pharaos health, honored God, the geuer and conseruer of health, life, power, dignitie and al that was in Pharao. wherby we see that this maner of swearing was lawful. [Subnote: It is lawful to sweare by creatures.] As now likewise Christians lawfully sweare not only by God, but also by his creatures, saying: As God shal helpe them, & his holie Gospels: so it be with due circumstances, and requisite conditions, namely with those which the Prophet Hieremie mentioneth, in truth, in iudgement, and in iustice: not false, rash, nor of an vniust thing: nor in frequent and c&obar;mon talke (a most bad custome) for so thou must neirher sweare by God himself, nor (as our sauiour teacheth) by heauen, nor by the earth, nor by Hierusalem, nor by thy head, nor anie thing els: signifying that in some case, and due maner we may sweare by any of these. And in this particular Ioseph did rather name Pharao in his oath then God, as wel to conceale himself as yet from his brethren, as to strike more terrour in their hartes, by naming his master the King, in whom he had more interest then they. [Subnote: In some case more conuenient then to name God expresly.]

Note return to page 448 [38] 0910008738. Vnto hel.] To that place where soules remaine, as before. chap. 37. v. 35. For this phrase, of bringing vnto hel, and descending into hel, vsually spoken in the old Testament, of al sortes of soules both iust and wicked, signifieth that al went that time to hel, that is, to a lowe place, farre distant from heauen. [Subnote: Diuers mansions in hel.] But some to rest, and some to paine. VVherupon S. Hierom saith: Hel is a place. wherin soules are included, either in rest, or in paines, according to the qualitie of their deserts.

Note return to page 449 Guilt of s&ibar;ne is a greater bond then the life of Rubens sonnes; which he offered, & Iacob yelded not therto: & yet granted to this offer of Iudas.

Note return to page 450 Calumniam.

Note return to page 451 They now adore him, whom they sold, lest they should adore him. S. Greg, ho. 22. in Ezech.

Note return to page 452 See Exodi. 8. v. 26.

Note return to page 453 Euerie one hauing fiue portions, Beniamin had duble. Iosephus li. 1. Antiq.

Note return to page 454 [34] 0910008834. Inebriated.] Not that they did eate or drinck to much, or fel into excesse, but competently. [Subnote: Moderation to be vsed in feasting.] As the earth is said to be inebriated with raine (Psal. 64.) being sufficiently watered, and so made fructful, not drowned, nor ouerflowed, for so it is vnfructful. S. Hierom. Tra dit. Heb. S. Aug. q. 144. super Gen.

Note return to page 455 By this Ioseph tried his bretherens affection, whether they would intrete for Beniamin, or suffer him to be captiue: as they had before sold him selfe to captiuitie. Theod. q. 105. in Gen.

Note return to page 456 O torments of mercie! he vexeth whom he loueth. S. Greg. ho. 22. in Ezech.

Note return to page 457 Ioseph being in deede a prophet, knowing more then al sorcerers in Ægypt spoke of himselfe as he was estemed in that place. S. Aug. q. 145. super Gen.

Note return to page 458 See pag. 130.

Note return to page 459 Gods prouidence turned their euil dealing to the good of the whole familie chap. 50. v. 20.

Note return to page 460 Iosephs prud&ebar;t proceding before he made him selfe knowen to his brethr&ebar; and them to Pharao, procured al this ioy & fauour towards them in Ægypt.

Note return to page 461 [24] 0910008924. Be not angrie in the way] Trauelers in iourney are easily prouoked to anger and brawling: especially if they auoide not probable occasions. [Subnote: Occasion of sinne to be auoided.] Therfore Ioseph admonisheth his brothers to beware therof, lest in talking of him, and how they had sold him to strangers, some of them might accuse others, and excuse themselues, and so fal in to new offences. S. Chris. ho. 64. in Gen.

Note return to page 462 The eight and last part of this booke.

Note return to page 463 Of Iacob and his progenies going into Ægypt; Of his and Iosephs death.

Note return to page 464 That is, She bare their fathers in Mesopotamia. S. Aug. q. 151. in Gen.

Note return to page 465 Ægyptians honoring shepe, goates, and kyne for goddes, detested them that did gouerne, kil, or eate those cattel.

Note return to page 466

[26] Act. 7.

Note return to page 467 [1] 091000901. Came to the vvel of oath] In this holie place (called Bersebee, that is, vvel of oath, where Abraham and Isaac had confirmed by oath, their league with the Kings of the countrie, and erected Altares, Iacob also consulted God, about his going into Ægypt, and was commanded to goe with al that he had. [Subnote: God reueleth his wil in holie places.]

Note return to page 468 [26] 0910009126. Sixtie six. 27. Seuentie.] The difficultie in these two verses, concerning the number of Israelites, that were at first in Ægypt with Iacob, is easily explicated, that iust sixtie six, of his owne issue, came in with him; and himselfe being counted maketh sixtie seuen, adding also Ioseph (who was there before) and his two sonnes Manasses and Ephraim (borne there) they were in al seuentie. [Subnote: A difficultie how manie Israelites came at first into Ægypt.] But a far greater difficultie remaineth: for besides these seuentie persons, the Septuagint Greeke Interpreters number and name fiue more; to wit, a sonne and a nephew of Manasses (the first called Machir, the other Galaad,) and two sonnes of Ephraim (called Sutalaam, and Taam,) and one nephew (named Edem) which number of seuentie fiue. S. Steuen also citeth, folowing the vulgar knowen Scripture of the Septuagint, rather then the Hebrew text. Now in what sense, these fiue could be said to haue entred into Ægypt with Iacob, being not then borne; may some of them not borne during Iacobs life, for Iacob liued but seuentene yeares in Ægypt (chap 47. v. 28) and Ioseph being maried but nine yeares before (for this was the second deare yeare, after the seuen plentiful yeares) his sonnes could not excede seuen or eight yeares, when Iacob came to Ægypt; and so being but 24. or 25. yeares old at his death, could not then be grandfathers: how therfore these fiue named by the Septuagint, and some others, not then borne, of the Ioseph. lines of Phares and Beniamin, recited here by Moyses, could be saied to come with Iacob into Ægypt, S. Augustin findeth so insoluble, that he doubteth not to affirme, some great hidden mysterie to be vnderstood by the Septnagint Interpreters, in these numbers, not otherwise perhaps explicable according to the letter. [Subnote: Numbers mystical, sometimes not explicable in the literal sense.]

Note return to page 469 Euerie mans life is shorte, & replenished with manie miseries. Iob. 14.

Note return to page 470 Euerie mans life is shorte, & replenished with manie miseries. Iob. 14.

Note return to page 471 The priests, of Ægypt being not forced to laboure for their liuing, found out the Mathematiques, as witnesseth Aristotle. in princ. Metaph.

Note return to page 472

[22] Ho. 65. to Gen.

[22] Matth. 25. & 10.

[30] Luc 12.

[31] Heb. 11.

Note return to page 473 [22] 0910009222. Sauing the land of the Priests.] Let them heare which now liue (faith S. Chrysostom) what great care men had in times past of the priests of idols: and let them learne at least to yeeld like honour to true priests, to whom the ministerie of al diuine offices is committed. [Subnote: The immunitie and care of Priests in the law of nature. Yea amongst Infidels.] For if the Ægyptians, in their errors, had so great care of Idols, thincking them to be more honored, if their ministers were respected, how great condemnation doe they not deserue, that now diminish that, which pertaineth to the prouision of priests? Doe yee not know that the honour pertaineth to God himself? Regard not therfore him to whom the honour is exhibited. For it is not for his cause to whom thou doest it, but for his sake whose priest he is, that of him thou maiest abundantly receiue rewards. [Subnote: Much more amongst Christians, Priests ought to be respected.] VVherfore he said: He that shal doe it to one of these, hath done it for me: & He that receiueth a prophet, in the name of a prophet, shal receiue the revvard of a prophet. VVil our Lord reward thee according to the worthines or meannes of his ministers? According to thine owne alacritie, he either crowneth or condemneth. &c. I say not this for the priests sakes, but for yours, desiring to gaine you in al things. For in lieu of that litle you geue, you shal receiue immortal rewards, and vnspeakeable good. Let vs consider these things, and haste to serue them, not looking vpon the cost, but vpon the gaine, and increase that riseth therof. &c. For whatsoeuer you bestow vpon Gods priests, he accounteth it as bestowed on himself. And he that so bestoweth, shal not only receiue like retrbution, but manifold greater: our merciful God, alwayes of the abundance of his mercie, exceeding the things which are done by vs. Let vs not therfore be worse then infidels, who for the error of idols gaue so much to their seruants; for how much error and truth do differ, so much difference is there, betwen theirs and Gods Priests. Thus much and something more writeth S. Chrisostom vpon this place.

Note return to page 474 [22] 0910009322. Priests] The Hebrew word Cohenim is here vniuersally translated Priests, in al languages and Editions: which (chap. 40. v. 45.) some translate Prince: and more probably (2. Reg. 8. v. vlt.) where Dauids sonnes are called Cohenim: who were in dede Princes, and not properly Priests. [Subnote: Cohen in some place signifieth Prince, but is here translated Priest, in al the English Bibles.] But in this present place it signifieth those, to whom Pharao alowed particular prouision in the time of dearth, which al vnderstand of Priests, and not of Princes.

Note return to page 475 [30] 0910009430. I vvil sleepe vvith my fathers] Albeit neither the lack of burial, nor anie crueltie nor contumelie vsed against dead bodies, can annoy the iust, for those that kil mens bodies, can aftervvards doe them noe more harme: yet it is both a lawful natural desire, and a spiritual comfort and profit, to be buried in special places, where their owne frends, or holie persons are buried, or where God is more specialy serued, Sacrifice, and other prayers offered. [Subnote: Special place of burial lawfully desired, and spiritually profitable.] And so both Iacob and Ioseph desired to rest in the land of Chanaan, where their parents were buried and where Christ should be borne and redeeme m&abar;kind. But wordlie pompe and honour of funerals, are rather the c&obar;fort of the liuing, then the reliefe of the departed. as S. Augustin teacheth, in Psal. 115. [Subnote: But pompe auaileth not the dead.] For in the sight of men, the troupe of seruants (saith the same S. Augustin lib. 1. c. 13. de ciuit) made solemne and glorious exequies to the rich glutton, that was cloathed in silk, and fared delicately in his life, but in the sight of God, the Angels ministerie made far more excellent to poore Lazarus, though they caried not his bodie into a marble tombe, but his soule into Abrahams bosome.

Note return to page 476 [31] 0910009531. To the beds head.] S. Paul alleaging this place saith: Iacob adored the top of (Ioseph) his rod, folowing the Septuagint, who for the same Hebrew word (being without points, that is, without vowels) in this place say, rod, and in the next chapter (v. 2.) interpret bed. [Subnote: The Septuagint are not contrarie to the Hebrew and Latin text, but supplie that was omitted.] For Matteh signifieth a rod, and Mittah, a bed. The Latin rherfore translating bed, as the Hebrew is pointed, and the Septuagint, and S. Paule reading rod, both are true, and both together expresse the whole action, that Iacob taking Iosephs rod into his hand, and turning to the beds head, leaned on the top of the rod, and adored not only God, the Lord and geuer of al good, but also his sonne Ioseph now the chiefe ruler and Prince of Ægypt. as S. Augustin expoundeth. q 162. in Gen. And herein saith S. Chrisostom (ho. 66) Iosephs dreame was fulfilled, that the sunne and moone should adore him. [Subnote: Adoration of God and creatures is not repugnant.] The like saith Theodoret (q. 108 in Gen) And Procopius addeth that Iacob adoring Iosephs rod, adored also Christs kingdome, prefigured by the same rod. But how adoration of creatures redoundeth to the honour of God, more is noted vpon the said place of S. Paul. Heb. 11.

Note return to page 477

[7] Mat. 2.

Note return to page 478 By this he made a crosse prefiguring the Crosse of Christ. Isidor in hunc locum.

Note return to page 479

[14] Arist. li. 2. de calo. textu. 8. & de inces. animal. ca. 4.

[14] Procop. Isidor. in Gen.

[14] Ioan. 12. Collos. 2.

[16] Bible 1603.

Note return to page 480 [14] 0910009614. Streatching forth his right hand.] As nature hath made the right hand readier to moue, stronger to worke and resist, and apter to frame and fashion anie thing, so generally we vse it more then the left. [Subnote: The right h&abar;d also in spiritual things, preferred before the left.] And when we vse both handes at once, we ordinarily applie the right hand to the greater, and more excellent effect, both in spiritual and corporal things. As in confirmation of fidelitie or freindship, in blessing, writing, freghting, playing, and in most others things, we vse the right hand, either only or chiefly. So the Patriarch Iacob laide his right hand vpon Ephraim, knowing by prophetical spirite, that he should be preferred, before his elder brother Manasses. [Subnote: The younger brother preferred signified the Gentiles before the Iowes.] Literally fulfilled in Iosue, Ieroboam, and other chief Princes of Ephraims issue. And mystically in the Gentils, being later called of God, and yet preferred before the Iewes. S. Cypri li. 1. c. 21. aduer. Iudeos: S. Amb. li. de Benedict. Patriarch. c. 1. S. Aug. li. 16. c. 42 de ciuit. &c.

Note return to page 481 [14] 0910009714. Changing handes] The mysterie, of the Gentils excelling the Iewes in time of grace, often prefigured by preferring the younger brother before the elder (Abel before Cain; Abraham before Nachor; Isaac before Ismael; Iacob himself before Esau; and now Ephraim before Manasses) is here further represented by Iacobs forming of a crosse, with his armes laied one ouer the other, when he blessed his two nephewes: who otherwise might haue laied his right hand first vpon one, and then vpon the other; or haue caused them to change places; but he wittingly crossed his armes, and changed his handes; or according to the Hebrew, made his handes vnderstand, that is, by his handes made it to be vnderstood, not only that the younger should be in place of the elder, Ephraim before Manasses, and much more the Gentiles before the Iewes, but also that this greater Mysterie should be effected by Christ dying on a Crosse. [Subnote: The forme of the Crosse prefigured by Iacob crossing his armes.] For what els could the verie crossing of his armes, so wittingly and purposly done, signifie, but the forme and figure of Christs Crosse? As els where the wood, which young Isaac caried on his back vnto the mountaine prefigured the matter or substance of the same Crosse Al accomplished when Christ was crucified: wherby the Iewes were scandalized, and the Gentiles called and saued. Our Sauior himselfe fortelling, that he being exalted (to wit vpon the Crosse) vvould dravv al vnto himself. And S. Paul teaching that Christ fastned the hand vvriting, that vvas against vs; vpon the Crosse.

Note return to page 482 [16] 0910009816. The Angel that deliuereth me.] It is euident by this plaine text, that Iacob was deliuered from euiles by an Angel, and that he inuocated the same Angel to blesse his nephewes, S. Basil (li. 3. cont. Eunom in initio) sheweth by this place amongst others, that an Angel is present with euerie one, as a pedagogue, and pastour, directing his life. [Subnote: Protection & Inuocation of Angels.] S. Chrysostom also (ho 7 in laud. S. Pauli) citeth this place in testimonie, that proper Angels are deputed to protect men. Yet Protestants say, that this Angel must be vnderstood of Christ: remitting their glosse to the. 31. ch. v. 13. and 32. v. 1 of Genesis, where it can not be proued. But the ancient Fathers teach the patronage & Iuuocation of Angels grounded in holie Scripture. [Subnote: Proued by ancient Fathers.] Namely in this place, and manie other places in the old Testament. Also Mat. 18. Act. 12 1. Cor. 11. & the like. For example, S. Iustinus Martyr in explic. qq. necess. q. 30. affirming it for a knowen truth, declareth that those Angels, which receiue the charge of guard&ibar;g men, c&obar;tinew the same office either to both soule and bodie, or to the soule after it is parted from the bodie, S. Cyril of Alexandria (lib. 4. cont. Iulian. prope init.) shewing how God vseth the ministerie of holie Angels, for mens saluation, saith: Hi noxias a nobis abigunt feras &c. These (Angels) driue away noysome wildbeasts from vs: and reskew those that are caught, from their crueltie, and teach what soeuer is laudable, to make our passage free, and not pestered, when with vs they glorifie one soueraigne God. S. Chrysostom (ho 60, in Math. 18) S. Hierome vpon the same place, S. Ambrose, in Psal. 38. S Augustin li. 83. qq. q. 79. & li. Soliloq. c. 27. S Gregorie li. 4. c. 31 in 3. Iob. S. Bernard ser. 5. Dedicat. Eccles. & ser. 12. in Psal. 90 & others, so vniuersally teach the same, that Caluin (li. Instit. c. 14. sect. 38.) dare not denie it, and yet wil nedes doubt of it.

Note return to page 483 [16] 0910009916. Be my name called vpon them.] This place hath two good literal senses. [Subnote: God for his Saints sake sheweth fauour to their frends.] For first it importeth that Ephraim and Manasses were made participant among the Tribes, of the blessings of Abraham, Isaac, and Iacob. Secondly that God would blesse them, for Abraham, Isaac, and Iacobs sake: so Moyses praying for the whole people (Exodi. 32.) besought God to remember, Abraham, Isaac, and Israel, and God was therwith pacified.

Note return to page 484 These are predicti&obar;s not al blessings. S. Amb. li. de Benedict Patriar.

Note return to page 485 A prophecie not an imprecation. S. Aug. li. 16 c. 22. ont. Faust.

Note return to page 486 That these are most profound Mysteries, is easie to conceiue, but most hard to vnderstand them. In some the Patriarch recounteth things past in his life, fortelling the effects therof to come. Other things he forsheweth pertayning to the diuision of the Land of Chanaan, others to the times of the Iudges, of the Kings, of the Captiuitie, of Deliuerie from thence, of Christ, of Antichrist, and of the end of this world. Of al which diuers anci&ebar;t fathers haue written large c&obar;mentaries, & godlie treatises.

Note return to page 487 This prophecie S. Augustin vnderstandeth of S. Paul, of the tribe of Beniamin; who was first a persecutor, and after an Apostle of Christ. Ser. 14. de Sanctis.

Note return to page 488

[5] Iudith. 2.

[5] Mat. 10.

[5] Ioan. 11.

[5] Ioan. 18.

[11] li. 2. Epi 3.

[17] Ioan. 5.

Note return to page 489 [4] 091001004. Because thou didest ascend thy fathers bed] For this crime of incest Ruben was depriued of his first-birth-right. [Subnote: Ruben for his sinne was put from the prerogatiues of the first borne] VVho being by order of birth former in guistes, wherby he should haue had duble portion; and greater in Empire, wherby he should haue bene Prince or Lord ouer his bretheren, the former prerogatiue was geuen to Ioseph, whose two sonnes were heades of two Tribes, the other was geuen to the Tribe of Iuda, in Dauid and his postetitie. He was also depriued of his prerogatiue in Priesthood, which was after annexed to the Tribe of Leui, wherupon the Chaldee paraphrasis speaketh thus to Ruben: It belonged to thee to haue receaued three better lettes then thy brethren, Priesthood, Best portion, and the Kingdome: But because thou hast sinned, the duble portion is geuen to Ioseph, the Kingdome to Iudas, and Priesthood to Leui.

Note return to page 490 [5] 091001015. Veselles of iniquitie.] Albeit Simeon and Leui were moued with iust zeale to punish the foule crime committed by Sichem, against their sister and whole familie: yet in their maner of reuenging were manie sinnes worthely condemned by Iacob, both immediatly after the fact, and here at his death. [Subnote: The zeale of Simeon & Leui was c&obar;mendable: but their maner of reuenge, was manie wayes faultie.] For before the slaughter they committed there greate sinnes; in that they Iacob. rashly did it vnknowne to their father therby putting him & themselues in extreme danger, if God had not maruelously protected them; in falsly pretending agreement and league with the Sichamites, which they ment not to performe; and in sacrilegiously abusing the Sacrament of Circumcision, making it a cloke to deceiue their ennemies. In the fact also they committed other foure grosse crimes: cruelly killing those, that offered other abundant satisfaction; murthering others that were altogether innocent; sacking and destroying the citie, and carying away wemen and children captiue. Mystically S. Ambrose, Ruffinus, Isidorus, and others vnderstand this prophecie, of the Scribes and the Priestes, descending of Simeon and Leui, who were most eagre against our Sauiour, as himself more plainely fortold, saing: The sonne of man shal be betrayed to the chiefe Priestes, and to the Scribes, and they shal condemne him to death. [Subnote: The Priests & Scribes furie, obstinacie, & hard harts against Christ.] Their furie was cursed aboue al furie, Because (as Iacob here saith) it vvas stubborne, or obstinate, for they did not only condemne Christ to death in their wicked councel, but also vrged and pressed Pilar, endeuoringe to saue him, & sturred vp the people to crye: Take him avvay, Crucifie him. Yea their indignation was so hard, that they preferred Barabbas before Christ.

Note return to page 491 [10] 0910010210. The scepter shal not be taken avvay.] Here the Patriarch Iacob fortelleth the time, when the promised Messias should come into the world, by this signe that the scepter should not be taken from Iuda, til the same Redeemer of mankind were at hand [Subnote: Taking away of the regal scepter from the Iewes a signe of Christs coming.] Not that the regal scepter should remaine in the Tribe of Iuda, from Iacobs death til Christes comming: for that Kingdome beganne first in Dauid, aboue six hundred yeares after Iacobs death, and after the captiuitie of Babylon the highe Priests of the Tribe of Leui did gouerne also the state, & not only the Church, other six hundred yeares. But the sense is, that of the Tribe of Iuda should rise most gloriouse Kinges, whose crowne and Kingdome should remaine with the Iewish Nation, vntil their expected Messias should drawe nere, and then be taken from them by the Gentiles. VVhich was downe by Herod, whose father was an Idumean, his mother an Arabique. Thus the Ancient fathers with one accorde vnderstood this prophecie. S. Iustinus Martyr. Ser. cum Triphone. Eusebius Cesarien. lib Hist. Eccles. cap 6. S. Athanasius. lib de Incarnat. S. Ambrose lib de Benedict. Patriarch c. 4. S. Chrysostom. Ho. 67. in Gen. S. Augustin lib. 18. c. 45. de ciuit. Theodoretus. q. vlt. in Gen.

Note return to page 492 [11] 0910010311. He shal vvash his stole in vvyne.] By wine, and bloud of the grape, what other thing is shewed (saith S Cyprian Epist and Cœcil. 63) but the wine of the Chalice of our Lordes bloud? [Subnote: Our Lords real presence in the B. Sacrament prophecied.] Likwise Tertullian (lib 4. contra Marcionem) expoundeth the stole to signifie Christs flesh, and the wine his bloud. In al which booke his drift is to shewe that Christ did not destroy the olde Testament, but fulfilled the figures and prophecies therof. And not that Christ gaue his bodie in figure only, as our aduersaries alleadge him.

Note return to page 493 [17] 0910010417. Be Dan a snake in the vvay.] This prophecie most ancient Fathers vnderstood of Anti Christ. namely S. Irenæus, lib. 5. aduers. Hæres: S. Hyppolitus Martyr Orat. de consummat, sœculi. S. Ambrose. c 7 de Benedict. Patriarch. S. Augustin. q. 12. in Iosue Prosper, lib. de promiss. & prædict. Dei. P. 4. Theodoret. q. vlt. in Gen. S. Gregorie, lib. 30. Moral. c. 18, and many others vpon the 7. chap. of the Apocalips, where they suppose S. Ioan did omitt Dan from amongst the Elect of the Israelitical Tribes, in detestation of Antichrist, to be borne of that Tribe. [Subnote: Ancient Fathers suppose that Antichrist shal be of the tribe of Dan.] And certayne it is, that the Iewes wil receiue, and folowe him for their Messias, as our Sauiour himselfe saith; VVhich maketh it very probable, that he shal be a Iewe borne, else they would not so easily admitt him.

Note return to page 494 [22] 0910010522. Ioseph a childe encreasing] Ioseph was in manie respectes a figure of Christ, especially in that he was loued of his father before al his bretheren, solde by his brethrn to the Gentiles of enuie, and for money, aduanced to dignitie and authoritie, the deliuerer of Ægypt from famine, and called Sauiour of the world; al performed in Christ, the true Childe encreasing. [Subnote: Ioseph in manie things prefigured Christ.]

Note return to page 495 Iacob digged a sepulcher for himselfe, though it be not hertofore mentioned when he did it. S. Aug. q. 170. in Gen.

Note return to page 496 This word adoring often in holie Scripture signifieth ciuil honour: as here it can haue no other sense.

Note return to page 497 [20] 0910010620. You thought euil.] This plaine distinction sheweth, that sinne is wholly of the sinner; and that God hath no part therin, but turneth it to good. [Subnote: Mans wil, not God the cause of sinne.] For those things which Iosephs brethren did against him, were occasions of his Ioseph. aduancement in Ægypt, through the omnipotent wisdome of God. VVhose propertie is, out of euerre euil to draw good. S. Chrisost. ho. 67. in Gen. S. Aug. Enchirid. c. 11. & li. 14. c. 27. de ciuit.

Note return to page 498 [25] 0910010725. Carie my bones vvith you.] For the same reasons Ioseph would be finally buried in Chanaan, for which Iacob desired to be there buried (chap. 47.) but Ioseph would not presently be caried thither, lest it might haue geuen offence to the Ægyptians, or at least haue diminished their fauoure towardes his brethren: and withal he would confirme his brethren in their hope of returning, seing he was content, that his bodie should expect in Ægypt, til the whole Nation should returne into Chanaan. [Subnote: Ioseph, for his brethr&ebar;s sake, differred his desired burial in Chanaan.]

Note return to page 499

Gen. 50

Exod. 1.

Exod. 12. Num. 1.

Exodi 2, 3, 5, 7, 12, 14, 16, 17, 20, 26, 27, 30. & seq.

Note return to page 500 The continuation of this booke with Genesis. The increase of the Israelites was enuyed, feared, and their religion hated.

Note return to page 501 Their persecution.

Note return to page 502 Their greater multiplicati&obar;.

Note return to page 503 The persecutor admonished, and punished. Gods people mightely deliuered.

Note return to page 504 Miraculously sustained in the desert.

Note return to page 505 Instructed with Lawes, Moral, Ceremonial, and Iudicial.

Note return to page 506 The first part of this booke. Of the Israelites seruile affliction in Ægypt, and their deliuerie from thence.

Note return to page 507 Enuie, vaine feare, (v. 10.) & hatred of true religi&obar; (v. 13.) are the causes why Infidels persecute the faithful.

Note return to page 508 Enuie, vaine feare, (v. 10.) & hatred of true religi&obar; (v. 13.) are the causes why Infidels persecute the faithful.

Note return to page 509 The first persecution was in temporal losses and bodilie paines, by pressing them with workes.

Note return to page 510 The first persecution was in temporal losses and bodilie paines, by pressing them with workes.

Note return to page 511 The second was secrete murther.

Note return to page 512 The third was open murther.

Note return to page 513

[17] Mat. 10. Luc. 11. Act. 4. & 5.

[17] 1. Pet. 2. Ro. 13.

[19] Psal. 118 v. 142.

Note return to page 514 [17] 0910010817. But the midvviues feared God.] In commendation of the midwiues not obeying the kings commandment, Moyses opposeth the feare of God, to the feare of Princes; shewing therby that when their commandments are contrarie, the subiects must feare God, and not do that the Prince commandeth. [Subnote: God must be feared before Princes commanding contrarie things.] So did our Sauiour himself teach, and that for feare of damnation, saying: Feare him vvho hath povver to cast into hel. And so his Apostles indued with the Holie Ghost, practised, answering in this case, that they must heare God rather then men. [Subnote: Princes must be obeyed in lawful things.] Againe, God must be obeyed rather then men. Alwayes vnderstood, when they are contrarie. For otherwise both S. Peter and S. Paul teach vs, that Princes, yea Infidels, of whom they especially speake, must be obeyed.

Note return to page 515 [19] 0910010919. Hebrevv vvemen are not.] Herein the midwiues sinned. For it is neuer lawful to lye. Because the lavv of God is truth, wherby S. Augustin proueth (li. cont.mend. c. 10.) that what foeuer varieth from truth is vnlawful. [Subnote: Allies are sinnes and vnlawful.] VVhen therfore (saith he) examples of lying are proposed to vs out of holie Scripture, either they are not lies, but are thought to be, whiles they are not vnderstood, or if they be lies, they are not to be imitated, because they are vnlawful. S. Gregorie teacheth the same (li. 18. Moral. c. 26.) Quia profecto ab equitate Israelites afflicted. discrepat, quicquid a veritate discordat. Because assuredly vvhatsoeuer disagreeth from veritie, differeth from equitie. Yet these fathers hold such an officious lye, as this was, to be a lesse sinne, and more easily pardoned, and purged by good workes folowing. [Subnote: Venial sinnes.]

Note return to page 516 [21] 0910011021. Because the midvviues feared God.] Feare of God as it is properly taken in holie Scripture, is that holie feare, by which the children of God refraine from sinne, and that with temporal danger, lest they should offend the diuine Maiestie. [Subnote: Feare of God meritorious.] So these midwiues endangering their owne liues, by not fulfilling Pharaos commandment, had the true feare of God, and for the same were rewarded, as is most probable, eternally: though mention be here made only of temporal reward, after the maner of the old Testament. [Subnote: Temporal rewardes promised in the old Testam&ebar;t, eternal in the new.] VVhere such promises were made to Abraham, and other most godlie Patriarches, for an assay only and taist of euerlasting life, which is more expresly promised in the Gospel of Christ. as S. Hierom teacheth, Epist. ad Dardanum.

Note return to page 517 a kind of glevv, so called.

Note return to page 518 Mos, in the Ægyptian tongue signifieth vvater, and Ises, saued. Ioseph. li. 2. Antiq. & Clemens. Alexan. li. 1. Stromat.

Note return to page 519 The guiltie pers&obar; reiected Moyses for lack of know&ebar; authoritie, but God c&obar;firmed his c&obar;mission. Act. 7. So the Iewes reiected Christ, Iudge of the world.

Note return to page 520 He feared to tempt God by staying, but not the siercenes of the king. Heb. 11.

Note return to page 521 Oppression of innocents crieth to heauen for reuenge.

Note return to page 522

[3] li. 16. c. 19. decisit.

[12] Act. 7.

Note return to page 523 [3] 09100111

3. VVhen she could not conceal him.] These godlie and prudent parents, considering that when the Ægyptians should perceiue such an infant to be borne, and not drowned according to the Kings Edict, they would destroy both the child, and whole familie: to auoid the greater danger, chose the lesse. [Subnote: Moyses par&ebar;ts did prudently expose him to some danger, to auoide greater.] To bring him to the water side, not omitting their owne industrie, as wel by closing him in a basket, that would draw no water, as by setting his sister to watch what became of him: that if better successe happened not the first day, the mother might at euening geue him suck, and minister other necessaries; and so expect an other day, or manie dayes Gods prouidence, til his diuine pleasure should more appeare.

Iosephus writeth that Amram Moyses father, being solicitous, when his wife was great, how to saue the infant, if it were a man child, God reueled to him, that she had conceiued a sonne, who should not only be saued from Pharaos furie, but also be the deliuerer of the whole Hebrew nation from thraldome, and seruitude of the Ægyptians. [Subnote: Reuelations and Gods determinations do not exclude but include mans endeuour.] VVherupon they assuredly trusted that God would protect and prosper him, yet so, if they did their owne endeuour, which S. Augustin teacheth to be alwayes necessarie.

Note return to page 524 [12] 0910011212. He stroke the Ægyptian.] Moyses not of carnal loue towards, his brethren, nor of priuate passion, but by diuine inspiration killed the Ægyptian, as S. Augustin proueth (li. qq. in Exod. q. 2.) by the testimonie of S. Steuen saying: Moyses thought his brethren had vnderstood, that God by his hand, vvould saue them. [Subnote: Though Moyses iustly killed the Ægyptian, yet others may not imitate his example.] VVherby appeareth that Moyses himselfe knew it was Gods pleasure, he should kil that Ægyptian inuading an Hebrew. Yet others may not imitate such particular examples. Catech. Rom. p. 3. c. 6. q. 5.

Note return to page 525 The three first lessons on the 4. sunday in Lent.

Note return to page 526 See what maner of reuerence and deuotion is prescribed; to goe bare foote to holie places.

Note return to page 527 Of holie places, and of christian deuotion in going to them. S. Hierom writeth largely. Epist. 17. 18. & 27.

Note return to page 528 This is the most proper name, but the most common is God, deriued in manie languages of Good. Mat. 19. v. 17.

Note return to page 529 Al that anie man possesseth in this world, is but lent by God. And therfore he iustly taketh away, and lendeth to others; disposing of al as pleaseth him.

Note return to page 530

[2] Act. 7.

[2] Heb. 2.

[2] Exod. 19. 20.

[2] Psal. 77.

[2] Exo. 39.

Note return to page 531 [2] 091001132. Our Lord appeared.] S. Steuen reciting this vision saieth, an Angel appeared to Moyses: and so it is in the Hebrew text, in the Chaldee Paraphrasis, and in the Septuagint Interpreters. Neither is the latin Edition (reading Lord) contrarie to the other which reade Angel, no more then one place of holie Scripture, is contrarie to an other in the same language, but very consonant in sense, sometimes attributing the same apparitions and other workes to God, as the author and principal Agent, and sometimes to Angels, the next and immediate ministers of God. [Subnote: Al appatitions to the Patriarches and Prophetes were made by Angels, though sometimes attributed to God. Proued by holie Scriptures and Fathers.] For so not only S. Steuen in the place alleaged, but also S. Paul saith plainly (Gal. 3.) that the Lavv vvas deliuered by Angels. And in his Epistle to the Hebrewes, proueth the excellencie of Christs Law aboue the old law, by the difference of the persons, by whom both were geuen: affirming that the former vvas spoken by Angels, the other declared by our Lord Iesus Christ. VVherof S. Cyril of Alexandria discourseth largely (li. 8. c. 2. Thesau.) shewing that in deede Angels deliuered the law, yet not by their owne authoritie, but as seruants and legates of God. And before him S. Dionyse of Ariopagite (li. coelest. Hierar. c. 4.) taught the very same, the lavv (sayeth he) as holie vvrittes testifie, vvas geuen to vs by Angels: yea al apparitions, madc to the ancient fathers before the law, and after it, were made by Angels. A litle after obiecting to himselfe, that diuine Scriptures also testifie, that the law was geuen and granted to Moyses by God, to teach vs that in deede it hath the forme of sacred and diuine law, answereth, eam Angelorum ad nos opera peruenisse, that it came to vs [from God] by the meanes of Angels. In like maner S. Iustinus Moyses. Martyr (in explic. qq. necess. q. 142.) saieth, al those Angels, which haue appeared in Gods place, or haue spoken with men, haue also benne called by the name of God, as he that spoke with Iob, and with Moyses. S. Augustin after a large discourse of this matter, in his second, third, and fourth bookes de Trinitate, hath these wordes: (li. 4. c. vlti.) If it be demanded of me, how either the voices, or sensible formes, and shewes were made before the incarnation of the vvord of God, which prefigured the same, I answer that God wrought them by Angels, which also I suppose I haue sufficiently shewed by testimonies of holie Scriptures. Likwise S. Gregorie (Prefat. in Iob. c. 2.) saith plainly, that an Angel appeared to Moyses in the firie bush, yet is called God, because he was the legate of God, and therfore spoke, as if God himselfe had spoke in diuine Person, explicating the same by two examples, Dauid saied: My people attend my lavv, yet neither the people, nor law was Dauids, but Gods. [Subnote: Examples:] And the reader dayly amiddes the people proclameth: I am the God of Abraham, the God of Isaac, and the God of Iacob. Neither doth he truly say, that he is God, nor by that he sayeth, doth he goe from the rule of truth. He also confirmeth the same doctrin, li. 28. Moral. ca. 5. [Subnote: God executeth his wil by Angels.] And further teacheth that Angels protect men, and prouinces, and execute Gods wil in this inferior world. And so do the other Doctors of the Church S. Gregorie Nazianzen, orat. ad 150. Episcop. & orat. 2. de Theologia, in sine vtriusque. S. Basil. li. 3. cont. Ennom. S. Athanasius. ser. 4. cont. Arian, longius a princ. & Epist. de senten. Dionisij Alexan. infine. S. Ambrose, ser. 1. in Psal. 118. S. Chrysost. ho. 6. and S. Hierom. li. 3. comment. in Mat. 18.

Note return to page 532 [14] 0910011414. I am vvhich am,] Al other things, besides God, once were not; and being are limited in nature; neither could persist vnles God conserued them; manie things also haue lost, or shal lose their proper essence and being, and whiles they remaine haue continual alterations. Onlie God eternally is without beginning, ending, limitation, dependence, or mutation, c&obar;sisting only of himselfe, and al other things are of him Therfore this name, Qvi est, he which is, is most proper to God, not determining anie maner, but indeterminatly signifying al maners of being, for so it importeth the very infinite immensitie of Gods substance. [Subnote: The most proper name of God is, He which is.] S. Damaseen. li. I. c. 12. Orthodoxæ fidei. S. Tho. p. 1. q. 13. a. 11.

Note return to page 533 God designed a rodde for an instrument to work miracles.

Note return to page 534 See the Annotations cha. 7. v. 3.

Note return to page 535 Sephora cast the prepuce at Moyses feete: and said:

Note return to page 536 I had lost thee my spouse except I had redeemed thee with the bloud of my child. And

Note return to page 537 the Angel let Moyses goe. S. Aug. q. 11. in Exod. iuxta 70.

Note return to page 538 Miracles a motiue to true beleefe

Note return to page 539

[1] Ioan. 10. Ioan. 15. Mat. 9. Mat. 16.

Note return to page 540 [1] 091001151. They vvil not beleue me.] Moyses wisely considering that the children of Israel, much lesse Pharao, would hardly beleue his bare woord, affirming that he was sent to them by God, proposed this difficultie before he tooke the Embacie vpon him. For without good proofe both the Israelites, and Ægyptians might haue reiected him, as seming to come of his owne priuate spirite, being no ordinarie superior, neither of the whole people, nor of his owne tribe, nor first of his familie; for Aaron was his elder brother. [Subnote: Miracles necessarie and sufficient to proue extraordinary vocation of new preachers] Therfore God gaue him powre of working miracles, to proue his extraordinarie mission true and lawful. VVhich sufficed to make euen Pharao him selfe to know, that he was sent from God almightie, though it mollified not his stubborne hart, to obey Gods commandement: and it fully satisfied the children of Israel touching al things which he denounced, beleuing him that God mercifully looked vpon their affliction & would deliuer them. VVherupon they adored prostrate. as the last wordes of this chapter testifie. VVhere we see both the necessitie, and sufficiencie of miracles to proue the extraordinarie vocation of such as preach otherwise then was taught before. For this cause our Sauiour himselfe confirming Moyses. his doctrin by miracles, saied to the Iewes: If you vvil not beleue me, beleue by vvorkes. Againe he said of them: If I had not done among them vvorkes that no other man hath done, they should not haue sinne. And c&obar;formably sending his Apostles to preach the Gospel, gaue them powre to worke miracles in his name. So did S. Peter and S. Iohn heale the lame. Act. 3. And S. Paul auouched miracles for the signes of his Apostleship. 2. Cor. 12.

