fiction of the author That is If anie error could be committed by the authores of Scriptures either through ignorance obliuion or anie other humane frailtie what soeuer were produced exception might be taken and question made whether the author had eâ—red or no True it is that some of these bookes as we shal particularly discusse in their places were sometimes doubted of by some Catholiques and called Apochrypal in that sense as the word properly signifieth hidden or not apparent So S. Ierom in his Prologue before the Latin Bible calleth diuers bookes Apochryphal being not so euident whether they were Diuine scripture because they were not in the lewes Canon nor at first in the Churches Canon but were neuer reiected as false or erronious In which sense the Prayer of Manasses the third booke of Esdras and third of Machabees are yet called Apochryphal As for the fourth of Esdras and fourth of Machabees there is more doubt But diuers others as the booke ascribed to Enoch the Gospels of S. Andrew S. Thomas S. Bartholmew and the like recited by S. Gelasius Decreto de libris Ecclesiasticis dist 15. Can. Sancta Romana S. Innocentius the first Epist. 3. S. Ierom Ep ad Laetam S. Augustin li. 15. cap. 23. de ciuit Dei Origen homis 2. in Cantica are in a worse sense called Apochryphal are reiected as conteyning manifest errors or fained by Heretikes Neither can a Christian Catholique he otherwise assured Which Bookes are Diuine and Canonical Scriptures but by declaration of the Catholique Church which without interruption succedeth the Apostles to whom our Sauiour promised and sent the Holie Ghost to teach al truth For if in anie thing more then others assuredly one chief and most necessarie point is to know and declare which Bookes are Gods holie Word being of most singular importance THE SVMME OF THE OLD TESTAment as it is distinguished from the new Not withstanding the subiect general argument of both Testaments is one the same in substance as is already said yet they differ in time in maner of vttering of Mysteries in varietie of precepts promises also in meanes to obserue the thinges exacted to attayne to the end proposed In regard wherof S. Ierome saith Lex Moysi omne vetus instrumentum elementa mundi intelliguntur quibus quasi elementis Religionis exordijs Deum discimus The law of Moyses and al the old Testament are vnderstood the elements of the world by which as by first rudiments beginnings we lerne to know God For that in it we haue first the Law of nature and asterwards a law written with promises of temporal rewardes as long life land flowiug with milke honie the like but it brought nothing to perfection as S. Paul saith when giftes hostes were offered which could not according to conscience make the obseruer perfect For the helpes of that time were but infirma egena elemeÌ„ta Weake poore elements Likewise in general touching the punishments that sometimes happened to the people of the old Testament when they transgressed the same Apostle affirmeth that al the same chanced to them in figure are written for our correption vpon whom the ends of the world are come so that the old Testament or Law was but our pedagogue in Christ Yet it setteth forth to vs the whole course of Gods Church for the space of foure thousand yeares that is from the beginning of the world vntil Christ our Redemer which Diuines diuide into six ages wherein was varietie change of her state three vnder the Law of nature and three others vnder the written Law The seuenth last age being this time of grace wherin we now are from Christ to the day of general Iudgement as the world was made in six dayes and in the seuenth God is said to haue rested and therfore sanctified it in other sort then the former six The eight wil be after the Resurrection during for al eternitie VVhich six ages of the ancient Church old Testament are thus distributed The first from the Creation to Noes floud conteyning the space of 1656. yeares The second from the floud to the going of Abraham out of his countrie 368. or counting Cainan Gen. 11. iuxta 72. Luc. 3. 398. yeares The third from Abraham his going forth of his countrie to the parting of the children of Israel out of Aegypt VVhich-some count to haue continued 720. yeares others whom we folow but 430. And thus farre in the law of nature before the written law The fourth age dured 480. yeares from the deliuerie of the children of Israel forth of Aegypt to the fundation of the Temple in Ierusalem The fifth age was from the fundation of the Temple to the captiuitie transmigration of the Iewes into Babylon about 430. yeares And the sixth age dured about 640. yeares from the Captiuitie of Babylon to Christ In al which times God was acknowledged and rightly serued by a continual visible Church with true Religion the same no other which now that Church holdeth that is called and knowen by she name of Catholique As we intend by Gods assistance to shew by briefe Annotations concerning diuers particular points now in Controuersie as the holie Text geueth occasion And especially by way of Recapitulation after euerie one of the six ages when we come to those passages in the Historie where the same are ended OF MOYSES THE AVTHOR OF THE fiue first bookes MOyses so called because he was taken from the water as the name signifieth was borne in Aegypt the sonne of Amram the sonne of Caath the sonne of Leui the Patriarch and so of Iacob Isaac and Abraham His maruelous deliuerie from drowning his education excellent forme singular wisdome heroical vertues rare dexteritie in al affayres whole life most admirable are gathered out of holie Scriptures by S. Gregorie Bishop of Nissen into a briefe Summe most worthie to be read but to large for this place He was borne about the yeare of the world two thousand foure hundred long before al prophane writers yea before manie of the Painimes false goddes as S. Augustin declareth in diuers places of his most excellent booke intituled of the Citie of God He liued in this world 120. yeares Of which 40. were in Pharaos court as the adopted sonne of Pharaos daughter fourtie in banishment from Aegypt in Madian and fourtie more he gouerned the people of Israel His singular prayses are also briefly touched in the last chapter of Deuteromie added by Iosue and in the booke of Ecclesiâ—sticus He died in the desert and was buried in the vaâ—le of Moab so secretly that no mortal man knew his sepulchre lest the Iewes who were very prone to Idolatrie should haue adored his bodie with diuine honour for the greatnes and multitude of his miracles and for the singular estimation they had of
him for the same THE ARGVMENT OF THE BOOKE OF GENESIS THIS first Booke of holie Sripture called Genesis which signifieth birth or beginning was written by Moyses when he was designed by God to instruct rule the children of Israel As also the other foure bookes folowing The Author and authoritie of al which fiue bookes were euer acknowledged by the faithful both of the old and new Testament and so accounted and estemed by tradition til Christ and his Apostles who also confirmed them by their testimonies and allegations of the same as of holie Scriptures From the creation vntil Moyses writ which was aboue two thousand and foure hundred yeares the Church exercised Religion by Reuelations made to certaine Patriarches and by Traditions from man to man without anie Scriptures or Law written But the peculiar people of God being more visibly separated from other nations manie errors abunding in the world God would for correction confutation therof haue his wil made fuâ—â—her knowen to his children and so remaine amongst them in written record by his faithful seruant and Prophet Moyses VVho therfore declareth the Author and beginning of al thinges that is How al creatures were made by God and of him haue their being and by him only are conserued He teacheth expresly that there is one onlie God against those that imagined and brought into the phantasies of men manie goddes That the whole or vniuersal substance of heauen and earth with their ornaments and accidents were made in time against those that thought the first fundation therof had euer benne That God doth gouerne the same against those that say al is ruled by dâ—stenie or by the starres and not by the continual prouidence of God That God is a rewarder of the good and a punisher of euil which sinners seme either not to know or grosly to forgete And that God created al for mans vse and benefite which should make vs grateful VVherfore holie Moyses more particularly describeth the beginning of man what he was at first how he fel how al mankind is come of one man deducing the Genealogie of Adam especially to Noe. Then how men being more and more defiled vpon the earth with wicked especially carnal sinnes were by Gods iust wrath drowned with an vniuersal floud Againe how a few reserued persons multiplied the world a new But this of spring also falling into manie sinnes especially Idolatrie and spiritual fornication as those of the first age did to carnal offences God stil conserued some faithful true seruants Of which Moyses specially pursueth the line of Noe by Sem his first begotten sonne Then describeth the particular vocations liues maners notable sayings and noble factes with sincere religion of Abraham Isaac Iacob Ioseph other holie Patriarches who liued before the written lavv Likevvise vpon vvhat occasion in vvhat maneâ— Iacob otherwise called Israel with al his progenie descended from the Land of Canaan into Aegypt and were there entertayned So this booke contayneth the historie of two thousand three hundred odde yeares And it may be diuided into eight partes The first contayneth the Creation of Heauen and Earth other Creatures and lastly of Man chap. 1. 2. The second part is of the trangression fal of man his casting out of Paradise of multiplication of mâ—n and of sinne though stil some were iust of the general floud that drowned al except eight persons few other liuing creatures of the earth from the third chap. to the 8. The third part is of the new increase multiplication of the same from the 8. chap. to the 11. The fourth of the confusion of tongues the diuision of nations in the 11. chap. The fift relateth Abrahams going forth of his countrie Gods promise that in his seede al Nations should be blessed the commandment of Circumcision from the 12. chap. to the 21. The sixth part recounteth the progenie and other blessings especially the great vertues of Abraham Isaac and Iaâ—ob from the 21. chap. to the 37. The seuenth part reporteth the felling of Ioseph into Aegypt and his aduancement there from the 37. chap. to the 46. The eight and last part is of Iacob and his progenies going into Aegypt their intertainment there and of Iacobs and finally of Iosephs death in the fiue last cahpters The signification of the markes here vsed for direction of the reader The numbers in the argumentes of chapters point to the verse where the matter mentioned beginneth This forme of crosse †in the text sheweth the beginning of euerie verse The numbers in the inner margent ouer against the crosse shew the number of verses in the same chapter This marke signifieth that there foloweth an Annotation after the chapter vpon the word or wordes wherto it is adioyned The number also of the same verse is prefixed to the Annotation These foure prickes shew that there is an Annotation in the margent vpon that place And when manie occurre the first answereth to the first marcke the second to the second and so forth In like maner the citations of places in the inner margent are applied to the authores alleaged But when there be more such marginal annotations then may easely be applied we vse the letters of the Alphabete for direction This forme of a starre * in the text or annotations pointeth to the explication of some word or wordes in the margent Sometimes we put the Concordance of other Scriptures in the inner margent of the text VVe haue also noted in the margent when the Bookes of holie Scripture or partes thereof are read in the Churches Seruice For their sakes that desire to reâ—d the same in order of the Ecclesiastical Office THE BOOKE OF GENESIS IN HEBREW BERESITH CHAP. 1. God createth heauen and earth and al things therin distinguishing and bevvtyfying the same 26. last of al the sixth day he createth man to vvhom he subiecteth al corporal things of this inferior vvorld N THE beginning GOD created heauen and earth †And the earth was voide vacant and darkenes was vpon the face of the deapth and the Spirite of God moued ouer the waters †And God said Be light made And light was made †And God saw the light that it was good he diuided the light from the darkenes †And he called the light Day and the darkenes Night and there was euening morning that made one day †God also said Be a firmament made amidst the waters and let it diuide betwene waters waters †And God made a firmament and diuided the waters that were vnder the firmament from those that were aboue the firmament And it was so done †And God called the firmament Heauen and there was euening morning that made the second day †God also said Let the waters that are vnder the heauen be gathered together into one
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
of two former lawes the one Leuit. 25. prouiding that inheritance of landes should not be sold nor otherwise alienated but vntil the Iubilee yeare and then returne to him or his heyres to whom it pertained before the other Num. 27. ordaining that for lack of a sonne daughters should enherite this difficultie did rise in case an enheretrixe did marrie a man of an other tribe her landes by that meanes should passe from tribe to tribe and not be restored in the Iubilee yeare For auoiding of which inconuenience a further law is made that none shal marrie out of their owne tribe Neuerthelesse the tribe of Leui made mariages with the tribe of Iuda as appeareth by that Zacharie the priest married Elizabeth cosin to our B. Ladie of the tribe of Iuda though in the old Testament there is no such expresse dispensation nor explication of the law but by tradition was holden for lawful and practised by so holie a man as Zacharie And not without mysterie as S. Augustin noteth li. 2. c. 2. d◠consen Euang. for that Christ the Annointed of God was prefigured by the annointing of Kings and Priests and borne of the royal and priestlie tribes being both a King and a Priest THE ARGVMENT OF DEVTERONOMIE DEVTERONOMI in English The second law so called not that there be two lawes of Moyses but because the same which was first geuen in Mount Sinai fiftie dayes after the children of Israel parted from Aegypt is here repeted in the eleuenth moneth of the fourtith yeare of their abode in the desert In which repetition albeit Moyses explicateth the same law adding also diuers things not expressed before yet is it but an Abbridgement conceiued and vttered in fewer wordes VVhereupon S. Bode in princ Leuit. compareth this booke with the foure precedent as one made of them al. For wheras the former foure prefigured the foure Gospels this signified the whole Gospel contained in al foure Likewise S. Hierom calleth it A prefiguration of the Euangelical law so iterating former things that al become new of old Epist ad Paulin. ca. 7. de Mans 42. But touching the literal sense Moyses here compriseth foure general things vnto which after his death the fifth is added and so the whole conteineth fiue partes First he briefly reciteth Gods special benefites bestowed on this people and their ingratitude incredulitie murmurings and punishments in the three first chapters Secondly he repeteth and explicateth Gods precepts moral ceremonial and iudicial with the functions and offices of Priests and Leuites from the 4. chap. to the 27. Thirdly he denounceth Gods promises of manie blessings and thretes of punishments for keeping or breaking his commandments from the 27. chap. to 31 Fourthly he exhorteth them to serue and loue God but withal fortelleth that they wil often fal to great sinnes and for the same shal be punished and at last forsaking Christ shal be forsaken yet finally blesseth their tribes in figure of the Gentiles that shal be called in their place chap. 31. 32. and 33. Fiftly in the last chapter losue writeth the death burial and singular commendation of Moyses THE BOOKE OF DEVTERONOMIE IN HEBREW ELLE HADDEBARIM CHAP. I. Moyses beginneth the first day of the eleuenth moneth and fourtith yeare after the children of Israel parted from Aegypt to repete and explicate the Law 6. first putting them in mind of Gods munisicence his owne and other superiors care ouer them their ingratitude incredultie murmuring 34. and punishment for the same THESE are the wordes which Moyses spake to al Israel beyond Iordan in the champion wildernesse against the Read sea betwen Pharan and Thophel and Laban and Haseroth where there is verie much gold †eleuen daies from Horeb by the way of mount Seir to Cadesbarne †The fourtith yeare the eleuenth moneth the first day of the moneth Moyses spake to the children of Israel al thinges that our Lord had commanded him to say vnto them †after that he had stroke Sehon king of the Amorrheites which dwelt in Hesebon and Og the king of Basan which abode in Aseroth and in Edrai †beyond Iordan in the Land of Moab And Moyses began to expound the law and to say †The Lord our God spake to vs in Horeb saying It is sufficient for you that you haue stayed in this mountaine †returne and come to the mountaine of the Amorrheites and to the rest that are next to it champion and hillie and lower places against the South and beside the shore of the sea the Land of the Chananeites and of Libanus vnto the greate riuer Euphrates †Behold quoth he I haue deliuered it to you enter in and possesse it vpon the which our Lord sware to your fathers Abraham Isaac and Iacob that he would geue it to them and to their seede after them †And I said to you at that time †I alone can not susteyne you because the Lord your God hath multiplied you and you are this day as the starres of heauen verie manie †The Lord God of your fathers adde to this number manie thousandes and blesse you as he hath spoken †I alone am not able to susteyne your businesses and the charge of you and your quareles †Geue from among you wise and skilful men and such whose conuersation is approued in your tribes that I may appoint them your princes †Then you answered me The thing is good which thou meanest to do †And I tooke of your tribes men wise and noble and appointed them princes tribunes and centurions and quinquagenarians and deanes that might teach you al thinges †And I commanded them saying Heare them and iudge that which is iust whether he be the same countrie man or a stranger †There shal be no difference of persons so shal you heare the litle as the great neither shal you accept any mans person because it is the iudgement of God And if any thing seme hard to you referre it to me and I wil heare it †And I commanded al thinges that you ought to do †And departing from Horeb we passed through the terrible and huge wildernesse which you saw by the way of the mountaine of the Amorrheite as the Lord our God had commanded vs. And when we were come into Cadesbarne †I said to you You are come to the mountaine of the Amorrheite which the Lord our God wil geue to vs. †See the Land which the Lord thy God geueth thee goe vp and possesse it as the Lord our God hath spoken to thy fathers feare not neither dread you any thing †And you came al vnto me and said Let vs send men that may view the Land and may bring vs word what way we shal ascend and to what cities to goe †And because the saying pleased me I sent of you twelue men one of euerie tribe †Who when they had gone
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.
