folowers They belie the Church militant Blaspheme the triumphant Al modest meÌ„ wil condemne these blasphemies Catholique doctrine and practise conuince their lies The true Catholique doctrin Honour due to excellencie Three kindes of excellencie Therfore three kindes of honour Protestants denie anie honour to be due to Saincts Their obiection First answer Example of this necessary distinction Second answer S Augustin declareth this doctrin and geueth both the former answers li. 20. c. 21. Three causes of celebrating Saincts memories Latria is honour proper to God Sacrifice only to God Protestants confesse that the ancient Fathers honored Saincts and their Reliques Manna was put in a golden vessel Heb. 9. How saucie are heretikes to scoffe at so renowmed a Doctor Protestants haue corrupted the text in al their English Bibles God commanded to make Images Christ and Saincts are honored in their Images The first table containeth three precepts the second seuen The first can not wel be diuided The ninth and tenth are as distict as the sixth and seuenth :: Iudicial lawes do instruct in particular â—â—w to kepe the commandments of the second table pertaining to our neighboures * Paying nothing :: The Iudges authorized by God :: VVhere great faults are coÌ„mitted punishment is inflicted according to the enormitie of the sinne aboue the proportion of the iniurie Theodoret q. 50. in Exod. Deut. 25. Mystically He that taketh from the Church a daylie laborer in Gods field sinneth more greuously and deserueth more punishment then he that taketh a priuate man of Christs flock Rabanus :: Iudges called goddes for their eminent authoritie Exo. 7. v. 1. :: The law of nature requireth to do to others as we would they should do to vs. For which cause besides others God suffered his people to be strangers in Aegypt to moue them to compassion towards others in like case Rabanus :: Oppression of the poore crieth to God for renenge :: Al vertues being â—â—â—ded in iustice cease to be true vertues when iustice is not first obserued S. â—ierom in Psal 32. et in Prou. 31. Three principal feastes besides the Sabbath some others :: Pasch in memorie of their deliuerie from Aegypt :: Pentecost when they receiued the Law :: Tabernacles in memorie of Gods protection fourtie yeares in the desert :: Peace with infidels forbidden to Gods people :: As when Moyses had brought the Israentes from bondage and receiued the law for them he built an Altar for Sacrifice so Christ hauing redemed vs and geueÌ„ vs a Law for applicatioÌ„ of the fruict therof Altares are erected Sacrifice offered :: This was donne corporally to the Iewes In Christians Christs bloud applied by Sacrifice and Sacraments sanctifieth their soules Heb. 9. The lesson in Masse on Imber wenesday in Lent A figure of Christs bloud in the B. Sacrament Mat. 26. :: As the Israelites were prompt to offer these external things in the old law so Christians must offer the like for Gods seruice but specially al sortes of vertues Faith hope charitie penance deuotion prayer almes fasting c. :: If Images were vnlawful God would not haue commanded to make Cherubims 〈◊〉 〈◊〉 2. :: For the perpetual vâ—e and sanctitie of these loaues which none might eate but such as were pure 1. Reg. 21. they prefigured â—he holie Eucharist S. â—ur in Tâ—â— 1. S Damna â—â—n de oxtho li. 4 c. 14. S. Cyril â—â—theâ— 4. And consequently Christ is really present in the â— Sacrament For if there were bread in substance it should not excel the figure which is required it euerie thing prefigured Colless 2. :: Christs members by their vnion communitie assist ech other and adorne his tabernacle the Church :: The chieâ—â—est part of the Tabernacle called Sancta sanctorum Holie of holies :: God would not haue darknes in his tabernacle by day nor night signifying that his people ought alwayes to shine in good workes S. Beda li. 3 c. 1. de tabernac :: Vocation necessarie to spiritual function Heb. 5. :: These vestments sign fie that Bishopes and Priestes must haue special vertues discretion puritie of life sincere intention contemplatioÌ„ of God supportation of the peoples infirmitie solicitude of their good examplaâ— life sound doctrin and band of vnion S. Hiero. ad Fabiâ—l de vestitu