Note return to page 541 VVordlie men thinke Gods people encrease most by rest, but indede they multiplie more, when they are oppressed. S. Cyprian de exhort. Mart. c. 10.

Note return to page 542 The craftie diuel know&ibar;g that weake men afflicted are easely moued to murmur, sturred this people against their owne leaders S. Greg. li. 29. c. 14. Moral.

Note return to page 543 Gods prouid&ebar;ce suffereth his children, to be most afflicted, when relife is nere at hand. Theod. q. 13 in Exod.

Note return to page 544 Adonai is not the name here vttered to Moyses but is redde in place of the vnknowen name.

Note return to page 545 The yeares of Ioseph dying first of Iacobs sonnes. Gen. 50. and of Leui liuing longest, and none of the rest, ate not without mystery, recorded in holie Scriptures. Chronol. Hebr.

Note return to page 546 See Num. 26. v. 59.

Note return to page 547 patruelem pro patrua, quæ Latine non dicitur.

Note return to page 548 It perteined not to Moyses present purpose, to prosecute the genealogies of Iacobs other sonnes, being come to the origin of the Priestlie tribe in Leui the third s&obar;ne. S. Aug. q. 15. in Exod.

Note return to page 549

[3] Mat. 4. v. 7, 10. Rom. 15. v. 11.

[3] S. Dionyse. S. Hierom. Theodoret. Damascen.

Note return to page 550 [3] 091001163. My name Adonai] Here and in manie other places of holie Scripture in the Hebrew text, is that name of God of foure letters, which the Iewes say is ineffable. Yet sure it is, that Moyses heard it pronounced, and afterwards writte it as he did the rest in Hebrew letters (which are al consonants) without vowels. [Subnote: In place of the name of God counted ineffable, is commonly redde Adonai.] But the Rabbins that long after put points or vowels to al other words, put none to this. For al then redde Adonai in place therof. And so the Latin, and al vulgar Catholique versions, keepe the same word vntranslated. The Septuagint in Greke translate &grK;&grU;&grR;&grI;&grO;&GRST;, which in Latin is Dominus, in English Lord. So also al ancient Fathers, and (which is most of al) our Sauiour, and his Apostles, alleaging sentences of the old Testament, where this name is contained, stil expresse it by wordes that signifie Lord. Only certaine late writers haue framed a new word, by putting the points of Adonai, to the proper letters of this vnknowen name, which are Iod, He, Vau, He, and so sound it Iehouah: which was scarse heard of before an hundred yeares. [Subnote: Iehouah is not the right name of God.] As Bishop Genebrard, Cardinal Bellarmin, and F. Pererius proue, for that neither ancient Fathers, writing whole Treatises de Diuinis nominibus, nor the elder Rabbins, nor later most learned Hebricians, as Rabbi Moyses, Aben Ezram, Lira, Paulus Burgensis and others, neuer mention Iehouah amongst the Names or titles of God.

Note return to page 551 Aaron also was the prophet of God, but subordinate vnder Moyses, and ouer Pharao. S. Aug. q. 17. in Exod.

Note return to page 552 Iannes and Mambres. 2. Tim. 3. knowen by tradition.

Note return to page 553 Induration of hart (saith S. Bernard) is neither cut with remorse, nor softened with pittie, nor moued with prayers, nor yeldeth to threates: yea is more hardned by punishments. li. 1. de consid. ad Eugen.

Note return to page 554 The first plague in water, in which the Ægypti&abar;s drowned the Hebrewes infants. Theodoret q. 19. in exod. the like Ap. 16 Because the wicked spil the bloud of Gods Saintes, he wil geue them bloud to drinke.

Note return to page 555

[3] Ezech 33.

[3] Pro. 18

[3] Heb. 12 Apoc. .3 Prov.3

[3] Deut. 32. Psal 5. Rom. 9.

[3] Iaco. 1.

[3] Rom. 5.

[3] Miraculorum verbera crebra densabat.

[3] Exo. 4. 8.

[3] Isa. 6. Rom. 11. v. 8.

[3] Bible. 1552. 1577. 1603.

[3] ser. 89.

[11] Mar. 16. v. 20. Heb. 2. v. 4.

[11] S. Aug. li. 18. c. 18. ciuit.

[11] 3. Reg. 19. Iob. 1.

[11] Mat. 24.

[11] Ioan 5. 2. Thes. 2. Apoc. 13.

[11] Apoc. 11. Apoc. 20.

Note return to page 556 [1] 091001171. The God of Pharao.] The name of God, which essentially is proper only to the three Diuine Persons of the B. Trinitie, and incommunicable to anie creature (Sap. 14.) is neuertheles by similitude attributed in holie Scripture to other persons. [Subnote: The name of God attributed to men.] As (Exod. 22. v. 8.) Iudges, or princes, are called goddes, for the eminent authoritie and powre which they haue from God. So Moyses was constituted the Iudge and God of Pharao, not only to punish him, for his obstinacie, and finally to compel him to dismisse the Israelites out of Ægypt, but also to terrifie him so in the meane time, that he being otherwise a mightie King, and extremly and often afflicted by Moyses, yet durst neuer lay violent handes vpon him lest himsefe, and al his nation should presently haue bene Plagues of Ægypt. destroyed. [Subnote: Iudges called goddes. Moyses the God of Pharao.] As S. Hilarie (lib. 7. de Trinitate) & S. Gregorie (ho. 8. in Ezech.) note vpon this place. [Subnote: Priests called goddes Other titles of God geuen to men.] Likwise Priests are called goddes (Exod 22. v. 28.) for their sacred function, pertaining to Religion and Seruice of God. Prophetes also are called Videntes, Seers (1. Reg. 9.) because by participation of diuine knowledge, they see sometimes the secretes of other mens hartes, things supernatural, and future contingent, though properly and naturally onlie God almightie is Scrutator cordis, the searcher of the hart, and knoweth al things (Sap. 1.) Againe S. Peter saieth (2. Epist. c. 1.) that iust men are made partakers of diuine nature. [Subnote: Moyses a Holie Prophete, Priest, and Prince.] VVhich is rather more rhen to participate in name. Al which titles rightly perteined to Moyses, being in life Holie, in knowledge a Prophete, in function a [Subnote: Psal. 98. v. 6.] Priest, and in powre a Prince. In the same sense of participation, Saintes are called our Mediators, Aduocates, Redemers, Deliuerers, and the like.

Note return to page 557 [3] 09100118

3. I vvil indurate] According to our purpose mentioned in the Annotations vpon the 9. chap. to the Romanes, we shal here recite the summe of S. Augustins doctrine (Ser. 88. de tempore) touching the hard question: How God did indurate Pharaoes hart. [Subnote: Protestants hold God to be the cause that men do sinne, yet not the cause of sinne.] And withal we shal briefly explicate, according to the doctrine of the same, & other most learned Fathers of the Church, the true sense of this and like places, by which Zuinglius, Caluin, Beza, and other Sectaries, would proue that God not only permitteth, but also commandeth, inclineth, inforceth, and compelleth men to do that which is sinne: yea that God is the author, internal mouer, & inforcer, that man transgresseth; though they denie that God sinneth, or is cause of the malice of sinne. [Subnote: Zuinglius doctrine.] For ex&abar;ple, Zuinglius (Ser. de prouidentia Dei, ca. 5) saieth: Numen ipsum auctor est eius, quod nobis est iniustitia, illi vero nullatenus est. The diuine povvre it selfe is author of that thing, vvhich to vs is iniustice, but to him in no vvise is. And alitle after, Cum igitur Angelum transgre&esset;orem facit, & hominem, ipse tamen transgressor non c&obar;stituitur. VVhen therfore God maketh Angel, and man transgressor, yet himself is not made a transgressor. Cha. 6. Vnum igitur atque idem facinus, puta adulterium aut homicidium, quantum Dei est auctoris, motoris, impulsoris, opus est, crimen non est: quantum hominis est, crimen ac scelus est. Therfore the selfsame act, as adulterie or manslaughter, as it is of God the author, mouer, inforcer, is a worke, is not a crime: but as it is of man, is a crime, & a wicked act. [Subnote: Caluins doctrine.] Caluin (li. 8. Instit. c. 17. para. 11.) affirmeth that the diuel, & the whole band of the wicked can not conceiue, nor endeuoure, nor doe anie mischief, nisi quantum Deus permiserit, imo nisi quantum ille mandarit. but so farre as God permitteth (which al Catholiques firmly beleue) nay but so far as he c&obar;mandeth: which al Catholiques abhorre and detest. Likewise (li. 2. c. 4. para. 4) alleaging Gods wordes, saying he had aggrauated, and hardned Pharaoes hart, affirmeth, that which God did more, besides not mollifying his hart, was, quod obstinatione pectus eius obsirmandum Satanæ mandauit, that he committed his hart to Satan to be obdurated vvith obstinacie: making God the author, and Satan only the minister of hardning Pharaos hart. [Subnote: Bezas doctrin.] Beza folowing this race (in Respon. ad Castallionem, Aphorismo 22.) saieth, God so vvorketh by euel instruments, that he doth not only suffer them to worke, nor only moderateth the euent, sed etiam vt excitet, impellat, moueat, regat, atque adeo (quod omni&ubar; est maximum) etiam creet, vt per illa agat quod constituit: but also sturreth them vp, driueth them forward, moueth them, ruleth them, and (which is most of al) euen createth them, that by them he may vvorke that which he appointed. [Subnote: By their doctrin it necessarily foloweth, that God should he author of sinne.] Al vvhich (saith he) God doth rightly, and vvithout anie iniustice. So in dede these men say, when they are pressed with the blasphemous absurditie, that they make God author and cause of sinne, which necessarily and euidently foloweth of their doctrin. For by the very light of nature, it is clere, that the commander or inforcer is author Plagues of Ægypt. of that euil which an other doth, by his c&obar;mandement or inforcement, and by al law of nature and nations, diuiue and humane, is condemned as culpable and guiltie of the fault, which the other c&obar;mitteth: but these ministers say (in the places aboue cited) God c&obar;mandeth, inforceth, and vvorketh al that a sinner doth. Ergo, God by this doctrin must be author, culpable, and guiltie of sinne. VVhich is so blasphemous, and horrible to Christian eares, that they dare not say it in expresse termes.

Seing then God is said to haue indurated Pharaoes hart, and al confesse that induration of hart is a most greuous sinne, the controuersie is: VVhether God commanded, inforced, and wrought the induration in Pharaoes hart, or only permitted it? or what els God did to Pharao, wherby his hart was indurate; and finally by whom it was properly indurate, by God, or by Pharao him selfe? [Subnote: The state, of the controuersie.] [Subnote: S. Augustins doctrin. ser. 88 de temp. God forsaketh not, til he be forsaken.] Al which S. Augustin explicateth, laying first this ground (which euerie one is faithfully and firmly to beleue) that God neuer forsaketh any man, before he be first forsaken by the same man: yea God also long expecteth, that a sinner which much and often offendeth, conuert and liue. But when the sinner abideth long in his wickednes, of the multitude of sinnes riseth desperation, of desperation is ingendred obduration. For vvhen the impious is comen to the depth of sinnes, he contemneth. Obduration therfore cometh not of Gods powre compelling, but is ingendred by Gods remisnes, or indulgence, and so not diuine powre, but diuine patience did harden Pharaoes hart. How often soeuer therfore our Lord saieth: I vvil indurate the hart of Pharao, he would nothing els to be vnderstood, but I wil suspend my plagues and punishments, wherby I wil permit him through mine indulgence to be obdurate against me. [Subnote: God by not punishing permitted Pharao to indurate him self. And that for his former sinnes.] Perhaps some wil aske, why did God by sparing him, let him be indurate? why did God take from him his wholsome punishment? I answer securely this was done, because Pharao, for the huge heape of his sinnes, deserued not as 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? [Subnote: In absence of grace sinne obdurateth.]

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 waxeth cold, & they are hardned as yse: but when the heate of Gods mercie commeth vpon them, they are againe softned. [Subnote: Gods grace in the obstinate, like the heate of the sunne in cold water.] 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 rigour, 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 c&obar;mandments. [Subnote: As a father for not punishing is saied to spoile, so God to indurate.] And therfore God did only indurate him, in that c&obar;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 Plagues of Ægypt. 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. [Subnote: Al the wicked may iustly be damned: but some are iustified and saued.] 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 vvilt iniquitie, and as the Apostle teacheth, there is no iniquitie vvith God. [Subnote: God neuer willeth but only suffereth s&ibar;ne.] 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. [Subnote: Pharao abusing Gods benefites hardned his owne start. And wilfully perished] 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 iust, but euidently iust punishment. [Subnote: Other places of S. Augustin] 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. [Subnote: Gods iustice made euident when sinnes are more notorious.] God hath deliuered them into pa&esset;ions of ignominie; and into a reprobate sense, to do those things that are not conuenient, for God deliuereth them (saith he) conueniently: 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 vniustly. 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. [Subnote: Gods patience of it self profitable, by euil harts made vnprofitable.] 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 Prœdest. & Grat. 4.c. God is sayed to indurate him, whom he wil not mollifie. [Subnote: Not doing called sometimes doing the contrarie.] So, to make him blinde whom he wil not illuminate. So also to repel him, whom he wil not cal. And c. 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 deferring his iust and deserued punishment, multiplied vpon him frequent stripes of miracles, or miraculous Plagues of Ægypt. punishm&ebar;ts. [Subnote: Freewil the cause of diuers endes in Pharao and Nabucodonosor.] 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. [Subnote: Other ancient Doctors teach the same. Origen.] For so God saied to him: Thou vvouldest not: If thou vvilt not dismi&esset;e 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, supposing the redde sea would be passable to him, as it was to the people of God. [Subnote: S. Basil.] [Subnote: Chrysostom.] S. Chrysostom. (ho. 67. in Ioan.) God is saied in holie Scripture to haue indurate some, and deliuered some into reprobate sense, not for that these things are done by God (coming in dede of mans owne proper malice) but because God iustly leauing men, these things happen to them. And (in cap. 1. Rom.) He deliuered (into reprobate sense) is nothing els, but he permitted. [Subnote: Damascen.] S. Damascen (li. 4. ca. 20. de fide orthodoxa) It is the maner of holie Scripture to cal the permission of God his act. As, He hath geuen them the spirite of compunction; eyes, that they may not see: and eares that they may not heare, and the like; al which are to be vnderstood not as proceding of Gods action, but as of Gods permission, to wit, for mans free power of working. S. Hierom. (Epist. 150. resp. ad q. 10.) [Subnote: Hierom.] Not Gods patience is to be accused, but their hardnes who abuse Gods goodnes to their owne perdition. Theodoret. (q. 17. in Exod.) It is to be noted, that if Pharao had bene euil by nature, he had neuer changed his minde. [Subnote: Theodoret.] And (after diuers mutations recited, how sometimes he would dismisse Israel, other times be would not) al these (saith he) Moyses recorded to teach vs, that neither Pharao was of peruerse nature, neither did our Lord God make his mind hard and rebellious. For he that now inclineth to this part, now to that, plainly sheweth free wil of the mind.

S. Gregorie (li. 11. ca. 8. Moral.) God is saied to indurate by his iustice, when he doth not mollifie a reprobate hart. [Subnote: Gregorie the great.] And (li. 31. c. 11.) Our Lord is saied to haue indurated Pharaoes hart, not that he brought the hardnes itselfe, but for that his desertes so requiring, he did not mollifie it, with sensibilitie of feare infused from aboue. [Subnote: Isidorus.] S. Isidorus (li. 2. ca. 19. de summon bono.) Sinne is permitted for punishment of sinne, when a sinner, for his desert forsaken of God, goeth into an other worse sinne.

Finally conference of holie Scriptures, as in other hard places, so in this, geueth light for better vnderstanding therof. For diuers places do not only shew that in al these resistances, mutations of mind, and obstinacie of hart, Pharao was neuer depriued of freewil, as the Doctors before cited do note, but also expressly attribute the act of induration to himself. [Subnote: The act of induration attributed to Pharao himself in diuers places.] Cha. 8. v. 15. Pharao seeing that rest vvas geuen he hardned his ovvne hart. v. 32. where the latin readeth in the passiue voice, ingrauatum est cor Pharaonis, Pharaos hart vvas hardned, which is more obscure, the Hebrew saieth actiuely, & the protestantes so translate, Pharao hardned his hart this time also. Likewise cha. 9. v. 7. the Hebrew saieth, Pharaoes hart hardned it selfe. Also v. 35. He hardned his ovvne hart, he and his Plagues of Ægypt. seruants. [Subnote: How it is said, God cast Pharao into the sea, when himselfe ranne in wilfully?] Cha. 13. v. 15. VVhen Pharao had indurated himselfe. And, 1. Reg. 6. v. 6. VVhy do you harden your hartes, as Ægypt and Pharao hardned their hart? Al which are reconciled with the other textes, that say God indurated Pharaoes hart, vnderstanding that phrase in like sense to this. (cha. 15. v 4.) God hath cast Pharao his chariotes, and his armie into the sea. VVhere God only permitted, and no way forced Pharao and his armie, to follow the Hebrewes betwen the walles of water. As before is here noted out of S. Basil, and S. Augustin, and the text it selfe maketh it euident. [Subnote: Not God but man the cause of s&ibar;ne: proued by other scriptures.] Againe manie other places confirme, that not God, but the sinners owne wilfulnes, is the proper cause of his sinne. Iob. 24. v. 23. God hath geuen him place for penance, and he abuseth it vnto pride. Eccle. 8. v. 11. Because sentence is not quickly pronounced against the euil, the children of men c&obar;mit euils without al feare. Osee. 13, v. 9. Perdition is thine, o Israel, only in me thy helpe. Rom. 2. v. 4. The benignitie of God bringeth thee to penance: but according to thy hardnes, and impenitent hart, thou heapest to thy selfe wrath. Ephes. 4. v. 19. Gentiles haue geuen vp themselues to impudicitie (or vvantonnes.) And manie like places shew, that God is not the mouer, author, nor forcer of anie thing, as it is sinne: but man himselfe is the author by wilfully consenting to tentations of the diuel, the flesh, and the world, and by abusing Gods benefites, and resisting his grace.

Note return to page 558 [11] 09100119

11. They also] True miracles, being aboue the course of al created nature, can not be wrought but by the powre of God; who is truth it selfe, and can not geue testimonie to vntruth, and therfore they certainly proue that to be true, for which they are done. [Subnote: True miracles do certainly proue the truth.] Other strange things done by enchanters, false prophetes, and diuels, are not in deede true miracles, but either sleights, by quicknes and nimblenes of hand, called legier-demain, conueing one thing away and bringing an other; or false presentations deceiuing the senses, and imaginations of men, by making things seme to be that they are not; or els are wrought by applying natural causes knowen to some, especially to diuels; who also by their natural force can do great thinges, when God permitteth them. [Subnote: Some strange things done by sleight, by deceipt of senses, & by course of nature, especially by diuels.] And so by enchantments and certaine secrecies, these sorcerers either conueyed away the roddes, and water, and brought dragons, and bloud, in their place, & more frogges, from other places; or els by the diuels vsing natural a gents turned roddes into serpentes, water into bloud, & other matter into frogges: al which might be done naturally in longer time, & by the diuel in short time. But manie thinges are wholy aboue the diuels powre: as to destroy the world, to change the general order therof: to create of nothing: to raise the dead to life; to geue sight to the borne blind; & the like, which are only in Gods powre. [Subnote: Manie things aboue the diuels natural powre. The diuels powre is much restrained.] In things also diuels naturally can do, they are much restrayned by Gods goodnes, lest they should deceiue, or hurt mankind at their pleasure. So these Enchanters fayled in the fourth attempt, not able to make more sciniphes, nor anie more such prodiges: and were only permitted to produce such serpents, as were deuoured by Aarons serpent: and to change water into bloud: and to increase the number of frogges, for the greater plague, and no profite of the Ægyptians. Neither could they remoue anie plague. Nay themselues were so plagued with boyles, that for paine, or for shame, they could not stand before Moyses.

It is further to be obserued, that whensoeuer anie haue attempted to worke miracles to proue false doctrin, they haue failed, and by Gods prouidence bene confounded. [Subnote: False prophets euer faile, when they pretend by miracles to proue their doctrine. Simon Magus confounded.] As when Baals false prophetes, crying to their false goddes from morning til noone, could not bring fire for their sacrifice: and yet the diuel brought fire to burne Iobs shepe and seruants: God permitting the one, and Plagues of Ægypt. not the other. God also for a time suffered Simon Magus to make shew of miracles, and at last (as Egesippus li. 3. de excid. Hierosol. c. 2. and manie others testifie) to flie into the ayer, as though he would haue ascended into heauen, but S Peter praying to God, the magician, notwithstanding his wings wherwith he presumed to flie, fel downe and broke his legges, that he could not goe. To omitte manie examples, Gregorius Turonensis li. 2. hist. Franc. c. 3. witnesseth, that one Cytola an Arian Patriarch, pretending to obtaine of God sight to a man, that feaned him selfe blind, the man was presently blind in deede, and exclaming cryed: Take here thy money which thou gauest me, to deceiue the world, restore me my sight, which I had euen now, and by thy perswasion, and for this money, I feaned to want. [Subnote: Cyrola an Arian Bishop detected.] It happened worse to one Bruley a poore man in Geneua, whom Caluin with wordes and money perswaded to feane him selfe dead, and so pretending to raise him to life, the man was fonnd dead in dede, and not he but his wife (hauing consented to the deuise) lamented in earnest, enuehing against that false Apostle, calling him a secrete these, and a wicked murderer, that had killed her husband. [Subnote: Caluins attempt misproued and he defamed] So writeth M. Ierom Bolseck in vita Caluini. And besides the womans vnexpected outcrie, and asseueration, that her husband was not dead before, but that, through Caluins perswasions, and promises to releue them with almes, they so feaned, al Geneua did knowe, that Caluin endeuoured to raise the man, and could not. These and manie others haue attempted and could do nothing, but against themselues.

Al the danger is when in dede wonders are done that may seme to be miracles. [Subnote: Gods prouidence in most danger. 1 His special warning not to credit preachers of a new Religion, though they pretend to be prophetes, or to worke wonders. 2 Most dangerous seducers reigne but short time. 3 Notes to know Antichrist. 4 Against most dangerous assaltes God sendeth most forcible resist&abar;ce.] Against such therfore Gods prouidence more particularly assisteth his seruantes diuers wayes. First he warneth al to stand fast when such tentations happen. Deut. 13. If there rise among you a prophet, or one that saieth, he hath sene a dreame, and fortelleth a signe, and a wonder, and it cometh to passe which he spake, and he say to thee: Let vs goe & folow strange goddes, whom thou knowest not, and let vs serue them, thou shalt not heare the wordes of that prophet, or dreamer. In like maner our Sauiour foretelling that false christes, & false-prophetes, shal by great signes & wonders seduce many, warneth al saying: Loe I haue fortold you. If therfore they shal say vnto you: He is in the desert, goe not out. Behold in the closets, beleue it not. Secondly God suffered not the Enchanters of Ægypt, nor Simon Magus long: and for the elect, the dayes of Antichrists dangerous persecution shal be shortned. Thirdly holy Scripture so describeth Antichrist, and his actes, as when he cometh he may be sooner knowne. Our Sauiour saieth: The Iewes wil receiue him. S. Paul calleth him the man of sinne, importing one singular man, and the same replete with al wickednes. extolled aboue al that is called God, or is vvorshipped. Neither worshipping true God, nor other false God aboue him selfe. He shal be deadly wonded and cured. Not only he shal shew strange wonders, but also one of his prophetes shal bring fire from the firmament, & his image shal speake. Fourtly as our Lord gaue powre and authoritie to his great Prophet Moyses, against the Ægyptian Enchanters, in the end of the law of nature, before the written law: and to his first chief vicar S. Peter, in the beginning of the law of grace, to control & confound Simon Magus: so he wil send his two reserued great Prophetes Enoch and Elias nere the end of the world, to resist Antichrist, and to teach, testifie, and confirme with their bloud the doctrin of Christ. For they shal be slaine, and rise againe after three dayes, and ascend into heauen. Then Antichrist holding him selfe most secure, shal sudainly be destroyed. [Subnote: See. pag. 19.] 2. Thes. 2.

Note return to page 559 If Pharao had not freewil threatning of punishm&ebar;t were vniust. Origen. li. 3. Pertar. c. de. lib arbrit. He that can not do otherwise doth not sinne, as both lerned and vnlerned c&obar;fesse. S. Aug. de vera Relig. c. 14.

Note return to page 560 The 2. plague Multitude of frogges.

Note return to page 561 The Ench&abar;ters could bring more frogges, but not take these away.

Note return to page 562 Pharaos induration ascribed to himself

Note return to page 563 The 3 plague Sciniphes, smale flying beastes, especially molesting mens eyes. Philo l. 1. de vita Moysi.

Note return to page 564 The diuels powre limited by God Iob. 1. 2.

Note return to page 565 The enchanters conuinced in their vnderstanding, confessed the power of God, but not changed in affection, persisted in malice against the truth.

Note return to page 566 The 4. plague Abundance of al sortes of flies.

Note return to page 567 Ægyptians worshipping beasts thought it intolerable abomination to kil, or eate, or burne them in sacrifice Gen. 43. v. 32. 46. v. 34.

Note return to page 568 In the Hebrew: Pharao hardned his ovvne hart, also this time.

Note return to page 569

[16] Rom. 9.

Note return to page 570 The 5. plague Pestilence amongst cattel.

Note return to page 571 Not al the beastes died, for some died in the 7 & 10. plagues but al that died pertained to the Ægyptians.

Note return to page 572 In Hebr. Vaijcbbad leb Parhaoh Pharaoes hart hardned it selfe.

Note return to page 573 The 6. plague Boyles in men and beastes.

Note return to page 574 Poore Enchanters, that could neither escape, nor cure this plague.

Note return to page 575 In Hebrew I haue made thee stand, in the 70. and chalde paraphrasis I haue kept thee aliue. In the Latin I haue put or set thee, that in thee, through thyn owne malice indurate, I may make knowen my powre to m&abar;kind. S. Aug. de Predest. et Grat. c. 6.

Note return to page 576 The 7. plague Terrible haile, thunders and lightnings.

Note return to page 577 In Hebrew. Vaiachbed libbo hu vahabadaf. And he hardned his ovvne hart, he and his seruants.

Note return to page 578 By Gods patience ouer Pharao & his seruants, in not destroying them, their wicked mind became more obstinate. S. Aug. q. 30. & 36. in Exod.

Note return to page 579 The 8. Plague Innumerable locustes, litle flying beastes with long hinder legges that destroy graine, grasse & fruict. Plinius. li. 11. c. 29. S. Greg li. 31. c. 20. Moral.

Note return to page 580 Because Gods seruants may not temporize in religion, politiques vniustly charge them to haue bad intentions.

Note return to page 581 The 9. plague Horrible darknes three dayes together.

Note return to page 582 Gods people must be resolute in Religion.

Note return to page 583 The 10 plague Death of the firstborne in men & beastes of the Ægyptians.

Note return to page 584 As before c. 7. v. 3. c. 9. v. 16. & 10. v. 1.

Note return to page 585 The Epistle in the office on good friday. And the 9. prophecie before Masse on Easter eue.

Note return to page 586 Such as had not meanes to take a lambe, tooke a kidde vsing al the same Rites.

Note return to page 587 Shachatu, immolabunt, shal offer or sacrifice: not only kil, as protestants translate.

Note return to page 588 Passage in killing the first-borne of Ægypt, and not of Israel. S. Hiero. in Mat. 26.

Note return to page 589 The idols of Ægypt were ouerthrowne, as Dagon was in Azotum. 1. Reg. 5. S. Hierom Epist. ad Fabiol. ex tradit. Hebr.

Note return to page 590 Christ obseruing this precept, had no leuened bread at his last supper: and so instituted the Eucharist in vnleuened.

Note return to page 591 Sprinckling of bloud with hyssop here & Leuit. 14. Num. 19. prescribed signifieth m&abar;s deliuerie by Christs bloud working in Baptisme and other Sacraments. Heb. 9.

Note return to page 592 Punishment conforme to their sinne, for persecuting Gods first begotten sonne Israel. Exod. 4. v. 22. Theodor. q. 22. in Exod.

Note return to page 593 Lawful spoile by the warrant of God, Lord of al.

Note return to page 594 From the promise made to Abraham (Gen. 12. v. 7.) and his first going into Ægypt (v. 10) to this time were 430. yeares. Gal. 3. of which they were in great persecution aboue 80. yeares, before that in seruitude about 60. more, before that also they were strangers partly in Ægypt, partly in Chanaan the rest of this time, See. Gen. 15. v. 13. The 70. read in Ægypt and in Chanaan, for explication, as S. Augustin no teth li. 16. c. 10. ciuit.

Note return to page 595

[3] Ioan. 1.

[3] Ioa. 19.

[3] Luc. 22.

[3] Hiere. 11. v. 19.

[3] Psal. 103.

[3] 2. Cor. 5.

Note return to page 596 [3] 09100120

3. The tenth day] Our Sauiour Christ instituting the Sacrament of the Eucharist, after the celebration of the Paschal lambe, whiles they were at supper, the night before his death, therby sufficiently declared, that this old Pasch was a figure, not only of his Passion and Sacrifice on the Crosse, but also of that he then did so solemnly with his Apostles, whom also in that action he made Priests, commanding them, and their successors, to do the same in commemoration of him, til the end of the world. [Subnote: Christs action sheweth that the Paschal lambe was a figure of the Eucharist.] Other circumstances likewise, and conference Pasch. of the one with the other make it more clere, that as in some respectes it more resembled Christs Passion, and Sacrifice on the Crosse, so in others it more expressed the Eucharist, and mystical commemoration of his death, though also in manie it profigured Christ in both places. [Subnote: Some things in the Paschal lambe prefigured Christ both on the Crosse and at his last supper.] For example, The preparing of the lambe the tenth day signified our Sauiours coming into Hierusalem, the same tenth day of the first moone, now represented in the Church on Palmesunday. Also the choise qualities of the lambe, vvithout spotte, a male, of the first yeare, foreshewed in general the puritie, fortitude, meeknes, and al perfection of the true Lambe of God, that taketh avvay the sinnes of the vvorlde. More particularly the killing and bereuing the Paschal Lambe of natural life, the sprinkling of his bloud on the dore-postes, the rosting at the fire, and not breaking anie bone therof, most specially expressed Christs death on the Crosse. [Subnote: Some more expresly signified his Passion. Others immediatly the Eucharist.] But the fourtenth day, & the euening agree only with the Eucharist, instituted the night before our Lords Passion, which he suffered the fiftenth (being the ful moone) and at midday, as ancient S. Dionyse of Ariopagite (in two Epistles, to Policarpus, and to Appollophanes) testifieth; admiring the miracle of the sunnes Eclipse, that hapned the same time. Neither did the eating of the Lambe directly prefigurate the oblation on the Crosse, for Christ was not crucified to be eaten but the Sacrament in formes and bread and vvine was expresly figured by eating the lambe with vnleauened bread, and drinking the cuppe therto adioyned. (Luc. 22. v. 17.) In like sorte the Lambe immolated in commemoration of the deliuerie of Israel from death, and from seruitude, when the-first-borne of Ægypt were slaine, most aptly prefigured the Eucharist, which is a perpetual commemoration of mans redemption, and deliuerie from eternal death, and from bondage of the diuel and sinne, by Christes death ou the Crosse, which death in dede was the very redemption and deliuerie of mankind, and not a commemoration therof: Finally the immolating of the Lambe vvithin the house with precise commandment to carie nothing therof forth, perteined particularly to the Eucharist, which our Lord celebrated vvithin the house, wherby S. Cyprian (lib. de vnit. Eccles.) proueth, that the B. Sacrament must not be giuen to anie out of the Catholique Church, though Christs Passion be extended to al the world, as wel to bring such as are without, into the Church, as to saue those that are already entred in. [Subnote: Ancient writers expound this figure of the Eucharist.] In this sorte the most ancient and best expositors of holie Scripture, explicate this special figure of the Paschal Lambe. As we shalhere produce some witnesses in confirmation of this truth.

Tertulian lib. 4. contra Marcionem, expounding our Sauiours wordes: VVith desire I haue desired to eate this Pasch vvith you before I suffer saieth, Christ coueted not veruecinam Iudæorum, the mutton of the Iewes, but professing that with desire he desired to eate the Pasch, as his owne (for it was vnmete that God should couete anie thing not his owne) the bread which he toooke, and gaue to his disciples, he made his owne bodie, saying: This is my bodie, that is, a figure of my bodie. [Subnote: Tertullian proueth, by this figure fulfilled in the Eucharist, that Christ hath a true and not a phantastical bodie.] Figura autem non fuisset, nisi veritatis esset corpus. But it had not bene a figure (saith he) onles it vvere a bodie of veritie, or, a verie bodie, to wit, not phantastical as the heretike Marcion imagined; because the figures in the old Testament were not figures, except a true bodie answered vnto them. So the Sacramentaries sense, that Tertullian should cal the Eucharist a figure, is quite against his meaning, and maketh him conclude nothing against Marcion; wheras his whole drift is, by the figures of the old Testament to proue, that in the Eucharist is the true & real bodie of Christ, and that consequently Christ hath a true and real bodie. Origen (in 26. Mat.) teacheth that in the great parlar (where Christ did eate the Paschal Lambe) he also made his new Pasch. Pasch.

S. Cyprian. (de Cana Dom.) saieth: In the supper of sacramental banquets, old and new Institutions met together. The lambe being consumed, which old tradition proposed, the Master setteth inconsumptible meate to his disciples. S. Gregorie Nazianzen (Orat 2. de Pascha) saieth, God commanded the Paschal Lambe should be eaten in the euening, because Christ in the euening gaue the Sacrment of his owne bodie to his disciples. S. Hierom (in 26 Mat.) After that the figuratiue Pasch was complete, and Christ had eaten the flesh of the lambe with his Apostles, he taketh bread, vvhich confirmeth the hart of man, and passeth ouer to the true Sacrament of Pasch. Likewise S. Chrisostom (Ho. de prodit. Iuda) saieth, In the same table both the Pasches, of the figure, and of the veritie were celebrated. [Subnote: The same Sacrifice offered by Priests.] S. Ambrose (in Luca. I.) expresly applieth this figuratiue lambe to the Eucharist, as it is celebrated in the Church, by him self and other Priests, saying: VVhen we sacrifice, Christ is present, Christ is sacrified: for Christ our Pasch is immolated. The like affirmeth S. Augustin (li. 2. cont. lit. Petil. c. 27.) It is an other Pasch that the Iewes celebrated of a shepe, an other which we receiue in the bodie and blould of our Lord. S. Leo (ser. 7. de Pass.) To the end shadowes might geue place to the bodie, and figures might cease in presence of the veritie, the old obseruation is taken away by the new Sacrament, hoste passeth into hoste, bloud excludeth bloud, and when the legal festiuitie is changed, it is fulfilled.

S Gregorie (ho 22. in Euang:) proueth by these wordes, You shal not eate therof anie thing ravv, that besides the letter there is a spiritual sense. [Subnote: S. Gregories moralization of this figure, applied to the B Sracrament.] Behold (saith he) the verie wordes of the historie driue vs from the historical vnderstanding. For did the Israelitical people in Ægypt vse to eate a lambe raw, that the law should nede to say: you shal not eate it ravv? And so in that homilie this great Doctor explicateth how we ought to celebrate, and receiue the Sacrament of the Eucharist, by the figure of this Paschal lambe. This bloud (saith he) is sprinkled on both postles, when the Sacrament of his Passion is receiued vvith mouth, to redemption, and mediated with intentiue mind to imitation, and in the transome ouer the dore, when pure intention directeth the exterior act, also when we carie the Cro&esset;e of his passion in our forhead. The flesh of the lambe is eaten at night, because we now receiue our Lords bodie in the Sacrament, when yet we see not ech others consciences, rosted at the fire, when we ioyne to our beleefe good vvorkers of seruent charitie; with vnleauened bread, and vvith lettice, that is, in sinceritie, vvithout corruption of vaine glorie, and with bitter penance for sinnes; not ravv, nor sodde in vvater, to wit, neither esteeming Christ a mere man, nor considering of him, with humane vvisdome or priuate spirite of heretikes, called stollen vvater (prou. 9.) To deuoure the head vvith the feete and entrals, is by faith to beleue the Diuinitie of Christ, and to imitate by loue the steppes of his humanitie, and greedely to learne al Christian mysteries. Nothing is left til morning, when we endeuoure in this life before the resurrection to know euerie point of christian doctrin, so farre as to vs perteineth. But if anie thing be left, it must be burned in the fire, because those hard and hieghest mysteries, which we can not vnderstand, we must remitte to the Holie Ghost, lest anie proudly presume either to contemne, or to proclaime that he vnderstandeth not. [Subnote: VVhat persons are to receiue the B. Sacrament.] He further describeth also what maner of persons are to eate this new Pasch. Their loines must be gyrded, that is, al carnal pleasures tamed. They must haue shoes on their feete, by the good examples of former Sainctes dead before, must strengthen their steppes, to flie from vice, and follow vertue: holding staues in their handes, to rule & stay themselues and others from sliding, by the staffe of authoritie. They must eate the Pasch speedely, that is without delay or procrastination must learne the mysteries of mans redemption, and Pasch. heauenlie life, and so performe Gods wil and precepts, in this life vvith speede. To this effect S. Gregorie discourseth at large in the moral sense, which we haue abridged, and otherwise (though holie Scripture be ful herof) seldome touch.

Returning therfore to our particular purpose, in al these testimonies we specially vrge, that the paschal lambe was a figure, not only of Christs Passion, but also of the Eucharist. VVhereupon, besides the often expresse mention of our B. Sauiours bodie and bloud in the same, which Protestants would wrest (as they do also the same termes in holie Scripture) to figuratiue sense, it necessarily followeth, that there be farre more excellent contents in the Sacrament of the Eucharist, then natural bread and wine. [Subnote: The thing figured farre excellleth the figure.] For S. Paule teacheth, (Collo&esset;. 2.) that as the bodie excelleth shadovv, so the veritie, or thing figured excelleth the figure. VVheras the substance of bread and wine doth not excel, much lesse so farre excel the Paschal Lambe, as by S. Pauls doctrine is required. Againe seing the Paschal lambe was a Sacrifice, as appeareth in this Chap. v. 6 &. 27 also Num. 9. v. 7. &. 13. and Mar. 14. v. 12: and as it was immolated was a figure of the Eucharist, as before appeareth by conference of the one with the other, in respect of the time, place, maner of offering, and eating it, and by testimonie of the Doctors aboue cited, it followeth also that the Holie Euchariust is a Sacrifice farre excelling the figure. [Subnote: The Eucharist is also a Sacrifice.]