passage of Israel forth of Aegypt through the read sea in a Canticle after that he had related the same whole historie more at large in prose that al might sing and so render thankes with melodious voice and musical instruments praising God Likewise in an other Canticle he comprised the whole law a litle before his death So also Barac and Debora and after them Iudith song praises to God for their victories in verse Salomon writte the end of his Prouerbes and a whole booke intituled Canticles the Prophet Ieremie his Lamentations in verse Anna hauing obtained her prayer for a sonne gaue thankes to God with a Canticle The like did king Ezechias for recouerie of health The Prophets Isaias Ezechiel Ionas A bacuc and the three children in the fornace againe in the new Testament the B. virgin mother iust Zacharie deuout Simeon gaue thankes sang praises to God in Canticles Fourthly albeit the holie King was not permitted to build the gorgious Temple for Gods feruice as he greatly desired to haue done yet he prouided both store of muâ—itians foure thousand in number of which 288. were maisters to teach made these Psalmes as godlie dirties for this holie purpose in al solemnities of feastes and daylie sacrifice when the Temple should afterward be built Fiftly he made these Psalmes not only for his owne others priuate deuotion nor yet so especially for the publique Diuine seruice in the Temple and other Synagogues of the Iewes but most principally for the Christian Catholique Church which he knew should be spred in the whole earth Forseing the maruelous great and frequent vse therof in the Christian Clergie and Religious people of both sexes As he prophecieth in diuers Psalmes Al the earth sing to thee sing Psalmes to thy name Againe I vvil sing Psalmes to thee ô God in the Gentiles in al peoples and Nations VVhich him selfe neuer did but his Psalmes are euer since Christ song by Christians conuerted from gentilitie as we see in the Churches Seruice For the whole Psalter is distributed to be song in the ordinarie office of our Breuiarie euerie weke And though extraordinarily for the varietie of times and feastes there is often alteration yet stil the greater part is in Psalmes Certayne also of the same Psalmes are without change or intermission repeted euerie day And such as haue obligation to the Canonical Houres must at least read the whole Office priuatly if they be not present where it is song The Office also of Masse ordinarily beginneth with a Psalme In Litanies and almost al publique Prayers and in administration of other Sacraments and Sacramentals either whole Psalmes or frequent verses are inserted Likewise the greatest part of the Offices of our B. Ladie and for the dead are Psalmes Besides the seuen Poenitential and fiftene Gradual Psalmes at certaine times So that Clergie mens daly office consisteth much in singing or reading Psalmes And therfore al Byshops especially are strictly bond by a particular Conon Dist 38. cap. Omnes psallentes to be skilful in the Psalmes of Dauid and to see that other Clergiè men be wel instructed therin According to the Holie Ghosts admonition by the pen of the same Royal Prophet Psal 46. Psallite sapienter Or intelligenter that is Sing Psalmes vvith knovvlege and vnderstanding them Not that euerie one is bond to know and be able to discusse al difficulties but competently according to their charge vndertaken in Gods Church Otherwise euerie one that is or intendeth to be a Priest may remember what God denounceth to him by the Prophet Osee c. 4. Because thou hast repelled knovvlege I vvil repel thee that thou do not the function of Priesthood vnto me Thus much touching the Author the contentes the poetical stile final cause of this holie Psalter As for the name S. Ierom S. Augustin and other Fathers â—each that wheras amongst innumerable musical instruments six were more specially vsed in Dauids time mentioned by him in the last Psalme Trumpet Psalter Harpe Timbrel Organ and Cimbal This booke hath his name of the instrument called Psalter which hath tenne strings signifying the tenne commandements and is made in forme as S. Ierom and S. Bede suppose of the Greke letter Λ delta because as that instrument rendreth sound from aboue so we should attend to heauenlie vertues which come from aboue Likewise vsing the harpe which signifyeth mortification of the flesh other instruments which signifie and teach other vertues we must finally referre al to Gods glorie reioyce spiritually in hart and render al praise to God Concerning interpretation of holie Scriptures AS Prophecie or other holie Scripture was not at anie time by mans wil but the Prophetes holie men of God spake inspired by the Holie Ghost so no prophecie nor explication of Scripture is made by priuate interpretation 2. Pet. 1. but by the same Spirite wherwith it was written which our Sauiour gaue to the Church to abide for euer the Spirite of truth to teach al truth Ioan. 14. 16. Neither perteyneth it to euerie one to discerne the true spirite but to some 1. Cor. 12. Holie Scriptures consist not in reading but in vnderstanding S. Ierom Dialogo aduers Luciferianos The wordes of holie Scripture are so to be vnderstood as holie men the Sainctes of God haue vnderstood them S. Aug Ser. 18. de verb. Domini Men must lerne of men not expect knowlege immediatly of God nor only by Angels Idem in prologo Doct. Christ There be some thinges mentioned in holie Scripture which God wil haue hidden and those are not to be curiously searched S. Amb. li. 1. c. 7. de vocat Gentium By those thinges which to vs are hidden in holie Scripture our humilitie is proued S. Greg. ho. 17. super Ezech. THE BOOKE OF PSALMES PSALME I. The Royal prophet Dauid placed this Psalme as a Preface to the rest conteyning 1 true happines which consisteth in flying sinnes and seruing God 3. The good doe prosper 5. not the wicked 6. as wil appeare in the end of this world BLESSED is the man that “ hath not gone in the counsel of the impious hath not “ stoode in the way of sinners and hath not “ sitte in the chayre of pestilence †But his “ wil is in the way of our Lord and in his law he wil meditate day and night †And he shal be as a tree that is planted nigh to the streames of waters which shal geue his fruite in his time †And his leafe shal not fal and al thinges whatsoeuer he shal doe shal prosper †The impious not so but as dust which the winde driueth from the face of the earth †Therfore the impious shal not rise againe in iudgement nor sinners in the councel of the iust
the Sabbath which is the seuenth day in the new we kepe our Lords day after the sabbath that is the eight which seuen and eight making fieftene multiplied by tenne signifying the Law of tenne commandments rise vnto 150. Againe euen multiplied by seuen make 49. wherto one to witte the eight being added make fieftie which multiplied by three signifying the B Trinitie make 150 Neither semed it without cause to this great Doctor that the fiâ—â—â— fieftie end with a Psalme of Paenance crauing mercie remission of sinnes the second with Mercie and Iustice which God ioyneth in the Redemption Iustification and Saluation of men the last with Diuine Praises signifying that by condemning sinnes in our selues through Gods mercie we may be iustified and so beginne in this life which is to be perfected in the next to praise our Lord as S. Paul admonisheth with Psalmes Hymnes and Spiritual Songues Concluding with the tvvo verses appointed by S Dama us Pope to be added in the end of al Psalmes and is obserued euer since his time by tradition in the vvhole Church Glorie to the Father and to the Sonne and to the Holie Ghost As it was in the beginning and now and euer into worldes of worldes in eternitie vvithout end Amen THE THIRD PART OF THE OLD TESTAMENT CONTEINING SAPIENTIAL BOOKES The argument of Sapiential Bookes Hitherto the Law and Historie of Gods peculiar people are set forth in the former partes of the holie Bible after which folowed the Booke of Psalmes which in maner of stile being al in verse is a distinct part but in substance of matter is an Epitome or briefe Summe of al holie Scripture most conueniently therfore placed in the middes of the rest as the Sunne amongst other Planetes a shining great light in a large house Now ensueth the third part conteining Diuine Instructions or Rules of good life A doctrine most agreable to Gods hiegh wisdom and most fitly commended to Man his reasonable creature in earth But besides this principal subiect as before is noted that each part participateth with others in their proper contents so here be manie precepts of the Law renewed sundrie examples of men and thinges past repeted and diuers prophecies vttered of thinges to come though in this part more specially is shewed the ground and as it were the very life or soule of the Law which is Reason the true Rule or Directorie wherin al good lawes are grounded For it both sheweth what ought to be done or auoided directeth mans iudgement to embrace that is good and to flee from al euil not only illuminating the vnderstanding to see that is right and iust but also disposing the internal affection to desire loue choose and preferre the right path of Gods law before whatsoeuer otherwise semeth pleasant or profitable so notwithstanding al dangers difficulties distresses worldlie calamites and death it self effectually perswading to perseuere to the end in holie conuersation Al which by a general name is called Wisdom comprising in one word al good desires holie vertues supernal giftes godlie endeuoures and the whole meanes wherby God is rightly knowen duly serued wherof these fiue Bookes teaching this most excellent and most necessarie maner of life are called Sapiential Neuertheles foure of them haue also other particular names as appareth in their titles Only the fourth is called the Booke of Wisdom by appropriation of the general name Al fiue are Canonical and assured holie Scripture as is shewed before and may be further proued of the two later which Protestants denie It is also euident that King Salomon was Auctor of the three former as S. Ierom S. Augustin and other Fathers proue by the holie text it selfe As it is likewise certaine that he either writte or at least by diuine inspiration vttered much more then is now extant For the holie Scripture 3. Reg. 4. testifieth that he spake three thousand Parables and his Songes were a thousand and fiue He disputed of the trees from the ceder that is in Libanus vnto the hyssop which cometh out of the wal and he discoursed of beastes and foules and creeping wormes and fishes Iosephus li. S. c. 2. Antiq. folowing some other Edition saith his songes were fiue thousand and parables as the ordinarie text hath three thousand For he deduced a parable saith Iosephus through out euerie kinde of trees from the hyssop to the ceder In the same maner he treated of beastes and other liuing creatures of the earth water and ayre For he was not ignorant of anie natural thing neither omitted to treate therof but clerly explicated al their natural proprieties Most briefly S. Ierom declareth both the Auctor and matter of these three bookes saying Salomon the Peaceable and amiable of our Lord correcteth maners teacheth the nature of creatures ioyneth the Church and Christ and singeth the swete bridal song of the holie Mariage THE ARGVMENT OF THE PROVERBES THE first booke called Prouerbes that is common vsual pithie sentences shorte in wordes ample in sense and Parables signifying likenes or similitudes wherby more important thinges are vnderstood then expressed instructeth and exhorteth new beginners to lerne and practise al sortes of vertues the only right way to true wisdome and eternal happines It may be diuided into foure partes In the first nine chapters the auctor interposing certaine general preceptes produceth wisdom her selfe inuiting al men to seeke her for the spiritual profite they shal therby enioy From thence to the 25. chap. he geueth sundrie more particular precepts as wel for embracing vertues as shunning of vices In the next fiue chapters more like precepts of the same auctor are added by the care of King Ezechias In the two last chapters either an other Auctor or rather the same vnder an other title commendeth to al men certaine most excellent precepts receiued of his mother wherto he adioyneth the praise of a right wise woman prophetically the Catholique Church THE BOOKE OF PROVERBES WHICH THE HERBREWES CAL MISLE CHAP. I. Parables are profitable to those that loue and wil lerne wisdom 10. Al are admonished not to folow the alurements of sinners 20. but to embrace wisdome 24. and ruine is threatned to the contemners THE Parables of Salomon the sonne of Dauid king of Israel †To know “ wisdom and discipline †to vnderstand the wordes of prudence and to receiue instruction of doctrine iustice and iudgement and equitie †that subtilitie may be geuen to litle ones knowlege and vnderstanding to the youngman †The wise man hearing shal be wiser and he that vnderstandeth shal possesse gouernementes †He shal vnderstand a parable and interpretation the wordes of the wise and their darke sayings †The feare of our Lord is the begynning of wisdom Fooles despise wisedom and doctrine †My sonne f heare the discipline of
thy father and leaue not the lawe of thy mother †that grace may be added to thy head and a cheyne of gold to thy necke †My sonne g if sinners shal entise thee condescend not to them †If they shal say Come with vs let vs lye in waite for bloud let vs hide snares against the innocent without cause †let vs swalow him aliue as hel and whole as one descending into the lake †We shal finde al precious substance we shal fil our house with spoiles †Cast in thy lot with vs let there be one purse of vs al. †My sonne walke not with them stay thy foote from their pathes †For their feete runne to euil and make haste to shede bloud †But h a nette is cast in vayne before the eies of them that haue winges †Them selues also lye inwayte against their owne bloud practise deceites against their owne soules †So the pathes of euerie couetous man take violently the soules of the possessors †Wisdom preacheth abrode she geueth her voice in the streates †In the head of multitudes she cryeth in the doores of the gates of the citie she vttereth her wordes saying †O children how long doe you loue infancie and fooles couet those thinges which are hurtful to them selues and the vnwise hate knowlege †Turne-ye at my correption behold I wil vtter my spirite to you and wil shewe you my wordes †“ Because I called and you refused I streched out my hand and there was none that regarded †You haue despised al my counsel and haue neglected my reprehensions †I also wil laugh in your destruction and wil scorne when that shal come to you which you feared †When soden calamirie shal fal on you and destruction as a tempest shal be at hand when tribulation and distresse shal come vpon you †Then shal they inuocate me and I wil not heare in the morning shal they arise and shal not finde me †for that they haue hated discipline and not receiued the feare of our Lord †nor consented to my counsel detracted from al my correption †They shal eate therefore the fruites of their way and shal be filled with their owne counsels †The auersion of litle ones shal kil them and the prosperitie of fooles shal destroy them †“ But he that shal heare me shal rest without terrour and shal enioy abundance feare of euils being taken away ANNOTATIONS CHAP. I. 2 VVisdom As wel in these Sapiential bookes as in other holie Scriptures and sacred writers the vvord vvisdom hath three significations Sometimes it importeth the Diuine Attribute called Gods wisdom sometimes supernatural wisdom geuen to men by the Holie Ghost and sometimes it signifieth mere humane vvisdom gotten by the natural light of reason and mans industrie The first as like vvise other Diuine Attributes Gods Povvre Goodnes Iustice Truth Mercie and the like are not qualities or other accidents in God as the same termes signifie in creatures For in God there is no Accident but al in him is this Diuine Substance and Essence vvhose diuers Excellences are called by such names as mans capacitie can better conceiue and so Gods vvisdom is God himselfe and is approprieted to the second Person of the blessed Trinitic as Povvre is approprieted to God the Father and Goodnes to the Holie Ghost In this sense chap 3. v. 16. is saide Our Lord by vvisdom founded the earth c. The second is called Sap. 3. v. 25. the vapore of Gods povvre and a pure emanation orinfluence of the glorie of Almightie God and so is a participation of Diuine increated wisdom called also diuine according to a certaine anologie or similitude of Gods owne wisdom and is the principal gifte of the Holie Ghost by vvhieh God is righstly knovvne and duly serued including al other supernal giftes and vertues vvherof is treated in these bookes and so vvhich al men are inuited vvith assured promise of celestial and eternal revvard The third vvisdome is mere humane gotten by natural vvitte and studie such as Philosophers haue knovving manie truthes but mixt vvith manie errors and much ignorance truly called vvorldlie vvisdom seruing only for this vvorld But the second kind vvhich is as asparkecle of Gods vvisdom maketh meu othervvise ignorant and of smal capacitie rightly vvise in dede the true seruants of God and enheriters of the kingdom of heauen as these bookes do most copiously teach 24. Because I called and you refused God voursaffeth foure benefites of grace to euerie man al necessarie and sufficient for his saluation 1. He calleth al by preaching or good inspiration 2. He offereth helpe 3. He instructeth the ignorant what is good that they may choose it if they wil. 4. And reprehendeth euil that they may shunne it They therfore that neglect this manifold grace in this life shal without al remedie be damned being to late to repent in an other world For then they shal crie and not be heard v. 28. 33. But he that shal heare me Contrariwise those that accept Gods grace and cooperate therwith shal haue eternal rest and ioy The very same which S. Paul teacheth 2. Cor. 5. v. 10. Euerie one shal receiue the proper thinges of the bodie according as he hath done either good or euil CHAP. II. Gaining of wisdom bringeth much good 10. and auoydeth much euil 16. deliuering from error of Idolaters and Haretikes †MY sonne if thou wilt receiue my wordes and wilt hide my commandments with thee †that thyne eare may heare wisdom incline thyne hart to knowe prudence †For if thou shalt cal for wisdom and incline thyne hart to prudence †If thou shalt seeke her as money and as treasures shalt dig her vp †then shalt thou vnderstand the feare of our Lord and shalt finde the knowlege of God †Because our Lord geueth wisdom and out of his mouth prudence and knowlege †He wil keepe the saluation of the righteous protect them that walke simply †Keeping the pathes of iustice garding the wayes of saints †Then shalt thou vnderstand iustice and iudgement and equitie and euerie good path †If wisdom shal enter into thy hart and knowlege please thy soule †counsel shal keepe thee and prudence shal preserue thee †that thou mayst be deliuered from the euil way and from the man that speaketh peruerse thinges †“ who c leaue the right way and walke by darke wayes †“ who are glad when they haue done euil and reioyce in most wicked thinges †whose wayes are peruerse and their steppes infamous †That thou mayst be deliuered from “ the strange woman and from the forener which mollifieth her wordes †forsaketh the guide of her youth †and hath forgotten the couenant of her God For her house is bowed downe to death and her pathes to hel †Al “ that goe in vnto her shal