Sacerdotum to 3. :: Knowledge of the cause and sincere proceding therin are the two keyes of right iudgement :: Special preparation before Bishops and Priests be consecrated :: The first preparation in the p 〈…〉 to bâ—â—â—â—â—e â—â—aâ—â—d is clâ—â—â—â—ng from 〈…〉 then to â—e adorned with the vertues aboue mentioned pag. 234. :: Diuers things were offered at diuers times and al signified Christs Sacrifice in his Church s. Aug li. 1. c 18. coâ— aduers leg prophet yet none daylie but a lambe more particularly signifiing the daylie offering of the lambe of God and perpetual effect therof Origen â—n Ioan. 1. :: That is 7. d ob English For a sicle of the Sanctuarie is about 15. d :: Obolus 3. farthings :: Not by Movses but by an Angel at Gods appointment Gal. 3. v. 19. :: Aaron knew what goddes they ment to wit such as they had senne worshipped in Aegypt and therfore he made them a molten calfe v. 4. :: Excesse in play called foolish mirth is the daughter of gluttonie and mother of Idolatrie S. Greg. li. 31. c. 31. Moral :: To the molten calfe which they had made :: God saying suffer me signifieth that he could be hindered S. Hierom in Ionâ— 1. :: Not only Gods promise but also his seruants merites are here proposed for procuring mercie to the people See the Annotation :: Moyses the meekest manon earth Nu. 12. in Gods cause was most zelous against sinne â— Aug. q. 144. in Exod. :: Aaron confessed the fault briefly not intending a friuolous excuse for he could not thinke but Moyses knew the truth â— Aug. q. 145 in Exod. :: Their zeale vsed with authoritie and order is here rewarded which otherwise wanting when Simeon and Leui slew the Sichemites was blamed by Iacob Gen. 34. 49. :: Moyses not content with his owne saluation would rather perish with the people then they should al be destroied and therfore at his instance God pardoned them S. Hicrâ— Eâ— 12 ad Gaâ—d in Ione 1. S. Aug q. 147. in Exod. This people thought the calfe to be the true God S. Aug. li. 18. c â— ciuit They adored that which the image represented li. 1. c. 11. para 9. Instit Caluin chargeth Moyses with arrogancie Moyses charitie concurred with Gods prouidence In hunc locum S. Aug. q. 149. in Exod. S. Chrys ho. 42. in Gen. Theâ—d q 67. in Exo. God sheweth mercie for the merites of his seruants Grace goeth before merites :: God wâ—uld not in this passage worke such miracles as he did bringing them forth of Aegypt So it is a comination because they werest ubborne and stiffe necked :: The vision of God in gloric
place and let the drie land appeare And it was so done †And God called the drie land Earth and the gathering of waters together he called Seas And God sawe that it was good †And said Let the earth shootforth grene herbes and such as may seede fruite trees yelding fruit after his kinde such as may haue seede in it selfe vpon the earth And it was so done †And the earth brought forth grene herbe such as seedeth according to his kinde tree that beareth fruite hauing seede eche one according to his kinde And God saw that it was good †And there was euening morning that made the third day †Againe God said Be there lightes made in the firmament of heauen to diuide the day the night and let them be for signes seasons and dayes and yeares †to shine in the firmament of heauen to giue light vpon the earth And it was so done †And God made two great lights a greater light to gouerne the day and a lesser light to gouerne the night and starres †And he set them in the firmament of heauen to shine vpon the earth †and to gouerne the day the night and to diuide the light the darkenes And God sawe that it was good †And there was euening and morning that made the fourth day †God also said Let the waters bring forth creeping creature hauing life and flying foule ouer the earth vnder the firmament of heauen †And God created huge Whales and al liuing mouing creature that the waters brought forth according to eche sorte al foule according to their kinde And God sawe that it was good †And he “ blessed them saying Increase and multiplie and replenish the waters of the sea and let the birds be multiplied vpon the earth †And there was euening morning that made the fifth day †God said moreouer Let the earth bring forth liuing creature