Note return to page 597 The first lesson at Mattins on Candlemasse day.

Note return to page 598 The old Testament proposed c&obar;monly temporal rewardes. S. Hierom. Ep. ad Dardanum.

Note return to page 599 In the Hebrew. vvhen Pharao had indurated him selfe.

Note return to page 600 Gods preuention to auoid tentations sheweth free wil in man

Note return to page 601 By this appeareth how much Moyses estemed Iosephs charge concerning translation of his bones. Also S. Paul commendeth it. Heb. 11.

Note return to page 602

[17] 2. Reg. 6.

Note return to page 603 Although the Hebrew Greke and Latin haue, And he, yet Protestants corruptly thrust in the text, that he shal, to make it sound to their sense, that God did not only permit, but worke Pharaoes induration.

Note return to page 604 A sorowful hart, lamentably mourning for the people is called crying to God. S. Hierom. in Gal. 4.

Note return to page 605 Protection of Angels.

Note return to page 606 The fourth prophecie in the office before Masse on Easter eue. And the second on whitsuneue

Note return to page 607 So in Baptisme al sinnes are destroyed. S. Cyp. Ep. 76. in fine. S. Aug. Tract. 12. & 13. in Ioan.

Note return to page 608 The same credite is geuen to God speaking by Moyses, as if he had spoken immediatly by himself. S. Hiero. in Epist. ad Philem.

Note return to page 609 The first of al Canticles, sacred or prophane. Origen. ho. 6. in Exod.

Note return to page 610 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.

Note return to page 611 Musical instrum&ebar;ts vsed before the law of Moyses in the seruice of God.

Note return to page 612 These things chanced to them in figure 1. Cor. 10.

Note return to page 613 The wholsome wood of the Crosse made the bitter sea of gentiles, swete. Theodoret. q. 26. in Exod.

Note return to page 614

Rom. 9.

Iob. 19.

Gen. 44

1. Cor. 10.

Iat. 2.

Heb. 11.

Heb. 4

Xo. 12.

Exo. 32.

S Aug. li. 16. c. 36. ciuit

Iosue 24.

2. Reg. 10

Act. 7. v. 16.

Iac. 16.

Mat. 22

2. Pet. 2. Ip. Iud.

Heb. 11.

Gal. 4.

2. Paral. 12. 16. &, 28.

Heb. 12.

Gen. 13. 15. 17. & 22.

Apoc. 7

Iob. 19.

Ex. 28.

Nu. 3.

Note return to page 615 The same Church & Religion in this age as in the former.

Note return to page 616 Beleefe in one God.

Note return to page 617 Three diuine Persons.

Note return to page 618 Strength (or power) the Father, vvisdome the Sonne, Spirite the Holie Ghost.

Note return to page 619 Christ promised to Abraham.

Note return to page 620 To Isaac. And to Iacob.

Note return to page 621 Christ prefigured by Abraham.

Note return to page 622 By Melchisedech.

Note return to page 623 By Isaac.

Note return to page 624 Iacob.

Note return to page 625 Ioseph.

Note return to page 626 Iob. Moyses.

Note return to page 627 And manie other things.

Note return to page 628 Prophecie of Christ.

Note return to page 629 Sacrifice. Altares. Churces, dedicated.

Note return to page 630 Vowes.

Note return to page 631 Priesthood.

Note return to page 632 Priuilege of Priests.

Note return to page 633 VVhere is no sacrifice no priest is required.

Note return to page 634 Circumcision.

Note return to page 635 Penance.

Note return to page 636 Mariage.

Note return to page 637 Degrees of c&obar;sanguinitie.

Note return to page 638 Pluralitie of wiues lawful sometimes, neuer of husbands. Blessings.

Note return to page 639 Signe of the Crosse. Ceremonies. Musical instruments.

Note return to page 640 Baptisme prefigured.

Note return to page 641 The B. Sacrament.

Note return to page 642 Priesthood of the new Testament.

Note return to page 643 Traditions. Tythes.

Note return to page 644 Forme of iustice. Precepts. Raising seede to the brother Abstinence.

Note return to page 645 Freewil.

Note return to page 646 Mans industry necessarie.

Note return to page 647 God tempteth not to euil.

Note return to page 648 Faith and good workes together iustifie, and are meritorious, but neither of them alone.

Note return to page 649 Perfection in this life. Foure principal merites of Abraham. 1. Prompt obedience. 2. Faith without staggering. 3. Propagation of faith and religion.

Note return to page 650 4. Perfect obedience.

Note return to page 651 Other iust men.

Note return to page 652 Isaac.

Note return to page 653 Iacob.

Note return to page 654 He spake truth in mystical sense.

Note return to page 655 Ioseph.

Note return to page 656 Iob.

Note return to page 657 Moyses.

Note return to page 658 Election is of Gods mercie. Predestination excludeth not ordinary meanes.

Note return to page 659 Sinne is the cause of reprobation. Pharao and other Ægyptians hardned their owne harts.

Note return to page 660 God did only permitte them to obdurate themselues.

Note return to page 661 Protection & Inuocation of Angels and Patriarches.

Note return to page 662 Adoration of creatures.

Note return to page 663 Swearing by creatures. Ominous speach. Dreames. Images. Reliques. Deuotion to holie places. Figure of Christ crosse.

Note return to page 664 Funeral offices

Note return to page 665 Place dedicated for burial

Note return to page 666 Mourning 40. dayes. Exequies of seuen dayes.

Note return to page 667 Special place of burial rightely desired. No soule before Christ entred into heauen. Diuers places in hel.

Note return to page 668 Resurrection

Note return to page 669 General Iudgement.

Note return to page 670 Eternal punishment of the wicked: and ioy of the blessed.

Note return to page 671 Continuance of the Church notwithstanding breaches from it.

Note return to page 672 Abraham neuer contaminate in Religion.

Note return to page 673 Thare and Nachor reduced from idolatrie.

Note return to page 674 Abraham publikly professed his faith.

Note return to page 675 Sem. Sale. Heber.

Note return to page 676 Melchisedech.

Note return to page 677 Manie professors of true Religion.

Note return to page 678 Breaches from the Church.

Note return to page 679 Moabites and Ammonites. Nachors progenie.

Note return to page 680 Ismaelites.

Note return to page 681 Madianites.

Note return to page 682 Idumeans.

Note return to page 683 Idolatrie stil increasing yet the Church continued, yea also increased.

Note return to page 684 The Church of Christ in the new Testam&ebar;t alwayes visible and great.

Note return to page 685 The same Scriptures forshew Christ and his Church.

Note return to page 686 Multitude of progenie promised to Abraham pertaineth to the Church of Christ.

Note return to page 687 Very absurde to say, the Church of Christ was at anie time obscure.

Note return to page 688 Succession of spiritual gouerners during the law of nature.

Note return to page 689 Priesthood of Moyses law established in Aarons seede.

Note return to page 690 Moyses chiefe in spiritual and temporal gouernment.

Note return to page 691 The beginning of the fourth age.

Note return to page 692 The second parte of this booke. How the Israelites were sustained in the desert, & prepared to receiue the Law.

Note return to page 693 God leaft it in their wil to be content with ynough, or to couete more, yet suffered them not to haue more, when it came to measurin g. v. 18. & 2. Cor. 8.

Note return to page 694 These birdes by Gods prouidence came from other places to the children of Israel. Nu. 11. v. 31.

Note return to page 695 By their wo&ubar;dering at the duble qu&abar;titie, it appeareth they intended not to gather so much.

Note return to page 696 By anticipation Moyses writeth here the comm&abar;dment geuen when the Tabernacle and Arck were finished. Exo. v lt.

Note return to page 697 This Relique was put in a golden vessel. Heb 9. though it was infinitly inferior to Christs flesh Io. 6 yea inferior to the flesh of anie glorified Sainct.

Note return to page 698

[15] li. 3. c 37. Ho 45. Tract. 26. Ioan. 6. v. 35. 41. 49 51. 55.

[15] Psal 77.v 25 Roffen. li. 1. c 12 cont. Oe colamp. D. Hesk li. 3 c 12 parlam.

Note return to page 699 [15] 09100121

15. Man hu! vvhat is this!] VVhen the people of Israel in the desert had spent their prouision of meate brought from Ægypt, and according to Gods promise had receiued store of quailes; going forth in the morning they sawe a strange thing lye vpon the ground like to hoare frost, wherat merueling they said one to an other: VVhat is this! in their language Man hu! [Subnote: Manna so called of Man-hu.] VVherupon saith Theodoret (q. 30. in Exod) their demand vvas turned into the name, and it vvas called Manna. VVhich as the same and other ancient Doctors gather by the holie Scriptures, was a wonderful and miraculous meate, and withal a figure of a more excellent thing, long after promised, and geuen by our B. Sauiour, in the holie Sacrament of the Eucharist. [Subnote: It was a figure of the Eucharist.] As witnesse S Gregorie Nyssen (Enar. vitæ Moysi, circa medium) S. Ambrose (li. de ijs qui Myst. initiant cap. 8.) S. Cyril Alexandrinus, S Chrytostom, S. Augustin, Theophilact and others, vpon the sixt of S. Iohn. VVhere also the text of our Sauiours long discourse with the Capharnaites, sheweth euidently that he promised to geue a farre better meate then Manna, to those that beleued in him I am, saieth our Lord, the bread of life, vvhich descended from heauen; your fathers did eate Manna in the desert, and died. The bread vvhich I vvil geue is my flesh, for the life of the vvorld. My flesh is meate in deede, and my bloud is drincke indeede. &c. S. Paul likewise teacheth (1. Cor 10) that this Manna, and the vvater issuing out of the rocke, were figures of the same B Sacrament, as is noted in those places.

Here only we commend to the Christian readers remebrance that the thing figured, doth euer excede the figure (according to S Pauls doctrin (Collos 2) wishing him therfore to consider, that in Manna were at least twelue clere miracles. [Subnote: Twelue miracles in Manna.] First, it was made by Angels, wherof it is called, the bread of Angels. Secondly, it was not produced from the earth, nor water, as ordinarie meates are, but came from the ayre. Thirdly, how fast or slowly soeuer anie man did gather it, in the end ech one had the same measure ful, called a gomor, and no more nor lesse. Fourthly, the sixth day (which was next before the Sabbath, that which they gathered, was found to be duble portions to other dayes, that is, two gomors for euerie one. Fiftly, there fel none at al on the Sabbath day. Sixtly, if in the rest of the weke anie part was left al night, it putrified, and was corrupt in the morning, but the night before the Sabbath day, it remained sound and good. Seuently, notwithstanding diuersitie of stomakes, VVater of the rock. in so great a multitude, the same measure was sufficient and no more, to euerie one young and old, and of middle age. Eightly the heate of the sunne melted and consumed that which remained in the field, though otherwise it indured heate of the fire, seething in water, grinding in milles, and beating in morters. Ninthly, it tasted to euerie one, what they desired. Tenthly, it seemed neuerthelesse to the euil minded, loathsome and light meate, but pleasant to the good. Eleuently, part of it was kept in the Arke by Gods commandment, and was not corrupted in manie hundreth peares. Twelftly, this strange and extraordinarie prouision, continued fourtie yeares, that is, til the children of Israel came to the promised land and then ceased.

You see then so miraculous a figure farre excelled Zuinglius, or Caluins communion bread, which containeth no miracle at al, only signifying Christs bodie. [Subnote: No miracle in Protestants Communion.] But, as our Sauiours owne wordes importe, and ancient fathers teach vs, by Manna was prefigured Christs verie bodie and bloud, with his soule and Diuinitie vnder the forme of bread.

For this indeede infinitly excelleth Manna, containing al the foresaid, or rather much more eminent miracles. [Subnote: Al the said miracles are more eminent in the B. Sacrament.] For (first) it was consecrated by the maruelous power of Christs word, and euer since the same is done, by the like power communicated to Priests, (2) in his Church militant, (3) one and the verie same, and not manie, in innumerable places, and in euerie lesse or greater forme, yea in the least particle of the accidents that may be, Christ is whole and entire (4). It geueth abundance of grace in this life, signified by the day before the Sabbath, for the glorie of the next life in eternal rest. (5) where is no more vse of Sacraments, but euerlasting fruition of glorie (6) VVhoso euer therfore would make temporal commoditie of this heauenlie foode, as it were reseruing Manna for other dayes of the weke, it perisheth to him, and turneth to his ignominie, but being reserued in the faithful soule, for the life to come, which is the true Sabbath, it remaineth an heauenlie treasure. (7) And so it auaileth to euerie one, as their soule, which is the spiritual stomake of supernatural meate, is lesse or more disposed. (8) Though heate of persecution, and other aduerse power take away this Sacrament and Sacrifice, abrode in the field of this world, yet no power extinguisheth it within the Church, where it is in due maner prepared and ministred to the children of God. (9). where it yeldeth al comfort, strength and contentment to good spiritual desires, (10) but to the incredulous Capharnaites semeth vnpossible, and to carnal conceipts loathsome (11) Being worthely receiued into our mortal bodies, our arke or temporal tabernacle, it remaineth in incorruptible effect, wherby the bodie shalbe 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 wayefaring special prouision, dailie and supersubstantial bread, til we shal possesse the promised land, the kingdome of heauen in eternal blisse.

Note return to page 700 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 extention of his handes prefigured the Crosse of Christ. And now it representeth the same.

Note return to page 701 Cohen in Hebrew signifieth Prince or Priest, which offices in the law of nature were often ioyned in one person.

Note return to page 702 Manifold wisdome, wherof Daniel prophecieth (c. 12. v. 4 ) in Christian gentils, was here prefigured in Iethro a gentil

Note return to page 703 To whom Moyses willingly yelded. Origen. in hunc locum. Morally Superiors are admonished by Moyses example to lerne of anie man, that which is good. S. Chrysostom. ho. de ferendis reprehensionibus.

Note return to page 704 To this place (which was their 12 mansion) they came the 47. day after they parted from Ægypt. And the third day folow&ibar;g which was the 50, the law was geuen in mount Sinay. S. Hieron. Epist. 1. ad Fabiolam.

Note return to page 705 God would haue their free consent, els it were not a perfect couenant Theodoret. q. 35. in Exod.

Note return to page 706 In this couenant God promiseth particular loue; Priestlie function, wherby they might better serue him; and effectual grace and sanctitie.

Note return to page 707 In this couenant God promiseth particular loue; Priestlie function, wherby they might better serue him; and effectual grace and sanctitie.

Note return to page 708 In this couenant God promiseth particular loue; Priestlie function, wherby they might better serue him; and effectual grace and sanctitie.

Note return to page 709 The people promise loyaltie to God; and to keepe his commandements.

Note return to page 710 So Angels & Saincts offer our prayers & other good workes to God, though he know al things before hand.

Note return to page 711 The people and al inferior clergie also, are to kepe their limites and to lerne Gods wil of their superiors.

Note return to page 712 [1] 091001221. This day.] The first day of the third moneth the children of Israel came into the desert of Sinai. So counting 16. dayes remaining of the first moneth when they parted from Ægypt, al the second moneth of 30. dayes, this first day of the third moneth, and three dayes more, in which they were sanctified by washing and other ceremonies (v. 10.) the Law was geuen the fifteth day, in figure of the Law of Christ, promulgated on whitsunday, the fifteth day after our Redemption. [Subnote: Agreement of old and new mysteries.] VVherby we see meruelous correspondence of diuine Mysteries, in the old and new Testament. S. Augustin Epist. 119. c. 16. [Subnote: The third part of this booke: containing Diuine Lawes: Moral: Ceremonial: and Iudicial.]

Note return to page 713 In Hebrew Pesel, in Greke &gre;&gris;&grd;&grw;&grl;&gro;&grn;, in Latin sculptile, in English a grauen thing.

Note return to page 714 This commination and promise annexed to the first commandment perteyneth to euerie one of the nine folowing Catech. Ro.p.3 q.9.

Note return to page 715 The Epistle on wenesday in the third weeke of Lent

Note return to page 716 This and other ceremonial precepts are determinate lawes, for obseruing the c&obar;mandments of the first table pertaining to God.

Note return to page 717

[3] li. 20. c. 21.

Note return to page 718 [3] 09100123

3. Strange goddes] Protestants pretend here to proue, that al Catholiques are Idolaters, for honoring Sainctes, and their Reliques and Images. [Subnote: Protestants charge al Catholiques to be Idolaters.] And they haue so defamed Catholique Religion in this behalfe, that the vulgar forte of deceiued people, otherwise knowing Catholiques to be ordinarily of moderate conuersation in life, of iust dealing towardes their neighboures, addicted to prayer, fasting, almes, and manie good woorkes, more wanting among them selues: yet supposing them, notwitstanding these laudable qualities, to be Idolaters, are therby auerted from Catholique Religion. [Subnote: They abuse their folowers.] And surely it were a iust cause, if it were true. As wel therfore to purge our selues of so haynous an imputed crime, as to remoue this dangerous block of erronious conceipt, we shal here note some of the Protestants egregious lies, against the whole Church militant, and blasphemous reproches against the the glorious Sainctes: then briefly declare the true and sincere doctrine, and practise of the Catholike Church in this point. [Subnote: The belie the Church militant.] Luther in his postil vpon the Gospel of our Lordes Incarnation, sayth: Papistæ Virginem Mariam Deum constituunt: Omnipotentiam ei in cælo, & in terra tribuunt. The Papists (saith he) make the Virgin Marie God: they attribute to her omnipotencie in heauen and in earth. In Papistrie al expected more fauour and grace from her, then from Christ himself. His scholar Melancton (in locis communib) postilling the first Precept, saith: Papistes inuocate Sainctes, and worship Images in heathnish maner. Caluin (li. de necess. refor. Eccles.) saith: those of the Emperours religion (meaning al Catholiques) so diuide Gods offiices among Sainctes, that they ioyne them to the Soueraigne God, as collegues; in which multitude God lieth hidden. Against the most glorious virgin mother the same Luther (ser. de natali virg. Mar.) feared not to say, that he estemed no more of the prayer of S. Marie, then of anie one of the people. [Subnote: Blaspheme the triumphant.] And his reason is worse then his wicked assertion, for that, saith he, al that beleue in Christ are as iust, and as holie as the virgin Marie, or anie other Sainct how great so euer. The Magdeburgian Centuriators (li. 1. Cent. 1.) affirme that the virgin Marie sinned greuously, yea compare her imagined faultes with the sinne of Eue in paradise. (li. 2.) They charge S. Peter and S. Paul (also after their conuersions) with diuers great crimes. Caluin (li. 3. Inst. c. 2. parag. 31.) condemneth Sara and Rebecca of great sinnes (c. 4.) reprehendeth Iudas Machabeus for superstitious, and preposterous zeale, in causing Sacrifice to be offered for the dead. In his commentarie (in 32. Exodi) he accuseth most holie and meke Moyses of arrogancie and pride. And (li. 3 Instit. c. 20. pa. 27.) he scuruely scoffeth at al Sainctes in general, saying; If they heare mortal mens prayers, they must haue eares so long, as from heauen to earth. And calleth them not only homines mortuos, dead men, (which S. Hierom reproued in Vigilantius) but also vmbras, laruas, colluuiem: shadovves, night goblins, stincking filth. yet more, (li. de vera refor. Eccles. rat.) he calleth them Monstra, carnifices, bestias, monsters, hangmen, beastes. [Subnote: Al modest m&ebar; wil condemne these blasphemies. Catholique doctrine and practise conuince their lies. The true Catholique doctrin. Honour due to excellencie] These and like blasphemies modest men can not but abhore and detest. Their lies also are conuinced by S. Hierom, handling this matter of purpose against Vigilantius, by S. Augustin touching it by occasion (li. 20. c. 21.) against Faustus the Manachey, Thomas VValdensis (To. 3. tit. 13. de Sacramentalibus) against wiclif. by al Catechismes and Christian Instructions, teaching nothing like, but quite contrarie to these mens reportes. In summe they al teach, that Sainctes are to be honored with religious honour, which is greater then ciuil, but infinitly inferiour to diuine, as the excellencie of God surmounteth al excellencie created.

For better declaration wherof, it is to be considered, that seing by the law of God and nature, honour is due to excellencie, there must be so manie distinct kindes of honour, as there be general kindes of excellencie, which are three. The first of God, infinite, and incomparably aboue al: the second is supernatural but created, as of grace and glorie: the third is humane or natural, consisting in natural giftes, or worldlie powre and dignitie, al three as distinct as God, heauen, and earth. [Subnote: Three kindes of excellencie] To these three general kindes of excellencie perteine therfore other three as distinct kindes of honour; to wit, Diuine due to God only, called by vse and appropriation of a greeke world Latria: the second Dulia, belonging to Sainctes, and other holie things, eleuated by God aboue the course of nature, in diuers degrees, but within the ranck of creatures: the third is ciuil honour, due to humane and worldlie excellencie, according to diuers states and qualities of men. [Subnote: Therfore three kindes of honour.] The first of these which is diuine, may in no case be geuen to anie creature, how excellent foeuer. The third which is ciuil, as both Catholiques and Protestants hold for certaine, is not competent nor agreable to Sainctes, but to mortal worldlie men in respect of temporal excellencie. Al the controuersie therfore is about the second. VVich Caluin (li. 1. Instit. c. 11. & 12.) and al protestant writers denie & reiect, and so would haue no honour at al geuen to Sainctes. [Subnote: Protestants denie anie honour to be due to Saincts. Their obiection. First answer.] Obiecting as old heretikes did, that Catholiques do al the same external actes, as standing bare head, bowing, kneeling, praying, and the like to Sainctes, as to God himself. VVe answer, that the distincti&obar; of honour c&obar;sisteth not alwayes in the external action, but in the intention of the mind. For when we do such external actes of honour to God, we intend therby to honour the Creator and Lord of al, and so it is diuine honour, but doing the same external actes to a Saint, we conceiue of him, as a glorious seruant of God, and so we honour him as a sanctified and glorified creature, Gods subiect and seruant. [Subnote: Example of this necessary distinction.] VVithout this diuersitie of intentions in your mind, you can not shew difference, betwen the honour you do to God, and that you do to the King, by bowing, kneeling, and the like. For it is the same external action: yet no Christian doubteth but he honoreth God with diuine honour, & the King with ciuil. Againe we answer, that we do not al the external actions of honour to Sainctes, which we doe to God. [Subnote: Second answer.] For Sacrifice is donne only to God, and to no Sainct; and because Altares perteine to Sacrifice, they are erected to God only, though oftentimes in memorie of Saincts.

Both which answers S. Augustin gaue long since, to Faustus the Manachie, arguing that Catholiques by doing the same external actes, worshipped Martyrs with diuine honour, and so turned them into Idols, as that heretike inferred. [Subnote: S. Augustin declareth this doctrin: and geueth both the former answers.] VVherupon S. Augustin declareth, “that Christian people celebrate together the memories of Martyrs with Religious solemnitie, to styr vp imitation, to be partakers of their merites, and to be holpen by their prayers. Yet so that we erect not Altares (because they are for Sacrifice) to anie Martyr, though in memorie of Martyrs, but to God of Martyrs. [Subnote: Three causes of celebrating Saincts memories.] For who euer standing at the Altar, in places of Sainctes bodies, saide: VVe offer to thee Peter, or Paul, or Cyprian, but that which is offered, is offered to God, who crowned the Martyrs, at their memories, whom he crowned, that by commonition of the very places, greater affection may arise, to inkindle charitie, both towards them, whom we may imitate, and towards him, by whose helpe we may. VVe honour Martyrs with that worship of loue and societie, wherwith holie men are worshipped in this life. VVhose hart we perceiue is prepared to like sufferance for the Euangelical veritie: but Martyrs more deuoutly, by how much more securly, after al vncertainties are ouercome, and with how much more confident praise, we preach them now victours in a more happie life, then others yet fighting in this. But with that worshippe, which in greke is called Latria, a seruice properly due to God, which in Latin can not be expressed by one word, we neither worship, nor teach to be worshipped but one God. [Subnote: Latria is honour proper to God. Sacrifice only to God.] And for so much as offering of Sacrifice perteineth to this worshippe (wherof they are called Idolaters, that offer sacrifice to anie Idols) we by no meanes offer anie such thing, not teach to be offered, either to anie Martyr, or blessed soule, or holie Angel. Thus farre S. Augustin. The same teacheth Theodoret (li. 8. ad Grecos) Our Lord hath depriued false goddes of the honour, they had in Temples, and in place of them caused his Martyrs to be honored: yet not in same maner, for we neither bring hostes, nor libaments to Martyrs, but honour them, as holie men, and most deare freinds of God.” It would be to long to cite manie ancient Fathers, testifying and teaching that Saincts are to be honored.

More compendiously we wil take our aduersaries confession, the Magdeburgian Centuriators. [Subnote: Protestants confesse that the ancient Fathers honored Saincts, and their Reliques.] VVho (Pref Cent. 6.) holding that the Church was only pure from idolatrie the first hundred yeares of Christ, and that it begane to faile in the second and third age, more in the fourth and fifth, and was vtterly perished in the sixth, impute the cause of her ruine, that the very chiefe men taught and practised the honour of Saincts “First of al (say they) these horrible and pernicious darknes, as certaine black cloudes couering the whole firmament, rose vp in the verie assemblie of teachers. For that partly the very Doctors of the Church, partly other supersticious men, augmented ceremonies and humane worshippes in the Temples. For sacred houses began to be built in al places, with great coste, altogether in heathnish maner: not principally to the end, Gods word might there be taught, but that some honour might be exhibited to the Reliques of Saincts, and that foolish people might there worship dead men. And how pleasant eloquent is that Gregorie, called the great, how feruent, when, as from his three footed stoole, he preached the maner of consecrating these houses? [Subnote: How saucie are heretikes to scoffe at so renowmed a Doctor!] And a litle after. By this occasion dead creatures, and bloudles half wormeaten bones began to be honored, inuocated, and worshipped with diuine honour. Al which The Doctors of the Church not only wincked at, but also set forvvard.” Thus the reader seeth, notwithstanding Iudicial lawes. standing their lies, scoffes, and blasphemies, Protestants do confesse, that the Church and her chiefe pillers, straight after the first hundred yeares of Christ, fiue hundred next folowing, honored Saincts and their Reliques. Neither wante there autentical examples of holie Scriptures, wherby the same is proued. As Gen. 32 48. Exodi. 3. 32. Num. 22. Iosue 5. 3. Reg. 18. 4. Reg. 2. Psalm. 98. and els vvhere.

Note return to page 719 [4] 09100124

4. A grauen thing] Here the same falsifiers of Christian doctrin, do not only peruert the sense of holie Scripture, wresting that against Images, which is spoken against Idols, but also shamfully corrupt the text, by translating grauen image, neither folowing the Hebrew, Greke, nor Latin. [Subnote: Protestants haue corrupted the text in al their English Bibles.] For the Hebrew word, pesel, is the verie same that sculptile in Latin, that is a grauen or carued thing. The Greke hath &gre;&gris;&grd;&grw;&grl;&gro;&grn;, an idol. So al Protestants English Bibles are false.

In the meane time til they correct their bookes, they may please to remember, that God shortly after this (Exod. 25.) commanded to make Images of Angels, to wit Cherubins. [Subnote: God commanded to make Images.] Likewise a brasen serpent (Num. 21.) Also oxen and Lions (3. Reg. 6. & 7.) Neither are Puritanes so precise, but that they engraue, carue, print, paint, cast, sow, embrother, and otherwise make, and kepe Images, purtractes, and pictures of men, and other things. As for worshipping of sacred Images the second concel of Nice (Act. 4.) The concel of Trent (sess. 25.) S. Gregorie the great (li. 7. ep. 5. & 53.) S. Damascen in diuers whole bookes, and manie others, and al Catholique Catechismes and Christian Instructions teach, that the honour is not done to the Image for it self, but at the presence of the Image, to Christ, or Sainct, whose Image it is. [Subnote: Christ, and Saincts are honored in their Images.]

An other controuersie Caluin here maketh, that from these wordes, Thou shalt not make, beginneth the second precept, so counting foure precepts in the first table, and six in the second. But being no matter of faith, how they are diuided, so al the wordes, and the number of tenne commandemens be acknowledged (for holie Scripture calleth them tenne, Exo 34. v. 28. Deut. 4. v. 13. & 10. v. 4) we wil not contend: but only as more reasonable we folow the common maner of diuiding the first table into three precepts, directing vs to God, the second into seuen, belonging to our neighbour, approued for the better by S. Augustin (q 71 in Exodum.) and generally receiued of al Catholiques; grounded vpon this reason, among others, because to make or haue a picture, or similitude of anie creature, to the end to adore it as God, were in dede to haue a strange God, which is forbid in the first wordes. and so al that foloweth to the comination and promise, forbiddeth false goddes, and appeareth to be but one precept in substance. [Subnote: The first table containeth three precepts the second seuen.] [Subnote: The first can not wel be diuided.] But the desire and internal consent to adultrie, and to theift, differ altogether as much, as the external actes of the same sinnes; and therfore seing adultrie and theift are forbidden to be comitted, by two distinct precepts, the prohibition of the internal desire, with mental consent to the same, doth also require two precepts. [Subnote: The ninth and tenth are as distict, as the sixth and seuenth.]

Note return to page 720 Iudicial lawes do instruct in particular, how to kepe the commandments of the second table, pertaining to our neighboures.

Note return to page 721 Paying nothing.

Note return to page 722 The Iudges authorized by God.

Note return to page 723 VVhere great faults are c&obar;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.

Note return to page 724 VVhere great faults are c&obar;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.

Note return to page 725 Iudges called goddes for their eminent authoritie. Exo. 7. v. 1.

Note return to page 726 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 Ægypt, to moue them to compassion towards others in like case, Rabanus.

Note return to page 727 Oppression of the poore crieth to God for reuenge.

Note return to page 728 Priests called goddes for their sacred function. See pag. 171.

Note return to page 729 Al vertues being fo&ubar;ded in iustice, cease to be true vertues, when iustice is not first obserued. S. Hierom in Psal. 32. et in Prou. 31.

Note return to page 730 Three principal feastes besides the Sabbath, & some others.

Note return to page 731 Pasch in memorie of their deliuerie from Ægypt.

Note return to page 732 Pentecost, when they receiued the Law.

Note return to page 733 Tabernacles in memorie of Gods protection fourtie yeares in the desert.

Note return to page 734 Peace with infidels forbidden to Gods people.

Note return to page 735 As when Moyses had brought the Israelites from bondage, and receiued the law for them he built an Altar for Sacrifice: so Christ hauing redemed vs, and geu&ebar; vs a Law, for applicati&obar; of the fruict therof Altares are erected, & Sacrifice offered.

Note return to page 736 This was donne corporally to the Iewes. In Christians Christs bloud applied by Sacrifice and Sacraments sanctifieth their soules. Heb. 9.

Note return to page 737 The lesson in Masse on Imber wenesday in Lent.

Note return to page 738

[8] Mat. 26.

Note return to page 739 [8] 091001258. This is the bloud of the couenant.] Our Sauiour in the institution of the Eucharist, by vsing the same wordes, applying them to him selfe, This is my bloud of the nevv Testament, signifieth that he fulfilled this figure at his last supper. [Subnote: A figure of Christs bloud in the B. Sacrament.] VVhich proueth both a Sacrifice of bloud then offered by him, as this bloud of the old Testament was already shed, when Moyses pronounced those wordes; and the real presence of Christs bloud. For els, if it were but wine, it were not better in substance then the figure, which was real bloud. Isychius. li. 1. c. 4. in Leuit.

Note return to page 740 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.

Note return to page 741 If Images were vnlawful God would not haue commanded to make Cherubims. c&obar;. Nic. 2.

Note return to page 742 For the perpetual vse, and sanctitie of these loaues, which none might eate but such as were pure (1. Reg. 21.) they prefigured the holie Eucharist. S. Hier. in Tit. 1. S. Damnascen de oxtho. li. 4. c. 14. S. Cyril. cæthec 4. And consequently Christ is really present in the B. Sacrament. For if there were bread in substance, it should not excel the figure; which is required in euerie thing prefigured. Colloss. 2.

Note return to page 743 Christs members by their vnion & communitie assist ech other, and adorne his tabernacle, the Church.

Note return to page 744 The chieffest part of the Tabernacle, called Sancta sanctorum Holie of holies.

Note return to page 745 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.

Note return to page 746 Vocation necessarie to spiritual function. Heb. 5.

Note return to page 747 These vestments signifie that Bishopes and Priestes must haue special vertues, discretion, puritie of life, sincere intention, contemplati&obar; of God, supportation of the peoples infirmitie solicitude of their good, examplar life, sound doctrin, and band of vnion. S. Hiero. ad Fabiol. de vestitu Sacerdotum. to. 3.

Note return to page 748 Knowledge of the cause, and sincere proceding therin, are the two keyes of right iudgement.

Note return to page 749 Special preparation before Bishops and Priests be consecrated.

Note return to page 750 The first preparation in the partie to be consecrated is cleaning from sinne. then to be adorned with the vertues aboue mentioned. pag. 234.

Note return to page 751 Diuers things were offered at diuers times, and al signified Christs Sacrifice in his Church S. Aug li. 1. c. 18. eoni 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. in. Ioan. 1.

Note return to page 752 That is, 7. d ob. English. For a sicle of the Sanctuarie is about 15. d

Note return to page 753 Obolus, 3. farthings.

Note return to page 754 Not by Moyses, but by an Angel, at Gods appointment. Gal. 3. v. 19.

Note return to page 755 Aaron knew what goddes they ment, to wit, such as they had senne worshipped in Ægypt, and therfore he made them a molten calfe. v. 4.

Note return to page 756 Excesse in play called foolish mirth, is the daughter of gluttonie, and mother of Idolatrie. S. Greg. li. 31. c. 31. Moral.

Note return to page 757 To the molten calfe, which they had made.

Note return to page 758 God saying, Suffer me, signifieth that he could be hindered S. Hierom. in Ione. 1.

Note return to page 759 Not only Gods promise, but also his seruants merites are here proposed for procuring mercie to the people. See the Annotation.

Note return to page 760 Moyses the meekest man on earth. (Nu 12 ) in Gods cause was most zelous against sinne. S. Aug. q. 144. in Exod.

Note return to page 761 Aaron confessed the fault briefly, not intending a friuolous excuse: for he could not thinke, but Moyses knew the truth. S. Aug. q. 145 in Exod.

Note return to page 762 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.

Note return to page 763 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. Hiero, Ep. 12. ad Gaud. & in Ione. 1. S. Aug q. 147. in Exod.

Note return to page 764

[4] S. Aug. li. 18. c 5. ciuit.

[4] li. 1. c. 11. para. 9. Instit.

[11] In hunc locum.

[13] S. Aug. q. 149. in Exod. S. Chrys. ho. 42. in Gen. Theod. q 67. in Exo.

Note return to page 765 [4] 091001264. A molten calfe] No other reason can be imagined, why the people falling to Idolatrie, required the image of a calfe, rather then of anie other thing, but for that they thought the blacke calfe with white spottes, called Apis, or Serapis, whom they sawe the Ægyptians estemed most of al their goddes, to be the chiefe, or onlie God. [Subnote: This people thought the calfe to be the true God.] And therfore to this famous Idol, they ascribed the benefite of their deliuerie from bondage, saying: These are thy goddes, o Israel, that haue brought thee out of the Land of Ægypt. So they ment not to worship our Lord, the true God, in that image, as Caluin would haue it, but the very calfe whose image it was, for adoring immediately the calues image, and immolating hostes to it (v. 8.) they prorested that to be their God, which the image represented. [Subnote: They adored that which the image represented.] This appeareth also, Deut. 32. v. 18. God that begat thee thou hast forsaken: and hast forgotten our Lord thy creatour. And Psal. 105. v. 21. They forgat God, vvhich saued them.

Note return to page 766 [11] 0910012711. Moyses besought.] Albeit Moyses with most humble submission prayed for the people, which God so accepted, that he was therby pacified, (v. 14.) yet Caluin here condemneth him of arrogancie, and pride, as though he imperiously prescribed law to God, spoyling him of his iustice. [Subnote: Caluin chargeth Moyses with arrogancie. Moyses charitie concurred with Gods prouidence.] Much otherwise S. Hierom (Epist. 12. ad Gaudent.) commending his feruent charitie, doubteth not to say. Dei potentiam serui preces impediebant. The seruantes prayers hindered Gods povver, because God himself saying, suffer me, that my furie may be angrie against them, and that I may destroy them: shewed his diuine prouidence to be such, as he might be staied, from doing that vvhich be threatned.

Note return to page 767 [13] 0910012813. Remember Abraham,] It much trubled Caluin, that for obtaining pardon for the people, the Patriarches are mentioned, for whose sake and merites, mercie, and protection was promised by God (Gen. 18. 22. 26.) prophecied by Iacob, (Gen. 48.) performed here, and in manie other places. [Subnote: God sheweth mercie for the merites of his seruants.] And it is a vaine euasion to say; God shewed his mercie for his promise sake only; for he promised the same for their merites; as appeareth in the places alleaged. Though al merites procede from Gods grace, first geuen without meriter. [Subnote: Grace goeth before merites.] 1. Cor. 4. v. 7. S. Aug. de grat. & lib. arb. c. 6

Note return to page 768

[22] Rom. 9.

Note return to page 769 God would not in this passage worke such miracles, as he did, bringing them forth of Ægypt. So it is a comination because they were stubborne and stiffe necked.

Note return to page 770 The vision of God in glorie, is al good.

Note return to page 771 God by his grace maketh his seruants to cal vpon his name. S. Aug. q. 154. in Exod.

Note return to page 772 None in this life can see God as Saincts do in glorie. 1. Ioan. 3.

Note return to page 773 Moyses saw more glorious workes & effectes of God, then other Prophets, yet not his substance and diuine nature. Theodoret. q. 68. in Exod S Hier. de verb. Isa. vidi. Dom. S. Chrysost. ho. 4. de in copie. Dei natura.

Note return to page 774 The first tables being broken, yet others are made: so though the first grace geuen in Baptisme be lost, Yet there remaineth penance, as the second table of saftie after shipwrake S. Hiero. Epis ad Demedriad.

Note return to page 775 chief ruler.

Note return to page 776 Notwithstanding his former commination chap. 33. v 3. God here promiseth new benefites.

Note return to page 777 God by an Angel not Moyses. supra v 1. & Deut. 10. v. 2. & 4.

Note return to page 778 How soeuer the commandments are diuided in both tables, here it is certaine, that there be no more nor fewer then tenne in al.