the ruines of them †Nurter thy sonne and he shal refresh thee and shal geue delightes to thy soule †When prophecie shal fayle the people shal be dissipated but he that keepeth the Law is blessed †A seruant can not be taught by wordes because he vnderstandeth that which thou sayst and contemneth to answer †Hast thou seene a man swifte to speake follie is rather to be hoped then his amendement †He that nourisheth his seruant delicatly from his childhood afterward shal feele him stubburne †An angrie man prouoketh brawles and he that is easie to indign 〈…〉 shal he more prone to sinne †Humiliation foloweth the proude and glorie shal receiue the humble of spirite †He that is partaker with a theefe hateth his owne soule he heareth one adiuring and telleth not †He that feareth man shal soone fal he that trusteth in our Lord shal be lifted vp †Manie seeke after the face of the prince the iudgement of euerie one commeth forth from our Lord. †The iust abhorre an impious man the impious abhorre them that are in the right way The sonne that keepeth the word shal be out of perdition CHAP. XXX Aright wiseman thinketh humbly of himself 4. knowing that Gods workes are inscrutable and perfect 8. desireth truth in al thinges mediocritie in riches 11. Abhorreth certaine sortes of men 1. 5. certaine execrable thinges 18. noteth certaine thinges hard to be knowen 21. other thinges intolerable 24. others admirable 32. the tongue dangerous THE wordes of the Gatherer the sonne of Vomiter The vision that the man spake with whom God is and who being strengthened by God abiding with him sayd †I am most foolish of men the wisedom of men is not with me †I haue not learned wisedom and haue not knowen the science of saints †Who hath ascended into heauen and descended who hath conteyned the spirit in his handes who hath bound the waters together as in a garment who hath raysed vp al the borders of the earth what is his name and what is the name of his sonne if thou know †Enerie word of God tryed by fyre is a buckler to them that hope in him †Adde not any thing to his wordes and so thou be reproued and found a lyer †Two thinges I haue asked thee denie them not to me before I dye †Vanitie and lying wordes make far from me Beggerie and riches geue me not geue only things necessarie for my sustenance †lest perhaps being filled I be allured to denie and may say Who is the Lord or being compelled by pouertie I may steale and forsweare the name of my God †Accuse not a seruant to his master lest perhaps he curse thee and thou fal †There is a generation that curseth their father and that blesseth not their mother †A generation that semeth to itself cleane yet is not washed from their filthines †A generation whose eies are loftie and the eielids therof set vp on high †A generation that for teeth hath swordes and chaweth with theyr grinding teeth that they may eate the needie out of the earth and the poore from among men †The horseleach hath two daughters that say Bring bring Three things are vnsatiable the fourth neuer sayth it sufficeth †Hel and the mouth of the matrice the earth which is not satisfied with water but the fyre neuer sayth it sufficeth †The eie that scorneth his father that despiseth the trauail of his mother in bearing him let the rauens of the torrents pick it out and the young of the eagle eate it †Three thinges are hard to me and of the fourth I am vtterly ignorant †The way of an eagle in the ayre the way of a serpent vpon a rocke the way of a shippe in the middes of 〈…〉 and the way of a man in youth †Such is also the way of an adulterous woman which eateth and wyping her mouth sayth I haue done no euil †By three thinges the earth is moued and the fourth it can not susteyne †By a seruant when he shal reigne by a foole when he shal be filled with meate †by an odious woman when she shal be taken in matrimonie by “ a bondwoman when she shal be heyre to her mistresse †There are foure the least thinges of the earth and they are wiser then the wise †The antes a weake people which prepareth in the haruest meate for themselues †The leueret a people not strong which placeth his bed in the rocke †The locust hath no king and they go our al by their troopes †The stellion stayeth on his handes 〈…〉 in kings houses †There are three thinges which 〈…〉 l and the fourth that goeth happely †The lyon the strongest of beastes shal feare at the meeting of none †the cocke gyrded about the loines and the ramme also the king against whom none can resist †There is that hath appeared a foole after that he was listed vp on high for if he had vnderstood he would haue layd his hand vpon his mouth †And he that strongly presseth the pappes to wring out milke strayneth out butter and he that violently cleanceth his nose wringeth out bloud he that prouoketh angers bringeth forth discordes ANNOTATIONS CHAP. XXX 1. The vvordes of the Gatherer Some Interpreters take these foure Hebrew wordes Agur Iache Ithiel and Vcal conteined in this first verse to be proper names of men supposing that a certaine wiseman named Agur the sonne of Iache spake the sentences folowing in this chapter to his sonnes or scholars called Ithiel Vcal And so this supposed Agur not Salomon should be the auctor of this chapter But the old Interpreter whom S. Ierom approueth and foloweth translated the same wordes as noones appellatiues Neither doth anie ancient Father account this Agur amongst the writers of holie Scriptures And if there were a peculiar auctor of this chapter it is like the same should haue bene placed last and not before that which now foloweth and is by al men confessed to be Salomons And therfore we thinke it more probable with S. Beda and the common opinion that there vvas no other auctor of anie part of this booke besides King Salomon VVho is here called CONGREGANS the Gatherer because he gathered these excellent Parables and Prouerbes as the sonne of the Holie Ghost signified by the word IACHE povvring forth diuine sentences for instruction of ITHIEL VCAL that is of al those vvith vvhom God is by his grace and vvho are streingthened by God abiding vvith them 23. A bond vvoman vvhen she shal be heyre Of al thinges in this world it semeth most absurde that heresie doth dominiere ouer Catholique religion vvhich God some times and in some places suffereth for the greater merite of his elect CHAP. XXXI
S. Ierom. VVhose discourse vve haue here cited at large for a taste of his profound exposition of this vvhole booke that such as haue apportunitie may read the rest in the auctor himself To. 7. CHAP. XI Workes of mercie are necessarie whiles we haue time 3. because after death none can merite 4. neither must we differ to beginne nor cease from good dedes 8. but stil be mindful of death and iudgement 10. auoiding wrath and malice CAST thy bread vpon the passing waters because after much time thou shalt finde it †Geue a portion to seuen and also to eight because thou knowest not what euil shal be vpon the earth †If the cloudes be ful they wil powre out raine vpon the earth If the tree shal fal to the South or to the North in what place soeuer it shal fal there shal it be †He that obserueth the winde soweth not and he that considereth the cloudes shal neuer reape †As thou art ignorant which is the way of the spirite how the bones are framed together in the wombe of her that conceiueth childe so thou knowest not the workes of God who is the maker of al. †In the morning sow thy seede and in the euening let not thy hand cease for thou knowest not which may rather spring this or that and if both together it shal be the better †The light is sweete and it is delectable for the eyes to see the sunne †If a man shal liue manie yeares and shal haue reioyced in them al he must remember the darkesome time and manie dayes which when they shal come the thinges past shal be reproued of vanitie †Reioyce therfore yongman in thy youth and let thy hart be in good in the dayes of thy youth and walke in the wayes of thy hart and in the sight of thyne eyes and know that for al these God wil bring thee into iudgement †Take away anger from thy hart and remoue malice from thy flesh For youth and pleasure are vaine CHAP. XII In youth is fittest time and most meritorious to serue God In age the same is more and more necessarie but harder then to beginne and lesse gratful 8. In this booke the preacher hath shewed that al worldlie thinges are vanitie 13. and that true felicitie is only procured by wisdom which consteth in the feare of God and obseruation of his commandments REMEMBER thy Creator in the dayes of thy youth before the time of affliction come the yeares approch of which thou maist say They please me not †before the sunne and light and moone and starres be darke and the cloudes returne after the raine †when the kepers of the house shal be moued and the strongest men shal stagger and the grinders shal be idle in a smal number and they shal waxe darke that looke through the holes †and they shal shut the doores in the streate at the basenes of the grinders voice and they shal rise vp at the voice of the birde and al the daughters of song shal be deafe †The high thinges also shal feare and they shal be afrayd in the way the almondtree shal florish the locust shal be fatted and the capertree shal be destroyed because man shal goe into the house of his eternitie and the mourners shal goe round about in the streate †Before the siluer coard be broken and the golden headband recurre and the water pot be broken vpon the fountaine and the wheele be broken vpon the cesterne †and the dust returne into his earth from whence it was and the spirite returne to God who gaue it †Vanitie of vanities sayd Ecclesiastes and al thinges vanitie †And wheras Ecclesiastes was most wise he taught the people and declared the thinges that he had done and searching forth made manie parables †He sought profitable wordes and wrote wordes most right and ful of truth †The wordes of wisemen are as prickes and as nailes deepely stricken in which by the counself of maisters are geuen of one pastour †More then these my sonne require not Of making manie bookes there is no end and often meditation is affliction of the flesh †Let vs al heare together the end of speaking Feare God and obserue his commandments for this is euerie man †and al thinges that are done God wil bring into iudgement for euerie errour whether it be good or euil THE ARGVMENT OF THE CANTICLE OF CANTICLES SALOMON called also Ecclesiastes and Idida according to these three names as S. Ierom noteth writte three bookes of three particular arguments directed to three degrees of people with three distinct titles al tending to one end the true seruice of God which bringeth to eternal felicitie In the first he teacheth the principles of good life to flee from vices and folow vertues belonging to such as beginne to obserue Gods law wherin true wisdom consisteth and this booke is called the Prouerbes or Parables that is to say Pithie brief sentencious precepts of Salomon which signifieth Pacificus Peaceable or Pacifier the sonne of Dauid King of Israel In the second he exhorteth to contemne this world shewing that true felicitie consisteth not in anie worldlie or temporal thinges but in the eternal fruition of God which is obtayned by keping his commandments And this booke he intitleth The wordes of Ecclesiastes which is Concionator Preacher Sonne of Dauid King of Ierusalem because he there exhorteth such as haue made some progresse in vertues called Proficientes signified by the inhabitants of the Metropolitan citie Ierusalem whereas in the former he stiled himself king of Israel proposing precepts mete for al the twelue tribes and al vulgar men desirous and beginning to serue God In both bookes for more auctoritie sake making mention of his godlie renowmed father the Royal Prophet Dauid with his owne title also of king But in this third booke he only expresseth his proper name Salomon whom God singularly loued wherof he was called Idida Because this alone without mention of father or king was most conuenient for the Perfect who not as seruants or yong scholars are moued by feare of auctoritie but as children are swetly drawne by loue And this he writte in verse intitling it not simply a Canticle but The Canticle of Canticles as preeminent aboue other Canticles The bridal songue for the Mariage to be solemnized betwen God himself and his glorious spouse For though al holie Scriptures are the spiritual bread and food of the faithful yet al are not meate for al at al seasons Some parts are not for sinners nor for beginners nor for such as are yet in the way towards perfection but only for the perfect According to the Apostles doctrine Milke is for children that are yet vnskilful of the word of iustice But strong meate is for the perfect them that by custom haue their senses
the ministerie of Priests The ancient fathers proue that Melchisedech offered Sacrifice in bread wine in figure of Christ and of other Priests of the new Testament Caluin coÌ„temneth al the ancient fathers in ca. 9. Heb. Bible 1579. Heretical translation Heb. 7 Iosue 8. 22. 3 Reg. 8. The greatter blesseth the lesse Paying of tithes in the law of nature Ro. 4. Gal. 3. Iac. 2. :: These three kindes of beastes and two of birdes signifie that the Israelites should be three generations in a strange land the fourth in the desert the fifth in possession of Chanaan Theod. q. 65. in Gen. Act. 17. :: Abraham and his seed werein strange land 400 and odde yeares but in seruitude and affliction about 140. Exo. 12. :: God deferreth to punish either that the wicked may amend or the good be exercised by them S Aug. Psal 54. or because the iniquity is not come to that great measure which his wisdome forâ—eeth and wil punish in the end to his owne more glorie and more good of others S. Greg. ho. 11. in 3. Ezech. To beleue Gods word without staggering is an act of iustice Not workes before faith but ioyned with faith are meritorious Onlie faith doth not iustifie :: Some obey whilest they are rude or in low state but hauiÌ„g got a litle knowlege or aduancement disdaine their aduancers S. Gregorie li. 21. in 1. Reg. 3. Manichees condemned pluralitie of wiues in the Patriarches Luther alloweth it in Christians Other Protestants in some case S. Aug. li. 22. c. 47. cont Faust Luther propsit 62. 65. et 66. S. Aug. de bono coniugali ca. 17. Two sortes of preceptsin the law of nature Pluralitie of wiues sometimes allowed Deut. 21. By the law of Christ in no case lawful Math. 19. Gen. 2. :: He is perfect in this life that sincerly diligently tendeth towards perfection of the next life And this God here commanded to Abraham Christ to al Christians Math. 5. S. Aug. li. de perfect cont Caelest See Gen. 6. v. 9 :: Circumcision and name receiued the eight day signified the association of Saints in heauen after the seuen dayes trauel of this world Ser. de circum apud S. Cyprian :: Abraham laughed not doubting but reioycing S. Ambro. li. de Abraham c. 4. S. Aug. li. 16 c. 26. de ciuit :: Temporal blessings were common to Ismael but spiritual pertained properly to Isaac and Israel their successessors :: Conformitie in Religion conserueth peace in euery familie Tho. Anglus in hunc locum Changing of names is mystical S. Aug. li. 16 c. 28 39. ciuit S. Hierom Tradit Hebraicis Gal. 4. Isa 54. Abraham natural father of foure nations spiritual father of al that do beleue in Christ Rom. 4 11. The Church of Christ euer consisteth of many nations Circumcision a figure of Baptisme Baptisme excelleth Circumcision Two difficulties To whom the punishment pertained wheÌ„ circumcision was omitted what punishment was threatned Circumcision instituted to distinguish the people of God and for remedie of original sinne in some persons but not in al. :: Abraham saw three and adored one professing three diuine persons and one God S. Aug. li. 16. c. 29. ciuit Heb. 13. Rom. 9. :: Abraham laughing with admiration for ioy was not reprehended but Sara laughing of diffidence was reprehended by him that seeth the hart S. Aug. q. 36. in Gen. li. 16. c. 31 ciuit :: what a wall are iust men to their countrie their faith saueth vs their iustice defendeth vs from destruction S. Amb. li. 1. de Abraham c. 6. :: Abraham Lot by hospitalitie metâ—ted to receiue Angels in steed of meÌ„ Heb. 1â— :: This sinne crieth to heauen for reuenge a litle one :: Lots wife turned into salt admonisheth the seruants of God to procede in vertue not to looke back to vice Luc. 17. S. Aug. li. 16. c. 30. ciuit :: Lot neither perfect nor very wicked was deliuered for Abrahams â—â—â—e S. Aug. â— 45 in Gen. :: Moabites Ammonites were two distinct nations perhaps of the 72. See p. 43. :: See pag. 52. :: Not his fathers owne daughter but of his progenie S. Aug. li. 22. cont Faust c. 35. li. 16. c. 19. 30. de ciuit :: Kinges of the earth esteming the Church only for a laudable people of God seeke to subiect her to them selues but knowing her to be the inuiolable spouse of Christ subiect them selues to her and offer to her most honorable giftes S. Aug. il 22. cont Faust c. 38. The sixt part of this booke Of the progenie other blessings of Abraham Isaac and Iacob :: Abraham Sara laughed he admiring she doubting at the ioyful promise of a sonne therfore he is called Isaac which signifieth laughter S. Aug li. 16. c. 31. ciuit :: See chap. 17. v. 21. Rom. 9. Heb. 11. * vvel of oath Separation to be made in families when iust cause requireth Mystical sense li. 15. c. 2. ciuit The true Church doth not persecute but iustly punisheth offenders Heretikes and other infidels do persecute when either by word or sword they impugne the truth Epist 48. 50. Tract 11. in Ioan. Tract 〈◊〉 in 4. Gal. The third prophecie in the office before Masse on Easter eue And the first on whitsuneue Iudith 8. Heb. 112. :: This historie is clere and a most notorious example of perfect obedience :: It is a gratful and religious thing by naming of places to coÌ„serue the memorie of Gods benefites that posteritie may know them S. Chrisost ho. 48. in Gen. :: Nachors progenie is here mentioned to shew whence Rebecca came whom Isaac maried God tempteth not to euil but by experience maketh knowen what vertue is in men Isaac figured Chists diuinitie the RaÌ„me his humanitie Iac. 1. 13. Heb. 11 19. S. Aug. li. 16. c. 32. ciuit Theod. q. 72. in Gen. :: A cleare example of religious office in burying the dead See 2. Reg. 1. and 2. Paral. 35. :: Adoration vsed for reuerence done to men See also c. 27. v. 29. c 33. v 37 and S. Aug. q. 6â— in Gen. :: In choosing a wife a vertuous stock and familie especially true faith and religion are before al other things to be considered preferred S. Amb. li. 1. c. 9. de Abrah S. Chrisost ho. 48. in Gen. :: Her father hauing perhaps manie wiues and euerie one a seueral house she went to her mother house :: As children ought not to mary without their parents good liking so the parties owne consent is most necessarie S. Amb. Epist 43. :: Suach signifieth to speake consideratly with hart or mouth Here S. Ambrose li. 1. c. 1. de Isaac and S. Aug. q. 69. in Gen vnderstand it of mental prayeâ— Ominous speaches sometimes supersticious Some times lawful Holie scripture and the Church are iudges of doubtful obseruations Ioan. 14. Eliezers prayer for a particular signe was lawful deuout and discrete Iudic. 7. 1. Reg. 14 Act. 1.
