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.
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
is algoâ—d :: God by his grace maketh his seruants to cal vpon his name S. Aug. q 154. in Exod. :: None in this life can see God as Saincts do in glorie 1. Ioan. 3. Rom 9. :: Moyses saw more glorious workes effectes of God then other Prophets yet not his substance and diuine nature Theodoret. q. 68. in Exod S Hier. de verb. Isa vidi Dom. S. Chrysost ho. 4. de in copie Dei natura :: The first tables being broken yet others are made so though the first grace geuen in Baptisme be lost Yet there remaineth penance as the second table of saftie after shipwrake S. Hiero. Epis ad Demedriad * chief ruler :: Notwithstanding his former commination chap. 33. v 3 God here promiseth new benefites :: God by an angel not Moyses supra v 1. Deut. 10. v. 2. 4. :: How soeuer the commandments are diuided in both tables here it is certaine that there be no more nor fewer then tenne in al. :: So his face appeared to the beholders by reason of the glistering beames of his countenance shining gloriously after his conuersation with God fourtie dayes which signifieth that much more that which abideth in al eternitie is in glorie 2. Cor. 3. :: The same veile saieth S. Paul remaneth vpon the hart of the Iewes that they can not see Christ til by his special grace they shal be illuminated 2 Cor 3. The like is vpon the hart of Heretikes that can not see the Church S. Aug. in Psal 30. con 2. :: After the fall of the people to Idolatrie their punishment and repentaÌ„ce their reconciliation to God and new tables of the commandments made and written Moyses repeteth the former precept of keping the Sabbath and prouideth al necessaries to the making of the Tabernacle wherto the Princes and people most promptly and liberally contribute S. Aug. q. 172. in Exo. :: As matter alone is not sufficient for a building without artificers to whom God geueth special skil so for expounding holie Scripture God geueth particular knowledge to Pastors and Doctors to the consummation of Sainctes to the worke of the ministerie to the edifying of the bodie of Christ the Church Ephes 4. :: As the people abounded in deuotion so the workmen of modestie and religion would haue no more then necessarie â— Augustin q. â—71 in Exod. :: The Cherubins couering al vpon and within the arke signifie saith S Gregorie Nyssen that the Scriptures haue a hiegher sense then the literal de vita Moyseos post medium :: These wemen watched there for deuotion and it semeth the same custome continued til Christs time For Anna the widow obserued this state of life Luc. â—â— :: Alexander the great seeing Iaddus the hiegh Priest bearing this venerable plate on his forehead with great reuerence went vnto him and adored the name of God written in the plaâ—e Iosephus li. 11. c. 8. Antiq. :: The Tabernacle prepared in the first yeare and erected the first day of the second yeare signifieth the Church of Christ prepared in the old Testament established exalted and confirmed in the new :: More holie then anie thiÌ„g without the Sanctuarie but the Sancta Sanctorum it selfe was then most holie of al places in this world :: A gomor of Manna was now put in the arke mentioned before chap. 16. :: VVithout al doubt sâ—â—th S. Augustin q. 173. in Exod. Moyses prefigured other persons when he entred into the cloud on mount Sinai and others now when he could not enter into the tabernacle reple nished with the glorie of God In Sinai he signified those that penetrate the profound mysteries of Christ here the Iewes who vnderstaÌ„d not the same Exod. vlt. So soone as the Tabernacle was erected God declared the offices of the Leuites written in this booke wherof it is called Leuiticus Nu. 1. Epist ad Paulinum Leuit. 1. 8. The contents of this booke 11. 12. 18. 23. 26. 27. Diuided into fiue parts The first part of this booke Of diuers sortes of Sacrifices :: The best and perfectest of euerie kind is to be offered to God not the blind lame or weake Gen. 4. Malach. 1. Sacrifice presupposed to be necessary God prescribeth the rites to be obserued therin Three kindes of Sacrifice Holocauste Sacrifice for sinne Pacifique Sacrifice For benefites receiued or desired Al sacrifices of the old Testament prefigured Christs Sacrifice on the Crosse and in the Eucharist Not the external worke for it selfe but sincere deuotion pleaseth God External sacrifices were ordained 1. to keepe the people from Idolatrie 2. To induce them to internal vertues Io. 4. v 24. Rom. 6. v. 19. Psal 5â— 3. To signifie greater Mysteries of the new Testament :: These oblations were specially for the poorest sorte So God tempered his law to the abilitie of euerie one Theod. q. 1. in Leuit. :: As literally no leauen not honey might be offered in sacrifice so al sinne and carnal delectatioÌ„ must be excluded in christian life :: That salt signifieth discretion appeareth by S Paul exhorting to seasonal our talke with salt Collos 4. v. 6. :: In holocaust onlie the male was offered câ—ap 1. in other sacrifices both sexes were acceptable :: These partes and the fatt were burned as an Holocaust the rest of the oblation being pacifique :: Ignorance of that we are bond to know is sinne and more in Priests then in others :: VVe see here and in manie other places that numbers are mystical not alwayes supersticious :: A Priest and the whole multitude offered the same sacrifice of a calfe for their sines the Prince offered a male goate a priuate person a femal See Theod ret q 1. in Leâ—â— versus finem :: Though in ordinarie sacrifices for sinne one part was alotted to the Priests by whose ministerie God remitted sinnes yet of the sacrifice for a priests sinnes or for the sinnes of the multitude the priests had no part lest they should saue cost or reape commoditie by sacrifice for their owne or the whole peoples sinnes but al was burned as in a holocaust Theodoret q. 3. in Leuit. S. Tho 1 2. q. â—02 2. 3. ad 8. :: VVhen periurie doth preiudice an others cause he that knoweth the truth is bond to reueil it to the Iudge but with discretion to auoide scandal :: Swearing to do that is euil or not doing that is lawfally sworne is sinne :: For remission of sinne restitution is first required if â—niuâ—â—e was done :: Besides restitution satisfaction is also necessarie for the offence to God Theodoret. q. 2. in 〈◊〉 :: Such examples of penaÌ„ce or satifaction for sinne besides restitution of that was wrong fully taken are frequent in Moyses Law :: This fire was first sent miraculously from God inâ—ra c. 9. v. 24. and according to this coÌ„mandment was perperpetually conserued from which al fire was to be taken that was vsed in the tabernacle S. Aug. q. 31. Theod. q 9. in
thy husband art polluted and hast lien with an other man †thou shalt be subiect to these maledictions Our Lord geue thee for a malediction and an example of al among his people make he thy thigh to rotte and bellie swelling burst asunder †the cursed water enter into thy bellie and thy wombe being swolne let thy thigh rotte And the woman shal answer Amen amen †And the priest shal write these curses in a booke and shal wash them out with the most bitter waters wherupon he heaped the curses †and he shal geue them her to drinke Which when she hath drunke vp †the priest shal take of her hand the sacrifice of ielousie and shal eleuate it before the Lord and shal put it vpon the altar yet so notwithstanding that first †he take a handful of the sacrifice of that which is offered burne it vpon the altar and so geue the most bitter waters to the woman to drinke †Which when she hath drunke if she be polluted and by contempt of her husband guiltie of adulterie the waters of malediction shal goe through her and her bellie being puft vp her thigh shal totte withal and the woman shal be for a malediction and an example to al the people †But if she be not polluted she shal be blamelesse and shal beare children †This is the law of ielousie If the woman decline from her husband and if she be polluted †and the husband stirred with the spirit of ielousie brought her in the sight of the Lord and the priest haue done to her according to al thinges that are written †the husband shal be without fault and she shal beare her iniquitie ANNOTATIONS CHAP. V. 7. Shal confesse their sinne General confession such as Protestantes make sufficed not here for purging sinnes but whosoeuer transgressed anie of Gods commandments were bound by this diuine positiue law to confesse expresly and distinctly their sinne which in particular they had committed Also to make restitution if wrong were donne to anie other with a fifth part aboue the principal And for further satisfaction to God they must offer sacrifice Al which did plainly prefigure foreshew the necessitie of particular confession of sinnes and satifaction in the Sacrament of Penance instituted by Christ Ioan. 20. CHAP. VI. Consecration 14. and oblation of Nazareites 22. Asette forme how the Priest shal blesse the people AND our Lord spake vnto Moyses saying †Speake to the children of Israel and thou shal say to them Man or woman when they shal make a vow to be sanctified and “ wil consecrate them selues to the Lord †they shal absteine from wine euerie thing that can make one drunke vineger of wine and of any other potion and whatsoeuer is pressed out of the grape they shal not drinke new grapes and drie they shal not eate †al the daies wherin they are by vow coÌ„secrated to the Lord whatsoeuer may be of the vineyard from the reisen to the kernel they shal not eate †Al the time of his separation a rasour shal not passe ouer his head vntil the day be expired that he is consecrated to the Lord. He shal be holie whiles the bush of haire on his head doth grow †Al the time of