loaues and fishes Ioan 6. And some real effect Christs blessing must nedes worke also in the blessed Sacrament Mat. 26. 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 propagared the obligation of the precept ceaseth the cause ceasing 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 CHAP. II. The worke of six dayes being finished God rested the seueÌ„th day blessed it 8. Then placing man in paradise planted with bewtiful swete trees witered with foure riuers 16. comandeth him not to eate of the tree of knowledge of good euil 18. formed a woman of a ribbe of Adam THE heauens therfore the earth were fully finished and al the furniture of them †And the seuenth day God ended his woorke which he had made rested “ the seuenth day from al woorke that he had done †And he blessed the seuenth day and sanctified it because in it he had ceased from al his woorke which God created to make †These are the generations of heauen earth when they were created in the day when our Lord God made the heauen and the earth †And euery plant of the filde before it shotvp in the earth And euerie herbe of the ground before it sprang for our Lord God had not rayned vpon the earth and man was not to til the earth †But a spring rose out of the earth watering al the ouermost part of the earth †Our Lord God therfore formed man of the slyme of the earch and breathed into his face the breath oflife man became a liuing soule †And our Lord God had planted a Paradise of pleasure from the beginning wherin he placed man whom he had formed †And our Lord God brought forth of the ground al maner of trees fayre to behold and pleasant to eate of the tree of life also in the middle of Paradise and the tree of knowledge of good euil †And a riuer issued out of the place of pleasure to water Paradise which from thence is diuided into four heades †The name of the one is Phison that is it which compasseth al the land of Heuilath where gold groweth †And the gold of that land is very good there is sound bdelium the stone onyx †And the name of the second riuer is Gehon that is it which compasseth al the land of Ethiopia †And the name of the third riuer is Tygris that same passeth along by the Assirians And the fourth riuer the same is Euphrates †Our Lord God therfore tooke man put him in the Paradise of pleasure to woorke keepe it †And he commanded him saying Of euerie tree of Paradise eate thou †But “ of the tree of knowledge of good euil eate thou not For in what day soeuer thou shalt eate of it “ thou shalt dye the death †Our Lord God also said It is not good for man to be alone let vs make him a helpe like vnto him selfe †Our Lord God therfore hauing formed of clay al beastes of the earth and foules of the ayre brought them to Adam that he might see what to cal them for al that Adam called any liuing creature the same is his name †And Adam called al beastes by their names and al foules of the ayre and al cattel of the filde but vnto Adam there was not found an helper like him selfe †Our Lord God therfore cast a dead sleepe vpon Adam and when he was fast a sleepe he tooke one of his ribbes filled vp flesh for it †And our Lord God built the ribbe which he tooke of Adam into a woman and brought her to Adam †And Adam said This now is bone of my bones and flesh of my flesh she shal be called woman because she was taken out of man †Wherfore man shal leaue his father mother shal cleaue to his wife they shal be two in one flesh †And they were both naked to wit Adam his wife and were not ashamed ANNOTATIONS CHAP. II. 2. 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 seventh day and the supernatural perfecting of men in eternal life after the Resurrection is attributed to the eight day as S. Augustin and other fathers teach 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 Apostles time praying and hearing the word of God read and expounded in the Sabboth day 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 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 communâ—m Dominâ—m 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 17. Of the tree of knovvledge 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
And they went forth the king of Sodome and the king of Gomorra and the king of Adama and the king of Seboim moreouer also the king of Bala which is Segor and they set themselues against them in battaile aray in the Woodland vale †to wit against Chodorlahomor king of the Elamites and Chadal king of nacions and Amraphel king of Sennaar and Arioch king of Pontus foure kings against fiue †But the Woodland vale had many pitts of bitume Therfore the king of Sodome and of Gomorra turned their backes and were ouerthrowne there and they that remained fled to the mountaine †And they tooke al the substance of the Sodomites and Gomorrheans and tooke al kind of victuales and went their way †and Lot also and his substance the sonne of Abrams brother who dwelled in Sodom †And behold one that had escaped told Abram the Hebrew that dwelt in the vale of Mambre the Amorrean brother of Eschol and the brother of Aner for these had made a league with Abram †Which when Abram had heard to witt that his brother Lot was taken he numbred of the seruantes borne in his house wel appointed three hundred and eightene and pursued them vnto Dan. †And diuiding his companie he ranne vpon them in the night and stroke them and pursued them vnto Hoba which is on the left hand of Damascus †And he brought backe al the substance and Lot his brother with his substance the wemen also and the people †And the king of Sodom went forth to meete them after he returned from the slaughter of Chodorlahomor and of the kinges that were with him in the vale Sauee which is the kings vale †But “ Melchesidech the king of Salem “ bringing forth bread and wine for he was the Priest of God most highe †“ blessed him and said Blessed be Abram to God the highest which created heauen and earth †and blessed be God the highest by whose protection the enemyes are in thy hands And “ he gaue him the tythes of al. †And the king of Sodom said to Abram Geue me the soules and the rest take to thee †Who answered him I lift vp my hand to my Lord God most hiegh possessor of heauen and earth †that from the very woofe-thread vnto the shoe latchet I wil not take of al that are thine lest thou say I haue enriched Abram †except such thinges as the young men haue eaten and the shares of the men that came with me Aner Eschol and Mambre these shal take their shares ANNOTATIONS CHAP. XIIII 18. 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 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 countric Superior to Abraham and a figure of Christ 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 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 To this opinion agreeth Philo Iudaeus 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 Caelest 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 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 pettaining to anie controuersie of our time the studious may see more in F. Pererius his commentaries vpon this 14. chap. of Genesis disp 3. 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 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 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 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 though they wanted not other fufficient 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 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 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 CHALEM HOTSI LECHEM VAIAIIN 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 blessed 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 silij Melchisedechus quem illi adumbrabant Christus 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 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 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 Caecilium 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 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 coâ—sisting 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 vpon the Psalme 109. li. 1. contra aduers Leg. prophet c. 20. Ser. 4. de Sanctis Innocentibus 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 19. 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 foâ—th 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 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 Agane other Superiors that are not Priests may blesse their inferiors As Iosue and Salomon blessed the people and parents blesse their children 20. Gaue tithâ—s 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 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 CHAP. XV. Abram doubting and lamenting that he should haue no childe God promiseth him much issue 6. who beleuing is iustified 9. offereth Sacrifice prescribed by God 13. and is forwarned that his seede shal be in strange land 400. yeares 14. shal be deliuered from seruitude 18. and possesse Chanaan VVHEN these things therfore were done the word of our Lord was made to Abram by a vision saying Feare not Abram I am thy protector thy reward exceding great †And Abram said Lord God what wilt thou geue me I shal goe without children and the sonne of the stuard of my house is this Damascus Eliezer †And Abram added But to me thou hast not geuen seede and loe my seruant borne in my house shal be myn heire †And immediatly the word of our Lord came to him saying He shal not be thy heyre but he that shal come out of thy wombe him shalt thou haue thin heire †And he brought him forth abroad and said to him Looke vp to heauen and number the starres if thou canst And he said to him So shal thy seed be †Abram “ beleued God and it was reputed to him vnto iustice †And he said to him I am the Lord that brought thee out from Vr of the Chaldees for to giue thee this land and that thou mightest possesse it †But he said Lord God how may I know that I shal possesse it †And our Lord answered and said Take me a cowe of three yeares old and a shee goat of three yeares and a ramme of three yeares a turtle also and a pigeon †Who taking al these diuided them by the mydes and laid ech two peeces arowe one against the other but the birdes he diuided not †And the foules lighted vpon the carcasses and Abram droue them away †And when the sunne was setting a deepe sleepe fel vpon Abram and a great and darkesome horrour inuaded him †And it was said vnto him Know and foreknow know that a pilgrime shal thy seede be in a land not their owne and they shal bring them vnder bondage and afflict them foure hundred yeares †But the nation whom they shal serue I wil iudge and after this they shal goe forth with great substance †And thou shalt goe to thy fathers in peace buried in a good old age †But in the fourth generation they shal returne hither for as yet the iniquities of the Amorrheanes are not at the ful vntil this present time †Therfore when the sunne was set there arose a darke mist and there appeared a fornace smoking and a flake of fire passing betwene those diuisions †That day God made a couenant with Abram saying To thy seede wil I geue this land from the riuer of Aegypt euen to the great riuer Euphrates †the Cineans Cenezites the Cedmonites †and the Hethits and the Pherezits the Raphaims also †and the Amorreans the Cananites and the Gargasites and the Iebusites ANNOTATIONS CHAP. XV. 6. Beleued God S. Hilarie li. 9. de Trin and S. Ambrose li. 1. de Abraham c. 3 by this exaÌ„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 For so heroical was the act of Abrahams faith promptly beleuing Gods word in a matter most hard to his former conceipt that for the same he receiued singular prayse and for the like afterwards was called The father of mamenation 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 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 For Faith saith he
profession of faith were auailable For other sinnes not only internal repentance was necessarie which vvas euer principally required therfore Ioseph dealt so seuerly vvith his brethren til they had hartis sorow and contrition for their sinnes but also certaine external purifications as vvashing and changing garments vvere ordained Gen. 35. Mariage though not then a Sacrament yet was religiously regarded with special care of faith and religion in the choise of persons Gen. 24. 27 v. 46. c. 28. v. 1. and of certaine degrees of consanguinitie and affinitie Adulterie was punishable by death Gen. 38. and in no wise counted lawful no not among the heathen Gen. 12. 20. 24. 26. 29. 34. 39. Pluralitie of vviues in some persons and cases lawful in the lavv of nature Gen. 16. 25. 29. as also afterwards in the lavv of Moyses not in the law of grace nor euer pluralitie of husbands Spiritual blessing a preeminence of greater persons so Melchisedech blessed Abraham Gen. 14. Isaac blessed Iacob c. 27. and Iacob his sonnes c. 49. and the sonnes of Ioseph with imposition of handes and framing the forme of a crosse 48. Other Ceremonies of oyle and wine Gen. 28. 35. sprinkling the bloud of the Paschal lambe eating the lambe standing with their loynes gyrded shooes on their feete staues in their handes and with speede Exo. 12 Musical instruments in Diuine seruice Exod. 15. Christes Baptisme prefigured by Circumcision Gen. 17. for Christians are circuÌ„cised saith S. Paul in the Circumcision of Christ buried with him in Baptisme Also by the cloude vvhich stoode betwene the Aegyptians and Israelites lightning the night on the one side tovvards Gods people dark on the other tovvards their enemies and by the redde sea vvhich saued the children of Israel and drovvned the Aegyptians Exo. 14. Al were baptised in the cloude and in the sea So the bread and vvine offered by Melchisedech the Paschal lambe and vnleauened bread prefigured the B. Sacrament and Sacrifice of Christs bodie and bloud in formes of bread and wine Iacob also prophecied of this most excellent Mysterie Gen. 49. He shal wash his stole in wine and his cloke in the bloud of the grape In like sorte Melchisedechs Priesthood was a plaine figure of Christs Priesthood who first by himself consecrated and offered his ovvne bodie and bloud and stil doth the same by his Priests handes of the new Testament Diuers other Rites were knovven and obserued by Tradition So Abraham paied Tythes to his spiritual Superior Gen. 1â— taught his children and familie to keepe the way of our Lord. and doe iudgement and iustice Gen. 18. v. 19. Isaac and Iacob kept and taught the Ordinances Preceptes and Ceremonies of their ancesters vvithout Lavves or precepts vvritten Gen. 26. Iudas commanded his second sonne to take the widovv of his brother deceased without children Gen. 38. The children of Israel abstained from eating the sinevv of the thigh in remembrance that the sinew of Iacobs thigh was shrunke Gen. 32. Freewil in men proued by that Iosephs brethren in selling him thought euil not moued nor inclined therto by God who had no part in their euil thought but turned it to good Gen. 50. by Gods threatning Pharao Exo. 8 If thou wilt not dismisse Israel VVhich were vniust if Pharao could not doe otherwise Likewise by that Pharao often changed his mind sometimes promising to dismisse the Hebrewes and againe refusing to doe it which sheweth saieth Theodoret freewil of the mind and by Gods preuention of rentations leading the Israelites not the neerest way but by the desert lest perhaps it would repent them and they would returne into Aegypt Exod. 13 Mans consent therfore is free notwithstanding Gods wil direction and commaundement And so his industry is required in his dailie affaires and then to relie on Gods prouidence otherwise only to expect Gods wil operation or protection man himself endeuoring nothing is to tempt God Therfore Abraham Gen. 12. Isaac c. 26. Iacob ca. 32. and the parents of Moyses Exo. 2 being in feare and distresse vsed al prudence to auoid imminent dangers albeit they had special reuelations of safetie and happie successe Neither doth God euer tempt anie man to sinne but proueth his seruants and maketh them knowen to the world for example of others and their owne merit Gen. 22. Iob. 1. 