Note return to page 779 So his face appeared to the beholders, by reason of the glistering beames of his countenance shining gloriously, after his conuersation with God fourtie dayes: which signifieth that much more that which abideth (in al eternitie) is in glorie. 2. Cor 3.

Note return to page 780 The same veile (saieth S. Paul) remaneth vpon the hart of the Iewes, that they can not see Christ, til by the hart of his special grace they shal be illuminated: 2. Cor. 3. The like is vpon Heretikes that can not see the Church. S. Aug. in Psal. 30. con. 2.

Note return to page 781 After the fall of the people to Idolatrie, their punishment, and repent&abar;ce, their reconciliation to God and new tables of the commandments made and written, Moyses repeteth the former precept, of keping the Sabbath, and prouideth al necessaries to the making of the Tabernacle, wherto the Princes and people most promptly and liberally contribute S. Aug. q. 172. in Exo.

Note return to page 782 As matter alone is not sufficient for a building without artificers, to whom God geueth special skil: so for expounding holie Scripture God geueth particular knowledge to Pastors and Doctors, to the consummation of Sainctes, to the vvorke of the ministerie, to the edifying of the bodie of Christ. (the Church.) Ephes. 4.

Note return to page 783 As the people abounded in deuotion, so the workmen of modestie and religion would haue no more then necessarie S. Augustin q. 171. in Exod.

Note return to page 784 The Cherubins couering al vpon and within the arke signifie (saith S. Gregorie Nyssen) that the Scriptures haue a hiegher sense then the literal. de vita Moyseos post medium.

Note return to page 785 These wemen watched there for deuotion, and it semeth the same custome continued til Christs time. For Anna the widow obserued this state of life. Luc. 13

Note return to page 786 Alexander the great seeing Iaddus the hiegh Priest, bearing this venerable plate on his forehead, with great reuerence went vnto him, and adored the name of God written in the plate. Iosephus. li. 11. c. 8. Antiq.

Note return to page 787 The Tabernacle, prepared in the first yeare and erected the first day of the second yeare, signifieth the Chruch of Christ prepared in the old Testament & established, exalted, and confirmed in the new.

Note return to page 788 More holie then anie th&ibar;g without the Sanctuarie, but the Sancta Sanctorum it selfe was then most holie of al places in this world.

Note return to page 789 A gomor of Manna was now put in the arke mentioned before. chap. 16.

Note return to page 790 VVithout al doubt (saith S. Augustin. q. 173. in Exod.) Moyses prefigured other persons when he entred into the cloud on mount Sinai, and others now when he could not enter into the tabernacle replenished with the glorie of God. In Sinai he signified those that penetrate the profound mysteries of Christ, here the Iewes who vnderst&abar;d not the same.

Note return to page 791

Exod. vls.

Nu. 1.

Epist. ad Paulinum. Leuit.1. 8. 11. 12. 18. 23. 26. 27.

Note return to page 792 So soone as the Tabernacle was erected God declared the offices of the Leuites, written in this booke: wherof it is called Leuiticus.

Note return to page 793 The contents of this booke.

Note return to page 794 Diuided into fiue parts.

Note return to page 795 The first part of this booke. Of diuers sortes of Sacrifices.

Note return to page 796 The best and perfectest of euerie kind is to be offered to God, not the blind lame, or weake. Gen. 4. Malach. 1.

Note return to page 797

[9] Io. 4. v. 24. Rom. 6. v. 19.

[9] Psal. 51.

Note return to page 798 [2] 091001292. The man that shal offer] Sacrifice being the most special external seruice, wherby man acknowledgeth the supreme dominion of God, and his owne subiection and homage to his diuine Maiestie, was so wel knowen to be necessarie (as being in most frequent vse in the law of nature, and in al nations) that here neded not anie new precept in general, that the people of God should offer sacrifice, though for special purposes, certaine particular sacrifices were some times appointed, but this dutie & obligation presupposed, our Lord first admonishing to offer the best, and perfectest things in euerie kind, prescribeth with what rites, and ceremonies it shal be done. [Subnote: Sacrifice presupposed to be necessary, God prescribeth the rites to be obserued therin.] As in offering an holocaust of the heard, it must be a male vvithout spotte; and be offered at the dore of the tabernacle, the offerer putting his handes vpon the head of the hoste; the priests must offer the bloud, povvring it in the circuite of the altar; plucke of the skinne; cut the ioyntes in peeces; lay them in order; the entrales and feete being vvashed, burne al vpon the Altar: And the like in other sacrifices, al for iust and reasonable causes, without which the wisdome of God doth nothing. Sap. 7. & Psal. 103. v. 24.

Note return to page 799 [3] 091001303. An holocaust] In respect of diuers things offered, the diuers maner, and causes of offering, there were manie sortes of Sacrifices: but al are reduced to three kindes. [Subnote: Three kindes of Sacrifice.] The first was Holocaust, in which al was burned in the honour of God, and resolued into vapour, which ascendeth vpwards in signe that al we haue is of God. [Subnote: Holocauste.] The second was Sacrifice for sinne, & that of diuers sortes, for the varietie of sinnes and persons; and part of this sacrifice was burned, the other part belonged to the Priests. [Subnote: Sacrifice for sinne. Pacifique Sacrificce.] The third was Pacifique sacrifice, wherof one part was burnt, an other pertayned to the Priests, and an other to them, that gaue the oblation. And of this kinde there were two sortes, one of Sacrifices. thanksgeuing for benefites receiued: the other to procure fauoure in anie good enterprise, or desire. [Subnote: For benefites receiued: or desired.] Al the which did prefigure and forshew one only Sacrifice of Christs bodie and bloud, offered by him in two maners; bloudie on the Crosse once for euer, wherof S. Paul expressy speaketh (Heb. 9) vnbloudie in formes of bread and wine, wherof the same S. Paul speaketh (Heb. 13. v. 10.) shewing that Christians haue an Altar, and consequently a Sacrifice farre excelling those of the Tabernacle; and our Sauiour him selfe (Math. 26. v. 25.) speaking of the contents in the chalice, said: it was his bloud of the nevv Testament, which he then instituted and dedicated, as is there noted. [Subnote: Al sacrifices of the old Testament prefigured Christs Sacrifice on the Crosse, and in the Eucharist.] And the ancient Fathers (by Caluins confession in Heb. 9.) generally vse this distinction of the same Sacrifice offered in bloudie, & in vnbloudie maner. They likewise teach that al lawful Sacrifices of the Law of nature, and of Moyses did end, and were complete in this one, which is our daylie Sacrifice, our immaculate lambe, our manna, our libament, our holocaust, our Sacrifice for sinne, our Pacifique Sacrifice for al purposes, and in steede of al old Sacrifices. So S. Augustin lib. 8. c. 27. lib. 17. c. 20. de ciuit. lib. 3. de Bapis. c. 19. lib. 1. cont. aduers. leg & prophet. c. 18. & 20. S. Chrysost. in Psal. 95. S. Leo. ser. 8. de Pass. and other fathers teach.

Note return to page 800 [9] 091001319. Svvete sauour.] Not that the sauour of corporal things (though it were sweter then of burnt flesh and bones) delighteth Gods most pure substance: but for that mans frailtie in some good sorte performing his dutie, is very acceptable to his diuine goodnes. [Subnote: Not the external worke for it selfe but sincere deuotion pleaseth God. External sacrifices were ordained: 1. to keepe the people from Idolatrie. 2. To induce them to internal vertues.] For otherwise he required not these Sacrifices, nor other external Rites for him felf, but he would haue his people for their owne good to be exercised therein: especially for three causes. First to kepe them from Idolatrie, wherto they were very prone, as appeareth by their often falling, notwithstanding continual admonitions to the contrarie. For being as it were burdened with manie ceremonies, pertaining to Gods true seruice, they might haue lesse mind, leysure, and occasion to serue Idols. Secondly, for so much as man consisteth of soule and bodie, as the soule must interiorly vvorship God in spirite and veritie; so the bodie must also honour him exteriorly, seruing iustice vnto sanctification: that is by external good workes to increase iustice, and sanctitie, when by them the mind is instructed and inuited to know and honoure God. For otherwise saieth S Dionyse (c 1. cælest. Hierer.) vnles mans vnderstanding vse the helpe of corporal things, diuine veritie can not be attained. And S. Augustin (lib. 10. c. 5 ciuit.) teacheth that God commanded external Sacrifices, thereby to lead his seruants vnto mortified spirites, contrite and humbled harts, to mercie and compassion towards others. In briefe (c. 3. Enchir) to the true and perfect seruing of his Diuine powre by faith, hope, and charitie. [Subnote: 3. To signifie greater Mysteries of the new Testament.] Thirdly, that these external Sacrifices and Rites might prefigure and signifie greater, more excellent, and more effectual Mysteries of the new Testament. For as S. Paul speaketh (Heb. 10.) the lavv (of Moyses) hauing a shadovv of good things to come, not the verie image of the things, brought not to perfection: nor tooke avvay sinnes by the bloud of oxen or goates, but being (as is said) a shadovv, rather shaded then perfectly shewed the great benefites, which the new law as a perfect image liuely representeth: especially Christs passion, which is the verie fountaine of grace and mercie. And wheras the old law could not iustifie (Gal. 3.) the law of Christ doth in dede iustifie, as the Gospel witnesseth, saying: (Ioan. 1 v. 17.) The lavv vvas geuen by Moyses, grace and veritie vvas made by Iesus Christ.

Note return to page 801 These oblations were specially for the poorest sorte. So God tempered his law to the abilitie of euerie one. Theod. q. 1. in Leuit.

Note return to page 802 As literally no leauen, nor honey might be offered in sacrifice: so al sinne and carnal delectati&obar; must be excluded in christian life.

Note return to page 803 As literally no leauen, nor honey might be offered in sacrifice: so al sinne and carnal delectati&obar; must be excluded in christian life.

Note return to page 804 That salt signifieth discretion, appeareth by S. Paul exhorting to season al our talke with salt Collos. 4. v. 6.

Note return to page 805 In holocaust onlie the male was offered, chap. 1. in other sacrifices both sexes were acceptable.

Note return to page 806 These partes and the fatte were burned as an Holocaust, the rest of the oblation being pacifique.

Note return to page 807 Ignorance of that we are bond to know is sinne: and more in Priests then in others.

Note return to page 808 VVe see here and in manie other places that numbers are mystical, not alwayes supersticious.

Note return to page 809 A Priest, and the whole multitude offered the same sacrifice of a calfe, for their s&ibar;nes: the Prince offered a male goate, a priuate person a femal. See Theodoret. q. 1. in Leuit. versus finem.

Note return to page 810 Though in ordinarie sacrifices for sinne, one part was alotted to the Priests (by whose ministerie God remitted sinnes) yet of the sacrifice for a priests sinnes, or for the sinnes of the multitude, the priests had no part, lest they should saue cost, or reape commoditie by sacrifice for their owne or the whole peoples sinnes. but al was burned as in a holocaust. Theodoret. q. 3. in Leuit. S. Tho 1. 2. q. 202. a. 3. ad. 8.

Note return to page 811 VVhen periurie doth preiudice an others cause, he that knoweth the truth is bond to reueil it to the Iudge; but with discretion to auoide scandal.

Note return to page 812 Swearing to do that is euil, or not doing that is lawfully sworne, is sinne.

Note return to page 813 For remission of sinne restitution is first required if iniurie was done.

Note return to page 814 Besides restitutions satisfaction is also necessarie for the offence to God. Theodoret. q. 2. in Leuitic.

Note return to page 815 Such examples of pen&abar;ce or satifaction for sinne besides restitution of that was wrongfully taken, are frequent in Moyses Law.

Note return to page 816 This fire was first sent miraculously from God. (infra. c. 9. v. 24.) and according to this c&obar;mandment, was perperpetually conserued: from which al fire was to be taken that was vsed in the tabernacle S. Aug. q. 31. & Theod. q. 9. in 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.

Note return to page 817 By flesh of penance is vnderstood, fasting, watch&ibar;g, haircloth, teares, prayers, almes which whosoeuer duly toucheth shal be sanctified. Hesychius Hierosol. li. 2. in Leuit. c. 6.

Note return to page 818 This text sheweth there is difference in the nature of a fault committed, commonly called sinne, & of dutie omitted here called offence. in latin peccat&ubar; 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. Aug. q. 20. in Leuit.

Note return to page 819 This text sheweth there is difference in the nature of a fault committed, commonly called sinne, & of dutie omitted here called offence. in latin peccat&ubar; 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. Aug. q. 20. in Leuit.

Note return to page 820 Geuen or presented to our Lord, not offered vpon the Alrar. for no leauen could be offered in sacrifice. cap. 2. v. 11

Note return to page 821 The second part. Of consecrating Priests, and their vestm&ebar;ts: with punishment of some that transgressed.

Note return to page 822 VVashing signified puritie required in Priests.

Note return to page 823 Precious vestiments their dignitie: and holie oile their authoritie.

Note return to page 824 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 garm&ebar;ts. S. Cyril. lib. 6. in Leuit.

Note return to page 825 As wel by the function of c&obar;secrating Priests, as of offering Sacrifice it appeareth that Moyses was a Priest. Yea the chiefe and hieghest Priest (saieth 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.

Note return to page 826

[6] Heb 5.

[6] Psal. 109.

[7] 3. Hierom. Epist. ad Fabiol

[14] Num. 3.

[14] Heb. 7.

Note return to page 827 [6] 091001326. 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. [Subnote: Particular calling and consecration necessarie to priestlie offices, & authoritie in spiritual causes.] 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 take the honour to himself, but he that is called of God, as Aaron. So Christ also did not glorifie himself, that he might be made a Hiegh Priest: but he that spake to him: Thou art a Priest for euer, according to the order of Melchisedech. Aarons sonnes were also called, but to lower offices, dignitie, and authoritie. [Subnote: Ordering of Priestes was a Sacrament in the law of Moyses.] And both he and they were ordained and consecrated by a peculiar Sacrament, to wit, by certaine determinate external Consecration of Priestes. ceremonies and rites, signifying grace geuen them by God, for the due performing of their function. For first they were taken from the common state of men, wherby is designed their ordinarie vocation; then purified by certaine washings and sacrifice for sinne, signifying special puritie required in them, afterwardes inuested with holie and precious garmentes, which signified their sacred function, and great dignitie, excelling al temporal dominion and principalitie; finally consecrated in solemne maner with holie ointment, and bloud of pacifique sacrifice offered for this purpose; other sacrifice of holocaust also offered in the same solemnitie.

Note return to page 828 [7] 091001337. Reuested] The hiegh Priest had seuen special ornaments in his vesture. [Subnote: Seu&ebar; precious vestments for the high Priest signifiing:] [Subnote: 1. Puritie.] First, a straict linnen vvhite garment; signifying puritie of life most specially required in Priestes. [Subnote: 2. Discretion.] Secondly a girdle, or Bavvdrike, of twisted silke and gold, embrodered worke, in coloures yelow, blew, purple, and scarlet; signifying discrete moderation of his actes, to the spiritual profite of al sortes of people. [Subnote: 3. Good works of edification.] Thirdly a Tunike, or long robe downe to the foote, of hyacinth, or blew silke, at the skirt therof like pomegranates wrought of twisted silke, blew, purple and scarlet, and litle belles of purest (yelow) gold interposed one by the other rownd about, of ech sorte seuentie two; signifying heauenlie conuersation vpon earth, also vnion and concord in faith and maners, with edification by good workes. [Subnote: 4. Toleration of others infirmities] Fourthly, an ornament vpon his shoulders, called an Ephod, of gold and twisted silke, embrodered of the former coloures, reaching before to the girdle, with two precious Onyx stones closed in gold, one hauing engrauen six names of the tribes of Israel, set on one shoulder, the other hauing the other six names on the other shoulder; for a remembrance that he must supporte, and meekly beare the infirmities of the people. [Subnote: 5. Knowledge and sinceritie.] Fiftly, a breast plate called Rationale, of the same precious matter, the measure of a palme, foure square, embrodered with the same foure coloures, with foure rewes of twelue precious stones, and therin engrauen the names of the twelue tribes. Besides which were engrauen also Vrim and Thvmmim, Illuminations and Perfections, or Doctrin and Veritie, because the hiegh Priest must haue knowledge of the truth, and sincere intention. Likwise in the Ephod and Rationale were ringes, hookes, and chaines of purest gold, to ioyne them fast together. Al signifying the perpetual solicitude and care which he ought to haue in his hart, to know and teach the truth, that the people may truly serue God, to his honour and their owne saluation. [Subnote: 6. Intenti&obar; directed to God] Sixtly, a Mitre of twisted silke, with little crownes embrodered worke, set on his head, to signifie that he must direct al his actions to Gods glorie, that sitteth aboue al. [Subnote: 7. Contemplation of God & his workes.] Seuenthly, A plate of sacred veneration, made of the finest gold, with the most holie name of God engrauen, set on his forhead; to put him stil in remembrance to contemplate God and his workes.

Note return to page 829 [13] 0910013513. His sonnes] The other Priests had three special ornaments: a Linnen vvhite garment, a Bavvdrike, and a Mitre, for glorie and bewtie; to signifie the qualities aboue mentioned, puritie, discretion, and direct intention also required in them. [Subnote: Other Priestes had also three ornamentes.]

Note return to page 830 [10] 0910013410. Tooke oile] A third thing that Moyses was bid to take, besides the men and vestiments, was the holie oile of vnction, which he poured only vpon the hiegh Priests head, not on other Priests; to signifie that powre descended from him to the rest. [Subnote: Aaron annointed high Priest] But both he and they, and their holie vestiments were sprinkled with this oile, and with bloud taken from the altar; their right eares also were touched with the bloud of a ramme, sacrificed, and their right thumbes, and great toes of their right handes, and feete; to signifie prompt obedience, and right intention, in offering sacrifice, according to Gods ordinance, and Sacrifices. not after the maner of infidels, or humane inuention, nor to anie sinister intent or purpose. [Subnote: His sonnes also consecrated]

Note return to page 831 [14] 0910013614. He offered the calfe] Other thinges which Moyses was here commanded to take, at the consecration of Priests, were a calfe, to be offered in sacrifice for sinne; two rammes, the one in holocaust, the other in pacifique sacrifice, for the consecration of Priests; and a basket of vnleuened bread, to be offered with the two rammes. [Subnote: Al three kindes of sacrifice offered at the consecration of Priests.] Al for the greater solemnitie of this Sacrament of Orders. By which Aaron and his sonnes were made the lawful and ordinarie Priests of the law newly deliuered by Moyses. [Subnote: Priesthood and Law changed together.] And so Priesthood was changed from the first borne of euerie familie, and established only in Aaron and his sonnes, and their issue male, to be in like sorte consecrated. And the rest of the Leuites to assist them. By this also was prefigured the Sacrament of holie Orders in the Church of Christ, with an other change of Priesthood from the familie & order of Aaron, to Priestes of the new Testament, of what familie or nation soeuer. [Subnote: The Sacram&ebar;t of holie Orders prefigured. and the new Law.] And withal an other change of the law. For the Priesthood being translated, it is necessarie (saith S. Paul) that a translation of the Lavv be also made. And this Sacrament in dede geueth grace (as by the other it was only signified) to those that are rightly ordered. As the same Apostle testifieth, willing Timothie to resuscitate the grace geuen him by imposition of handes. 2. Timot. 1. S. Ambrose in 1. Timot. 4. S. August. lib. de bono coniugali: c. 24. &. lib: 2. contra Epsti Parmen Theodoret. q. 48. in lib. Num.

Note return to page 832 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.

Note return to page 833 God appeared in his worke by sending fire to burne the sacrifice, without mans industrie. v. 24.

Note return to page 834 This did signifie that Christ, in wh&obar; 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.

Note return to page 835 The Priests were comm&abar;ded to nourish and kepe this fire perpetually: that it should not be extinguished. cha. 6. v. 12.

Note return to page 836 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 before the true sense of holie Scripture. Theod. q. 9. in Leuit.

Note return to page 837 Abstinence from wine c&obar;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.

Note return to page 838 Natural grife of mind made Aaron both vnwilling to eate & lesse apt to conplete al the ceremonies: so without sinne he omitted that pertained to his commoditie, offering it to God.

Note return to page 839 The third part Of things cleane and vncleane, with the maner of purifying: & other precepts moral & iudicial.

Note return to page 840 Hitherto God reueled his Law to Moyses onlie, and by him to the people. Now also to Aaron after he was c&obar;secrated high Priest: yet not alwayes, for Moyses was stil superior. chap. 12. 14. 16. 17. &c.

Note return to page 841 If in dede this vncle&abar;nes were a sinne, it should be clensed by contriti&obar;, and neither necessarily remaine til night, nor th&ebar; be taken away without other meanes.

Note return to page 842

[4] Gen. 7. & 8.

[4] 1. Tim. 4.

[4] Rom. 5. 2. Mach. 6. & 7.

Note return to page 843 [4] 091001374. Vncleane you shal repute it.] In the first age of the world, before Noes floud, and so forward by tradition; and after by the written Law, some liuing creatures were reputed vncleane, and forbid to be eaten or offered in sacrifice. [Subnote: Some things connted vncleane in the law of nature & of Moyses. Three causes of this obseruance.] Not as euel of themselues, for euerie creature of God is good, by nature and creation: but this distinction and prohibition was made in the old Testament, for iust causes, as the ancient fathers note specially three. [Subnote: 1. For instruction.] First, for instruction of the people much inclined to idolatrie, God distinguished al beastes, birdes, and fishes into cleane and vncleane, wherby al men might know, that none of them is God. For hovv can anie man of reason (saieth lerned Theodoret. q. 11. in Leuit.) thinck that to be God, vvhich either he abhorreth as vncleane, or offereth in sacrifice to the true God, and eateth therof himself? [Subnote: 2. For exercise of obedience.] Secondly, God commanded this obseruance to exercise his people in obedience, with precepts not Cleane and vncleane. otherwise necessarie, but because he so commanded. As at first he commanded Adam not to eate of the tree of knowledge of good and euel. The transgression wherof brought al mankind into miserie. From which againe Christ by his obedience redemed vs. For obseruation of this law old Eleazarus, and the seuen bretheren with their mother, did geue their liues, rather then they would eate swines flesh, and for the same are glorious Martyrs, as testifie S. Cyprian Epist. 56. ad Thibaritanos. & li. de exhort. Mart. c. 11. S. Gregorie Nazianzen, orat. 20. de Machab. S. Chrysostom. de natiuitate septem Machab. S. Ambrose. li. 1. de officijs. c. 4. & li. 2. de Iacob. c. 10. & 11. and the whole Church celebrating their feast, the first day of August. [Subnote: 3. For signification.] Thirdly and most specially these obseruations were commanded for signification of vertues to be embraced, and of vices or sinnes to be auoided. Such beastes therfore were holden for cleane, and allowed for mans foode, as diuide the hoofe, and ruminate, or chew the cudde, signifying discretion betwixt good and euel; and diligent consideration, or meditation of Gods law: and the beastes which lack those two properties of diuiding the hoofe, and chewing the cudde, or either of them, were reputed vncleane, signifying such men as care not whether they do wel or euel, or do not ruminate, and meditate good things, which they heare or read, forgetting or neglecting, what is taught them. [Subnote: The things holden for cleane signified vertues.] Likewise the fishes that haue finnes and scales, which signifie eleuating of the mind, and austeritie of life, were counted cleane: but those that want either of the same were vncleane and prohibited. [Subnote: The vncleane signified vices.] Also certaine birdes were estemed cleane and allowed to be eaten: others vncleane and forbid. As the Eagle, signifying pride; the griffon, tyrannie; the osprey, oppression; the kire, fraud; the vultare, sedition; al kindes of rauens, carnal voluptuosnes; the ostrich, worldlie cares; the owle, slouth, or dulnes in spiritual things; the sterne, duble dealing; al kindes of haukes, crueltie; the schritch owle, luxnrie; the diuer, gluttonie; the storke, enuie; the swanne, hypocrisie; the onocratal, auarice; the porphirion, selfe wil; the herodian, a bloudie mind; the caladrion, much babling; the lapwing, desolation of mind, or desperation; the batte, earthlie policie; and the like in other birdes, beastes, and fishes. Al agreable to that time, in which (saieth S. Augustin, li. 6. c. 7. cont. Faust.) those things were to be foreshewed, not only in wordes, but also in factes, which should be reueled in latter time; and being now reueled by Christ, and in Christ, the burdenous obseruances are not imposed to the faithful gentiles, to whom yet the authoritie of the prophecie is commended. [Subnote: Christians are not bound to the obseruances of the old law, but to that which they signified.] To the same effect. li. cont. Adimant, c. 15. & li. 50. homil. ho. 45. S. Hierom. in Matt. 15 Origenes, ho. 7. S. Cyril. li. 7. in Leuit. S. Gregorie, in Cant. 7. Procopius in Leuit. 11. Out of whom and others S. Thomas explicateth at large, that which we haue here briefly noted. 1. 2. q. 102. a. 6.

Note return to page 844 The second & third Lessons on Candlemas day.

Note return to page 845 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 Purifie.

Note return to page 846 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.

Note return to page 847 Leprosie making spottes in the skinne of an other colour, signifieth heresie, that mixeth falshood with truth. S. Aug. li. 2. quest. Euangel. c. 40.

Note return to page 848 Sometimes that semeth leprosie, or heresie, which is not: wherof the priest is to iudge. Deut. 17.

Note return to page 849 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. li. 1. ca. 19. et. 20. cont. aduersar. leg. et. prophet.

Note return to page 850 of vvel or riuer, not of a cesterne poole, or marrish.

Note return to page 851 If natural infirmities brought vncle&abar;nes much more lasciuiousnes of the mind. Theod. q. 15. & 20. in Leuit.

Note return to page 852 To make, offer, and sacrifice an hoste, is al one.

Note return to page 853 S. Hierom. (in cap. 5 ad Galat:) vnderstandeth this place of the abominable s&ibar;nes that may not be named.

Note return to page 854 Only once in the yeare the high priest, and no other, entred into Sancta S&abar;ctorum. v. 34. signifying that heauen was not open to anie Sainct, before Christs passion: Heb. 9. v. 8.

Note return to page 855 Praying that al their sinnes may be remitted.

Note return to page 856 Sinnes do so defile the soule that the very holiest of al places is accounted as contaminate therby. Theodo. q. 22. in Leuit. in sine.

Note return to page 857 God so remitteth sinnes to those that are truly peninitent, as that which is carried into a wildernes and neuer returneth.

Note return to page 858 Besides particular sacrifices for euerie oues sinnes, once in the yeare was instituted a general expiari&obar; of al.

Note return to page 859 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 other place, 1. Reg. 7. Elias. 3. Reg. 18. and Dauid also being no Priest. 2. Reg. 24 so S. Aug. explicareth, this text. q. 56. in Leuit.

Note return to page 860 It is then turpitude when the act is vnlawful. But honest in lawful Mariage. S. Aug. li: 3. Locutionum. & li. de bono coniugali.

Note return to page 861 See chap. 20: the difference of punishm&ebar;ts, for violating these lawes in the first and second degree. Also betwen consanguinitie & affinitie, in the same collateral degree.

Note return to page 862

[6] 1. Cor. 5. v. 1.

[6] Act. 17. v. 26. S. Aug. de bono c&obar; iug. c. 1

[6] Aristot. li. 2. Pol..

[6] S. Hiero. quest. Heb. in Gen.

Note return to page 863 [6] 091001386 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 heathen, no man could haue his fathers vvife. [Subnote: Mariage forbid in al degrees in the right line, by the law of nature.] And in the right line God him selfe (who onlie can) neuer dispensed. [Subnote: Secondarily in the first collateral degree of c&obar;sanguinitie.] 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 & diuortijs) 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. [Subnote: Beza belieth Pope Martin.] 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. [Subnote: Al other degrees depend on positiue lawes: which haue bene & maybe altered Proued by Scriptures, and reasons.] 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 Moral and iudicial precepts. 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. [Subnote: First proofe.] VVhich specially they denie. [Subnote: 2 proofe.] 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. [Subnote: 3 proofe.] 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. [Subnote: 4 proofe.] 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. [Subnote: 5 proofe.] 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. [Subnote: Ceremonial & iudicial lawes of Moyses are abrogated by Christ.] 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 murder by death; Exod. 21. v. 12. partly with alteration, as by punishing theift in some countries with death, but not adultrie, which were contrarie in the old Testament, Gen. 38. v. 24. 44. 17. Exod. 22. v. 1. Leuit. 20. v. 10: in like sorte the Church of Christ ordaineth lawes, altereth, & vpon iust occasions dispenceth, in al degrees of consanguinitie and affinitie, not forbid by the law of nature [Subnote: And new are establshed.]

Note return to page 864 The Epistle on VVenesday in Passion weke.

Note return to page 865 These diuersities are not prohibited for them selues, for the ornaments of the tabernacle and of Priests were made of diuers things; but schisme, and al participation with heretikes, and other infidels is forbid. 2. Cor. 6. Dravv not in yoke vvith infidels. Theodoret. q. 27. in Leuit.

Note return to page 866 See Gen. 40. v. 8.

Note return to page 867 Violating this law in anie degree in the right line, either of consanguinitie, or affinitie, or in the first collateral degree of c&obar;sanguinitie, was punished with death; but in the first collateral of affinitie, and in the second collateral degree as wel of c&obar;sanguinitie, as affinitie, with lesse punishment. VVhich sheweth greatter obligation, & greatter sinne, c&obar;cerning the right line, then the collateral; also in the first degree of consanguinitie then in the second; and more in consanguinitie then in affinitie.

Note return to page 868 Violating this law in anie degree in the right line, either of consanguinitie, or affinitie, or in the first collateral degree of c&obar;sanguinitie, was punished with death; but in the first collateral of affinitie, and in the second collateral degree as wel of c&obar;sanguinitie, as affinitie, with lesse punishment. VVhich sheweth greatter obligation, & greatter sinne, c&obar;cerning the right line, then the collateral; also in the first degree of consanguinitie then in the second; and more in consanguinitie then in affinitie.

Note return to page 869 Not for euerie kind of sinne (though euerie one is punishable,) but for the more hainous, & for al together the Chananites were cast out of their land.

Note return to page 870 By the pr&ibar;ce S. Paul. vnderstood the high Priest. Act. 23.

Note return to page 871 Caiphas r&ebar;t his garments (Mat. 26.) c&obar;trarie to this law, malice making him neglect his owne dignitie

Note return to page 872 If such deformities and defectes made men irregular, and vnmete to exercise priestlie function in the old testament, how

Note return to page 873 By these accidental vncleannes, was prefigured the censure of susspension in clergie men.

Note return to page 874 The fourth part. Of feastes, times of rest, & Iubilie. with priuilegies, rewardes & punishments.

Note return to page 875 There were eight seueral, feastes comm&abar;ded by this law (besides the dailie sacrifice) mentioned. Num. 28. & 29. of which onlie seuen are here expressed.

Note return to page 876 1. The Sabbath in memorie that God created al things in six daies & rested the seuenth.

Note return to page 877 2. Pasch in memorie of their deliuerie from Ægypt.

Note return to page 878 3. Pentecost in remembrance of receiuing the law.

Note return to page 879 See chap. 7. v. 14.

Note return to page 880 4. Feast of trumpets, in memorie that a r&abar;me sticking by the hornes was offered by Abraham instead of Isaac.

Note return to page 881 5. Feast of Expiation in memorie of the sinne in worshipping the calfe, and for al sinnes forgotten, or vnknowne.

Note return to page 882 6. Feast of Tabernacles, to rem&ebar;ber Gods protection in the wildernes, where they dwelled in tabernacles 40. yeares.

Note return to page 883 7. Feast of Assemblie and collection in memorie of peace geuen in the land of promise.

Note return to page 884 These feasts were euerlast&ibar;g to the Iewes in their generations, that is, neuer to be altered by them, nor during their state. S. Aug. q. 43. in Exod.

Note return to page 885 [2] 091001392. The festiuities] As other lawes written by Moyses concerning Sacrifices, Sacraments, Degrees hindering mariage, punishments of sinnes, and the like, are partly monl, pertaining to the law of nature, partly ceremonial, or iudicial, which may be altered: so this law of festiuities is partly moral, for that al men are bound to kepe some festiual dayes in honour of God, partly ceremonial, aid so the Sabbath day was kept holie in the old Testament, the seuenth day of the weke, and other feastes, the dayes here prescribed. [Subnote: Festiual daies perteine to the seruice of God.] But these particuar feastes and times are abrogated by Christ, whom Ceremonial and iudicial precepts. they prefigured. In so much that now it is not lawful to kepe them, for it would signifie that Christ were not come, as S. Paul teacheth (Rom. 14. Galat. 4. Colloss. 2. and in other places) and it were plaine ludaisme, and Heresie condemned by the Councel of Laodicia cap. 29. accursing them that Iudaize abstayning that day from vvorkes. [Subnote: It is heresie to kepe the Sabbath holie day.] S. Gregorie also refuteth this heresie, li. 11. Epist. 3 shewing that Antichrist wil embrace it fauouring the Iewes: In place wherof the next day (which we cal sunday) is made a perpetual holie day, by authoritie of the Church, and called dies Dominica our Lords day (Apoc. 1.) And this change the Protestants confesse to be lawful and necessaire, though we haue no other expresse scripture, when, or by whom it was donne, but only that S. Iohn had his reuelation in our Lords day, but by perpetual tradition al Christians know, that the day after the sabbath is our wekelie holie day, in memorie of Christs Resurrection the same day, and in figure of the general resurrection of al men, and of life euerlasting to the blessed. S. Aug. li. 22. c. 30. ciuit. & Epist. 119. c. 15. and S. Hierome Epist. ad Hedib. [Subnote: In place therof we kepe Sunday.] The same reason and authoritie do also warrant the change of other feastes, and institution of new, in honour of God, our Sauiour Iesus Christ, his Mother, and other Sainctes, and in memorie of benefites receiued, as here we see in the old Testament diuers were commanded by God, some also instituted long after Moyses, as by Mardocheus and other Iewes, Ester. 9. and the restauration with new dedication of the altar 1. Machab. 4. obserued by our sauiour Ioan. 10. v. 22. [Subnote: Other feastes also changed, and new instituted by the same authoritie.]

Note return to page 886 Two tenthes of an ephi, that is, two gomors. A gomor of Manna, which is the tenth part of an ephi, sufficied one man for a day. Exod. 16. v. 16. & 36. so that one of these loaues was as much as al the meate which two do ordinarily eate in one day.

Note return to page 887 This Law designing equalitie, was to put a limite, not to enforce to reuenge, for the partie damaged, if he would, might remitte al or part. S. Aug. li. 19. c. 25. cont. Faustum.

Note return to page 888 Of sounding with tr&ubar;pets, which is pleasant & ioyful, cometh the name of Iubilie: the effect of it is remission of al bondes, restauration of former libertie, and recouerie of enheritáce. In the old Testament of t&ebar;poral things in the new of spiritual, praefigured therby: as remissi&obar; of sinne; deliuerie fr&obar; bondage therof; recouerie of grace; and preparation to eternal glorie.

Note return to page 889 Iewes for their adu&abar;tage hold it lawful, to take vsurie of strangers, not obseruing that it is also commanded often in scripture, not to afflict, but to loue strangers. Exod. 22. 23. Leuit. 19

Note return to page 890 Heretikes holding their corrupt course, wil nedes haue an image of Christ, or Sainct, to be the grauen thing, which is forbidden in holie Scriptures: & therfore falsly translate, Pesel a grauen image where in dede it signifieth an image, picture or purtrature of an idol. that is, a grauen idol. So here as in other places, it is forbid to make an idol, or similitude, of anie idol.

Note return to page 891 This extreme famine fel vpon some of them in Samaria. 4. Reg. 6. vpon others in Hierusalem 4. Reg. 25. most specially wh&ebar; they were besiged by Titus. Iosephus li. 7. c. 6. de bello Iudaico.

Note return to page 892 Iacob is first here named, because he had no other children but this people, for Isaac was also father of the Idumeans, and Abrah&abar; moreouer of the Ismaelites and Madianites, and because the great promises made to Abraham and Isaac pertained only to the Israelites. Theodoret. q. 36. in Leuit.

Note return to page 893 The church neuer wholly decayeth.

Note return to page 894 The fifth part. Of vowes and Tithes.

Note return to page 895 Because no other but the tribe of Leui could serue about the tabernacle, and yet others might desire to serue there, they might insteed therof geue a price: & haue the reward of their good wil.

Note return to page 896 The thing that is vowed, if it may be performed, pleaseth God better, then a change.

Note return to page 897 A sicle was about 15. d obolus three farthinges.

Note return to page 898 A vow made approued and consecrated to God, can not be changed by anie man, Theoret. q. vlt. in Leuit.

Note return to page 899

[26] Xam. 6. 30. Deut. 23. Psal. 21. 49. 75. 115. 131.

Note return to page 900 [26] 0910014026. The first borne.] God here forbiddeth to vow the first borne, and geueth the reason, for that they are the Lordes, shewing that those things, wherto we are already bound, are not properly matter of vow. [Subnote: Vowes are properly of things not commanded.] But a vowe properly is a religious promise voluntarily made to God, of a good thing, vnto which we were not bound. And that the same is verie gratful to God, appeareth not only in this chapter, and in manie other places of Moyses law, but also in the law of nature Gen. 28. [Subnote: And are gratful to God.] Iacob vowed, and God accepted therof. Gen. 31. v. 13. And the royal Prophet in diuers Psalmes pertaining to the new Testament commendeth vowes. It is certaine also & manifest. 1. Tim. 5. that widowes did lawfully vowe chastitie in the primitiue Church: and such as did afterward breake the same, did violate their promise to God. [Subnote: Also in the new Testament.] Innumerable also most lerned and most godlie fathers, haue euer from Christs time both taught and practised religious vowes, of obedience to superiors, who otherwise had no authoritie ouer them, and of perpetual chastitie, and voluntarie pouertie. It is likewise, and continually hath benne, a most common practise in the Church, to vow other good workes of pietie, as to visite holie places, to build Churches, Collegies, Hospitals, and the like, being no way bound therto but of mere deuotion. See Annotations. 1. Tim. 5.

Note return to page 901

Epist. ad Paulin.

qq. in Num. Exod. 40 Leuit. 1. Num. 1.

Chap. 1 v. 26. Chap. 3. v. 4, 18. Chap. 2. 10

Chap. 11, 12, 13, 14.

Chap. 16, 20. v. 5, 6, 15.

Chap. 17, 19, 27, 28, 29, 30.

Chap. 21, 22, 23, 24, 25, 31, 32, 33.

Chap. 34, 35, 18, 35, 36.

Note return to page 902 Mysteries c&obar;teined in these histories.

Note return to page 903 The contents according to the letter.

Note return to page 904 VVicked life draweth to Idolatrie.

Note return to page 905 Three partes of this booke.