him in that solemnitie But this voice of our Lord vpon vvaters is rather verified of our Blessed Sauiours owne preaching with g maiestie h thundering by his Apostles vpon i manie vvaters manie nations k in povvre of miracles l in magnificence preaching as hauing in dede powre not as the Sâ—râ—hes and Pharises Mat. 7. v. 29. m breaking cedars among innumerable others conuerting highest Potentates n of Libanus Emperoures kinges and greatest Princes of the world o as a calfe of Libanas so meekly submitting them selues to Christs yoke and spiritual obedience of his Church p Al which is done by Christ our Lord the beloved of God q as the sonne of vnicornes is most tenderly beloued by the parentes r This voice of our Lord diuiding the flame of fire the Holie Ghost proceding from the Father and the Sonne came vpon the Apostles as in diuided tongues of fire Å¿ wherwith the dâ—â—â—rt the Gentiles of the wide and wild world vvere shaken and moued t the desert of Cades some of the Iewes also compunct in hart with remorse of conscience hearing the voice of S. Peter and other Apostles v The same voice of our Lord preparing hartes inspiring the mindes of men with spede like hyndes and does to ascend the high hilles of free and perfect life in contemplatiue vertues vv So our Sauiour shal discouer the thicke vvoodes reueile the hidden Mysteries of the old Law by preaching Christian doctrine and vse of Christian Religion x in his holie Temple the Catholique Church wherin al true Christians shal glorifie God y making the great abundance of people who are like the sea vvhen it ouerflovveth the land to dwel in the same Church z Christ our Lord sitting ruling king ouer al foreuer a by his grace geuing streingth to his people to passe through the tentations of this life b and blesse the iust vvith eternal peace in heauen 〈…〉 Dauid rendereth thankes for his establishment in his kingdome The 8. key a The general name of Psalme common to this whole booke conteyning in al 150. is more particularelie appropriated to some which more specially were playde vpon musical instruments as on the Psalter Harpe c. Others are called Canticles which were most vsuallie songue with humaine voices So this called a Psalme of Canticle signifieth that voyces begane the musike and instruments were adioyned As contrariwise others are called Canticles of Psalmes where instruments begane and voices folowed b After manie great tribulations King Dauid prospering built an excellent house or palace 2. Reg. 5. v. 11. Paralip 14. v. 1. And at his first dwelling therein made this Psalme beginning himselfe to sing the same with voice other musitians ioyned with him in the praises of God and thankesgeuing for his benefites c Though God in himselfe is most high and neither nedeth nor can be exalted by men yet the royal prophet knew it vvas his dutie to sing thankes and praises to him d for his deliuerie from manie trubles and dangers e not suffering his enemies to be delighted in his ruine f conserued my bodie in health amoÌ„gst innumerable dangers g Preserued my soule from greater daÌ„gers of sinnes and so from hel h Ye that are iust and holie praise God for it from vvhom it cometh and not from your selues i confesse his mere goodnes vvithout your desertes k vvhen he is angrie l yet he meaneth vvel vnto vs. m The state of a iust mans life is often changed from sorovv to comforte and from comforte to sorovv n Though vve suppose our selues firmly established o yet God of his good vvil tovvardes vs sometimes geueth strength and corege p sometimes suffereth vs to our ovvne vveakenes q therfore we must stil crie and pray for Gods helpe r in manner here expressed of the like Å¿ finally in this my good state t I shal alvvayes confesse and praise thee How to pray in affliction The 7. key a Perteyning to the new Testament b especially to the iust trubled and almost distracted in mind in great affliction See v. 23. c How greuously soeuer I am afflicted yet I trust in thee d therfore I pray thus 〈◊〉 70. e I offer and resigne my selfe to thee f The first preceptis to lerne of our elders â—â—â— 23. g not suffered me to be shut vp h al my partes external and internal body and mind are trubled i My freindes dare not conuerse with me lest they incurre displeasure for my sake k Make thy â—â—â—ht so â—hine in my soule that I may vnderstand that is right l and through thy mercie deliuer me from the force of myne aduersaries m 〈…〉 ly â—â—hauing themselues â—â— if they had no superior neither in earth nor in heauen to whom they shal at last render account n and abusing their present powre and authoritie which they haue of God o As yet in this present life the reward of the iust is hidde p but shal be made manifest in sight of al men q In the meane time the iust is in great estimation in the secrete knowledge of God r title of honoure as we speake to a king your maiestie or to a noble man your Lordâ—hippe Å¿ in myn extreme affliction being almost distracted in my mind I said that in reason I would not haue sayd Holie Iob spake some thinges in such state of affliction ch 3. 42. t the prophet or other iust person exhorteth al the seruants of God v to constancie vv long animitie x and final perseuerance to the end The second poeâ—â—tential Psalme The 7. key a This Psalme sheweth how Dauid was brought to vnderstand his sinnes to confesse bewayle and obtaine remission of them b The first blessing of a sinner is the forgeuenes of his sinnes â—om 4. â— Pâ—â— 4. c by charitie which couereth themultitude of sinnes 1. Pet. 4. d Satisfaction beâ—â—g made e VVhen sinners repent sincerly without guile then God forgeueth without which cooperation nonâ— is iustified f because I acknowledged not my greuous sinnes I was stil sore afflicted “ Waxed as if they vvere old g though otherwise I ceased notto pray but without any fruict or good effect h thy diuine prouidence reducing me i by remorse of myn owne conscience which telleth me that I deserue al this affliction k therfore I do no longer disseÌ„ble with men nor am silent to thee but expresly acknowlege my sinnes l As I do now recal my selfe being stricken with Gods heauie hand so must euerie one that wil be purged from his sinnes and sanctified pray to thee when he is afflicted m Though calamities be meruelous great like to a diluge n yet they shal not opresse him that relieth vpon God o God speaketh promising by these tribulations to geue his seruants vnder standing and instruction p with perpetual protection q Be not therfore careles like to brute beastes but consideratiue of your actions r The Prophet or anie iust soul besecheth God to held this
straict hand of discipline ouer sinners for their conuersion Å¿ Sinners deserue much punishment t but repenting and trusting in God shal finde his mercie v The end of true penance is ioyto which therfore the prophet inuiteth al penitents Vexation geueth vnderstanding Sinne must be punished Good workes are of graâ—e in epist ad Ro. c. 4. Protestantes expound this place contrary to many other clere places contrarie to the exposition of ancient fathers God couering or not imputing sinne doth quite take them away The contrarie doctrin is iniurious to God to Christ to holie Scriptures to glorified S inctes Sincere repentance is a necessarie dispotion to remission of 〈…〉 e. After remissioÌ„ it is satisfactorie and meritorious The perfectioÌ„ of Gods workes described The 2. key a not in your selues b praise is not comelie in the mouth of a sinner Eccli 15. c in mortification offering your bodies a liuing hoste Rom. 12. d of this instrument this booke is called the Psalter and it signifieth the obseruation of the tenne commandments without which no praise pleaseth God e praising God for the grace of Christ in the new testament f Gods rules and precepts are most iust and right g he performeth whatsoeuer he promiseth h God euer ioyneth these vertues together i Gods word iâ— omnipotent k vnknowen â—â— riches hid in secrete places As in Babylon he confounded their tongues m his absolute wil is alwayes fulfilled n the people of Israel in the old testament and Christians of al nations in the new o Gods per petual prouidence p Gods wisdom infinite q No powre in earth is of anie force without God r of his master Å¿ or of him selfe t O God which hast al perfection shew thy mercie in protecting and sauing al that trust in thee Gods prouidence The 3. key a His proper name was Achis 1. Reg. 21. but al kinges of Palestina were called Abimelech as pharao in Aegypt Nâ—huchodonosor in Babylon This Psalme is also composed in order of tho Alphabet b I prayse God c both in prosperitie and aduersitie d when I serue our Lord my soule shal be praised in his seruice e Euerie man be he how poore soeuer when he prayeth shal be heard f the proper guardian Angel of euerie one g with filial feare h the rich of this world setting their mind vpon their wealth are poore in spiritual giftes i Euerie one desireth to be happie but he in dede shal be happie that fleeth from euil and doth good k God seing almens actioÌ„s intentions wil render as they deserue l Though the iust some for a time to be forsaken yet God that geueth them internal streingth wil at last reward and crow 〈…〉 them his owne giftes m for their sinne they are suffered to fal into more sinne n contrariwise those that accept of his grace shal finally not offend A secret great misterie in the title of this Psalme Iuc 2. Some become vvorse some better by Christ Sacrifice and Priesthood changed God most high is become lovve He is our sacramental meate Christ leaft the Ievves receiued the Gentiles The real presence of Christ in the Sacrament Catech. Râ— p. 2. â— â— q. â—4 Not only faith but good vvorkes with faith iustifie Christs persecution The 5. key a Dauid signifieth beloued desiderable or strong of hand that is Christ aboue al beloued of God desired of man the strong conquerour of death and hel S. Aug. in hunc locum b By way of imprecation heprophecieth that God wil ouerthrow the persecutors of Christ and of Christians c Offensiue d denfensiue e preoccupate and preuent the malice of the persecutor f Such a punishment and confusion shal fal in the end vpon al the malicious after that the iust shal haue ouercome tribulations g In the time of truble in hope h after deliuerie in eternal saluation i such false witnesses did rise against Christ Mat. 26. k thinges that were not for God himselfe that knoweth althinges knoweth not that which neither was is nor can be l they made priuation of my life verified in Christ not in Dauid for he was killed by his enemies m Al our Sauiours life was penance for others needing none for himselfe n Christ the good Samaritane that releeued the wounded man Luc. 10. o al this was fulfilled according to the letter in our Sauiours passion p al this was fulfilled according to the letter in our Sauiours passion q al this was fulfilled according to the letter in our Sauiours passion r Our Lord knoweth not anie iust cause why the Iewes so persecuted him for they had no iust cause but meere malice Å¿ as Psal 21. and Mat. 27. God why hast thou forsaken me not deliuered me from temporal death nor yelded me such consolation as thou gauest other Sainctes in their agonies t a prophecie of Christs resurrection v Prophecie of the Catholique Church as Psal 21. w This place is applied by our Sauiour to himselfe Ioan. 15. x The Pharises and Herodians said Master we know that thou art a true speaker c. meaning to intrappe him with treason Mat. 22. y The same Pharises and Priestes iudged him woorthy of death and procured the people to â—rie Crucifie him crucifie him z Againe his Resurrection is prophecied a At the day of iudgement the wicked shal receiue sentence of damnation b the blessed of eternal glorie Gods prouidence The 3. key a More specially describing the state of men in the new testament then in the old b instruction for Dauid not as a king or a prophet but as the poore seruant of God c wittingly and resolutely preferring wicked life before vertuous d God so â—ateth sinne committed of meere malice that he commonly reiecteth such sinners and more often offereth new grace to those that sinne of frailitie or ignorance e Some ignorance is inuincible wheÌ„ one hath a good wil to lerne doing his endeuour to knovv the truth in doctrin his dutie in manners but can not get knowlege therof and then he is excused before God though he erre in opinion or in fact others are negligent to lerne and their error is grosse ignorance and is a sinne greater or lesse according to the importance of the thing which they ouhgt to knovv Others are more vvilful desiring to be ignorant that they may sinne vvith the lesse remorse or repining of their ovvne conscience and this is affected ignorance and most hainous and odious sinne For which God often leauing them destitute of ordinarie grace which he geueth to others they fal into reprobate sense and into more horrible sinner f God doth not vtterly shut vp his mercie from the most wilful wicked sinners but geueth them sometimes good motions and sufficient helpe that they may repent be iâ— stified saued if they do not wittingly harden their owne hartes and stil wilfully repel Gods grace g For so God pomiseth vvho
pittied and not affliction added to the afflicted :: Foure execrable vices Ingratitude Hypocrisie Insolencie Oppression of the poore CoÌ„cupiscence of the flesh of the eyes :: â—â—uâ—e Luxurie Auarice Ambition :: Dishonour of parents shal be senerely punished :: Youngmen folowing carnal appetite can no more geue account of their actioÌ„s then of the vvayes vvhich an eagle a serpent and a shippe haue passed :: By these examples are commended foure vertues Industrie Prudence Concord and Humilitie :: Other foure Fortitude Chastitie Order and Iustice :: Fooles ought not to gouerne :: Moderation is necessarie in al actions Some suppose one Agur to be auctor of this chapter But it semeth more probable that only Salomon is auctor of this whole booke VVhy he is called Gatherer VVhy God suffereth heresie to reigne :: VVordes perteining to Salomon spoken to him by his mother who here calleth him Lamuel signifying God vvith him :: Doctrine is most profitable to those that are modestly dumme more vvilling to heare then to speake :: The chief most proper office of a king is to do iustice :: A vvoman of such perfectioÌ„ as is here described is in dede rare yet possible to be found :: Flaxe on the distafe signifieth purpose to do good workes yarne on the spindle the vvorke vvel begune which geueth confidence in God that the same shal be perfect and haue due revvard :: They make and sel cloth which lerning and obseruing Gods lavv do teach it others :: External comelines is not durable but the feare of God is more vvorthie of praise :: Good vvorkes shal be revvarded :: at the tribunal seate of iudgement The praise of a right vvise woman vvritten in verse in order of the Alphabet Proem lament Psal 11â— v. 104. The Church hath al good properties requisite A faithful soule hath them at least in desire Rare and excellent wemen both in the old and nevv testament This booke called Ecclesiastes teacheth to contemne this vvorld Because felicitie consisteth not in anie temporal thing but in the eternal sight of God Diuided into three parts The first part of this Sermon sheweth that Felicitie consisteth not in anie temporal thing :: In the end of this world the earth shal be purified so remaine for euer :: Mens soules dayly created are of the same kind as Adams soule other creatures either were in their kindes from the beginning of the vvorld or are procreated of diuers kindes preexisting S. Tho. pa. 1. q. 73. a. 1. ad 3 :: Al natural thinges are insufficient meanes to attaine felicitie :: VVisdom is the best thing in this vvorld yet is not perfect selicitie but the meanes to attaine it VVisdom maketh men to be angrie with sinne to feare God and to proceede in vertue :: A vvordlie man may obiect that seing vvisdom bringeth not felicitie in this life it semeth best to take his pleasure ease not to labour for it :: But the wiseman coÌ„futeth this conceipt Because wordlie ioy is short vncertaine neither is anie ioy that men haue in this life true ioy of the blessed but only a consolation in miseries :: Consideration is the directorie of al good workes :: The conceit of worldlie men not considering the life to come :: It is better to vse that is honestly gotten for our necessitie then to be stil solicitous to get more :: Generation Corruption Alteration perteine only to thinges of this world vnder heauen often here described by the terme Vnder the sunne For spiritual substances are not comprehended in time nor place S. Ierom in hunc locum to 7. :: Al this sheweth that nothing of this world is perpetual but to be vsed interchangeably in due time place maner and order For disorder maketh confusion :: God suffereth the innocent to be afflicted for a time of his special prouidence because they therby merite a great reward Psal 72. It is in dede better not to be at al then to be in eternal miserie Mat. 26. v. 24. but temporal affliction which the iust suffer is not miserie as wordlie men estemeit but a special meane to attaine eternal felicitie :: True charitie not contaminate with enuie by how much it is increased in number so much it increaseth in streingth S. Iero. 1. Reg. 15. Osee 6. Man without Christs helpe can neither resist tentations nor rise from sinne Prou. 24. v. 16. And without mans free consent Christ wil not stay him nor raise him vp Ioan. 13. v. 27. * In purgatorie :: Because no man is able to attaine perfect knowlege of God it behoueth al to speake and thinke so berly of him :: Vow or promise once made must be fulfilled Deut. 23. :: The proper Angel which associateth euerie man Iob. â—â— :: As temporal riches â—e often the occasion of their owners â—uine so vaine philosophie and heresie auaile not heretikes not their folowers but as they came naked from their mothers wombe the peruerse Church so shal both such masters and scolars depart without comforth into the wrath which they prepare to themselues S. Ierom. in â—une locum :: Al this shevveth euidently ha◠〈…〉 e consisteth not in riches :: It is plainly preached saith S. Iero. of the coming of Christ vvhose name was geuen and knovven before he vvas borne in flesh None can perfectly knovv the nature of al thinges present of to come The 2. part True felicitie is procured by good life and consisteth in the eternal sight of God Anger rightly vsed is commendable beneficial to correcte our owne faultes and others Prou. 22. :: But hastie or immoderate anger is sinful and hartful :: Likewise moderate riches profite the seruants of God so that they â—ette not their mind vpon them 3. Reg. 8. 2. Par. 6. Prou. 20. 1. Ioan. 1. * The preacher :: Mans reason which is the superior part of his soule rarely thinketh good :: Sensualitie stil inclineth to euil :: God made man right he of his owne wil â—el from God Sec S. Aug li. 14. c. 11 ciuit * The obscure thing :: As probable coniecture of a mans inward disposition is made by his exteriour countenance so his good workes shining before men are good signe of internal vertues which in dede are right and meritorious when the intention is sincere referring al to Gods glorie edification of others without desire of vaine praise in the world :: By this terme vanitie is ful vnderstood that fell citie is not in prosperous thinges of this world neither are al men miserable that suffer aduersitie * 〈◊〉 〈…〉 ing :: Mortal men suffering calamities knovv not vvhether thâ— same be inâ—â—â—ted for their proofe and merite as in Iâ—b and Tobie or for their sinnes only as in Pharao the Aegyptians but shal know in the indgement after their death :: A sinner in this life may amend if he wil become inst but aâ—ter death he can not repent chap. 11. v. â—
