the tabernacle he drew before it the veile to fulfil the commandement of our Lord. †He sette the table also in the tabernacle of testimonie at the north side without the veile †ordering the bread of proposition before it as our Lord had commanded Moyses †He sette the candlesticke also in the tabernacle of testimonie ouer against the table on the south side †placing the lampes in order according to the precept of our Lord. †He set also the altar of gold vnder the roofe of testimonie against the veile †and burned vpon it the incense of spices as our Lord had commanded Moyses †He put also the hanging in the entrie of the tabernacle of testimonie †and the altar of holocauste in the entrie of the testimonie offering on it the holocauste and the sacrifices as our Lord had commanded †The lauer also he set betwen the tabernacle of testimonie and the altar filling it with water †And Moyses and Aaron and his sonnes washed their handes and feete †when they entred the roofe of couenant and went to the altar as our Lord had commanded Moyses †He erected also the court round about the tabernacle and the altar drawing the hanging in the entrie therof After al thinges were perfited †the cloude couered the tabernacle of testimonie and the glorie of our Lord filled it †Neither could Moyses enter the roofe of couenant the cloude couering al thinges and the maiestie of our Lord shining because the cloude had couered al thinges †If at anie time the cloud did leaue the tabernacle the children of Israel went forward by their troupes †If it hong ouer they remained in the same place †For the cloude of our Lord honge ouer the tabernacle by day and a sire by night in the sight of al the children of Israel throughout al their mansions THE ARGVMENT OF LEVITICVS VVHEN the Tabernacle was erected nere to Mount Sinai the first day of the second yeare after the children of Israel parted from Aegypt and was so replenished with Gods Maiestie that none no not Moyses him self could enter in our Lord speaking from thence called Moyses and declared to him the offices of the Leuites whom only and no others he deputed for the administration and charge of sacred things wherof this booke wherin they are written is called Leuiticus In which saith S. Hierom al and euerie Sacrifice yea almost euerie sillable and Aarons vestments and the whole Leuical order breath forth heauenlie sacraments or mysteries For first God here prescribeth what sacrifices he wil haue in what manner and to what purposes Then what partes and qualities he requireth in Priests how they shal be vested and consecrated seuerly punishing some that transgressed with commandment neither to offer in sacrifice nor to eate things reputed vncleane and the maner of purifying such things and persons as by diuers occasions were polluted Interposing also some moral and iudicial precepts appointeth certaine solemne feastes times of rest and Iubilie yeare Finally promiseth rewardes and threatneth puâ—ishments to those that kepe or breake his commandments with particular admonition touching vowes and tithes So this booke may be diuided into fiue special partes The first of diuers sortes of Sacrifices in the seuen first chapters The second of consecrating Priests and their vâ—stments with punishment for offering strange fire in the three next chapters The third of distinction betwen cleane and vncleane with the maner of purifying certaine legal vncleanes and other precepts moral and iudicial from the 11. chap. to the 23. The fourth of feasts times of rest and Iubilie with priuiledges rewardes and punishments from the 23. chap. to the 27. The fifth of vowes and tithes in the last chapter THE BOOKE LEVITICVS IN HEBREW VAICRA CHAP. I. Diuers rites in offering holocaustes as wel of cattle 14. as of birdes AND OVR LORD called Moyses and spake to him out of the tabernacle of testimony saying †Speake to the children of Israel thou shalt say to them “ The man of you that shal offer an hoste to our Lord of beastes that is of oxen sheepe offering victimes †if his oblation be “ an holocauste and of the heard he shal offer a male without spotte at the dore of the tabernacle of testimonie to propitiate our Lord vnto him †and he shal put his handes vpon the heade of the hoste and it shal be acceptable and profitable to his expiation †And he shal immolate the calfe before our Lord and the children of Aaron the priestes shal offer the bloud therof powring it in the circuite of the altar which is before the dore of the tabernacle †And the skinne of the hoste being plucked of the ioyntes they shal cut into peeces †and shal put fire vnderneth in the altar hauing before laid a pyle of wood in order †and the ioyntes that are cut out laying in order thereupon to wit the head al thinges that cleane to the liuer †the entralles and feete being washed with water and the priest shal burne them vpon the altar for an holocauste and “ sweete sauoure to our Lord. †And if the oblation be of flockes an holocauste of sheepe or of goates a lambe of a yeare old without spot shal he offer †and he shal immolate it at the side of the altar that looketh to the North before our Lord but the bloud therof the sonnes of Aaron shal poure vpon the altar round about †and they shal diuide the ioyntes the head and al that cleane to the lyuer and shal lay them vpon the wood vnder which the fire is to be put †but the entrales and the â—eâ—te they shal wash with water And the whole the priest shal offer and burne vpon the altar for an holocaust and most sweete sauoure to our Lord. †But if the oblation of holocaust to our Lord be of birdes of turtles and young pigions †the priest shal offer it at the altar and writhing the head to the necke and breaking the place of the wound he shal make the bloud to runne downe vpon the brimme of the altar †but the croppe of the throate and the fethers he shal cast nigh to the altar at the east side in the place where the ashes are wount to be powred out †and he shal breake the pinnions therof and shal not cut nor diuide it with a knife and shal burne it vpon the altar putting fire vnder the wood It is an holocaust and oblation of most sweete sauoure to our Lord. ANNOTATIONS CHAP. I. 2. The man that shal offer Sacrifice being the most special external seruice wherby man acknowledgeth the supreme dominion of God and his owne subiection and homage to his diuine Maiestie was so wel knowen to be necessarie as being in most frequent vse in the law of nature and in al nations that here neded not anie new precept in general
and serue him with a perfect and verie true hart and take away the goddes which your fathers serued in Mesopotamia and in Aegypt and serue our Lord. †But if it like you not to serue our Lord choise is geuen you choose this day that which pleaseth you whom you ought especially to serue whether the goddes which your fathers serued in Mesopotamia or the goddes of the Amorrheites in whose Land you dwel but I and my house wil serue our Lord. †And the people answered and said God forbid we should leaue our Lord and serue strange goddes †Our Lord God he brought vs and our fathers out of the Land of Aegypt out of the house of seruitude and did in our sight great signes and kept vs in al the way by the which we walked and among al the peoples through which we passed †And he hath cast out al the nations the Amorrheite inhabiter of the Land which we haue entred We therfore wil serue our Lord because he is our God †And Iosue said to the people You can not serue our Lord for God is holie and a mightie aemulator neither wil he pardon your wickednes and sinnes †If you leaue our Lord and serue strange goddes he wil turne him self and wil afflict you and ouerthrow you after he hath geuen you good thinges †And the people said to Iosue No it shal not be so as thou speakest but we wil serue our Lord. †And Iosue said to the people You are witnesses that your selues haue chosen to you our Lord for to serue him And they answered Witnesses †Now therfore quoth he take away strange goddes our of the middes of you and incline your hartes to our Lord the God of Israel †And the people said to Iosue We wil serue our Lord God and wil be obedient to his preceptes †Iosue therfore in that day made a couenant and proposed to the people preceptes and iudgementes in Sichem †He wrote also al these wordes in the volume of the law of our Lord and he tooke a very great stone and put it vnder the oke that was in the Sanctuarie of our Lord †and said to al the people Behold this stone shal be a testimonie for you that it hath heard al the wordes of our Lord which he hath spoken to you lest perhaps hereafter you wil denie and lye to our Lord your God †And he dismist the people euerie one into their possession †And after these thinges Iosue the sonne of Nun the seruant of our Lord died being a hundred and ten yeares old †and “ they buried him in the coastes of his possession in Thamnathsare which is situated in the mountaine of Ephraim on the North part of mount Gaas †And Israel serued our Lord al the daies of Iosue and of the ancientes that liued a long time after Iosue and that had knowen al the workes of our Lord which he had done in Israel †The bones also of Ioseph which the children of Israel had taken out of Aegypt they buried in Sichem in part of the field which Iacob had bought of the sonnes of Hemor the father of Sichem for a hundred yong ewes and it was in the possession of the sonnes of Ioseph †Eleazar also the sonne of Aaron died and they buried him in Gabaath of Phinees his sonne which was geuen him in mount Ephraim ANNOTATIONS CHAP. XXIIII 2. They serued false goddes It is euident by this place that Thare and some other progenitors of Israel sometimes serued false goddes from which they were reduced but Abraham was euer preserued in true religion and the whole familie of Thare was therfore persecuted in Chaldea as S. Augustin sheweth li. 16. c. 13. de ciuit Likwise Theodoret q. 18. in Iosue and other both ancient and late writers teach the same as is already noted pag. 203. 30. They buried In that no mention is made of mourning for Iosue S. Hierom noteth a mysterie and a special point of Chistian doctrin It semeth to me saieth he Epist de 42. Maus mans 33. that in Marie prophecie is dead in Moyses and Aaron an end is put to the law and priesthood of the Iewes For so much as they could neither passe into the land of promise nor bring the beleuing people out of the wildernes of this world And Mans 34. Aaron sayeth he was mourned and so was Moyses Iesus is not mourned that is in the law was descentinto hel called limbus in the Gospel is passage to paradise THE ARGVMENT OF THE BOOKE OF IVDGES SAINCT Hierom geuing this general rule Epist ad Eustoch virg that in reading historical bookes of holie Scripture the historie as fundation of veritie is to be loued but the spiritual vnderstanding rather to be folowed agreably therto teacheth Epist ad Paulin. that in this booke of Iudges there be as manie figures as princes of the people Neither doth he meane that there were no more but for example sake affirmeth that these Iudges raised vp after Iosue and sent of God to deliuer the people fallen for their sinnes into afflictions were types and figures of the Apostles and Apostolical men sent by Christ to propagate and defend his Church of the new Testament For albeit diuers of these Iudges were sometimes great offenders yet they were reclamed by Gods special grace and so amending their errors did great thinges to the singular honour of God and are renowmed among the holie Patriarces and Prophetes particularly praysed in bolie Scipture saying And the Iudges euerie one by his name whose hart was not corrupt Who were not auerted from our Lord that their memorie may be blessed and their bones spring out from their place and their name remaine for euer the glorie of holie men remaining to their children After Iosue therfore who it semeth guided and ruled the people 32. yeares this booke written as is most probable by Samuel shewing the famouse Actes of these Iudges of Israel prosecuteth the historie of the Church the space of 288. yeares more And may be diuided into three partes First is described in general the state of the people sometimes wel and sincerly seruing God other times falling to great sinnes in the two first chapters Secondly their offences afflictions repentance and deliuerie from their enemies are more particularly reported from the third chap. to the 17. Thirdly other special accidents which happened within the same time are recorded in the last fiue chapters THE BOOKE OF IVDGES IN HEBREW SOPHETIM CHAP. I. Vnder a general captaine of the tribe of Iuda assisted by the tribe of Simeon Israel subdueth diuers cities of the gentiles 12. Othoniel taking Cariath sepher possesseth it and marieth Calebs daughter obtainig also addition of her dowrie 21. Iebuseites yet dwel in Hierusalem with Beniamin 27. and the Chananeites with diuers of the tribes AFTER the death of Iosue the children of Israel consulted