his consecration he shal not enter in to the dead †neither shal he be contaminated no not on his fathers and mothers and brothers and sisters corps because the consecration of his God is vpon his head †Al the daies of his separation he shal be holie to the Lord. †But if anie man die sodenly before him the head of his consecration shal be polluted which he shal shaue forthwith in the same day of his purgation and againe the seuenth day †and in the eight day he shal bring two turtles or two young pigeons to the priest in the entrie of the couenant of testimonie †and the priest shal offer one for sinne and the other for an holocaust and shal pray for him because he hath sinned by occasion of the dead and he shal sanctifie his head that day †and shal consecrate to the Lord the daies of his separation offering a lambe of a yeare old for sinne yet so that the former daies be made frustrate because his sanctification was polluted †This is the law of consecration When the daies that by vow he had determined shal be expired he shal bring him to the doore of the tabernacle of couenant †and shal offer his oblation to the Lord a male lambe of a yeare old without spotte for an holocaust and an ewe lambe of a yeare old without spotte for sinne and a ramme without spotte for a pacifique hoste †a basket also of vnleuened breades that are tempered with oile and wafers without leuen anointed with oile and the libamentes of euerie one †which the priest shal offer before the Lord and shal offer as wel for sinne as for an holocaust †But the â—amme he shal immolate for a pacifique hoste to the Lord offering withal the baskette of azymes and the libamentes that by custome are dew †Then shal the Nazareite be shauen before the dore of the tabernacle of couenant from the bush of the haire of his consecration and he shal take his haires and lay them vpon the fire that is put vnder the sacrifice of pacifiques †And a shoulder of the ramme boyled and one cake without leuen out of the baskette and one wafer vnleuened and he shal deliuer them into the handes of the Nazareite after that his head be shauen †And receiuing them againe from him he shal eleuate them in the sight of the Lord and being sanctified they shal be the priestes as the breast which was commanded to be separated and the shoulder after these thinges the Nazareite may drinke wine †This is the law of the Nazareite when he shal vow his oblation to the Lord in the time of his consecration besides those thinges which his hand shal find according to that which he had vowed in his minde so shal he do to the fulfilling of his sanctification †And our Lord spake to Moyses saying †Speake to Aaron and his sonnes Thus shal you blesse the children of Israel and you shal say to them †Our Lord blesse thee and keepe thee †Our Lord shew his face to thee and haue mercie vpon thee †Our Lord turne his countenance vnto thee and geue thee peace †And they shal inuocate my name vpon the children of Israel and I wil blesse them ANNOTATIONS CHAP. VI. 2. VVil consecrate themselues To such as of their owne accord would bind themselues by vow to certaine thinges not coÌ„manded God prescribeth a Rule containing three special obseruations not to drincke wine or anie thing that may make drunck not to cut their haire and not to touch a dead corps He appointeth likewise rites in making this profession and calleth the
his hand to day and offer what he wil to our Lord. †The princes therfore of the families promised and the nobles of the tribes of Israel the tribunes also and the centurions and the princes of the kinges possessions †And they gaue vnto the workes of the house of our Lord of gold fiue thousand talentes and ten thousand solidos of siluer ten thousand talentes and of brasse eightene thousand talentes of yron also an hundred thousand talentes †And with whomsoeuer were found stones they gaue them into the treasures of the house of our Lord by the hand of Iahiel the Gersonite †And the people reioysed when they promised vowes of their owne accord because they did offer them to our Lord with al their hart yea and Dauid the king reioysed with great ioy †And he blessed our Lord before al the multitude and he sayd Blessed art thou ô Lord the God of Israel our father from eternitie vnto eternitie †Thine ô Lord is the magnificence and might and glorie and victorie to thee is the prayse for al thinges that be in heauen and in the earth are thine thine ô Lord is the kingdom and thou art ouer al princes †Thine are riches and thine is glorie thou hast dominion ouer al in thy hand is power might in thy hand greatenesse and the empire of al thinges †Now therfore our God we confesse to thee and we prayse thy glorious name †Who am I and what is my people that we can promisse thee al these thinges al are thine and thinges that we receiued of thy hand we haue geuen thee †For we are pilgrimes before thee and strangers as al our fathers Our daies are as a shadow vpon the earth and there is noe abyding †Lord our God al this plentie which we haue prepared that a house might be built to thy holie name is of thy hand and al thinges are thine †I know my God that thou prouest the hartes and louest simplicitie wherfore I also in the simplicitie of my hart gladly haue offered al these thinges and thy people which is here found I haue sene with great ioy offer thee donaries †Lord God of Abraham and Isaac and Israel our fathers keepe for euer this wil of their hart and let this mind reinayne al waies to the honour of thee †To Salomon also my sonne geue a perfect hart that he keepe thy commandementes thy testimonies and thy ceremonies and doe al thinges and build the house the expenses whereof I haue prepared †And Dauid commanded the whole assemblie Blesse ye our Lord God And al the assemblie blessed our Lord the God of their fathers and they bowed themselues and adored God and then the king †And they immolated victime to our Lord and they offered holocaustes the day folowing oxen a thousand rammes a thousand lambes a thousand with their libamentes with al rite most abundantly for al Israel †And they did eate and drinke before our Lord in that day with great ioy And they anoynted the second time Salomon the sonne of Dauid And they anoynted him to our Lord for the prince and Sadoc for the high priest †And Salomon sate vpon the throne of our Lord as king for Dauid his father and he pleased al al Israel obeyed him †Yea and al the princes and men of might and al the sonnes of king Dauid gaue their hand and were subiect to Salomon the king †Our Lord therfore magnified Salomon ouer al Israel and gaue him the glorie of akingdom such as no king of Israel had before him †Dauid therfore the sonne of Isai reigned ouer al Israel †And the daies that he reigned ouer Israel were fourtie yeares in Hebron he reigned seuen yeares and in Ierusalem three and thirtie yeares †And he died in a good age ful of daies and riches and glorie And Salomon his sonne reigned for him †But the actes of king Dauid the first and the last are writen in the Booke of Samuel the Seer in the Booke of Nathan the prophete in the Volume of Gad the Seer †and of al his kingdom and strength and of the times that passed vnder him either in Israel or in al the kingdomes of the earth THE ARGVMENT OF THE SECOND BOOKE OF PARALIPOMENON AS the former booke sheweth how after manie generations from the beginning of the world God selecting one special nation for his peculiar people and the same being afterwardes made a kingdome the Scepter therof both by Gods and the peoples election came to Dauid and his sonne Salomon See this booke declareth that first Salomon reigned peaccably ouer the whole kingdom in the nine first chapters Then in the other twentie seuen chapters relateth how the same kingdom was diuided tenne tribes being taken away the historie wherof is but here briefly touched and two only with the title of the kingdom of Iuda were possessed by succession of ninetenne kinges al of Dauids and Salomons issue in royal estate til the captiuitie in Babylon THE SECOND BOOKE OF PARALIPOMENON IN HEBREW DIBRE HAIAMIM CHAP. I. Salomon establiâ—hed in the throne offereth a thousand hostes of sacrifice 7. asking wisdome 12. it is geuen him with richesse and temporal glorie which he asked not 14. He prouideth manie chariottes and horsemen SALOMON therfore the sonne of Dauid was strengthened in his kingdom and our Lord was with him and magnified him on high †And Salomon commanded al Israel the tribunes and the centurious and the dukes and iudges of al Israel and the princes of the families †and he went with al the multitude into the Excelse of Gabaon where was the tabernacle of the couenant of our Lord which Moyses the seruant of God made in the wildernesse †For Dauid had brought the Arke of God from Cariathiarim into the place which he had prepared for it and where he had pitcht a tabernacle for it that is in Ierusalem †The altar also of brasse which Beseleel the sonne of Vri the sonne of Hur had made was there before the tabernacle of our Lord which also Salomon sought and al the assemblie †And Salomon went vp to the altar of brasse before the tabernacle of the couenant of our Lord and offered on it a thousand hostes †And behold in that verie night God appeared to him saying Aske what thou wilt that I may geue it thee †And Salomon sayd to God Thou hast done great mercie with my father Dauid and hast made me king for him †Now therfore Lord God be thy word fulfilled which thou hast promised to Dauid my father for thou hast made me king ouer thy people great in number which is so innumerable as the dust of the earth †Geue me wisdom and intelligence that I may come in goe out before thy people for who can worthely iudge this thy people which is so great †And