Note return to page 906 The first part. Of those which are n&ubar;bred of the 12. Tribes fitte for warre, & of the Leuites designed to serue the Tabernacle.

Note return to page 907 Coming into Ægypt they were but 70. Exo. 1. increased in 216. yeares vnto 603550. not counting the tribe of Leui, nor wemen, nor anie vnder 20. yeares, nor old men vnable to goe to warre.

Note return to page 908 Al other tribes were in respect of seruing about the tabernacle called strangers. S. Aug. q. 3. in Num.

Note return to page 909 As none but Leuites might serue in the tabernacle: so none but of Aarons stock might do the office of Priesthood.

Note return to page 910 One chiefe Monarch in the Church to whom al other Superiors are subordinate.

Note return to page 911 Moyses is stil counted, and hath chiefe place and office among the Priestes, which were absurde, saieth S. Augustin (in Psal. 98.) if he were not a priest.

Note return to page 912 The sonnes of Moyses were with him so long as he liued, but after his death they serued the Priests, as other Leuites did, and were numbred with the Caathites. 1. Paral. 23. v. 12.

Note return to page 913 This number exceedeth the other by reas&obar; that 300. Leuites are omitted in the general summe, otherwise the number of Israelites should exceede the first borne, by 27. See the Annotation.

Note return to page 914 [39] 0910014139. Tvventie tvvo thousand.] Immediatly before were numbered of Gersonites (v. 22.) 7500. of Caathites (v. 28.) 8600. and of Merarites (v. 34.) 6200. which make in al 22300. [Subnote: VVhy 300. are omitted in the total summe of the Leuites.] VVhy then are 300. left out of the total summe? especially seing by and by (v. 43.) a smaler, and other odde numbers of 273. are expressed, and therupon inferred (v. 46.) that the first borne of the Israelites did so much exceede the Leuites. VVheras if the whole number of Leuites had bene also expressed in the general summe, as it is contained in the three particular summes, the Leuites should exceede the first borne of Israelites by the number of 27. For answere to this difficultie, some suppose that the first borne of the Leuites were iust 300. and therfore so manie supplying only their owne places, there remained iust twentie two thousand to supplie the places of the first borne of other Israelites, and so the Leuites were fewer then those for whom they were taken vnto Gods seruice, by the number of 273. But that the first borne of Leuites were neither more nor fewer then 300. is not euident by the text. Howsoeuer therfore this doubt be solued, sure it is, by S. Hieroms iudgement (cited in the argument) that these numbers are mystical. [Subnote: Perfect numbers signifie perfection.] And the iust number of 22. thousand Leuites may signifie (saieth Origen, homil. 4. in Num.) perfection, required in those that are designed to the particular seruice of God; as there be also iust 22. Hebrew letters; and 22. Patriarches from Adam to Iacob, from whom the Israelites descended.

Note return to page 915 In this case it was necessarie for the priests to enter in, where otherwise none entered but the high Priest, and that but once in the yeare. And al being foulded vp, others also entered to carie it away. v. 15.

Note return to page 916 See that by your negligence those that are next vnto you incurre not offence, for so none shal be excused.

Note return to page 917 Stil by the lesse (saieth Theodoret) God instructeth in the greatter. q 8 in N&ubar;. If therfore lepers were cast out of the campe, how much more iustly are heretiques cast out of the Church?

Note return to page 918 God ordained this law, and miraculously concurred therin, to auoid wiuesslaughter, vp&obar; vehement ielosie. Theod. q. 10. in Num.

Note return to page 919 about the eight part of our pck.

Note return to page 920 VVater sanctified by special rites is called holie water, and serueth to holie vse. chap. 8. v. 7. c. 19. v. 9.

Note return to page 921 The water wheron the priest laide curses to light on the woman if she were guiltie.

Note return to page 922 [7] 091001427. Shal confesse their sinne.] General confession (such as Protestantes make) sufficed not here for purging sinnes: but whosoeuer transgressed anie of Gods commandments, were bound by this diuine positiue law, to confesse expresly and distinctly their sinne, which in particular they had committed. [Subnote: Particular confession of sinnes, & satisfaction, required by the law of God.] Also to make restitution, if wrong were donne to anie other, with a fifth part aboue the principal. And for further satisfaction to God they must offer sacrifice. Al which did plainly prefigure & foreshew the necessitie of particular confession of sinnes, and satisfaction, in the Sacrament of Penance, instituted by Christ. Ioan. 20.

Note return to page 923 VVhen Samson was depriued of these haires he lost his streingth Iudic. 16.

Note return to page 924 A special and determinate forme of blessing.

Note return to page 925 VVhen the priest vttereth the wordes God geueth the effect.

Note return to page 926

[2] S. Aug.q.52. in lib Iudic.

Note return to page 927 [2] 091001432. VVil consecrate themselues.] To such as of their owne accord, would bind them selues by vow to certaine thinges not c&obar;manded, God prescribeth a Rule containing three special obseruations; not to drincke wine, or anie thing that may make drunck; not to cut their haire; and not to touch a dead corps. [Subnote: God prescribed the rule of Nazareites, & the rites of their consecration.] He appointeth likewise rites in making this profession, and calleth the professed Nazareites, that is, segregated or separated from the ordinarie state of people; though it was, for most part, but for a time, to be limited by the parties them selues, and in some perpetual, as in Samson. Iudic. 13. Now vvhat do Nazareites signifie, saith S. Gregorie (li. 33. c. 23. Moral.) but those that abstaine, and containe voluntarily from things oshervvise lavvful? [Subnote: The same was a figure of vowes both temporal and perpetual.] As from eating flesh, either for certaine daies and times, or altogether; from Mariage; from proprietie in worldlie goodes; and the like.

Note return to page 928 Of great reuerence they caried the arke, and propitiatorie, and the holie vessel ordinarily vpon their shoulders, yet the same were sometimes caried on waines. 2. Reg. 6.

Note return to page 929 This water was mixed with ashes of a redde cow sacrificed without the campe. chap. 19.

Note return to page 930 Aaron hauing receiued the Leuites, pres&ebar;ted them to God, and so addicted them to their designed offices.

Note return to page 931 By touching the dead. S. Aug. q. 15. in Num.

Note return to page 932 God answered by a voice framed by an Angel from the propitiatorie. chap. 7. v. 89.

Note return to page 933 The second part. Of diuers impediments, which happened to the Israelites, and renouation of sundrie precepts, in their iorney from the desert of Sinai to the campe of Moab.

Note return to page 934 Before the whole multitude, plaine and necessarie pointes of doctrine must only be vttered, but before the lerned and wiser sorte, higher mysteries may be treated and taught. Theod. q. 15. in Num.

Note return to page 935 Either this Hobab was otherwise called Raguel, Exo. 2. and also Iethro, Exo. 3. and was father in law to Moyses, or els he was sonne of the same Raguel, and brother in law to Moyses.

Note return to page 936 cognato vel affini.

Note return to page 937 Moyses meaneth, that wh&ebar; by the cloud. and piller of fire (their special guides) the people should come to new places, this Madianite his allied might direct them, where to finde best pasture, water and like commodities, nere to them.

Note return to page 938 Besides general prayers for al purposes, some are composed, and applied for special times and occasions.

Note return to page 939 These were Ægyptians that parted out of their countrie with the Israelites, and now murmuring drawe others by example to the same sinne.

Note return to page 940 Prayers of holie men are with submission of their willes to Gods wil, either expressed or implied.

Note return to page 941 God imperted of the same spirite to these Ancientes, wherof he had geu&ebar; to Moyses, that they might haue so much helpe of grace as pleased God, and Moyses haue neuerthelesse. S. Aug. q. 18. in Num.

Note return to page 942 Gods grace sometimes preuenteth the ordinarie meanes. Theodoret. q. 21. in Num.

Note return to page 943 By this example and figure S. Paul sheweth that al shal not be saued, which are baptised, & communicate in the same faith & Sacraments, but those only which also please God in their workes. 1. Cor. 10.

Note return to page 944

[1] Exod. 2.

Note return to page 945 Madianites were also called Æthiopipians. S. Aug. q. 20. in Num.

Note return to page 946 The Holie Ghost forced Moyses to vtter his owne praise, which of him self, he desired not.

Note return to page 947 Aaron was not publikly punished, lest therby he had bene made c&obar;temptible to the people, but was otherwise chatised.

Note return to page 948 Changing of his name literally imported the great office of chiefe Duke vnto which he was designed mystically prefigured our Lord Iesvs, for it is the same name in Hebrew, and signifieth Saviovr. Theod. q. 25. in Num.

Note return to page 949 Pretending falsly that the Land had an vnwholsome ayre, deuouring the inhabit&abar;tes, & not possible to be obtained by reas&obar; of the gyants, couertly they detracted fr&obar; Gods powre, or his good wil towards them, who had promised the same. And therfore he gaue it to their children, but not to these seducers and murmurers. chap. 14. v. 23, 29.

Note return to page 950 These murmurers had their wish, to their owne punishm&ebar;t. chap. 14. v. 29. 26. v. 64.

Note return to page 951 It is so absolutly necessarie in euerie communitie to haue one Superior of al, that verie mutiners themselues do euer choose such a one, & cal him, the Electo.

Note return to page 952 After the sinne is forgeuen, yet punishment remaineth to be inflicted.

Note return to page 953 Although grace be first geu&ebar; without desert: yet good workes done by grace do merite reward. S. Aug. de Grat. & lib. arb. c. 6.

Note return to page 954 Temporal punishment laid vpon the children for their fathers sinnes, is for their owne spiritual good. S. Aug. Epist. 75. ad Austum.

Note return to page 955 Though sinnes wittingly committed, proced&ibar;g of pride and contempt of Gods commandment, could not be pardoned by the law: yet such may also be remitted through true repentance. S. Aug. q. 25. in Num.

Note return to page 956 Seueritie is vsed towardes those that know&ibar;g Gods wil do contrarie. Luc. 12. v. 47.

Note return to page 957 The Iewes in Christs time hypochritically enlarged these fringes, for vaine shew of holines. Mat. 23.

Note return to page 958 So Luther (li. de abrog. Missa) and other enimies of Ecclesiastical Hiererchy, wil haue no proper Priesthood in the Church of Christ because al Christians are called a holie priesthood. 1: Pet. 2 and Priestes. Apoc. 1.

Note return to page 959 Those that touch things perteining to impietie, or depart not from the tabernacles of schismatikes are inwrapped in their sinnes: much more to goe vnto heretical Synagogues is condemned. See S. Cyprian. li. de lapsis. Parag. 5.

Note return to page 960 Moyses proued before by miracles, (Exod. 4.) that he was sent of God: and now he proueth againe by miracle, that he and Aaron, and not these schismatikes were called and sent by God to gouerne his people.

Note return to page 961 Aaron being already established high Priest, God againe confirmeth in Eleazar the progenie of priestlie succession, in Aarons stock, and not in other Leuites. S. Aug. q. 30. in Num.

Note return to page 962 This multitude did only in wordes fauour schismatikes, what iudgem&ebar;t then remaineth to those which in external actes participate with heretikes?

Note return to page 963 [2] 091001442. Rose against Moyses.] By this most famous Schisme and terrible punishment therof, al are warned to kepe order, vnitie, and peace within the Church of God; and in nowise to communicate with heretikes, or schismatikes in the act of heresie or schisme. [Subnote: This historie & others were writt&ebar; for our admonition. 1. Cor. 10. Core and his c&obar;plices were not heretikes, but only schismatikes.] A necessarie admonition especially in such times and places as we liue in, and see greater breaches made from ordinarie and lawful Pastors, then this was. For as S. Ignatius wel noteth (Epist. 3. ad Magnatianos) Core Dathan and Abiron impugned not directly the law, but resisted Moyses and Aaron: Yet were they and manie thousandes with them, seuerly punished for their conspiracie. S. Cyprian (lib. 1. Epist. 6) obserueth the same, saying: Core Dathan and Abiron acknowledged the same God with Aaron and Moyses, liuing vnder the same law and religion, and inuocated one true God, yet because, passing the appointed ministerie of their owne place, opposite to Aaron (who by Gods fauour and ordinance had receiued lawful Priesthood) they tooke vpon them to sacrifice, they were forthwith punished by God for their vnlawful attempts: neither could their sacrifices irreligiously and vnlawfully offered against Gods ordinance be ratified, nor profite them at al. thus teacheth S. Cyprian the glorious Martyr. [Subnote: God accepteth not sacrifice done against his ordinance.] And the text is clere, that they were neither Idolaters nor Heretikes, but the chiefe of them being Leuites, of the familie of Caath, (who were nerest in kinred, and in office to the priests) and other principal men of diuers tribes, enuying the superioritie of Moyses and Aaron, and that priesthood was established only in Aarons progenie, arrogated to themselues the office of priests and offered incense, further pretending, for vpholding their schisme, that there should be no Superior at al aboue the holie people of God, which albeit they did not beleue, yet therby they drew the multitude to fauour and folow them. [Subnote: God by speedie punishm&ebar;t preuented heresie, wherto al schisme tendeth.] But God deciding this debate, to take away the contradiction, made the earth to open, and swallow vp those that first refused to obey Moyses, with their tabernacles and substance; and fire from heauen to consume two hundred and fiftie which offered incense; and fourtene thousand seuen hundred of the common people, for imputing to their Superiors the destruction of the sedicious, were also consumed with fire, raging amongst the whole multitude, til Aaron sent by Moyses, and offering incense Aarons rodde. appeased Gods wrath, and saued the rest. And wil anie Christians, (that know they haue immortal soules, and that God is a iust Iudge) thincke to escape with lesse damnation, who for anie worldlie gaine, fauour, or feare, yeld their bodilie and personal presence at seruice or sermon of heretikes, or anie way communicate with heretikes in practise of heresie? [Subnote: Not only the authores of wickednes, but al that consent, much more that cooperate, are vvorthie of death. Rom. 1.]

Note return to page 964 For more satisfaction to the whole people God confirmeth Aarons authoritie by a new miracle. v. 10.

Note return to page 965 The rodde signified the B. Virgin mother; and the

Note return to page 966 deformati, fully formed.

Note return to page 967 almondes Christ, to wit, the vtter pill his humanitie, the shel his crosse, the kernel his diuinitie; VVho pacified by the bloud of his crosse, al thinges in earth and in heauen. Collos. 1. S. Aug. ser. 3. de temp.

Note return to page 968 [8] 091001458. Aarons rodde] This rodde without roote, neither it self planted, nor anie liue branch ingraffed therin, al drie without iuyce or moisture, bringing forth buddes, flowers, and fruite, was a figure that our B. Ladie should beare a sonne, and remaine a Virgin. [Subnote: Example of one miracle proueth the possibilitie of an other.] And this example euidently demonstrateth that she could so do, it being no more contrarie to nature, that a virgin should conceiue, and beare a child without losse of virginitie, then that the drie rodde should bud and beare fruite, without ordinarie concourse of nature. S. Aug. ser. 3. de temp. S. Greg. Nissen. de natiuit. Dom. S. Bernard. ho. 2. in Euang. Missus est.

Note return to page 969 Oza was slaine for touching the arck 2. Reg. 6.

Note return to page 970 This couenant of first-fruites and other rights geuen to the Priests shal be perpetual, as salt is in euerie sacrifice. Leuit. 2.

Note return to page 971 Punishable with death.

Note return to page 972 The same things faith S. August. (q. 33.) and Theodoret (q. 36. in Num) which were shadowed and prefigured in the old Testament, are reueled and manifested in the New. And this special sacrifice prefigured diuers particular things in Christs Passi&obar;.

Note return to page 973 [a] His bodie of Adam signifying redde earth

Note return to page 974 [b] At the age of 33. yeares

Note return to page 975 [c] Alwayes most pure from sinne.

Note return to page 976 [d] Free from al bondage.

Note return to page 977 [e] Crucified without the gate of Hierusalem.

Note return to page 978 [f] Al Sacram&ebar;ts haue their vertue of Christs bloud.

Note return to page 979 [g] From the sole of his feet to the toppe of his head al wounded, with the whip pes, crowne, nailes. &c.

Note return to page 980 [h] VVood of the crosse brought life to the world.

Note return to page 981 [i] Liuely heate of so infinite charitie dissolueth the coldnes of death.

Note return to page 982 [k] Christs suffering an ex&abar;ple that we must also sustaine afflictions.

Note return to page 983 [l] Those that procured, or cooperated to Christs death were polluted with sinne.

Note return to page 984 [m] Ioseph and Nicodemus buried Christ.

Note return to page 985 [n] His sepulcher was glorious.

Note return to page 986 [o] Those also that buried him, neded cleansing by his Passion, not for that work. but for their sinnes.

Note return to page 987 [p] The old law did not remitte sinnes but the new.

Note return to page 988 [q] Baptisme in the name of the B. Trinitie

Note return to page 989 [r] without which no other Sacram&ebar;t auaileth.

Note return to page 990 The Epistle on friday in the third weke of Lent.

Note return to page 991 The rock signified Christ, the rodde his Crosse. S. Aug. q. 35. in Num.

Note return to page 992 By this the crosse is more euidently signified, which was made of two peeces of wood. S. Aug. ibidem.

Note return to page 993 Not doubting of Gods powre, but supposing it vnmete, that God shold stil worke miracles for so stubborne a people, they did not speake to the rock, as they were c&obar;manded, but chiding the incredulous multitude, spake to them ambiguously, & so by occasion of others sinne, also offended, and for the same were punished. See. Deut. 1, v. 37 3, v. 16. & 4, v. 21. S. Aug. q. 19. Theod. q. 38. in Num.

Note return to page 994 Mourning the dead was long before this obserued by tradition. Gen. 23. 50.

Note return to page 995 God forbidding images of idols, yet commandeth to make an image for a good purpose.

Note return to page 996 Christ expoundeth this erecting of the brasen serpent, of him self to be crucified. Ioan. 3.

Note return to page 997 As the Ægyptians were drowned in the sea; so the Amorrheites were oppressed by the rockes falling vpon them, & the waters caried their carcases into the valley of Moab.

Note return to page 998 He consulted his false god, whom he serued, & called him the Lord, not knowing our Lord God almightie. Theodoret. q. 40. Procopius. in Num.

Note return to page 999 God our Lord answered him, not suffering the diuel to speake in this case.

Note return to page 1000 Being sufficiently informed before, for worldlie lucre he demandeth againe, & God for his punishment letteth him goe: but suffereth him not to curse, nor speake euil of the Israelites, but c&obar;trariwise to prophecie much good, which should come vnto them.

Note return to page 1001 Nothing is here to be more merueled (sayeth S. Augustin) then that he was not afraide wh&ebar; he heard his asse speake vnto him. But being accustomed to such monstruous things he replied familiarly, nothing therwith astoonished.

Note return to page 1002 Yet seing an Angel, he fel downe terrified, and adored him. q. 48. in Num.

Note return to page 1003 Balaam knowing him to be an Angel that appeared, neither adored him with diuine honour as God, nor with ciuil, as a mortal man, but with religious honour, lesse then diuine, & more then ciuil. See Exod. 20.

Note return to page 1004 God sometimes maketh false prophetes to vtter a truth, because preiudicate mindes do rather geue eare to such, th&ebar; to true prophetes. Theod. q. 45. in Num.

Note return to page 1005 Before the diuel would curse Gods people he required sacrifice; which being offered yet he could not worke his malice. For by Gods commandm&ebar;t (saith S. Hierom. de mans. 42.) Israel is blessed, cursing turned into praise and Gods voice is heard sounding from a profaine mouth.

Note return to page 1006 Heretikes, & other infidels desire sometimes to die in state of Catholiques, though they wil not liue as they do. S. Greg. li. 33. c. 27. Moral.

Note return to page 1007 likenes of idol.

Note return to page 1008 VVhen Infidels can not draw others to false worship, or cursing, they are content that men professe no God, not religion at al.

Note return to page 1009 The spirite of prophecie came more vpon him, but not grace iustifying: Manie do prophecie, and cast out diuels, and worke other miracles, and yet be d&abar;ned Mat. 7. v. 22.

Note return to page 1010 In some sort this prophecie was fulfilled in King Dauid. 2. Reg. 5. 8. & seq. but perfectly in Christ the bright, and morn&ibar;g starre. Apoc. 22. To whom not anie one, or manie, but in general al nations are geu&ebar; for inherit&abar;ce, and the endes of the world, in possession. Psal. 2. Act. 1. v. 8.

Note return to page 1011 Not to his countrie, but to his place of abode among the Madianites: for there he was slaine shortly after. chap. 31. v. 8.

Note return to page 1012 Balaam gaue this diuelish counsel to allure men by bellichere and lecherie vnto idolatrie. chap. 31. v. 16. And euen so Heretikes drawe manie in these daies to heresie. See Apoc. 2. v. 14.

Note return to page 1013 By assistance of the princes hang the idolaters. v. 5.

Note return to page 1014 Either Phinees was one of the Iudges, and so an example for such Magistrates to do iustice; or he had a particular inspiration, which is no warrant for priuate men, to do the like. For by Catholique doctrin, killing of men is neither allowed, nor excused but wh&ebar; it is done by publique authoritie, or by mere casualitie, against the killers wil. Catechis. Rom. p. 3. c. 6. q. 5. D. Tbo. 2. 2. q. 60 a. 6.

Note return to page 1015 Gods wrath being pacified by extirpation of the old bad people, the new progenie is numbered which shal possesse the promised land S. Hierom. de Mans. 42. to. 3.

Note return to page 1016 They were retained in the ayre, til the earth broken vnder them was closed againe.

Note return to page 1017 Amram maried his aunt: which sheweth that the second degree in consanguinitie is not for bid by the law of nature; though it was after prohibited by a positiue law. Leuit. 18.

Note return to page 1018 For the general murmuring, wherof al the people were guiltie. cha. 14. v. 29.

Note return to page 1019 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.

Note return to page 1020 Varietie of Sacrifices for diuers times.

Note return to page 1021 1. Euerie day wise.

Note return to page 1022 2. On the Sabbath day.

Note return to page 1023 3. The Neomenia, or new moone.

Note return to page 1024 4. Pasch, or Phase.

Note return to page 1025 5. Pentecost.

Note return to page 1026 6. Feast of Trumpets.

Note return to page 1027 7. Feast of Expiation.

Note return to page 1028 For remissi&obar; of sinnes the penitents did cooperate by penal workes of fasting and abstinence, from euen vntil euen. Leuit. 23. v. 32. S. Aug. q. 57. in Num. Theod. q. 32. in Leuit.

Note return to page 1029 8. Feast of Tabernacles.

Note return to page 1030 9. Feast of Assemblie, and Collection.

Note return to page 1031 He that voweth abstinence from a thing lawful, maketh it vnlawful to him selfe by his vow. S. Aug. q. 56. in Num.

Note return to page 1032 In this case God wil not impute it to her for a s&ibar;ne. S. Aug. q. 58.

Note return to page 1033 By afflicting of the soule it, here vnderstood, restraining sensual delectation. S. Aug. q. 57. in Num.

Note return to page 1034 The husb&abar;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.

Note return to page 1035

[6] 6. Aug, q. 57. in Num.

Note return to page 1036 [6] 091001466. Shal be frustrate] Vowes, which fathers and husbandes could frustrate? in their daughters and wiues, must needes be ment of things not commanded by God. [Subnote: Vowes of things not commanded.] For it was not in their powre to dispence in Gods precepts. As for example, touching the feast of Expiration, it was not in the arbitrement of fathers and husbandes (as here it was v. 14.) whether their daughters and wiues should fast or no: but was absolutely saied: (Leuit. 23. v. 29.) Euerie soule that is not afflicted (that is, which fasteth not) this day, shal perish out of his people. And so in other precepts were necessarie obligations. Besides which it is gratful also to God, that his seruantes bind them selues to other good workes, wherto they are not otherwise bound.

Note return to page 1037 VVith wh&obar; he sinned, with them he was also iustly punished.

Note return to page 1038 These wemen bringing imagies of Beelphogot, caused the Israelites to offer sacrifice to him, before they should committe fornication with them.

Note return to page 1039 In more detestation of the parents sinne, God c&obar;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.

Note return to page 1040 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.

Note return to page 1041 These remouings, 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 Fabiol.

Note return to page 1042 Danger to those that destroy not infidelitie, and al enormious sinnes, which dwelt in their soules before their conuersion.

Note return to page 1043 [1] 091001471. Moyses and Aaron.] Moyses by whom the Law was geuen, and Aaron in whom Priesthood was established, signified good workes, and the right worship of God. [Subnote: Two handes which worke saluation.] Of which (saieth S. Hierom) each one needeth the other. For neither doth it profite thee to exercise vertues vnles thou knowest thy Creator: nor the worshiping of God auaileth thee to saluation, vnles thou fulfil the precepts of thy Maker. By these two handes, as with two Seraphims we breake out into confession of the holie Trinitie, saying: Holie, holie, holie Lord God of hoastes. Epist. ad Fabiol de 42. Mans.

Note return to page 1044 Otherwise called the dead sea, where Sodom and Gomort had stood.

Note return to page 1045 A mountaine so called of the multitude of scorpions, which were in it.

Note return to page 1046 Mediterraneal sea, called great in respect of the lakes in the holie Land.

Note return to page 1047 Mount of Libanus.

Note return to page 1048 Yet not before sentence of death. v. 12. & 24. S. Aug. q. 65. in Num.

Note return to page 1049 Mystically this signified, that the way to true life was not open before Christs death. Theodor. q. 51. in Num. S. Greg. ho. 6. in Ezechielem.

Note return to page 1050 Al were not bound by this law to marie; but al that would marrie must contract within their owne tribe.

Note return to page 1051

[4] Luc. 1. v. 36.

Note return to page 1052 [4] 09100148

4. Distribution of lottes] By reason of two former lawes, the one (Leuit. 25.) prouiding that inheritance of landes should not be sold, nor otherwise alienated, but vntil the Iubilee yeare, and then returne to him, or his heyres, to whom it pertained before; the other (Num. 27.) ordaining that for lack of a sonne, daughters should enherite; this difficultie did rise; in case an enheretrixe did marrie a man of an other tribe, her landes by that meanes should passe from tribe to tribe, and not be restored in the Iubilee yeare. [Subnote: Restrant in Mariages also for a temporal cause.] For auoiding of which inconuenience a further law is made, that none shal marrie out of their owne tribe.

Neuerthelesse the tribe of Leui made mariages with the tribe of Iuda: as appeareth by that Zacharie the priest married Elizabeth cosin to our B. Ladie of the tribe of Iuda; though in the old Testament there is no such expresse dispensation, nor explication of the law, but by tradition was holden for lawful and practised by so holie a man as Zacharie. [Subnote: Tradition] And not without mysterie (as S. Augustin noteth li. 2. c. 2. de consen. Evang.) for that Christ the Annointed of God, was prefigured by the annointing of Kings, and Priests, and borne of the royal and priestlie tribes, being both a King and a Priest. [Subnote: Christ a King and a Priest.]

Note return to page 1053

S. Aug. q. 49. in Deuteron.

et princ, Deutero.

Mans. vls.

Chap. 2, 4, 12, 27, 31, 34.

Note return to page 1054 This booke is a repetition, explication, and suplement of the Law.

Note return to page 1055 It prefigured the Gospel.

Note return to page 1056 Conteineth fiue partes.

Note return to page 1057 The first part, A repetition of Gods benefites, the peoples ingratitude, and punishment.

Note return to page 1058 God so helpeth his servuantes, that they also must cooperate. S. Aug. q. I. in Deut.

Note return to page 1059 Difference of sinnes.

Note return to page 1060 God is also angrie with his good seruantes, and punisheth th&ebar; temporally, for smal sinnes. S. Aug. q. I. in Iosue.

Note return to page 1061 These were men of very great stature, but not equal to the giantes before the flould.

Note return to page 1062 By this we are instructed to fight aga&ibar;st infideles, but not without special cause against christians, signified by the childr&ebar; of Lot and Esau.

Note return to page 1063 The Idumeans once denied them passage Num. 20. v. 20. but afterward granted therto.

Note return to page 1064 God permitted him for his former sinnes, to indurate him selfe. See Exod. 7. v. 3.

Note return to page 1065 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.

Note return to page 1066 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.

Note return to page 1067 See Num. 20. v. 12.

Note return to page 1068 The second part. A repetition & explication of the law.

Note return to page 1069 To kepe Gods c&obar;mandments is counted by al nations the most excellent wisdome.

Note return to page 1070 Here and in other places it is manifest that the commandments, called the Decalogue, are iust tenne.

Note return to page 1071 Venial and least sinnes passe not with out temporal punishment.

Note return to page 1072 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.

Note return to page 1073 Conuersion of the Iewes in the end of the world.

Note return to page 1074

[2] Brentius K&ebar;nisius Caluin.

Note return to page 1075 [2] 091001492. You shal not adde.] Moyses can not meane, that no more should be written, nor commanded; for then the last chapter of this booke, and the rest of the Bible should not haue benne written after his death; neither ought the Priestes or Prophetes to haue commanded anie thing not expressed in the law. [Subnote: As other Scriptures are included in the law, so also Traditi&obar;s are conteined in the Scriptures.] And wheras Protestantes say that al other Scriptures are included in the lawe, or pertaine to the explicati&obar; or performance therof: we also answer that vnwritten Traditi&obar;s both in the old and new Testament are likewise implied, included, or perteine to the explication or performance of the law. For euen as the written doctrin of the Prophetes, yea and of Chtist, and his The tenns commandmentes. Apostles, in general is conteined in the law of Moyses, so also are certaine fastes, feastes, rites, ceremonies and other traditions proued and confirmed by general speaches and axiomes written in holie Scriptures, as by our Sauiours wordes to his Apostles Luc. 10. He that heareth you, heareth me. S. Paules to other Christians (I. Cor. 10.) other things vvhen I come I vvil dispose (2. Thess. 2.) Hold the traditions vvhich you haue lerned: and the like. VVherupon S. Augustin Li. 1. cont. Crescon. c. 33. geueth this rule, that albeit an euident example can not be produced of holie Scripture, yet the truth of the same Scriptures is holden by vs, vvhen vve do that pleaseth the vvhole Church, vvhich the authoritie of Scriptures commendeth. [Subnote: The Church, commended by Scriptures, approueth Traditions.] The same he teacheth. Epist. 80. and in manie other places. So do S. Epiphanius in compend. fidei Cathol. S Hierom. Dialog. cont. Lucifer. c. 4. S. Chrysost. ho. 4. in 1. Thossal 4. S. Basil. de Spiritu Sancto, c. 39. S. Ireneus li. 3. c. 4.

Note return to page 1076 It is not ynough to beleue only, or to know the commandments, but necessarie also to fulfil them in vvorke.

Note return to page 1077 The title of mediator lawfully ascribed to Gods lieutenant in earth.

Note return to page 1078 Coueting an 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.

Note return to page 1079 [8] 091001508. Thou shalt not make.] If our aduersaties would quietly consider the coherence of the holie text, they might easely see, that this prohibition of making, and worshipping the similitude of anie creature, perteyneth to the former sentence: Thou shalt not haue strange goddes: more particularly forbidding either to make Idoles, or to worship such as others make; and that with commination, because our Lord is a ielous God, and wil not suffer his honour to be geuen to anie creature. [Subnote: Images of Idols forbid, but not of other things.] But other Images were made in the old Testament, by Gods commandment, and likewise Images of Christ and his Sainctes are lawful and profitable among Christians. as before is noted. Exod. 20.

Note return to page 1080 Some adoration agreeth to creatures, but seruice of Latria to God onlie. S. Aug. q. 61. in Gen.

Note return to page 1081 Not withstanding this commination, God oftentimes differreth punishment, expecting the sinners repentance.

Note return to page 1082 Gods promises c&obar;ditional, if his people serue him.

Note return to page 1083 God is able to make foode of what he please, or to sustaine men without meate.

Note return to page 1084 A serpent lesse then a scorpion, making those whom he byteth to die of thirst Solinus in polyhist. cap. de Africa.

Note return to page 1085 Holie Scripture vseth the figure Hyperbola, folowing the vulgar maner of speak&ibar;g as wel to helpe the vnderstanding, as to moue affecti&obar; in great and extraordinarie things.

Note return to page 1086 The similitude of a calfe and called it their god. Exod. 32.

Note return to page 1087 This Mosera where Aaron died, is more commonly called Hor. Num. 20. & 33.

Note return to page 1088 VVhen iust cause requireth an oath it must be made in the name of God, not of false goddes.

Note return to page 1089 Raine after feeding and before haruest signifieth Gods grace first stirring vp the soule, and assisting the same to the end.

Note return to page 1090 The second lesson in Masse on Imber Saturday in Lent

Note return to page 1091 God worketh, and we cooperate, for he taketh not away, but helpeth freewil. S. Aug. q. 15. in Deut.

Note return to page 1092 Peculiar place appropriate to Gods seruice.

Note return to page 1093 In the desert they could not obserue the ceremonies of the Law: but comming to rest they were bound to kepe al one sette forme of holie rites.

Note return to page 1094 [32] 0910015132 That only do to our Lord.] VVheras the Gentiles offered their sonnes and daughters (v. 31.) and other abominable sacrifices to Idols, God commandeth his people to offer those things only, which are prescribed by the law, and neither to imolate anie other thing, nor exclude anie thing appointed by the same law for sacrifice. [Subnote: No hostes lawful in sacrifice but such as the law appointed] As for other preceptes, it is likewise forbid to adde or diminish anie thing that may corrupt the law: but was euer lawful for Superiors, to adde more preceptes agreable, and not contrarie to the former. [Subnote: New precepts may be added, not contrarie to the former.] So King Dauid established a new law that such as stayed with the baggage, should haue like portion of the praye, with those that fought in battel. 1. Reg. 30. And our Sauiour by his presence (Ioan 10 ) approued the feast of dedication, instituted long after Moyses law. 1. Machab, 4.

Note return to page 1095 Noueltie in Religion is a marke of idolatrie or heresie.

Note return to page 1096 Euerie priuat man is not commanded, nor warrented by this to kil: but euerie one is bound to informe the Magistrate, and so by order of iustice to procede against the wicked.

Note return to page 1097 Such as wil not indure discipline are called children of Bellial, that is, vvithout yoke.

Note return to page 1098 If these th&ibar;gs were vncleane by nature they were not lawful for anie nation to eate, but being only forbid to the Iewes sheweth, that this prohibition was ceremonial, only for that time and people.

Note return to page 1099 Al shew of crueltie to be auoided. Mystically this prefigured, that Christ (for the similitude of sinful flesh signified by a kidde) should not be slaine in his infancie. S. Tho. 1. 2. q. 102. a. 6. ad 4.

Note return to page 1100 The Israelites were bo&ubar;d to do their endeuour that none should be needie among them: notwithstanding for exercise of loue & charitie Gods prouidence suffered some to be poore. v. 7. & 11.

Note return to page 1101 He that can and wil not feede his neighboure in extremitie, killeth him. S. Amb. li. 2. de Offic. c. 7.

Note return to page 1102 The rest of the feastes are mentioned Leuit. 23. Num. 28. &. 29.

Note return to page 1103 Here only three of the principal.

Note return to page 1104 1. Pasch.

Note return to page 1105 2. Pentecost.

Note return to page 1106 3. Feast of Tabernacles.

Note return to page 1107 It is not ynough to doe that is iust except it be donne iustly, to a good end, for loue of iustice.

Note return to page 1108 In the councel of Priestes one supreme Iudge, which was the High Priest. v. 12.

Note return to page 1109 There were not manie presidentes at once, but in succession, one after an other.

Note return to page 1110 Pluralitie of wiue is not here forbid; for king Dauid transgressed not this precept hauing more then one or two: but Salomon offended in multiplying manie wiues. S. Aug. q. 27. in Deut.

Note return to page 1111 Temporal good Princes take the law, and word of God, at the Priests handes.

Note return to page 1112

[9] English Bible. 1603.

Note return to page 1113 [8] 091001528. If the iudgement be hard.] For a ful and assured decision of al controuersies, God here instituted to his people a supreme Tribunal, that in case inferior Iudges varied in iudgement, recourse might be had to the Councel of Priestes, where one chiefe Iudge, the High Priest, was appointed to geue sentence, and al others commanded to receiue and obey the same. [Subnote: Supreme Iuge of controuersies.]

Note return to page 1114 [9] 091001539. vvho shal shevv the truth.] God so assisted this consistorie with his spirite of truth, that their sentence was infallible: though otherwise they might erre, either in life, or in priuate opinion. [Subnote: Sentence of the Iewes consistorie infallible.] VVherfore, our Sauiour distinguishing betwen their publique doctrin, and their workes, taught the people, that for so much as the Scribes and Pharisees sate in Moyses chaire, and yet transgressed Gods commandmentes, euerie one should obserue and doe as they saide: but not doe according to their vvorkes. Mat. 23. And S. Iohn ascribeth the true sentence geuen by Caiphas in the councel, to his office of High Priest, saying: (Ioan. II.) [Subnote: The high priest was chief Iudge.] He said not this of him selfe, but being the high priest of that yeare, he prophecied that Iesvs should die for the nation and to gather into one the children Priests prouision. of God. VVhere the high priest by vertue and priuilege of his office, vttered the truth, which him selfe neither meant nor vnderstood. And this happened when the Law and Priesthood of the Iewes was to decline & geue place to Christs new ordinance, and therfore no doubt God euer directed the sentence of the high Priest: and most specially now Christ preserueth the Apostolique See from error in faith, and in general decrees touching manners: yea though the chiefe visible Iudge were as wicked as Caiphas. [Subnote: Protestantes friuolous euasion.] And therfore the Protestantes euasion is friuolous, limiting the priests sentence to binde the subiectes, so long as he is the true minister of God, and pronounceth according to his vvord. For except God assisted him, that he should pronounce according to his word, and so al men rest satisfied, submitting them selues to his sentence, the controuersie should be endles, and this consistorie nothing worth: but stil be new examinations, and new iudgementes, whether the former were according to Gods word or no.

Note return to page 1115 [12] 0910015412. He that shal be proude.] This also conuinceth, that al were bound to accept of the high priests sentence, the law condemning him of pride, that refused to obey the commandment of the Priest, vvhich at that time ministred to our Lords and for his disobedience punishing him with death. [Subnote: Pride in priuate opinion punished with death.]

Note return to page 1116 This sorte of false prophets signified Heretikes, that preach false things in Christs name.

Note return to page 1117 These prefigured Apostataes, which renouncing Christ, expresly professe false goddes.