punishing oftenders in that behalfe 3. Reg. 15. 4. Reg. 18. 23. they did the same without preiudice of the High Priestes supremâ—cie in spirituall causes and their godlie actes make nothing for the English Paradox of Laiheadshippe For superior authoritie and ordinarie povvre is not proued by factes good or euil but rather by Gods ordinance and institution For as the factes of vsurpers make no lawfull prescription so neither the factes of good men do change Gods general ordinance and law But are done either by waie of execution or sometimes by dispensation Often also by commission and special inspiration of God As king Dauid by dispensation did eate the holie bread which was ordained for Priests onlie 1. Reg 21. He disposed of Priestes and Leuites offices about the Arke of God Par. 15. 19. by way of execution according to the law And of the like offices in the Temple when it should be built 1. Par. 23. 24. 25. 26. by diuine inspiration And Salomon by commission from God deposed Abiathar the High Priest from his office and put Sadoc in his place 3. Reg. 2. VVherefore albeit good kinges did excellentlie well in calling together the Priestes and disposing them in their offices for execution of Gods seruice yea in commanding what they should do 4. Reg. 18. 19. 22. and in punishing Priestes 4. Reg. 23. yet they did such thinges as Gods Commissioners not as ordinarie Superiors in spiritual causes and still the ordinarie subordination made by the law Deut. 17. Num. 27. stood firme and inuiolable the High Priest supreme Iudge of all doubtes in faith causes and quarels in religion when other subordinate inferior Iudges varied in their iudgmentes Of which offices Malachias the Propher cap. 2. admonished Priestes in his time that whereas they were negligent not performing their dutie their sinne was the greater for that their authoritie stil remained and the perpetual Rule of the lavv that the lippes of the Priest shal kepe knowlege and they other men generally shal require the law of his mouth because he is the Angel of the Lord of hostes And al Princes others were to receiue the law at the priestes haÌ„d of the Leuitical Tribe This vvas the vvarrant of stabilitie in truth of the Synagogue in the old Testament Much more the Church and Spouse of Christ vvhose excellencie and singular priuileges Salomon describeth in his canticle of canticles hath such vvarrant Of this spouse al the Prophets write that more plaâ—nlie then of Christ himselfe forseing more aduersaries bending their forces against her as S. Augustine obserueth then against Christ her head And the same holie father in manie places teacheth that she neither perisheth nor loseth her beutie for the mixture of euil members in respect of whom she is blacke but fayre in respect of the good Cantiâ— 1. Notwithstanding therfore sinners remaining within the Church schismatikes and heretickes breaking from the Church stil she remaineth the pillar and firmament of truth the virgin daughter of Sion THE ARGVMENT OF THE BOOKES OF ESDRAS ESDRAS a holie Priest and Scribe of the stocke of Aaron by the line of Eleazar vvriteth the historie of Gods people in and presently after their captiuitie in Babilon vvhich Nehemias an other godlie Priest prosecuteth vvhose booke is also called the second of Esdras because in the Hebrevv and Greke they are but one booke relating the acts of them both The other two books called the third and fourth of Esdras touching the same matter are not in the Hebrew nor receiued into the Canon of holie Scripture though the Greke Church hold the third booke as Canonicall and plaâ—eth it first because it conteyneth thinges donne before the other In the two here folowing vvhich are vndoubtedly holie Scripture S. Ierom sayth that Esdras and Nehemias to witte the Helper and Comforter from God restored the Temple and built the walles of the citie adding that al the troope of the people returning into their countrie also the description of Priestes Leuites Israelites Proselites and the workes of walles and to wres diuided by seueral families aliud in cortice praeferunt aliud in medulla retinent shew one thing in the barke kepe an other thing in the marrow signifying that this historie hath both a literal and a mystical sense According to the letter this first booke shevveth the reduction of Gods people from Babylon In the first six chapters In the other soure their instruction by Esdras after their returne THE FIRST BOOKE OF ESDRAS CHAP. I. Cyrus king of Persia moued by divine inspiration releaseth Gods people from captiuitie with license to returne and build the Temple in Ierusalem 7. restoring the holie vessel which Nabuchodonesor had taken from thence IN THE first yeare of Cyrus king of the Persians that the word of our Lord by the mouth of Ieremie might be accomplishd our Lord raysed vp the spirit of Cyrus king of Persians and he made proclamation in al his kingdom yea by wryting saying †Thus sayth Cyrus king of the Persians Al the kingdomes of the earth hath the Lord the God of heauen geuen me he hath commanded me that I should build him a house in Ierusalem which is in Iewrie †Who is there among you of al his people His God be with him Let him goe vp into Ierusalem which is in Iewrie and build the house of the Lord the God of Israel he is the God that is in Ierusalem †And let al the rest in al places whersoeuer they dwel let euery man of his place helpe him with siluer and gold and substance and cattel besides that which they offer voluntarily to the temple of God which is in Ierusalem †And there rose vp the princes of the fathers of Iuda and Beniamin the Priestes and Leuites and euerie one whose spirit God raysed vp to goe vp to build the temple of our Lord which was in Ierusalem †And al that were round about did helpe their handes in vessels of siluer and of gold in substance and beastes in furniture besides those thinges which they had offered voluntarily †King Cyrus also brought forth the vessels of the temple of our Lord which Nabuchodonosor had taken of Ierusalem and had put them in the temple of his God †But Cyrus the king of Persians brought them forth by the hand of Mithridates the sonne of Gazabar numbred them to Sassabasar the prince of Iuda †And this is the number of them Phials of gold thirtie phials of siluer a thousand kniues twentie nine goblettes of gold thirtie †goblettes of siluer of the second order foure hundred tenne other vessels a thousand †Al the vessels of gold and siluer fiue thousand foure hundred Sassabasar tooke al with them that went vp from the transmigration of Babylon into Ierusalem CHAP. II. The names and number of special men which returned vnder the conduct of Zorobabel into lerusalem 66.
THE HOLIE BIBLE FAITHFVLLY TRANSLATED INTO ENGLISH OVT OF THE AVTHENTICAL LATIN Diligently conferred with the Hebrew Greeke and other Editions in diuers languages With ARGVMENTS of the Bookes and Chapters ANNOTATIONS TABLES and other helpes for better vnderstanding of the text for discouerie of CORRVPTIONS in some late translations and for clearing CONTROVERSIES in Religion BY THE ENGLISH COLLEGE OF DOWAY Haurietis aquas in gaudio de fontibus Saluatoris Isaiae 12. You shal draw waters in ioy out of the Sauiours fountaines Printed at Doway by LAVRENCE KELLAM at the signe of the holie Lambe M. DC IX APPROBATIO NOs infrascripti in alma Duacensi vniuersitate Sacrae Theologiae Doctores Professores hanc Anglicanam Veteris Testamenti translationem quam tres diuersi eius nationis eruditissimi Theologi non solum fidelem sed propter diuersa quae ei sunt adiuncta valde vtilem fidei Catholicae propagandae ac tuendae bonis moribus promouendis sunt testati quorum testimonia ipsorum syngraphis munita vidimus cuius item Translationis Annotationum auctores nobis de fidei integritate eruditionis praestantia probè sunt noti his rebus adducti nixi fructuose euulgari posse censuimus Duaci 8. Nouembris 1609. GVILIELMVS ESTIVS Sacrae Theologiae Doctor in Academia Duacensi Professor BARTHOLOMAEVS PETRVS Sacrae Theologiae Doctor in Vniuersitate Duacensi Professor GEORGIVS COLVENERIVS S. Theologiae Doctor eiusdem in Academia Duacena Professor TO THE RIGHT VVELBELOVED ENGLISH READER GRACE AND GLORIE IN IESVS CHRIST EVERLASTING AT LAST through Gods goodnes most dearly beloued we send you here the greater part of the Old Testament as long since you receiued the New faithfully translated into English The residue is in hād to be finished and your desire therof shal not now God prospering our intention be long frustrate As for the impediments which hitherto haue hindered this vvorke they al proceded as manie do know of one general cause our poore estate in banishment VVherin expecting better meanes greatter difficulties rather ensued Neuertheles you wil hereby the more perceiue our feruent good wil euer to serue you in that we haue brought forth this Tome in these hardest times of aboue fourtie yeares since this College was most happely begune VVherfore we nothing doubt but you our dearest for whom we haue dedicated our liues wil both pardon the long delay which we could not wel preuent and accept now this fruict of our laboures with like good affection as we acknowlege them due and offer the same vnto you If anie demand why it is now allowed to haue the holie Scriptures in vulgar tongues which generally is not permitted but in the three sacred only for further declaration of this other like pointes we remite you to the Preface before the New Testament Only here as by an Epitome we shal repete the summe of al that is there more largely discussed To this first question therfore we answer that both iust reason highest authoritie of the Church iudge it not absolutly necessarie nor alwayes conuenient that holie Scriptures should be in vulgar tongues For being as they are hard to be vnderstood euen by the lerned reason doth dictate to reasonable men that they were not written nor ordayned to be read indifferently of al men Experiēce also teacheth that through ignorance ioyned often with pride and presumption manie reading Scriptures haue erred grosly by misunderstanding Gods word VVhich though it be most pure in it self yet the sense being adulterated is as perilous saith Tertullian as the stile corrupted S. Ambrose obserueth that vvhere the text is true the Arrians interpretation hath errors S. Augustin also teacheth that here sies and peruerse doctrines entangling soules and throvving them dovvne headlong into the depth do not othervvise spring vp but vvhen good or true Scriptures are not vvel and truly vnderstood and vvhen that vvhich in them is not vvel vnderstood is also rashly boldly auouched For the same cause S. Ierom vtterly disallowed that al sortes of men wemen old yong presumed to read talke of the Scriptures wheras no articene no tradsman dare presume to teach anie facultie vvhich he hath not first lerned Seing therfore that dangers hurtes happen in manie the careful chief Pastores in Gods Church haue alwaies moderated the reading of holie Scriptures according to persons times and other circumstances prohibiting some and permitting some to haue and read them in their mother tongue So S. Crysostom trāslated the Psalmes some other partes of holie Scriptures for the Armenians when he was there in banishment The Slauonians and Gothes say they haue the Bible in their languages It was translated into Italian by an Archbyshop of Genua Into French in the time of king Charles the fift especially because the waldensian heretikes had corruptly translated it to maintaine their errors VVe had some partes in English translated by Venerable Bede as Malmesburie witnesseth And Thomas Arundel Archbishop of Canturburie in a Councel holden at Oxford straictly ordayned that no heretical translation set forth by wicliffe and his complices nor anie other vulgar Edition should be suffered til it were approued by the Ordinarie of the Diocese alleaging S. leroms iudgement of the difficultie danger in translating holie Scriptures out of one tongue into an other And therfore it must nedes be much more dangerous when ignorant people read also corrupted translations Now since Luther and his folowers haue pretended that the Catholique Romane faith and doctrine should be contrarie to Gods written word that the Scriptures were not suffered in vulgar languages lest the people should see the truth vvithal these new maisters corruptly turning the Scriptures into diuers tongues as might best serue their owne opinions against this false suggestion and practise Catholique Pastores haue for one especial remedie set forth true and sincere Translations in most languages of the Latin Church But so that people must read them with licence of their spiritual superior as in former times they were in like sort limited Such also of the Laitie yea of the meaner lerned Clergie as were permitted to read holie Scriptures did not presume to interprete hard places nor high Mysteries much lesse to dispute and contend but leauing the discussion therof to the more lerned searched rather and noted the godlie and imitable examples of good life and so lerned more humilitie obedience hatred of sinne feare of God zele of Religion and other vertues And thus holie Scriptures may be rightly vsed in anie tongue to teach to argue to correct to instruct in iustice that the man of God may be perfect and as S. Paul addeth instructed to euerie good vvorke when men laboure rather to be doers of Gods wil vvord then readers or hearers only deceiuing themselues But here an other question may be proposed VVhy we