in his kind cattle such as creepe beastes of the earth according to their kindes and it was so done †And God made the beastes of the earth according to their kindes and cattle al that crepeth on the earth in his kind And God saw that it was good †and he said “ Let vs make Man to our image likenes and let him haue dominion ouer the fishes of the sea and the foules of the ayre and the beastes and the whole earth and al creeping creature that moueth vpon the earth †And God created man to his owne image to the image of God he created him male female he created them †And God blessed them and saith “ Increase and multiplie replenish the earth and subdew it and rule ouer the fishes of the sea and foules of the ayre al liuing creatures that moue vpon the earth †And God said Behold I haue giuen you al maner of hearbe that seedeth vpon the earth and al trees that haue in them selues seede of their owne kinde to be your meate †and to al beastes of the earth and to euerie foule of the ayre to al that moue vpon the earth and wherein there is life that they may haue to feede vpon And it was so done †And God sawe al things that he had made and they were very good And there was euening morning that made the sixt day ANNOTATIONS CHAP. 1. 1. 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 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 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 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 1. 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 spitites and the like So did Origen and diuers that folow him therein Yea S. Augustin in his bookes vpon Genesis against the Manichees written 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
and haue rayned prouerbes iudgementes †Goe not after thy concupiscences and turne away from thy wil. †If thou geue to thy soule her concupiscences she wil make thee a ioy to the enemies †Be not delighted in multitudes not in few for their concertation is continual †Be not poore in contention of borowing and thou hast nothing in thy purse for thou shalt be enuious to thine owne life CHAP. XIX An admonition against drunkennes luxurie 4. light suspition 7. and detraction 13. Freindlie correption is necessarie 23. and sincere humilitie 27. Exterior carege is a signe of internal disposition A workman that is a drunkard shal not be rich and he that contemneth smal thinges shal fal by litle and litle †Wine and wemen make wisemen to apostatate and shal reproue the prudent †and he that ioyneth himself to harlotes shal be naught Rottennes and wormes shal inherite him and he shal be lifted vp for a greater example and his life shal be taken out of the number †He that geueth credite quickly is light of hart and shal be lessened and he shal more ouer be counted one that sinneth against his owne soule †He thar reioyceth in iniquitie shal be reprehended and he that hateth chastisement shal be diminished of life and he that hateth babbling extinquisheth malice †He that sinneth against his owne soule shal repent and he that is delighted in naughtinesse shal be reprehended †Iterate not a wicked and hard word and thou shalt not be lessened †To freind and foe tel not thy minde and if thou haue sinne disclose it not †For he wil heare thee and wil watch thee and as it were defending the sinne he wil hate thee and so wil he be present with thee alwaies †Hast thou heard a word against thy neighbour let it die together in thee trusting that it wil not burst thee †At the presence of a word the foole traueleth as the groning of the childbirth of an infant †An arrow stickt in the thigh of flesh so is a word in the hart of a foole †Rebuke a freind lest perhapes he hath not vnderstood and say I did it not or if he did it that he doe it not againe †Rebuke thy neighbour lest perhaps he said it not and if he said it lest perhaps he iterate it †Rebuke thy freind for there is often a fault committed †And beleue not euerie word There is that offendeth with the tongue but not from his hart †For who is there that hath not offended in his tongue Rebuke thy neighbour before thou threaten †And geue place to the feare of the Highest because the feare of God is al wisedom and to feare God is in it the disposition of the law is