Lord make this woman which entereth into thy house as Rachel and Lia which builded the house of Israel that she may be an example of vertue in Ephrata and may haue a famous name in Bethlehem †and that thy house may be as the house of Phares whom Thamar bare to Iudas of the seede which our Lord shal geue thee of this yong woman †Booz therfore tooke Ruth and had her to wife and went in vnto her and our Lord gaue her to conceiue and to beare a sonne †And the wemen said to Noemi Blessed be our Lord which hath not suffered that there should fayle a successor of thy familie that his name should be called in Israel †And thou shouldest haue one that may comfort thy soule and cherish thy old age For of thy daughter in law is he borne which wil loue thee and much better is she to thee then if thou hadst seuen sonnes †And Noemi taking the child put it in her bosome and did the office of a nource and of one that should carie him †And the women her neighbours congratulating her and saying There is a sonne borne to Noemi called his name Obed this is the father of Isai the father of Dauid †These are the generations of Phares Phares begat Esron †Esron begat Aram Aram begat Aminadab †Aminadab begat Nahasson Nahasson begat Salmon †Salmon begat Booz Booz begat Obed †Obed begat Isai Isai begat Dauid THE ARGVMENT OF THE BOOKES OF KINGES AND PARALIPPOMENON IN GENERAL AFTER the booke of Iudges wherunto Ruth is annexed rightly folow the bookes of Kinges signifying that after the general Iudgement cometh the euerlasting Kingdome As venerable Beda expoundeth this connexion of bookes wherin he also explicateth manie other Mysteries of Christ the Church praefigured in these histories Likewise S. Gregorie teacheth that besides the historical moral sense expressed in the simplicitie of the letter an other mystical vnderstanding is to be sought the height of the Allegorie In confirmation wherof he citeth S. Augustin and S. Hierom who say that Elcana his two wiues signified the Synagogue of the Iewes and the Church of Christ that the death of Heli Saul with translation of Priesthood to Samuel and Sadoch and of the Kingdome to Dauid and his Successors praefigured the new Priesthood and new Kingdome of Christ the old ceasing which were shadowes therof So these two great Doctors S. Gregorie and S. Beda insisting in the steppe of other lerned holie Fathers that had gone before them expound these histories not only historically but also mystically The historie first setteth forth the changing of the forme of gouernment from Iudges to Kinges and then at large what Kinges did reigne ouer the Hebrew people as wel in one intire Realme as ouer the same people diuided into two kingdomes their more principal Actes their good and euil behauiour also the prosperitie declinations and final captiuities of both the Kingdomes Al which is conteined in foure bookes of Kinges with other two partly repeting that was saied before but especially supplying thinges omitted in the whole sacred historie from the beginning of the world called Paralippomenon The two first are also called the Bookes of Samuel though he writ not one of them wholly for he died before the historie of the former ended but they goe both vnder his name because he annointed the two first Kinges and writ a great part of their Actes Wherto the rest was added either by Dauid and Salomon as some thinke or by Nathan and Gad as is probably gathered 1. Paralip 29. v. 29. The authors also of the third and fourth bookes of Kinges and of the two of Paralippomenon are vncertaine yet al haue euer bene receiued and held for Canonical Scripture THE ARGVMENT OF THE FIRST BOOKE OF KINGES THIS first booke may be diuided into foure partes First are recorded the gouernmeÌ„tes of Heli Samuel with the occasions of changing the state of that commonwealth into a Kingdome in the eight first Chapters Secondly the election and gouernment of Saul their first King from the 9. chap. to the 16. Thirdly Dauids annointing his vertues trubles and persecutions from the 16. chap. to the 28. Fourthly the ruine of Saul and exaltation of Dauid in the foure last Chapters THE FIRST BOOKE OF SAMVEL WHICH WE CAL THE FIRST OF KINGES CHAP. I. Elcana hauing two wiues the one called Anna is barren and for the same is reproâ—hed by the other called Phenenna 9. Anna voweth and prayeth for a man child 19. conceiueth and beareth a sonne calleth him Samuel 24. and presenteth him to the seruice of God in Silo. THERE was a man of Ramathaimsophim of mount Ephraim his name Elcana the sonne of Ieroham the sonne of Eliu the sonne of Thohu the sonne of Suph an Ephraite †and he had two wiues the name of one was Anna and the name of the second Phenenna Phenenna had children but Anna had not children †And that man went vp from his citie vpon ordinarie dayes to adore and sacrifice vnto the Lord of hostes in Silo. And there were the two sonnes of Heli Ophni and Phinees priestes of our Lord. †The day came therfore Elcana immolated and gaue to Phenenna his wife to al her sonnes and daughters partes †but to Anna he gaue one part with heauie cheere because he loued Anna. And our Lord had shut her matrice †Her aduersarie also afflicted her and vexed her sore in so much that she vp brayded her that our Lord had shut her matrice †and so did she euerie yeare when the time returned that they went vp to the temple of our Lord and so she prouoked her moreouer she wept and tooke not meat †Elcana therfore her husband said to her Anna why weepest thou and why doest thou not eate and wherfore doest thou afflict thy hart Am not I better to thee then tenne children †And Anna arose after she had eaten and drunke in Silo. And Heli the priest sitting vpon a Stoole before the postes of the house of our Lord †wheras Anna had a heauie hart she praied to our Lord weeping aboundantly †and she vowed a vowe saying O Lord of hostes if regarding thou wilt behold the affliction of thy seruant and wilt be mindeful of me and not forgette thy handmaide and wilt geue vnto thy seruant a man childe I wil geue him to our Lord al the daies of his life the rasour shal not come vpon his head †And it came to passe when she multiplied praiers before our Lord that Heli obserued her mouth †Moreouer Anna spake in her hart and onlie her lippes moued and voice there was not heard at al. Heli therfore thought her to be drunke †and sayd to her How long wilt thou be drunke digest a litle the wyne wherwith thou art wette †Anna answering Not so quoth she my lord for I am an exceding
shortly after the king sent new letters for the Iewes saftie geuing them leaue to kil whom soeuer they would of their enemies ch 8. v. â— 11 Eightly the same day which was designed for destruction was made the day of ioy and exultation to the children of God ch 9. v. 1. 17 ch 16. v. 21. c. By which literal sense Gods meruelous prouidence is manifestly shewed neuer suffering his church to perish It hath moreouer two special mystical senses First as saftie of temporal life was procured to one nation by Esthers intercession to king Assuerus so general saluation is procured to al mankind by mediation of the blessed virgin Marie crushing the serpents head and the sentence of death is changed by new letters granting euerlasting life and glorie to al Gods true seruantes Esther also as likewise Iudith in figure of the Church saith S. Ierom Prologo in Sophon killed the aduersaries and deliuered Israel from danger of perishing CHAP. X. Assuerus subdueth manie countries 4. Mardocheus vnderstandeth and declareth his dreame 9. God separateth his people from other nations by a better lotte BVT king Assuerus made al the earth and al the ilandes of the sea tributaries †Whose strength and empire and the dignitie and highnesse wherewith he exalted Mardocheus are written in the bookes of the Medes and of the Persians †and how Mardocheus of the Iewes kinred was second after king Assuerus and great with the Iewes and acceptable to the people of his bretheren seking good to his people and speaking those things which pertayned to the good of his seede That which is in the Hebrew I haue expressed most faithfully And these things that folow I found written in the common edition which are conteyned in the greeke tongue and leetters and in the meane time this chapter was extant after the end of the booke which according to our custome we haue marked with an Obelus before it that is to say a broch †And Mardocheus said These things are done of God †I remember the dreame that I saw signifying these verie things neither was any of them frustrate †The litle fountayne which grew into a riuer and was turned into light and into the sunne and abounded into manie waters is Esther whom the king tooke to wife and made her to be queene †But the two dragons I am and Aman. †The nations that were assembled are they that endeuoured to destroy the name of the Iewes †And my nation is Israel which cried to our Lord and our Lord hath saued his people and he hath deliuered vs from al euils and hath done great signes and wonders among the nations †and he commanded that there should be two lottes one of the people of God and the other of al Nations †And both lottes are come to the day appointed euen now from that time before God to al nations †and our Lord hath remembred his people and hath had mercie on his inheritance †And these daies shal be obserued in the moneth of Adar the fourtenth and fistenth day of the same moneth with al diligence and ioy of the people gathered into one assemblie through out al the generations hereafter of the people of Israel CHAP. XI An Appendix and conclusion of this historie 2. The dreame of Mardocheus IN the fourth yeare when Ptolomee and Cleopatra reigned Dositheus which named himself a Priest and of the Leuitical kinred and Ptolomee his sonne brought this epistle of Phurim which they sayd Lysimachus the sonne of Ptolomee did interprete in Ierusalem This beginning was in the common edition which is neither extant in Hebrew nor with any of the interpreters †In the second yeare when Artaxerxes the greatest reigned in the first day of the moneth Nisan Mardocheus the sonne of Iairi the sonne of Semei the sonne of Cis of the tribe of Beniamin †A Iew which dwelt in the citie of Susan a great man and among the first of the kings court saw a dreame †And he was of that number of captiues whom Nabuchodonosor the king of Babylon had transported from Ierusalem with Ieconias the king of Iuda †and this was his dreame Theâ—e appeared voices and tumultes and thunders and earth quakes and pertuibation vpon the earth †and behold two great dragons prepared one against an other into battel †At whose crie al nations were raysed vppe to fight against the nation of the iust †And that was a day of darkenesse and danger of tribulation and distresse and great feare vpon the earth †And the nation of the iust fearing their euils was trubled and prepared to death †And they cried to God and they crying a litle fountayne grew into a verie great riuer and abounded into verie manie waters †Light and sunne arose and the humble were exalted and they deuoured the glorious †Which when Mardocheus had seene and risen out of his bed he mused what God would doe and he had it fixed in his mind desirous to know what the dreame should signifie CHAP. XII The conspiracie of two eunuches detected by Mardocheus is repeted 6. and Amans malice against him for the same AND he abode that time in the kings court with Bagatha and Thara the kings eunuches which were porters of the palace †And when he vnderstood their cogitations and had throughly seene their cares he learned that they went about to lay hands on king Artaxerxes and he told the king therof †Who hauing them both in examination when they had confesssd he commanded them to be led to death †But the king wrote that which was done in the comentaries and Mardocheus also committed the memorie of the thing to wriring †And the king commanded him that he should abide in the court of the palace geuing him giftes for the delation †But Aman the sonne of Amadathi the Bugeite was most glorious before the king and would hurt Mardocheus and his people for the two eunuches of the king which were put to death Hitherto the proeme That which foloweth was set in that place where it is written in the volum And should spoyle their goodes VVhich we found in the common edition only CHAP. XIII Acopie of the epistle which Aman sent to al prouinces to destroy the Iewâ—â— 8. And Mardocheus his prayer for the people AND this was the copie of the letter The most great king Artaxerxes from India vnto Aethiopia to the princes of an hundred and seuen and twentie prouinces and to the captaynes that are subiect to his empire greeting †Wheras I reigned ouer manie nations and had subdewed al the world to my dominion I would noâ— abuse the greatnes of my might but with clemencie and lenitie gouerne my subiectes that passing their life quietly without any terrour they might enioy peace wished of al men †But when I demanded of my counselers how this might
princes nor by priestes and prophets of that time The same vve might deduce of innumerable other places of this other Prophetes but it is not our * purpose to explicate much in this Edition 1. Reigne in iustice and rule in iudgement Here also to auoide prolixitie vve may once note that these vvordes Iudgement and Iustice haue a saâ—â—e other higher and more excellent signification in holie Scriptures vvhere they most frequently occurre then in prophane vvritings and natural or moral philosophical discourses For Philosophers such as Plato and Aristotel could reach no further then to natural reason vvhich they called right iudgement and to moral equitie vvhich in general they named iustice But the Holie Ghost by these vvordes reueleth most high spiritual mysteries knovven by faith most comfortable to mens soules releeuing and refreshing the consciences of penitents in this life replenishing the iust vvith vnspeakable gladnes in eternal glorie Therfore in the sense vsual in holy Scripture Iudgement is the act of the mind or vnderstanding discerning what is right iust agreing to reason And Iustice is the rectitude of the vvil doing conformably to right direction of the mind or vnderstanding And so these wordes are applied to signifie both Gods and iust mens actions As that vvhich God mercifully decreed in eternitie and promised after the fal of man to do for mankind as conuenient for his Diuine Povvre VVisdom Iustice Mercie Goodnes vvith al the meanes vvhich he ordained for effecting the same is called his Iudgement and the performing and accomplishment therof so saâ—re as is of his part is called his Iustice Also that vvhich anie man discusseth discerneth and determineth in his vnderstanding as right or reasonable in supernatural thinges is called his spiritual iudgement and that vvhich he doth of his freevvil according to the same right iudgement is called his iustice So in this place the Prophet forshevveth that Christ our Kingvvil reigne in iustâ—â—â— that is performe and fulfil al that he as God vvith the Father the Holie Ghost decreed for Redemption Iustification and Salâ—ation of men And the princes his Apostles and other Pastors shal rule in iudgement that is discerne and iudge vvhat is right and good for themselues and the people in respect of their soules and eternal saluation CHAP. XXXIII Sennacherib beseeging and threatning Ierusalem shal be ouerthrowne by Angels 13. that both wicked arrogant infidels may feele the hand of God and faithful sinners repenting after great terror be comforted VVOE to thee that spoilest shalt not thy selfe also be spoiled and that despisest shalt not thy self also be despised when thou shalt haue ended spoyling thou shalt be spoyled when being wearied thou shalt cease to contemne thou shalt be contemned †O Lord haue mercie vpon vs for we haue expected thee be our arme in the morning and our saluation in the time of our tribulation †At the voice of the Angel the peoples fled and at thy exaltation the nations are dispersed †And you spoiles shal be gathered together as the locust is gathered as when the ditches shal be ful therof †Our Lord is magnified because he hath dwelt on high he hath filled Sion with iudgement and iustice †And there shal be fayth in thy times riches of saluation wisdom and knowlege the feare of our Lord that is his treasure †Behold they that see shal crie without the angels of peace shal weepe bitterly †The wayes are dissipated the passenger by the path hath ceased the couenant is made frustrate he hath reiected the cities he hath not estemed the men †The land hath moorned and languished Libanus is confounded and become foule and Saron is made as a desert and Basan is shaken Carmel †Now wil I rise vp sayth our Lord now wil I be exalted now wil I be lifted vp †You shal conceiue heate you shal bring forth stubble your spirit as fire shal deuoure you †And the peoples shal be as ashes of a great fyre thornes gathered together shal be burned with fyre †Heare ye that are far of what thinges I haue done and ye that are neere know my strength †The sinners are terrified in Sion trembling hath possessed the hypocrites Which of you can dwel with deuouring fyre which of you shal dwel with euerlasting heates †He that walketh in iustices and speaketh truth that casteth away auarice of oppression and shaketh his handes from al gift that stoppeth his eares lest he heare bloud and shutteth his eyes that he may see no euil †This man shal dwel on high the munitions of rockes shal be his highnes bread is geuen to him his waters are faithful †His eies shal see the king in his beautie they shal see the land farre of †Thy hart shal meditate feare where is the lerned where is he that pondereth the wordes of the law where the teacher of litle ones †The vnwise people thou shalt not see the people of profound speach so that thou canst not vnderstand the eloquence of his tongue in whom there is no wisdome †Looke vpon Sion the citie of our solemnitie thine eies shal see Ierusalem a rich habitation a tabernacle that can not be transferred neither shal the nailes therof be taken away for euer and al the cordes therof shal not be broken †because onlie there our Lord is magnifical a place of floudes riuers most brode and wide no shippe of rowers shal passe by it neither shal the great galley passe thereby †For the Lord is our iudge the Lord is our lawmaker the Lord is our king he wil saue vs †Thy cordes are loosed and they shal not preuaile thy mast shal be so that thou canst not spred the signe Then shal the spoiles of manie prayes be diuided the lame shal take the spoile †Neither shal the neighbour say I am feble The people that dwelleth therein iniquitie shal be taken away from them CHAP. XXXIIII A prophecie of the destruction of the whole world at the day of Iudgement 5. and in particular of I dumeâ— 9. Ierusalem as figures therof COME neere ye Gentiles and heare and ye peoples attend let the earth heare the fulnes therof the round world and euerie spring therof †Because the indignation of our Lord is vpon al Gentiles and furie vpon al their hostes he hath killed them geuen them into slaughter †Their slaine shal be cast forth and out of their carcasâ—es shal rise a stinche the mountaines shal melt with their bloud †And al the host of the heauens shal melt away and the heauens shal be folded together as a booke and al their host shal fal away as the leafe falleth from the vine and from the figge tree †Because my sword is inebriated in heauen behold it shal descend vpon Idumaea and vpon the peoples of my slaughter to iudgement †The sword of