2. c. Onlie faith doth not iustifie nor workes without saith but both together do iustifie and are meritorious so Abraham beleued God because he is omnipotent and truth it selfe and it was reputed to him vnto iustice Gen. 15. but this faith was not sole for it had hope loue obedience and other vertues adioyned and so his beleuing was an act of iustice In like maner Abraham was iustified by workes offering Isaac his sonne vpon the Altar Gen. 22. but this worke presupposed faith that God is able to raise euen from the dead So by workes faith is consummate By hospitalitie Abraham and Lâ—t vnawares receiued Angels to harbour Gen. 18. 19. Abraham was perfect according to perfection of this life Gen. 17. most highly commended for foure more notorious actes proceding of two special vertues faith and obedience The first was his promot obedience in leauing his countrie and kindred going he knew not whither nor how farâ—â— simply and cherfully expecting Gods further direction when to goe and where to abide Gen. 12. The second was his excellent faith presently beleeuing Gods promise which by al humane reason semed vnpossible that he should haue innumerable progenie Gen. 15. The third was that he did not only most sincerly and religiously serue God but also taught his posteritie so to do as God himself testifieth of him saying I know that he wil command his children and his house after him that they kepe the way of the Lord and do iudgement and iustice Gen. 18. The fourth was that most heroical act of obedience admirable to al ages being readie to kil and sacrifice his owne most dearly beloued sonne Isaac For which God sware by himself that he would manie waies blesse him because sateth God thou hast obeyed my voice Gen. 22. He prayed for Sodom and had preuailed if tenne iust persons had benne found in that citie Gen. 18. And Lot was deliuered from thence for Abrahams sake Gen. 19. Isaac was also of most sincere mind deuout to God exercised himself in meditation or mental prayer Gen. 24. obtained by prayer his desire of issue Gen. 25. Likewise Iacob is described in the holie text a plaine or sincere and innocent man Gen. 25. v. 27. patient and constant in tribulations Gen. 29. 31. 32. 33. He lawfully purchased Esaus consent of the firstbirthright Gen 25. v. 31. He neither lied nor otherwise sinned when he answered his father that he was Esau his first begotten sonne Gen. 27. but spake truth in mystical sense agreable to
is the Sabbath of our Lord therfore it shal not be found †And the seuenth day came and some of the people going forth to gather found not †And our Lord said to Moyses How long wil you not keepe my commandementes and my law †See that our Lord hath geuen you a Sabbath and for this cause on the sixt day he geueth you duble portions let each man tarie with himselfe and let none goe forth out of his place the seuenth day †And the people kept the Sabbath on the seuenth day †And the house of Israel called the name therof Manna which was as it were coriander seede white and the taist therof like to flowre with honie †And Moyses sayd This is the word which our Lord hath commanded Fil a gomor of it and let it be kept vnto the generations to come hereafter that they may know the bread wherwith I fed you in the wildernes when you were brought forth out of the Land of Aehypt †And Moyses sayd to Aaron Take one vessel and put Manna into it so much as a gomor can hold and lay it vp before our Lord to keepe vnto your generations †as our Lord commanded Moyses And Aaron put it in the tabernacle to be reserued †And the children of Israel did â—aâ—e Manna fourtie yeares til they came into the habitable land with this meate were they fed vntil they touched the borders of the land of Chanaan †And a gomor is the tenth part of an ephi ANNOTATIONS CHAP. XVI 15. Man hu vvhat is this VVhen the people of Israel in the desert had spent their prouision of meate brought from Aegypt 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 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 As witnesse S. Gregorie Nysâ—en â—nar vitâ— Moysi â—irâ—a mâ—dium S. Ambrose li. de ijs qui Myst. inâ—â—â—ant cap. 8. S. Cyril Alexandrinus S Chryâ—ostom 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 Iam saieth our Lord the bread of life vvhich desended 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 〈◊〉 meate in deede and my bloud is drinckâ— 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 remeÌ„brance 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 Firâ—â— 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 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 induâ—ed heate of the fire seething in water grinding in milles and beating in motters 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 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 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 lesâ—e 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 liâ—e in eternal â—est 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 Capharnaitessemeth 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
people that shal be borne whom our Lord hath made ANNOTATIONS PSALME XXI 1. For the morning enterprise In respect of the end for which Christ suffered this Psalme is intitled for the morning enterprise that is for Christs glorious Resurrection and other effectes of his Passion VVhich holie Dauid by the spirite of prophecy so describeth here long before with diuers particular cicumstances as the Euangelistes haue since historically recorded that it may not vnfitly be called The Passion of Iesus Christ according to Dauid 3. Thou vvilt not heare Our B. Sauiour seing his most terrible death imminent prayde conditionally if it pleased his heauenlie Father to haue the same remoued from him and was not heard as the Psalmist here prophecieth The principal reason was because God of his diuine charitie had decreed that mankind should be redemed by this death of his Sonne Christ also him selfe of his excellent charitie consented here vnto therefore persisted not in his conditional prayer but added and absolutly prayed that not his owne wil but his Fathers might be fulfilled And in this he was heard to his owne more glorie and other infinite benefites of innumerable soules as it foloweth v. 25. vvhen I crieâ—d to him he heard me S. Paul also witnesseth Heb. 5. v. 7. that Christ offering prayers and supplications to him that could saue him from death vvas heard for his reuerence that is in respect of his inestimable merite in humane nature vnited in person to God An other cause why Christ was not deliuered from violent death as manie holie persons were when they cried to God in distresses as S Augustin sheweth Epist 120. c. 11. was for example to Christians whom God wil haue to suffer temporal afflictions and death for the glorie of life euerlasting according to S. Peters doctrin Christ suffered for vs leauing an example that you may folovv his steppes 18. They haue digged Of obstinate malice the Iewes haue corrupted this place and God knoweth how manie others in the Hebrew text of some editions reading caari which signifieth as a lion without al coherence of the sense for caaru they digged or pearced to auoid so plaine a prophecie of nailing Christs handes and feete to the crosse 23 I vvil declare thy name to my brethren Here it is euident that this Psalme is of Christ not of Dauid by S. Pauls allegation Heb. 2. v. 11. 12. saying He that sanctifieth towitt Christ disdaned not to cal the sanctified his bretheren 23. In the middes of the Church I vvil praise thee After Christs Passion and Resurrection in the rest of this Psalme other two principal pointes of Christian Religion are likewise prophecied His perpetual visible Church and the B. Sacrament of his bodie The former is here prophecied by way of inuiting al the seede of Iacob to glorifie God v. 24. al the seede of Israel to feare him v. 25. towit innumerable Christians the true Israelites the vniuersal Church in the whole world As for heretical partes or parcels in the world such as the Donatistes which going forth from the Catholique Church say Christ hath lost his great Church the diuel hath taken the whole world from him and he remaineth only in a part of Africa they do not praise God saith S. Augustin but dishonour God and Christ as if God were not faithful in his promise as if Christ were dispossessed of his kingdome the Catholique Church Lest anie should replie that Christ is praised though the Church be decaied or be very smal the Holie Ghost hath preuented such arguments saying v. 26 His praise is in the great Church VVhich could neither be verified in the part of Donatistes in Afrike nor now in the part of Protestantes since Luther in Europe Further S. Augustin explicateth vrgeth the verses folowing in this Psalme against the same blind deafe and obstinate Donatistes who did not or would not see not heare that al the endes of the earth shal remenber and be conuerted to our Lord. The holie Scripture saith not the endes of the earth but al the endes wel goe too saith this great Doctor peraduenture there is but one verse thou thoughtest vpon some thing els thou talkedst with thy brother when one read this marke he repeteth and knocketh vpon the deaf Al the families of the Gentiles shal adore in his sight Yet the heretike is deaf he heareth not let one knocke againe Because the kingdom is our Lords and he shal haue dominion ouer the Gentiles Hold these three verses bretheren Thus and more S. Augnstin against those that thinke the true Church may faile or become inuisible or obscure And though it be not in like prosperous state at al times and in al places yet it is alwayes conspicuous and more general then anie other congregation professing whatsoeuer pretensed religion 27. The poore shal eate Seing this Psalme is of Christ as is proued by S. Pauls allegation of 23 verse and by the concordance therof with the Euangelists it is necessarily deduced that the vovves mentioned in the former verse and these wordes the poore shal eate and be filled can not be referred to the sacrifices of the old Testament but to the blessed Sacrifice and Sacrament of the Eucharist which our Sauiour promised after he had replenished the people with fiue loaues and which he instituted at his last supper in presence of his Apostles So S. Augustin doubteth not to vnderstand it and to teach as wel in his duble expositioÌ„ of this Psalme as in his 120. Epistle c. 27. The poore that is the humble and poore in spirite shal eate befilled the fatte ones or the rich being proud do also adore and eate but are not filled They also are brought to the table of Christ and participate his bodie bloud but they adore only are not also filled because they do not imitate Christs humilitie they disdaine to be humble VVhere it is clere this holie father by Christs bodie and bloud meaneth not bread and wine as signes of his bodie and bloud for bread and wine can not be lawfully adored neither doth he meane our Lords bodie as it was on the crosse or is in heauen for so it is not eaten but as it is in formes of bread and wine on Christs table the Altar PASLME XXII A forme of thankesgeuing for al spiritual benefites described vnder the metaphor of temporal prosperitie euen from a sinners first conuersion to final perseuerance and eternal beatitude †The Psalme of Dauid OVR Lord ruleth me and nothing shal be wanting to me †in place of pasture there he hath placed me Vpon the water of refection he hath brought me vp †he hath conuerted my soule He hath conducted me vpon the pathes of iustice for his name †For although I shal walke in the middes of the shadow of death I wil not feare euils because thou