and is made abominable before our Lord lest thou make thy Land to sinne which our Lord thy God shal deliuer thee to possesse †When a man hath lately taken a wife he shal not goe forth to battel neither shal any publique necessitie be inioyned him but he shal attend to his owne house without fault that one yeare he may reioyce with his wife †Thou shalt not take for a pledge the nether or the vpper milstone because he hath pledged his life to thee †If any man be taken soliciting his brother of the children of Israel and selling him take a price he shal be slaine and thou shalt take away the euil from the middes of thee †Obserue diligently that thou incurre not the plague of leprosie but thou shalt doe whatsoeuer the priestes of the Leuitical stocke shal teach thee according to that which I haue commanded them and fulfil thou it carefully †Remember what our Lord your God did to Marie in the way when you came out of Aegypt †When thou shalt require of thy neighbour any thing that he oweth thee thou shalt not enter into his house to take away a pledge †but thou shalt stand without and he shal bring forth to thee that which he hath †but if he be poore the pledge shal not lodge with thee that night †but forthwith thou shalt restore it to him before the going downe of the sunne that sleeping in his rayment he may blesse thee thou mayest haue iustice before our Lord thy God †Thou shalt not denie the hyre of the needie and poore man thy brother or the stranger that dwelleth with thee in the land and is within thy gates †but the same day thou shalt pay him the price of his labour before the going downe of the sunne because he is poore and there withal susteyneth his life lest he crie against thee to our Lord and it be reputed to thee for a sinne †The fathers shal not be slaine for the children nor the children for the fathers but cuerie one shal die for his owne sinne †Thou shalt not peruert the iudgement of the stranger and the pupil neither shalt thou take away the widowes rayment for a pledge †Remember that thou didst serue in Aegypt and our Lord thy God deliuered thee from thence Therfore I command thee that thou doe this thing †When thou hast reaped the corne in thy field and forgetting hast left a sheafe thou shalt not returne to take it away but thou shalt suffer the stranger and the pupil and the widow to take it away that our Lord thy God may blesse thee in al the worke of thy handes †If thou haue gathered the fruites of thy oliue trees whatsoeuer remaineth on the trees thou shalt not returne to gather it but shalt leaue it to the stranger the pupil and the widow †If thou make vintage of thy vineyard thou shalt not gather the clusters that remaine but they shal goe to the vses of the stranger the pupil and the widow †Remember that thou also didst serue in Aegypt and therfore I command thee that thou doe this thing ANNOTATIONS CHAP. XXIIII 1. Dimisse her VVhether this diuorce was tollerated as a lesse sinne to auoide a greater as S. Hierom. li. 1. in Mat. c. 5. li 3. in c. 19. S. Chrysostom ho. 12. in Mat. 5. and others teach or dispensed withal and so made lawful to the Iewes which is also probabtle for hat none of the holie Prophetes did euer reprehend it sure it is that Christ either by correcting a fault or by recalling a former dispensation restored the insolubilitie of mariage to the first institution saying Mat. 19. That vvhich God hath ioyned together let not man separate Further answering the Phareses concerning this law that Moyses for the hardnes of your hart permitted you to dimisse your vviues but from the beginning it vvas not so And albeit he alloweth separation of man and wife for fornication yet for no cause neither of them can marie againe so long as the other liueth As S. Augustin li. 1. de adulter coningijs c. 11. 12. by conference of three Euangelistes wordes touching this point plainly sheweth concluding that for so much as holie Scripture calleth him that taketh a woman so dimissed not a husband but an adulterer she is stil his vvife by vvhom for fornication she vvas dimissed Likewise he proueth by S. Paules doctrin Rom. 7. 1. Cor. 7. that though diuorce be made for adultrie yet neither the guiltie nor innocent partie can marie an other for the Apostle saieth a vvoman is vnder the lavv of her husband so long as he liueth if her husband be dead she is loosed from his lavv Therfore her husband liuing she shal be called an aduoutresse if she be vvith an other man If she part let her remaine vnmaried or be reconciled to her husband A vvoman is bond to the lavv so long time as her husband lieth c. These wordes of the Apostle sayeth he li. 2. c. 4. so often repeted so often incultated are true are liuclie are sound are plaine A woman beginneth not to be the wife of a later hushand except she cease to be the wife of the former And she caeseth to be the wife of the former if he die not if he or she committe adultrie Therfore a wife is lawfully dimissed for fornication but the bond of the former remaineth for which cause he is guiltie of adultrie that marieth her that is dimissed yea though it be for fornication Thus and much more sayeth S. Augustin in the same in other bookes And al the ancient fathers and lerned schoolmen teach vniformly that nothing but bodilie death can loose the band of Mariage consummate nor of vnconsummate but death or solemne vow in an approued rule of religion CHAP. XXV Punishment afflicted according to the fault but so that he which is beaten haue not aboue fourtie stripes 4. The oxes mouth not be mooseled that treadeth corne 5. A maried man dying without issue his brother must marie the widow 11. The wife that taketh her husbands aduersarie by priuities must lose her hand 13. no false weightes nor measures to be kept 17. Amelicites must be vtterly destroyed IF there be a controuersie betwen some and they cal vpon the iudges whom they shal perceiue to be iust to him they shal geue the price of iustice whom impious him they shal condemne of impietie †And if they see that the offender be worthie of stripes they shal cast him downe shal cause him to be beaten before them According to the measure of the sinne shal the measure also of the stripes be †yet so that they exceede not the number of fourtie lest thy brother depart fowly torne before thyne eies †Thou shalt not moosel the mouth of the oxe that treadeth out thy corne in the flore †When brethren shal dwel
men dying They fel and were ouerthrowen on the east side of the citie of Gabaa †And there were that were slaine in the same place eightene thousand men al most valiant warryers †Which when they had seene that were remayning of BeniamÃn they fled into the wildernes and went on to the rocke the name wherof is Remmon In that flight also stragling and going diuers waies they slew fiue thousand men And whereas they went farder they pursewed them and slew also other two thousand †And so it came to passe that al which were slaine of Beniamin in diuerse places were fiue and twentie thousand one hundred fighting men most prompt to warres †There remayned therfore of al the number of Beniamin that could escape and flee into the wildernes six hundred men and they abode in the Rocke Remmon foure monethes †But the children of Israel retyring stroke al the remaines of the citie with the sword from men euen to beastes and al the cities and villages of Beniamin the deuouring flame did consume CHAP. XXI The tribe of Beniamin is repayred 8. by foure hundred virgins reserued in the slaughter of Iabes Galaad 19. and by other virgins taken that come forth of Silo to daunce THE children of Israel sware also in Maspha and said None of vs shal geue of his daughters to the children of Beniamin to wife †And they came al to the house of God in Silo and sitting in his sight vntil euening lifted vp their voice and with great wayling beganne to weepe saying Wherfore ô Lord God of Israel is this euil done in thy people that this day one tribe should be taken away out of vs †And on the morrow rising early they built an altar and offered there holocaustes and pacifique victimes and said †Who hath not ascended in the hoste of our Lord of al the tribes of Israel For they had bound them selues with a great othe when they were in Maspha that they should be slayne which had beene wanting †And the children of Israel being moued with repentance vpon their brother Beniamin beganne to say One tribe is taken away out of Israel †whence shal they take wiues For we haue al sworne in common that we wil not geue our daughters to them †Therfore they said Who is there of al the tribes of Israel that went not vp to our Lord into Maspha And behold the inhabitantes of Iabes Galaad were found not to haue bene in that armie †At that time also when they were in Silo none of them was found there †They sent therfore ten thousand the strongest men and commanded them Goe and strike the inhabitantes of Iabes Galaad in the edge of the sword as wel their wiues as their litle ones †And this shal be it which you shal obserue Al of the male kinde and wemen that haue knowen men kil ye but the virgins reserue †And there were found of Iabes Galaad foure hundred virgins that knew not mans bedde and they brought them to the campe in Silo into the Land of Chanaan †And they sent messengers to the children of Beniamin that were in Rocke Remmon and commanded them that they should receiue them in peace †And the children of Beniamin came at that time and there were geuen vnto them wiues of the daughters of Iabes Galaad but others they found not which they might geue them in like maner †And al Israel was very sorie and repented for the killing of one tribe out of Israel †And the ancientes said What shal we doe to the rest that haue not taken wiues For al the wemen in Beniamin are dead †And we must very carefully and with great studie prouide that one tribe be not destroyed out of Israel †For our owne daughters we can not geue them being bound with an oath and a curse wherby we said Cursed be he that shal geue to Beniamin anie of his daughters to wife And they tooke counsail and said Behold there is an anniuersaire solemnitie of our Lord in Silo which is situate on the North of the citie of Bethel on the East side of the way that goeth from Bethel to Sichem and on the South of the towne of Lebona †And they commanded the children of Beniamin and said Goe and lie hidde in the vineyardes †And when you shal see the daughters of Silo come forth after the maner to lead daunses issue forth sodenly out of the vineyardes and catch of them euerie one his wife and goe into the Land of Beniamin †And when their fathers shal come and their brethren and shal beginne to complaine against you and to chide we wil say to them Haue pittie on them for they tooke them not away by the right of warryers and conquerours but when they desired to receiue them you gaue them not and on your part the fault was committed †And the children of Beniamin did as it had beene commanded them and according to their number they tooke away to them selues of those that ledde the daunses euerie one his wife and they went into their possession building cities and dwelling in them †The children of Israel also returned by their tribes and families into their tabernacles In those daies there was not a King in Israel but euerie one did that which semed right to him selfe THE ARGVMENT OF THE BOOKE OF RVTH AMONGST other thinges that happened to the people of Israel in the time of the Iudges this historie of Ruth to witt her coming from Moab her conuersion to true Religion godlie conuersation and mariage with Booz of the tribe of Iuda is recorded as a more principal matter For that not onlie king Dauid but consequently also our SAVIOVR the Redemer of mankind descended from her VVherby was fore signified that as saluation thus proceded from the Gentiles together with the Iewes so the Gentiles are made partakers of the same grace More clerly prophecied as S. Hierom noteth by Isai cap. 16. saying Send forth ô Lord the lambe the Ruler of the earth from the Rocke of the desert to the mount of the daughter of Sion That is from Ruth the gentile to Hierusalem or rather to the Church This mariage of Ruth came to passe about the time of Abesan Iudge The booke was written as is most probable by Samuel and is diuided into foure chapters whose contentes folow in their places THE BOOKE OF RVTH CHAP. I. By occasion of famine Elimelech of Bethleem going with his wife Noemi and two sonnes into the Land of Moab there dieth 4. His sonnes marrie wiues of that countrie and die without issue 6. Noemi returning homewardes hardly perswadeth one of her daughters in law to part from her 15. The other called Ruth wil needes goe with her professing the same God and Religion 19. So these two arriue in Betheleem IN the dayes of one Iudge when the Iudges ruled there came a famine in the Land And there went a