our Lord in iustice †And the sacrifice of Iuda and Ierusalem shal please our Lord as the dayes of the world and as the yeares of old †And I wil come to you in iudgement and wil be a swift witnes to sorcerers and aduouterers and to the periured and them that calumniate the hyre of the hyred man the widowes and pupils and oppresse the stranger nor haue feared me sayth the Lord of hosts †For I the Lord and I am not changed and ye sonnes of Iacob are not consumed †For from the dayes of your fathers you haue departed from mine ordinances and haue not kept them Returne to me and I wil returne to you sayth the Lord of hosts And you haue sayd Wherin shal we returne †Shal man fasten God because you do fasten me And you haue sayd Wherein do we fasten thee In tithes and in first fruites †And in penurie you are accursed and you your whole nation fasten me †Bring in al the tithe into the barne and let there be meare in my house and proue me vpon this sayth our Lord if I open not vnto you the fludgates of heauen and powre you out blessing euen to abundance †and I wil rebuke for you the deuourer and he shal not corrupt the fruite of your land neither shal the vine in the filde be barren sayth the Lord of hosts †And al Nations shal cal you blessed for you shal be a land worthie to be desired sayth the Lord of hosts †Your wordes haue bene forcible vpon me sayth the Lord. †And you sayd What haue we spoken against thee You haue sayd He is vayne that serueth God and what profite is it that we haue kept his precepts and that we haue walked sorowful before the Lord of host †Therfore now we cal the arrogant blessed for they that doe impietie are builded and they haue tempted God and are made safe †Then spake they that feared our Lord euerie one with his neighbour and our Lord attended and heard and a booke of monument was writen before him for them that feare our Lord and thinke on his name †And they shal be to me saith the Lord of hosts in the day that I doe to my peculiat and I wil spare them as a man spareth his sonne seruing him †And you shal conuert and shal see what is betwen the iust and the impious and betwen him that serueth God and serueth him not CHAP. IIII. In the terrible day of iudgement the wicked shal be condemned and the iust eternally rewarded 5. Before which time Elias shal returne and conuert the Iewes to Christ FOR behold the day shal come kindled as a furnace and al the proude and al that doe impietie shal be stubble and the day coming shal inflame them sayth the Lord of hosts which shal not leaue them roote and spring †And there shal rise to you that feare my name the Sunne of iustice and health in his winges and you shal goe forth and shal leape as calues of the heard †And you shal treade the impious when they shal be ashes vnder the sole of your feete in the day that I doe sayth the Lord of hosts †Remember ye the law of Moyses my seruant which I commanded him in Horeb to al Israel precepts iudgements †Behold I wil send you Elias the prophete before the day of our Lord come great and dreadful †And he shal conuert the hart of the fathers to the children the hart of the children to their fathers lest perhaps I come and strike the earth with anathema The end of the Prophetical Bookes THE BOOKES OF MACHABEES PERTEYNING TO THE HISTORICAL PART OF THE OLD TESTAMENT The argument of the bookes of Machabees with other prooemial Annotations BEFORE we declare the contents the reader perhaps wil require to know why they are called the Bookes of MACHABEES how manie they be who writ them in what language especially whether al or anie or which of them are Canonical Scripture For satisfaction of al which demandes distinguishing betwen certaine and vncertaine we shal briefly shew that which semeth more probable in the doubtful pointes and the assured certaintie of that which is decided by the Catholique Church of Christ Concerning therefore the name and inscription S. Ierom very probably supposeth that these Bookes haue their title of Iudas MACHABEVS the narration of whose heroical vertues and noble Actâ—s occupieth the greatest part of this whole historie And this surname Machabeus signifying valient of streingth or by an vsual hebrew contraction Mobi more explicated Milchamach Coach bihuda that is Force of battel or Streingth in Iuda was geuen him by his father Mathathias when before his death disposing of his sonnes exhorting them he sayd to them al You my sonnes take corege and doe manfully in the law because in it you shal be glorious And behold Simon your brother I know that he is a man of counsel heare ye him alwayes and he shal be father to you Next headdeth And Iudas Machabeus valient of streingth from his youth let him be to you the prince of warfayre and he shal manage the battel of the people And from him this name was also ascribed to his bretheren and to al the rest that ioyned with them either in the holie warres or otherwise shewed their valure professing Gods law in spiritual combate euen to death As Nicetas writeth in Orat. 22. S. Greg. Nazian VVherupon old Eleazarus and the seuen young bretheren with their mother are also called Machabees There be in al foure bookes called Machabees The first S. Ierom found in Hebrew the second in Greke as he testifieth Epist 106. The third is also extant in Greke and Latin in Biblijs Complutensibus The fourth semeth to be that which is mentioned in the end of the first booke And either the same or an other vnder that title is also extant in Greke as testifieth Sixtus Senensis li. 1. Bibliothecae VVho writte them is more vncertaine but most probable euerie one had a diuers auctor Neither are the two last approued for Canonical by anie authentical auctoritie It resteth therfore to speake of the two first which the Iewes and Protestants denie because they are not in the Hebrew Canon The Protestants further alleaging that they are not in the former Canon of the Church before S. Ieroms time Moreouer obiecting certaine places of these bookes which they say are contrarie to sound doctrine to the truth of other authentical histories or contradictorie in themselues None of which thinges can procede from the Holie Ghost the principal auctor of al Diuine Scriptures Al which textes we shal more conueniently explicate according to their true sense in their proper places As for the exception that these bookes are not in the Canon of the Iewes it is answered
magnificence in gold siluer and furniture abundant and he was astonied and told him the kings wordes †And Simon answered him and sayd to him Neither haue we taken other mens land neither do we hold that is other mens but the inheritance of our fathers which was a certaine season vniustly possessed of our enemies †But we hauing oportunitie challenge the inheritance of our fathers †For concerning Ioppe and Gazara that thou complaynest they made a great plague among the people and in our countrie for these we geue an hundred talents And Athenobius answered him not a word †But with anger returning to the king he reported vnto him these wordes and the glorie of Simon al thinges that he saw and the king was wrath with great anger †And Tryphon fled by shippe to Orthosias †And the king appointed Cendebaeus captaine by the sea cost and gaue him an armie of foote men and horsemen †And he commanded him to moue the campe against the face of Iurie and he commanded him to build Cedron and to fortifie the gates of the citie and to conquer the people But the king pursewed Tryphon †And Cendebaeus came to Iamnia and began to prouoke the people to conculcate Iurie and to take the people captiue and to kil and to build Cedron †And he placed there horsemen and an host that going forth they might walke by the way of Iurie as the king appointed him CHAP. XVI Simon sendeth two of his sonnes to fight against Cendebaeus 8. whom they ouerthrow 11. Ptolemee Simons sonne in law inuiting him to a feast treacherously killeth him and his sonnes Iudas and Mathathias 19. sendeth also men to kil Iohn but he being warned of the treason killeth them 23. and succeedeth to his father in the gouernment AND Iohn went vp from Gazara and told Simon his father what Cendebaeus did amongst their people †And Simon called his two elder sonnes Iudas Iohn and he sayd to them I and my bretheren and the house of my father haue expugned the enemies of Israel from our youth euen to this day and it hath prospered in our handes to deliuer Israel oftentimes †And now I am old but be you in place of me and my bretheren going forth fight for our nation the helpe from heauen be with you †And he chose out of the countrie twentie thousand fighting men and horsemen and they went forth to Cendebaeus and they slept in Modin †And they arose in the morning and went into the plaine filde and loe a mightie great armie coming to meete them of foote men and horsemen there was a running riuer betwen them †And he camped agaynst the face of them him self and his people and he saw the people fearful to passe through the torrent and he passed through first and the men saw him and they passed ouer after him †And he diuided the people and the horsemen in the middes of the footemen and the horsemen of the aduersaries were exceding manie †And they sounded with the holie trompets and Cendebaeus was put to flight and his campe and there fel manie of them wounded and the rest fled into the hold †Then was Iudas Iohns brother wounded But Iohn pursewed them til he came to Cedron which he built †and they fled euen to the towres that were in the fildes of Azotus and he burnt them with fyre And there fel of them two thousand men and he returned into Iurie in peace †And Ptolomee the sonne of Abobus was appointed captayne in the plaine of Iericho and he had much siluer and gold †For he was the sonne in law of the high priest †And his hart was exalted and he would gayne the countrie and he purposed treacherie against Simon and his sonnes to dispatch them †And Simon walking through the cities that were in in the countrie of Iurie and being careful of them went downe into Iericho he and Mathathias his sonne and Iudas the yeare an hundreth seuentie seuen the eleuenth moneth this is the moneth Sabath †And the sonne of Abobus receiued them with guile into a litle fortresse that is called Doch which he built and he made them a great feast and hid men there †And when Simon was inebriated and his sonnes Ptolomee arose with his companie and they tooke their weapons and entered into the feast and slew him and his two sonnes and certain of his seruants †And he did great deceite in Israel rendered euil for good †And Ptolomee wrote these thinges and sent to the king that he should send him an armie for ayde and he would deliuer him the countrie and their cities and tributes †And he sent others into Gazara to dispatch Iohn and to the tribunes he sent epistles that they should come to him he would geue them siluer gold and gifts †And he sent others to take Ierusalem the mount of the temple †And one running before told Iohn in Gazara that his father was perished and his bretheren that he hath sent that thou also mayst be slayne †But as he heard it he was excedingly afrayd and he apprehended the men that came to destroy him he slew them for he knew that they sought to destroy him †And the rest concerning the wordes of Iohn his battels and the valient actes which he did manfully and the building of the walles which he built the thinges that he did †loe these are writen in the booke of the dayes of his priesthood from the time that he was made prince of the priests after his father THE SECOND BOOKE OF MACHABEES CHAP. 1. The Iewes in Ierusalem write to the Iewes in Aegypt 7. signifying that they had wriâ—te before of manie afflictions past 9. and now write againe rendering thankes to God for their deliuerie from Antiochus 18. exhorting their bretheren to kepe the feast of Scenopegia recâ—â—ing the miracle of water returning into fire 24. when Nehemias prayed 33. and that the king built a temple in memorie therof TO THE bretheren the Iewes that are through out Aegypt the bretheren the Iewes that are in Ierusalem and that are in the countrie of Iurie send health and good peace †God doe good to you and remember his testament that he spake to Abraham and Isaac and Iacob his faithful seruantes †and geue he vnto you al an hart to worshippe him and to doe his wil with a great hart and a willing minde †Open he your hart in his law and in his precepts and make peace †Heare he your prayers and be he reconciled vnto you neither forsake he you in the euil time †And now here we are praying for you †When Demetrius reigned in the yeare one hundreth sixtie nine we Iewes wrote vnto you in the tribulation and violence that came vpon vs in these yeares since Iason reuolted from the
holie land and from the kingdom †They burnt the gate and shed innocent bloud and we prayed to our Lord and were heard and we offered sacrifice and fine floore and lighted the lampes and serforth there breades †And now celebrate ye the dayes of Scenopegia of the moneth Cesleu †In the yeare one hundreth eightie eight the people that is at Ierusalem and in Iurie and the senate and Iudas to Aristobolus the maister of Ptolomee the king who is of the stocke of the annointed priestes and to those Iewes that are in Aegypt health and welfare †Being deliuered by God out of great dangers we geue him thankes magnifically as who haue fought against such a king †For he made them swarme out of Persis that haue fought against vs and the holie oiâ—ie †For when he was captaine in Persis with him a very great armie he fel in the temple of Nania being deceiued by the counsel of Nanâ—aâ—s priestes †For Antiochus his freindes came to the place as to dwel with her that he might receiue much money vnder the title of a dowrie †And when Naneaes priestes had layde it forth and he with a few was entered within the compasse of the temple they shut the temple †when Antiochus was entered in a secrete entrance of the temple being opened casting stones they stroke the duke and them that were with him and diuided them in peeces and cutting of their heades they threw them forth †Blessed be the God in al thinges who hath deliuered vp the impious †We therefore meaning to keepe the purification of the temple the fiue and twentith day of the moneth Casleu thought it necessary to signifie vnto you that you also may kepe the day of Scenopegia and the day of the fire that was geuen when Nehemias after the temple was built and the altar offered sacrifice †For when our fathers were caryed into Persis the priestes that then were the worshippers of God taking the fire from the altar hid it secretly in a valley where there was a pitte deepe and dry and therin they saued it so that the place was vnknowne to al men †But when manie yeares had passed and iâ— pleased God that Nehemias should be sent of the king of Persis he sent the nephewes of those priestes that had hid it to seeke our the fire and as they told vs they found not fire but thicâ—ke water †And he bad them draw bring vnto him and the sacrifices that were layd on the priest Nehemias commanded to be sprinckled with the same water and the wood and the thinges that were layde therupon †And as this was done the time was come that the sunne shone forth which before was in a cloude there was kindled a great fire so that al merueiled †And al the priestes made prayer whiles the sacrifice was consuming Ionathas beginning and the rest answering †And the prayer of Nehemias was in this maner O LORD God creatour of al dreadful and strong iust and mereiful which only art the good king †only giuer only iust and omnipotent and eternal which deliuerest Israel from al euil which madest the fathers elect and didst sanctifie them †Receiue the sacrifice for al thy people Israel and kepe thy part and sanctisie it †Gather together our dispersion deliuer them that serue the Gentils and regard the contemned abhorred that the Gentils may know that thou art our God †Afflict them that oppresse vs and that doe contumelie in pride †Place thy people in thy holie place as Moyses sayd †And the priestes sang hymnes til the sacrifice was consumed †And when the sacrifice was consumed of the rest of the water Nehemias coÌ„manded the greater stones to be throughly washed †Which thing as it was done out of them was kindled a flame but by light also that shined from the altar it was consumed †And as the thing was made manifest it was told the king of the Persians that in the place wherin those priestes that were transported had hid fire there appeared water with the which Nehemias and they that were with him purified the sacrifices †And the king considering and diligently examining the matter made a temple for it that he might approue that which was done †And when he had approued it he gaue to the priestes manie good thinges and diuerse giftes and taking them with his owne hand he gaue to them †And Nehemias called this place Nephthar which is interpreted purification But it is called with manie Nephi CHAP. II. Holie fire and the booke of the law were conserued by Ieremie the prophet in the transmigration into Babylon 4. Likewise the Tabernacle of Moyses the Arke and Altar of incense in a secrete place 8. As Moyses had dedicated the Tabernacle and Salomon the Temple 14. so Iudas Machabeus â—lensing the Temple and making a new Altar instituted a feast of the Dedication therof 20. The Preface of the Auctor abridging the historie of the Machabees written by Iason in fiue bookes AND it is found in the descriptions of Ieremie the prophet that he commanded them that went in transmigration to take the fire as it was signified as he commanded them that were caried away in transmigration †And he gaue them a law that they should not forget the precepts of our Lord and that they should not erre in their mindes seing the idols of gold and siluer and the ornaments of them †And saying other like thinges he exhorted them that they would not remoue the law from their hart †And it was in the same writing how the propher commanded by the diuine answer made to him that the tabernacle the arke should folow in company with him til he came forth into the mount in which Moyses ascended and saw the inheritance of God †And Ieremie coming thither found a place of a caue he brought the tabernacle and the arke and the altar of incense in thither and stopped the doore †And there came certaine withal that folowed to marke the place for themselues and they could not finde it †And as Ieremie vnderstood it blaming them he sayd that the place shal be vnknowne til God gather together the congregation of the people and become propicious †and then our Lord wil shew these thinges and the maiestie of our Lord shal appeare there shal be a cloude as it was also madâ—manifest to Moyses and as when Salomon prayed that the place might be sanctified to the great God he did manifest these thinges †For he handled wisedom magnifically as hauing wisedome did he offer the sacrifice of the dedication and of the consummation of the temple †As Moyses also prayed to our Lord and as Salomon prayed and fire came downe from heauen and consumed the holocaust †And Moyses sayd Because that which was for sinne was
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