de Caena 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 Sacâ—ment 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 pasieth ouer to the truâ— Sacrament of Pasch Likewise S. Chrisostom Ho. de prodit Iudae saieth In the same table both the Pasches of the figure and of the veritie were celebrated S. Ambrose in Lucae 1. expresly applieth this figuratiue lambe to the Eucharist as it is celebrated in the Church by him self and other Priesis saying VVhen we sacrifice Christ is present Christ is sacrified for Christ our Pâ—â—â—â— is â—â—molated The like affirmeth S. Augustin li. 2. cont lit Pet il 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 ouâ— 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 hosie bloud excludeth bloud and when the legal festiuitie is changed it is fulfilled S Gregorie â—o 22 in Euang proueth by these wordes You shal not eate therof anie thing ravv that besides the letter there is a spiritual sense Behold saith he the verie wordes of the historie driue vs from the historical vnderstanding For did the Israelitical people in Aegypt 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 postâ—es 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 Crosse 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 vvorkes of feruent charitie with vnleauened bread and vvith lettice that is in sinceritie vvithout corruption of vaineglorie 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 entraâ—s 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 â—s 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 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 fleâ—pes 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 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 abridge 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 For S. Paule teacheth Colloss 2. that as the bodie excelleth the 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 Euchaiust is a Sacrifice farre excelling the figure CHAP. XIII God commandeth to remember their deliuerie from Aegypt by the solemnitie of Pasch 2. and by consecrating to him the first-borne 17. And so leadeth them through the desert towards the red sea Moyses taking with him Iosephs bones by a piller of fire in the night and a cloud in the day AND our Lord spake to Moyses saing †Sanctifie vnto me euerie first borne that openeth the matrice in the children of Israel as wel of men as of beastes for they are al mine †And Moyses said to the people Remember this day in the which you went forth out of Aegypt and out of the house of seruitude because with a strong hand hath our Lord brought you forth out of this place that you eate not leauened bread †This day you goe forth in the moneth of new corne †And when our Lord shal haue brought thee into the Land of Chananeite and Hetheite and Amorrheite and Heueite and Iebuseite which he sware to thy fathers that he would geue thee a land that floweth with milke and honie thou shalt celebrate this maner of sacred rites in this moneth †Seuen daies shalt thou eate azimes and in the seuenth day shal be the solemnitie of our Lord. †Azimes shal you eate seuen dayes there shal not be seene anie leauened thing with thee nor in al thy coastes †And thou shalt tel thy sonne in that
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 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. 3. 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 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 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 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 thanksgeuing for benefites receiued the other to procure fauoure in anie good enterprise or desire Al the which did prefigure and forshew one only Sacrifice of Chtists 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 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 lâ—mâ—e 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 aâ—uâ—rs lâ—g ptophet c. 18. 20. S. Chrysost in Psal 95. S. Leo. ser 8. de Pass and other fathers teach 9. Svvetesauour 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 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. â—alest Hiâ—rer 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 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 goaâ—es but being asisâ—â—id 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 vvaâ— made by Iesus Christ CHAP. II. How to offer flovvre 4. loaues wafers with oile and incense without leauen or honie 12. also first fruictes 13. And salt in euerie oblation VVHEN a soule shal offer an oblation of sacrifice to our Lord fine flowre shal be his oblation and he shal poure oyle vpon it and put franckincense †and shal carie it to the sonnes of Aaron the priests of whom one shal take a handful of the flowre and the oile and al the franckincense and shal put it a memorial vpon the Altar for a most sweete sauour to our Lord. †And that which shal be left of the sacrifice shal be Aarons and his sonnes Holie of holies among the oblations of our Lord. †But when thou offerest a sacrifice baked in the ouen of flowre to wit loaues without leauen tempered with oyle and wafers vnleauened layd ouer with oyle †If thine oblation be of the frying panne of flowre tempered with oyle and without leuen †thou shalt diuide it in litle peeces and shalt poure oyle vpon it †And if the sacrifice be from the gridiron in like maner the flowre shal be tempered with oyle †which offering to our Lord thou shalt deliuer to the handes of the priest †Who hauing offered it shal take a memorie of the sacrifice and burne vpon the altar for a swete sauour to our Lord †and whatsoeuer is left shal be Aarons and his sonnes Holie of holies among the oblations of our Lord. †Euerie oblation that is offered to our Lord shal be made without leauen neyther shal any leauen and honie be burned in the sacrifice of our Lord. †The first fruites only of them and
Sanctuarie and leauing them there †he shal wash his flesh in a holie place and shal be clothed with his owne garments And after that he hath gone forth and offered his owne holocaust and the peoples he shal pray as wel for him self as for the people †and the fatte that is offered for sinnes he shal burne vpon the altar †but he that hath let goe the goate of dismission shal wash his clothes and bodie with water and so shal enter into the campe †But the calfe the bucke goate that were immolated for sinne and whose bloud was caried into the Sanctuarie to accomplish the expiation they shal carie forth without the campe and shal burne with fire aswel the skinnes as their flesh and the dung †and whosoeuer burneth them shal wash his clothes and his flesh with water and so shal enter into the campe †And this shal be to you an euerlasting ordinance The seuenth moneth the tenth day of the moneth you shal afflict your soules and no worke shal you doe whether he be of the same countrie or a stranger that soiourneth among you †Vpon this day shal be the expiation of you and clensing from al your sinnes before the Lord you shal be clensen †for it is a sabath of rest and you shal afflict your soules by a perpetual religion And the priest shal expiate that is annoynted and whose handes are consecrated to do the function of priesthood for his father and he shal be reuested with the linnen stole and the holie vestments †and he shal expiate the Sanctuarie and the tabernecle of testimonie and the altar the priestes also and al the people †And this shal be an ordinance for euer that you pray for the children of Israel and for al their sinnes once in a yeare He did therfore as our Lord had commanded Moyses CHAP. XVII Al Sacrifices must be offered at the doore of the Tabernacle 7. with special prohibitioÌ„ of Idolatrie 10. None must eate bloud 15 whosoeuer eateth caraine flesh is contaminate and must be washed AND our Lord spake to Moyses saying †Speake to Aaron and his sonnes and to al the children of Israel saying to them This is the word which our Lord hath coÌ„manded saying †Anie man whosoeuer of the house of Israel if he kil an oxe or a sheepe or a goate in the campe or without the campe and offer it not at the dore of the tabernacle an oblation to the Lord shal be guiltie of bloud as if he had shed bloud so shal he perish out of the middes of his people †Therfore shal the children of Israel bring to the priest their hostes which they kil in the filde that they may be sanctified to our Lord before the dore of the tabernacle of testimonie they may immolate them pacifique hostes to our Lord. †And the priest shal poure the bloud vpon the altar of our Lord at the dore of the tabernacle of testimonie and shal burne the fatte for a swete odour to our Lord †and they shal no more immolate their hostes to diuels with whom they haue committed fornication It shal be an ordinance for euer to them and to their posteritie †And to them thou shalt say The man of the house of Israel and of the strangers which seiourne with you that offereth an holocaust or victime †and bringeth it not to the dore of the tabernacle of testimonie that it may be offered to our Lord shal perish out of his people †Anie man whosoeuer of the house of Israel and of the strangers that seiourne among them if he eate bloud I wil sette my face against his life and wil destroy it out of his people †because the life of the flesh is in the bloud and I haue geuen it to you that vpon the altar you may make expiation with it for your soules and the bloud may be for an expiation of the soule †Therfore haue I faid to the children of Israel No soule of you shal eate bloud nor of the strangers that seiourne with you †Anie man whosoeuer of the children of Israel and of the strangers that seiourne with you if by hunting or fowling he take wild beast or foule which it is lawful to eate let him poure our the bloud therof and couer it with earth †For the life of al flesh is in the bloud wherupon I said to the children of Israel The bloud of no flesh shal you eate because the life of the flesh is in the bloud and whosoeuer eateth it fâ—al die †The soule that eateth carraine or that which is taken of a beast aswel of them of the same countrie as of strangers shal wash his clothes and him self with water and shal be contaminated vntil euen and in this order he shal be made cleane †And if he doe not wash his clothes and his bodie he shal beare his iniquitie CHAP. XVIII Mariage prohibited in certaine dâ—grees of consanguinitie and affinitie 18. And diuers carnal and execrable sinnes committed in other nations are strictly forbidden AND our Lord spake to Moyses saying †Speake to the children of Israel and thou shalt say to them I the Lord your God †according to the custome of the Land of Aegypt wherin you haue dwelt you shal not doe and according to the maner of the Countrie of Chanaan into the which I wil bring you you shal not doe nor walke in their ordinaÌ„ces †You shal doe my iudgements and shal obserue my precepts and shal walke in them I the Lord your God †Keepe my lawes and iudgmentes which a man doing shal liue in them I the Lord. †No man shal approch to her that is “ next of his bloud to reueale her turpitude I the Lord. †The turpitude of thy father and the turpitude of thy mother thou shalt not discouer she is thy mother thou shalt not reueale her turpitude †The turpitude of thy fathers wife thou shalt not discouer for it is the turpitude of thy father †The turpitude of thy sister by father or by mother which was borne at home or abroad thou shalt not reueale †The turpitude of thy sonnes daughter or of thy neece by thy daughter thou shalt not reueale because it is thy turpitude †The turpitude of thy fathers wiues daughter which she bare to thy father and is thy sister thou shal not reueale †The turpitude of thy fathers sister thou shalt not discouer because she is the flesh of thy father †The turpitude of thy mothers sister thou shalt not reueale because she is of the flesh of thy mother †The turpitude of thy fathers brother thou shalt not reueale neither shalt thou approch to his wife who is ioyned to thee by affinitie †The turpitude of thy daughter in law thou shalt not reueale because she is thy sonnes wife neither shalt thou discouer her ignominie †The turpitude of thy brothers
and watch †And Iudith stood before the bed praying with teares and with mouing of her lippes in silence †saying Confirme me o Lord God of Israel and in this houre haue respect to the workes of my handes that as thou hast promised thou mayst aduance Ierusalem thy citie and I may bring to passe that which I beleuing that it may be done by thee haue purposed †And when she had sayd these thinges she went to the piller that was at his beds head and his sword that hong tyed on it she loosed †And when she had drawen it out she tooke him by the heare of his head and sayd Confirme me ô Lord God in this houre †and she stroke twise vpon his necke and cut of his head and tooke his canopie from the pillers and rolled aside his bodie a truncke †And after a while she went out and deliuered the head of Holofernes to her mayde and bad her put it into her wallet †And they two went forth according to their custome as it were to prayer and they passed the campe and compassing the valley they came to the gate of the citie †And Iudith a far of said to the keepers of the walles Open the gates because God is with vs which hath wrought power in Israel †And it came to passe when the men had heard her voyce they called the ancientes of the citie †And they ran al to meete her from the least to the greatest because they hoped not that now she would come †And they lighting lightes gathered round about her euerie one and she going vp into a higher place commanded silence to be made And when al had held their peace †Iudith said Prayse yee the Lord our God who hath not forsaken them that hope in him †and in me his handmayde he hath sulfilled his mercie which he promised to the house of Israel and he hath killed by my hand the enemie of his people this night †And bringing forth the head of Holofernes out of the wallet she shewed it them saying Loe the head of Holofernes the general of the armie of the Assyrians and behold his canopie wherein he lay in his drunkennes where the Lord our God stroke him by the hand of a woman †But the same our Lord liueth that his Angel hath kept me both going hence and abyding there and from thence returning hither and our Lord hath not suffered me his handmayde to be defyled but without pollution of sinne he hath called me backe to you reioysing in this victorie in my escape and in your deliuerie †Confesse ye al to him because he is good because his mercie is for euer †And they al adoring our Lord said to her Our Lord hath blessed thee in his power because by thee he hath brought our enemies to nothing †Moreouer Ozias the prince of the people of Israel said to her Blessed art thou daughter of our Lord the high God aboue al wemen vpon the earth †Blessed be our Lord which made heauen and earth which hath directed thee vnto the woundes of the head of the prince of our enemies †Because this day he hath so magnified thy name that they prayse shal not depart out of the mouth of men which shal be mindeful of the power of our Lord for euer for that thou hast thy life for the distresses and tribulation of thy kinred but hast holpen the ruine before the presence of our God †And al the people sayd So be it so be it †Moreouer Achior being called came and Iudith said to him The God of Israel to whom thou gauest testimonie that he reuengeth him self of his enemies he hath cut of the head of al the vnfaithful this night by my hand †And that thou mayst proue that it is so loe the head of Holofernes who in the contempt of his pride contemned the God of Israel and threatened thee death saying When the people of Israel shal be taken I wil command thy sides to be pearsed with a sword †But Achior seing the head of Holofernes being in anguish for feare fel on his face vpon the earth and his soule was sore trubled †But after taking spirit agayne he was refreshed fel downe at her