Whom Nabuzardan the General of the armie taking brought them to the king of Babylon into Reblatha †And the king of Babylon stroke them and â—lew them in Reblatha in the land of Emath and Iuda was transported out of their land †And he made Godolias the sonne of Ahicam the sonne of Saphan Gouernour ouer the people that was leift in the land of Iuda which Nabuchodonosor the king of Babylon had leift †Which when al the captaynes of the souldiars had heard they and the men that were with them to witte that the king of Babylon had appoynted Godolias there came to Godolias into Masp a 〈◊〉 the sonne of Mathanias and Iohanan the sonne of Câ—ée and the Saraia the sonne of Thanehumeth a Netophathiâ—e and Iezonias the sonne of Maachathi they and their felowes †And Godolias sware to them and to their companions saying Be not afrayd to serue the Caldees tarie in the countrie and serue the king of Babylon and it shal be wel with you †But it came to passe in the seuenth moneth there came Ismahel the sonne of Nathanias the sonne of Elisama of the kinges seede and ten men with him and stroke Godolias who also died yea the Iewes also the Chaldees that were with him in Maspha †And al the people rysing vp from litle to great the captaynes of the souldiars came into Aegypt fearing the Caldees †But it came to passe in the seuen and thirteth yeare of the Transmigration of Ioachin the king of Iuda in the twelfth moneth the seuen and twenteth day of the moneth Euilmerodach the king of Babylon in the yeare that he began to reigne lifted vp the head of Ioachin the king of Iuda out of prison †And he spake vnto him courteously and he sette his throne aboue the throne of the kinges that were with him in Babylon †And he changed his garmentes which he had in the prison and he did eate bread alwayes in his sight al the dayes of his life †A certayne prouision also he appointed for him without intermission which was also geuen him of the king day by day al the daies of his life THE ARGVMENT OF PARALIPOMENON PARALIPOMENON that is A supplement of thinges ommitted called by the Hebrewes Dibre haiamim The wordes of the dayes or Chronicle is an Abridgement briefly shewing besides diuers other genealogies from the beginning of the world the faith and religion both of the progenitors and ofspiring of the Patriarch Iacob whose progenie God chose and made his peculiar people and in that nation more particularly recounting the Actes of king Dauid and other kinges of his line til they were led captiue into Babylon A booke of such and so great importance sayeth S. Hierom. as whosoeuer without it arrogateth the knowledge of Scriptures may mocke himselfe The author is vncertaine but probably it semeth to be gathered by Esdras out of other bookes and traditions for the perfecting of the old Testament and is vndoubtedly canonical Scripture In hebrew it is al one booke but being large is with the Greekes and Latines parted into two And the first booke may be diuided into three principal partes The first nine chapters conteyne diuers genealogies first by the only right line from Adam to Noe then by diuers lines of Noes progenie but most specially of Iacobs twelue sonnes In the tenth chapter the reiection and death of king Saul is repeted The other ninetene chapters are al of Dauid to wit of his election to be king and inunction his vertues his faultes also and his special actes concerning Gods seruice gouernment of the people and prouision made for building Gods Temple THE FIRST BOOKE OF PARALIPOMENON IN HEBREW DIBRE HAIAMIM CHAP. I. The genealogie of Adam in the right line to Noe and his three sonnes Sem Cham and Iaphet 5. The generations of Iaphet 8. of Cham 17. and of Sem. 24. The right line of Sem to Abraham 26. Abrahams generations by the line of Ismael 32. by the sonnes of Cetura 34. and by the line of Isaac and his sonne Esau 43. with their kinges 51. and dukes ADAM Seth Enos †Cainan Malaleel lared †Henoch Mathusale Lamech †Noe Sem Cham and Iapheth †The sonnes of Iapheth Gomer and Magog Madai and Iauan Thubal Mosoch Thrias †Moreouer the sonnes of Gomer Ascenez and Riphath and Thogorma †And the sonnes of Iauan Elisa and Tharsis Cethim and Dodanim †The sonnes of Cham Chus and Mesraim and Phut Chanaan †And the sonnes of Chus Saba and Heuila Sabatha Regma and Sabathaca Moreouer the sonnes of Regma Saba and Dadan †And Chus begat Nemrod this begane to be mightie in the earth †But Mesraim begat Ludim and Anamim and Laabim Nephtuim †Phetrusim also and Casluim from whom came Philisthijm Caphthorim †But Chanaan begat Sidon his first-borne the Hetheite also †and the Iebuseite and the Amorrheite the Gergeseite †the Heueite and the Araceite and the Sineite †The Aradium also and the Samareite and the Hamatheite †The sonnes of Sem Aelam and Assur and Arphaxad Lud and Aram and Hus and Hul and Gether and Mosoch †And Arphaxad begat Sale who also begat Heber †Moreouer to Heber were borne two sonnes the name of one was Phaleg because in his daies the earth was diuided and the name of his brother Iectan †And Iectan begat Elmodad and Saleph Asarmoth and Iare †Adoram also and Vsal and Decla †Hebal also and Abimael and Saba moreouer †also Ophir and Heuila and Iobab Al these are the sonnes of Iactan †Sem Arphaxad Sale †Heber Phaleg Ragau †Serug Nachor Thare †Abram this is Abraham †And the sonnes of Abraham Isaac Ismael †And these are the generations of them The firstbegoten of Ismael Nabaioth and Cedar and Adbeel and Mabsam †and Masma and Duma Massa Hadad and Thema †Ietur Naphis Cedma. these are the sonnes of Ismahel †And the sonnes of Cetura Abrahams concubine which she bare Zamran Iecsan Madan Madian Iesboc and Sue Moreouer the sonnes of Iecsan Saba and Dadan And the sonnes of Dadan Assurim and Latussim and Laomim †And the sonnes of Madian Epha and Epher and Henoch and Abida and Eldaa Al these the sonnes of Cetura †And Abraham begat Isaac whose sonnes were Esau Israel †The sonnes of Esau Eliphaz Rahuel Iehus Ihelom and Core †The sonnes of Eliphaz Theman Omar Sephi Gathan Cenez Thamna Amalec †The sonnes of Rahuel Nahath Zara Samma Meza †The sonnes of Seir Lotan Sobal Sebeon Ana Dison Eser Disan †The sonnes of Lotan Hori Homam And the sister of Lotan was Thamna †The sonnes of Sobal Alian and Manahath and Ebal Sephi Onam The sonnes of Sebeon Ais Ana. The sonnes of Ana Dison †The sonnes of Dison Hamram and Eseban and Iethran and Charan †The sonnes of Eser Balaan
extolled the Iewes for feare of Mardocheus †whom they knew to be prince of the palace and to be able to doe very much the fame also of his name increased dayly and flew abroad through al mens mouthes †Therfore the Iewes stroke their enemies with a great slaughter and slew them repaying them that which they had prepared to doe to them †in so much that in Susan also they killed fiue hundred men besides the tenne sonnes of Aman the Agagite the enemie of the Iewes whose names be these †Pharsandatha and Delphon and Esphatha †and Phoratha and Adalia and Aridatha †and Phormesta and Arisai and Aridai and Iezatha †Whom when they had slaine they would not take prayes of their goodes †And by and by the number of them that were killed in Susan was brought to the king †Who said to the queene In the citie of Susan the Iewes haue killed fiue hundred men besides the ten sonnes of Aman how great a slaughter thinkest thou doe they make in al the prouinces what askest thou more what wilt thou that I coÌ„mand to be done †To whom she answered If it please the king let there authoritie be geuen to the Iewes that as they haue done to day in Susan so also they may doe to morow and that the tenne sonnes of Aman be hanged on gibbettes †And the king commanded that it should be so done And forth with the edict hong in Susan and the tenne sonnes of Aman were hanged †The fourthtenth day of the moneth Adar the Iewes being gathered together there were killed in Susan three hundred men neither was their substance spoyled by them †Yea and through al prouinces which were subiect to the kings dominion the Iewes stood for their liues their enemies and persecutors being slayne in so much that there was fully seuentie fiue thousand of them that were killed and no man tooke any of their goodes †And the thirtenth day of the moneth Adar was the first day with them al of the slaughter the fourtenth day they ceased to kil Which they ordayned to be solemne so that in it at al times afterward they gaue them selues to good chere mirth bankets †But they that made the slaughter in the citie of Susan were occupied in the slaughter the thirtenth and fourtenth day of the same moneth and in the fiftenth day they ceased to kil And therfore they ordayned the same a solemne day of good cheere and ioyfulnes †But those Iewes that abode in townes not walled and villages ordayned the fourtenth day of the moneth Adar for bankettes and ioy so that they reioyse in it and send one an other portions of bankets and meates †Mardocheus therfore wrote al these things and being comprised in letters sent them to the Iewes that abode in al the kings prouinees as wel those that lay neere as far of †that they should take the fourtenth and fiftenth day of the moneth Adar for feastes and the yeare alwayes returning should celebrate them with solemne honour †because in the same dayes the Iewes reuenged them selues of their enemies and mourning and sorrow were turned into mirth and ioy and that these should be dayes of good cheere and gladnesse and they should send one to an other portions of meates and should geue giftes to the poore †And the Iewes receiued into a solemne rite al things which they had begune to doe at that time and which Mardocheus by letters had commanded to be done †For Aman the sonne of Amadathi of the stocke of Agag the enemie and aduersarie of the Iewes purposed euil against them to kil them and destroy them and he cast Phur which in our language is turned a lot †And afterward Esther went in to the king beseching that his endeuours might by the kings letters be made voyde the euil that he had intended against the Iewes might returne vpon his owne head Finally they hong both him and his sonnes vpon the gallowes †and since that time these dayes are called Phurim that is of Lottes because Phur that is a lot was cast into the pot And al things that were done are contayned in the volume of this epistle that is of this booke †and the thinges that they susteyned and that were afterward changed the Iewes tooke vpon them selues and their seede and vpon al that would be ioyned to theyr religion that it should be lawful for none to passe without solemnitie these dayes which the writing testifieth and certaine times require as yeares continually succede one an other †These are daies which no obliuion shal euer put out and al prouinces in al the world shal celebrate through out al generations neither is there any citie wherein the daies of Phurim that is of lottes must not be obserued of the Iewes and of their progenie which is bound to these ceremonies †And Esther the queene the daughter of Abihail and Mardocheus the Iew wrote also the second epistle that with al diligence this day should be established solemne for the time to come †and they sent to al the Iewes that were in the hundred and seuen and twentie prouinces of king Assuerus that they should haue peace and receiue truth †obseruing the Daies of lottes and in their time should celebrate them with ioy as Mardocheus and Esther had appoynted and they tooke vpon them to be obserued of them selues and of their seede fastes and cries and the daies of Lottes †and al thinges which are conteyned in the historie of this booke which is called Esther ANNOTATIONS CHAP. IX 1. The case being changed In this whole historie as in manie other passages of holie scripture we see the meruelous change of the right hand of the highest First in the verie instant of extreme danger the kinges face with burning eyes shewing the furie of his breast ch 15. v. 10. was turned into mildnes towardes Esther v. 11. Secondly proud Aman being aduanced in honour office aboue al princes of the kinges court ch 3. v. 1. was sodainly forced publikely to lead Mardocheus his horse whom he most hated ch 6 v. 10. Thirdly he was constrayned with loud voice to proclame his honour whom he most despised and threatned Fourtly the same Aman before called the father as it were the onlie gouernour of the king ch 1â— v. 6 ch 16. v. 11. was forthwith condemned for a traitor ch 7. v. 8. ch 16. v. 18. Fifthly He that could not abide to see Mardocheus ch 5. v. 13. afterward durst not looke vpon the king not could endure his countenance ch 7 v 6. Sixtly He was hanged on the same gallowes which he had prepared for Mardocheus ch 7. v. 9. Seuently VVheras he was not content with the death of Mardocheus alone but procuâ—ed the kings decree to destroy the whole nation ch 3. v 6 and so feasted with the king when the Iewes mourned v 15.