defendeth his owne iust â—â—â—â—cencie and that worldlie calamities and prosperitie happen indifferently to good and had in this lifâ— and that the truâ—r ward of the iust and punishment of the wicked is to be expected in the other world At last God with due reprehension of Iob for some imperfections sharply rebuketh the errors and insolencie of his aduerse freindeâ— geueth sentence on Iobs side pardoneth â—â—â—m at his intercession and restoreth al thinges to him duble to that he had before Bâ—â—iâ—eâ— the literal sense Iob in al his actions sufferinges and whole life was a special figure of Christ shewing sayth S. Gregorie by those thinges which he did and susteyned what our Redemer should do and suffer yea more particularly thâ—n most part of the Patriarches which S. Ierome epist ad Paulin. also admireth and testifieth saying what mysteries of Christ doth not this booke comprehend Euerie word is ful of sense Moreouer this historie is replenished with moral documents how to embrace vertue and eschew vice proposing the life of a right godlie man neither insolent in prosperitie not desparing in aduersitie alwayes resolute in Gods seruice as wel in his prosperous kingdom as in the miserable dunghil Here also we haue the true maner of arguing according to the rules of Logike with detection of sophistrie Iob prouing and disprouing assertions by proposition assumption and conclusion as S. Ierom obserueth with profound knovvlege of natural thinges and causes as appeareth in very manie places Al which varietie and abundance of matter comprised in smal rowme make manie thinges hard and obscure yet are the same so tempered with other thinges plaine and easie that here is verified S. Augustins obâ—â—ruation li. 2. c. 6. doct Christ certaine places of holie Scriptures serue as delectable meate to them that hunger and thirst diuine knowlege and the obscure take away tediousnes from them that loath vsual plaine doctrin It is most probable that Iob himself inspired by the Holie Ghost by whose grace he excelled al in right simplicitie c. 1. writte his owne historie the most part in verse only the two first chapters and the last in prose in the Arabian tongue which Moyses translated into Hebrew for the consolation of the Israelites afflicted in Aegypt And it may be diuided into three general partes First the change of Iobs state from prosperitie into affliction with his lamentation for the same are recorded in the three first chapters In foure and thirtie chapters folowing are sundrie disputations conflictes and discourses betwen him and his freindes touching the cause of his so vehement affliction In the fiue last chapters God discusseth the quarel geueth sentence for Iob against his aduersaries pardonteh them and rewardeth him THE BOOKE OF IOB CHAP. I. Holie Iob offereth sacrifice for euerie one of his children 6. whose good estate Satan enuying by Gods permission spoyle hâ—â—m of al his goodes and children 20. for which he being pensiue offendeth not but thanketh God for al. THERE was a man in the Land of Hus named Iob that man was “ simple right and fearing God and departing from euil †And there were borne to him seuen sonnes and three daughters †And his possession was seuen thousand sheepe and three thousand camels also fiue hundred yoke of oxen and fiue hundred she asses and a familie exceding great and that man was great among al them of the East †And his sonnes went and made a feast by houses euerie one in his day And sending they called their three sisters to eate and drinke with them †And when the dayes of feasting had passed about in course Iob sent to them and sanctified them and rising vp early “ offered holocaustes for euerie one For he sayd Lest perhaps my sonnes haue sinned and haue blessed God in their hartes So did Iob al the dayes †But on a certaine day when the sonnes of God were come to assist before our Lord Satan also was present amongst them †To whom our Lord sayd From whence comest thou Who answering sayd I haue gone round about the earth and walked through it †And our Lord sayd to him Hast thou considered my seruant Iob that there is not the like to him in the earth a man simple and right and fearing God and departing from euil †To whom Satan answering said Why doth Iob feare God in vayne †hast not thou fensed him and his house and al his substance round about blessed the workes of his handes and his possession hath increased on the earth †But stretch forth thy hand a little and touch al thinges that he possesseth vnlesse he blessethee in the face †Our Lord therfore sayd to Satan behold al things that he hath are in thy hand onlie vpon him extend not thy hand And Satan went forth from the face of our Lord. †And when vpon a certeine day his sonnes and daughters did eate and drinke wyne in the house of their eldest brother †there came a messenger to Iob which sayd The oxen plowghed and the she asses fed beside them †and the Sabeians came in violently haue taken al things and haue stroken the seruantes with the sword and I onlie haue escaped to tel thee †And when he yet spake an other came and sayd The fire of God fel from heauen and striking the sheepe and the seruantes hath consumed them and I only haue escaped to tel thee †But whiles he also was yet speaking there came an other and said The Chaldees made three â—roupes and haue inuaded the camels and taken them moreouer the seruantes also they haue strooken with the sword and I alone am fled to tel thee †He yet spake and behold an other came in and said Thy sonnes and daughters eating and drinking wine in the house of their eldest brother †sodenly a vehement winde came violently from the countrie of the desert and shooke the foure corners of the house which falling oppressed thy children and they are dead and I alone haue escaped to tel thee †Then Iob rose vp and rent his garmentes and with powled head falling on the ground adored †and said Naked came I out of my mothers wombe and naked shal I returne thither Our Lord gaue and our Lord hath taken away as it hath pleased our Lord so is it done the name of our Lord be blessed †In al these thinges Iob sinned not with his lippes neither spake he anie foolish thing against God ANNOTATIONS CHAP. I. 1. Simple right and fearing God Moyses Samuel Esdras other Prophetes writ ther owne actes among others also their owne prayses speaking of themselues in the third person so did holie Iob humbly truly and simply without vayne glorie or arrogancie as S. Gregorie noteth saying Blessed Iob inspired with the Holie Ghost might wel write his owne actes which were the giftes of supernal inspiration God being the
to God †Ye kingdomes of the earth sing to God sing to our Lord †Sing ye to God that mounteth vpon the heauen of heauen to the East Behold he wil giue to his voice the voice of strength †giue you glorie to God vpon Israel his magnificence and his powre in the cloudes †God is meruelous in his saintes the God of Israel he wil giue powre and strength to his people God be blessed ANNOTATIONS PSALME LXVII 16. The mountaine of God For better discerning the true Church from other congregations the Prophet here describeth certaine proprieties therof for he calleth it a mountane because it is most visible to al men Secondly a fatte mountane that is replenished vvith al vertues and giftes of the Holie Ghost vvherof it is called Holie Thirdly it is crudded or consolidated in vnitie of faith and Religion vvhich conioyne the vvhole bodie making it solide and firme as the ruen turneth liquide milke into curde and so into cheese Fourtly it is the Congregation vvherin God alvvayes remaneth euen to the end for euer vvhich shevveth tvvo other proprieties that the Church neuer faileth nor erreth in doctrin God stil dvvelling therin and consequently conserueth it from error in doctrin 17. VVhy suppose you crudded montaines As for other congregations it is certaine and euident that they are not the Church of God because they are not crudded that is not vnited in the same pointes of faith but only in negatiue pointes and in general opposition against the Catholique Church and among themselues notoriously disagreing and diuided As they also vvant the other markes of the true Church PSALME LXVIII Christ in middes of afflictions as one in dangerous waters 5. describing the malice of persecutors and his owne true zele 14. prayeth his heauenlie Father for helpe 23. By way of iust imprecation forsheweth the seuere punishment of his aduersaries 30. his owne glorious Resurrection and prosperous building of his Church For which he inuiteth al creatures to praise God Vnto the end for them that shal be changed to Dauid SAVE me ô God because waters are entered into my soule †I sticke fast in the myre of the depth and there is no sure standing I am come into the depth of the sea and a tempest hath ouerwhelmed me †I haue labored crying my iawes are made hoarse my eies haue failed whiles I hope in my God †They are multiplied aboue the heares of my head that hate me without cause Mine enimies are made strong that haue persecuted me vniustly then did I pay the thinges that I tooke not †O God thou knowest my foolishnes and mine offences are not hide from thee †Let them not be ashamed vpon me which expect thee ô Lord Lord of hostes Let them not be confounded vpon me that seeke thee ô God of Israel †Because for thee haue I sustained reproch confusion hath couered my face †I am become a forener to my brethren and a stranger to the sonnes of my mother †Because the zele of thy house hath eaten me and the reproches of them that reproched thee fel vpon me †And I couered my soule in fasting and it was made a reproch to me And I put heare cloth my garment I became a parable to them †They spake aganst me that sat in the gate and they soong aganst me that dranke wine †But I