feete and adored her and sayd †Blessed art thou of thy God in euerie tabernacle of Iacob because in euerie nation which shal heare thy name the God of Israel shal be magnified in thee CHAP. XIIII Holofernes head is hanged on the wall 6. Achior is circumcised 7. The Israeelites assault the Assyrians 8. who going to awake their General 14. finde him slaine 17 and are al confounded with feare AND Iudith said to al the people Heare me brethren hang ye this head vpon our walles †and it shal be when the sunne shal rise let euerie man take his armour and yssue ye forth with violence not that you goe downe beneath but as it were inuading violently †Then the watchmen must of necessitie runne to rayse vp their prince to battel †And when the captaynces of them shal runne to the tabernacle of Holofernes and shal finde him headles rowled in bloud feare wil fal vpon them †And when you shal know that they flee goe after them securely because our Lord wil destroy them vnder your feete †Then Achior seeing the power that God of Israel wrought forsaking the rite of gentilitie beleued God and circuncided the flesh of his prepuce and was ioyned to the people of Israel and al the succession of his kinred vntil this present day †And immediatly as day brake they hong the head of Holofernes vpon the walles and euerie man tooke his armour and they went forth with great noyse and shouting †Which the watchmen seing ranne to the tabernacle of Holofernes †Moreouer they that were in the tabernacle coming and before the dore of the tabernacle making a noyse to rayse him they endeuored by art to disquiet him that Holofernes might awake not by them raysing him but by them making a noyse †For no man durst by knocking or entring to open the chamber of the chiefe of the Assyrians †But when his dukes and tribunes were come and al the chiefe of the armie of the king of the Assyrians they said to the chamberlayns †Goe in and awake him becaufe the mice yssuing out of their holes haue presumed to prouoke vs to battel †Then Vagao entring into his chamber stoode before the cortine and made a clapping with his handes for he thought that he slept with Iudith †But when with the sense of his eares he percieued no motion of person lying he came neere to the cortine and lifting it vp and seing the bodie without the head of Holofernes weltred in his bloud lye vpon the ground cried out in a lowd voyce with weeping and rent his garmentes †And going into the tabernacle of Iudith he found her not and he lept
ye and see that our Lord is sweete blessed is the man that hopeth in him †Feare ye our Lord al ye his sainctes because there is no lacke to them that feare him †The rich haue wanted and haue bene hungrie but they that seeke after our Lord shal not be diminished of any good †Come children heare me I wil teach you the feare of our Lord. †Who is the man that wil haue life loueth to see good daies †“ Stay thy tongue from euil and thy lippes that they speake not guile †Turne away from euil and do good seeke after peace and pursewe it †The eies of our Lord vpon the iust and his eares vnto their prayers †But the countenance of our Lord is vpon them that doe euil things to destroy their memorie out of the earth †The iust haue cried and our Lord hath heard them and out of al their tribulations he hath deliuered them †Our Lord is nigh to them that are of a contrite hart and the humble of spirit he wil saue †Manie are the tribulations of the iust and out of al these our Lord wil deliuer them Our Lord keepeth al their bones there shal not one of them be broken The death of sinners is verie il and they that hate the iust shal offend Our Lord wil redeme the soules of his seruantes and al that hope in him shal not offend ANNOTATIONS PSALME XXXIII 1. He changed his countenance S. Augustin by holie Dauids changing of his countenance and by changing the king of Geth his name who in the booke of kinges where the historie is recorded is called Achis and here Abimelech gethereth that here is an hidden and great Mysterie VVhich he explicateth partly by interpretation of the Hebrew names but more especially by Dauids changing of his countenance which prefigured Christ eternal God becoming also man and so making great changes in the world For as Dauid killed Goliath and for his good act gotte enuie so Christ killing the diuel and humilitie in Christs meÌ„bers killing pride are persecuted by the wicked For Christ was both to the ruine and Resurrection of manie He changed Sacrifice and Priesthood The Iewes had sacrifice according to the order of Aaron in victims of cattle and this was in mysterie For there was not then the Sacrifice of the bodie and bloud of our Lord which the faithful and those that haue read the Gospel do know which Sacrifice is now spread in al the round earth Aâ—litle after the Sacrifice of Aaron is taken away and the Sacrifice according to the order of Melchisedech begane to be He therfore I knovv not vvho changed his countenance Let it not be I knovv not vvho for our Lord Iesus Christ is knowen He would haue our health to be in his bodie and bloud From whence did he commend his bodie and bloud from his humilitie For vnles he were humble he would neither be eaten nor druncke Behold his highnes In the beginning was the vvord and the vvord was with God and God the vvord Loe the euerlasting meate and Angels eate it supernal powres eate it celestial spirites eate it and they eate and are fatted and the thing remaineth whole which satiateth and reioyceth them How then hath the vvisdome of God fedde vs vvith the same bread the word was made flesh and dwelt in vs It were too long to recite this great Doctors vvhole discourse He further sheweth that Christ dismissed the Ievves and vvent from them to the Gentiles Thou seekest novv Christ saith he among the Ievves and findest him not because he hath changed his countenance For they sticking to the sacrifice according to the order of Aaron held not the Sacrifice according to the order of Melchisedech and haue lost Christ and the Gentiles haue begunne to haue him Againe this holie father vvilleth vs to remember the Gospel VVhen our Lord Iesus Christ spake of his bodie he said Vnles you eate the flesh of the Sonne of man and drinke his bloud you shal not haue life in you because he had changed his countenance this semed as furie and madnes vnto them to geue his flesh to be eaten of men his bloud to be drunke therfore Dauid vvas reputed madde before Achis vvhen he said you haue brought this madde man vnto me Doth it not seme madnes Eate ye my flesh and drinke my bloud He semed to be madde thus S. Augustin Neuer imagining the figuratiue interpretation of our nevv Sacramentaries vvho say Christ gaue no more but a figure of his bodie bloud for then it had bene easily vnderstood by the Capharnaites and no such contradiction nor murmuring had happened Yet S. Augustin saith more plainly if more plaine may be Christ caried himselfe in his ovvne handes And hovv this can be done bretheren in man vvho can vnderstand For vvho is caried in his ovvne handes A man may be caried in the handes of others no man is caried in his ovvne handes VVe find not hovv it can be vnderstood in Dauid according to the letter but in Christ vve find it For Christ vvas caried in his ovvne handes vvhen geuing his verie bodie he said This is my bodie for he caried his bodie in his ovvne handes 14 15. â—tay thy tongue c. Both these verses and frequent other places in the Psalmes shevv plainly that iustice consisteth not only in faith but in abstayning from euil and doing good yet requiring and presupposing true faith vvithout which no workes are aualable to iustice nor to euerlasting life PSALME XXXIIII Dauid in figure of Christ prophetically by way of inuocating Gods helpe forsheweth his persecution and the iust reuenge vpon his persecutors 9. with praise to God 13. his charitie towards his cruel aduersaries 17. whom neuertheles God punisheth 20. for pretending peace in wordes and in fact persecuting 23. rendering to al as they deserue To Dauid himself IVDGE ô Lord them that hurt me ouerthrow them that impugne me †Take armour and shield and rise vp to helpe me †Bring forth the sword and shut vp against them that perfecute me say to my soule I am thy saluation †Let them be counfounded ashamed that seeke my soule Let them be turned backward and be confounded that thinke euil against me †Be they made as dust before the face of winde and the angel of our Lord straictning them †Let their way be made darkenesse and slippernes and the angel of our Lord pursewing them †Because they haue hid the destruction of their snare for me without cause in vaine haue they vpbrayded my soule †Let the snare which he knoweth not come on him and the net which he hath hid catch him and let him fal into the verie same snare †But my soule shal reioyce in our Lord and shal be delighted vpon his saluation †Al
saith our Lord God Behold I wil deliuer thee into the handes of them whom thou hatest into their handes of whom thy soule is filled †And they shal deale with thee in hatred and they shal take away al thy labours and shal let thee goe naked and ful of ignominie and the ignominie of thy fornications shal be reueled thy wicked dede and thy fornications †They haue done these thinges to thee because thou hast fornicated after the Nations among which thou wast polluted in their idols †Thou hast walked in the way of thy sister and I wil geue her cuppe in thy hand †Thus saith our Lord God The cuppe of thy sister thou shalt drinke deepe and wide thou shalt be into derision and into scorne which is most capable †With drunckennes and sorow thou shalt be replenished with the cuppe of pensifenes and sadnes with the cuppe of thy sister Samaria †And thou shalt drinke it and shalt drinke it vp euen to the dregges and the fragments therof thou shalt deuoure thou shalt rent thy breastes because I haue spoken saith our Lord God Therfore thus saith our Lord God Because thou hast forgotten me and hast cast me of behind thy bodie thou also beare thy wickednes and thy fornications †And our Lord spake to me saying Sonne of man doest thou iudge Oolla and Ooliba and shewest thou them their wicked deedes †because they haue committed aduoutrie and bloud is in their handes and with their idols they haue fornicated moreouer also their children whom they begate for me they haue offered vnto them to be deuoured †Yea and they haue done this to me They polluted my sanctuarie in that day and profaned my sabbathes †And when they immolated their children to their idols and went into my sanctuarie in that day to pollute it these thinges also they did in the middes of my house †They sent to men comming from far to whom they had sent a messenger therfore loe they came to whom thou didst wash thyself and didst annoint thine eyes about with stibikestone and wast adorned with wemens ornaments †Thou satest in a very faire bed and a table was decked before thee mine incense and mine oyntment thou didst set vpon it †And the voice of a multitude reioycing was on it and on the men that were brought of the maltitude of men and came from the desert they did put bracelets on their handes and beautiful crownes on their heades †And I said to her that was worne in aduoutries Now wil this woman also fornicate in her fornication †And they went to her as to an harlot woman so went they vnto Oolla and Ooliba wicked wemen †They therfore are iust men these shal iudge them with the iudgement of adulteresses and with the iudgement of bloudshedders because they are adultresses and bloud is in their handes †For thus saith our Lord God Bring a multitude to them and deliuer them into tumult and into spoile †and let them be stoned with the stones of peoples and let them be thrust through with their swordes they shal kil their sonnes and daughters and their houses they shal burne with fire †And I wil take away the wickednes out of the land al wemen shal learne not to doe according to the wickednes of them †And they shal geue your wickednes vpon you and the sinnes of your idols you shal carie and you shal know that I am the Lord God CHAP. XXIIII Ierusalem manie wayes chasticed of God and not amended 11. shal at last be melted like a brasse potte 15. and shal not dare to mourne for the death of her dearest AND the word of our Lord was made to me in the ninth yeare in the tenth moneth the tenth day of the moneth saying †Sonne of man write thee the name of this day wherin the king of Babylon is confirmed against Ierusalem to day †And thou shalt speake by a prouerbe to the exasperating house a parable and shalt say to them Thus saith our Lord God Set thou a potte st it I say and put water into it †Heape together the peeces therof into it euerie good part the thigh and the shoulder the chosen thinges and ful of bones †Take the fattest beast and lay together pyles of bones also vnder it the seething therof is boyling hotte and the bones therof are throughly sodden in the middes therof †Therfore thus saith our Lord God Wo to the citie of bloud to the potte whose rustines is in it and the rustines therof is not gone out of it by her partes and by her partes cast her out there hath no lotte fallen vpon her †For her bloud is in the middes of her she hath shed it vpon the most cleare rocke she shed it not vpon the ground that it might be couered with dust †That I might bring mine indignation in vpon her and might reuenge with vengeance I gaue her bloud vpon the most clere rocke that it might not be couered †Therfore thus saith our Lord God Wo to the citie of bloud whose bonefire I wil make great †Heape together the bones which I wil burne with fire the flesh shal be consumed and al the composition shal be sod and the bones shal drie away †Set it also vpon hote burning coles emptie that the brasse therof may waxe hote and be melted and let the filth of it be melted in the middes therof let the rust therof be consumed †There hath bene sweating with much labour and the exceding rust therof is not gone out no not by fire †Thine vncleannes is exectable because I would clense thee and thou art not clensed from thy filthines yea neither shalt thou be clensed before I make myne indignation to cease in thee †I the Lord haue spoken It shal come and I wil doe it I wil not passe nor spare nor be pacified according to thy wayes and according to thine inuentions wil I iudge thee saith our Lord. †And the word of our Lord was made to me saying †Sonne of man behold I take from thee the thing that thine eyes desire in a plague and thou shalt not lament nor weepe neither shal thy teares runne †Sigh holding thy peace thou shalt not make the mourning of the dead let thy crowne be tyed round about thee and thy shoes shal be on thy feete neither shalt thou couer thy face with a cloth neither shalt thou eare the meates of mourners †I spake therfore to the people in the morning and my wife died at euen and I did in the morning as he had commanded me †And the people sayd to me Why doest thou not tel vs what these thinges signifie that thou doest †And I sayd to them The word of our Lord was made to me saying †Speake to the house of Israel Thus sayth our Lord God Behold I wil pollute my sanctuarie