tried by the losse of al his goodes children and was proued to be very patient He was then most greuously tormented in bodie being left without comforth albeit he lamentably bewa led so great extremitie wishing such dayes had bene preuented yet he neither spoke against God nor good man nor his owne soule according to truth auouched defended his owne innocencie And at last by Gods inspiration and swete consolation he reâ—reâ—eâ—ded himself of former imperfections vttered in some wordes and with ful resignation to Gods wil susteyned al his losses and paynes not only with contentment but also with ioy THE END OF THE FIRST TOME TO THE CVRTEOVS READER We haue already found some faultes escaped in printing but fearing there be more and the whole volume being ouerlong to be examined agayne we pray the curteous reader to pardon al and amend them as they occurre Two Tables one of the times of the old Testament an other of the principal matters in the Annotations therof shalfolow God willing with the other Tome which we desire and hope to send you shortly In the meane time the gentle reader may please to supplie the want therof as he may by the Recapitulations of the Historie and pointes of Religion in the fiue first ages already conteyned in this Volume in their proper places in the pages 29. 47 196. 701. and 934. You may please to amend the more especial errors happened in printing by reading thus Page 57. line 29. SALEM Pa. 305. in the margent much more in the Church of Christ Page 846 lin 39. reioyce that Pege 1064 line 39 line 40. how they escape many miseries which are neuer borne birth Page 1069 line 1. nor I gainsay If our selues or others shal finde more we wil gladly correct them THE SECOND TOME OF THE HOLIE BIBLE FAITHFVLLY TRANSLATED INTO ENGLISH OVT OF THE AVTHENTICAL LATIN Diligently conferred with the Hebrew Greeke and other Editions in diuers languages With ARGVMENTS of the Bookes and Chapters ANNOTATIONS TABLES and other helpes for better vnderstanding of the text for discouerie of CORRVPTIONS in some late translations and for clearing CONTROVERSIES in Religion BY THE ENGLISH COLLEGE OF DOWAY Spiritu Sancto inspirati locuti sunt sancti Dei hemines 2. Pet. 1. The holie men of God spake inspired with the Holie Ghost Printed at Doway by LAVRENCE KELLAM at the signe of the holie Lambe M. DC X. APPROBATIO NOs infrascripti in alma Duacensi vniuersitate Sacrae Theologiae Doctores Professores hanc Anglicanam Veteris Testamenti translationem quam tres diuersieius nationis eruditissimi Theologi non solum fidelem sed propter diuersa quae ei sunt adiuncta valde vtilem fidei Catholicae propagandae ac tuendae bonis moribus promouendis sunt testati quorum testimonia ipsorum syngraphis munita vidimus Cuius item Translationis Annotationum Auctores nobis de fidei integtitate eruditionis praestantia probè sunt noti his rebus adducti nixi fructuose euulgari posse censuimus Duaci 8. Nouembris 1609. GVILIELMVS ESTIVS Sacrae Theologiae Doctor in Academia Duacensi Professor BARTHOLOMAEVS PETRVS Sacrae Theologiae Doctor in Vniuersitate Duacensi Professor GEORGIVS COLVENERIVS S. Theologiae Doctor eiusdem in Academia Duacena Professor PROEMIAL ANNOTATIONS vpon the Booke of Psalmes THE authoritie of this Booke was euer authentical and certaine as the assured word of God and Canonical Scripture But concerning the author there be diuers opinions For although it be manifest by the testimonie of Philo and Iosephus that in their time and alwaies before only King Dauid was by al Hebrew Doctors holden for Author of al the Psalmes yet after that lerned Origen and other Christian Doctors expounded manie Psalmes of Christ the Iewes being pressed therwith begane to denie that al were Dauids alleaging for their new opinion the titles of diuers Psalmes and some other difficulties ministring occasion of much needles dispute stil acknowledging the whole booke to be Canonical Wherupon S. Ierom and S. Augustin sometimes admitted those as authores of certaine Psalmes whose names are in the titles thereof S. Cyprian S. Cyril S. Athanasius and others agree in general that Dauid writte not al but differ much in particular touching other supposed authores In so much that Melchisedech Moyses Asaph Eman Idithun The sonnes of Core Salomon Ieremie Ezechiel Esdras Aggaeus and Zacharias are al with more or lesse probabilitie reputed authores of seueral Psalmes Neuertheles it semeth that S. Ierom rather related other mens iudgement then shewed his owne as we shal note by and by And S. Augustin li. 17. c. 14. de ciuit maturely discussing this doubt saith plainly that their Iudgement semed to him more credible vvho attribute al the hundred fiftie Psalmes to Dauid alone Further explicating that wheras some Psalmes haue Dauids owne name in their titles some haue other mens names some none at al this diuersitie importeth not diuers authores but signifieth other thinges either perteyning to the same persons or by interpretation of their names belonging to the present matter as our Lord inspired him Likewise S. Chrysostome resolutely iudgeth that only King Dauid was author of this whole Booke Moued especially by this argument for that Christ and the Apostles alleaging the Psalmes do oftentimes name Dauid as author and neuer anie other Also Origen S. Basil S. Ambrose S. Hilarie Theodoretus Cassiodorus Beda Eutimius and most part of ancient and late writers with the most common voice of Christians cal this booke the Psalmes of Dauid and the General Councels of Carthage Florence and Trent in the Cathologue of Canonical Scriptures recite this booke by the name of Dauids Psalter Moreouer it is clere Act. 2. that the second Psalme though it want his name is Dauids And other Scriptures 2. Paral. 7. v. 6. and 1. Esd 3. v. 10. say plainly that Dauid made the Psalmes 104. 105. 106. 117. 135. beginning Confesse to our Lord because he is good because his mercie is for euer VVhich he appointed the Leuites to sing or play on instruments 1 Paral. 15. 16. and yet they haue not his name in their titles Againe 2. Reg. 23. Dauid is only intitled the egregious or excellent Psalmist of Israel Neither were Asaph Eman and Idithun anie where called Prophetes as are al the writers of holie Scriptures but only masters of musike 1. Paral. 25. And the sonnes of Core were only porters 1. Paral. 26. Finally S. Ierom whose iudgement the whole Church singularly estemeth in al questions belonging to holie Scriptures semeth as much inclined that only the Royal Prophet Dauid was author of this whole booke as to the contrarie For in his Epistle to Paulinus prefixed before the Latin Bible comprehending the principal arguments of seueral bookes when he cometh to the Psalmes without mention of other authors saith Dauid our Simonides Pindarus and Alceus Flaccus also
after this it happened that Manasses an Apostata highpriest by intercession of Sanaballar whose daughter he had vnlawfully maried obtayned licence to build a temple in Garizim which the Samaritanes afterwards pretended to be more ancient then the temple of Ierusalem against which our Sauiour gaue sentence loan 4. v. 22. It was also decided by king Ptolomeus in Alexandria as Iosephus witnesseth li. 13 c. 6. by way of arbitrament finding that the temple of Ierusalem and the Highpriestes therof had a perpetual succession from Salomons time and that their pretence of Iacobs adoring in Garizim was not to the purpose seing there was no succession that temple being lately built Neuertheles the same Ptolomeus to gratifie Onias an other Apostata sonne of good Onias Highpriest and Martyr 2. Macab 4. v. 34. gaue leaue to build an other temple in Aegypt which stood likewise in schisme against the true temple of Ierusalem wresting to their purpose the prophecie of Isaie ch 19. v. 19. In that day there shal be an altar of our Lord in the middes of Aegypt Which S. Ierom sheweth to be vnderstood of the Church of Christ. Before this last schismatical temple and after the former were the Seuentie two Interpreters or Translators of the Hebrew Bible into Greke of whom S. Ierom and al ancient Fathers speake much esteme of very great Canonical auctoritie In the time of the Grecians Monarchie prophane lerning florished more then before and Philosophers abunded but differed excedingly amongst themselues and al erred in the principles both of Natural Moral knowledge For wheras in dede God omnipotent was the only maker of the whole world and al thinges therein al these Philosophers supposed and taught that some material thing was coeternal with God and so they put the same thing to haue bene the beginning of al other thinges Which some say was the water some the Ayre some the Earth some the Fyre some al these foure Elements some the Atomos or indiuisible smal bodies some one thing some an other Wherof S. Epiphanius writeth in compendio contra hâ—reses And the like absurde conceiptes they had of the chiefe Good or Summum bonum Which the Pithagorians thought to be nothing els but a certayne immortalitie of the soule and so as it may stil be in a bodie And therfore seing both men and beastes do dye they held opinion that when a soule parteth out of one bodie it goeth into an other Yea and maketh transmigration from one species or kind to an other As from a mans bodie into the bodie of a horse or an oxe and contrariwise from a brute beast into a man againe and from one beast into an other The Stoikes put the chiefe good in vertues but could reach no further then to a certayne contentment of ioy in their minde not knowing the reward of vertues to consist in seeing God Platonikes or Achademikes conceiued more of God and pure spirites but thought both corporal and spiritual creatures were coeternal with God The Peripatetikes placed the chiefe good or felicitie in the aggregation of best spiritual corporal and worldlie thinges together The Epicures esteemed carnal and bodilie pleasures aboue al. And al these and their folowers iudged so diuersly of the right true felicitie contradicting and condemning ech others opinions that they were multiplied into innumerable Sectes As S. Augustin declareth out of Marcus Varro and opposeth against them al the one assured fayth and iudgement of Gods Church in his 19. booke de ciuit Dei c. 4. And concludeth with the Royal Prophet and S. Paul that their cogitations are vaine which wil haue happines to be in anie other thing but in seing God or to be obtained by anie other meanes without Gods grace And not only before since but also in the same times the auctors of The Bookes of wisdom Ecclesiasticus taught right doctrine against those erronious Philosophers For profession also of true fayth and religion the Machabees both suffered and labored most notably When king Antiochus Epiphanes 1. Mach. 1. v. 43. wrote to al his kingdom that al the people should be one and euerie one should leaue his owne law And whosoeuer should not doe according to the word of Antiochus they should dye Against which most wicked decree and cruel execution therof Gods grace so abunded that v. 65. manie of the people of Israel determined with themselues that they would not eate the vncleane thinges and they chose rather to dye then to be defiled with vncleane meates and that they would not breake the holy law of God so were murthered As is more particularly recorded 2. Mach. 5. v. 14. how there were in the space of three dayes fourescore thousand slayne fourtie thousand in prisoned no lesse sold After this with more pretence of iustice but with more malice endeuoring to terrifie others to draw them to yelde or make shew of conformitie to wicked lawes ch 6. v. 10. Two wemen were accused to haue circumcised their sonnes whom when they had led about through the citie with the infants hanging at their breastes they threw downe headlong by the walles And v. 11. other people were burnt with fire for secretly keping the day of the Sabbath Thirdly v. 18. Eleazarus being vrged to eate swines flesh and intreated by his familiar freindes to make shew of conformitie would neither eate nor feyne to â—aâ—e it but dyed most constantly leauing an example of vertue fortitude Fourthly seuen bretheren and their mother 2 Mach. 7. yelded also their liues in most glorious Martyrdom because they would not yelde conformitie to wicked lawes After which heroical constancie in suffering it was also Gods prouidence that others should shew their fortitude in deliuering his Church from these calamities and dangers For Matthathias of the tribe of Leui and stocke of Aaron Priest and after the apostasie of Iason li. 2. c. 4. v. 10. High-priest lamenting the pitiful state of Gods people with resolute mind and inuinoible corege resisting wicked Antiochus 1. Mach. 2. of iust zele with his owne handes slew one who for feare of death was readie to offer sacrifice to idols withal killed the kings commissioner who came to compel men to committe idolatrie and then gathered troupes to defend so hohie a cause Against whom the enimies fighting on the sabbath dayes killed manie which of scruple would not resist But vpon further consideration the rest resolued to defend themselues also on the sabbath day if they were assaulted Next to him succeded his sonne Iudas Machabeus in both the offices of Highpriest General captaine who as good order required first pursued the wicked towitte amongst his owne subiectes inquiring them out and such as trubled his people them he burned with fire 1. Mach. 3. v. 5. and his enimies were repelled for feare of him al the workers of