my prayer to thee ô Lord a time of thy good pleasure ô God In the multitude of thy mercie heare me in the truth of thy saluation †Deliuer me out of the myre that I stick not fast deliuer me from them that hate me and from the depthes of waters †Let not the tempest of water drowne me nor the depth swallowe me neyther let the pit shut his mouth vpon me †Heare me ô Lord because thy mercie is benigne according to the multitude of thy commiserations haue respect to me †And turne not away thy face from thy seruant because I am in tribulation heare me speedily †Attend to my soule and deliuer it because of mine enimies deliuer me †Thou knowest my reproch my confusion my shame †In thy sight are al they that afflict me my hart hath looked for reproch and miserie And I expected some bodie that would be sorie together with me and there was none and that would confort me and I founde not †And they gaue gal for my meate in my thirst they gaue me vinegre to drinke †Let their table be made a snare before them for retributions and for a scandal †Let Their eies be darkned that they see not and make their backe crooked alwaies Poure out thy wrath vpon them and let the furie of thy wrath ouertake them Let their habitation be made desert and in their tabernacles let there be none to dwel Because whom thou hast striken they haue persecuted and vpon the sorrow of my wounds they haue added †Adde thou iniquitie vpon their iniquitie and let them not enter into thy iustice †Let them be put out of the booke of the liuing and with the iust let them not be written I am poore and sorowful thy saluation ô God hath receiued me †I wil praise the name of God with canticle and wil magnifie him in prayse †And it shal please God more then a young calfe that bringeth forth hornes and hoofes †Let the poore see and reioyce seeke ye God and your soule shal liue †Because our Lord hath heard the poore and he hath not despised his prisoners †Let the heauens and earth praise him the sea and al the creeping beastes in them †Because God wil saue Sion and the cities of Iuda shal be built vp And they shal inhabite there by inheritance they shal get it †And the seede of his seruants shal possesse it and they that loue his name shal dwel in it PSALME LXIX An other prayer of Dauid when he was persecuted by Absolom made in a Psalme after his deliuerie Vnto the end a Psalme of Dauid in remembrance that our Lord saued him O God intend vnto my helpe Lord make hast to helpe me †Let them be confounded and be ashamed that seeke my soule †Let them be turned away backeward and be ashamed that wil me euils Let them be turned away forthwith ashamed that say to me Wel wel †Let al that seeke thee reioyce and be glad in thee and let them say alwayes Our Lord be magnified which loue thy saluation †But I am needie and poore ô God helpe me thou art my helper and deliuerer ô Lord be not slacke PSALME LXX King Dauid or anie other iust person prayeth God to
Nazaraeos cont Ebionaeos S. Chrysostom Ser. de Trinit aduers Gentiles S. Augustin li. 18. c. 33. de Ciuit. Quest Vet. Noui Testat q. 102. S. Prosper par 2. c. 9. p. 3. c. 3. de promiss predict S. Theodoretus Dialogo 1. Eranistes who also writeth Comentaries vpon this booke as vpon diuine Scripture c. 2. v. 9. These and others alleage this Prophecie as Ieremies Some also vnder the name of Baruch As Origen li. 2. c. 3. Periarch S. Cyril of Alexandria li. 10. in Iulianum S. Gregorie Nyssen Orat. 1. de pauperibus amandis S. Athanasius Orat. 2. cont Arianos Though in his Synopsi he mentioneth not Baruch yet he as also S. Augustin l. 2. c. 8. Doct. Christ S. Gelacius dist 15. and others in their Catalogues of Canonical Scriptures comprehend this booke vnder the name of Ieremie But whether Baruch was the immediate Auctor vnder God or the writer therof as of an other mans Prophecie as the Euangelistes writte the wordes of Christ and others in the Gospels and in the Actes of the Apostles alwayes it is certaine the Holie Ghost directed him that he could not erre in writing it And the ancient Fathers and Councels euer accepted this booke as Diuine Scripture The Councel also of Laodicea in the last Canon expresly nameth Baruch Lamentations and Ieremies Epistle And lastly The Councels of Florence de Vnione Armenorum and of Trent Sess 4. expresly define that Baruch is Canonical Scripture In the Greke this booke is placed before the Lamentations which S. Ierom not finding in Hebrew nor in the Canon of the Iewes vrgeth it not against them Yet testifieth that he found it in the vulgate Latin Edition and that it conteineth manie thinges of Christ and the later times According to the historical sense the auctor in fiue chapters exhorteth the Iewes to repentance and patience prophecying that they should be brought into more distresse and captiuitie then as yet they were but should afterwards be released The sixt chapter is Ieremies Epistle THE PROPHECIE OF BARVCH CHAP. I. The Iewes in Babylon hauing heard Baruchs booke redde 6. send the same with money to Ierusalem 10. requesting their bretheren there to offer sacrifice and to pray for the king and prince of Babylon and for them 15. acknowleging their manifold sinnes AND these be the wordes of the booke that Baruch the sonne of Nerias the sonne of Maasias the sonne of Sedecias the sonne of Sedei the sonne of Helcias wrote in Babylon †in the fifth yeare in the seuenth day of the moneth at the time that the Chaldees tooke Ierusalem and burnt it with fyre †And Baruch redde the wordes of this booke vnto the eares of Iechonias the sonne of Ioakim king of Iuda and to the eares of al the people comming to the booke †and to the eares of the mightie the sonnes of the kinges and to the eares of the ancients and to the eares of the people from the least euen to the greatest of them that dwelt in Babylon by the riuer Sodi †Who hearing it wept and fasted and prayed in the sight of our Lord. †And they gathered money according as euerie mans hand was able †and they sent into Ierusalem to Ioakim the sonne of Helcias the sonne of Salom priest and to the priests and to al the people that were found with him in Ierusalem †When he tooke the vessels of the temple of our Lord which had bene taken away out of the temple to returne them into the Land of Iuda the tenth day of the moneth Siuan the siluer vessels which Sedecias the sonne of Iosias the king of Iuda made †after that Nabuchodonosor king of Babylon had taken Iechonias and the princes and al the mightie and the people of the land from Ierusalem and brought them bound into Babylon †And they said Behold we haue sent you money with the which bye ye holocausts and frankincense and make manna and offer for sinne at the altar of the Lord our God †and pray ye for the life of Nabuchodonosor the king of Babylon and for the life of Balthasar his sonne that their dayes may be as the dayes of heauen vpon the earth †and that our Lord geue vs strength and illuminate our eyes that we may liue vnder the shadow of Nabuchodonosor the king of Babylon and vnder the shadow of Balthasar his sonne and may serue them manie dayes and may find grace in their sight †And for our selues pray ye to the Lord our God because we haue sinned to the Lord our God and his furie is not turned away from vs euen to this day †And read ye this booke which we haue sent to you to be recited in the temple of our Lord in a solemne day and in a day couenient †And you shal say To the Lord our God iustice but to vs confusion of our face as is this day to al Iuda and them that dwel in Ierusalem †to our kinges and to our princes and to our priests and to our prophetes and to our fathers †We haue sinned before the Lord our God and beleued him not hauing diffidence in him †and we would not be made subiect to him and we haue not heard the voice of the Lord our God to walke in his commandments which he hath geuen vs. †From the day that he brought our fathers out of the Land of Aegypt euen to this day we would not be brought to beleue the Lord our God and * dissipated we reuolted that we might not heare his voice †And manie euils and maledictions haue clouen to vs which our Lord appoynted to Moyses his seruant who brought our fathers out of the Land of Aegypt to geue vs a land flowing with milke and honie as at this present day †And we haue not heard the voice of the Lord our God according to al the wordes of the prophets which he hath sent to vs †and we haue gone away euerie man into the sense of our malignant hart to serue strange goddes doing euils before the eyes of the Lord our God CHAP. II. The same captiues further confesse that their calamities are iustly comen vpon them for their iniquities 11. and therfore lamentably pray for Gods mercie as he promised by Moyses to penitents FOR the which thing the Lord our God hath established his word that he spake to vs and to our iudges that haue iudged Israel and to our kinges and to our princes and to al Israel and Iuda †that our Lord might bring vpon vs great euils which were not done vnder the heauen as haue bene done in Ierusalem according to the thinges that are written in the law of Moyses †that a man should eate the flesh of his sonne and the flesh of his daughter †And he hath geuen them vnder the hand of al the kinges that are round about vs into reproch and into