Note return to page 1118 [15] 0910015515. A Prophet of thy nation.] Amongst other places this plainly proueth that the same wordes in holie Scripture may haue diuers literal senses. [Subnote: The same wordes may haue diuers literal senses.] For first the coherence of the text sheweth, that God here promised to geue his people an other extraordinarie prophet, after Moyses death, of their owne nation: as wel to take away occasion of seeking to southsayers, diuiners, and other prophane prophetes of false goddes, strictly forbidden in the wordes Cities of refuge. going immediatly before; as in approbation of their conuenient desire, mentioned in the wordes folowing, to heare Gods wil, not by him self, nor by an Angel, but by Moyses, who was now shortly to be taken from them. And so this promise was first performed in Iosue, succeding next after Moyses in gouernment. And as neede required God ceassed not to send more prophetes besides their ordinarie Priests. Againe this place is also vnderstood of Christ our Sauiour, chief Prophete, and master of al prophetes; S Peter so expounding it; Act. 3. v. 22. & 23.

Note return to page 1119 The way to the cities of refuge were paued, and markes set for direction, that he which fled might not erre in his way.

Note return to page 1120 This was sayd to the whole people who must not intreate for the murderers pardon: but the kinsmen of him that was slaine, might remitte the punishment.

Note return to page 1121 This pertained to the Iudge: who without partialitie must do iustice.

Note return to page 1122 Men possessed with such desires haue not like valure to good souldiars. And by worde or example often discorege others. So in spiritual warfare, we must not be addicted to worldlie profites, or pleasures.

Note return to page 1123 By this ceremonie and abiuration they purged them selues, that they were not negligent in doing iustice.

Note return to page 1124 Mystically, he is cursed that persisteth in sinne, as it were hanging on the tree, by which our first parents sinned

Note return to page 1125 Their houses had flat roofes as manie of our churches, pallaces, and castles, where battlements are necessarie for danger of falling when, anie walke theron.

Note return to page 1126 For correction of so couetous a mind the whole fruicte must be offered to pious vses. Theodoret. q. 23. in Deut.

Note return to page 1127 Such as are barr&ebar; in good workes can not enter into Gods house. Theod. q. 25. in Deut.

Note return to page 1128 These nati&obar;s not able to hurt the children of Israel, neither by denying ordinarie curtesies, nor by force, nor by hyring Bala&abar; to curse them, yet inuegling them with carnal sinnes, signified obstinate peruerse sinners, that neuer amending can neuer be rightly receiued into the Church of God.

Note return to page 1129 Onlie lawful enemies are here called strangers: where therfore is iust cause of warre, there only it is lawful to exercise vsurie. S. Amb. li. de Tobia. c. 15.

Note return to page 1130 Vowes binde where otherwise was no obligation.

Note return to page 1131 This hebrew phrase signifieth, that pledging the thing wherin the meanes of life consisteth is as if he pledged his life.

Note return to page 1132 In case the laborer susteyneth his life by his dailie wages, then not to pay him is in effect to kil him. and such sinne crieth to God for reuenge.

Note return to page 1133 [1] 091001561. Dimisse her:] VVhether this diuorce was tollerated as a lesse sinne, to auoide a greater, as S. Hierom. (li. 1. in Mat. c. 5. & li 3. in c. 19.) S. Chrysostom. (ho. 12. in Mat. 5.) and others teach; or dispensed withal, and so made Preceptes and Iudgementes. lawful to the Iewes, which is also probabtle, for hat none of the holie Prophetes did euer reprehend it; sure it is, that Christ either by correcting a fault, or by recalling a former dispensation, restored the insolubilitie of mariage to the first institution, saying: (Mat. 19.) [Subnote: VVhether the band of mariage could be loosed or no in the old law, amongst Christi&abar;s it can not be dissolued.] That vvhich God huth ioyned together, let not man separate. Further answering the Phareses, concerning this law: that Moyses for the hardnes of your hart permitted you to dimi&esset;e your vviues: but from the beginning it vvas not so. And albeit he alloweth separation of man and wife for fornication, yet for no cause neither of them can marie againe, so long as the other liueth. As S. Augustin (li. 1. de adulter. coningijs. c. 11. & 12.) by conference of three Euangelistes wordes touching this point, plainly sheweth, concluding that for so much as holie Scripture calleth him (that taketh a woman so dimissed) not a husband, but an adulterer, she is stil his vvife, by vvhom for fornication she vvas dimissed. [Subnote: No not for adultrie.] Likewise he proueth by S. Paules doctrin. (Rom. 7. & 1. Cor. 7.) that though diuorce be made for adultrie, yet neither the guiltie nor innocent partie can marie an other, for the Apostle saieth: a vvoman is vnder the lavv of her husband, so long as he liueth, if her husband be dead, she is loosed from his lavv. Therfore her husband liuing, she shal be called an aduoutresse, if she be vvith an other man. If she part let her remaine vnmaried, or be reconciled to her husband. A vvoman is bond to the lavv so long time, as her husband lieth, &c. These wordes of the Apostle (sayeth he, li. 2. c. 4.) so often repeted, so often incultated, are true, are liuelie, are sound, are plaine. A woman beginneth not to be the wife of a later bushand, except she cease to be the wife of the former And she caeseth to be the wife of the former, if he die, not if he (or she) committe adultrie. Therfore a wife is lawfully dimissed for fornication, but the bond of the former remaineth, for which cause he is guiltie of adultrie, that marieth her that is dimissed, yea though it be for fornication. [Subnote: Only before consummati&obar; Mariage is dissolued by solemne vow in Religion.] Thus and much more sayeth. S. Augustin in the same, & in other bookes. And al the ancient fathers, and lerned schoolmen teach vniformly, that nothing but bodilie death can loose the band of Mariage consummate; nor of vnconsummate, but death, or solemne vow in an approued rule of religion.

Note return to page 1134 S. Paul expoundeth this of the spiritual laborer in Gods Church; that he must haue his mainten&abar;ce for his trauel. 1. Cor. 9. & 1. Tim. 5. It was also ment of oxen, so it hath two literal s&ebar;ses. Theod. q. 31. in Deut.

Note return to page 1135 He that disdaineth to honour his brother is iustly despised.

Note return to page 1136

A lasie familie & vnprofitable to the c&obar;m&obar;wealth. Mystically, Pastors and Doctors must beget spiritual children to Ghrist, not to themselues; & so they are called Christians, not Paulians, whom S. Paul conuerted.

And he that is elected by the church to spiritual functi&obar;, & neglecteth his dutie, is worthie of reproch and in famie. S. Aug. li. 32. c. 10. cont. Faust. Manich.

Note return to page 1137 Amalec first impugned Israel after they had passed the redsea. Exo. 17.

Note return to page 1138

[5] Ruth. 3. &. 4.

Note return to page 1139 [5] 091001575. His brother shal take her.] This proueth euidently that the prohibition, not to marie the brothers wife (Leuit. 18.) was a positiue law, binding only Precepts and Iudgementes. when the first brother dying left issue. [Subnote: Mariage with the brothers wife, he dying without issue.] For dying without issue, his brother was bound by this law to marie the widow. In default of the brother, the next of kinne was to marie her: and for default of neerer, the more remote. so Booz maried Ruth. Neither was it contrarie, but agreable to the law of nature, to marie the brothers wife when he was dead without issue, as is before noted. Gen. 38.

Note return to page 1140 The third lesson in Masse on Imber Saturday in whit sunweke.

Note return to page 1141 Laban pursued Iacob, when he parted from Mesopothamia of Syria. Gen. 27.

Note return to page 1142 The first less&obar; in Masse on Imber Saturday in Lent.

Note return to page 1143 The people payed euerie yeare two tithes: first to the Leuites: the second for entertaining trauclers to & from Ierusal&ebar; & euerie third yeare, a third tith for relief of the poore inhabitantes.

Note return to page 1144 Mutual pact betwen God & his people; that they seruing him, he wil reward them.

Note return to page 1145 The third part Gods promises & threates, for keeping or breaking his commandments.

Note return to page 1146 The ancientes of euerie tribe.

Note return to page 1147 The Leuites proper office was to blesse.

Note return to page 1148 But by occasion of sinne their office was also to pronounce curses.

Note return to page 1149 Though the sinnes were secrete, yet the offenders were cursed: publique sinnes were also publikely punished.

Note return to page 1150 Temporal blessings belonged to sensual people of the old testament: now the poore in spirite are blessed, that mourne, and suffer persecution for truth and iustice.

Note return to page 1151 The poore be&ibar;g releeued of thy superfluitie shal blesse thee.

Note return to page 1152 Thou shalt rule ouer others & none ouer thee.

Note return to page 1153 Yet alwaies with this condition: if thou serue God.

Note return to page 1154 Thus most c&obar;monly sinners were 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.

Note return to page 1155 After manie other plagues and punishments, at last the Iewes refusing and persecut&ibar;g Christ, were reiected, and Gentiles called into the Church, and aduanced aboue them. Theod. q. 34. in Deut.

Note return to page 1156 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.

Note return to page 1157 A mind secretly infected with idolatrie.

Note return to page 1158 The appetite drunken with pleasures thirsteth stil more.

Note return to page 1159 Secrete thinges are knowne to God, manifest th&ibar;ges to men Theod. q. 38. in Deut.

Note return to page 1160 Some sinners through great repentance become more vertuous, and are more rewarded then some that offended lesse.

Note return to page 1161 God gaue man libertie to choose, what he would folow. S. Amb. in Psal. 40. v. 10

Note return to page 1162

[11] S. Aug. de nat. et grat. c. 69. et q. 54. in Deut. Theod q. 38. in Deut. S. Cypri. li. 3. c. 52. ad Quir. S. Amb. in Psal. 40.

Note return to page 1163 [6] 091001586. God vvil circumcise thy bart.] Most true it is, that of our selues, without Gods grace none can kepe or fulfil the commandmentes. [Subnote: By grace men are made able to kepe Gods c&obar;mandments] But he, whose hart God doth circumcise, is therby made able to loue God with al his hart, and with al his soule. And except some hartes were thus circumcised, and so made able to loue God aboue al, and consequently their neighboures, God should not performe his promise, that he wil circumcise the hart of some.

Note return to page 1164 [11] 0910015911. Is not aboue thee.] VVhen thou art stirred vp, assisted; and indued with Gods grace, the commandment of God is not (then) aboue thee, nor farre of from thee, but very nere thee, in thy mouth (to confesse God, and his truth) and in thy hart, to do it. [Subnote: So the commandmentes are not impossible.] But you wil aske: How then cometh it to passe, that manie hauing receiued sufficient grace, yet do not kepe Gods commandmentes? God him self answereth:

Note return to page 1165 [15] 0910016015. That he hath set before thee life and good, and contrrivvise death and euil; he inuiteth and helpeth, yet forceth thee not: he geueth thee powre & abilitie, helping and not destroying thy freewil, that thou maist loue our Lord thy God, walke in his wayes, and kepe his commandements. [Subnote: Freewil.] But if thy hart be auerted and (v. 17.) thou vvilt not heare, thou shalt perish. Againe God inculcateth:

Note return to page 1166 [19] 0910016119. I cal for vvitnesses heauen and earth, that I haue proposed to you life and death, blessing and cursing. Choose therfore life &c. VVhat Doctor can teach more plainly the possibilitie of keeping Gods commandmentes; and frewil in man, then this text of holie Scripture?

Note return to page 1167

The fourth part.

An exhortation to serue God, with predicti&obar; of their often sinnes and punishmentes.

Note return to page 1168 He meaneth that he c&abar; not exercise the office of a captaine general, and bring the people into the promised land.

Note return to page 1169 Meeter is more easily kept in memorie then prose.

Note return to page 1170 And so by this Canticle they are conuinced that they were abundantly for warned, not to breake couen&abar;t with God.

Note return to page 1171

The eleuenth prophecie in the office before Masse on Easter eue.

And the third on whitsuneue.

Note return to page 1172 The canticle at Laudes on Saturday.

Note return to page 1173 [a] Al thinges in heauen and in earth testifie, that God dealeth wel with his people.

Note return to page 1174 [b] Doctrine doth fructifie in good soules as raine & dew in the ground.

Note return to page 1175 [c] Mans first dutie is to praise God.

Note return to page 1176 [d] The next, to acknowledge his owne sinnes & defectes

Note return to page 1177 [e] At the towre of Babel.

Note return to page 1178 [f] Israel being but one people possessed the inheritance of seuen other nations.

Note return to page 1179 [g] God choise Israel to be his peculiar people of mere grace and protected them.

Note return to page 1180 [h] Bees without mens industrie made honie in the rockes.

Note return to page 1181 [i] Oliue trees prospered in stonie places.

Note return to page 1182 [k] Temporal prosperitie occasion of the Iewes reuolting from God

Note return to page 1183 [l] Noueltie allureth carnal people to idolatrie and hetesie.

Note return to page 1184 [m] For their peruersnes God withdrew his helpe from them.

Note return to page 1185 [n] God first loueth, before anie man loueth him, but men first forsake God, before he forsake them.

Note return to page 1186 [o] The Iewes reputed most G&ebar;tiles foolish yet now they are inferior to al.

Note return to page 1187 [p] For iust causes God some times differreth punishment.

Note return to page 1188 [q] True wisdome considereth thinges past, vnderstandeth things present, and prouideth for thinge to come.

Note return to page 1189 [r] Al infideles confesse more Maiesty in the true God and in his Religi&obar;, then in their owne.

Note return to page 1190 [s] Euen such offenders as thinck themselues secure, escape not.

Note return to page 1191 [t] It is vnpossible that false goddes should helpe their-folowers in necessitie.

Note return to page 1192 [v] The vaine counsel of the wicked being detected shal be punished.

Note return to page 1193 [18] 0910016218. Forgotten our Lord.] Caluin (li. 1. Instit. c. 11. parag. 9.) contending that it is idolatrie, to worship Christ in his picture, saieth the idolatrie committed about the molten calfe (Exod. 32.) consisted in worshipping the true God in that image of a calfe: affirming that the Ievves vvere not so inconsiderate, as not to remember, that it vvas God vvhich had brought them out of the Land of Ægypt. [Subnote: Caluin contradicteth the holie Scripture.] Quite contrarie to this text, which saieth: God that begate thee thou hast forsaken, and hast forgotten our Lord thy creator. Caluin therfore was either ignorant or forgetful, that the Holie Ghost here chargeth them, to haue forsaken and forgotten God the Creator, or els (which is worse) Knowing and remembring it, he was most impudent in auouching the contrarie.

Note return to page 1194 [43] 0910016343. Praise his people.] In the people of the Iewes were alwayes some good, & worthie of praise, that serued God; and sometimes suffered persecution for iustice; whose bloud God promised here to reuenge, and for their sakes to be merciful to others. [Subnote: Alwaies some good in the Church of the old Testam&ebar;t.] Al which we see was performed, in that God reduced them from captiuitie, and conserued them after in their countrie til Christs time, for so he was propitious to the land of his people.

Note return to page 1195 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.

Note return to page 1196 The priestlie tribe must especially preferre Gods seruice before their neerest kinred.

Note return to page 1197 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.

Note return to page 1198 Eprhaim is preferred before his elder brother, agreable to their granfathers prophetical blessing. Gen. 48.

Note return to page 1199 The sinne of Z&abar;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.

Note return to page 1200 [2] 091001642. Came from Sinai.] According to the historie Moyses recounteth here three benefites. First that God gaue the Law in Sinai. (Exod. 20.) Secondly, he cured those which were bitten with serpentes nere to Seit. (Num. 21.) Thirdly in mount Pharan he appointed Seuentie ancientes to assist Moyses in iudgementes (Num. 11.) [Subnote: The prophetical sense of these bless&ibar;ges is more certaine, & more euident, then the historical.] But according to the Mysterie, which specially is intended, S. Augustin (q. 56. in Deut.) saieth this prophecie is not to be negligently passed ouer. For it euidently appeareth that this benediction perteineth to a new people, whom Christ our Lord hath sanctified, in whose person Moyses spake and not in his owne. So in this prophetical and proper sense (saieth this Doctor) our Lord and Sauiour cometh from Sinai, which is interpreted tentation, when he passed the tentation of his passion and death, Heb. 2. v. 18. Christ riseth from Seir, interpreted hearie, for that in the similitude of the flesh of sinne, enen of sinne, he damned sinne in the flesh. Rom. 8. v. 3. He appeareth from mount Pharan interpreted fruitful mountaine, in that he geueth abundance of grace in his Church of the new Testament; which is a citie set vpon a hil. Mat. 5.

Note return to page 1201 The fifth part. The death, burial and singular praise of Moyses.

Note return to page 1202 God eleuated his visiue powre aboue nature to see so farre.

Note return to page 1203 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.

Note return to page 1204

Histor: Scholast.

S. Hiero. Epist. ad Paulin. S. Amb. in Psal. 47. S. Aug. li. 12 c. 31. & li. 16. c. 19. contra. Faust. Manich.

Note return to page 1205 VVhosoeuer was author, the authoritie of this booke is certaine.

Note return to page 1206 Bookes of holie Scripture principally treating of seueral argumentes, yet in the same participat ech sorte with others.

Note return to page 1207 The c&obar;tentes of this booke.

Note return to page 1208 Diuided into foure partes.

Note return to page 1209 The first part. Of the passage of Israel ouer Iordan.

Note return to page 1210 Besides Manna, which yet ceassed not, they might if 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.

Note return to page 1211 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. Mendac. c. 17. See Annot. Iac: 2. v. 25.

Note return to page 1212 In place of the cloud, and piller of fire, the arke is now caried for their guid and direction.

Note return to page 1213 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.

Note return to page 1214 God shewed by this miracle, that Iosue had special commission from him, and that vnder his gouernment the people should prosper.

Note return to page 1215

[8] Exod. 4. 5. 6. & c. Deut. 17.

[8] Chap. 5. 8. 22. 23. 24.

[8] Peniam petiturus

[8] An. Do. 1521.

Note return to page 1216 [8] 09100165

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 Circ&ubar;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. [Subnote: An obiection for laiheadship of the Church.] [Subnote: Answer.] 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 Drie passage through Iordan. 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 Iosue should goe out and goe in, and al the children of Israel vvith him (that is, lead and gouerne the people) at Eleazars vvord. [Subnote: 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 iurisdicti&obar;, but with subordination to the high priest.] 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 midde 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 & c&obar;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 true faith and religion. [Subnote: Other good princes haue also much aduanced religion, but not taken supremacie in spiritual causes.] Especially Christian Princes, of whom Esai propheciced (chap. 49.) that Kinges should be foster fathers, and Queenes the nources of the Church.

Conformably wherto S. Augustin teacheth (li. 3. c. 51. cont. Crescon) that Kinges, in that they are Kinges, serue God by commanding good thinges, and forbidding euel, not only perteining to humaine societie, but also belonging to Gods religion. To this effect Constantin the great did manie religious actes: yea euen those thinges which our aduersaries wrest to their owne sense, shew euidently his due submission to his spiritual pastors As when vrged by the Donatistes peruerse importunitie, and being desirous (as S. Augustin testifieth, Epist. 166.) to bridle so great impudencie, he heard and iudged Bishop Cecilians cause, after other Bishops sentence for him against the heretikes; where he both gaue iudgement agreable to the Bishops, and yet pleading pardon, excused himself for this fact. VVhich had not neded, if he had bene the ordinarie or competent iudge. [Subnote: 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 faith.] Optatus also writeth (li. 1. cont. Parmen.) that the same Emperour Constantin exclamed against the appellantes in these wordes: O rabida furoris audacia! sicut in causis Gentilium fieri solet, appellationem interposuerunt. O outragious boldnes of furie! like as in causes of Gentiles is wont, they haue interposed an appeal. The like good offices did Iustinian, and Charles the great, and manie other Christian Emperours and Kinges; for which they are much renowned in the whole Church; and some haue benne honoured for their religious zele, with glorious titles geuen to them and their successors. To the Kinges of Spaine, from the time of Alfonsus King of Castil, aboue eight hundred yeares agone, for expelling the Arians, was geuen the title of Cathoque as Michael Ritius a Neapolitan writeth. To the French Kinges the title of most Christian, from the time of Philip the Emperour, about 400. yeares since, for expelling the Albigenses, as recordeth Nicholaus Gillius. To our King Henrie the eight of England, for his booke of the Sacramentes against Luther, Pope Leo the tenth gaue the title: Defender of the faith.

Note return to page 1217 Is not the forme of a crosse as conueni&ebar;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?

Note return to page 1218 See annotations. c. 3. v. 8.

Note return to page 1219 Circ&ubar;cision had bene omitted fourtie yeares, whiles they were in the deserte, alwayes vncertaine when to march, & so it is now commanded the second time.

Note return to page 1220 Furmentie.

Note return to page 1221 Not God, but of Gods hoste.

Note return to page 1222

[15] See Annot. Exo. 20.

Note return to page 1223 [15] 0910016615. Adoring.] Iosue knowing that the person which appeared, was an Angel and not God, nor a man, neither adored him with godlie honour, for that had bene idolatrie, nor with ciuil, for that perteineth to wordlie and temporal excellencie, and is not competent to sacred thinges, especialy to immortal and glorious spirites; and therfore the honour he did to this Angel, was religious honour infinitly inferior to diuine, and yet much greater then ciuil. [Subnote: Religious honour due to Angels.]

Note return to page 1224 [16] 0910016716. Loose thy shoe.] The Angel did not only accept of the honour donne vnto him, but also required more, shewing that the verie place was holie for his presence, being otherwise the common field of Iericho. [Subnote: Holie places.]

Note return to page 1225

The second part.

Of conquering the Land of promise:

Note return to page 1226 God appointed this long and solemne procession to the end it might appeare, that the walles of Iericho fel not by chance, nor by force of mans industrie, but by the mightie hand of God.

Note return to page 1227 Manie are held guiltie of sinne, and are iustly punished for the fact of one or few, either because they c&obar;sented, or concealed, or neglected to punish the offenders: or els they suffer temporal affliction for their warning to abhorre sinne, & for increase of their merite. S. Aug. q. 8. & q. in Iosue.

Note return to page 1228 Hiel fel into this curse for reparing Iericho. 3. Reg. 16. v. 34.

Note return to page 1229 So God tempered his punishment that but few were slaine, and afterwards gaue the towne to the Israelites without losse of any of their men.

Note return to page 1230 Prayer wil not auaile til iustice be first donne.

Note return to page 1231

[33] Deut. 27.

Note return to page 1232 Deceiptes & stratagemes are lawful in iust warre; but not falshood, nor breach of promise. S. Aug. q. 10. in Iosue.

Note return to page 1233 These fiue thous&abar;d were of the thirtie thousand, which were first sent. v. 3. The other 25000 ioyned with Iosues troupe, & entered into the citie.

Note return to page 1234 Not one fitte to beare armes was left.

Note return to page 1235 He lift his shield vpon a long pike or lance, that it might be sene farre of.

Note return to page 1236 Al superiors may blesse their subiectes, Princes their peoples, and parentes their children.

Note return to page 1237 In such a case they ought to haue consulted God, to witte, the high Priest putting on the Ephod & Rationale, should haue prayed at the dore of the tabernacle. where our Lord appointed to speake vnto him. Exo. 29 v. 42. It was also ordained. Num. 27. v. 21. that Eleazar should c&obar;sult our Lord, when anie thing was to be donne by Iosue, which omitt&ibar;g to do they were deceiued by these Gabaonites.

Note return to page 1238 In these Gabaonites of Chanaans race was fulfilled Noes prophecie. Geu. 9. that Chanaan should be a seruant to his brethren.

Note return to page 1239 Iosue did thinke if the moone moued the sunne also must necessarily moue so he obtained the stay of both.

Note return to page 1240 Til after the time this booke was written.

Note return to page 1241 God condescending to worke so great a miracle at the instance of his seruant.

Note return to page 1242 God so disposed, that they should not c&obar;quer al in one yeare: lest the land had benne brought into a vvildernes, and beastes increased against them Exod. 23. v. 29. Morally it signifieth, that the children of God must be exercised in tribulations and mortification lest vices grow in them. Procop. in Exod.

Note return to page 1243 These warres c&obar;tinued nere seuen yeares. as appeareth. chap. 14. v. 10.

Note return to page 1244 For their enormious sinnes God left them in their owne reprobate sense, not imposing necessitie of sinning, but permitting them to indurate their owne hartes. See An not. Exod. 7.

Note return to page 1245 Hence forth they had not general warres but diuers tribes had particular. as appeareth. chap. 15. &c.

Note return to page 1246

[2] Num. 21. Deut. 3.

Note return to page 1247 Moyses slew two kinges, & Iosue thirtie one.

Note return to page 1248 The third part. Partiti&obar; of the land among nine tribes & a half.

Note return to page 1249 These partes are designed though not yet conquered.

Note return to page 1250 This part the Amorreites had taken and possessed; otherwise the Israelits were prohibited to take anie th&ibar;g from the Ammonites. Deut 2.

Note return to page 1251 The Leuites hauing their portions in other maner, yet there were twelue tribes to receiue porti&obar;s by reason that Iacob adopted Iosephs two sonnes. Gen. 48.

Note return to page 1252 After the viewing of the land. Num. 13. the Israelites remained in the desert. 38. yeares: so they were nere seuen yeares in warres.

Note return to page 1253 Gods promise is euer sure on his part, but because it is conditional, if we serue him sincerly, our wil being free, he saith: If perhaps our Lord be vvith me.

Note return to page 1254 Onlie the countrie of Hebron was geuen to Caleb, for the citie it self and suburbes belonged to the Priestes. chap. 21. v. 13.

Note return to page 1255 [c] See before. chap. 11. v. 23.

Note return to page 1256 Though it was prohibited that the nephew should marie his aunt, yet the vncle was not expresly forbid to marie his neece by Moyses law. Leuit. 18. And albeit there is the same degree of consanguinitie, yet not the same inc&obar;uenience, by reason the same person remaineth subiect; that was inferior before mariage?

Note return to page 1257 Because ordinarily the south part of the world is more drie and barren then other partes, a barren place is called a south land, in respect of more fertile ground.

Note return to page 1258 The Iebuseites kept a strong castle in Ierusalem, til king Dauid tooke it from them. 2. Reg. 5.

Note return to page 1259 Rnben for the sinne of incest losing the priuelegies of birthright (Gen. 49) Priesthood was geuen to Leui, the kingdome to Iuda, and duble porti&obar; to Ioseph. Paraphr. Chald.

Note return to page 1260 The land or territorie of Taphua fall&ibar;g to the lotte of Manasses, yet Taphua (that is the citie it selfe) was the childrens of Ephraim.

Note return to page 1261 The Chananeite remained in the Land of Manasses, for a time.

Note return to page 1262 Not equal but proportionable partes were assigned, for so it was commanded. Num. 26 v. 54. To the greater number to geue a greater portion, and to the fewer a lesse.

Note return to page 1263 After the portions were appointed by mens industrie & discretion, God confirmed the same by lotte, to take away al occasi&obar; of discontentment.

Note return to page 1264 Of modestie Iosue would not assigne to him self anie place, but the whole people freely granted his request.

Note return to page 1265 At first entering it sufficed to allege in general his innocencie, but after he must be tried in particular.

Note return to page 1266 God gaue al the Land in due time, but not al at once, for the causes expressed. Exo. 23. v. 29. Deut. 7. v. 22.

Note return to page 1267

[20] chap. 7.

Note return to page 1268 The fourth part. Two tribes & a halfe returne to their possessions; Iosues godly admonitions; & his, and Eleazars death.

Note return to page 1269 It perteineth to al magistrates, and other superiors to admonish their subiectes of their dutie towardes God, before al other thinges.

Note return to page 1270 Al superiors may impert blessing to their subiectes.

Note return to page 1271 So it behoueth al the seruantes of God to see in time, that no schisme be made. and therfore orderly to inquire of euerie show of euil. 1. Thes. 5.

Note return to page 1272 Sinnes past are imputed to such as fal againe as agrauating their new sinnes by reason of more ingratitude.

Note return to page 1273 As before chap. 7. so if these had bene culpable al Israel might feare to be punished, except iustice were donne vpon the offenders.

Note return to page 1274 In the law of Moyses was one onlie altar for sacrifice, for the whole people of God, to auoide schisme and idolatrie. Now in the Church (being in al nations) are manie altares, & but one onlie Sacrifice prefigured by al the former. as S. Augustin teacheth li 17. c. 20. de ciuit. S. Leo. Ser. 8. de Passione.

Note return to page 1275 God fought for the Israelites three maof wayes: sometimes alone, they not fighting at al; as when the Ægyptians were drowned in the read sea: sometimes they doing his c&obar;mandmentes he apparently assisted them, as in the siege of Iericho, the walles miraculously fel downe (c. 6) & haile stones killed their enimies (chap. 10.) but most times inuisibly, as wel by geuing them courege, as by striking their enimies with terrour. And al these wayes God also fighteth for his seruantes in spiritual warres against the diuel, the flesh, & the world.

Note return to page 1276

[32] Gen. 50. Exo. 23.

Note return to page 1277 The Israelites descended also of Nachor, by Rebecca, his sonnes daughter, the wife of Isaac. Gen. 24.

Note return to page 1278 Iosue being a prophet saw some of their hartes inclined to idoles, though exteriorly they then had none among them. S. Aug. q. 29. in Iosue.

Note return to page 1279 This renountion of the same couen&abar;t prefigured the law of the new Testament. S. Aug. q. 30. in Iosue.

Note return to page 1280 To the more confusion of reasonable creatures wilfully offending, vnsensible things are made witnesses, because they euer obey Gods wil, which is the best maner of hearing. Theod. q. 19. in Iosue.

Note return to page 1281 If Iosue writ the rest of this booke, then Samuel added these last verses. Hist. schol.

Note return to page 1282 Iosephs Mausoleum (or famous sepulchre) remained in Sichem in S. Hieroms time as he witnesseth. Tradit. Hebra. in Gen. prope sinem.

Note return to page 1283 [2] 091001682. They serued false goddes.] It is euident by this place, that Thare, and some other progenitors of Israel sometimes serued false goddes, from which they were reduced: but Abraham was euer preserued in true religion; and the whole familie of Thare was therfore persecuted in Chaldea. as S. Augustin sheweth li. 16. c. 13. de ciuit. [Subnote: Thare sometime serued false goddes, but Abraham neuer.] Likwise Theodoret, q. 18. in Iosue, and other both ancient and late writers teach the same as is already noted. pag. 203.

Note return to page 1284 [30] 0910016930. They buried.] In that no mention is made of mourning for Iosue, S. Hierom noteth a mysterie, and a special point of Chistian doctrin: It semeth to me (saieth he Epist. de 42. Maus. mans. 33.) that in Marie prophecie is dead, in Moyses and Aaron, an end is put to the law and priesthood of the Iewes. [Subnote: Before Christ none entered into heauen.] For so much as they could neither passe into the land of promise, not bring the beleuing people out of the wildernes of this world. And (Mans. 34.) Aaron (sayeth he) was mourned, (and so was Moyses) Iesus is not mourned, that is, in the law was descent into hel (called limbus) in the Gospel is passage to paradise.

Note return to page 1285

Eccli. 45.

Note return to page 1286 A rule for reading historical bookes.

Note return to page 1287 The Iudges of Israel figures of Christs Apostles.

Note return to page 1288 They were al finally holie men.

Note return to page 1289 The Contents of this booke.

Note return to page 1290 Diuided into three partes.

Note return to page 1291 The first part. A general recapitulation of the peoples state.

Note return to page 1292 The maner of consulting our Lord was by the High priest praying in the tabernacle. Exo. 29. v. 42.

Note return to page 1293 The first general captaine after Iosue, and diuers of the Iudges, were of the tribe of Iuda, but not al, as appeareth in this booke.

Note return to page 1294 Strong weapons crooked like sickles made fast to the chariottes which cut in peeces, men, horses, and other chariottes that came in their way.

Note return to page 1295 An Angel taking the forme of a man as before to Iosue, (ch. 5.) so now appearing to the people, spake to them in the name of God, whose messenger he was.

Note return to page 1296 By special dispensation sacrifice was sometimes lawfully offered in other places though the Tabernacle (and afterward the Temple) was the onlie place commanded. Deut. 12. Iosue. 22. S. Aug. q. 36. in Iudic.

Note return to page 1297 These Iudges were extraordinarily raised vp to deliuer the people repenting, when they were fallen into afflicti&obar;s for their sinnes.

Note return to page 1298 The second part. Of the common peoples often falling to idolatrie, their repentance, and deliuerie.

Note return to page 1299 In manie places we see the worde saviour, and like titles geuen to men, as the seruantes and officers of God, who is the proper and principal Sauiour of al. S. Aug. q. 18. in Iudic.

Note return to page 1300 In these 40. yeares are included the eight yeares of their seruitude, v. 8. & so in the rest of this historie. otherwise the number of yeres agreeth not with the count. 3. Reg. 6. v. 1.

Note return to page 1301 Aod hauing special inspiration from God to do this fact, (as S. Augustin noteth vpon these wordes. q. 20. in Iudic.) is not to be imitated by priuat men. See Num. 25. v. 11.

Note return to page 1302 Being a prophetesse she resolued hard and obscure thinges, but exercised no iurisdiction in anie causes, for that belonged to the councel of Priestes and of seuentie ancientes, where the high priest was the chief Iudge. Num. 11. Deut. 17. Spiritually Debbora signified the Church & Barac christian Princes, who are directed in their warres, and other actions by spiritual superiors. as Origen, and other ancient writers expouud this historie.

Note return to page 1303 VVho is this woman ful of confidence, piercing the temples of the enimies head with a naile, but the faith of the Church destroying the diuels kingdomes with the crosse of christ? S. Aug. li. 12. c. 32. cont. Faust. Manich. Iabel also prefigured our B. Ladie who crushed the serpentes head.

Note return to page 1304 The greater blesse the lesse by imparting spiritual benefites, so God, and superiors blesse their subiectes. Men blesse God, & the lesse their betters, by geuing thankes, and prayses.

Note return to page 1305 She inculcateth that she must so much more praise God for this victorie, because he forsnewed it by her, & by her directed the general captaine Barac, lest it might be ascribed either to wisdome or valure of anie man.

Note return to page 1306 Those that subdew their bodies to the spirite ride vpon fayre asses Origen, hom. 6. in c. 5. Iudic.

Note return to page 1307 Iahel the figure was blessed amongst wemen: much more the most holie virgin mother of God is blessed aboue al wemen.

Note return to page 1308 S. Augustin (q 31. in Iudic) supposeth that this messenger sent from God called a man & a prophete (for the forme, wherin he appeared) was the same Angel which sate vnder the oke and sent Gedeon to deliuer Israel. v. 11. 12. & 6.

Note return to page 1309 He meant not to offer sacrifice to the Angel, but that either the Angel, or himselfe in presence of the Angel, should offer it to God and so in dede the Angel partly directed him what to do partly executed the office himselfe, by touching the oblation with his rodde; and miraculously bringing fire to consume the sacrifice.

Note return to page 1310 An altar for a monument, not for sacrifice.

Note return to page 1311 The strength of Baal, or stronger then Baal.

Note return to page 1312 Dew first in the fleece and after on the ground signified grace and true religion first in one people, after in al nations. Sainct Amb. Ser. 13. de Natal Dom. Venr. Beda. qq? in Iudic. c. 4. Also Christs Incarnation without detriment of his mothers virginitie, of whose grace al are replenished S. Bernard. ho. 2. in Missus est.

Note return to page 1313 Obseruation of dreames is generally forbid. Leuit. 19. v. 26. Deut. 18 v. 10. yet here, and in other places, it is euident, God would haue some obserued. See Annot. Gen. 40.

Note return to page 1314 These thinges were ridiculous (saieth venerab. Beda c. 5. qq. in Iudic.) if they had not bene terrible to the enemies.

Note return to page 1315 It is no derogation to God, that honour is also geuen to his seruantes.

Note return to page 1316 Trumpetes signified preachers of Christ, pitchers the bodies of Martyres, & lampes their vertues and miracles. Vener. Beda. qq. in Iudic. c. 5.

Note return to page 1317 A soft answer breaketh anger: hard speach stirreth vp furie Prou. 15.

Note return to page 1318 Zebee and Salmana were not of anie of the seuen nations, whom God commanded to destroy and therfore Gedeon might haue spared their liues, if he would.

Note return to page 1319 Kinges may do anie thing not contrarie to the law: but Iudges & Dukes may onlie do according to the law. See. I. Reg. 8.

Note return to page 1320 His handmaide or seruant not a harlotte: to wit, such a one as had not the priuiledge of a wife. as Gen. 25. v. 6.

Note return to page 1321 This sonne of Gedeon by his seruant pre figured Antichrist who wil persecute the Church and reigne for a while: but in the end shal be destroyed. S. Beda c. 6. qq. in Iudic.

Note return to page 1322 True pastores in the time of Antichrist wil still auouch the truth and the right of the Church.

Note return to page 1323 Oyle spiritually signifieth the grace of the Holie Ghost, making peace of conscience in mens soules towardes God.

Note return to page 1324 The swetnes of Gods law producing good workes.

Note return to page 1325 Contemtible in outward shew, but bringing forth liquour of meruelous force; which sorte of workes God is most delighted withal: and men most admire. Psal. 85

Note return to page 1326 The rhamnus signifieth base and ambicious men.

Note return to page 1327 brierre bramble or thistle.

Note return to page 1328 God doth suggest only good cogitations: as remorse of conscience in the sechemites, for their ingratitude towardes Gedeon and for so wicked and cruel a murder of his sonnes. wherupon they beg&abar;ne to detest Abimelec and, so hatred grew betwen him & them, which is a most euil spirite. but their former sinne, not God, was the cause therof. S. Aug. q. 45. in Iudic.

Note return to page 1329 For more reuenge he sowed the citie with salte, which maketh ground barren, Theod. q. 17. in lib. Iudic.

Note return to page 1330 Euels shal betide the vniust man to destruction. Psal. 139.

Note return to page 1331

[8] 2. Thess. 2.

Note return to page 1332 [8] 091001708. The trees went to annoint a king.] According to the historie Ioatham Gedeons youngest sonne, by a parable iustly expostulateth the iniurie donne by the Sichemites to his fathers house, in preferring a base bound womans sonne, and cruelly murdering the rest of his sonnes: who with much trauel, and manie dangers of his owne life, had deliuered them from seruitude. [Subnote: Vngratful people render iniuries for benefites.] But in the spiritual sense, which (as the ancient fathers note) is chiefly intended, Idolaters and Heretikes are reproued, who rather accept of vniust vsurpeis, that wil serue their licentious appetites, and mantaine vice and wickednes, then to be ruled by iust and lawful Superiors, appointed by Gods ordinance, indued with grace of the Holie Ghost (signified by the oliue tree;) such as bring forth wholsome swete vertues (signified by the figge tree;) and are replenished with admirable fortitude (signified by the vine tree:) and in their places set vp base, ambitious, cruel; and crabbed spirites, signified by the bramble, or brere. [Subnote: Infidels promote wicked men to authoritie.] [Subnote: Abimelech a figure of Antichrist.] Thus Nemrod, Abimelech, Mahomet, and innumerable other tyrantes haue benne aduanced, & especially Antichrist shal be extolled aboue al that is called God, or is vvorshipped, and shal most cruelly persecute al Chatoliques, that wil not conforme themselues to his procedings. But in fine (as here is prefigured in Abimelech) fire shall rise against this bramble Antichrist, and shal denoure him and al his together. S. Beda. qq. in lib. Iudic. c. 6.