in al wisdom †And the discipline of wickednes is not wisedom and the cogitation of sinners is not prudence †There is wickednes and in it execration and there is a foole that hath lesse wisedom †Better is a man that hath lesse wisdom and lacketh vnderstanding in feare then he that abundeth in vnderstanding and transgresseth the law of the Highest †There is an assured subtilitie the same wicked †And there is that vttereth an exact word telling the truth There is that wickedly humbleth himselfe and his inner partes be ful of deceite †and there is a iust man that submitteth himselfe ouermuch of great humilitie and there is a iust one that boweth his face and feyneth himself not to see that which is vnknowen †and if he be forbidden to sinne for imbecillitie of power if he shal finde a time to do euil he wil do euil †A man is knowen by the sight and a wiseman is knowen by the shew of his face †The clothing of the bodie and the laughing of the teeth and the going of the man tel of him †There is a lying chastisement in the anger of a contumelious person and there is a iudgement that is not allowed to be good and there is that holdeth his peace and he is wise CHAP. XX. Correction ought to be without passion of anger 5. much discretion is required in speach and in silence 14. Also in geuing 20. promising 29. and in vttering knowlege where and when it behoueth HOW good a thing is it to rebuke rather then to be angrie and not to hinder him that confesseth in prayer †The concupiscence of an eunuch shal defloure a young maide †so he that by violence doth vniust iudgement How good a thing is it being rebuked to shew repentance for so thou shalt auoid wilful sinne †There is that holdeth his peace which is found wise and there is that is odious he which is malepert to speake †There is that holdeth his peace hauing not vnderstanding to speake and there is that holdeth his peace knowing the time of fitte opportunitie †A wise man wil hold his peace vntil a time but a wanton and the vnwise wil not obserue time †He that vseth manie wordes shal hurt his owne soule he that taketh authoritie to himself vniustly shal be hated †There is proceding in euils to a man without discipline and there is finding to losse †There is a gift that is not profitable and there is a gift the reward whereof is duble †There is debasing because of glorie and there is that from humilitie shal lift vp the head †There is that redemeth manie thinges for a smale price and restoreth the same seuen fold †A man wise in wordes shal make him selfe beloued but the graces of fooles shal be powred out †The gift of the vnwise shal not be profitable for thee for his eies are seuen fold †He wil geue few thinges and vpbraide manie and the opening of his mouth is an inflammation †To day a man lendeth and to morow he asketh it againe such a man is odious †A foole shal haue no freind and there shal be no thanke to his goodes †For they that eate his bread are of a false tongue How often and how manie wil laugh him to scorne †For he doth not distribute with right vnderstanding that which was to be had in like manner also that which was not to be had †The slipping of a false tongue as he that falleth on the pauement so the falles of the euil shal come hastely †A man without grace is as a vaine fable it shal be continual in the mouth of them that are without discipline †A parable out of a fooles mouth shal be reiected for he doth not speake it in his time †There is that is forbid to sinne for pouertie and in his rest he shal be pricked †There is thar wil destroy his soule for shamfastnes and by an vnwise person he wil destroy it and by acception of person he wil destroy himself †There is that for shamfastnes