that had bene at Rome an hostage and he reigned in the hundreth and seuen and thirteth yeare of the kingdom of the Greekes †In those dayes there went forth of Israel wicked children perswaded manie saying Let vs goe and make a couenant with the Gentils that are about vs because since we departed from them manie euils haue found vs. †And the talke semed good in their eyes †And some of the people determined and went to the king and he gaue them leaue to doe the iustice of the Gentils †And they built a schoole in Ierusalem according to the lawes of the Nations †and they made to them selues prepuces and reuolted from the holie testament and were ioyned to the Nations and were solde to doe euil †And the kingdom was prepared in the sight of Antiochus he begane to reigne in the land of Egypt that he might reigne ouer two kingdoms †And he entered into Aegypt with great multitude with chariots and elephants and horsemen and a copious multitude of shippes †And he made warre agaynst Ptolomee the king of Egypt and Ptolomee was afrayd at his presence and fled and manie fel wounded †And he tooke the fensed cities in the land of Aegypt and he tooke the spoiles of the land of Aegypt †And Antiochus turned after he strooke Aegypt in the hundreth and three and fourtith yeare and he went vp to Israel †and went vp to Ierusalem with a great multitude †And he entered into the sanctification with pride tooke the golden altar and the candlesticke of light and al the vessels therof and the table of proposition and the libatories and the phials and the litle morrers of gold and the vele and the crownes and the golden ornament that was in the face of the temple and he brake al into pâ—eces †And he tooke the siluer and gold and the desiderable vessels and he tooke the hidden treasures which he found and carying away he departed into his owne land †And he made a slaughter of men and spake in great pride †And great lamentation was made in Israel and in euerie place of theirs †and the princes and the ancients mourned and the youngmen and the virgins were weakned and the beautifulnes of the wemen was changed †Euerie husband tooke lamentation and the wemen that sate in the mariage bed mourned †and the land was moued vpon the inhabitants therein al the house of Iacob did put on confusion †And after two yeares of dayes the king sent a prince of tributes into the cities of Iuda he came to Ierusalem with a great multitude †And he spake vnto them peaceable wordes in guile and they beleued him †And he fel vpon the citie sodenly and stroke it with a great plague and destroyed much people in Israel †And he tooke the spoiles of the citie and burnt it with fyre and destroyed the houses therof and the walles therof round about †and they led the wemen captiue and the children and the cattel they possessed †And they built the citie of Dauid with a great wal and a strong and with firme towers and it was made a castel for them †and they placed there a sinful nation wicked men and they waxed strong therein And they layd armour and victuals and gathered together the spoiles of Ierusalem †and layd them vp there and they became a great snare †And this was made for an embushment of the sanctification and to be an il deuil in Israel †And they shed innocent bloud round about the sanctification and contaminated the sanctification †And the inhabitants of Ierusalem fled by reason of them and it became the habitation of strangers and she became stranger to her owne seede and her children forsooke her †Her sanctification was desolate as a wildernes her festiual dayes were turned into mourning her sabbaths into reproche her honours into naught †According to her glorie was her ignominie multiplied and her highnes was turned into mourning †And king Antiochus wrote to al his kingdom that al the people should be one and euerie one should leaue his owne law †And al Nations consented according to the word of king Antiochus †and manie of Israel consented to his seruice and they sacrificed to idols and defiled the sabbath †And the king sent bookes by the handes of messengers into Ierusalem into al the cities of Iuda that they should folow the law of the Nations of the earth †and should prohibite holocausts and sacrifices placations to be made in the temple of God †and should prohibite the sabbath to be celebrated and the solemne dayes †And he commanded the holie places to be defiled and the holie people of Israel †And he commanded altars to be built and temples and idols and swines flesh to be immolated and common beasts †and to leaue their children vncircumcised and their soules to be contaminated in al vncleannesses and abominations so that they should forget the law and should change al the iustifications of God †And whosoeuer had not done acording to the word of king Antiochus they should dye †According to al these words wrote he to al his kingdom and he appoynted princes ouer the people that should force these thinges to be done †And they commanded the cities of Iuda to sacrifice †And manie of the people were gathered to them they that had forsaken the law of our Lord and they did euils vpon the land †and they chased forth the people of Israel in hidden corners and in the secret places of fugitiues †The fiftenth day of the moneth Casleu the hundreth fiue and fourtith yeare king Antiochus built the abominable idol of desolation vpon the altar of God and through out al the cities of Iuda round about they builded altars †and before the gates of houses and in the stretes they burnt frankincense sacrificed †and the bookes of the law of God they burnt with fyre cutting them †and with whomsoeuer were found the bookes of the testament of our Lord and whosoeuer obserued the law of our Lord they murdered him according to the edict of the king †In their powre did they these thinges to the people of Israel that was found in euerie moneth and moneth in the cities †And the fiue and twentith day of the moneth they sacrificed vpon the altar that was agaynst the altar †And the wemen that circumcided their children were murdered according to the commandment of king Antiochus †and they hang vp the children by the necks through out al their houses and those that had circumcided them they murdered †And manie of the people of Israel determined with themselues that they would not eate the vncleane thinges they chose rather to dye then to be defiled with vncleane meates †they would not breake the
expedient that one man dye for the people and the whole nation perish not vvhich the holie Euangelist ascribeth to his office being highpriest of that yeare he prophecied that IESVS should dye for the nation and not only for the nation but togather into one the children of God that were dispersed IESVS REDEMER correct in vs our errors gather the dispersed conserue them that are and shal be gathered make al one flocke in one fould vnder one Pastour thy selfe IESVS CHRIST To whom with the Father and the Holie Ghost be al thankes praise honour and glorie now and for euer and euer AMEN The prayer of Manasses vvith the second third Bookes of Esdras extant in most Latin and vulgare Bibles are here placed after al the Canonical bookes of the old Testament because they are not receiued into the Canon of Diuine Scriptures by the Catholique Church THE PRAYER OF MANASSES KING OF IVDA WHEN HE WAS HELD CAPTIVE IN BABYLON LORD omnipotent God of our fathers Abraham Isaac and Iacob and of their iust sede which didst make heauen and earth with al the ornamentes of them which hast bound the sea with the word of thy precept which hast shut vp the depth and sealed it with thy terrible and laudable name whom al thinges dread tremble at the countinance of thy powre because the magnificence of thy glorie is importable the wrath of thy threatning vpon sinners is intollerable but the mercie of thy promise is infinite and vnsearchable because thou art our Lord most high benigne long suffering and very merciful and penitent vpon the wickednes of men Thou Lord according to the multitude of thy goodnes hast promised penance and remission to them that haue sinned to thee and by the multitude of thy mercies thou hast decreed penance to sinners vnto saluation Thou therfore Lord God of the iust hast not appointed penance to the iust Abraham Isaac and Iacob them that haue not sinned to thee but hast appointed penance for me a sinner because I haue sinned aboue the number of the sand of the sea Myne iniquities Lord be multiplied mine iniquities be multiplied and I am not worthie to behold looke vpon the height of heauen for the multitude of mine iniquities I am made crooked with manie a band of yron that I can not lift vp my head and I haue not respiration because I haue stirred vp thy wrath and haue done euil before thee I haue not done thy wil and thy commandmentes I haue not kept I haue set vp abominations and multiplied offenses And now I bowe the knee of my hart beseeching goodnes of thee I haue sinned Lord I haue sinned I acknowlege myne iniquities Wherefore I beseech disiring thee forgeue me Lord forgeue me and destroy me not together with myne iniquities neither reserue thou for euer being angrie euils for me neither damme me into the lowest places of the earth because thou art God God I say of the penitent in me thou shalt shew al thy goodnes because thou shalt saue me vnworthie according to thy great mercie and I wil prayse thee alwayes al the dayes of my life because al the power of the heauens prayseth thee and to thee is glorie for euer and euer Amen THE THIRD BOOKE OF ESDRAS For helpe of the readers especially such as haue not leysure to read al vve haue gathered the contentes of the chapters but made no Annotations because the text it self is but as a Commentarie to the Canonical bookes and therfore we haue only added the concordance of other Scriptures in the margin CHAP. I. Iosias king of Iuda maketh a great Pasch 7. geuing manie hostes to such as wanted for sacrifice 14. the Priestes and Leuites performing their functions therin 22. in the eightenth yeare of his reigne 25. He is slayne in battel by the king of Aegypt 32. and much lamented by the Iewes 34. His sonne Ieconias succedeth 37. After him Ioacim 40. who is deposed by the king of Babylon 43. Ioachin reigneth three monethes and is caried