deeds a. 429. 969. 100. ofâ—â—n commended in the sapiential bookes b 288. 296. 297. 300. 302. also 784. Alphabet â—n Hebrewe is mystical and very hard b. 215. 650. Altares erected for sacrifice a. 47. 51. 94. 101. 227. 685. 720. 947. b. 905. Amâ—n required diuine honour a. 1040. he fauoured traytors a. 1053. persecuted the Iewes a. 1041. and him selfe was hanged a. 1046. Ambition breedeth sedition a 663. it deceiueth and ouerthroweth a. 670. 1045. Ambition abundance and idlenes are the cause of much corruption b. 701. Amos a heardesman prophecied before the captiuitie of the tenne tribes b. 829. Amram nephew of Leui and father of Moyses and Aaron lawfully maried his aunt a. 168. 299. 3â—8 Angels offer mens prayers to God a. 214 1006. resist the diuel a. 13. and wicked men a. 369. b. 9â—3 especially Antichrist b 802. their ministerie in the Church a 47. 161. 242. 249. 545. 546. 935. 1061. 1072. b 781. they protect men and places a. 147. 193 478. 519. 527. 924. 995. 996. 1007. 1029. b. 323. 670 798. 973. 992. they are exceding many b. 792. 992. they learne secretes one of an other b. 794. Antichrist probably supposed to come of the tribe of Dan a. 150. the Iewes wil receiue him b. 801. He is prefigured a. 534. 538. 1014. b. 794. 801. 895. 970. He shal be strong and cruel for a short time b 792. to witte three yeares and a halfe b. 803. He shal then be ouerthrowne b 747. Antiochus his cruel edict b. 894. 1001. his repentance in sicknes was not sincere not fruictful b. 911 969. He died miserably b. 911. 968. 1002. he was a figure of Antichrist b 970. Antiquitie a note of true doctrine b. 331. Aod by especial inspiration killing Eglon is not to be imitated a. 522. Apostasie from faith first happened in Cain a. 16. after in Nemrod a. 45. 48. in Ieroboam a 734. and others Arke of Noe how great a 25. it was a figure of the Church a 28. Arke of the Testament much reuerenced a. 336. 360. 579. 583. 584. 647. 843. 876. 882 b. 147. 949. 996. It ouerthrewe Dagon a. 581. Arphaxad king of the Medes vainly boasted a 1012. Ashes a holy ceremonie a 12. 32. 1019. 1023. 1042. 1108. b 533. 559. 795. 844. 902. 904. Assidians professed a religious rule of life b 898. 915. 972. 977. 982. Threescore of them martyres b. 915. Auarice a detestable sinne especially in Clergie men a 576. 585. b 530. 558. 562. Aureola an especial accidental glorie of Martyres holy Doctors Virgins b 802. B Baal the false god of the Moabites Madianites Sidonians and other nations a 370. worshipped some times by Iewes was once ouerthrowne by Gedeon a 528. againe his prophetes destroyed by Elias a 747. Iehu also killed many worshippers of Baal a 783. and king Ioas destroyed his temple a 906. Babylon built a 45. was long potent and glorious but at last destroyed b 469. 518. 639. 642. c. 713. 8â—3 Balaam the sorcerer first refused afterwardes attempted to curse Gods people a 389. His asse spake a 370. He prophecied true and good thinges of Israel a 371. c. he was slaine together with the Madianites a 386. Baptisme prefigured a 4. 32. 199. b. 197. 740. 994. It taketh away al sinnes a. 193. b. 197. S. Iohn Baptist precursor of Christ b. 887. Baruchs prophecie is Canonical Scripture b. 661. Beda most modest in expounding holie Scripture a 46. Behemoth an elephant or an other greater beast is subiect to Gods ordinance a 1106. Belus Iuppiter imagined by idolaters to be the greatest god a. 42. b. 1076. Beza corrupteth the Gospel a 46. sayth God created man to falle a 171. b 394. Blessing of creatures operatiue a. 5. 47. 90. 93. It belongeth to the greater to blesse the lesse a. 59. 48â— 524. 721. Blessing by a sette forme of wordes a. 35. Blinde leaders excuse not their folowers a 572. Brasen serpent erected a. 336. was afterwardes broken in peeces a. 799. how it healed those that were hurt b 366. Brothers are foure maner of wayes a. 53. 570. Burden of Babylon the like sigsignifieth doleful coÌ„minatorie prophecie of ruine b 469 c. 854. C Caath the sonne of Leui. father of Amram and grandfather of Aaron and Moyses a 167. Caluin contemneth al the fathers a 59. maketh God the auctor of sinne a. 171. carpeth at Moyses a 245. chargeth the booke of Wisdome with error b. 364. Canon of the Church of Christ is an infallible rule declaring which are diuine Scriptures a 989. and of more auctoritie then the Iewes Canon ibidem Canticle of Canticles is a sacred Colloquium or Enterlude b 334. it perteyneth to three spouses b. 335. Captiuitie of the tenne tribes in Assyria a. 798. Captiuitie of the two tribes in Babylon had three beginninges a. 813. 932. b. 649 Ierem. 52. v. 28. 29. 30. and b. 77â— Dan. 1. and the same captiuitie was released by degrees at diuers times a. 944. c. 1. Esd 1. 2. 6. 2. Esd â— Catholique name designeth true Christians and the true Church a. 22. Catholiques are spiritual souldiars a. 10â—0 Al Catholiques participate of the prayers and other good workes of al the iust b 223. Ceremonies in the law of nature a. 32. 211. obserued by Salomon not expressed in the writteÌ„ law a 877. Prescribed to Ezechiel to lye on one side a certaine time b 685. ceremonial lawes at large from the middes of Exodus and the greatest part of Leuiticus continually vsed in diuine seruice b 959. ordayned for three especial causes a. 264. 283. Children of the Church are the spiritual seede of Abraham a. 53. Choise to be made of desires wordes and deedes b 425. Christ our Redemer promised a. 10. 12 359. 364. 768. 963. b 244. He was prefigured by Abel a. 13. by Noe a. 28. by Abraham a. 51. by Melchisedech a. 55. and others innumerable and forshewed by al the Prophetes 449. His Incarnation other mysteries folowing especially in these places a. 31. 47. 197. 373. 703. 934. b. 16. 16. 45. 113. 158. 202. 203. 313. 325. 462. 463. 464. 494. 495. 506. 536. 542. 601. 603. 609. 667. 702. 790. 841. 850. 860. 871. 872. 874. 941. 990. 991. His genealogie from Phares the sonne of Iudas to Dauid a 571. from Dauid to the captiuitie a. 939. from the captiuitie to Ioseph and consequently to his B. mother of the same familie b. 1004. Christ being in Aegypt the idoles lost their power b 476. His Passion and Resurrection more particularly a. 13. 88. 362. 366. 553. 1060. b. 26. 46. 49 at large 70. 256. 540. 568. 580. 636. 877. His Resurrection the third day b. 816. He was sould for thirtie pence a. 117. b. 880. Christ a Priest and a King a. 56. 397. b. 36. 204. He came in humilitie b. 511. He wil come in Maiestie b. 888. Christians called fishes a. 4. and are of three states a 709. Church of Christ prefigured by the Arke of Noe
from the prerogatiues of the first borne The zeale of Simeon Leui was coÌ„mendable but their maner of reuenge was manie wayes faultie Iudith â— The Priests Scribes furie obstinacie hard harts against Christ Mat. 20. Ioan. 11. Ioan. 18. Taking away of the regal scepter from the Iewes a signe of Christs coming Our Lords real presence in the B. Sacrament prophecied li. 2. Ep. 3. Ancient Fathers suppose that Antichrist shal be of the tribe of Dan. Ioan. 5. Ioseph in manie things prefigured Christ :: Iacob digged a sepulcher for himselfe though it be not hertofore mentioned when he did it S. Aug. q. 170. in Geâ— :: This word adoring often in holie Scripture signifieth ciuil honour as here it can haue no other sense Mans wil not God the cause of sinne Ioseph for his brethreÌ„s sake differred his desired burial in Chanaan The continuation of this booke with Genesis The increase of the Israelites was enuyed feared and their religion hated Gen. 50. Exod. 1. Their persecution Their greater multiplicatioÌ„ Exod. 2. Num. â— Exod. 2. The persecutor admonished and punished Gods people mightely deliuered 3. 5. 7. 12. 14. Miraculously sustained in the desert 16. 17. 20. Instructed with Lawes Moral Ceremonial and Iudicial 26. 27. 30. seq The first part of this booke Of the Israelites seruile affliction in Aegypt and their deliuerie from thence :: Enuie vaine feare v. 10. hatred of true religioÌ„ v. 13. are the causes why Infidels persecute the faithful :: The first persecution was in temporal losses and bodilie paines by pressing them with workes :: The second was secrete murther :: The third was open murther God must be feared before Princes commanding contrarie things Mat 10. Luc. 12. Act. 4. 5. Princes must be obeyed in lawful things 1. Pet 2. Ro. 13. Allies are sinnes and vnlawful Psal 11â— v. 142. Venial sinnes Feare of God meritorious Temporal rewardes promised in the old TestameÌ„t eternal in the new kind of 〈…〉 lâ—vv so 〈…〉 lled :: Mos in the Aegyptian tongue signifieth vvater and Ises saued Ioseph li. 2. Antiq Clemens Alexan. li. 1. Stromat :: The guiltie persoÌ„ reiected Moyses for lack of knoweÌ„ authoritie but God coÌ„firmed his coÌ„mission Act. 7. So the Iewes reiected Christ Iudge of the world :: He feared to tempt God by staying but not the siercâ—â—es of the king Heb. 11. :: Oppression of innocents crieth to heauen for reuenge Moyses pareÌ„ts did prudently expose him to some danger to auoide greater Reuelations and Gods determinations do not exclude but include mans endeuour Though Moyses iustly killed the Aegyptian yet others may not imitate his example li. 2. Antiq. li. 16. c. 19. deâ—iuit Act. 7. The three first lessons on the 4. sunday in Lent See what maner of reuerence and deuotion is prescribed to goe bare fooâ—e to holie places :: Of holie places and of christian deuotion in going to them S. Hierom writeth largely â—pist 17. 18. 27. :: This is the most proper name but the most common is GOD deriued in manie languages of Good Mat. 19. v. 17. :: Al that anie man possessetâ— in this world is but lent by God And therfore he iustly taketh away and lendeth to others disposing of al as pleaseth him Act. 7. Al appatitionâ— to the Patriarches and Prophetes were made by Angels though sometimes attributed to God Proued by holie Scriptures and Fathers Heb. 2. Exod. 19. 20. Examples Psal 77. Exo. 3. God executeth his wil by Angels The most proper name of God is 〈◊〉 WHICH IS :: God designed a rodde for an instrument to work miracles :: See the Annotations cha 7. v. 3. :: Sephora cast the prepuce at Moyses feete and said I had lost thee my spouse except I had redeemed thee with the bloud of my child And the Angel let Moyses goe S. Aug. q. 11. in Exod. iuxta 70. :: Miracles a motiue to true beleefe Miracles necessarie and sufficient to proue extraordinary vocation of new preachers Ioan. 10. Ioan. 15. Mat. 9. Mat. 16. :: VVordlie men thinke Gods people encrease most by rest but indede they multiplie more when they are oppressed S. Cyprian de exhort Mart. c. 10. :: The craftie diuel knowiÌ„g that weake men afflicted are easely moued to murmur sturred this people against their owne leaders S. Greg. li. 29. c. 14. Moral :: Gods prouideÌ„ce suffereth his children to be most afflicted when relife is nere at hand Theod. q. 13 in Exod. :: Adonai is not the name here vttered to Moyses but is redde in place of the vnknowen name :: Ioseph died first of the twelue bretheren Gen. 50. Leui liued loÌ„gest and so the yeares of their liues are recorded in holie Scriptures not of the rest Chronolog 〈◊〉 :: See Num. 26. v. 59. * patrâ—â—â— lem prâ— patrua quae latinâ— non d 〈…〉 r. :: It perteined not to Moyses present purpose to prosecute the genealogies of Iacobs other sonnes being come to the origin of the Priestlie tribe in Leui the third soÌ„ne â— Aug. q. 15. in Exod. In place of the name of God counted ineffable is commonly redde Adonai Mat. 4. v. 7 10. Rom. 15. v. 11. Iehouah is not the right name of God S. Dionyse S. Hierom. Theodoret Damasâ—â—â— :: Aaron also was the prophet of God but subordinate vnder Moyses and ouer Pharao S. Aug. q. 17. in Exod. :: Iannes and Mambres 2. Tim. 3. knowen by tradition :: Induration of hart saith S. Bernard is neither cut with remorse nor softened with pittie nor moued with prayers nor yeldeth to threates yea is more hardned by punishments li. 1. de consid ad Eugen. :: The first plague in water in which the AegyptiaÌ„s drowned the Hebrewes infants Theodoret q. 19. in exod the like Ap. 16 Because the wicked spil the bloud of Gods Saintes he wil geue them bloud to drinke The name of God attributed to men Iudges called goddes Moyses the God of Pharao Priests called goddes Other titleâ— of God geuen to men Moyses a Holie Prophete Priest and Prince * Psal 98. v. 6. Protestants hold God to be the cause that men do sinne yet not the cause of sinne Zuinglius doctrine Caluins doctrine Bezas doctrin By their doctrin it necessarily foloweth that God should he author of sinne The state of the controuersie S. Augustins doctrin ser 88 de temp God forsaketh not til he be forsaken Ezech 〈◊〉 Prâ— 18. God by not punishing permitted Pharao to indurate him self And that for his former sinnes Heb 12. Apoc. 3. Prou. 8. In absence of grace sinne obdurateth Gods grace in the obstinate like the heate of the sunne in cold water As a father for not punishing is saied to spoile so God to indurate Al the wicked may iustly be damâ—â—d but some are iustified and saued Deut. 32. Psal 5. Rom. 9. God neuer willeth but only suffereth sine Pharao abusing Gods benefites hardned his owâ—e start And â—â—â—fully perished Other places of S. Augustin â—â—â—â— 1. Gods iustice â—â—de