cursed in the old Testament but such as now serue not God rightly and yet prosper in this world shal in a moment descend into hel Iob. 21. :: After manie other plagues and punishments at last the Iewes refusing and persecutiÌ„g Christ were reiected and Gentiles called into the Church and aduanced aboue them Theod q. 34. in Deut. :: For sinnes past God letteth some runne into reprobate sense permitting them to their owne freewil who being voide of grace wilfully obdurate them selues Theod. q. 37. in Deut. :: A mind secretly infected with idolatric :: The appetite drunken with pleasures thirsteth stil more :: Secrete thinges are knowne to God manifest thiÌ„ges to men Theod. 9. 38. in Deut. :: Some sinners through great repentance become more vertuous and are more rewarded then some that offended lesse :: God gaue man libertie to choose what he would folow S. Aâ—b in Psal 40. v. 10 By grace men are made able to kepe Gods coÌ„mandments So the commandmentes are not impossible S. Aug. denat et grat c. 69. et q. 54. in Deut. rheod q. â—8 in Deut. S. Cypri li. 3. c. 52. ad Quir. S. Amb. in Psal 40. Freewâ—â— The fourth part An exhortation to serue God with predictioÌ„ of their often sinnes and punishmentes :: He meaneth that he caÌ„ not exercise the office of a captaine general and bring the people into the promised land :: Mâ—â—ter is more easily kept in memorie then prose :: And so by this Canticle they are conuinced that they were abundantly for warned not to breake couenaÌ„t with God The eleuenth prophecie in the office before Masâ—e on Easter eue And the third on whitsuneue The canticle at Laudes on Saturday a Al thinges in heauen and in cartâ— testifie that God dealeth wel with his people b Doctrine doth fructifie in good soules as raine dew in the ground c Mans first dutie is to praise God d The next to acknowledge his owne sinnes defectes c At the towre of Babel f Israel being but one people possessed the inheritance of seuen other nations g God choise Israel to be his peculiar people of mere grace and protected them h Bees without mens industrie made honie in the rockes i Oliue trees prospered in stonie places k Temporal prosperitie occasion of the Iewes reuolting from God l Noueltie allureth carnal people to idolatrie and heresie m For their peruersnes God withdrew his helpe from them n God first loueth before anie man loueth him but men first for sake God before he forsake them o The Iewes reputed most GeÌ„tiles foolish yet now they are inferior to al. p For iust causes God some times differreth punishment q True wisdome considereth thinges past vnderstandeth things present and prouideth for things to come r Al infideles confesse more Maiesty in the true God and in his ReligioÌ„ then in their owne Å¿ Euen such offenders as thinck them selues secure escape not t It is vnpossible that false goddes should helpe theirfolowers in necessitie v The vaine counsel of the wicked being detected shal be punished Caluin contradicteth the holie Scripture Alwaies some good in the Church of the old TestameÌ„t :: The ancient fathers expound these blessinges rather of the Church of Christ then of the Iewes Synagogue s. Aug. q. 56. Theod. q. 44. in Deut. :: The priestlie tribe must especially preferre Gods seruice before their neerest kinred :: The Temple was built in the tribe of Beniamin which God more specially protected and so they dwelt more securely Theod. q. 45. in Deut. :: Epthaim is preferred before his elder brother agreable to their granfathers prophetical blessing Gen. 48. :: The sinne of ZaÌ„bri a prince of Simeons tribe in fresh memorie Nu. 25. semeth to be the cause why this tribe is not partilarly blessed but only in general with al Israel The prophetical sense of these blessiÌ„ges is more certaine more euident then the historical The fifth part The death burial and singular praise of Moyses :: God eleuated his visiue powre aboue nature to see so farre :: Onlie Angels whose ministerie God vsed herein knew the place of his burial lest the Iewes prone to idolatrie might haue honored him for God Histor Scholast VVhosoeuer was author the authoritie of this booke is certaine Bookes of holie Scripture principally treating of seueral argumentes yet in the same participat ech sorte with others The côtentes of this books S. Hiero. Epist ad Paulin. S. Amb. in Psal 47 S. Aug. li. 12 c. 31. li. 16. c. 19. contra Faust Manich. Diuided into foure partes The first part Of the passage of Israel ouer Iordan :: Besides Man na which yeâ— câ—assed not they might 〈◊〉 they would prouide other meate prefiguring that in the primitiue Church it should be lawful to vse legal ceremonies with euangelical rites for a time til the old law were buried with honour :: Notwithstanding this officious lie which is a venial sinne