into Babylon 46. Sedecias reigneth eleuen yeares wickedly 52. and he with his people is caried captiue into Babylon the citie and temple are destroyed 57. so remayned til the Monarchie of the Persians AND Iosias made a Pasch in Ierusalem to our Lord immolated the Phase the fourtenth moone of the moneth †appointing the Priestes by courses of dayes clothed with stoles in the temple of our Lord. †And he spake to the Leuites the sacred seruantes of Israel that they should sanctifie them selues to our Lord in the placing of the holie arke of our Lord in the house which king Salomon sonne of Dauid built †It shal not be for you to take it vpon your shoulders And now serue your Lord and take the care of that nation Israel in part according to your villages and tribes †according to the writing of Dauid king of Israel and according to the magnificence of Salomon his sonne al in the temple and according to your fathers portion of principalitie among them that stand in the sight of your brethren the children of Israel †Immolate the Pasch and prepare the sacrifices for your bretheren and doe according to the precept of our Lord which was geuen to Moyses †And Iosias gaue vnto the people that was found of sheepe lambes and kiddes and goates thirtie thousand calues three thousand †These thinges were geuen to the people of the kinges goodes according to promisse and to the priestes for the Phase sheepe in number two thousand and calues an hundred †And Iechonias and Semeias and Nathanael bretheren and Hasabias and Oziel and Coraba for the Phase sheepe fiue thousand calues fiue hundred †And when these thinges were done in good order the Priestes and the Leuites stood hauing azymes by tribes †And according to the portions of their fathers principalitie in the sight of the people they did offer to our Lord according to those thinges which were written in the booke of Moyses †and rosted the Phase with fire as it ought and the hostes they boyled in cauldrons and in pottes with beneuolence †and they brought to al that were of the people and afterward they prepared for them selues and the priestes †For the Priestes offered the fatte vntil the houre was ended and the Leuites prepared for them selues and their brethren the children of Aaron †And the sacred singing men the children of Asaph were by order according to the precept of Dauid and Asaph and Zacharias and Ieddimus which was from the king †And the porters at euerie gate so that none transgressed his owne for their brethren prepared for them †And the thinges were consummate that perteyned to the sacrifice of our Lord. †In that day they celebrated the Phase and offered hostes vpon the sacrifice of our Lord according to the precept of king Iosias †And the children of Israel that were found at that time
Elias had before a 763. His particular miracles a 940. Enchanters are sometimes suffered to doe meruelous thinges but not true miracles nor al they desire a 176. 177. 180. They sometimes confesse the power of God 178. 371. Enoch yet liueth a 19. b 437. Epicures beleue not eternal punishment nor reward b 346. Equiuocation is sometimes lawful a 52. 71. 89. 91. 777. 1026. b 964. Esther most humble and prudent a 10â—7 b 998 a figure of our B. Ladie and of the Church a 1051. The whole booke of Esther is Canonical Scripture a 1035. 1036. 1052. Eucharist a Sacrament and Sacrifice a 190. b 885. Prefigured by bloud a 228. by the loaues of proposition a 229. by al old sacrifices a 239. 264. 288. b 609. Christs real presence in the Eucharist a 150. 188. 210. b 50. 69. 181. See Paschal lambe and Manna Transubstantiation coÌ„fessed by Hebrew Rabbins b 993. Euangelistes signified by foure liuing creatures and by foure wheles b 676. 690. Eue was not borne but built of Adams ribbe a 7. She was a figure of the B. virgin a 11. Example in gouerners is of great importance b 387. 848. Examples ought to moue b 628. 818. Excommunication prefigured a 332. Exequies for the dead a 77. 202. 637. 711. 931. 936. b 978. Ezechias mortally sicke recouered miraculously a 805. b 504. Ezechiel a Priest a Prophet and a Martyr b 674. He prophecied in Chaldea b 998. the beginning and end of his prophecie is very hard 674. 711. He is often called the sonne of man b 677. His last vision perteyneth in some part to the Iewes but more principally to the Church of Christ b 749. 763. It can not be expouÌ„ded of the Iewes and their Temple b 753. 765. 767. F. Faith is aboue reason a 775. without faith none can be saued b 289. 348. Faith is the grouÌ„d of al true vertues a 60. b 411. there is no true faith but the Catholique faith of the whole Church b 536. Faith alone doth not iustifie a 61. 900. b. 70. Faith and good workes gaine heauen a 393. 410. b 34. 338. Fastes instituted and obserued a 382. 706. 899. 934. 957. 1006. 1029. 1045. b 534. 615. 795. 825. 827. 874. 895. 994 It is an act of religion b 514 great effectes therof ibidem Fathers and the holie Doctors doe build adorne the Church b 537. Faultes must be reueled or concealed with discretion b 400. 402. Feare of God is the first degree of wisdom b 269. It is the seede of al other vertues and of eternal glorie b 375. Feare of Superiors because they are Gods ministers is necessarie a 594. b 412. Feare not men commanding contraie to God b 313. Feare of God with the obseruation of his commandments is the summe of al godlie doctrine b 333. Feastes instituted and obserued a 7. 225. 307. 380. 430. 707. 934. 1050. 1059. b 153. 947. 972. 994. Fire sent miraculously a 15. 279. 528. 748. 761. 855. b 948. Fire perpetually kept in the tabernacle a 271. 279. Fire shal burne the world immediatly before the general iudgement b 97. 545. Foure miracles in the fire which Ieremie hidde b 948. 949. FirmameÌ„t signifieth the space from the highest starres to the earth a 1. Flaterie is ful of guile b 401. Fortitude consisteth more in suffering patiently then in repelling forces a 88. Fortitude contemneth imagined feare b 301. Fortitude required in Iudges b 383. Free consent is required in euerie couenant a 214. and in mans iustification b 323. Freewil is in man a 13. 15. 33. 191. 200. 207. 458. 459. 596. 703. 978. b 177. 217. 271. 323. 349. 418. 466. 526. 543. 567. 821. No sinne can be coÌ„mitted without consent of freewil a 11. 32. Luther abhorred the name of freewil Caluin disliked it a 16. Freindshipe is a strong band a 609. b 405 426 False freindshipe fayleth in aduersitie a 1046. G Gard of the outward senses a 972. Gedeon was confirmed by miracles a 528. encoraged by a dreame a 530. By a stratageme with a few he ouerthrew manie a 531. Genealogies are recited from Adam to Noe. a 18. 818. From Noe to Abraham a 44. 50. 819. From Abraham by Isaac and Iacob to Dauid a 821. From Dauid to Iosias a 823. and to his sonnes a 939. Also from his sonne Iechonias to Christ b 1004. Genealogies of Leui to Aaron and Moyses a 168. 828. 939. b 1004. Gentiles shal be conuerted to Christ a 51. 85. 146. 453. 463. 529. 681. 716. b 16. 119. 425. 484. 498. 521. 543. 544. 558. 636. 702. 743. 812. 813. 839. 872. Giantes before Noes floud a 22. 1033. 1090. others after the floud a 402. Gloria Patri c. added after euerie Psalme by Eclesiastical tradition b 266. Glorie eternal a 35. 712. b 34. 83. 156. 492. God is one in substance a 30. 47. 160. 196. 702. 934. b 41. 182. 362. 988. Knowne by his workes a 162. 178. 464. 1105. b 435. 436. 508. Onlie God knoweth al thinges a 1103 b 251. God calleth the whole world his Beautie and his peculiar people his Corde b 879. He would haue al to be saued b 706. 714. 735. 816. 822. 835. 847. His threates are conditional b 579. 844. He rewardeth al that kepe his law and punisheth the transgressors a 216. 401. 451. 1101. b 21. 22. 830. 831. Gods especial protection in distresses a 804. 924. 1019. 1044. 1051. 1090. 1107. b 27. 30. 37. 51. 56. 57. 61. 67. 255. 262. 487. 512. God figheth for his seruantes three wayes a 512. God tempteth not to euil a 76. He is neuer the cause of sinne a 153. 535. 666. 684. 758. 1024. 1061. b 23. 192. 541. 612. 822. His permission is sometimes called his fact b 653. 654. He made man right a 5. b 327. 550. He is ielous a 216. 1018. b 726. He speaketh by his Priestes Prophetes and Preachers a 194. b 861. God vseth his creatures to supernatural effectes a 163. 764. 998. 1005. And suspendeth their natural operation at his wil. b 781. Gods foreknowlege what wil happen or may happen doth not preiudice mans freewil b 349. Gog and Magog signifie Antichrist and his adherentes b 746. Goliath prouoking the Israelites was slaine by Dauid a 605. 608. Gospel is kowen by the Church a 989. Grace is necessarie otherwise none can merite a 245. b 65. 217. 293. 405. 512. 513. 520. 549. 667. 995. It requireth mans cooperation a 401. 422. 463. 603. 704. 892. b 33. 43. 217. 323. 394. 408. 528. 536. 603. 811. 869. 995. Grace is also necessarie to perseuere a 422. b 129. 293. 679. Grace sufficient is geuen to euery one effectual of Gods especial mercie to some b 678. Al grace is from the fulnes of Christ b 538. 881. It enableth man to kepe the commandments a 458. 704. b 584. 742. 865. Gradual Psalmes are prayers and prophecies b 234. Gratitude acknowlegeth benefites receiued b 447. H Habacuc prophecied before the captiuitie of Iuda b 857. An other Habacuc
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