table of our Lord is contaminated and that which is layd therupon is contemptible with the fyre that deuoureth it †And you haue sayd Loe of labour and you puffed at it sayth the Lord of hosts and you brought in of robberies the lame the sicke and brought in a gift Why shal I receiue it of your hand sayth our Lord †Cursed is the deceitful that hath in his flocke a male and making a vow immolateth the feeble to our Lord because I am a great King sayth the Lord of hosts and my name is dreadful among the Gentils ANNOTATIONS CHAP. I. 10. I haue no vvil in you Manie Prophets as vve haue often noted did foreshevv the reiection of the Ievves and vocation of the Gentils but none more plainly then this here by vvhom God expresly sayth I haue no vvil in you and I vvil not receiue gift of your hand The reason is also explicated in this chapter because God most peculiarly louing them they vvere stil vngratful and disspised him committing sinnes vpon sinnes And therfore in their place he would bring in the Gentils and that not anie one or fevv nations but al from the rising of the sunne to the going downe therof should sovvner or later come into his Church 11. In euerie place there is sacrificing God not only changed and multiplied his people but also changed and bettered his Sacrifice For in place of sacrificing cattel birdes and other weake and poore creatures vvhich vvere not able to purge sinnes and vvere also polluted oftentimes by the sinnes of them that offered the same God here promiseth a most effectual pure excellent daylie Sacrifice to continevv perpetually in al places of his Church that can not be polluted VVhich accordingly our Blessed Redemer and Sauiour instituted of his ovvne bodie and bloud in the formes of bread and vvine As al ancient Fathers proue by this place amongst others So S. Iustinus Martyr teacheth in dialogo cum Triphone S Cyprian li. 4. â— 18. aduersus Iudaeos S. Damascen li 4. c. 14 de â—ide Orthodoxa S. Ierom S. Theodoret and S. Cyril in their commentaries vpon this place S. Augustin li 18 c. 35. de ciuit S. Chrysostom in Ps 95. and Orat. 2. contra Iudaeos shevving plainly and vrging the Ievves and al oppugners of this Catholique beleefe and doctrine that this prophecie is no otherwise fulfilled but in the daylie Sacrifice of the Church For that here is prophecied an other Sacrifice distinct and different from the Ievves sacrifices neither vvere sacrifices offered in al the vvorld neither could be ordinarily offered out of Ierusalem But of this most sacred Mysterie and particularly that it is here prophecied here is so much published by ancient and late vvriters that more nedeth not to be here added CHAP. II. Priestes are further reprehended because they discharged not wel their great office 10. Both they and others offended in marying strangers 14. They ought to loue and not lightly dismisse their wiues AND now to you this commandment ô ye priests †If you wil not heare and if you wil not set it vpon the hart to geue glorie to my name sayth the Lord of hosts I wil send vpon you pouertie wil curse your blessings and I wil curse them because you haue not set it vpon the hart †Behold I wil cast forth to you the arme and wil spinkle vpon your face the dung of your solemnities and it shal take you with it †And you shal know that I sent you this commandment that my couenant might be with Leui sayth the Lord of hosts †My couenant was with him of life and peace I gaue him feare and he feared me and at the face of my name he was afrayd †The law of truth was in his mouth and iniquitie was not found in his lippes in peace and in equitie he walked with me and turned away manie from iniquitie †For the lippes of the priest shal keepe knowlege and the law they shal require of his mouth because he is the angel of the Lord of hosts †But you haue departed out of the way and haue scandalized manie in the law you haue made voide the couenant of Leui sayth the Lord of hosts †For which cause I also haue made you contemtible and base to al peoples as you haue not kept my wayes and haue accepted face in the law †Why is there not one father of vs al hath not one God created vs why then doth euerie one of vs despise his brother violating the couenant of our fathers †Iuda hath transgressed and abomination was done in Israel and in Ierusalem because Iudas hath contaminated the sanctification of our Lord which he loued and hath had the daughter of a strange god †Our Lord wil destroy the man that hath done this the master the scholar out of the tabernacles of Iacob him that offereth gift to the Lord of hosts †And this agayne haue you done you couered the altar of the Lord with teares with weeping and howling so that I haue respect no more to sacrifice neither do I accept any placable thing at your hand †And you haue sayd For what cause because the Lord hath testified betwen thee and the wife of thy youth whom thou hast despised and she thy partaker and the wife of thy couenant †Did not one make and the residue of the spirit is his And what doth one seeke but the seede of God Keepe ye then your spirit and the wife of thy youth despise thou not †When thou shalt hate dismisse sayth our Lord the God of Israel but iniquitie shal couer his garment saith the Lord of hosts keepe ye your spirit and do not despise †You haue in your wordes made our Lord to labour and you sayd Wherein haue we made him to labouâ— In that you say Euerie one that doth euil is good in the sight of our Lord and such please him or certes where is the God of iudgement CHAP. III. A precurser shal come before Christ 3. The Priesthood and Sacrifice of the new law are pure 5. God who seeth al sinners wil punish them 10. but if they amend they shal receiue Gods benefites 13. Not euil men but the good please God BEHOLD I send myne Angel and he shal prepare the way before my face And forthwith shal come to his temple the Dominatour whom you seeke and the Angel of the testament whom you desire Behold he cometh sayth the Lord of hosts †and who shal be able to thinke the day of his aduent and who shal stand to see him For he as it were purging fyre as the herbe of fullers †and he shal sit purging and clensing the siluer and he shal purge the sonnes of Leui and wil streyne them as gold and as siluer and they shal be â—â—fering sacrifices to
to obserue the predictions of the most excellent and perfect Sacrifice of the new Testament Malachie 1. v. 11. From the rising of the sunne sayth God by this Prophet euen to the going downe there is sacrificing and there is offered in my name a cleane oblation In the old testament they offered cattel birdes by powring out their bloud about the altar and drawing forth their bowels For purging and clensing wherof there was much washing and labour but now in the Church of Christ is the cleane Sacrifice of our Lords bodie and bloud in formes of bread and wine It is also in itself so pure that it can not be polluted as the old sacricrifices were v. 12. by vnworthie Priestes but is alwayes auaylable to some or other ex opere operato According to that the same Prophet testifieth ch 3. v. 4. The Sacrifice of Iuda and Ierusalem shal please our Lord. which is necessarily vnderstood of the Christian sacrifice for els this place were contrarie to that which God sayd to the Iewish priestes ch 1. v. 10. I haue no wil in you and I wil not receiue gift at your hand Daniel also prophecieth ch 9â— v. 27. that in the half of the weke the hoste and the sacrifice shal fayle Ch. 12. v. 11. The continual sacrifice shal be taken away therby signifying that not only after the figure the Sacrifice prefigured should succede for els there should be no daylie Sacrifice at al in the new Testament which Malachie sâ—yth plainly there shal be not in one or in fewe places but from the rising of the sunne euen to the going downe c. but also that both the old and new sacrifices should be taken away in their seueral times For so our Sauiour Mat. 24. v. 15. applieth the next wordes of this prophecie and abomination of desolation shal be set vp not only as a signe before the destruction of Ierusalem but also of the end of the world Verified in part as in the figure when the temple was destroyed diuers prophanations made in the same place but more especially shal be fulfilled by Antichrist abolishing the holie Sacrifice of Christs bodie and bloud so much as he shal be suffered as S. Hyppolitus writeth lib. de Antichristo in oratione de consummatione mundi Agreable to S. Ireneus li. 4. c. 32. li. 5. in â—ine S. Ierom. in Dan. 12. Theodoretus in eundâ—m locum and S. Chrisostom in opere imperfecto Yea some Hebrew Rabbins acknowlege Transsubstantion in the Eucharist as R. Dauid Kimhi witnesseth vpon these wordes of Osee 1â— v. 8. They shal liue with wheate and shal spring as a vine Manie of our Doctores sayth he expound this that there shal be mutation of nature in wheate in the times of our Redemer Christ This Rabbi Dauid also and the Chaldee Paraphrasis expound Ezechiels prophecie ch 36. v. 25. I wil powre out vpon you cleane water of the remission of sinne though they signifie not by what particular meanes Which Christian Doctors vndoubtedly explicate of the Sacrament of Baptisme And like wise his other prophecie ch 47. v. 1. waters issued forth vnder the threshold of the house towards the East can not be vnderstood of anie other waters then of Baptisme The purifications oblations and other workes of penance practised by the people after their returne from captiuitie written 2. Esd 9. 10. 13. testifie their obseruation of the law in this point by which the Sacrament of penance in the new testament was prefigured In like sorte the continuance of Priesthood and priestlie functions is manifest in the bookes of Esdras and of other Prophetes which prefigured the Sacrament of holie Orders in the Church of Christ In these times also the feastes instituted by the law were obserued with more or lesse solemnitie as time place and other opportunities serued As Esdras testifieth li. 1. c. 3. v. 2. Iosue the highpriest and Zorobabel the duke after their returne from captiuitie built an altar notwithstanding the threates of infidels and offered vpon it holocaust to our Lord morning and euening And they made the solemnitie of tabernacles and other feastes as wel in the Calendes as in al the solemnities of our Lord though the temple was not yet built againe v. 6. And afterwards upon new occasion Iudas Machabeus 1. Mach. 4. 2. Mach. 10. instituted a new feast which our sauiour obserued Ioan. 10. v. 12. The like obseruation was kept of fastes For amongst the feastes which were al duly performed 1. Esd 3. v. 5. one was of Expiation which consisted in fasting from euen to euen Leuit. 23. Num. 29. And besides the ordinarie Esdras appointed a peculiar fast for special purposes 1. Esd 8. v. 21. And I proclamed sayth he a fast beside the riuer Ahaua that we might be afflicted before the Lord our God and might desire of him a right way for vs and our children And v. 23. we fasted and besought our God hereby and it fel our prosperously vnto vs. Againe 2. Esd 9. v. 1. The children of Israel came together in fasting and sackclothes and earth vpon them see more of fasting Iudith 4. 9. Esther 5. 14. Zachar. 8. And of abstinence from certayne meates according to the laâ— Daniel â— 9. Iudith 10. 12.2 Mach. 6. 7. More generally the whole forme of good life is excellently prescribed in the bookes of wisdom and Ecclesiasticus Where vnder the general vertues of wisdom and Iustice al are admonished to seeke diligently to know God and to serue him As much as to say to haue fayth and good workes the two feete and legges on which the godlie walke vnto life euerlasting Let one shorte sentence here serue for example wishing al men to reade more in the bookes themselues Sap. 6. v. 18. 19. 20. is this gradation The beginning of wisdom is the true desire of discipline the care of discipline is loue loue is the keeping of her lawes and the keping of the lawes is the consummation of incorruption incorruption maketh to be next to God These are the steppes from earth to heauen from this vale of miseries to eternal happines first A true and sincere desire of discipline or of Gods true seruice 2. This desire or care of discipline bredeth loue of God 3. loue is the keping of lawes the commandments of God for he that sayth he â—oueth God and kepeth not his commandments is a liar 4. keping the lawes is the consummation of incorruption making the soule perfect in vertues and free from corruption of sinnes 5. and this incorruption maketh to be next to God ioyning man with God which is the perfect beatitude of eternal life And so he concludeth v. 22. Therfore from first to last by degrees desire of wisdom leadeth to the euerlasting kingdom Yet must we vnderstand that neither the first steppe of good