S. Paul Heb. 11. and S. Iames c. 2. testifie that she was iustified by her faith in God and by good workes towards these men S. Aug. cont Mâ—udac â— 17. See Annot Iac. 2. v. 25. :: In place of the cloud and piller of fire the arke is now caried for their guid and direction :: It perteined to the Leuites office to carie the arke Num. 4 but in this special seruice miraculous passage the Priestes did carie it so the greater may do the office of the lesse not contrariwise :: God shewed by this miracle that Iosue had special commission from him and that vnder his gouernment the people should prosper An obiection for laiheadship of the Church Answer Moyses chief both in spiritual and temporal authoritie which was after diuided betwen the high Priest temporal Prince The high priest superiour Iosue executed Gods wil not by spiritual iurisdictioÌ„ but with subordination to the high priest Exod. 4. 5. 6. c. Deut. 17. Chap. 5. 8. 22. 23. 24. Other good princes haue also much aduanced religion but not taken supramacie in spiritual causes Veniam â—etiturus For maintaining Catholique religion against heretikes the kings of Spaine haue the title Catholique The French Kinges most Christian Kinges of England Defenders of the saith â—n Do. 1521. :: Is not the forme of a crosse as conuenieÌ„t a signe to put christians in mind how our Sauiour redemed vs as these stones were to the Iewes how God brought their fathers ouer Iordan :: See annotations annotations c. 3. v. 8. :: CircuÌ„cision had bene omitted sourtie yeares whiles they were in the deserte alwayes vncertaine when to march so it is now commanded the second time * Fuâ—menâ—ie :: Not God but of Gods hoste Religious honour due to Angels See Annot Exâ— 20. Holie places The second part Of conqueâ—ing the Land of promise :: God appointed this long and solemne procession to the end it might appeare that the walles of Iericho â—el not by chance noâ— by force of mans industrie
Old Tobias prayseth God prophecieth better state of Gods people :: Temporal affliction for the spiritual good of others :: His bodie being in captiuitie yet his spirit was free to praise and thank God S. â—â—pr li. de mortaluate :: He prophecieth the reedifying of the temple and citie of â—eâ—usalem :: Onlie celestial Ierusalem shal be free from al tribulations :: No Christian in ignorant sayth S. Augustin Epist 86. that Alleluia is a voice of praise In English it is Praise ye the Lord vvith ioy :: This can not be vnderstood of the citie of Ierusalem but of the Church of Christ :: Gods seruantes must not only expect what shal be commanded but also seeke to know what they ought to do :: A notable coÌ„mendation of Tobias familie and posteritie And a plaine testimonie that true Religion neuer failed wholy in the tenne tribes much lesse in the kingdom of Iuda least of al in the Church of Christ new Testament S. Ierom for the authoritie of the councel of Nice held this booke to be canonical which before he did not Epist 111 115. Prefat in Iudith Others Doctors both before and after the councel of Nice accounted this booke canonical VVhen this hisâ—orie happened Anâ— by whom it was written 2. Para. 33. The coÌ„tentes Diuided into foure partes This booke is read at Mattins the fourth weeke of September The first part The occasion of the Iewes persecution at this time :: The author being resolued to write this historie ioyneth his narration to his internal purpose saying Arphaxad therfore c. S. Greg. ho. 2. in Ezech. :: Thou foole this night they shal take thy life from thee these things whose shal they be Luc. 12. ◠〈◊〉 * defenderet se :: This cruel coÌ„mandment was as cruelly put in execution by Holofernes ch 3. â— 11. :: An expresse figure of Antichrist 2. Thes 2. for whom al heretikes make way as precursers for the singular man of sinne wil confesse no God but himself The second part Gods people are in great feare and distresse :: The high priest managed also the temporal afsayres of the coÌ„mon welth at this time by consent commission of king Manasses as is most probable these thinges happening shortly after his repentaÌ„ce 2. Paral. 