to fight for them See Iosue 23. Psal 135. :: He destroyed the places where sacrifice was offered to idoles ch 17. v. 6. but tolerated other places where the people offered to God our Lord without the temple not being able to reduce al to perfection 4. Reg. 8. :: Elias was assumpted from ordinarie conuersation with mortal men the eighttenth yeare of king Iosaphat 4. Reg. 2. 3. who reigned twentie fiue yeares 3. Reg. 22. v. 42. So he shewed this special care of Ioram and his kingdom after his assumption seuen yeares 4. Reg. 8. v. 25. ch 9. :: To wit when he beganne to reigne alone for he reigned together with his father at the age of 22. 4. Reg. 8. v. 26. And after his fathers death but one yeare :: See 4. Reg. 8. v. 18. :: Human hope failed but Gods prouidence vsed meanes to conserue some of Dauids issue to sitte in his throne yea to continue the succession 〈◊〉 Christ Mat. 1. 4. Reg. 11. :: Gods promise being absolute and certayne yet humane meanes were neuertheles required * the vveâ—eliâ— vvatch :: In case of right and necessitie we see here what the high Priest could do and did by his authoritie who otherwise intermedled not in the kings affayres ch 19 v 11. :: They are wilfully blind that wil not see difference betwen images of Baal of Christ or of Sainctes * simulâ—â—ra :: By the law euerie one payed yearly halfe a sicle towards the repayring of the tabernacle and so afterwardes of the temple Ex. 30. Ma◠〈◊〉 :: He that killed his spiritual father was slaine by his owne seruantes 4. Reg. 14. Dâ—â—t 24 4. Reg. 8. :: Obduration of hart for former sinne :: So long as this king obserued the ordinance of God to be directed by the high priest Nâ— 27. v 2â— he prospered in his affayres :: For vsurping spiritual authority which pertayned not to him the high priest with his assistantes opposed themselues against the king and God confirmed their sentence by striking the same king with leprosie And so he was not only cast out of the temple but also out of his kingdom and common conuersation with other men forced to dwel in a separet house without the citie according to the law Leuit. 13. v. 46. :: Neither could he be buried in the propet sepulchres of the kinges 4. Reg. 15. 4. Reg. 16. VVicked policie auaileth nothing but hurteth much 4. Reg. 18. :: Being peniteÌ„t in haâ—t for their sinnes Gods dispensation might be sappâ—sed foâ— legal purification iâ— case of â—â—ce â—ine which otherwise was stâ—â—â—ly commaâ—â—â—â— Lâ—â—â—t 5. 〈◊〉 〈◊〉 Deut. 27. c. :: Voluntarie workes of superetogation more then was commanded :: Besides consession of sinnes there is also coÌ„fession of Gods excellencie goodnes 4. Râ—g 18. Isaie 36. :: â—ore danger of pâ—â—â—e in prosperitie then in aduersitie 4. Reg. 21. :: A pregnant example of the effect of harty repentance :: This prayer is not extant in the Hebrew but in Greke Latin as yet neither receiued for canonical by the Church noâ— refused 4. Reg. 22. â— Reg. 12. :: Geuen by the hand of Moyses :: It is a benefite to be taken out of this world before generaâ— miseâ—â—e come vpon the people :: This Phase o 〈…〉 h made by Ioâ—â—as is fanious partly for that this feast had bene omitted some yeares but specially for the great and extraordinarie solemnitie made at this umâ— 4. Reg. 16. :: Iosias thought that the king of Aegypt intended to inuade his kingdome And it was Gods wil he should be slaine and not see the euiles that should happen to the people :: Solemne exequies with lamentations and musike :: Hitherto from K. Danids death the sonne had euer succeded to his father â—â—re 25. :: It is like that Esdras added this coÌ„clusion when he restored the holie Scriptures that were lost for he beginneth his owne booke with the same wordes The end of the fifth age The Church stil visible and the same faith as before One God Three Persons Christ Sacrifices Sacramentes to be changed by Christ Fruict of penance Abstinence Fastes Lent Feastes Place of the Temple designed long before Synagogues Sanctuarie Sette forme of prayers Ministerie of Angeles Honour and Intercession of Sainctes Reliques Images Good workes meâ—itorions Euangelical counselles pre figured Chastitie of clergie men religious orders Mat. 19 1 Cor. 7. Act. 5. 1. Tim. 5. Solemne Exequies for the dead Gen. 5. Resurrection Iudgement Eternal glorie or paine Church without interruption Ieraboams wicked policie Prophets inspired by God to resist Schisme and Heresie 4. Reg. 23. The often change of Kinges and euil successe in the kingdoÌ„ of Israel The first familie reigned but 24. yeares The second newe familie 26. The third but 7. daies The fourth 48. yeares The fifth 103. The sixth one moneth The seuenth 12. yeares The eight 20. yeares The ninthnine yeares Then ouerthrowen and the kingdom neuer restored The kingdom of Iuda for Dauids sake conserued in his sede Succession of Priestes continued Extraordinary mission of Prophetes Great effectes of their preaching and miracles Elias his miracles Eliseus his miracles Religion not wholly destroyed in the kingdom of Israel Heresies in the kingdom of Israel Ieroboamites Manie constant in true religion Iezabelites Samaritaniteâ— diuided into manie Sectes Tobias neues yelded to Schisme The Kingdom of Iuda more free from herefie King Achaz Vrias high priest King Ioram and others committing idolatrie in fact manie others stil professed true Religion Authoritie depending vpon diuine ordinance is not changed by factes or practise Good kinges defended and promoted religion not as chiefe in spiritual causes but by way of execution dispensation oâ— coÌ„mission Mat. 1â— Priestes by their negligeÌ„ce do sinne but lose not their authoritie Deut. 17. v. 〈◊〉 The Church of the old Testament conserued in truth Much more the Church of Christ â—â— Psal 30. conc â— li. 3. â— 32. de doctrin christ â— Tim. 3 4. Reg. 19. â— Esâ—r 7 The two bookes of Esdras and Nehemias are but one in the Hebrew The third and fourth are not canonical Epist ad Paulin. This historie hath also a spiritual sense First booke diuided into two partes The first part The returne of gods people from Babylon Isaiae 44. 45 Ierem. 25. 29. :: Liberally gaue such thinges into their handes :: This enumeration of the Israelites which aseended into Ierusalem signifieth the Elect which ascend from the militant Chuch to the triumphant :: Such as say they are priestes and can not shew their vocatioÌ„ must not exercise that functon ... Al aboue numbred of the tribes of Iuda Beniamin Leui do not amouÌ„t to 30. thousand three hundred So in this general number are contained aboue twelue thousand of other tribes not recited among the rest as Rabbi Salomoa explicateth the difficultie :: Notwithstanding the terrour of infideles Gods seruantes too 〈◊〉 corage to offer sacrifice :: By the ordinance of Dauid
b no better then bulles with kyne that is captaines and popular people c endeuoring to alienate the constant proued confessors from their faith d A prophecie that manie should be conuerted to Christ in Aegypt and Aethiopia as appeareth by the innumerable multitude of religious Monkes Nunnes in those countries shortly after the Apostles dayes e The like afterwards in al other nations whom therfore the prophet inuiteth to praise God for so inestimable benefites in the whole world f Christ wil come to iudge in terrour of voice and vvith magnificence accompanied vvith holie Angels and other Sainctes Markes of the Church Visibilitie Sanctitie Vnitie Perpetuitie Assured veritie No other pretended Church hath the marke of vnitie or the rest Christs afflictions and victorie the 5. key a Perteyning to the nevv Testament b for gentiles conuerted to Christianitie and from vice to vertue c prefigured in Dauid d Vehement afflictions inuir on my hart e I am as one intangled vvith quickesand or quadmyre in the bottom of a great vvaâ—â—â— f Our Lord svveat bloud for anguish in his prayer and vvas not deliuered from his Passion neither are his seruantes presently deliuered from tribulations but as is most to Gods honour and their ovvne good Ioan. 15. g Our Sauiour who had no sinne pay de the ransom for al sinnes h O God thou knovvest that this vvhich semeth follie to vvorldlie men is true vvisdom i and though men charge me vvith offences thou knovvest that I am innocent k Suffer not the weake to be scandalized in my passions l The zele of seeking God honour in propagaring and aduancing his Church is the cause of persecution As vve see those are lesse persecuted vvhich haue lesse godlie zele Ioan. 2. Rom. 15. m The vvicked do reproch those that mortifie themselues n The great men and iudges also the drunkards and rascalitie of the people o But I direct my prayer to thee p Expecting the time of thy good pleasure q â—ribulations r Though Christ died and vvas buried and in soule descended into hel yet he could not be holden in his sepulchre nor in limbo but rose againe Å¿ That they may either be conuerted or confounded and so do no more hurt t Not anie that could mitigate our Sauiours affliction vvould shevv compassion tovvards him â—at 27. v But contrativvise vvhen he complained of thirst they gaue him gal and vinegre to drinke â—an 19. vv A prophecie of the destruction of the Ievves at the time of Pasch vvhen they should thinkâ— to eate their paschal lamb vvith ioy â—om 11. x They are also blinde in hart that they vvil not see the truth of Christs doctrine y but bovv themselues to earthlie thinges and vvorldlie gaines euen to this day 〈◊〉 1. z Christ vvhom God of this mercie designed to suffer death for redemption of mankind the Ievves of mere enuie and malice persecuted to death a A prophecie that God would suffer them to fal from one iniquitie to an other b In the end of their liues they shal not be found in the booke of life vvhere they suppose themseelues to be vvritten c The voice of Christ humbling himselfe to death euen to death of the Crosse d from which he rose againe e Deuout praise and thankesgeuing please God more then sacrifices of the most tender calues which vvere othervvise also gratful sacrifices f God doth assuredly comfort al such as are imprisoned for professing the truth g Al the creatures of God h God wil alvvayes establish and protect the Catholique Church i and particular Churches members of the vniuersal shal also prosper k Perpetuâ—l succession of the Catholique Church Dauids prayer in persecutioÌ„ the 8. key a An apt prayer also for the afflicted in the nevvv Testament b from the danger of Absolom 2. Reg. 18. or from anie persecutor c Al men at al times nede Gods helpe d but most present nede in present dangers The rest of this Psalme is conteyned in the 39. Psalme from the 15. verse but there the whole Church prayeth for helpe the world being almost drowned in sinnes here Dauid or other particular persons or peoples pray in their seueral distresses Psal 39. A prayer for perseuerance in vertue the 7. key a Though this Psalme as also diuers others is intitled to or for Dauid it proueth not that some other was the author therof but the Seuentie Interpreters in sinuate hereby that it perteyneth in more particular sorte to Dauid growing old b they adde also the sonnes of Ionadab a most holie familie c who for their singular pietie were suffered to remaine in Ierusalem in the first captiuitie Ierem. 