hand †and on the left Faldeus Misael Malachias Ambusthas Sabus Nabadias and Zacharias †And Esdras tooke the booke before al the multitude for he was chiefe in glorie in the sight of al. †And when he had ended the law they stood al vpright and Esdras blessed our Lord the most high God the God of Sabaoth omnipotent †And al the people answered Amen And lifting vp their handes falling on the ground they adored our Lord. †Iesus and Banaeus and Sarebias and Iaddimus and Accubus and Sabbathaeus and Calithes Azarias and Ioradus and Ananias and Philias Leuites †who taught the law of our Lord and read the same in the multitude euerie one preferred them that vnderstood the lesson †And Atharathes sayd to Esdras the high priest and the reader and to the Leuites that taught the multitude †saying This day is sanctified to our Lord. And they al wept when they had heard the law †And Esdras sayd departing therfore eate ye al the fattest thinges drinke al most swete things and send giftes to them that haue not †For this is the holy day of our Lord be not sad For our Lord wil glorifie you †And the Leuites denounced openly to al saying This day is holie be not sad †And they went al to eate and drinke and make merie and to geue giftes to them that had not that they might make merie for they were excedingly exalted with the wordes that they were taught †And they were al gathered in Ierusalem to celebrate the ioy according to the testament of our Lord the God of Israel THE FOVRTH BOOKE OF ESDRAS CHAP. I. Esdras is sent to expostulate with the vngratful Iewes for neglecting Gods manie great benefites THE second booke of Esdras the prophet the sonne of Sarei the sonne of Azarei the sonne of Helcias the sonne of Sadanias the sonne of Sadoch the sonne of Achitob †the sonne of Achias the sonne of Phinees the sonne of Heli the sonne of Amerias the sonne of Asiel the sonne of Marimoth the sonne of Arna the sonne of Ozias the sonne of Borith the sonne of Abisei the sonne of Phinees the sonne of Eleazar †the sonne of Aaron of the tribe of Leui who was captiue in the countrie of the Medes in the reigne of Artaxerxes king of the Persians †And the word of our Lord came to me saying †Goe and tel my people their wicked deedes and their children the iniquities that they haue done against me that they may tel their childrens children †because the sinnes of their parentes are increased in them for they being forgetful of me haue sacrified to strange goddes †Did not I bring them out of the land of Aegypt from the house of bondange But they haue prouoked me haue despised my counsels †But doe thou shake of the heare of thy head and throw al euils vpon them because they haue not obeyed my law And it is a people without discipline †How long shal I beare with them on whom I haue bestowed so great benefittes †I haue ouerthrowen manie kinges from them I haue stroke Pharao with his seruantes and al his hoste †Al nations did I destroy before their face in the East I dissipated the peoples of two prouinces Tyre and Sidon and I slew al their aduersaries †But speake thou to them saying Thus sayth our Lord †I made you passe through the sea and gaue you fensed streates from the beginning I gaue you Moyses for your gouernour and Aaron for the Priest †I gaue you light by the piller of fire did manie meruelous things among you but you haue forgotten me sayth our Lord. †Thus sayth our Lord omnipotent The quayle was a signe to you I gaue you a campe for defense and there you murmured †And you triumphed not in my name for the destruction of your enemies but yet vntil now you haue murmured †Where are the benefites that I haue geuen you Did you not crie out to me when you were hungrie in the desert †saying Why hast thou brought vs into this desert to kil vs it had bene better for vs to serue the Aegyptians then to dye in this desert †I was sorie for your mournings gaue you manna to eate You did eate bread of Angels †When you thirsted did not I cleaue the rocke waters flowed in abundance for the heates I couered you with the leaues of trees †I deliuered vnto you fatte landes The Chananeites and Pherezeites and Philistheans I threw out from your face what shal I yet doe to you sayth our Lord †Thus sayth our Lord omnipotent In the desert when you were thirstie in the riuer of the Amorrheites and blaspheming my name †I gaue you not fire for blasphemies but casting wood into the water I made the riuer swete †What shal I doe to thee Iacob Thou wouldest not obey ô Iuda I wil transferre my self to other nations and wil geue them my name that they may keepe my ordinances †Because you haue forsaken me I also forsake you when you aske mercie of me I wil not haue mercie †When you shal inuocate me I wil not heare you For you haue defiled your handes with bloud and your fete are quicke to commit murders †Not as though you haue forsaken me but yourselues sayth our Lord. †Thus saith our Lord omnipotent haue not I desired you as a father his sonnes and a mother her daughters and as a nurce her litle ones †that you would be my people and I your God and to me for children and I to you for a father †So haue I gathered you as the henne her chickenes vnder her winges But now what shal I doe to you I wil throw you from my face †When you shal bring me oblation I wil turne away my face from you For I haue refused your festiual dayes new moones and circumcisions †I sent my seruantes the prophetes to you whom being taken you slew and mangled their bodies whose bloud I wil require sayth our Lord. †Thus sayth our Lord omnipotent your house is made desolate I wil throw you away as the winde doth stubble †and your children shal not haue issue because they haue neglected my commandment and haue done that which is euil before me †I wil deliuer your houses to a people comming who not hearing me do beleue to whom I haue not shewed signes they wil do the thinges that I haue commanded †The prophetes they haue not sene and they wil be mindful of their iniquities †I cal to witnes the grace of the people comming whose litle ones reioyce with ioy not seing me with their carnal eyes but in spirit beleuing the thinges that I haue sayd †And now brother behold what glorie and see people comming from the cast †to whom I wil geue the conduction of Abraham
Elias had before a 763. His particular miracles a 940. Enchanters are sometimes suffered to doe meruelous thinges but not true miracles nor al they desire a 176. 177. 180. They sometimes confesse the power of God 178. 371. Enoch yet liueth a 19. b 437. Epicures beleue not eternal punishment nor reward b 346. Equiuocation is sometimes lawful a 52. 71. 89. 91. 777. 1026. b 964. Esther most humble and prudent a 10â—7 b 998 a figure of our B. Ladie and of the Church a 1051. The whole booke of Esther is Canonical Scripture a 1035. 1036. 1052. Eucharist a Sacrament and Sacrifice a 190. b 885. Prefigured by bloud a 228. by the loaues of proposition a 229. by al old sacrifices a 239. 264. 288. b 609. Christs real presence in the Eucharist a 150. 188. 210. b 50. 69. 181. See Paschal lambe and Manna Transubstantiation coÌ„fessed by Hebrew Rabbins b 993. Euangelistes signified by foure liuing creatures and by foure wheles b 676. 690. Eue was not borne but built of Adams ribbe a 7. She was a figure of the B. virgin a 11. Example in gouerners is of great importance b 387. 848. Examples ought to moue b 628. 818. Excommunication prefigured a 332. Exequies for the dead a 77. 202. 637. 711. 931. 936. b 978. Ezechias mortally sicke recouered miraculously a 805. b 504. Ezechiel a Priest a Prophet and a Martyr b 674. He prophecied in Chaldea b 998. the beginning and end of his prophecie is very hard 674. 711. He is often called the sonne of man b 677. His last vision perteyneth in some part to the Iewes but more principally to the Church of Christ b 749. 763. It can not be expouÌ„ded of the Iewes and their Temple b 753. 765. 767. F. Faith is aboue reason a 775. without faith none can be saued b 289. 348. Faith is the grouÌ„d of al true vertues a 60. b 411. there is no true faith but the Catholique faith of the whole Church b 536. Faith alone doth not iustifie a 61. 900. b. 70. Faith and good workes gaine heauen a 393. 410. b 34. 338. Fastes instituted and obserued a 382. 706. 899. 934. 957. 1006. 1029. 1045. b 534. 615. 795. 825. 827. 874. 895. 994 It is an act of religion b 514 great effectes therof ibidem Fathers and the holie Doctors doe build adorne the Church b 537. Faultes must be reueled or concealed with discretion b 400. 402. Feare of God is the first degree of wisdom b 269. It is the seede of al other vertues and of eternal glorie b 375. Feare of Superiors because they are Gods ministers is necessarie a 594. b 412. Feare not men commanding contraie to God b 313. Feare of God with the obseruation of his commandments is the summe of al godlie doctrine b 333. Feastes instituted and obserued a 7. 225. 307. 380. 430. 707. 934. 1050. 1059. b 153. 947. 972. 994. Fire sent miraculously a 15. 279. 528. 748. 761. 855. b 948. Fire perpetually kept in the tabernacle a 271. 279. Fire shal burne the world immediatly before the general iudgement b 97. 545. Foure miracles in the fire which Ieremie hidde b 948. 949. FirmameÌ„t signifieth the space from the highest starres to the earth a 1. Flaterie is ful of guile b 401. Fortitude consisteth more in suffering patiently then in repelling forces a 88. Fortitude contemneth imagined feare b 301. Fortitude required in Iudges b 383. Free consent is required in euerie couenant a 214. and in mans iustification b 323. Freewil is in man a 13. 15. 33. 191. 200. 207. 458. 459. 596. 703. 978. b 177. 217. 271. 323. 349. 418. 466. 526. 543. 567. 821. No sinne can be coÌ„mitted without consent of freewil a 11. 32. Luther abhorred the name of freewil Caluin disliked it a 16. Freindshipe is a strong band a 609. b 405 426 False freindshipe fayleth in aduersitie a 1046. G Gard of the outward senses a 972. Gedeon was confirmed by miracles a 528. encoraged by a dreame a 530. By a stratageme with a few he ouerthrew manie a 531. Genealogies are recited from Adam to Noe. a 18. 818. From Noe to Abraham a 44. 50. 819. From Abraham by Isaac and Iacob to Dauid a 821. From Dauid to Iosias a 823. and to his sonnes a 939. Also from his sonne Iechonias to Christ b 1004. Genealogies of Leui to Aaron and Moyses a 168. 828. 939. b 1004. Gentiles shal be conuerted to Christ a 51. 85. 146. 453. 463. 529. 681. 716. b 16. 119. 425. 484. 498. 521. 543. 544. 558. 636. 702. 743. 812. 813. 839. 872. Giantes before Noes floud a 22. 1033. 1090. others after the floud a 402. Gloria Patri c. added after euerie Psalme by Eclesiastical tradition b 266. Glorie eternal a 35. 712. b 34. 83. 156. 492. God is one in substance a 30. 47. 160. 196. 702. 934. b 41. 182. 362. 988. Knowne by his workes a 162. 178. 464. 1105. b 435. 436. 508. Onlie God knoweth al thinges a 1103 b 251. God calleth the whole world his Beautie and his peculiar people his Corde b 879. He would haue al to be saued b 706. 714. 735. 816. 822. 835. 847. His threates are conditional b 579. 844. He rewardeth al that kepe his law and punisheth the transgressors a 216. 401. 451. 1101. b 21. 22. 830. 831. Gods especial protection in distresses a 804. 924. 1019. 1044. 1051. 1090. 1107. b 27. 30. 37. 51. 56. 57. 61. 67. 255. 262. 487. 512. God figheth for his seruantes three wayes a 512. God tempteth not to euil a 76. He is neuer the cause of sinne a 153. 535. 666. 684. 758. 1024. 1061. b 23. 192. 541. 612. 822. His permission is sometimes called his fact b 653. 654. He made man right a 5. b 327. 550. He is ielous a 216. 1018. b 726. He speaketh by his Priestes Prophetes and Preachers a 194. b 861. God vseth his creatures to supernatural effectes a 163. 764. 998. 1005. And suspendeth their natural operation at his wil. b 781. Gods foreknowlege what wil happen or may happen doth not preiudice mans freewil b 349. Gog and Magog signifie Antichrist and his adherentes b 746. Goliath prouoking the Israelites was slaine by Dauid a 605. 608. Gospel is kowen by the Church a 989. Grace is necessarie otherwise none can merite a 245. b 65. 217. 293. 405. 512. 513. 520. 549. 667. 995. It requireth mans cooperation a 401. 422. 463. 603. 704. 892. b 33. 43. 217. 323. 394. 408. 528. 536. 603. 811. 869. 995. Grace is also necessarie to perseuere a 422. b 129. 293. 679. Grace sufficient is geuen to euery one effectual of Gods especial mercie to some b 678. Al grace is from the fulnes of Christ b 538. 881. It enableth man to kepe the commandments a 458. 704. b 584. 742. 865. Gradual Psalmes are prayers and prophecies b 234. Gratitude acknowlegeth benefites receiued b 447. H Habacuc prophecied before the captiuitie of Iuda b 857. An other Habacuc
and not these schismatikes were called and sent by God to gouerne his people :: Aaron being already established high Priest God againe confirmeth in â—leâ—zar the progenie of priestlie succession in Aarons stock and noâ— in other Leuites S. Aug q. 30. in â—um :: This multitude did only in wordes fauour schismaâ—â—kes what iudgemeÌ„t then remaineth to those which 〈◊〉 external acâ—â—â— participat◠〈◊〉 heretiâ—â—â— This historie â—others others were writteÌ„ for our admonition 1. Cor. 10. Core and his câ—plices were not heretikes but only schismatikes God accepteth not sacrifice done against his ordinance God by â—pre 〈…〉 hmeÌ„t preâ—â—nted heresâ—â— wherto al 〈…〉 tendeth Not only the authores of wickednes buâ— al that con â—nt much more that cooperate arâ— vvorthie of death Rom. â— :: For more satisfaction to the whole people God confirmeth Aarons authoritie by a new miracle v. 10. :: The rodde signified the B. Virgin mother and the * desormatâ— fully formed :: almondes Christ to wit the vâ—teâ— 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 Example of one miracle proueth the possibilitie of an other :: Ozâ— was slaine for touching the arck â— Reg. 6. :: This couenant of first-fruites and other rights geuen to the Priests shal be perpetual as salt is in euerie sacrifice Leuit. 2. :: Punishable with death :: The same things saith S August q. 33. and Theodoret q. 36. in Num which were shadow ed and prefigured in the old Testament are reueled and manifested in the New And this special sacrifice prefigured diuers particular things in Christs PassioÌ„ a His bodie of Adam signifying redde earth b At the age of 33. yeares c Alwayes most pure from sinne d Free from al bondage e Crucified without the gate of Hierusalem f Al SacrameÌ„ts haue their vertue of Christs bloud g From the sole of his feet to the toppe of his head al wounded with the whippes crowne nailes c. h VVood of the crosse brought life to the world i Liuely heate of so infinite charitie dissolueth the coldnes of death k Christs suffering an exaÌ„ple that we must also sustaine afflictions l Those that procured oâ— cooperated to Christs death were polluted with sinne m Ioseph and Nicodemus buried Christ n His sepulcher was glorious o Those also that buried him neded cloansing by his Passion not for that work but for their sinnes p The old law did not remitte sinnes but the new q Baptisme in the name of the B. Trinitie r Without which no other SacrameÌ„t auaileth The Epistle on friday in the third weke of Lent :: The â—ock signified Christ the rodde his Crosse s. Aug. â— 35 in Num :: By this the crosse is more euidently signified which was made of two peeces of wood s. Aug. 〈…〉 :: Not doubting of Gods powre but supposing it vnmete that God shold stil worke miracles for so â—â—b borne a people they did not speake to the rock asthey were coÌ„manded but chiding the incredulous multitude spake to them ambiguously so by occasion of others sinne also offended and for the same were punished 〈…〉 Pâ—ut 1 v 〈◊〉 â— v. 16. 4 â— 2â— s. Aug q. 19. Theâ—â— q 38 in Xuâ— :: Mourning the dead was long before this obserued by tradition Gâ—â— 23. 