â—yp â—â—p 76. in fine S. Aug. Tract 12. 13. in Ioan. :: The same credite is geuen to God speaking by Moyses as if he had spoken immediatly by himself S. Hiero. in Epist ad Philem. :: The first of al Canticles sacred or prophane Origen ho. 6. in Exod. :: God only suffered them to goe into the sea For they went of their owne accord supposing they might folowe where the Israelites went before S. Aug. ser 89. de temp :: Musical instrumeÌ„ts vsed before the law of Moyses in the seruice of God :: These things chanced to them in figure 1. Cor. 10. :: The wholsome wood of the Crosse made the bitter sea of gentiles swete Theodoret. q. 26. in Exod. The same Church Religion in this age as in the former Beleefe in one God Three diuine Persons Strength or power the Father vvisdome the Sonne Spirite the Holie Ghost Christ promised to Abraham Rom. 9. To Isaac And to Iacob Christ prefigured by Abraham By Melchisedech By Isaac Iacob Ioseph Iob. Moyses And manie other things Prophecie of Christ Iob. 19. Sacrifice Altares Churces dedicated Vowes Priesthood Priuilege of Priests VVhere is no sacrifice no priest is required Circumcision Penance Gen. 44 Mariage Degrees of coÌ„sanguinitie Pluralitie of wiues lawful sometimes neuer of husbands Blessings Signe of the Crosse Ceremonies Musical instruments Baptisme prefigured 1. Cor. 10. The B. Sacrament Priesthood of the new Testament Traditions Tythes Forme of iustice Precepts Raising seede to the brother Abstinence Freewil Mans industry necessarie God tempteth nor to euil Faith and good workes together iustifie and are meritorious but neither of them alone Iet 2. Heb. 11. Heb. 1â— Perfection in this life Foure principal merites of Abraham 1. Prompt obedience 2. Faith without staggering 3. Propagation of faith and religion 4. Perfect obedience Other iust men Isaac Iacob He spake truth in mystical sense Ioseph Iob. Moyses Nu. 12. Exo. 32. Election is of Gods mercie Predestination excludeth not ordinary meanes Sinne is the cause of reprobation Pharao and other Aegyptians hardned their owne harts God did only permitte them to obdurate themselues Protection Inuocation of Angels and Patriarches S. Aug li 16 c. 36. 〈◊〉 Adoration of creatures Swearing by creatures Ominous speach Dreames Images Reliques Deuotion to holie places Figure of Christ crosse Iosue 24. Funeral offices 2. Reg. â— Place dedicated for burial Mourning 40 dayes Exequies of seuen dayes Special place of burial rightely desired No soule before Christ entred into heauen Diuers places in hel Act. 7. v. 16. Luc. 16. Resurrection Mat. 22 General Iudgement â— Pet. 2. â—p Iud. Eternal punishment of the wicked and ioy of the blessed Heb. 11. Continuance of the Church notwithstanding breathes from it Abraham neuer contaminate in Religion Thare and Nachor reduced from idolatrie Abraham publikly professed his faith Sem. Sale Heber Melchisedech Manie professors of true Religion Breaches from the Church Moabites and Ammonites Nachors progenie Ismaelites Gal. 4. 2. Paral. 12 16. 28. Madianites Idumeans Heb. 12. Idolatrie stil increasing yet the Church continued yea also increased The Church of Christ in the new TestameÌ„t alwayes visible and great The same Scriptures forshew Christ and his Church Multitude of progenie promised to Abraham pertaineth to the Church of Christ Gen. 13. 〈◊〉 17. 22. Apoc. 7. Very absurde to say the Church of Christ was at anie time obscure Succession of spiritual gouernets during the law of nature Iob. 19. Priesthood Moyses law established in Aarons seede Ex. 28. Nu. â— Moyses chiefe in spiritual and temporal gouernment The beginning of the fourth age The second parte of this booke How the Israelites were sustained in the desert prepared to receiue the Law :: God least it in their wil to be content with ynough or to couere more yet suffered them not to haue more when it came to measurinâ—g v. 18. 2. Cor. 8. :: These birdes by Gods prouidence came from other places to the children of Israel Nu. 11. v. 31. :: By their woâ—dering at the duble quaÌ„titie it appeareth they intended not to gather so much :: By anticipation Moyses writeth here the commadment geuen when the Tabernacle and Arck were finished Exo. 〈◊〉 :: This Relique was put in a golden vessel Heb 9. though it was infinitly inferior to Christs flesh â—â— 6 yea inferior to the fleshâ—â— anie glorified Sainct Manna so called of Man-hu It was a figure of the Eucharist li. 3. c 37. â—o 45 Tâ—â—â—26 Ioan. 6. v. 25. 41. 49. 51. 55. Twelue miracles in Manna Psal 77. v 25 〈◊〉 li. 1. c 12 cont Occolâ—m◠◠〈◊〉 li. â— c 12 parâ—â—m 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. No miracle in Protestants Communion Al the said miracles are more eminent in the B. Sacrament 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. :: If this ceremonie of holding vp his handes was of such importance in the law of nature why do Heretikes deride the same and the like in the Catholique Church VVheras also our Sauiour lifting vp his hands blessed his disciples Luc. 24 S Damascen also teacheth li 4. c. 12 Oxthox that this extenâ—ion of his handes prefigured the Crosse of Christ And now it representeth the same :: Cohen in Hebrew signifieth Priâ—â—e oâ— Pâ—â—â—st which offices in the law of nature were often ioyned in one person :: Manifold wisdome wherof Daniel prophecieth c. 12. v. 4 in Christian gentils was here prefigured in Iethio a gentil :: To whom Moyses willingly yelded Origen in hunc locum Morally Superiors are admonished by Moyses example to lerne of aâ—â—e man that which is good 5. Chrysostom â—o de ferâ—ndâ—s reprehensioâ—â—bâ— â— :: To this place which was their 12 mansion they came the 47. day after they parted from Aegypt And the third day folowiÌ„g which was the â—o the law was geuen in mount Sinay S. Hierom. Epist 1. ad Fabiolam :: God would haue their free consent els it were not a perfect couenant Theodoret. q 35 in Exod. :: In this couenant God promiseth particular loue Priestlie function wherby they might better serue him and effectual grace and sanctitie :: The people promise loyaltie to God and to keepe his commandements :: So Angels Saincts offer our prayers other good workes to God though he know al things before hand :: The people and al inferior clergie also are to kepe their limites and to lerne Gods wil of their superiors Agreement of old and new mysteries The third part of this booke 〈◊〉 Diuine Lawes M 〈…〉 l and Iudicial :: In Hebrew 〈◊〉 in Greke 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 in English a 〈◊〉 〈◊〉 〈◊〉 This com 〈…〉 and 〈…〉 e one of the nine folowing Catech. Ro. p 3 q. 9. The Epistle on wenesday in the third weeke of Lent :: This and other ceremonial precepts are determinate lawes for obseruing the coÌ„mandments of the first table pertaining to God Protestants charge al Catholiques to be Idolaters They abuse their
Ser 1. de S. Andrea S. Beda 〈◊〉 4. S. Aug. cont Faust S. Greg. in li. 1. Reg. et in Iob. Inuocation of Patriarches S. Hiere Ep. 12. ad Gauden Obiections answered by holie Scriptuâ—es Iob. 4â— How Sainctes knâ—w mens prayers Titles geuen to men in office and to Sainctes lib. de mortalitate Angels adâ—â—ed Reliqués Images Exequies fâ—â— the dead Purgatorie To. 2. in sept Psal paeuitent Limbus pattâ— No entrance into heauen before Christ Resurrection Iudgement Eternal paine of the damned and glorie of the blessed 1. Co◠◠〈◊〉 dowries of glorified bodies presigured 1 Cor. 〈◊〉 Cathâ— câ—â—s Rom p. 1. c 12. q 9. The Church more knowen to other nations then before The Ecclesiastical and temporal states more distinguished Succession of High Priestes Distinction of offices in Priestes Leuites Succession of temporal princes interrupted Dukes Iudges Kinges M 〈…〉 Church Murmure Idolatrie 〈…〉 e. 〈…〉 〈…〉 * Iudic. 3. Ordinarie meanes of conseruing the Church No participation with infiâ—els No 〈…〉 But one Tabernacle One Altar 〈◊〉 〈…〉 8. Chris orat 1. aduers Iudeos One supreme Iudge of controuersies Al bound to obey him His sentence infallible The Church of Christ preserued from â—â—â—ing in Religion Math. 16. 28. Luc. 22. Ioan 14. 16. Eph. 4. â— Tâ—m 3. Not anie temporal but Christs kingdom is in al nations and perpetual S. Aug. li. 17. â—â— de â—â—uit S. â—â—pipâ—â— here 's 2â— The Church of Christ vniuersal Act. 4. in hunc Psalm The Iewes wil not see Christ 2. Cor. 3. And Heretikes wil not see the Church which yet is alwayes visible S. Aug. in Psal 30. câ—nâ— 2. Collat. Carthag at cont Donatist Ibidem The beginning of the fifth age * Firmnes * in strength :: A vessel so 〈…〉 for the 〈…〉 being 〈…〉 :: â—atus contayned 〈…〉 :: Had designed and dedicated to holie vses :: There was no more with in the arke Deut. 10. but on the outside was the rodde of Aaron Nu. 17. Heb. 9. the golden potte with Manna Exod 16 Heb 9. and the booke of the law repeted by Moyses Deut. 31. :: Prices blesse their people parentes their children :: Salomon knew wel Gods conditional promise but perseuered not in keping his coÌ„mandments and therfore a great part of the kingdom was takeÌ„ from his children yet the right of the kingdom of Iuda remayned to his seede euen to Christ our Sauiour :: Reward of good workes :: External workes of penance except they proceede from the hart suffice not for remission of sinne :: External worship is not acceptable to God except it procede from internal sinceritie and dâ—â—odon VVherfore S. Augustin sayth God is worshipped in faith hope and charitie Enchirid c. â— :: Salomon did not â—el these cities for he could not alienate them but let the king of Tyre haue the vse and reuenewes in payment for timber for the gold which he sent * dirtie or disples sing :: a monument :: Part of Arabia is called Saba nere to Iurie but this Saba is beyond Arabia as S. Hierom testifieth in Esaiae 60 li. 17 it semeth to be in Aethiopia for our Sauiour saith Mat. 12. The quene of the South came froÌ„ the endes of the earth to heare the vvisdom of Salomon :: As this quene had no spirite when she saw Salomons wisdom so the Church gathered of gentiles knowing Christs grace finding the masters of Euangelical doctrin casting away the spirite of pride and laying of al hautinesse of mind lerned to distrust in her self and to trust in the great mercie of her king S. Greg in Psal 7. paâ—â—ten to 2. * A wonderful thing that a Quene vpon fame of a mans wisdom traueled so farre to heare him speake and to see his gouernment but it was Gods inspiration to signifie by this figure that the Church of Christ should be gathered of the Gentiles in al nations Kiges Quenes noâ— potent Princes also submitting themselues to Christ Isaae c. 49. :: Though pluralitie of wiues was then alowed yet it was forbid to multiplie manie Deut. :: The tribe of Iuda :: By Ierusalem is vnderstood the tribe of Beniamin wherin it stood so there remained two tribes to Salomons heyres 2. Reg. â— â—â— Reg. 10. :: From the time that Salomon fel to idolatrie he was more impugned by three perpetual aduersaries Adad Razon and Hieroboam mystically signifying the flesh the world and the diuel :: This fact coÌ„firmed his wordes that he spoke seriously fained not :: VVhether he repented and was saued or no is vncertaine The third part The diuision of the Kingdom Seueral reigues of certaine kinges and preaching of special prophetes :: This pharaise noteth the sequel not the final cause As chap. 14. â— â— :: A diuelish policie to make a religion conformable to the temperal state :: For such a religion such priestes were fittest :: Places on hilles where they sacrificed calues and other thinges to the images of calues :: This foreshewing long before the name of a childe that should be borne importeth that he should do great thinges See 4. Reg. 2â— :: This man of Bethel was indeede a prophet of God but in this lied wickedly and so deceiuing the other prophet made him to breake Gods commandment for which he was slaine VVhervpon Hieroboam swhom the wiked prophet sought to please was lesse afeard to procede in idolatrie :: Not only the deceiuer but also he that is deceiued is guiltie and punishable for breakiÌ„g Gods coÌ„mandment :: By this it appeareth to be Gods worke and punishment :: Ieroboam did not wittingly and of purpose set vp false goddes to the end he might prouoke God to anger for his intention only was to kepe the people froÌ„ going to Ierusalem left by that occasion they should returne to Roboam their Lord king of Iuda ch 12. v. 27. But by settiÌ„g vp idols he did prouoke God consequently to anger So here and in other places this phrase that he might prouoke that it might be fulfilled and the like signifieth not the final cause but the sequele of other factes without direct intention :: Dauids postetitie conserued for his sake :: Those altares which Salomon had made for his wiues that were idolaters Asa destroved not but al which RoboaÌ„ and Abias had made or suffered to be made for their owne people he pulled downe Iosias afterward destroyed also those which Salomon had made 2. â—â—â—â—l 34. :: The aâ—â—â—ouâ— of schisme punished in his posteritie :: Al those that were in the campe chose their general to be their king and preuailed therin though an other half of Israel chose and folowed an other for a time :: Thebni being then dead he reigned peaceably for he began his reigne the 27. yeare of Asa â— 15. 16. and reigned in al 12. yeares :: VVhen Hiel began to build Iericho his eldest sonne died so the rest successiuely that the last died when he finished the building because God by the mouth of