35. d The wordes of Dauid or anie faithful iust person e God of his iustice reuengeth the iniuries Psal 30. done to his seruantes Christ our king Iudge the 5. key a This Psalme is of Christ perfigured by Salomon whose kingdom was most glorious of al the kinges of Gods people for of king Salomon himselfe manie thinges in this Psalme can not be truly vnderstood S. Aug. b O God most blessed Trinitie geue powre and authoritie to the Sonne of Man God incarnate King of al kinges c the Sonne of king Dauid to iudge for mankind against the diuel d Christ paying ransom for al mankind and so man renouncing the diuel and seruing God is iustly not iniuriously deliuered from captiuitie of sionâ— and of the diuel e A prophecie of the Apostles receiuing powre to preach Christs Gospel of peace and reconciliation of men to God by penance f and of other Apostolical men that folow theâ—â— steppes g Salomon in figure of Christ was for a time a iust and good king h But only Christ not Salomon nor anie other king of that people contineweth or reigneth for euer i The maner of Christs Incarnation most silent swete and gratful k Agane the prophet inculcateth that Christs kingdom his Church shal continew for euer l The Church is not only vniuersal in al times but also in places Isaiae 6â— m The three Sages or Kinges which adored our Sauiour and offered gold frankencense and myrrh were the first that fulfilled this prophecie and afterwards Constantin the great and other Emperors Kinges and Princes n Amongst other Ilandes great Bryttannie the greatest of Europe was conuerted to Christ according to this prophecie first some few in the Apostles time Metaphrastes apud Surium Theodoret epist ad Timoth. Sophronius Ser. de Nat. Apost alij More in the time of Eleutherius Lastly our Englisc nation by S. Augustin and others sent by S. Gregorie Mat. â— :: How is this prophecie verified except the Church be alwayes visible o No miracles can be donne but by Gods powre p Aboue al other desires the holie prophet wished Gods glorie and praises in al the earth as it is in heauen q It semeth by this appendix added by Esdras that this Psalme was last composed though not put in the last place
Babylon :: Sion in behalfe of al the Iewes sheweth that the Chaldees are iustly plaged for their crueltie against Gods people :: This Saraias was a principal Leuite to whom it perteyned to read and publish the wordes and writinges of prophetes :: Thus much Ieremie prophecied against Babylon This whole historie is written more largely in the two last chapters of the fourth booke of kinges and in the last of Paralip pomenon 3. Reg. 7. It is probable that the Lamentations were written before his other prophecies 2 Paral. 35. v. 25. Doleful speaches are commonly vttered without connexion of sentences These Lamentations are artificially composed And besides the historical sense contene hidden mysteries These wordes are not Ieremies but added by the 70. or other Interpreter as a Preface to his Lamentations The miserable change in Ierusalem made the beholders astonied Aliph Beth. :: Some Iewes seing their bretheren ledde captiues into Babylon went into Aegypt but there also were in miserie Ghimel Daleth :: It is a desolate miserie when enimies obtaine dominion He. â—au :: Fleing from place to place to seeke relife Zain Heth. :: Idolatrie which is spiritual adultrie Teth. Iod. Caph. Lamed :: First Nabuchodonosor tooke away much treasure 4 Reg 24 afterwards his capitaine Nabuzardan spoyled al 4 Reg. 25. Mem. Nun. Samech Aiâ— Phe. Sade :: Aegypt wherin the Iewes trusted to sinde ayde could not or at least did not helpe them Iere 2. v. 18. 37. v. 4. 6. Coph Res. :: At home iâ— famine Sin Thaâ— :: Punishment permitted by God is truly ascribed to him as his fact Aleph Beth. :: Streingth and forces are called hornes so euerie horne signifieth al their strength Gâ—imel Daleth Hâ— Van. :: Suffered his Sanctuarie to be polluted Zain â—â—th Teâ—â— Iod. Caph. Lamed Meâ— :: As the sea exceedeth al other waters so the affliction of Ierusalem surpasseth other afflictions which is spoken by hyperbole to signifie the grenousnes therof Nuâ— Samech Phe. Aiâ— Sade Coph Res. :: This happened before in Samaria 4. Reg 6 and in the siege of Ierusalem by Titus and Ves pasian Ioseph lib 7. 8. de bello Iudaico Siâ— :: More seuerely then thou art accustomed Thaâ— :: Ieremie him self felt his part of this affliction Aleph Aleph Aleph Beth. Beth. :: Ierusalem was ransaked by Nabuchodonosor :: and worse by Nabuzardan Beth. Ghimel Ghimel Ghimel Daleiâ—â— Daleth Daleth He. He. He. :: He describeth his greuous paines as if his teeth were broken one by one Vaâ— Vaâ— :: The end of my life is come Vaâ— Zain Zain Zain Heth. :: Gods mercies are euerie day renewed Heth. Heth. Teth. :: VVhich God wil geue Teth. Teth. Iod. Iod. :: Especially vnderstood of Christ Mat. 26. Iod. Caph. Caph. :: God punisheth his seruantes not to hurâ— them but for their good Caph. Lamed Lamed Lamed Mem. Mem. :: The speach of such as denie Gods prouidence Mem. Nun. Nun. Nun. Samech Samech Samech Phe. :: Preaching of false prophets hath brought these euils vpon vs Phe. Phe. Ain Ain Ain Sade Sade Sade Coph Coph Coph Res. :: Iudge thou that which they haue iudged vniustly Res. Res. Sin Sin Sin Thaâ— :: Geue them the paine of hartie sorow :: VVherwith thou afflictest the wicked Thaâ— Thaâ— :: VVheras the Temple before gliâ—tered with gold now there appeared burnt smokie walles pittiful ruines Alâ—pâ—â— Beth :: Lamia hath a face like a woman a body as other bruâ—â—â—h beastes is cruel to others yet kind to her owne broode but wâ—men of Ierusalem in extreme disstresse were cruel to their owne children Gâ—imâ—â— :: as the ostrich forsaking her egges Dalâ—th Hâ— Vaâ— Zâ—â—â— :: One could not know an other though they were acquanted before â—â—â—â— â—â—â—â— :: VVemen being by nature pitiful were cruel to their owne children Ioâ— :: In the siege of Ierusalem :: In Hebrew phrase cities are called the daughters of the countrie Caph. Lamed :: False prophetes were called by the name of prophetes as they semed in the world to be â—â—m Nun. Saâ—ech Phe. Ain Sade Coph :: This perteineth either to king Iosias â—â—â—ne by the Aeâ—â—pâ—iâ—ns 2. Par. 35 or to Sedecias taken by the Chaldees Mystically of Christ our Sauiour Iâ— 53. v. 5. â— Aug. li. 18. c 33 〈…〉 Res. Sin Thâ—â— a The prophet foreseing in spirite their future state as if it had bene preseÌ„t prayed in the same maner as the whole people should pray when they were in such calamitie b Manie were orphanes with out fathers al were depriued of their king who was as a father of al the people c VVe haue put ourselues to worke and trauel in strange countries to gette bread to eate * in danger of thy svvord d They were made to grind â—â—nked in the â—ille e And beaten with staues f They lost the glorie of a kingdom and were subiect to strange and barbarous nations g As Iere 31. v. 18. and S. Augustin li de Gratia lib. arb c. 2. 4. c. h Hauing so seuerly punished vs we beseech thee now to cease from more This prophecie is supposed by many to be Ieremies By others accounted Baruchs By al holden to be Canonical Scripture VVhy S. Ierom vrgeth it not against the Iewes The contents Prâ—fat Ierem. :: The whole time of taking Ieru alem indured eleuen yeares before it was burned In the fifth yeare of which space this boke was written For as yet there were Priestes in Ierusalem v. 7. some holie vessels v. 8. the Altar v 10 and the temple v. 1â— * or manah sacrifice :: Seing it was Gods wil they should be in captiuity they desired rather to be vnder the Chaldees then anie other foreine nation corrupted in iudgement :: That this happened in the siege of Ierusalem is noted before â—â—nent 2. v. 20. â—â— ch â— v. 10. Deut. 28. v. 43. :: Gods commandments are commonly called iustices Psa 118. and manie other places because by obseruing or not obseruing the commandments men are made iust or vniust Iere. 2. v. 8. The tempiâ— was not as yet destroyed but the prophet speaketh of it as he saw it should come to passe Deut. 28. v. 62. 32. v. 20. :: The law of Moyses ceased after Christ but Christs law continueth to the end of the world Iâ— 31. v. 3â— c. :: Men in sinnes miserie are as if they were dead v. 11. yet by Gods mercie may receiue new grace of spiritual life :: The Church readeth this prophecie as other diuine Scriptures in the Eues of Easter and Pentecost according to the most ancient Romane vse :: Shal they not finde the fruite of their workes :: â—abulatores those that did frame or explicate moral examples for instruction of maners were worthely estemed in al ages not such as seaned false and ridiculous goddes with their filthie wicked actes of which S. Augustine writeth against Varro l 6. c. 5 6. 7. deciuit :: It is