50. :: God forbidding images of idols yet commandeth to make an image for a good purpose :: Christ expoundeth this erecting of the brasen serpent of him self to be cruâ—â—fied Ioan. 3. :: As the Aegyptians 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 :: He consulted his false god whom he serued called him the Lord not knowing our Lord God almightie Theodoret. q. 40. Prâ—copius in Num. :: God our Lord answered him not suffering the diuel to speake in this case :: Being sufficiently informed before for worldlie lucre he demandeth againe God for his punishment letteth him goe but suffereth him not to curse noâ— speake euil of the Israelites but coÌ„trariwise to prophecie much good which should come vnto them :: Nothing is here to be more merueled sayeth S. Augustin then that he was not afraide wheÌ„ he heard his asse speake vnto him But being accustomed to such monstruous things he replied familiarly nothing therwith astoonished :: Yet seing an Angel he fel downe terrified and adored him â— 48. in Num. :: 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. :: God sometimes maketh false prophetes to vtter a truth because preiudicate mindes do rather geue eare to such theÌ„ to true prophetes Theod. q. 45. in Num. :: Before the diuel would curse Gods people he required sacrifice which being offered yet he could not worke his malice For by Gods commandmeÌ„s saith S. Hierom de mans 42. Israel is blessed cursing turned into praise and Gods voice is heard sounding from a profaine mouth :: 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 * â—ikneâ— of idâ—l :: VVhen Infidels can not draw others to false worship or cursing they are content that men professe no God nor religion at al. :: The spirite of prophecie came more vpon him but not grace iustifying M 〈…〉 do prophecie and cast out diuels and worke other miracles and yet be daÌ„ned Mat. 7. v. 22. :: In some â—oâ— this prophecie was fulfilled in King Dauid 2. Reg. 5. 8. seq but perfectly in Christ the bright and morniÌ„g starre Apoc. 22. To whom not anie one or manie but in general al nations are geueÌ„ for inheritaÌ„ce and the endes of the world in possession Psal 2. Act. â— v. 8. :: Not to his countrie but to his place of abode among the Madianites for there he was slaine shortly after chap. 31. v. 8. :: 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 Sea Apoc. 2. v. 14. :: By assistance of the princes hang the idolaters v. 5. :: 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 wheÌ„ it is done by publique authoritie or by mere casualitie against the killers wil. Catechis Rom. p. 3. c. 6. q. 5. D. Tâ—â— 2. 2. q. 60 a. 6. :: Gods wrath being pacified by extirpation of the old bad people the new progenie is numbered which shal possesse the
reproches v God semed to be wel pleased with Christ as with his owne Sonne if it be so let him deliuer him from these afflictions say these blasphemers w diuine powre without man formed me in the wombe of my mother a virgin x As I haue no father but thee O God so without intermission from myn incarnation to this time I haue had thee my protector y leaue me not now without comforte seing I must dye as thou hast determined and I freely consented yet leaue me not in death but raise me againe to life Psal 15. v. 9. 10. z Almost al are become myn enemies and those few that would can not helpe me a Delicate lasciuious yougmen b and the scribes Pharises and elders of the people haue al conspired against me c condemning me and perswading the people to crie Crucifie crucifie him d So weakned with paines of torments as fluide water not able to consist e My bones and strongest partes of my bodie are weakned verified when our Sauiour fel downe vnder his crosse f the part that first and last liueth is weakened as soft waxe by heat of the fire and ready to faile g al my powres and radical humiditie is dried vp as a potters vessel is baked in the furnace h Through exceding great drught which our Sauiour professed on the crosse saying I thirst i thus thou O God hast suffered me to come to the last breath of life next to death Yet finally ouâ— Seuiour gaue vp his spirite before he should haue died v. 21. k Agane this royal Prophet recounteth by whom and how our B. Sauiour should suffer euen as clere as tho Euangelistes afterwards haue written the historie â—â—â— 19. l Our Sauiours body was so racked on the crosse that his bones might be seene and counted m The persecuters vvittingly determined al tiâ—â— crueltie beheld it vvith their eyes and vvithout al compassion persisted in malice reioyced and blasphemed n the souldiars that crucified our Sauiour taking his garments for their praye o yet in mysterie of his Church diuided not his coate p He prophecieth Christs speedy resurrection q Christs saul vvas not seperated from his bodie by force of the torments but he preuenting death freely yelded vp his spirite Ioan. 10. v. 9. 10. r the most pure and sanctified soule of vvhose fulnes al other iust soules are sanctified Å¿ that it stay not in hel vvhich deuoured al other soules in the old Testament t The propagation of the Church of Christ in al nations v not the carnal but spiritual children of Iacob Isaac and Abraham Rom. 9. v. 8. w the Church gethered both of Ievves and Gentiles is very great and vniuersal x Our Sauiour promised to geue his ovvne bodie the bread of life Ioan. 6 and performed the same at his last supper y those that be faithful humble and poore in spirit participat the sruict of this most excellent Sacrament z The effect of this B. Sacrament is the resurrection in glorie and life euerlasting a Gentiles which haue bene idolaters shal recollect themselues when they heare Christ preached and shal turne to true Religion b Although men can neither deserue to be conuerted nor to perseuere in iustice yet Christ meriteth to haue a continual kingdom which is the perpetual visible Catholique Church c Not only the poore sorte but also the mightie ones of the world shal be conuerted to Christ participate his B. Bodie in the Sacrament d and religiously adore the same e Al that adore God shad adore him in this Sacraments f Death being once ouercome it shal haue no more powre g Againe the prophet inculcateth the continuance of the Catholique Church h Apostles and other preachers of Christ Christs Resurrection The Passion of Christ according to Dauid Christs conditional prayer was not heard His absolute prayers were alwaies heard Christs suffered for our example â— Pet. 2. The Hebrew text corrupted by the Iewes This Psalme is of Christ Prophecie of the visible and vniuersal Church in huâ—â— Psal S. Agustin proueth the Church to be alwaies visible and great by this Psalme The Eucharist prophecied in this place Real presence of Christ in the Eucharist ThaÌ„ksgeuing for Gods protection The 7. key a Christ the good pastor gouerneth protecteth Isa 40. Iere. 23. Ezech. 34. Ioan. 10. 1. Pet. 2. 5. b and feedeth his faithful flocke c Baptisme of regeneration d which is the first iustification e Gods precepts which the baptised must obserue Mat. 28. v. 20. f Saluation is in the name and powre of Christ not in mans owne merites g in great dangers of tentations to mortal sinne h yet by Gods grace we may resist i Gods direction and law is streight k and strong l Christ hath prepared for our spiritual foode the B. Sacrament of the Eucharist S. Cyprian Epist 63. Eutim in hunc Psal m against al spiritual enemies the world the flesh and the diuel n Christian soules are also streingthned by the Sacraments of Confirmation Penance holie-Orders Matrimonie and Extreme Vnction o The B. Sacrament and Sacrifice of Christs bodie and bloud p continual and final peseuerance is by Gods special grace q in eternal life Christ Lord of al the world The 5. key a Christ rising from death the first day of the weeke had al powre geuen him in heauen and in earth Mat. 28. b Not only the soile it selfe but al the fruict and al that dwel therin are Gods c Though Christ created and redeemed al yet only the iust shal inherite heauen d not occupied himselfe in vaine and vnprofitable thinges but in commendable workes e Gods mercy goeth before iustifications iust workes folow and so glorie is the reward of al. f This sorte of people thus seruing God shal receiue euerlasting blisse g The prophet contemplating in spirite Christs Ascension inuiteth Angels to receiue him and by prosopopeia speaketh also to the gates of heauen by which he is to enter h Angels answer admiring demanding as in a dialogue how Christ is become so glorious i The Prophet answereth that Christ by his powre hath ouercome al enemies in battel k Againe he willeth Angels to open the gates and biddeth the gates to enlarge them selues l the Angels demand as before m the prophet answereth that Christ is Lord also of Angels and al heauenlie powres vnder God A prayer of the faithful The 7. key a This Psalme perteyneth more properly to the new testament And is artificially composed the verses beginniÌ„g with distinct letters in order of the Hebrew Alphabet to the last verse b my minâ— to be atteÌ„tiue c not be frustrate of my petition d that patiently expect the time when God wil assist e This maner of praying is frequent in the Psalmes signifying as a prophecie that so it wil come to passe and the conformitie of the iust to Gods iustice f in true faith and religion g al our
our sinnes al his life l He prayed also for his resurrection and glorification m VVith al possible confusion Christs exaltation the 5. key Mat. 22. Act. 2. 1. Cor. 15. Heb. 1. 10. a God the Father b To God the Sonne the Lord of Dauid and of al mankind yet the sonne of Dauid according to his humanitie c He limiteth not the time but excludeth al time wherin the enimie might imagine that Christs kingdom should cease signifying that Christ shal reigne til al his enimies be subdued much more afterwards in al eternitie d The Church of Christ beginning in Ierusalem on whitsunday the fiftith day from his Resurrection continueth euer more e Thou shalt haue principalitie f in the day of thy powrful conquest and rising from death g in excellencie of al holie spiritual mysteries and graces h because I God the Father of my substance begate thee God the Sonne in eternitie The same which Micheas saith c. 5. v. 2. His comingforth from the beginning from the dayes of eternitie i God most firmly and vnchangeably affirmed that thou Christ our Messias art not only a King but also a Priest Heb. 5. v. 7. k not for a time as Aaron was but for euet l neither of Aarons order but according to the Order of Melchisedec m Kinges that sometimes persecute Christans are subdued with other people to Christ n He shal iudge and punish the incredulous people o make great slanghters amongst those that resist p and bring princes with their populous kingdome to nothing q He shal in the meane time and also his best seruants suffer much tribulation in this life r and for the same â—e highly exalted in life euerlasting Christs Priesthood for euer both in function and in effect The resemblance of Christs and Melchisedecs Priesthood Graces geuen to the Church the 6. key a I wil praise God both in secret for discharge of myn owne conscience b and in publique for edification of others This Psalme in the Hebrew is composed with euerie verse and middle of verse begunning with a distinct letter in order of the Alphabet c Gods wil is the whole cause of al his workes d Euerie worke of his is praise worthie and magnifical e God hath leift one most special and beneficial memorie of al other benefites his owne bodie and bloud in memorie of his Passion and our redemption f the spiritual foode and sustinance of al the soules that rightly feare him g Of his promise to conserue his Church perpetually h the powrable operation of his death and of al his mysteries i Gods commandments do iustifie al that kepe them k He also of his mercie redemed man that he might be able to kepe his precepts l Begingning with feare of God bringeth at last by other degrees to true wisdom which two are the first and last of the seuen giftes of the Holie Ghost The meanes to be happie the 7. key a The Septuagint Interpreters added this mention of Aggeus and Zacharie returning from captiuitie to signifie that this Psalme was very proper meete to be coÌ„mended to the people at that time wherby they might lerne that their sinnes were the cause of their captiuitie and of al their miseries and if they desired temporal or spiritual prosperitie they must obserue the meanes here prescribed to obtayne the same b He that sincerly feareth God wil take great delight in keping his commandments This Psalme is also composed by the Alphaber as the next before Psal 1. c So doing he and his shal prosper d The iust shal not only prosper in this world but also in the next e God wil also comfort the iust in tribulations f That shal geue discrete and wholsome counsel to the afflicted g Workes of mercie are also called iustice because they concurre to mans iustification 2. Cor. 9â— h and to his saluation Gods prouidence the 3. key a Al Gods seruants b In respect of God al creatures are low though they be in heauen c See the example of Ioseph so aduanced d of Sara Rebecca Rachael and other wemen made fruictful The meruelous passage of Israel from Aegypt the 4. key a People of false religion counted barbarous especially such as also persecute the true Religion for otherwise the Aegyptians were both ciuil in maners and lerned in manie sciences b The people of Iewes were more notoriously renowmed in the world from the time of their deliuerie out of Aegypt for the peculiar people whom God sanctified and in whom as in his elected enheritance or dominion he dwelled and reigned c The Psalmist writing in verse doth often describe thinges in poetical maner but more truly then prophane poetes for that in very dede al creatures otherwise sensles as the sea do in a sorte feele the powre of their Creator obey his wil d VVhen the Israelites went forth of Aegypt e when they entred into Chanaan f Either there was an earthquake or some other mouing of hilles not mentioned by Moyses or els the Psalmist speaketh of the rockes of the torrentes which bowed that the Israelites might rest in Ar and lie in the borders of the Moabites Num 21 v 15 g By the figure Apostrophe he speaketh to the sea riuer and hilles vsing also Prosopopoeia as if senfles thinges vnderstood and should answer h An other miraculous benefite that the rocke yelded them water in their necessitie * Here some Hebrewe Rabbins beginne an other Psalme but by the coherence of the matter S. Augustin proueth that it iâ— but one Psalme where is shewed that the true inuisible God is knowen by such workes as are here recited and contratiwise that the GeÌ„tils idoles are not goddes because they are made of siluer gold or other matter by mens handes hauing resemblance of liuing thinges are altogether sensles i Thou didstal this ô God of mere mercie towards thy people k for thy truths sake seing thou didst promise to protect them l that the Gentiles should not take occasion to blaspheme m This is a iust prayer of the zelous conforming their desires to Gods wil But if God geue idolaters grace to amend then al the iust wil also reioice in their cenuersion n Though manie Iewes fel to idolatrie yet there alwayes remained so manie in Gods true seruice that it mighst stil be truly saide The house of Israel hath hoped in our Lord as is here auerred o This in effect al worldlie politikes say in their hartes as it were quitting their interest of heauen to God p and contenting themselues with earthlie possessions q But when such prophane men are dead they make no shew at al of praising r for parting from the earth they descend into hel and there eternally blaspheme God God â— Å¿ Contrarivvise the iust aspiring to heauen vvhich is the proper kingdom of God vsing this vvorld as they ought to do for a meanes to ascend into heauen shal