Note return to page 1333 Not euerie one that sayeth: Lord, Lord, but he that doth the wil of God, &c. Mat. 7.

Note return to page 1334

[17] Rom. 20

Note return to page 1335 The hebrew word Zonah signifieth also an Inkeeper.

Note return to page 1336 If they had not concurred to his expulsion, it might haue sufficed to haue sent for him, but in this case the ancientes iudged it meete to goe in person, and to in treat him. So Christ was reiected by the Iewes, and returneth not to them til in the end of the world they shal seeke vnto him. S. Aug. q. 49. in Iudic. postmedin.

Note return to page 1337 In the opinion of infidels, it semed that they possessed countries by the helpe of false goddes, and so they thought them selues to haue iust title. Much more iust is the title when God almighty geueth victorie of conquest. S. Aug. q. 48. in Iudie.

Note return to page 1338 He argueth vpon prescription of 300. yeares being nere so much. for there wanted scarce thirtie: being from the conquest made by Moyses (Num. 21.) til the time of Iephte about 270. yeares.

Note return to page 1339 This vow was vnlawful, for the law forbiddeth to offer man or woman in sacrifice. Exo. 34. v. 20. Deut. 12. v. 35.

Note return to page 1340 In the old testament mariage was ordinarily preferred before single life but in the new, it is better to kepe virginity 1. Cor. 7. v. 38.

Note return to page 1341

[39] Bible 1603.

Note return to page 1342 [39] 0910017139. Did to her as he had vovved.] VVhether Iephte did wel or no in sacrificing his daughter, hauing vowed to offer in sacrifice whosoeuer (or whatsoeuer) should first mete him returning with victorie, as it hapened she did, is a great and hard question, saieth S. Augustin (q. 49. in lib. Iudic.) and not easily decided, the holie scripture neither approuing nor reprouing his fact. Neuertheles by conference of other scriptures and discourse of reason, he iudgeth it most probable that Iephte. Iephte offended in vowing without special warrant from God, to sacrifice, that which by the law was not sacrificable; yet sinned not in performing his vow, but rather pacified God therby, whose wil it semed to be, that for punishment of his sinne he should sacrifice his daughter, because by his diuine prouidence she first mette him: and the omission might rather haue benne for his natural loue towards his onlie childe, then for the vnlawfulnes of the sacrifice: seing it once pleased God to command Abraham to immolate his sonne Isaac, though when it came to execution, he forbade the same, appointing an other hoste in place of the childe, which here he did not. [Subnote: Iephte offended in vowing vndiscretly. But not in performing his vow as ancient fathers thinke more probable.] Neither was it iniurious to the daughter, seing she, as al mankinde, must once die when God appointeth. Yea further she offered her self freely (which semed to be by Gods instinct) willing her father to do to her whatsoeuer he had promised to God. [Subnote: S. Augustin.] This is the summe of S. Augustins large discourse. Likewise S. Ambrose (li. 3. de Officiis c. 12.) supposeth assuredly that this prince Iephte offended in vowing vnaduisedly, for it also repented him, when his daughter first mette him: yet that with godlie feare and dreade he performed to his owne bitter paine that which he had promised: instituting an anniuersarie lamentation of his daughter, for a warning to posteritie of more circumspection in making vowes. [Subnote: S. Ambrose.] S. Hierom also (li. I. aduers. Iouinian.) approueth their opinion that say: It was Gods ordinance Iephte should feele the errour of his vnaduised vow, by the death of his daughter, for a document to others. [Subnote: S. Hierom.] The very same teacheth S. Chrisostom, (ho. 14. ad pop. Antioch.) that God would haue this errour to be thus punished, that others might be warned from vowing the like. [Subnote: S. Chrysostom.] S. Gregoire Naziazen (orat. de Machabeis) preferring the martyrdome of the seuen brothers and their mother, befor this sacrifice of Iephte as more aduised, and more honorable, yet condemneth not this, but recounteth it amongst other commendable actes. [Subnote: S. Gregorie Nazianzen.] Theodoret (q. 19. in Iudic.) and al the aforesaid fathers do highly commend the daughters promptnes in offering her self to be sacrificed, which either much extenuated her fathers fault, or wholly iustified his fact. [Subnote: Theodoret.] Thus the ancient fathers moderate their censures. Yet a new glosser of the English Bible without scruple sayeth, that by his rash vow, and vvicked performance his victorie vvas defaced; and againe, that he was ouercome vvith blinde Zele, not considering whether the vow was lawful or no. [Subnote: Protestants censure.]

Note return to page 1343 That, is exposed my self to danger trusting to Gods helpe & myn owne handes, when others would not assist me.

Note return to page 1344 Iephte being of Manasses tribe the Ephraites enuied his glorie and calumniously obiected that he and his followers were fugitiues so raised a tumulte to their owne losse.

Note return to page 1345 Abstinence not only from thinges vncleane by the law but also from wine and sider was a preparation to the childe, who should abstaine from them al his life.

Note return to page 1346 Other Nazerites obserued a prescripte rule of abstinence for a time only Num. 6. but Samson al his life; as a more perfect figure of Christ.

Note return to page 1347 Manue taking the Angel for a holie prophete iustly thought he would not admitte, nor c&obar;mand aniething but that was lawful. And so did as the Angel appointed him, though he was no priest, nor the place proper to sacrifice, but by extraordinarie dispersasion.

Note return to page 1348 Though Manue saw not God in his owne person, yet seing him in his messenger feared death. S. Aug. q. 54. in Iudic.

Note return to page 1349

[10] Bible 1603.

Note return to page 1350 [10] 0910017210. The man hath appeared.] Al ancient fathers and Catholique writers say, this was an Angel, which appeared in the forme of a man, and it is plaine by the text. [Subnote: Protestantes either contradict themselues, or teach Arrianisme.] Yet some protestantes wil haue this person to be Christ, the eternal vvord of God. VVho afterwardes became man. And neuertheles where by & by (v. 16.) he admonisheth Manue to offer sacrifice to God, they note that he sought not his ovvne honour but Gods, vvhose messenger he vvas: either plainly contradicting themselues, or els teaching Arrianisme, as though the Sonne of God were not God; or inferiour to God the Father.

Note return to page 1351 It was prohibited (Deut. 7. v. 3. to make mariage with the Gentiles, but God some times dispensed: as here it appeareth he did. v. 4.

Note return to page 1352 By threates they made her betray her husband: and neuertheles destroyed both her and her father. cha. 15. v. 6. so persecuters of the Church deale with such, as trayterously or of frailtie serue their turne.

Note return to page 1353 Being Iudge of the people he had helpe of others to take so manie foxes with nettes, or otherwise, being great store in that countrie.

Note return to page 1354

A notorious miracle to kil so manie with so meane a weapon without other helpe of man.

And by common reason as vncredible, as the great mysteries of Catholique Religion.

Note return to page 1355 It was a greater miracle to draw water out of a drie bone, then out of the earth or stones: but al things are possible to God, which he pleaseth to do.

Note return to page 1356 or, an Inkeeper.

Note return to page 1357 For such admirable streingth the heth nish people thought Samson ro be Hercules. S. Aug. li. 18. c. 19. ciuit. But he was in deede farre stronger then they feaned of Hercules, who they said, was not able to fight against two: whereas Samson alone killed a thousand with the iaw bone of an asse. c 15. v. 15.

Note return to page 1358 Supernatural streingth, or grace departeth when any leaue the rule of their profession.

Note return to page 1359 He desired to be reuenged, not of tancour of mind but of zele of iustice. And so al the elect & glorified Sainctes desire reu&ebar;ge. Luc. 18. v. 8. Apoc. 6. v. 10.

Note return to page 1360 Samson excused in killing himselfe with his enemies.

Note return to page 1361 [30] 0910017330. Let me die vvith the Philisthiims.] Manie thinges do iustifie Samsons fact in killing himself with the Philisthiims, First it appeareth by the miracle, that Michas idol. God directly and extraordinarily concurred by restoring in that moment his admirable streingth, that he could pull downe two such pillers. And conformably we may gather, that God inspired his mind to attempt this fact, and so he erred not, but obeyed God herein: as S. Augustin noteth. li. 1. c. 21. & 26. de ciuit. Dei. Secondly he was moued with zele of Gods honour, hearing the Idolaters praise their false god Dagon. Thirdly, he had a good and pure intention to reuenge him selfe for Gods more glorie, praying to him for restauration of streingth. [Subnote: Samson a figure of Christ.] Fourthy he did not directly desire to kil himselfe, but to kil the Philisthims, though himselfe must also die with them. And in this act especially he was a figure of Christ, who chiefly by his death conquered his enemies.

Note return to page 1362

The third part.

Of certaine accidentes which happened in the time of the Iudges.

Note return to page 1363 In hebrew pesel vmassecah, in Latin sculptile & conflatile, a grauen & molten thing an image or forme made in mettle for a god, and so called, v. 5. was in dede an idol of Gentilitie, and nothing at al against sacred Images of Christ and his Sainctes in the Catholique Church. Wherof more is noted. Gen. 31. Exo. 20.

Note return to page 1364 In hebrew pesel vmassecah, in Latin sculptile & conflatile, a grauen & molten thing an image or forme made in mettle for a god, and so called, v. 5. was in dede an idol of Gentilitie, and nothing at al against sacred Images of Christ and his Sainctes in the Catholique Church. Wherof more is noted. Gen. 31. Exo. 20.

Note return to page 1365 Annointed his h&abar;des with oyle, as was prescribed. Exo. 29. Leu. 8. But such an apish imitation was of no value, where was neither true vocation in the annointed (for he descended not of Aaron, but of Moyses, chap. 18. v. 30.) nor authoritie in him that vsed this ceremony

Note return to page 1366 [b] An Apostata Leuite was accounted more sufficient then an idolatrical priest to serue an idol. so he that is a Priest or a Deacon once catholikly consecrated, is a sufficient (yea too sufficient) a minister with protestantes.

Note return to page 1367 [c] Their whole porti&obar; was assigned (Ios. 19.) but through their owne slouth they possessed litle of it, so that hitherto the greatest part was not receiued.

Note return to page 1368 [d] They ment the false god which the apostata Leuite serued.

Note return to page 1369 [e] The diuel answered, as his maner is obscurly, sometimes truly & sometimes falsly.

Note return to page 1370 Pesel, eidolon, sculptile, the grauen thing, falsly called god. c. 17. v. 5.

Note return to page 1371 She was his lawful wife and so called. v. I. & 9. yet also is called concubine because she had no dawrie, nor as yet enioyed the priuiledges of a mistris in her husbands house.

Note return to page 1372 Omission & contempt to punish hainous crimes is a iust cause to make warre against anie people.

Note return to page 1373 One of the tribe of Iuda.

Note return to page 1374 Being farre more in number & hauing the iust cause, yet had the worse, because they trusted in their owne streingth.

Note return to page 1375 God also punished al Israel by this ciuil warre, for suffering idolatrie in the tribe of Dan. cha. 18. v. 30. which they ought to haue punished. Deut. 13. v. 12.

Note return to page 1376 By this it appeareth that this historie happened not long after the death of Eleazarus. Iof. 24. v. 33. to whom his sonne Phinees succeded in the spiritual Supremacie of the Church.

Note return to page 1377 Lest either iustice be ouer sharpe, or mercie too relaxe, with great art of discretion, gouernours must obserue mercie iustly aduising, and discipline piously chasticing. S. Greg. li. 1. Epist. 24.

Note return to page 1378 In the time of the Iudges the people presumed more to do that semed to them selues right, or good, though it was nought; which afterwardes the kinges more restrained and punished.

Note return to page 1379

Iudic. 12.

Note return to page 1380 The historie of Ruth is regestred in holie Scripture, for the genealogie of Dauid, and especially of our Sauiour Christ.

Note return to page 1381 Noemi perswaded not to idolatre, but in sinuated that if Ruth would not returne to her countrie, she must also leaue the false goddes. And so she answered, that she would serue the same true God of Israel.

Note return to page 1382 She had a husband and two sonnes, and sufficient prouision, but now was bereued of them al.

Note return to page 1383 The Church vseth this salutation in the holie sacrifice and other diuine office.

Note return to page 1384 Booz doubted not but reward was due to good workes.

Note return to page 1385 Yea a ful reward, answerable to Ruth pietie: Vvhich must be spiritual and eternal.

Note return to page 1386 The euent shewed that Noemi was inspired by God to geue such direction to Ruth, & to foretel what Booz would doe.

Note return to page 1387 It was very c&obar;mendable that she loued her first husband and mother in law: but more vertue infleing occasion of sinne with young men, and seeking to marie according to the law of God with her former husbande kinsman. Deut. 25.

Note return to page 1388 Booz calleth his kinsman brother, as Abraham called Lot his brother. Gen. 13. being his Nephevv.

Note return to page 1389 See Deut. 25. noting here withal, that the penaltie was lesse, when an other kinsman vndertaking the mariage, the woman was preu&ebar;ted from complayning before the iudge.

Note return to page 1390 Here appeareth the final cause of writting this historie, to shew the Genealogie of King Dauid from Iudas the Patriarch. of whom Christ should descend, so prophecied: Gen. 49. and shewed to be performed; Mat. 1.

Note return to page 1391

qq. in 1. Reg. c. 1.

Prologo in 1. Reg. li. 17. c. 4. ciuit. Ep. ad Paulin.

Note return to page 1392 These histories are also expounded mystically by the ancient Fathers.

Note return to page 1393 The general contents of al the bookes of Kinges & Paralippomenon.

Note return to page 1394 Samuel writ the first part, but vncertaine who writ the rest.

Note return to page 1395 C&obar;tents of the first booke, diuided into foure partes.

Note return to page 1396 These bookes are read at Mattins from the feast of the B Trinitie vntil the first sundaie of August.

Note return to page 1397 The first part. Of the gouernments of Heli and Samuel: and of changing the state into a kingdome.

Note return to page 1398 This childe being of the tribe of Leui, though not of Aarons stock, was lawfully vowed to the seruice of the tabernacle, by his parentes during his childhood, but coming to yeares of discretion he was at his owne electi&obar; to continew, or to depart. If he had bene of anie other tribe, he must haue bene redemed. Leuit. 37.

Note return to page 1399 The Canticle at Laudes on wenesday.

Note return to page 1400 Leaue of to praise idoles, as ye haue accustomed to doe.

Note return to page 1401 The Church of Gentiles.

Note return to page 1402 The Synagogue of the Iewes. S. Aug. li. 17. c. 4. ciuit.

Note return to page 1403 Neither Dauid nor Salomon, much lesse anie other King, possessed or iudged the endes of the earth: but Christs enheritance reacheth to the endes of the earth. Psal. 2. v. 18.

Note return to page 1404 Sinnes directly against God, and that hinder his seruice, are more hardly remitted: but none at al are irremissible before death, because during life euerie one may truly repent, if he wil: and to al true penit&ebar;tes God promisseth remission of sinnes Ezech. 33.

Note return to page 1405 Gods determination to punish tooke not away their freewil, but for their obstinacie he leift them to them selues, without his grace, and so iustly punished them. See S. Aug. li. 5. cont. Iulian. c. 3.

Note return to page 1406 This was fulfilled as in the figure in Samuel, not wholly, for priesthood stil remained in the line of Aaron, as appeareth in Achias, Abiathar & Sadoc. ch. 14. 22. & 2: Reg. 8. but perfectly in Christ 1. Reg. c. 2.

Note return to page 1407 Rare thinges are called precious, and so the gift of prophecie is here termed, which was then granted to few.

Note return to page 1408 This vision happened early in the morning, before the time of dressing the lampes, when some were put out and others light.

Note return to page 1409 Their confidence of helpe from God, by presence of the arke was good and commendable, but their sinnes deserued to be punished.

Note return to page 1410 This zele of religion in Heli towards the arke, is a great signe that he died in good state though he was temporally punished for not correcting his sonnes.

Note return to page 1411 So sowne as Christs Gospel or Testament came among the Gentiles, al false goddes & idolatry fel downe. S. Beda. qq in 1. Reg. c. 3.

Note return to page 1412 The arke being a holie thing, as Reliques are, was terrible to their false god, the diuel, so the Reliques of S. Babilas ouerthrew the false god Apollo. as S. Chrysost. testifieth at large. li. cont. Gentiles, to. 5.

Note return to page 1413 Obstinate sinners doe harden their owne hartes, not God, but by suffering them so to do. See Annot. Exod. 7.

Note return to page 1414 As the arke was terrible to the infideles, (chap. 5.) so also to those that beleued right but vsed it not reuerently.

Note return to page 1415 These men knowing that the presence of the arke was good for them (though the Bethsamites had benne punished for their irreuerence towardes it) feared not to receiue and kepe it.

Note return to page 1416 That is to say, the Philisthijms, who were one of the seuen nations of Chanaan, which God commanded his people to destroy, c&obar;monly called the Amorrheites.

Note return to page 1417 Heli his sonnes grieuously offending in their office before (chap. 2.) and now Samuels sonnes also peruerting iudgem&ebar;t gaue occasion to the people, to demand a king to iudge their temporal causes rightly not declining to wrong for bribes.

Note return to page 1418 Misphat signifieth maner, fashion, or proceding.

Note return to page 1419 God alwaies heareth those that truly repent for their sinnes, but doth not alwayes deliuer them from afflictions, which are due for offences, or profitable for probation and merite of his children.

Note return to page 1420

[7] Exod 19. Deut. 37. Iudic. 2 v. 16.

[11] S. Cyp. li. 3. cp. 9. sine 65. S. Hiero. in Osee 8. S. Greg. li. 4. c. 2. in 1. Reg. 8.

[11]Concil. Lateran c. 3. de beset.

Note return to page 1421 [7] 091001747. Reiected me.] For so much as God had chosen Israel a peculiar people to him self, and hitherto ruled the same by his Priestes established among them, and by Iudges extraordinarily raised vp, and sent by him, to deliuer them in their distresses, their demand now to haue a King, who (after the maner of other nations) should be their Lord, and haue more dignitie, and authoritie ouer them, then Dukes or Iudges had, is interpreted, as in effect to reiect God: in that they disliked, & sought to change his forme of gouernment. [Subnote: Vvhy the peoples demand to haue a king is disliked.] And therfore this request of the people iustly displeased both Samuel and God himself.

Note return to page 1422 [11] 09100175

11. The right of the King.] Samuel here by Gods appointment, to diswade the people from their desire of a king, at least to admonish them before hand, what they are like to find by experience, reciteth such thinges, as Kinges abusing their powre do oftentimes practise, by reason of their high dignitie, and litle feare of controlment, but vniustly and vnlawfully; according to the doctrin of ancient Fathers. [Subnote: Kinges sometimes oppresse their subiectes by Gods sufferance, but uniustly.] Amongst others. S. Cyprian calleth the exactions of kinges here recited, greuous iniuries. S. Hierom dura imperia, & servitutem. rigorous or cruel gouernmentes, and seruitude. S. Gregorie proueth the same by two contrarie examples. Seing (sayeth he) that which is here foretold, was punished in Achab and Iesabel (3. Reg. 21.) it sheweth, that it was not right by diuine iudgement, which they exacted. And when the elect King Dauid was to build an altar to our Lord (1. Paral. 21.) he would not take part of Ornans field, except he payed a iust price for it. Moreouer the law prescribing the dutie of Kinges (Deut. 17. v. 16. &c.) commandeth them not to multiplie horses, not to heape riches, not to take high courage, that their hartes be not lifted vp into pride ouer their bretheren. [Subnote: Kinges haue prerogatiues aboue, but not contrarie to the lawes.] Neuertheles Kinges haue great prerogatiues (more then Dukes, and Iudges) besides, and aboue, but neuer contrarie to the law; that albeit they can not take their subiectes landes or goodes, neither for themselues, nor to geue to their seruantes at their pleasure: yet in diuers cases subiectes are bound, to contribute of their priuate goodes, to supplie the necessitie of the King, or of the commonwealth, as by nature euerie part must suffer damage, or danger in defence of the principal member, or whole bodie. And if anie refuse so to do, they may iustly be compelled.

Furthermore in case Kinges or other Princes commit excesses, and oppresse their subiectes, yet are they not by and by to be deposed by the people, nor commonwealth, but must be tolerated with patience, peace, and meeknes, til God by his souereigne authoritie, left in his Church, dispose of them: which his diuine wisdom and goodnes often differreth to do, as here he expresly forewarneth, saying: (v. 18.) You shal crie in that day, from the face of your King, and our Lord vvil not heare you. [Subnote: Euil princes may be deposed by God & the Church: but not by the people only.] And the reason is, because he wil punish the sinnes of the people, by suffering euil princes to reigne. Iob. 34. v. 30.

Of which important difficultie, falling sometimes betwen Princes and their subiectes, who so desireth, may search the iudgement of ancient Fathers, and see S. Thomas, and other schole Doctors, 2. 2. q. 12. a 2. [Subnote: Pointes obserued in the constitution and deposition of King Saul.] Here only for better vnderstanding of this present text, these brief pointes may be obserued. First, the people of their owne wil desired to haue a King. Secondly, they requested the same at the handes of Samuel their present Superiour. Thirdly, this demand displeased both Samuel and God himself. Fourthly, yet God condescended to grant their suite, but with an admonition, and forewarning of the inconueniences, which they should finde and feele. Fiftly, God himself designed the person that should be King, reueled him by vision, and commanded Samuel to annoint him. Sixtly, God neuertheles by guiding the lotte, more manifestly declared, and confirmed his election. Seuently, God deposed the same King, for transgressing his law, chap. 13. v. 13. and disobeying his commandment. chap. 15. v. 23. appointing an other, by the ministerie of Samuel. chap. 16. Eightly, notwithstanding his deposition, he remained in his dignitie til his death, which happened by other meanes. chap. 31. By al which it appeareth, that God constituted Saul the first King of the Iewes, the people suing to haue a King; but deposed him for euil behauiour, the people desiring no such thing, and Samuel the Prophet much lamenting the same. Yet was he not actually beriued of the crowne and kingdom during his life.

Note return to page 1423

The second part.

The election, annointing, & gouernement of King Saul.

Note return to page 1424 One that by diuine inspiration foreseeth thinges too come.

Note return to page 1425 Oppression of innocentes crieth to heauen.

Note return to page 1426 S. Gregorie here noteth, that such as are placed in height of gouernement, are annointed with oyle, which signifieth mercie, light, and curing of others.

Note return to page 1427 But the litle vessel foreshewed that Saul not perseuering in grace, should be deposed from his kingdom. li.4 c.5. in 1.Reg.10.

Note return to page 1428 Samuel enioyneth obedience to Saul to trie his humilitie. S. Oreg. li. 4. c. 5. in 1. Reg. 10.

Note return to page 1429 God gaue him peculiar grace for executing the office of a king.

Note return to page 1430 By aud by also the gift of prophecie.

Note return to page 1431 Their superious.

Note return to page 1432 By lotte the people were assured that the election was of God. S. Greg. ibidem.

Note return to page 1433 As the men of Iabes deluded their enimies by æquiuocation, so speaking that they were otherwise vnderstood then they ment: so the seruantes of God being tempted with concupiscence of glutonie (signified by Naas) must deceiue their carnal appetite, by promising to satisfie the desire of the flesh, but in deede kepe such temperance, as they may kil the c&obar;cupiscence, and not be killed by it. S. Greg. li. 5. c. 1. in 1. Reg. 11.

Note return to page 1434 The annointed king.

Note return to page 1435 mightie Samson.

Note return to page 1436 They ment that they would not be ruled and protected as hitherto they had bene, by Dukes & Iudges ordained and sent immediatly by God, but would haue a king to reigne ouer them: imagening that so they should be better protected, and defended from forraine enemies. wherin they preferred their owne conceite and iudgement before Gods disposition. and therfore this sinne is often here inculcated, and much reprehended. S. Greg. li. 5. c. 2. in 1. Reg. 12.

Note return to page 1437 gouernoures. S. Greg.

Note return to page 1438 thunder.

Note return to page 1439 They feared God so much the more, because they feared also his seruant.

Note return to page 1440 For sinners so come before Gods face were presumption, not to come to his back, or to depart from thence, were desperation. So Marie Magdalen with feare and hope approched & taried at Christs back. Luc. 7. S. Greg. loco citato.

Note return to page 1441 Saul beginning to reigne was innocent and humble as a child of one yeare.

Note return to page 1442 And in that state reigned the first two yeares. S. Greg: in hunc locum.

Note return to page 1443 He offended in offering sacrifice being neither a priest, nor extraordinarily allowed to do that office, and for this and other faultes was deposed.

Note return to page 1444 Gods foresight of sinne, and perordination to punish it, taketh not away freewil, nor possibilitie of wel doing, nor of reward. S. Aug. li. 3. c. 4. de lib. arbit.

Note return to page 1445 Ominous speaches are proued by this and some other examples to be sometimes of God, though sometimes this kind of obseruation is supersticious. As before is noted. Gen. 24.

Note return to page 1446 Pray no more nor expect no longer, so they proceded to battel withou further warrant.

Note return to page 1447 Ionathas was excused by ignorance, & by necessitie; and therfore was iustly deliuered by the people; and his father offended, in not excepting the case of necessitie, & through more eggre zele of reu&ebar;ge, then he had warrant from, God, whose answer he would not expect. v. 19.

Note return to page 1448 VVherof folowed also an other sinne, that the people fainting for lacke of meate did eate flesh with the blood, contrarie to the law.

Note return to page 1449 Before, v. 19. Saul would not expect Gods answer: now therfore God wil not answer him.

Note return to page 1450 Ionathas was found to haue transgressed the vnaduised e&obar;mandment, but Saul him self was in a greatter fault of rash proceding, and vndiscrete commanding.

Note return to page 1451 Amalec is stricken when the flesh is chasticed by abstinence.

Note return to page 1452 Destroyed when the mind is restrained from vncleane cogitations. S. Greg. li. 6. c. 1. in 1. Reg. 15.

Note return to page 1453 VVhen Saul was humble he was exalted, now being proud he is reiected.

Note return to page 1454 By ordinarie sacrifices, we geue our external goodes to God, by obedience we geue our selues. S. Greg. li. 6. c. 2. in 1. Reg. 15.

Note return to page 1455 God is said improperly to repent, when he altereth the thing, that he did before. S. Amb. li. de Noe ca. 4.

Note return to page 1456

The third part.

Dauids annointing, his vertues, and persecution.

Note return to page 1457 By Gods permission. S. Aug. li. 2. q. r. ad Simplician S. Beda. qq. in 1. Reg. c. 5.

Note return to page 1458 Naturally (as these men truly iudged) musique helpeth some il disposition of humores, and draweth also the mind from so vehement apprehension of afflictions: but here it semeth more probable, that God supernaturally reliued Saul by Dauids playing on the harpe, together with his sincere deuotion, for more manifest condemnation of the one, and iustification of the other. Glos. ordin. S. Greg.

Note return to page 1459 [7] 091001767. Beholdeth the hart.] It is proper to God to see the secrete cogitations of mens hartes, of himselfe and by his owne powre. [Subnote: How Saintes and Prophetes know mens thoughtes.] And glorified Sainctes know our cogitations by seing God, in whom al things appeare, that perteine to their state, and for the profite of others. S. Aug. li. de cura pro mortuis, c. 15 S. Greg. li. 12 c. 13. Moral. Prophetes being yet mortal, by inspiration do also see secrete cogitations. 1. Reg. 9. 3. Reg. 14. &c.

Note return to page 1460 This bold and impudent chalenger signifieth the diuel, or anie arch heretike, that prouoketh the Church of God. but is ouercome by the humble of hart and confident in God, & slaine with his owne weapon.

Note return to page 1461 Christ ouercoming the diuel receiued the Church to his spouse. S. Greg.

Note return to page 1462 or, for and. v. 36. 37.

Note return to page 1463 He that hath ouercome the spirit of pride, and of carnalitie (signified by a lion, and a beare) is able also to ouercome the diuel.

Note return to page 1464 Pride hauing impudencie of the forhead, is ouerthrowne by humilitie of Christs crosse. whose signe therfore we carie in our forhead. S. Aug. li. 50. homil. ho. 31.

Note return to page 1465 Saul knew not Dauid, being perhaps in a shepwards habite: though he had not long before serued & pleased him wel. ch. 16. v. 21.

Note return to page 1466 This happened not immediatly after the victorie against Goliath but when Dauid had dwelt some time in Sauls house, and was very gratful to him and to al the court and people.

Note return to page 1467 VVhen the praises of one importe diminishing of an other, he that is proud, as Saul now was, is moued to enuie and malice, more and more as the vertues of the other and his praises do increase.

Note return to page 1468 This statua, or image can not importe an idol, as the same word teraphim doth. Gen. 31. for here no idolatrie at al was c&obar;mitted, but a right office done by the wife towards her husband. The same word also signifieth religious thinges belonging to Gods seruice. Osee. 3. 5.

Note return to page 1469 Saul and his messengers had not the gift of prophecie, as godlie prophetes had by an inherent habite, but transitorie, as Baalams asse had facultie to speake, at one time, but did not afterward speake anie more. S. Aug. li. 2. q. 1. ad Simplician.

Note return to page 1470 Distinction of common & holie bread. Also an example of dispensation in case of necessitie.

Note return to page 1471 Dauid most wisely in such distresse fained himself to be a foole. By which the Holie Ghost mystically signified that Christ should do such things not of feare but of diuine wisdom, as he should be co&ubar;ted a foole. Mar. 3. v. 21. Luc. 23. v. 11. 1. Cor. 1. v. 23. 8. Beda. Quest. in 1. Reg. c. 14.

Note return to page 1472 Saul vniustly condemning Dauid, condemned also al those that iustified him.

Note return to page 1473 Seing so manifest iniustice and crueltie they obeyed God, rather then man.

Note return to page 1474 By this it appeareth that Dauid consulted God by the high priest, and the high priest for this purpose ioyned the priestlie ornament called Ephod to the Rationale, and so had reuelati&obar; from God. Exo. 28. Leuit. 8.

Note return to page 1475 Conditionally: If thou tarie here.

Note return to page 1476 A tender c&obar;science had scruple of a smal doubt which was no sinne: a large c&obar;science sticketh at nothing.

Note return to page 1477 Saul being annointed king by Gods appointment, could not lawfully be slaine by his subiectes without like ordinance from God. For though Dauid was also already annointed, yet that was not to reigne presently, but when Saul should die, or otherwise be taken away.

Note return to page 1478 Not a malicious mind, such as Saul bore vniustly against Dauid; but punishm&ebar;t is decreed against Nabal, for not only denying a reasonable request, but also for so reprochful an answer.

Note return to page 1479 Euil wordes for curteous vsage heretofore, and for late gentil intreating by messengers.

Note return to page 1480 Things tyed in bundels are stronger and more secure, then single and loose.

Note return to page 1481 Dauid is resolute, and often repeteth, that it is not lawful for priuate subiectes to kil their prince, no although him selfe was annointed to succede.

Note return to page 1482 Gods prouidence sent this extraordinary sleepe and inspired Dauid, to doe this fact, for more iustification of his innocencie.

Note return to page 1483 These countries were neither subiect to the Philistijms nor to the Israelites, and were also of those nations whom God had c&obar;manded to destrroy, dwelling within the land of Chanaan. Deus 25.

Note return to page 1484

The fourth part.

Of the ruine of Saul, and exaltation of Dauid.

Note return to page 1485 Not manie but one excellent person, an old man come lie in apparel.

Note return to page 1486 iaddsh cognouit knevv.

Note return to page 1487 Saul adored not Samuel with diuine honour, but with dulia, reuerence due to a blessed soule.

Note return to page 1488 In state of the dead in an other world, not in the same particular state.

Note return to page 1489

[14] to. 2. pag. 210.

[14] loco ci- tato.

Note return to page 1490 [14] 09100177

14. Saul vnderstood that it vvas Samuel.] It is not defined nor certaine, whether the soule of Samuel appeared, or an euil spirit tooke his shape, and spake to Saul. S. Augustin (li. 2. q. 3. ad simplician) proposeth both the opinions as probable. [Subnote: S. Augustins opinion whether Samuels soule appeared, or no.] VVhere first he sheweth, that Samuels soule might appeare; either brought thither by the euil spirite, which is not so much to be merueled at, as that our Lord and Sauiour suffered him self to be sette vpon the pinnacle of the temple, and to be caried into a high mountaine by the diuel; yea to be taken prisoner, bound, whipped, and crucified, by the diuels ministers: or els that the spirite of the holie prophet, was not raised by force of the inchantment, or anie powre of the diuel, but by Gods secrete ordinance vnknowen to the pythonical woman, and to Saul, and so appeared in the kings presence, and stroke him with diuine sentence. Againe he answereth, that there may be a more easie and readie sense of this place, to wit, that Samuels spirite (or soule) was not in deede raised, but an imaginarie illusion made by the diuels inchantment, which semed to be Samuel, and which the Scripture calleth by the name of Samuel, as pictures or images are commonly called those persons or thinges, which they represent. [Subnote: More probable that his verie soule appeared, not compelled by the euil spirite but obeying Gods secrete ordinance.] So when we behold pictures in a table, or on a wal, we say, this is Cicero, that is Salust, that Achilles, that is Rome. To this effect S. Augustin discourseth more at large in the place before cited. But in an other worke written after (de cura pro mortuis gerenda. c. 15.) teaching that soules of the dead appeare sometimes to the liuing, he saieth expresly, Samuel the prophet being dead, foretold future thinges to King Saul yet liuing. Though some be of opinion (saieth he) that Samuel himself appeared not, but some euil spirit tooke his similitude.

And this last iudgement of S. Augustin is much confirmed; first by the wordes of this text, literally and plainly affirming that Samuel appeared, and spake to Saul, and Saul to him. and that Saul vnderstood (or knevv, not only thought, imagined, or supposed) that it vvas Samuel. [Subnote: First proofe:] Secondly, this apparition came sooner, preuenting the inchantment, and in better order, then the pithonical woman expected, as appeareth by her answer, saying she saw God (or an excellent person) ascending in comelie maner and attyre: whereas euil spirites vsed to appeare (as the Rabbins testifie) in vglie bodies, with the heeles into the ayer, and head downward. Thirdly, the Author of Ecclesiasticus (ch.46.) amongst the prayses of Samuel the prophet, saieth, he slept, (or died) and certified the King, and shevved to him, the end of his life. VVhere it semeth clere, that the same person that died, denounced Gods wil and sentence to Saul. Moreouer Dauid. if it had bene an illusion of an euil spirite, it would hardly seme anie praise at al. Fourthly, the diuel could not naturally foretel that Saul and his sonnes, with manie of the people should be slaine the next day, and Dauid reigne after him: neither is it probable, that God reueiled such secretes to euil spirites, wherby men might take more occasion to folow nicromancie. Fiftly, most Fathers and Doctors are of the same iudgement. S. Iustinus Martyr. Dialogo cum Triphone. S. Basil. Epist. 80. ad Eustathium. S. Ambrose li. 1. in Luc. 1. S. Hierom. in Isaiæ. 7. Iosephus li. 6. c. 15. Antiq. and manie other old and late writers. The chiefest argument for the other opinion is the authoritie of Tertullian. li. de anima. Procopius and Eucherius vpon this place. and the vncertaine authors, Questionum apud Iustinum. q. 52. lib. de mirabil. Sac. Script. and Quest. vet. Testamenti, q. 27. apud Augustinum, tomo. 3. et. 4. As for the Protestantes denying, that soules once parted from their bodies, can appeare to anie aliue, S. Augustin confuteth them, both by this example of Samuel, supposing the booke of Ecclesiasticus to be Canonical Scripture, and of Moyses being dead, and Elias yet liuing (whom they hold also to be dead) both appearing with Christ in his transfiguration. [Subnote: Soules sometimes appeare after death.] Mat. 17.

Note return to page 1491 He speaketh by amplification to make his fact seme more reasonable: whereas the time of Dauids abode with him was but foure monethes. ch. 27. v. 7.

Note return to page 1492 Consult our Lord for me: so Dauid by the priests mediacion, was instructed what to do.

Note return to page 1493 It is not against Gods c&obar;mandment, Deut. 4. &. 12. to make new lawes, so they be conformable, & not contrarie to Gods former lawes.

Note return to page 1494 Saul killing himself after that he was wounded by his enimies signifieth those that being ouercome by tentations desperatly persist, & wilfully die in their sinne. S. Greg. ho. 10.

Note return to page 1495 These men are c&obar;mendable for gratitude towards Saul, who had deliuered them. ch. 11. for a vvorke of mercie in burying the dead: for pietie towards their king and princes, and for fortitude in atchiuing so heroical an act.

Note return to page 1496 This booke is wholly of Dauid.

Note return to page 1497 His succession to the kingdom.

Note return to page 1498 His vertues.

Note return to page 1499 Faultes.

Note return to page 1500 Thankes, and Prophecie.

Note return to page 1501 He fained al this, thincking to get fauoure (for Saul killed himself, li. 1. ch. 31.) but Dauid punished him, as such a crime deserued. v. 15.

Note return to page 1502 Exequies of Saul obserued with mourning weeping and fasting.

Note return to page 1503 The Philisthijms were strong & cunning archers therefore Dauid commanded that his subiectes should lerne and exercise the same maner of fight.

Note return to page 1504 This second annointing, as also the third, (ch. 5.) was in confirmation and to put him in possession of the first made long before. 1. Reg. 16.

Note return to page 1505 He reigned two yeares before he beganne much to decline, but in al seuen yeares and a half, for so long Dauid reigned only in Iuda. v. 11.

Note return to page 1506 Hence perhaps cometh the phraise, that one armie playeth vpon an other vvith smal and great artilerie, that is, strike and kil their enimies with al sortes of gunnes. Iosephus li. 7. c. 1. Antiq.

Note return to page 1507 Am I contemptible in thy sight, and yet head of them that oppose against Dauid, I that haue donne so much for thee, wil not indure to be reprehended, for a smal fault. So God suffereth the maintainers of an euil quarel to fal out among them selues, wherby the right cause is aduanced.

Note return to page 1508 weake, being newly receiued king, and not able to punish strong offenders. But Ioab & others were afterwardes punished. 13. Reg. 2.

Note return to page 1509 They annoint him againe in confirmation of their consent (as Iuda had donne chap. 1.) acknowledging Gods ordinance. 1. Reg. 16.

Note return to page 1510 King Dauid now atcheued that the tribe of Iuda could not in the time of Iosue. Iosue. 15.

Note return to page 1511 Idoles that haue eyes and can not see, feete and can not goe, shal not enter into the Church of Christ.

Note return to page 1512 sculptilia.