being caried by an Angel from Iurie into Babylon brought meate to Daniel in the lions denne b 809. 858. Happines in this life consisteth in fleeing sinne and seruing God b 15. 16. 267. 317. Happines eternal is in seeing God a 247. b 38. 317. Hardnes of hart a 164. 171. 201. Hayle did not extinguish the fire a 180. b 367. Head of the Church in the Law of nature was by sucession of Patriarches a 35. 50. 206. In the written Law by succession of Highpriestes a 277. 327. 713. 939. b 1004. See the historical table One head is necessarie of euerie communitie a 350. b 284. 920. Heauen not open to men before Christ a 31. 118. 202. 293. 396. 407. 515. 711. Heber consented not to build Babel a 45. Hebrew was the only tongue of al men before Babel ibidem Hebrew Bibles now extant are not more certaine then the Latin a Prefat b 260. Hel often signifieth the place of soules called Limbus not graue a 118. 130. 131. 1081. 1085. b 37. 39â— 877. Heli was punished for not correcting his sonnes a 584. Heliodorus a sacrilegious commissioner was seuerely beaten by Angels b 952. 953. Heresie and idolatrie breede manie sectes a 49. 798. b 202. 421. It is described by the resemblance of a wicked woman b 410. Heretikes and false prophetes are knowen by going forth from the Church a 18. They are proud a 45. b 272. 588. They seke to destroy a 695. b 461. 955. They peruert the truth by wrangling b. 605. 691. 693. 694. 837. They teach manie absurdities a 1071. They foolishly compare their errors with Catholique Religion a 801. They allure most by temporal and carnal motiues a 374. 386. Heretical seruice sermons not to be heard a 356. 359. See Schisme Herod the first stranger king of the Iewes b 1003. Histories haue a mystical sense a 571. 943. 945. 956. 1000. 1002. 1005. The Holie Ghost was sent the fiftith day after Pasch a 219 b 828. The seuen giftes of the Holie Ghost are most eminent in Christ b 467. Holie thinges a 616. 706. 770. 874. See places Holofernes presuming in strength of his armie a 1019. was slaine by Iudith a 1029. Honour is due to Kinges though they be wicked a 1046. Hospitalitie is meritorious a 69. Houres of the Churches seruice b 231. disliked by Heretikes but defended by the Scriptures and holie Fathers b 232. Humilitie most necessarie in greatest auctoritie b 419. Hyperbola is a frequent figure in holie Scriptures a 53. 417. 871. 1069. b 582. 593. 629. 654. 732. 929. Hypochrisie is often ioyned with crueltie b. 624. I Iacob the Patriarch was a plaine sincere man a 84. replenished with manie vertues a 106. He lawfully bought the firstbirthright a 85. was content with meane estate a 94. His prophecies and blessinges a 149. He was blessed in Abraham b 438. Idoles and Images at large a 217. 314. 465. Diuers sortes of idoles b 209. 360. 361. 365. 565. 630. 671. They can not helpe themselues not others a 464. b 209. 514. 634. 639. 686. Iechonias king of Iuda was preserued in Babylon a 817. b 586. 997. Iehoua is none of the right names of God a 168. Iephte sinned in vowing rashly not in performing his vow a 542. Ieremie a Priest Prophet Virgin Martyr b. 548. 575. prophecied in Ierusalem and Aegypt b. 998. He hidde himselfe from his persecuters b. 615. which God approoued b. 616. He hidde holie fire the Arke and Altar of incense b. 949. Iericho walles fel miraculously a 480. Ieroboam rebelled against Salomon a 731. He lawfully possessed the kingdom of tenne tribes ibidem But most wickedly raised schisme and idolatrie a 734. Ierusalem hath foure significations a. 4. It was first called Iebus a. 497. 503. 557. Afterward Ierusalem ibid. and was the chosen Citie of God a. 609. 645. 730. c. b 101. 117. 124. c. Often impugned and protected a. 684. 787. 790. 802. c. b. 149. 236. 238. 249. At last destroyed by the Chaldees a. 815. 933. b. 563. 596. 599 647. 703. Yet not al the people destroyed a. 815. b. 565. 655. Reedified a. 965. c. It was most wicked in the time of Christ b. 454. Lastly destroyed by the Romaines b. 489. 545. Iesus the sonne of Sirach writte the booke of Ecclesiasticus An other Iesus his nephewe translated it into Greke b 343. 373. Iethro prefigured the wisdom of Christian Gentiles a. 213. Iewes the peculiar people of God a. 43. 161. 194. 462. b. 140. 142. 191. 699. 822. 884. They murmured tenne times more notoriously b. 148. 607. and very often b. 833. 888. Their reiection a. 146. 453. 575. b. 69. 119. 455. 489. 527. 543. 544. 560. Made contemptible b. 544. 627. 740. 836. 873. 880. 885. They persecuted Christ b. 346. and his Church b. 880. Their ruine described by a metaphor of proud wemen b. 457. They shal be conuerted in the end of the world a. 408. 540. b. 340. 702. 813. 834. 849. 878. 996. Iezabel most wicked a 754. perished miserably a 781. Ilandes among other nations shal be conuerted to Christ b 483. 508. 537. Images of false gods are Idoles a. 103. 245. 412. 553. 556. 906. b. 195. 364. 776. Image of a dead man honoured with diuine honour was the beginning of Idolatrie b. 364. Images of Cherubimes a. 229. 254. 711. b. 813. Image or statua of a man a. 612. Images of palmetrees and other thinges a. 700. 720. 935. Imprecations are oftentimes zelous and lawful desires b. 265. or prophecies b. 127. 823. Incense vsed amongst especial ceremonies a 239. 259. 294. 337. b 254. Indulgences a. 1070. Induration of hart a. 170. 171. c. 404. 582. Infidelitie or spiritual fornication obscureth the vnderstanding b. 814. Ingratitude aggrauateth other sinnes b. 819. it was great in the Iewes b. 851. Iniurie to be remitted with three conditions b. 414. Intention excuseth some errours b. 289. Iob probably of Esaus progenie a. 114. was a King or an absolute Prince a. 1059. His booke most part in verse a. 1060. He was an admirable example of patience a. 1059. 1062. 1114. His afflictions encreased by degrees a. 1111. He was a right plaine man a. 1063. His wife signified carnal cogitations a. 1064. His freindes erred a. 1064. 1108. He sinned not in complaining of his afflictions a. 1065. He prefigured Christ a. 1060. 1069. 1094. He had nine conflictes with his aduersaries a. 1066. c. 1111. He conuinced Eliu with silence a. 1103. In some thinges he sinned venially a. 1106. 1108. and did penance a. 1109. His cause was iustified against his aduersaries ibid. They were pardoned for his sake and himselfe rewarded a. 1109. Ioel prophecied before the captiuitie of the tenne Tribes b. 824. S. Iohn Baptist was foreshewed by Isaie b. 507. by Malachie b. 887. Iohn Hyrcanus sonne of Simon was Highpriest after the warres of the Machabees b. 946. 1003. 1004. Ioiada Highpriest caused Q. Athalia to be slaine and Ioas to be crowned King
auctoritie a 35. 50. 115. 206. 317. 713. 828. 8â—0 939. 984. b 926. Succession of Patriarches and of Highpriestes See Supreme head of the Church and the Historical table Succession conserued in the Machabees after the apostacie of Manasses Alcimus c. b 956. 1004. Sunne a very excellent creature but not so excellent as man b 398. Sunne stood the space of a day a 488. Returned backe tenne degrees a 805. b 505. Supreme head of the Church a 35. 50. 171. 327. 433. 475. 846. 657. 899. 905. 912. 960. b 1004. Sureâ—â—eshipe is dangerous b 276. Susanna was deliuered from false sentence by Daniel conuincing the wicked Iudges b 805. Suspension from Priestlie function a 811. Sustenance is the proper hyre of spiritual woorkmen a 55. Swearing by creatures a 131. See Othes Swete answer appeaseth anger a. 532. b 289. 381. T Tabernacle described a 230. c. finished and erected a 259. It signified the Church of Christ ibid. Temperance in feasting a 134. 1037. Temple intended by Dauid a 648. 848. was built by Salomon a 699. 871 It was destroyed by the Chaldees a 815. 933. b 648. 658. and reedified after the relaxation from captiuitie a 945. c. But the former was more excellent a 948. b 868. The second was prophaned and much impared by Antiochus Epiphanes b 893. 959. but recouered and clensed by Iudas Machabeus b 905. 970. 1002. It was enlarged and adorned by Herod b 1003. and finally destroyed by the Romanes b 545. Temples schismatical were built in Garizim and in Egypt b 960. 1000. Temporal paine remaineth due after sinne is remitted a 33. Tenne Tribes in great part fel into schisme and Idolatrie a 734. but not al a 744. 750. 941. 992. 1010. Manie of them returned from captiuitie a 982. b 600. 602. 743. Two tribes and tenne tribes are called by sundrie names b 810. Tentations happen to the strongest but hurt them not b 919. Teraphim signifie images as wel lawful as vnlawful a 103. 612. b 813. Thau the Hebrw letter had the forme of a Crosse b 688. Time is short in comparison of eternitie a 1077. 1084. Time or season is to be considered and obserued b 320. Tithes payed in the law of nature and of Moyses a 59. 319. 418. 986. b 887. Tobias his booke is Canonical a 989. 990. He neuer yelded to schisme nor idolatrie a 941. 991. He prophecied a 1008. Tongues diuided in Babel a 43. Traditions were long before Scriptures a 3. They are necessary and certaine a 397. 409. Traitors do commonly calumniate good gouernours b 954. Translations doe not fully expresse the sense of the original tongue b 374. Transubstantiation confessed by Rabbines b 993. Treasure of satisfactorie workes in the Church a 1069. Tribulations are profitable to men a 115. 1067. b 64. 133. 170. 218. 273. 322. 339. 347. 531. 551. 711. Trinitie of Diuine Persons in God a 30. 47. 67. 196. 702. 934. b 86. 93. 792. 989. Truth must be auouched b. 380. V Vanitie described by Salomon b 317. c. Venial sinnes a 157. b. 34. 305. Verse more pleasant to the minde and more easie to be remembred a 460. b 11. Vertues described and commended in al the fiue Sapiential bookes b 267. c. more particularly b 282. to the page 313. Vertue afflicted moueth to compassion b 957. Vestments of Bishops and Priestes a 234. signifie vertues requisite in Clergie men a 236. Vinetree signifieth the Church b 698. Virginitie a 542. It is a great blessing and meritorious state in the Church of Christ b 530. preferred aboue Mariage b 531. 995. Vision of God is perfect felicitie a 247. b 38. Visions of the Prophetes are often obscure b 675. 749. 871. Vnion domestical and ciuil is necessarie before peace can be made with strangers b 743. Vocation to spiritual functions is necessarie a 234. 251. 323. 326. 346. 792. b 588. Vowes a 95. 319. 335. 384. 385. 444. 709. 824. b 140. 323. 6. 3. 843. Vnlawful vowes do not bind a 542. Yet Iepthe is otherwise probably excused in sacrificing his daughter a 543. Vsurie is forbidde a 224. 313. 443. b 34. 105. 310. 705. 714. W Warres often made by Gods seruants a 55. 211. 366. 385. 403. 414 440. Seq In the bookes of Iosue Iudges Kinges and Paralipomenon Also b 896. 986. Smale numbers ouercame greater b 931. c. In warres a iust cause is the best armour b 966. Water made swete by Moyses throwing in a peece of wood a 195. By Elizeus casting in salt a 763. Water drawne out of rockes a 211. 365. 417. 978. b 144. 193. 207. Water procured by Elizeus a 765. Waters of the redde sea stood like to walles a 193. Likewise of Iordan a 474. b 207. Water of lustration holie â— 340. Wemen being vertuous and prudent are preferred before riches beautie c. b 315. Some most excellent both in the old and new Testament b â—16 Wemen in extreme hunger did eate their owne children a 774. b 655. 658. Likewise men sometimes did the same b 663. 681. Widohood is a holie state of life a 1035. The Booke of Wisdome is Canonical Scripture a 989. b 343. 349. Wisdome taken three waies Increated which is God himselfe Spiritual wisdome and Humane wisdome b 270. 353. 355. Wisdome spiritual comprehendeth al vertues and diuine giftes and compriseth al the meanes wherby God is serued b 267. consisteth in keping the law of God b 582. Wisdome and therby eternalglorie is attained by gradation from vertue to vertue b 352. 995. Wisdome considereth thinges past present and to come a 463. especially it considereth the Creator ad supernatural vertues a 1091. Wisemen are most humble b 313. Worldly wise are not to be consulted in spiritual thinges b 385. Worldlie men thinke the Church may be destroyed by persecution a 165. Workes necessarie to saluation a 33. b 267. 994. Al workes are not sinful a 23. Workes without true faith or grace may merite temporal reward but not eternal a 784. b 34. 728. 764. Workes done in grace are meritorious a. 61. 200. 347. 352 442. 539. 567. 704. 895. 936. 970. 988. 995. b 76. 227. 395. 764. 85. 995. Workes of mortification a 272. 593. 1021. b 126. 331. 395. 901. Workes of supererogation a 920. 936. b 530. 613. 952. 995. Al voluntarie workes shal be rewarded or punished a 15. 722. 988. b 31. 271. 273. 376. 383. 666. 706. Y Yeares mystical The seuenth yeare the ground rested a 312. debtes were remitted amongst the Iewes a 428. the fiftith yeare was Iubelie with remission of seruitude and testauration of inheritance a 312. Younger must regard and esteme the iudgement of elders b 433. Younger brother for mysterie preferred before the elder as Iacob before Esau a 85. Ephraim before Manasses a 146. Moyses before Aaron a 169. Dauid and Salomon before their elder brethren a 604. 688. Youth is the fittest time to get vertue and knowledge b 332. 448. Z Zachatias Highpriest was slaine by Ioas
4. :: The life of the iust hath fulnes of dayes though it be otherwise short the daies of the wicked are void of fruict be they manie or few S. Ambrose li. de Abraham :: S. Augustin â—q 72. in Gen disputeth but could not decide whether Rebecca went to some Priest or Prophet or Altar or whither els or only retyred to priuate prayer :: Holie Scripture premonisheth Iacobs sinceritie lest in the Mysteries folowing he might be suspected of false dealing S. Aug. li. 16. c. 37. ciuit VVhy Agar Cetura being lawful wines are called coÌ„cubines Their childreÌ„ signified Pagaines Heretikes Gods predestination and for seing include not exclude the meanes by which his wil is done The couenant made to Abraham pertaned only to Isaac and Iacob not to the rest of his issue li. 16. c. 35. ciuit 2. Reg. 8. Psal 59. Gods mere mercie in electing anie his iustice to the reprobate Rom. 9. Iacob lawfully bought but Esau sinned in selling the first-birth-right :: God by Abrahams exaÌ„plar life inuited the Aegyptians to true religion now commandeth Isaac to stay in Gerara to the like end S. Theod. q. 76. in Gen. :: See pag 52. :: Adulterie a great sinne also among Painims * The chanel where sometimes a vehement streame ruÌ„neth sometimes none at al. * VVrangling :: So nations of the world first enuyed the Church of Christ but after made peace with it :: Esau by marying against his parents wil made breach from them External ceremonies in the law of nature Christian for titude preuaileth more by suffering then by forcible resisting The Epistle on Saturday the second weke in Lent :: Iacob secure in conscience that the right of first-birth belonged to him yet feared to geue occasioÌ„ of offence to his father :: It was truly Gods wil but not in that sâ—â— as Isaac vnderstood it :: Isaac now knowing it to be Gods wil ratified that he had done :: worldlings blessing consisteth in transitorie welth :: The Idumeans being subdued by king Dauid 2 Reg. 8. reuolted from king Ioram and had a king of their owne 4. Reg. 8. they were againe subdued by Hircanus teste Iosepho li. 13. Antiq but againe Herod an Idumean raigned in Iewrie Math. 2. Luc. 1. Iacob did not lie nor sinne in saying he was Esau c. He is proued innocent by the text 1. 2. 3. 4. 5. 6. 7. The Fathers proue his innocencie in this fact Euerie lie is a sinne Some deceipt good Ho. 6. ad Col. Hier. 20. Epist. 125. It was good that Isaac knew not Iacob when he blessed him Good in respect of Esau More to Gods glorie and Iacobs commendation Ho. 53. q. 79. in Gen. :: Isaac againe coÌ„firmeth the blessings of Abraham to Iacob and his sede omitting Esau yea and God repeteth the same v. 13. The Epistle in a votiue Masse for trauelers Sap. 10. * House of God :: To whom ynough is not ynough to him nothing is ynough Aulus Gell. VVhy Iacob traueled in poore state A notable example of Gods comforth to the afflicted Al nations beleuing in Christ are blessed in him Erecting and annointing of Altares is a religious office being done to Gods honour The Church lerneth not rites of Idolaters but they of the Church Difference in religious supersticious ciuil honour consisteth in the persons intentions Two sortes of holie oyle Vowes are properly of things which are not otherwise commanded Gen. 14. :: S. Augustin q. 87. in Gen coÌ„mendeth familiar kissing of kinsfolke and frendes as a laudable custome in some countries It is no where more ciuil modest then in England * VVithout â—â—â—ges :: Laban greeously offended neither could Lia be excused but Iacob was innocent in this fact :: After seuen daies he had Rachel who was his first spouse S. Hierom Tradit Heb. S. Aug. q. 89. in Gen. :: Not properly 〈◊〉 but griefe â—â—â—â—ul 〈◊〉 S. Aug. li 22 c 5â— cont Faust :: Of pluralitie of wiâ—â—s see pag. 62. :: Holie Scripture saith S. Augustin would neuer hâ—â—e mentioned such womanlie deâ—ires but to admonish vs to â—â—ke great misteries therin li. 22 c. 56. â—oâ—t â—austum :: Iacob did iustly vse this meanes to recouer thâ—â— which Laban withheld sâ—oÌ„ him being duâ— for the dowrie of his wiues and recompence for his seruice Rupert li. 7. c 39. in Gen. :: Annointing of Altarâ— and free vowes are gratful 〈…〉 es to God See chap. 28. Ter 〈…〉 :: 〈…〉 sinned 〈…〉 Psal 4. Images of false goddes are idols Some images are neither religious nor supersticious Some are religious 1. Reg. 19. 〈…〉 3. Rachel tooke away her fathers Idols for hâ—â— good She kept them in recompeÌ„ce of wrongs :: The changing of his name here promised is performed chap. 35. S. Hieron Tradit Heb. Iacobs feare was iust and without fault 1. Ioan 4. q. 102. 〈◊〉 Gen. The causes of his feare The humble conceipt of him selfe Eccle. â— Esaus inclination meanes to reuenge Iacobs prayer qualified with Humilitie Gratitude Confidence Meeknes Iacobwrestled with an Angel corporally spiritually Osee 12. :: Iacob seing Gods hand in this change of his brothers mind not of flaterie but sincerly acknowledged his benignitie as Gods countenance towards him O Dina saith S. Bernard what nedewas there to see wemen of a strange countrie Tract de gradib humilitatis :: They offended by falsly pretending religion and by excesse in reuenge therfore are reproued by their father v 30. chap. 49 v 5. Otherwise their zeale was iust to punish so foule a fault Iudith 9. * An execrable tree :: God when it pleaseth him maketh the weake stronger then the mightie and few more terrible then â—â—nie S. Châ—isost ho. 59. S. Aug. q. 112. in Gen. :: The name of supplanter not sufficiently expressing his valure he is also called Israel See the Annotation Math. 2. :: For this fact Ruben was excluded from the chiefe dignitie among his bretheren Gen. 49. Clensing from sinne is the first office of the seruants of God The name ISRAEL signifieth special prerogatiues in the Patriarch Iacob Al his twelue sonnes in their posteritie were heires of the promised land :: The separation of Esau from Iacob :: By the common opinon of Latin and Greke fathers this was holie Iob. as we shal discusse when we come to his booke against the hebrew doctors who say Iob was of Nachors race chap. 4. 10 22. 25. By comparison of interrupted companies the coÌ„tinual succession of the Church is more glorious One place of Scripture feemeth contrarie to an other but is not Holie Scriptures not easie to be vnderstood Esaus last parting from Iacob The seuenth part of this booke How Ioseph was sold into Aegypt and there aduanced :: These things folowing hapned to Iacob in his generations that is in his childreÌ„ See S. Chrisost ho. 23. in Gen. :: That for il life they were infamous the hebrew word dâ—â—â—a signifieth infamie :: The Epistle on friday