33. Exo. 17. :: Holofernes could not be altogether ignorant of so famous a people as the Iewes but in his rage marueling at their attempt demaÌ„deth more particularly of their habilitie to resist him See v. 27. Gen. 11. Gen. 12. Exod. 1. Exo. 7. c. * made solide or firme Exo. 14. Exod. 1â— 16. 17. Iudie 2. 3. 4. â— Nu. 21. Iâ—s 12. :: He semeth to speake of the captiuitie of king Manasees Paralâ— 33. See the argument of this booke pag. 1011. 4. Reg. 21. :: As Holofernes v. 3. demanded that which he in great part knew so his men knowing Achior wel ynough in rage demand vvho he is that dare say such thinges :: Nabucodonosors vassals would haue no other God but him And God almightie is also ielous and wil haue no God but him selfe :: God regardeth the pride of sinners :: the humiliation of penitentes :: the sanctitie of his Church in general as wel holie persons as holie thinges :: and true coÌ„fidence in him without presumiÌ„g of mens poure :: Gods seruantes first of al before they fight do workes of penaÌ„ce coÌ„mend their cause to God then take wea pons in hand expect opportunitie to encounter with the enimies :: A common frailtie of people in distresse to impute error to their Superiour though in deede Ozias erred rather in yelding at last to their suggestion v. 2â— then in withstanding thus long The third pare Iudith delinereth her whole nation from persecution :: In three special obseruances this holie widow led a most religions life In much priuate prayer in wearing hearecloth and in much fasting as it were a perpetual lent aldayes but Sabbathes feastes excepted * the first day of the moneth :: In this especially they offended that they prefixed a tiâ—â— meaning then to yeld the citie for they shold rather haue fought against the enemie then deliuer Gods people to a tyranne holie thinges into prophane handes by their example put Ierusalem and the temple in like danger Rabanus :: S. Paul 1. Cor. 10. v. 10. alleaging that happened to the people of Israel in the desert addeth this word destroyer which is only in this place and not Num 11. nor 14 nor els in the old TestameÌ„t which is an other argumeÌ„t that this boke is Canonical :: Some thinke Abra was a proper name but whether it was or no it signifieth an handmaide of more honour as we speake A maide of honour :: Of such priuate oratories as this our Sauiour semeth to speake Mat. 6. saying Fâ—ter into thy chamber c. Of like oratories among Christians read Card Baronius An. D 293. S. Cyp. ep 56. :: The zele of Simeon and Leui was commendable but for diuers ' euil circumstances the fact was re proued by Iacob Gen. 34. 49. Ixo. 14. :: She prayed that Holofernes should be moued with her beautie swete speach which he might be and not sinne but he by his free wil sinning God turned his sinne to the good of others See Annot Exod. 7. pag. 173. S. Aug. Ser. 228. :: See ch 8. â— 32. * â—â—nd◠〈◊〉 :: God by this testifie â— her holie intention in adorning herselfe :: Not only certaine meates were forbid by the law Leuis 11. but in maner al the meates of the Gentiles were vnlawful being offered to idoles for which cause Daniel and the three children would not eate of the kings meates in Babylon Dan 1. * Stiped barley :: She told manie thingâ— cuidently true other things conditionally as it was like to come to passe if God sent not better meaneâ— :: S. â—ulgentius probably iudgeth that Iudith was now about fourtie yeares old Epist 2. cap. 6. :: Al that Iudith sayth is true in her sense as she meant it but not in the vnderstanding of Holofernes and his souldiars yet was no lesse lawful then that Iosue did in deâ—euing the citezenes of Hay Iosue 8. S. Aug. q. 10. in Iosue :: See chap. 10 v. 5. :: This puritie confisted in abstaining from meates forbid by the Law or offered to Idoles * Pâ—ellâ— :: The sâ—sâ—ing of one woman ouer â—hâ—ew an innumerable host of drâ—â—kaâ—dâ— â— Amb. li. 〈◊〉 〈…〉 Elâ—â— c. 9. :: If Bethulia had benne taken Ierusalem also had bâ—uâ— in extreme danger sor 〈…〉 wherof God had made more special promise to Dauid and others Isaâ—â— 37 38. c :: Iudiths â—â—opeâ— Augâ—â—â—â— defended her as Iacobâ—â—â—gel deliuered him from all euiles 〈◊〉 48. :: Achior an Ammonite ch 5. v. 5. being truly conuerted and beleeuing in God was admitted into the Church notwithstanding that Ammonites and Moabites were excluded by name Deut. 23. v. 3. which is therfore