Note return to page 1513 Either there was no probable danger, & so without cause Oza touched the arke, that he might seme to be very careful; or els he vsed not so much reuerence, as he ought to haue donne. li. 2. c. 12. de mirabil. S. Scrip. apud S. Aug. tom. 3.

Note return to page 1514 To dance before the arke is to dance before our Lord.

Note return to page 1515 The tabernacle made by Moyses was a goodliething, but being couered with skinnes and in manie respectes insufficient for Gods seruice, Dauid desired to build a glorious Temple. But was not permitted to do it, for mysterie sake to signifie that Christ the true Salomon should build his Church, that farre excelleth the Synagogue of the Iewes, and old Testament S. Augustin. li 17. c. 8. de ciuit.

Note return to page 1516 [a] He that supposeth this great promise to be fulfilled in Salomon, erreth much sayeth S. Augustin. ibidem.

Note return to page 1517 [b] S. Paul expoundeth this of Christ. Heb. 1. v. 5.

Note return to page 1518 [c] This can not be saied of Christ, but of Salomon, and of anie christian. so this place hath manie literal senses.

Note return to page 1519 [d] The Sea Apostolique, & priestly powre in the church of christ, is this perpetual kingdom. S. Epiphanius. Herest. 29.

Note return to page 1520 [e] Here and in manie other places the Hebrew word is of the plural number, Elohim, Goddes, signifying more diuine Persons.

Note return to page 1521 [f] The worke of mans Redemption is appropriated to God the Sonne.

Note return to page 1522 For more reproch Dauid compassing them with cordes, as cattel are enuironed, cast them on the ground, and by lotte killed some, and spared some aliue.

Note return to page 1523 Sette vp an Arch in memorie of triumph.

Note return to page 1524 or chanceler.

Note return to page 1525 These were archers and sling throwers of the guard. Pharaphrasis chald.

Note return to page 1526 Or priestes, or chief rulers. See the annotation. Gen. 47. v. 22. 1. Paral. 18. v. 17.

Note return to page 1527 The particular inheret&abar;ce that pertained to Sauls familie.

Note return to page 1528 Not sitte at table with the king but haue his diet of the kinges prouision, besides the forsaide inheritance.

Note return to page 1529 This Naas king of Ammon curtously intertained Dauids freindes which escaped from the king of Moab, killing most of them that were c&obar;mended to him, because Dauid had leift his countrie, and was returned into Iuda. 1. Reg. 22. Histor. Eccles.

Note return to page 1530 Theodosius she Emperour pretending to be excused from punishment for his sinnes, because king Dauid also was an adulterer and a manslayer, S. Ambrose replied, saying: Thou that hast folovved king Dauid erring, folovv him repenting. After which admonition the Emperour most humbly did publique penance inioyned him by the Bishop. in vita. Theodosij.

Note return to page 1531 Now & then some of thy seede shal be violently slaine: so were slaine three of his owne sonnes, Ammon, chap. 13. Absalom chap. 18. Adonias, 3. Reg. 2. six sonnes of Iosaphat, and al Iorams sonnes saue one, 2 Paralip. 21. also Ochozias, Amasias, Iosias. 2. Par. 24. 25. 35. and the sonnes of Sedechias, himselfe hauing his eyes put out and so brought into Babylon. 4. Reg. 25.

Note return to page 1532 Praised and thanked the king.

Note return to page 1533 These children died before him as appeareth. cha. 18.

Note return to page 1534 Concubines were lawfully maried but had not al priuilegies as other wiues. See Gen. 25. Iudie. 19.

Note return to page 1535 He couered his head that he might not be seene to weepe, lest he should discorege the people. neuertheles the people also wept, and likewise couered their heades.

Note return to page 1536 King Dauid was here abused by false information: to which he ought not so safely to haue geuen credite. chap. 19. v. 24.

Note return to page 1537 God suffered Semei, being of his owne freewil malicious for punishment of Dauids sinnes to curse him but was not the author of his malice, for so Semei had committed no fault therein and then he could not lawfully haue benne punished for it, as he was. 3. Reg. 2.

Note return to page 1538 The people doubting lest Absal&obar; might be reconciled to his father, were not assured vnto him til they saw such a crime committed as semed to make reconciliati&obar; impossible. So al rebelles and vsurpers of others right, seeke by some enormious fact to make their adherentes and folowers sure vnto them: but God plagueth them in the end, as he did both Achitophel and Absalom.

Note return to page 1539 Bad counsail often falleth worst to the counseller.

Note return to page 1540 Dauid moued with compassion towardes his sonne Absalom, being in actual rebellion against him prefigured Christs c&obar;passion, towards his persecuters, being his creatures, praying for them in his passion. S. Ambrose in Psal. 1 18. v. 108.

Note return to page 1541 Al his sonnes being dead, for he had once three sonnes & a daughter. chap. 14. v. 27.

Note return to page 1542 Al the eleuen tribes are called by the name of Ioseph, being chiefe after Iuda. So Semei not of the proper tribe of Ioseph but of Beniamin, pleading for pardon of his former fault, alleageth that he came first of the eleuen tribes, to submitte him self and serue the king.

Note return to page 1543 Chiefe or great in familiaritie.

Note return to page 1544

[2] Iosue 9.

Note return to page 1545

After that Dauid was deliuered from the handes of Saul (who first and longest & most dangerously of al men persecuted him, and therfore is here specially named) and from al his enimies, corporal & spiritual, when he had good repose of mind, his visible enimies being subuerted, and his sinnes remitted, acknowledging Gods infinite goodnes, by inspiration of the Holie Ghost, made this Canticle of thanksgeuing, and praise of God.

It is inserted amongst the Psalmes the 17. in order, al one in sense, so differing in some wordes that the one explicateth the other.

Note return to page 1546

After that Dauid was deliuered from the handes of Saul (who first and longest & most dangerously of al men persecuted him, and therfore is here specially named) and from al his enimies, corporal & spiritual, when he had good repose of mind, his visible enimies being subuerted, and his sinnes remitted, acknowledging Gods infinite goodnes, by inspiration of the Holie Ghost, made this Canticle of thanksgeuing, and praise of God.

It is inserted amongst the Psalmes the 17. in order, al one in sense, so differing in some wordes that the one explicateth the other.

Note return to page 1547 Though some few Gentiles were subdued by Dauid, and some were conuerted to true religion in the old Testam&ebar;t: yet the ful conuersion of Gentiles perteineth to the Church of Christ. which is here forsnewed and described to haue perpetual seede for euer.

Note return to page 1548

King Dauid in this last prophecie plainly distinguisheth betwen the couenant & promise made to him touching his earthlie kingdom and the kingdom of Christ, who should be borne of his seede.

In both which he foretelleth the reward of the good and punishment of the bad.

Note return to page 1549 The king proposed not this for desire of that water, but to trie and exercise his mens fortitude.

Note return to page 1550 Precious thinges are most mete to be offered to God.

Note return to page 1551 This sinne & punishment happened before, when Dauid had health and streingth of bodie.

Note return to page 1552 The furie of our Lord, that is, Satan (a furious spirite, yet Gods creature) not our Lord him selfe, but by permission only. 1. Par. 2. 1. Satan arose against Israel, & moued Dauid.

Note return to page 1553 Contrition.

Note return to page 1554 Confession.

Note return to page 1555 Satisfaction.

Note return to page 1556 The Epistle in a votiue Masse in tyme of plague or mortalitie.

Note return to page 1557 Temporal punishment inflicted after the guilt of sinne was remitted.

Note return to page 1558 If subiectes had not proprietie in their goodes, but that the right and dominion of al perteyned to the prince, then could nothing at al, in anie case be geuen gratis by the subiect, but only yelded as due, to his souereigne.

Note return to page 1559 The contentes of this booke, diuided into three partes.

Note return to page 1560 The first part. King Dauides admonitions to his sonne: and his death.

Note return to page 1561 For this conspiracie Abiathar was deposed. ch. 2. v. 27.

Note return to page 1562 Basely estemed, or punished as offenders vpon suspition or ielosie.

Note return to page 1563 King Dauid did not adore his sonne as subiect adoreth his prince, but adored God, geuing thankes for this benefite of a successor. as it foloweth in the next verse.

Note return to page 1564

The second part.

Of Salomons reigne, and actes good and bad.

Note return to page 1565 In al conuenient suites it behoueth the soone to heare his mother.

Note return to page 1566 By special instinct Salomon did this extraordinarie fact as a prophet & minister of God, executing his sentence geuen before against the house of Heli for the sinnes of his children, 1. Reg. 2. v. 31. and for Abiathars proper fault ioyning with Adonias against Salomon. 3. Reg. 1.

Note return to page 1567 Salomon was not only a k&ibar;g but also a prophet. Moreouer some secular princes doe nominate spiritual superiours, and instal them in their seates, yet their iurisdiction is not depending on the prince, but the prince to be directed by them. Num. 27. v. 21.

Note return to page 1568 The Epistle on munday in the 4. weke of Lent.

Note return to page 1569 So heretikes not being able to proue that their synagogue is the true & permanent Church, would destroy the Catholique and so haue none at al.

Note return to page 1570 These bookes are not extant.

Note return to page 1571 Narovv without & broad within.

Note return to page 1572 In perfect people is neither noise of murmur in aduersitie, nor of boasting in prosperitie, but patience and humilitie with silence.

Note return to page 1573 Holie of holies or most holie place.

Note return to page 1574 Stones in buildinges, and bones in liuing bodies represent the state of religious persones: who being hidde in their Monasteries and celles, much the more fortifie the Church, by how much lesse they appeare abrode. because their office is not to reach, but to mourne. S. Bernard. Ser. 64.

Note return to page 1575 It is a clere case that al carued & grauen pictures, or images were not vnlawful, but were religiously made & sette in the holie Temple, for the more honour of God.

Note return to page 1576 The end of the fourth age.

Note return to page 1577

Mat. 19

q. 154. in Eoxd.

Mat. 22.

2. Cor 9

Alanus de Sacra. c. 9.

li de vera Religione c. 17.

S. Aug. in hunc. Psal. ser de verbis Domini. li. 17. ciuit. c. 20. li. 1. cont. aduers. leg c. 18. S. Cyril. li. 3. ui Ioan. S. Leo ser. 8. de passione.

Quest 56. in Leuit.

ibidem.

S. Beda de Embolismo to. 1.

S. Bern Ser. 1. de S. Andrea. S. Beda. to 4. S. Aug. cont. Faust. S. Greg. in li. 1. Reg. et in Iobs.

S. Hiere. Ep. 1 Lllad Gauden.

Iob. 42.

lib. de mortalitate.

To. 2. in Sopf. Psal. panitent.

1. Cor.2

1. Cor.15

Catechis Rom. P. 1. c. 12. q. 9.

S. Chris. orat. 1. divers. Iudeos.

Math. 16. 28. Luc. 22. Ioan 14. 16. Eph. 4. 1/ Tim. 5.

S. Aug li. 17. c. 8. de ciuit. S. Epip: heres. 29.

Act. 4.

in hunc Psalm.

ibidem.

Note return to page 1578 Articles of faith, other pointes of religion, & state of the Church more expressed in this fourth age then before

Note return to page 1579 Beleefe in one God.

Note return to page 1580 Diuine lawes.

Note return to page 1581 Moral.

Note return to page 1582 Ceremonial

Note return to page 1583 Iudicial

Note return to page 1584 Onely God to be serued with diuine honour..

Note return to page 1585 The B. Trinitie

Note return to page 1586 Incarnation of Christ.

Note return to page 1587 Freewil in Angels and men

Note return to page 1588 Obiection of Gods forknovvledge answered.

Note return to page 1589 Grace necessarie.

Note return to page 1590 Gods c&obar;mandmentes possible to be kept.

Note return to page 1591 Good workes.

Note return to page 1592 Meritorious.

Note return to page 1593 Diuers sortes. of Sacrifices

Note return to page 1594 Holocaust.

Note return to page 1595 For sinne.

Note return to page 1596 Pacifique.

Note return to page 1597 Fire sent from God signifieth charitie.

Note return to page 1598 Sacraments

Note return to page 1599 Manie more in the old Testament then in the new.

Note return to page 1600 Christs Sacraments more excellent.

Note return to page 1601 Most of Christs Sacraments prefigured in the old law but not al.

Note return to page 1602 Some like impediments in vse of holie Rites.

Note return to page 1603 Tabernacle. Propitiatorie with appertinances.

Note return to page 1604 The Tabernacle, and afterwardes the Temple, the onlie place for Sacrifice.

Note return to page 1605 Yet God some times dispensed therein.

Note return to page 1606 Feastes of the old law.

Note return to page 1607 Eight sortes of feastes, besides the dailie sacrifice.

Note return to page 1608 Prescribed fast from euen to euen.

Note return to page 1609 Seuenth yeare of rest: and Iubiley yeare.

Note return to page 1610

Other ceremonial obseruances.

Cleane and vncleane.

Note return to page 1611 No bloud to be eaten, nor fatte.

Note return to page 1612 Not diuers seede in one field.

Note return to page 1613 No cloth of diuers matter.

Note return to page 1614 Strict commandment to kepe al the Law.

Note return to page 1615 The obseruers blessed and rewarded.

Note return to page 1616 Transgressours cursed and punished.

Note return to page 1617

VVorkes of supererogation.

Vowes.

Note return to page 1618 Nazarites.

Note return to page 1619 Rechabites.

Note return to page 1620 Three sortes of Christians prefigured.

Note return to page 1621 Laitie.

Note return to page 1622 Clergie.

Note return to page 1623 Mounkes.

Note return to page 1624 Holie scriptures expo&ubar;ded mystically.

Note return to page 1625 Inuocation of Patriarches.

Note return to page 1626 Obiections answered by holie Scriptures.

Note return to page 1627 How Sainctes know mens prayers.

Note return to page 1628 Titles geuen to men in office, and to Sainctes.

Note return to page 1629 Angels adored.

Note return to page 1630 Reliques:

Note return to page 1631 Images.

Note return to page 1632 Exequies for the dead.

Note return to page 1633 Purgatorie.

Note return to page 1634 Limbus patr&ubar;.

Note return to page 1635 No entrance into heauen before Christ.

Note return to page 1636 Resurrection.

Note return to page 1637 Iudgement.

Note return to page 1638 Eternal paine of the damned and glorie of the blessed.

Note return to page 1639 Foure dowries of glorified bodies prefigured.

Note return to page 1640 The Church more knowen to other nations then before.

Note return to page 1641 The Ecclesiastical and temporal states more distinguished.

Note return to page 1642 Succession of High Priestes.

Note return to page 1643 Distinction of offices in Priestes & Leuites.

Note return to page 1644

Succession of temporal princes interrupted.

Dukes.

Note return to page 1645 Iudges.

Note return to page 1646 Kinges.

Note return to page 1647 Manie sinnes & difficulties in the Church.

Note return to page 1648 Murmure.

Note return to page 1649 Idolatrie.

Note return to page 1650 Schisme.

Note return to page 1651 Carnal fornication cause of Idolatrie.

Note return to page 1652 Iudic.3.

Note return to page 1653 The Church afflicted for sinnes, yet was stil conserued.

Note return to page 1654

Ordinarie meanes of conseruing the Church.

No participation with Infidels.

No noueltie to be admitted.

But one Tabernacle.

One Altar for sacrifice.

Note return to page 1655

One supreme Iudge of controuersies.

Al bound to obey him.

His sentence infallible.

Note return to page 1656 The Church of Christ preserued from erring in Religion.

Note return to page 1657 Not anie temporal but Christs kingdom is in al nations and perpetual.

Note return to page 1658 The Church of Christ vniuersal.

Note return to page 1659 The Iewes wil not see Christ: 2. Cor. 3. And Heretikes wil not see the Church which yet is alwayes visible. S. Aug: in Psal. 30. conc. 2. Collat. Carthag. et cont. Donatist.

Note return to page 1660 The beginning of the fifth age.

Note return to page 1661 Firmnes.

Note return to page 1662 in strength.

Note return to page 1663 A vessel so called for the bignesse being a great lauatorie.

Note return to page 1664 Batus conteyneth about fiue galons: so this vessel conteyned tenne thousand galons.

Note return to page 1665 Had designed and dedicated to holie vses.

Note return to page 1666 There was no more with in the arke, Deut. 10. but on the outside was the rodde of Aaron. Nu. 17. Heb. 9. the golden potte with Manna. Exod. 16. Heb. 9. and the booke of the law repeted by Moyses. Deut. 31.

Note return to page 1667 Pr&ibar;ces blesse their people & parentes their children.

Note return to page 1668 Salomon knew wel Gods conditional promise, but perseuered not in keping his c&obar;mandments, and therfore a great part of the kingdom was tak&ebar; from his children, yet the right of the kingdom of Iuda remayned to his seede euen to Christ our Sauiour.

Note return to page 1669 Reward of good workes.

Note return to page 1670 External workes of penance, except they proceede from the hart, suffice not for remission of sinne.

Note return to page 1671 External worship is not acceptable to God, except it procede from internal sinceritie and deuotion. VVherfore S. Augustin sayth: God is worshipped in faith, hope, and charitie. Enchirid. c. 3.

Note return to page 1672 Salomon did not sel these cities, for he could not alienate them, but let the king of Tyre haue the vse and reuenewes in payment for timber, & for the gold which he sent.

Note return to page 1673 dirtie, or displeasing.

Note return to page 1674 a monument.

Note return to page 1675 Part of Arabia is called Saba, nere to Iurie. but this Saba is beyond Arabia, as S. Hierom testifieth in Esaiæ. 60 li. 17 it semeth to be in Æthiopia for our Sauiour saith Mat. 12. The quene of the South came fr&obar; the endes of the earth, to heare the vvisdom of Salomon.

Note return to page 1676 As this quene had no spirite, when she saw Salomons wisdom, so the Church gathered of gentiles knowing Christs grace, & finding the masters of Euangelical doctrin, casting away the spirite of pride, and laying of al hautinesse of mind, lerned to distrust in her self, and to trust in the great mercie of her king. S. Greg. in Psal. 7. pæniten. to. 2.

Note return to page 1677 A wonderful thing, that a Quene vpon fame of a mans wisdom traueled so farre to heare him speake, and to see his gouernment. but it was Gods inspiration to signifie by this figure, that the Church of Christ should be gathered of the Gentiles in al nations. K&ibar;ges. Quenes & most potent Princes also submitting themselues to Christ. Isaia. 49.

Note return to page 1678

[15] 2. Reg. 8.

[23] 2. Reg. 10.

Note return to page 1679 Though pluralitie of wiues was then alowed, yet it was forbid to multiplie manie. Deut. 17.

Note return to page 1680 The tribe of Iuda.

Note return to page 1681 By Ierusalem is vnderstood the tribe of Beniamin, wherin it stood. so there remained two tribes to Salomons heyres.

Note return to page 1682 From the time that Salomon fel to idolatrie, he was more impugned by three perpetual aduersaries, Adad, Razon, and Hieroboam; mystically signifying the flesh, the world, and the diuel.

Note return to page 1683 This fact c&obar;firmed his wordes. that he spoke seriously & fained not.

Note return to page 1684 VVhether he repented and was saued or no, is vncertaine.

Note return to page 1685 The third part. The diuision of the Kingdom. Seueral reignes of certaine kinges: and preaching of special prophetes.

Note return to page 1686 This phraise noteth the sequel, not the final cause. As chap. 14. v. 9.

Note return to page 1687 A diuelish policie to make a religion conformable to the temperal state.

Note return to page 1688 For such a religion such priestes were fittest.

Note return to page 1689 Places on hilles, where they sacrificed calues, and other thinges to the images of calues.

Note return to page 1690 This foreshewing long before the name of a childe that should be borne, importeth that he should do great thinges. See. 4. Reg. 22.

Note return to page 1691 This foreshewing long before the name of a childe that should be borne, importeth that he should do great thinges. See. 4. Reg. 22.

Note return to page 1692 This man of Bethel was in deede a prophet of God, but in this lied wickedly, and so deceiuing the other prophet, made him to breake Gods commandment, for which he was slaine. VVhervpon Hieroboam (whom the wiked prophet sought to please) was lesse afeard to procede in idolatrie.

Note return to page 1693 Not only the deceiuer, but also he that is deceiued, is guiltie and puuishable for break&ibar;g Gods c&obar;mandment.

Note return to page 1694 By this it appeareth to be Gods worke and punishment.

Note return to page 1695 Ieroboam did not wittingly and of purpose set vp false goddes, to the end he might prouoke God to anger: for his intention only was to kepe the people fr&obar; going to Ierusalem, left by that occasion they should returne to Roboam their Lord, king of Iuda. ch. 12. v. 27. But by sett&ibar;g vp idols he did prouoke God consequently to anger. So here and in other places this phrase: that he might prouoke; that it might be fulfilled, and the like, signifieth not the final cause, but the sequele of other factes, without direct intention.

Note return to page 1696 Dauids posteritie conserued for his sake.

Note return to page 1697 Those altares which Salomon had made for his wiues, that were idolaters Asa destroyed not. but al which Robo&abar; and Abias had made, or suffered to be made for their owne people he pulled downe. Iosias afterward destroyed also those which Salomon had made. 2. Paral. 34.

Note return to page 1698 The authour of schisme punished in his posteritie.

Note return to page 1699

[34] Iosue. 6.

Note return to page 1700 Al those that were in the campe chose their general to be their king and preuailed therin: though an other half of Israel chose and folowed an other for a time.

Note return to page 1701 Thebni being then dead he reigned peaceably. for he began his reigne the 27. yeare of Asa. v. 15. & 16. and reigned in al 12. yeares.

Note return to page 1702 VVhen Hiel began to build Iericho, his eldest sonne died, so the rest successiuely, that the last died when he finished the building: because God by the mouth of Iosue had forbid the building therof.

Note return to page 1703 The Epistle on Teusday in the 2. weke of Lent.

Note return to page 1704 The epistle of Friday in the 4. weke of Lent.

Note return to page 1705 To this question (sayth S. Augustin) the prophet answered in spirite: No. For God killed not this childe to afflict so good a mother, but to confirme her in true religion & comforte her by raysing him from death. So Lazarus died not to remaine dead, but to be raysed to life, for Gods more glorie: Ioan. 11. v. 4. S. Aug. li, 2. q. 5. ad Simplicia.

Note return to page 1706 Abdias adored Elias as the prophete of God, and a holie man not with ciuil honour, for in the world Abdias was the greater person nor with diuine honour, for that had benne idolatrie. It was therfore religious honour, called dulia, due to spiritual excellencie of Gods seruantes.

Note return to page 1707 Such zelous expostulation is necessarie to al Neutrals in religion who are neither hote nor cold, but luke vvarme. such as Angels detest Apoc. 3.

Note return to page 1708 VVhen miracles are attempted for trial of the truth, the diuels powre is restrayned, & only the truth is testified: Our Lord vvorking vvithal, & confirming the doctrin vvith signes folovving. Marc. vlt.

Note return to page 1709

[18] Rom. [illeg.]

Note return to page 1710 Elias knew no other at that instant in the tenne tribes, that were not partakers in idolatrie; but there were in deede seuen thousand (v. 18.) that bowed not their knees to Baal. And the whole kingdom of Iuda obserued true religion, where Asa then reigned, and after him Iosaphat: both good kinges, chap. 15. v. 11. 22. v. 43. 2. Par. 15. &. 17.

Note return to page 1711 Elias prophecied that these two should be kinges, and cast his cloke ouer Elizeus. v. 19. Elizeus declared to Hazael. that he should be king. 4. Reg. 8. an other prophet annointed Iehu. 4. Reg. 9.

Note return to page 1712 Not at the putting on of armour, is time to boast of victorie, but rather at putting it of. For those that are girded, and strongly armed do vnwisly in trusting their owne strength, and contemning their aduersaries: for by so doing they are often ouerthrowne. And those that distrusting them selues trust in God, one way or other alwaies preuaile A necessarie lesson, both in temporal and spiritual warfayre.

Note return to page 1713 Manie victories and other benefites were bestowed vpon Achab, to make him knowe God: but he c&obar;temning them al remained in his impietie, and finally was slaine. ch. 22. v. 38.

Note return to page 1714 Foolish pittie in sparing a dangerous & common enimie is offensiffe to God, & seuerely punished by his iustice.

Note return to page 1715 If no subiect were lord of anie land, but only at the kings pleasure & kinges were proper lordes of al the landes in their kingdomes, then Achab might haue taken Naboths vinyard; especially geuing him a better, or money for it. Neither was it a vaine scruple in Naboth, to conserue his ancesters inheritance. For both his denial is here iustified, and Achabs extortion condemned. S. Ambrosali. 3. offic. c. 9. counteth Naboth a Martyr. See Annot. 1. Reg. 8.

Note return to page 1716 To auoide horrore of blasphemie holie scripture often vseth the terme blessing for cursing.

Note return to page 1717 chap. 22. v. 38.

Note return to page 1718 So addicted to wickednes, as if he had solde him selfe to the diuel for some temporal profite or pleasure. In your iniquities you are solde. Isaiæ. 50. S. Aug. q. 102. ex vtro. test: S. Greg. ho. 10. in Ezech.

Note return to page 1719 The godlie King Iosaphat iustly suspecting the schismatieal false prophetes. aduised the other King to c&obar;sult a true prophet of God.

Note return to page 1720 Fals prophetes imitate true prophetes in some exterior thinges, to make their prophecies seme more authentical. Such hornes appeared in a prophetical vision to Zacharie the prophet. Zach. 1. v. 18.

Note return to page 1721 The prophet geueth not this for a resolute answer, but seing the king wil goe, he prayeth he may go prosperously. And the king conceiueth no otherwise of his answer, and therfore vrgeth him to answer resolutly in the next wordes. I adiure thee &c.

Note return to page 1722 The coherence of the text sheweth that God only permitted, but commanded not the diuel to deceiue Achab. So S. Augustin. li. 2. q. vlt. ad Simplic. S. Greg. li. 2. c. 21. Moral. and other fathers explicate this & like places.

Note return to page 1723 VVhen this false prophet heard that the k&ibar;g was slaine he hidde him selfe, fearing the kings sonnes, that they would kil him. Iosephus li. 8. c. 14. Antiq.

Note return to page 1724 It happened by chance in respect of the archers intenti&obar;, but otherwise by Gods prouidence directing his hand. So Achabs craftie perswading Iosaphat to put on his kinglie attyre. (v. 30.) him self fighting in vulgar armour, saued him not from iust reuenge.

Note return to page 1725 The kingdom of Iuda conserued in Dauids seede.

Note return to page 1726 Many royal families beg&ubar;ne and destroyed in the kingdom of Israel.

Note return to page 1727 This booke diuided into two partes.

Note return to page 1728 The first part. Of thinges donne in both kingdomes, with the declination and ruine of Israel.

Note return to page 1729 Elias was knowen by his much hayre, and distinct habite, from ordinary men.

Note return to page 1730 In zele of iustice Elias procured fire from heauen to burne these proud capitaines and their men, as he procured fire to burne the holocaust, and then slew the fals prophetes. 3. Reg. 18. apud. Aug. li. 2. c. 20. de mirabil. S. Script.

Note return to page 1731 ayre of lovver heauen.

Note return to page 1732 VVhither Elias was carried being taken vp into the ayre, is vncertain but certaine that he yet liueth, and must dye. As S. Augustin teacheth. li. 9 c. 6. de Gen. ad lit. See Annot. in Gen. 6. & Apocalip. 11.

Note return to page 1733 He desired not duble spirite to his master, but the duble spirite of prophecying, and of working miracles, which Elias had. v. 15.

Note return to page 1734 They adored him for his holines, and because God had geuen him the spirit of so great a prophete, not for wordlie, but spiritual excellencie, & therfore not with ciuil but religious honour.

Note return to page 1735 It was forbid Deut. 20. to cut downe fruict trees in the land of Chanaan, which the Israelite should possesse, but the land of Moab perteyned not to them and so it was not prohibited to anoy that countrie vpon iust offence.

Note return to page 1736 The Epistle on Teusday in the third weke of Lent.

Note return to page 1737 The Epistle on Thursday in the 4. weke of Lent.

Note return to page 1738 God sent his law by his seruant, and it auailed not to mankinde dead in sinnes. But he coming & accommodating himself to our infirmitie, participating our death we are quicned So S. Augusting mystically applieth this figuratiue miracle to Christ and his Church li. 12. c. 35. cont. Tast. Manich and manie like thinges of the old Testament he sheweth to be figures of the new.

Note return to page 1739 The Epistle on Munday in the 3 weke of Lent.

Note return to page 1740 In respect of Gods special electing and s&abar;ctifying the land of Chanaan, by his true religion, Naaman rightly estemed that earth fitter for an altar then the earth of his owne countrie.

Note return to page 1741 Giezi prefigured Iudas the false Apostle of Christ. and al those that buy or sel spiritual thinges for money who by their auarice lose Gods grace, and gaine infamie in this world, and eternal damnation in the next. S. Aug. ser. 208, de tempore.

Note return to page 1742

[19] Mat. 10.

[19] Rom. 1. 2. Pet. 1.

[19] Tit. 2.

[19] D. Bristous Metino. 23.

[19] 2. Machab. 6. 7.

Note return to page 1743 [19] 09100178

19 Goe in peace.] Schismatiques, as they are commonly (but improperly) now called in England, which being in mind and iudgement Catholiques, goe sometimes to Protestantes common prayers, or sermons, draw an excuse of their fact, from this warrant of the Prophet, permitting a Nobleman of Syria to goe and serue his king in the temple, when he adored an Idol. [Subnote: The case of going to heretical seruice, and Naamans going to the temple of an idol differ in diuers respectes. Difference of times.] But whosoeuer wil duly consider this example, shal find great difference in respect of the times, places, persons, and of the very doubtes proposed, betwen this mans case and ours. For before Christs Gospel was promulgate, neither al Articles of faith were so expresly taught, not the external profession therof so strictly commanded, as now they are in time of more grace, which geueth more ayde to mans weaknes, wherin also more perfection is required, and therfore our Sauiour exacteth of al to confesse him, and his Religion, before men: els he vvil denie them before his Father. Likewise in the place, where this Nobleman dwelt, his presence in the temple, and seruice to the king, could not be accounted a reuolt from true religion, which was neuer professed there, nor be scandalous to anie man being al Infidels: but in a christian countrie, where al beare the name of Christians, especially where men are at controuersie about the true Christian religion, al that frequent, or repaire to the same assemblies, for publique seruice of God, are reputed to be of the same religion; or els dissemblers, as it were to haue no care of religion, knowing God, and not glorifying him as God. and reuolting from the truth which they had lerned. [Subnote: Of places.] The difference also of persons is great. [Subnote: Of persons.] For this Nobleman hauing before his conuersion serued his king, in the office of sustayning him, when he bowed to the Idol, if he should haue refused to do the same, it would rather haue bene supposed, that he disdained Of Isr. Ioram. Eliseus. his Maister, or shewed disloyaltie, then thought, that he refrayned for religion: wheras in our case, verie few do such temporal seruice, about the king in the church: and such as doe carrie the sword, scepter, or the like, are accounted of that religion, which is there practised; except they manifest the contrarie, as this man did, and our men commonly do not. Yea if anie do say they are Catholiques, and yet goe to the Protestantes church, they are counted of that rank, S. Paul speaketh of, which confesse they knovv God, but denie him in their deedes. And those which refuse such an office, can not be iudged disloyal, because it is sufficiently knowne, that Catholiques refuse of mere conscience. An other most especial difference is in the thinges demanded. [Subnote: The thinges demanded differ much.] This Syrian promising expresly before the Prophet, and his owne great trayne, that he would neuer againe serue false goddes, and that he would serue the onlie true God, and for that purpose caried earth with him, to make an Altar for Sacrifice, and returning home preached the miracle wrought in himself, desired not to doe anie thing, wherby he might seme to serue an Idol: but that when the king leaning vpon him, should adore Remmon, he might bow with his maister, not adoring the Idol, for he resolued and promised the contrarie, but adoring God Almightie, in whom now he beleued. And this the Prophet approued, in that time, place, and person to be lawful. But those that now in England goe to Protestants seruice, or sermons, do neither publikly renounce al heresies, nor professe to frequent Masse, the true Sacrifice of the Christian Church, nor auouch the erecting of an Altar, but goe to church, to shew them selues obedient to the Parlament law, which abandoned the true Diuine Seruice, and in place therof appointed & commanded al to be present, at a new forme of common prayer, thereby making it a distinctiue signe of conformitie, and participation in that religion, which these dissemblers in their consciences know to be false. [Subnote: Personal presence at heretical seruice in England, a distinctiue signe of conformity to heresie.]

This example therfore doth in no sorte warrant their going to the heretical church: but contrariewise admonisheth al to take resolution in our case (as Naaman did in his) of our Eliseus, or spiritual Superior, and if he should say: Goe in peace, then might they pleade an excuse, but he sayth: None can goe without incurring greuous sinne, and eternal damnation. The case being so much different from Naamans. It is in deede more like to that of Eleazarus, and other Machabees, who were commanded by eating svvines flesh, to depart from the lavv of God, and their fathers. [Subnote: A case very like to ours] VVhich by no meanes was lawful to doe, nor to make shew of doing it, but rather to dye, as they did most gloriously.

Note return to page 1744 His grief was great, because he had not meanes to recompence the losse to the owner.

Note return to page 1745 A husbandman, in yorkshire called Ketle had the gift to see euil spirites, wherby he often detected & hindered their bad purposes. Neu. brig. li 2. c. 21, Rer. Anglic.

Note return to page 1746 By bread and water is vnder stood ordinarie meate and drinck. v. 23.

Note return to page 1747 Discourse of mans reason can not reach to the powre of God, who can do al that he wil, and wil doe al that he saith: therfore the incredulous are iustly punished. v. 20.

Note return to page 1748 This was true in some sense, sicknes ending when death came.

Note return to page 1749 Athalia v. 26. is called the daughter of Amri. VVherfore it semeth that either she was the adopted daughter of her brother Achab, or is there called the daughter of her grandfather.

Note return to page 1750 VVhen Naboth was falsly accused & vniustly stoned to death, as if he had blasphemed God, and cursed the king, for his pretended crimes, his sonnes were also slaine, and his landes and goodes confiscate: which appeareth by the kings present going to possesse the vinyard. 3. Reg. 21.

Note return to page 1751 This Ionadab instituted a peculiar rule of religious abstinence: which his posterity duly obserued. Ierem. 35.

Note return to page 1752 Iehu sinned in feaning, and causing others to sacrifice to Baal, his zele wanting both discretion and equitie. for euil must not be done that good may come therof. Rom. 3.

Note return to page 1753 Moral good vvorkes done in state of mortal sinne not meriting eternal life, are often rewarded temporally. S. Aug. cont. mend. c. 2.

Note return to page 1754 Ambition cause of much crueltie.

Note return to page 1755 Our Sauiour calleth this high priest, Zacharias; which signifieth blessed of our Lord, for the iustice which he did towards Athalia and Ioas. S. Hierom li. 4. in Math. c. 23.

Note return to page 1756 Great respect is to be had of holie places. VVherof cometh the priuilege of Sanctuaries.

Note return to page 1757 That is, the ordinarie oblation for ech particular person. Exod. 30.

Note return to page 1758 a chest. or almes boxe.

Note return to page 1759 Dedicated to holie vse.

Note return to page 1760 He was buried in the citie but not in the sepulcher of the kinges. 2. Paral. 24. for his impietie in the latter part of his life.

Note return to page 1761 It was reueiled to the prophet that so often as the king should strike the earth, so often he should haue victories against the Syrians, but not how often he would strike on the earth.

Note return to page 1762

[6] Deut. 24.

[25] Ioue. 1.

Note return to page 1763 Amongst kinges being at variance, seing one another importeth, as much as to fight a battle.

Note return to page 1764 Otherwise called Ozias. 2. Paral. 26. Mat. 1.

Note return to page 1765 This punishment was inflicted vpon him, for his presumption to offer inc&ebar;se on the altar. 2. Paralip. 26.

Note return to page 1766 He was buried honorably in the citie of Dauid, that is, nere to the walles, but in the filde, because he was a leper euen to his death. 2. Paral. 26.

Note return to page 1767 Some men of Ruben, Gad Manasses, and Nepthali, were caried captiues into Assyria.

Note return to page 1768 Otherwise called Azarias. v. 1.

Note return to page 1769 the great vessel.

Note return to page 1770 the place vvhere the king offered.

Note return to page 1771 That is, consequently they did prouoke him. as 3. Reg. 14. v. 9.

Note return to page 1772 Not truly worshipped but made shew to worshippe. For true worship of God admitteth not worship of anie false god. v. 34.

Note return to page 1773 The second part. Actes of other kinges til the captiuirie of Iuda.

Note return to page 1774 This image of a serpent not only when it wrought miraculous health, but also long after was worthely reserued in memorie of the benefite: but when the people offered sacrifice vnto it, which is proper to God only, good Ezechias did laudably breake it. And to shew that there was no deitie in it: called it Nohestan, that is, a peece of brasse. And so in the Catholique Church when anie holie Relique or Image is abused, it is taken away, or the errour otherwise corrected. See. S. Aug. li. 10. c. 8. ciuit. Ser. 14 de verb. Apost. & 101. detemp.

Note return to page 1775 a peece of brasse.

Note return to page 1776 or recorder.

Note return to page 1777 He fasly addeth of his owne that he should destroy it. For Isaias prophecied the contrarie, that the Assyrians campe should be destroyed, Isaie. 37. and so it came to passe. ch. 19. v. 35. 2. Pharal 32.

Note return to page 1778 Paganes and Heretikes are foolish & impudent to compare their false goddes and phancies with God almightie and Catholique Religion.

Note return to page 1779 Before the Arke & Propitiatorie being the special place of prayer.

Note return to page 1780 Though manie in the kingdom of Iuda fel to idolatrie, yet in respect of the rest publikly professing true faith and religion the Church is stil called a virgin and despiceth and idolaters blasphemers, and false goddes.

Note return to page 1781 A pleasant hill in the forrest.

Note return to page 1782 If these tenne lines importe so manie houres, then the dial going forwardes againe, by like degrees, this day was increased by twentie houres, and soe was longer then that in which Iosue procured stay of the sunne the space of one day, to witte of twelue houres. Iosue. 10. as S. Dyonise thinketh. Epist: ad Policarp: See Glossa ord: in Iosue.

Note return to page 1783 the Iewes sinned more greuously reuolting from the Law of God and contemning the admonitions of holie prophetes, then the nations that had neither law nor prophetes to instruct them.

Note return to page 1784 God stil preserued some in true religion, though they also suffered tribulations with the wicked for the general sinnes of the king and people. Psal. 88. v. 35. Yea this king Manasses in captiuitie became vertuous and recouered his kingdom. 2. Pacalip. 33.

Note return to page 1785 VVithin the second wall the citie hauing three wals. 3. Reg. 3.