his seâ—uâ—ce before vvorldlie cares b In one Sonne of Man Christ is saluation saith S. Augustin and in him not because he is the sonne of man but because he is the Sonne of God c He saith not that the spirit or soule shal turne into the earth but the soule shal depart from the bodie and so euerie one in whom worldlie men put their trust shal according to the bodie returne into his earth Gods excellencie in creating and gouerning the vvorld the 2. key a It is good to sing Psalmes of praise to God b A prophecâ—e of the estauratâ—on of Ierusalem after the captiuitie c Remitteth sinnes to the penitent d Besides experience of euerie one that shal behold the firmament in a clere night the holie Scripture Gen. 15. v. 5. sheweth that the starres are innumerable to man For albeit Pâ—olomaey other Astronomers numbereth certaine more notorious starres which serue especially for some knowlege in the science of Astronomie numbering 349. such in the Zodiach 316. in the South part therof and 360. on the North part which are in al 1025. Yet al acknowlege that no man can come nere to anie probable coniecture of the whole number nor is able to attaine anie perfect knovvlege of their natural influences and special proprietes And therfore the Psalmist proposeth here the admirable and vnsearchable knovvlege of God who both most exactly knovveth the number e and so perfectly their nature that his diuine Omniscience geueth to euerie starre a proper name according to their singular differences and proprieties f Thinges subiect to Gods knovvlege and vvisdom are innumerable g Al these and the like benefites do shevv Gods imcomparable greatnes vvisdom and goodnes h Both sacred and prophane auctors testifie that rauens seing their yong ones either vvithout fethers or to haue vvhitish vnlike to theirs as suspecting that they are not their ovvne birdes but of some other kinde leaue them destitute of meate therfore God the auctor of nature and conseruer of al kindes of creatures by his special prouidence feedeth them either by a certaine dew hanging nere them in the ayre as Isidorus supposeth or by litle beastes or flees sent by Gods prouidence vvhich they catching into their mouthes are nourished and brought vp as S. Chrysostom teacheth ser in Heliam or by vvhat other meanes soeuer al agree that yong rauens are neglected by their parents and are fedde meruelously by Gods ordinance by vvhich example the Psalmist shevveth that much more God hath care of men especially of Ho. in hunc Psalm such meu saith S. Chrysostom as honour him vvith hymnes and praises vvhom also he hath called to be his peculiar people and his ovvne portion or inheritance Gods prouidence especially tovvards the Church the 6. key a Ierusalem in the latter part of Dauids time al the time of Salomon and part of other kings reignes til the captiuitie had peace prospered Againe after the captiuitie the Citie was repared the Temple reedified and the whole land receiued and enioyed manie blessinges But al this was no more then a figure of the excellent benefites here prophecied and more euidently verified in Christs Catholique Church partly here militant in the whole world and especially in the glorious Ierusalem and Sion the perfect vision of peace and contemplation of God in eternal life The Hebrews ioyne this Psalme vvith the precedent b In comparison of other cities and peoples of the world the gates of Ierusalem were strongly fensed c and the citizens blessed much more the Church of Christ is built vpon a fure rock her faithful children indued with al spiritual graces and most of al heauen it â—â—lâ—â— is free from al danger of calamitie and the Sainctes are most secure most happie enioying eternal fruit on of God d Hath geuen peace in thy borders e and the very best corne and al other fruictes wine oyle milke honey and the rest Allegorically in the Church reconciliation with God by remission of sinnes and peace of conscience in the Sacraments of Baptisme Penance vvith the most spiritual food of Christs Bodie and Bloud in the Eucharist and graces of other Sacraments In heauen most assured peace and ioy without end f This perteyneth most specially to Euangelical doctrine preached g and quickely receiued in al the world Rom 10. v. 18. h Snow nourisheth the earth making it vvarme by Antiperistasis as is euident in natural Philosophie i and noysome ayre is changed into clere vveather In the Church by penance austere life men are purged from sinnes and vices euil spirites are also driuen avvay If your sinnes shal be as scarlet they shal be made vvhite as snovv and if they be redde as vermilion they shal be vvhite as vvool Isaâ—e 1. v. 18. k Yea some that are hardned in sinne as yse or chrystal shal be melted broken or made fitte to be ingraffed in Gods Church So S. Peter vvas admonished by a vision Act. â—0 v 1â— to kil and eate Othervvise vvithout Gods grace geuing remorse and sorovv no man can ouercome his ovvne vices m But Gods vvord preached n and his grace touching mens hartes o innumerable are conuerted p The Church only enioyeth these spiritual benefiâ—es q Considering that al mankind vvas in the masse of sinne and that God letteth manie iustly perish those to whom he geueth his grace to iustification are specially bond to praise him r And therfore the Prophet concludeth this Psalme and the rest folovving vvith Alleluia Our Creator to be praised by al creatures the 2. key a Al ye heauenlie spirites praise God for the excellencie of your nature b And for your innumerable multitude c Al creatures wanting sense or reason shewforth the Maiestie and excellencie of their Creator d Againe God is to be praised for the diuersitie of stares in men wherby the whole communitie is conserued gouerned e God only no false imagined god made disposed al thinges in order f More especially for that God hath so fortified his Church g Sanctified children h that by grace and free wil which he geueth them approch vnto him i Al this considered the Psalmist concluding with Alleluia inuiteth al to praise our Lord. The Church must euer praise God the 6. key a God our Lord whom al creatures are bond to praise only accepteth those mens praises that liue in his holie Church b eternal rest c Hieghest praises of God shal be continually vttered by Sainctes in glorie for stil as praises passe by their tongues and mouthes more like praises shal succede from their throte and hartie affection so out of the abundance of the hart their mouth shal stil speake Gods praise d Glorified Sainctes shal also haue iudiciarie povvre First al in general shal like and approue Gods iustice in punishing the vvicked Secondly the vvicked shal be iustly condemned in comparison of the blessed vvho passed through and ouercame the like yea and greater tribulations
caried captiue into Assiria the two tribes into Babylon both vvhich are northward not into the east nor vveast And therfore this prophecie is of al nations Iewes Gentils to be called to Christ fromal partes Ephes 4. v. 25. :: Not only the fast of the fift and seuenth monethes vvherof the question vvas proposed ch 7. v. 3. but also of the fourth tenth were to be leaft of in the times of ioy and festinitie a Preaching of true doctrine is at first vngratful to some hearers and stil to the incredulous but this burden becometh light to the faithful * acitie of Syria Isa 62. Mat 21. v. 5. Ioan. 1. v. 15. b Christ came often into IerusaleÌ„ but this last coming excelled al the rest vvhen he came to dye for redemption of mankinde c S. Ierom S. Cyril other fathers vnderstand this lake to be Limbus patrum from whence Christ deliuered the Sainctes of the old testaments d Christ is the grane of vvheat vvhich dying bringeth much fruite Ioan. 12. And of this vvheat that bread is made that came from heauen Ioan. 6. â— Ierom in hunc locum a Latevvard time is vvhen fruite vvaxeth ripe and so is here taken for the time of grace vvhich S. Paul calleth the acceptable time therfore this prophet exhorteth to aske this grace and al spiritual benefites of God b Not only the tvvo tribes c but also the tenne shal be conuerted at last to Christ d Christians are svvetely dravvne by internal inspiration vvithout clamorus and violent persvvasion of vvordes S. Cyril Isa 11. e VVhen the faithful are multiplied confirmed in religion their enimies can not hurt them a Ierusalem is called Libanus Isa 10. v. 34. in other places for the great beautie therof likewise the temple because it vvas built of the trees of Libanus as S. Ierom here Ezech. 17. expoundeth And so by this metaphore the destruction of the citie and temple by Titus is here prophecied The ceders also signifie the principal men of the Iewes b God the cretor and gouernor of al men calleth his general gouernmeÌ„t beautie because it is most semelie that al be vnder his rod. And his peculiar gouernment of the Ievves he calleth a Cord because it is limited to one people Iere. 15. v. 2. d Christ bought and sold for 30. pence Mat. 2â— e The Ievves are reiected * vnapâ— instruments f Antichrist a destroyer g shal be destroyed a VVhen the Church of Christ beganne in Ierusalem proceeding to al Iurie and Samaria and to other nations the other Ievves most earnestly persecuted Christians Act. 4. 5. c. b Iuda besieged Ierusalem when Ievves remayning in Iudaisme persecuted other Ievves beleuing in Christ for then brother deliuered brother to death the father the sonne c. Mat. 10. v 21. Ioan. 19. v. 3. c A towne nere to Iezrahel in the countrie of Mageddon vvhere Iosas vvas slaine 2. Baral 35. and great lamentation vvas made for him vvhich vvas a figure of the miserable calamitie of the obstinate in the day of iudgement S. Ieroâ— 2. Par. 35. a In the time of the new testament Christ is made an open fountaine of grace by his Incarnation Ioa. 4. v. 13. S. Greg hâ— 20. in Ezec li. 6. epist 186. Ezec. 3â— b False doctrine as idolatrie and heresie are punishable by death in the law of Christ c By svvord is vnderstood al sortes of persecution that fel vpon our Sauiour Mat. 26. Mar. 14. d The Apostles fleiÌ„g God recalled them and streingthned them with fortitude e Neither Ievves nor Gentiles remayning in their proper professions can be saued but Christian Catholikes liuing iustly which are Gods proper people distinct from the rest by his grace a In the armie of the Romaines were souldiars of manie nations at the last destructioÌ„ of Ierusalem Eâ—â— 14. b Amos. ch 1. maketh also mention of this earthquake and Iosephus li. 9. c. 11 Antiq. though it be not in the bookes of the Kinges nor Paralipomenon Amos. â— v. 1. c Christian doctrine of the Catholique Church vniuersal in al d places and e al times f It partly appeared already as S. Ierom noteth in the persecuting Emperors since in other examples but specially these calamities vvil fal vpon the vvicked nere the day of Iudgement as Luc. 21 v. 26. g In the meane time such as before persecuted the Church shal be conuerted vvith great deuotion vvil celebrate the festiuities and exercise religious rites to Gods honour and shal merite great revvardes h And the obstinate incredulous shal remaine barren vvithout grace and voide of eternal glorie In ca. 2. v. 7. â— 3. v. 7. Much is conteyned in this briefe Prophecie a Gods peculiar loue was first shewed to the Israelits in preferriÌ„g their progenitor Iacob and them his issue befor Esau his of spring though in them there vvas no difference at al the one neither deseruing more nor lesse then the other but of his mere mercie electing the one and iustly reiecting the other vvherof see the Annot. Rom. 9. Rom. 9. v. 1â— b Againe lastly the same special vndeserued loue vvas shevved in that the Idumeans subdued by the Chaldees remained in captiuitie but the Israelites were novv reduced into their countrie c Those that offer baâ—â— and contemptible thinges to God shew that they esteme litle of God and so by their â—ct dispise and contemne him d If you dare not offer your worse thinges to your temporal prince hovv dare you offer them to God Psal 11â— e Tvvo defectes vvere in their sacrifices they offered that vvhich they gotte by robberie or extorsion f and not the best but vvorse part therof Reiection of the Ievves and vocation of the Gentils Al old sacrifices abolished and the sacrifice of Christs bodie bloud prophecied Gal. 4 v. 9. Proued by the fathers And reasons deduced from the scriptures Deut. 16. a Priestes coueting scraping riches do greatly dishonour God diminish the estimation of holie Sacraments other rites as though they were â—em â—â—ral to be â—ought sold for money so do scandalize the weake Leui. 2â— Deut. 28. b Such are happie if God by suffering them to be spoyled recal them to repentance For otherwise they wil be depriued of eternal revvard as being payed their vvages already in this vvorld These our Sauiour calleth Hyrelinges not true pastors Ioa. 10. c The proper office of priests besides the administration of Sacraments is also to teach the people true doctrine d as being the Angel that is to say the messenger from God e VVhich holie functions priests not performing are made contemptible in this world and miserable in eternal torments Ip. â—ud v. 11. Mat. 2â— v. 9. Eph. 4. v. 5. Amos 5. v. 22. Ephes 4. v. 39. a S. Iohn Baptist is called an Angel or messenger because he vvas to be sent vvith special commission from â—od and for his puritie in Angelical life