Confidence in God procureth his assistance Psa 106. * li. 2. c. 8. v. 8. O :: The fourth great battle of Iudas vvas agaynst Lysias sent by Antiochus into Iurie 1. Reg. 17. 1. Reg. 14. :: As it vvas the first and chiefe intention of Iudas to defend religion holie things so hauing expugned their enimies his chief care is to purge the temple and to restore al holie rites of Gods true seruice :: Altars temples statues of false goddes made of stone and set vp in the temple ch 1. v. 50. vvere novv destroyed :: The temple vvas purged tvvo yeares some thing more after the prophanation vvhich vvas in the yeare 145. ch 1. v. 57. :: Our Sauiour obserued this feast being instituted long after the Lavv of Moyses Ioan. 10. v. 226 Ioan. 10. * li. 2. â— 10. v. â— :: In this chapter is mention of tenne battles in vvhich Iudas or his bretheren Ionathas and Simon vvere victors Q :: The first against the Idumeans in Aâ—rabathane :: The second against the Beanites a vtterly destroyed :: The third against the Ammonites b villages :: The fourth against the Galadites :: The fifth against the Galileans of the Gentiles :: The sixth against the Carnaimites :: The seuenth against the Ephronites Num. 20. :: A good and pious captaine cherisheth and comforteth the vveake souldiars and enâ—oreged â—l to shew their soâ—titude :: Men that preâ—ume of their ovvne strength without commission from lawful auctotitie haue not Gods assistance and so faylein their attemptes as not called of God amongst those men by vvhom saluation is made in Israel v. 62. :: The eight against the Idumeans in Chebron :: The ninth against the Samaritanes :: The tenth against the Philistimes in Azotus :: The ful historie of Antiochus Epiphanes his death is vvritten in this chapter to the 16. v. and in al the 9. of the second booke Finally he returned into the countrie of Babylon but before he arriued there he heard the bad newes of his armie in Iurie fel into intolerable and desperate diseases v. 8. and li. 2. ch 9. v 5. :: Al this vvas but seaned repentance li. â— ch 9. v 13. :: Antiochus begane to persecute the Ievves in the yeare 143. ch 1. v. 21. and dying this yeare 149 it appeareth that his persecution dured about six yeares or some vvhat more agreable to the answer of the Angel Dan. 8. v. 14. that it should indure 2300. dayes vvhich make six yeares almost foure monethes vvithin vvhich time Iudas by his valure obteyned purged the holie places in the yeare 148. ch 6. v 52 some monethes before Antiochus death * li. 2. c. 9. v. 1. S * li. 2. c. 10. v. 10. V :: Bloud of the grup vvine Deut â—2 v 14. aâ—â— iuyce of mulberies do incite elephantes to fight Aâ— some kinde of bloud or smel therof doth incire houndes to hunt Vallesius c. 82 sacrae Philosophia :: S Ambiose li. 1 c. 40 Offic. highly commendeth the fortitude of this souldiat putting himself in so present danger of death fighting for religion * li. 2. c. 13. v. 1. X :: This Scleucus vvas brother to Antiochus Epiphanes so Antiochus Eupator vvas Demetrius his consin german :: Alcimus was novv in place of the high-priest as Menelaus had bene before him set vp by Antiochus therfore is righâ—ly here sayd he vvould haue bene the chiefe priest but in dede vvas not For the true high-priesthood vvas amongst the Machabees :: This vsurper vvith his complices deuised false accusations against Iudas and the rest to incense the king against them And by great giftes gayned the kings fauour li. 2 c. 14. v. 4. :: Among the Scribes the Assideans vvere first consulted being as lerned as the Pharises or anie other and in dede more sincere as we noted ch 2. v. 42. :: And so Alcimus deceiuing them in a matter of fact tovvitte that himself meant truly as he did not cruelly murdered threâ— score of them Psal 78. * li. 2. c. 14. v. 1. :: This Nicanor vvas the most terrible enimie against Iudas but was at last slaine by him v. 43. li. 2. c. 15. v. 28. Z * li. 2 c. 14. v. 12. :: This was the last conflict betwen Iudas and Nicanor vvritten more largely in the last chapter of the second booke 4. Reg. 19. :: VVhiles Iudas disposed thinges perteyning to religion and the common-vvealth Demetrius prepared for warres ch 9. v. 3. * li. 2. c. 15. v. 1. :: Of the renow med actes of the Romans other Historiographers haue also vvritten largely especially Liuius Diodorus Iustinus Florus Varre Plutarchus and manie others d :: Vvhat places these vvere losephus expresseth li. 12. c. 17. :: Polybius li. 5. vvriteth that Antiochus had 102. elephants in his vvarre against Prolemeus therfore it is not to be merueled that he had 120. against the Romans :: Though Rome vvas then gouerned by tvvo consuls Yet one only ruled euerie day in their course not both in one day for so saith Liuius li. 2 hist it should haue bene more terror of tvvo rulers then before it had bene of one king :: This happened about a yeare after the death of Nicanor ch 7. v. 50 li. 2 c. 15 38. :: Strongest men are not free from first motions of perturbation but reflecting vpon their ovvne infirmitie and considing in Gods prouidence take corege in a good cause being assured either of temporal victorie or of eternal glorie As now it happened to this most glorious Champion v. 18. :: The mightie may fal in the sight of men but Iudas his fortitude proued and confirmed by former heroical actes vvith prosperous successe vvas now perfectly consummate by this most glorious end S. Ambr. li. 1. c. 4â— Offre :: VVhere there is no gouernour the people shal fal Pro. 11. v. 14. :: Ionathas the third general captaine of the Macha bees vvas also high priest after the death of Iudas Though Alcimus by the kinges fauoure vniustly vsurped the office ch 7. v. 9. vvhiles Iudas yet liued and vntil this time v 54. :: They also killed him v. 38. 42. :: To reuenge or punish faultes in due measure other right circumstances is a special vertue moderating mans defence of his person honour or right vvithout crueltie or remisnes and so the children sometimes are temporally punished for their parents finnes and the communitie for their leaders either for their consent before the fact or after or to preuent that they doe not the like S. Tho. 2. 2. q. 108. 2. Par. 20. v. 3. :: Ionathas and his men svvame not to the other side but to an other place on the same side for othervvise the armies had bene parted by the riuer and so there had bene no conflict that time :: Iosephus li. 12. c. 17. confesseth that Iudas vvas highpriest but erreth in saying he succeded after Alcimus neither considering that Alcimus vvas not in dede
this armie differeth from the number here recorded the cause is for that sometimes those only are counted vvhich vvere permanent sometimes others are also counted vvhich came vncertainly The like difficulties of differences occurre often in the bookes of kinges and Paralipomenon :: The vvatch word this night was The victorie of God * li. 1. c. 7. v. 1. Y :: Alcimus was of Aarons stock li. 1. c 7. v. 14. but for this apostasie here mentioned was vncapable of high priesthood so Matthathias vvas ordayned being of the same progenie and most sincere in religion * a golden bough :: This description of the Assideans made by their malicious enimie in calumnious and odious termes sheweth vvel their singular zele sinceritie in promoting Gods seruice And so their aduersaries malignant accusations more against them then al others is a plaine testimonie of their more rate and more singular vertues * li. 1. â— 7. v. 26. a :: Apostates and politikes make their gayne by spoyling the faithful :: Nicanor a right worldlie politike a figure of Pilate and of such temporizing Iudges counsellers and courtiers as lacke zele in religion :: They knevv not precisely vvhere Iudas vvas neither vvould they search for him to deliuer him to the persecutor :: Bacchus called also Liber and by manie other names feaned by infidels to be auctor and god of wine And therfore drunkards dedicate feastes temples to him :: S. Augustin epist 61. ad Dulâ—itium l. 2. c. 23. ad epist 2. Gaud discussing thâ—â— fact saith the helie scripture dotâ— tel it not praise it As to be admired not to be imitated that either it vvas not vvel done by him or at least is not conuenient in this time of grace * li. 1. c. 7. v. 39. c :: Pâ—ophane men make their aduantage of religious mens good conscience but Iudas rightly instructed in this case defended his iust cause also in the sabbath li. 1. c. 3. v. 40. :: O Luciferian blasphemie :: This dreame was from God as the effect shevved And Iudas knevv also that it so was by internal inspiration as Ioseph Mat. 1. v 20. vvas assured of his dreames :: Ieremie ch 38. v. 17. persvvaded the king of Iuda to yeld himself vvith the citie and people to the Chaldees and not to resist But novv he deliuereth a svvord to Iudas exhorting him to fight according to Gods vvil in diuers cases and times for there is a time of vvare and a time of peace Eccle 3. v 8. :: Gods honour holie thinges are first and principally to be respected before vvordlie freindes though they also must be regarded in due order and place 4. Reg. 19. li. â— c 8. v. 1. c. f :: More being vvritten in the first booke this auctor maketh one conclusion of al because other persecuters being also ouercome the land was againe caulme after stormes Prayer of Sainctes is euidently proued by this place It is also proued by manie other holie Scriptures Neither is this place to be omitted The auctor of this booke asketh pardon for his stile not for the doctrine nor historie But the auctors of these Annotations crane pardon for al defectes Gods true Seruice hath alvvayes continued in the visible Church Faith in one God is the ground of al religion The B. Trinitie reueled to some and vttered obscurely in the old testament Distinction of Persons in one God The Father The Sonne The Holie Ghost Other places proue pluralitie of Persons in God The mysterie of Christs Incarnation is more frequent more plaine in the holie Scriptures especially in the Prophetes Ieremie Baruch Ezechiel Daniel Aggeus Zacharias Malachias Also the bookes of wisdom Ecclesiasticus Machabees Prophecies figures of the B virgin mother of God Angeles excel corporal creatures in multitude And in powre They helpe men and are lavvfully inuocated by men Diuels hating God and al mankind neuer cease to tempt men to sinne They seke to be honored vvith sacrifice Sacrifice is the proper seruice of God Sacrifice of the new testament in al places More pure and excellent then the old The old ceased and the new succeded which shad also be abandoned by Antichrist Transsubstantiation confessed by Rabbins Baptisme Penane Holie orders Feastes Fastes ordinarie And extraordinarie Abstinence Forme of good life prescribed in the sapiential bookes The ascending by steppes 〈◊〉 from earth to heauen â— Ioan. 2. VVithout Gods grace preuenting no man can thinke or do anie thing meritorious 2. Cor. 3. Confidence of good vvorkes done in grace Voluntarie vovves like to Euangelical connsels Perpetual virginitie Prayers of Sainctes Reliques Holie vesseles Signe of the Crosse Prayer for the dead Resurrection Iudgement Euerlasting punishment and eternal reward The coming of Elias conuersion of the Iewes The state of the Church in the times of heathen Monarchies in general Their state in the captiuitie King Iechonias â—nâ—â— sedeâ—h High-priest vvere in Babylon before the vvhole nation vvas captiue Iechonias intertayned in captiuitie as a prince Daniel vvith other three children were caried before â—niâ— of the kinges into Baoylon They vvere singularly esteemed Sometimes in danger But preserued by God Ieremie prophecied in Ierusalem and in Aegypt Ezechiel and Daniel in Babylon The Monarchie of Medes and Persians Cyruslicensed the Ievves to returne and build vp their temple Prophecie of Christ after seuentie vveekes Mardocheus Esther Aman. Iudith Aggeus and Zachatias The 〈◊〉 more glorious in the nevv testament Malachie The Grecian Monarchie King Alexander honored Iaddus the Highpriest The schismatical temple in â—atizim An other schismatical temple in Aegypt The Seuentie tvvo Interpreters Prophane lerning florished amongst the Crecians but they erred excedingly in matters of Religion Primum principium Sammum â—oâ—um Pithagorians Stoikes Achademikes Peripatetikes Epicures The assured fayth of the Church the citie of God Psal 93 1. Cor. 3. The Machabees professed the same Antiochus his Edict Martyres for this fayth For circumcision For keeping the Sabbath For abstayning from svvines flessh Holie vvarres for the Church and religion Matthathias Iudas Machabeus A religious prayer The temple clensed Antiochus dyed miserably Niâ—â—or â—laine Iudas dyed gloriously Ionathas Altimus dyed miserably Simon Ioannes Hyrcanus The Romane Monarchic Hered the first strange king of the Iewes He enlarged the temple But sold the office of Highpriest This king was a signe of Christs coming The genealogie of Christ from the captiuitie pag. 939 Succession of Highpriestes pag. 713. 939. The true suecession continued also in the times of vsurpers A petition to IESVS CHRIST 2. Paral. 33. v. 12. 4. Reg. 23. v. 21. 2. Paral. 35. v. 1. Exo. 12. Leuit. 23. Num. 28. 4. Reg. 23. v. 29. 2. Paral. 35. v. 20. 4. Reg. 23. v. 30. 2. Par. 36. v. 1. 4. Reg. 24. v. 1. v. 17. Iere. 37. v. 2. Iere. 25. v. 12. 29. v. 10. Dan. 9. v. 2. 2. Paral. 36. v. 22. 2. Esd 1. v. 1. 6. v. 3. Iere. 26. v. 12.