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
1. Paâ— 25 :: By their weping they testified that the new temple was not so excellent as the former And therfore Aggâ—u prophetie c. 2. can not be vnderstood of this temple but of the Church of Christ â— Aug li. 18. ciâ—it â— 45. :: Schismatikes and Here-tikes may not be admitteâ— to communicate in sacrifice with Catholiques :: God geuing corege to his seruantes stricke their enemies with terrour and so made them cease from hinderuig his worke as they before intended :: The hart of the king is in the hand of our Lord. Prouerb 21. The second part Esdras instructeth the people :: Esdras came with the fâ—â—â—â— from Babylon 〈◊〉 â—sd 12 â—â—ut returned thither and now ascended the second time â—o Ierusalem :: This great number which by Esdras perswasion came from Babylon signified the greatfiuict of soules conuerted from sinne by the exhortation of holie preachers S. Beaa li. 2. in Esara c. 10. :: It suffice not to part from Babylon that is from sinne but we must also doe workes of satisfaction and therfore Esdras here proclamed an extraordinarie fast to those that were come from captiuitie :: Malachias the Prophet complaineth also of this fault c. 2. v. 11. threatning Gods punishment both to superiors and subiectes for not correcting it ◠〈◊〉 :: In respect oâ— their greatiniquities Esdias presumeth not to aske the conseruation of the whole people but some reliques or â—â—raÌ„ lest part as it were a little post or a naile of a whole house towards the reedifying therof â—Esdras being extraordinarily sent by God to correct the people repayreth to the high Priests sonne by his authoritie calleth the people together and so procedeth to make reformation â—o S. Paus conferred with other Apostles Gal. 2 :: Their â—inne was punished by ouer much rayne v. 13. And so affliction gaue them more feeling of their faultes :: Amongst other inconueniences of vnlawful mariages one is that children are borne illegitimate Duble title of this booke The coÌ„tentes S. Ierom. Epist ad Paulin. Diuided into three partes The first part Nehemias his coÌ„miseration of his countrie :: Nehemias by his legacie being sent from a king by his name which signifieth comforter from our Lord and by his building againe the walles of Ierusalem prefigured our Sauiour who was sent from God the Father himselfe being the comforter of mankind and the sendâ—â— of an other comforter the Holie Ghost to remaine with his Church S. Beda prolog in Nehemiam :: Infideles Heretikes are greued that others endeuoure to repayre the ruines of the Church in any countrie :: Gods hand was clearly shewed in the effect of obtaining the kings fauourable letters The second part How the citie was repayred with walles people :: Finishing the gate they dedicated it to Gods seruice being for defence of his holie citie and so sanctified it :: It was Gods prouidence that the enemies mocking at the reparation of Ierusalem did not so furiously resist til the worke was performed so sometimes heretikes scoffe at the endeâ—â—â—â—â—â— of poore priestes laboring to restore Catholique religion but whether they scoffe or rage Gods holie worke procedeth and prospereth :: S Beda in his time lamented that some spiritual Superiors neglected to feede their flock either spiritually or temporally and yet exacted temporal reuenewes and oppressed the poore people li 3. c. 21. in â—sd How much more may we with him wish an other Nehemias that is a comforter from our Lord to correct this fault to releeue poore Catholiques distressed A right propertie of a true pastor to do that good which he preacheth to others S. Beda ibidem :: A good conscience hath great confidence in God and iustly hopeth for reward :: VVhen heretikes other aduersaries of the Church finde them selues not able to suppresse Catholiques they offer conditions of peace and libertie to al so when protestaÌ„tes beganne where they are weake they would haue none persecuted for anie opinions in religion but where they are stroÌ„g they hardly grant toleration to Catholiques :: Three special defences of a citie are the strength of walles shutâ—ing and opening the gates in due time diligeÌ„t watchmen so to the custodie of faithful soules three thinges are necessarie the grace of God due regard of the outward â—enses and continual watch against out inuisible enemies S. Ierom here noteth wheÌ„ce he receiued eech part of this booke which is al Canonical Scripture being al alike so declared by the Church :: The people requested Esdras to bring the booke of the law and he brought it neither is there anie mention that he writte the whole law out of his memorie or by miracle which maketh it probable that al copies were not burned or lost but some reserued by Ieremias Eze chiel Daniel Aggeus Zacha rias or by him selfe or others out of which he collected one intire volume correcting faultes committed by scribes adding some thinges for explication sake supplement of the histories and that either by tradition oâ— reuelation :: Athersatha priuâ—â—egâ—â— by reason of his fauour with king Artaxerxes Chap. 2. 1. Esd 2. :: True repentance requireth wâ—â—kes of penance especially the renâ—ouâ—â—g of occasions of sinne as seperation from euil con panie abandoning of euil cogitations and of much wordly pleasure :: Changing of names importeth â—ome beneficial mysterie Gen. â—7 :: Free wil in sinners Num 14. :: In al leagues couenantes of peace those articles are specially mentioned wherin breach hath bene made in former times :: Because Ierusalem was most impugned by enimies fewe were willing to dwel there :: yet many valient men of the tribes of Iuda Beniamin and Leui offered them selues of other tribes the tenth part were chosen by lottes wherby is gathered that many of the tenne tribes returned also into Chanaan though the holie Scripture doth not so expresly record what became of them as of the other tenne tribes because Ierusalem pertained to the lote of Beniamin Iuda was the Kinglie tribe and Leui the Priestlie S. Beda lib. 3. cap. 31 in Esdr Esdras went againe to babylon and obtayning a fauorable commission of the King brought manie with him into Ierusalem â— â—â—aâ— 7. :: The genealogie oâ—â—â—gn Pâ—â—â—â—â—s 〈◊〉 Iosue to leddoa otherwise called Iaddus :: As others gaue tithes to the Leuites so they gaue to Priestes Num. 18. â— 21. 28. The third part Correction of faultes Deut. 23. Num. 22. :: This Tobias was an Ammo nite a persecuter c. 14. to whom Eliasib being akine by reason of vnlawful mariages ioyned felowshipe with him for wicked lucre which therfore Nehemias corrected prefiguring therin ouâ— Sauiours zele who threw byers and sellers out of the temple Mat. 21. And these persecuters prefigured heretikes in their wordes and actes as venerable Beda expoundeth li 〈◊〉 Esd c. 19. :: A iust man that hath merited by good workes may pray with great confidence for reward THE THIRD AND FOVRTH BOOKES OF ESDRAS
Old Tobias prayseth God prophecieth better state of Gods people :: Temporal affliction for the spiritual good of others :: His bodie being in captiuitie yet his spirit was free to praise and thank God S. â—â—pr li. de mortaluate :: He prophecieth the reedifying of the temple and citie of â—eâ—usalem :: Onlie celestial Ierusalem shal be free from al tribulations :: No Christian in ignorant sayth S. Augustin Epist 86. that Alleluia is a voice of praise In English it is Praise ye the Lord vvith ioy :: This can not be vnderstood of the citie of Ierusalem but of the Church of Christ :: Gods seruantes must not only expect what shal be commanded but also seeke to know what they ought to do :: A notable coÌ„mendation of Tobias familie and posteritie And a plaine testimonie that true Religion neuer failed wholy in the tenne tribes much lesse in the kingdom of Iuda least of al in the Church of Christ new Testament S. Ierom for the authoritie of the councel of Nice held this booke to be canonical which before he did not Epist 111 115. Prefat in Iudith Others Doctors both before and after the councel of Nice accounted this booke canonical VVhen this hisâ—orie happened Anâ— by whom it was written 2. Para. 33. The coÌ„tentes Diuided into foure partes This booke is read at Mattins the fourth weeke of September The first part The occasion of the Iewes persecution at this time :: The author being resolued to write this historie ioyneth his narration to his internal purpose saying Arphaxad therfore c. S. Greg. ho. 2. in Ezech. :: Thou foole this night they shal take thy life from thee these things whose shal they be Luc. 12. ◠〈◊〉 * defenderet se :: This cruel coÌ„mandment was as cruelly put in execution by Holofernes ch 3. â— 11. :: An expresse figure of Antichrist 2. Thes 2. for whom al heretikes make way as precursers for the singular man of sinne wil confesse no God but himself The second part Gods people are in great feare and distresse :: The high priest managed also the temporal afsayres of the coÌ„mon welth at this time by consent commission of king Manasses as is most probable these thinges happening shortly after his repentaÌ„ce 2. Paral. 33. Exo. 17. :: Holofernes could not be altogether ignorant of so famous a people as the Iewes but in his rage marueling at their attempt demaÌ„deth more particularly of their habilitie to resist him See v. 27. Gen. 11. Gen. 12. Exod. 1. Exo. 7. c. * made solide or firme Exo. 14. Exod. 1â— 16. 17. Iudie 2. 3. 4. â— Nu. 21. Iâ—s 12. :: He semeth to speake of the captiuitie of king Manasees Paralâ— 33. See the argument of this booke pag. 1011. 4. Reg. 21. :: As Holofernes v. 3. demanded that which he in great part knew so his men knowing Achior wel ynough in rage demand vvho he is that dare say such thinges :: Nabucodonosors vassals would haue no other God but him And God almightie is also ielous and wil haue no God but him selfe :: God regardeth the pride of sinners :: the humiliation of penitentes :: the sanctitie of his Church in general as wel holie persons as holie thinges :: and true coÌ„fidence in him without presumiÌ„g of mens poure :: Gods seruantes first of al before they fight do workes of penaÌ„ce coÌ„mend their cause to God then take wea pons in hand expect opportunitie to encounter with the enimies :: A common frailtie of people in distresse to impute error to their Superiour though in deede Ozias erred rather in yelding at last to their suggestion v. 2â— then in withstanding thus long The third pare Iudith delinereth her whole nation from persecution :: In three special obseruances this holie widow led a most religions life In much priuate prayer in wearing hearecloth and in much fasting as it were a perpetual lent aldayes but Sabbathes feastes excepted * the first day of the moneth :: In this especially they offended that they prefixed a tiâ—â— meaning then to yeld the citie for they shold rather haue fought against the enemie then deliuer Gods people to a tyranne holie thinges into prophane handes by their example put Ierusalem and the temple in like danger Rabanus :: S. Paul 1. Cor. 10. v. 10. alleaging that happened to the people of Israel in the desert addeth this word destroyer which is only in this place and not Num 11. nor 14 nor els in the old TestameÌ„t which is an other argumeÌ„t that this boke is Canonical :: Some thinke Abra was a proper name but whether it was or no it signifieth an handmaide of more honour as we speake A maide of honour :: Of such priuate oratories as this our Sauiour semeth to speake Mat. 6. saying Fâ—ter into thy chamber c. Of like oratories among Christians read Card Baronius An. D 293. S. Cyp. ep 56. :: The zele of Simeon and Leui was commendable but for diuers ' euil circumstances the fact was re proued by Iacob Gen. 34. 49. Ixo. 14. :: She prayed that Holofernes should be moued with her beautie swete speach which he might be and not sinne but he by his free wil sinning God turned his sinne to the good of others See Annot Exod. 7. pag. 173. S. Aug. Ser. 228. :: See ch 8. â— 32. * â—â—nd◠〈◊〉 :: God by this testifie â— her holie intention in adorning herselfe :: Not only certaine meates were forbid by the law Leuis 11. but in maner al the meates of the Gentiles were vnlawful being offered to idoles for which cause Daniel and the three children would not eate of the kings meates in Babylon Dan 1. * Stiped barley :: She told manie thingâ— cuidently true other things conditionally as it was like to come to passe if God sent not better meaneâ— :: S. â—ulgentius probably iudgeth that Iudith was now about fourtie yeares old Epist 2. cap. 6. :: Al that Iudith sayth is true in her sense as she meant it but not in the vnderstanding of Holofernes and his souldiars yet was no lesse lawful then that Iosue did in deâ—euing the citezenes of Hay Iosue 8. S. Aug. q. 10. in Iosue :: See chap. 10 v. 5. :: This puritie confisted in abstaining from meates forbid by the Law or offered to Idoles * Pâ—ellâ— :: The sâ—sâ—ing of one woman ouer â—hâ—ew an innumerable host of drâ—â—kaâ—dâ— â— Amb. li. 〈◊〉 〈…〉 Elâ—â— c. 9. :: If Bethulia had benne taken Ierusalem also had bâ—uâ— in extreme danger sor 〈…〉 wherof God had made more special promise to Dauid and others Isaâ—â— 37 38. c :: Iudiths â—â—opeâ— Augâ—â—â—â— defended her as Iacobâ—â—â—gel deliuered him from all euiles 〈◊〉 48. :: Achior an Ammonite ch 5. v. 5. being truly conuerted and beleeuing in God was admitted into the Church notwithstanding that Ammonites and Moabites were excluded by name Deut. 23. v. 3. which is therfore
parente his vvrath must nedes be very great to euerie sinner for his ovvne proper sinnes p The hope of glorious resurrection turneth our calamities into spiritual ioy q Yea the more we suffer in this life for the truth the greater is our comforth in hope of reward r Not only in that we are thy creatures but also in that we are thy seruants we are thy proper worke therfore in both these respectes ô God looke vpon vs with clemencie ſ lead also our posteritie into the right way and make them thy seruantes t O God illuminate our vnderstanding v make our actions by thy grace profitable to vs. vv and make perfect in vs the worke of charitie In which one worke al good workes are included and to which al other are directed For then workes are right sayth S. Angustin when they are directed to this one end Gods prouidence the 3. key a Praise of Gods prouidence with thankes b Which Dauid songue with voice c He that firmely relieth and resteth vpon Gods prouidence is assuredly protected by him d Al secret and sutle machinations e and from al crueltie of tyrants f Terrors obscurly suggested by euil men or spirites with erronions conceipte that men are not bond in time of temporal dangers to confesse the truth g Open persecution threatning present death except men denie the truth which they know h circumuention of craftie enimies by sutle arguing and drawing men into error and so to decline from Catholique Religion i long torments euen to death except Gods seruants wil relent and denie the truth which they assuredly beleue and know in their conscience that they are bond to professe it k On thy left side in aduersitie manie fal from God l on thy right side in prosperitie manie more forgete and forsake God m In sincerely sayng thou art my hope thou makest God thy refuge n Angels haue protection of men by Gods ordinance o The diuel corruptly alleageth this scripture Mat. 4 omitting the latter part of this verse which sheweth when Angels protect iust men towitte when they walke in a right path obseruing ordinarie course in their actions not in geuing themselues headlong into needles danger as the same diuel proposed to our Sauiour to cast himself downe from the pinnacle of the temple Such falling is not the way of the iust but of Lucifer that fel from heauen So S. Bernard noteth Ser. 15. in hunc Psal p God speaketh the rest that foloweth in this Psalme q In eternal saluation Foure sortes of persecution for the Catholique faith 1. 2. 3 4 God leaueth none but those that first leaue him The vvorkes of God admirable the 2. key a Voices beginning instrumentes prosecute this song b when we rest from worke then especially vve ought to thincke vpon Gods vvorkes praise and thanke him for the same c To geue thankes d In prosperitie e in aduersitie f On euerie instrument of tenne stringes signifying the obseruation of the tenne commandments g namely on the Psalter h also on the harpe which signifieth mortification i Carnal and sensual man k he that thinketh only of present thinges not of future l The iust in confidence of a good conscience expect exaltation of their powre m and great consolation in the end of their life n Then shal the iust see their enimies depressed and themselues florish like the palme and ceder trees as folovveth o Militant Church p triumphant q Publikly professe Gods praeises as in the wordes folowing Perpetuitie of the Church the 6. key a Praise to be songue vvith voice b composed by Dauid c the sixth day of the weeke vvhich is our friday d in vvhich day the Church of Christ vvas founded by his bloud shed on the crosse f gloriously escending in soule into limbus and in bodie to his graue g he then put on al armour of strength strength to reforme the world and to inlarge his kingdom according to his owne prediction where he saide If I be exalted from the earth I wil draw al thinges vnto myselfe Ioan. 12. v. 31. Our Sauiour founding his Church by his death begane then to reigne therin h Not only in Iurie and Samaria but the whole earth i and the same Church shal not be destroyed k Christ being eternal hath an euerlasting Church l Al sortes of persecuters the High priestes who sometimes vvatered the spiritual land like riuers vvith Scribes Pharises and other incredulous Ievves also Paganes Turkes and Heretikes haue oppugned the Church m With more force then anie persecutions in the old Testament n but though al these assaultes be great and meruelous yet Christ in protecting his Church is more meruelous o Articles of faith are not euidently apparent to knovvlege but euident to credibilitie to those that are disposed by Gods grace illuminating their vnderstanding and mouing their free vvil to geue consent of beleefe if they vvil p It behoueth therfore al members of the Church to conuerse piously and religiously in this life seing she hath so excellent a spouse protector and instructor q euen to the end of the vvorld Eternal saluation and damnation the 10. key a The Hebrevv letter Lamed vvhich ordinarily is prefixed to the datiue case or signifieth to being set before proper names is a signe of the genetiue case Yet the Septuagint expresse it by the datiue and so doth the latin ipsi Dauid and consequently our English hath to Dauid himselfe to shevv a difference betvven sacred and profane vvriters For in humane bookes the vvriter and auctor is al one but in diuine the Holie Ghost is the proper auctor and a man is the vvriter To signifie therfore the principal auctor Dauid is sometimes named as the instrumental cause to vvhom the Holie Ghost inspired this and other Psalmes and by vvhom they vvere vvritten And vvhen the titles expresse othervvise A Psalme of Dauid yet it is so to be vnderstood that the Holie Ghost is alvvayes the principal auctor and Dauid the instrumental ministerial or secondarie auctor But vvhen other names are expressed either in the genetiue or datiue case or hovvsoeuer it proueth not that those men vvere the vvriters of the same Psalmes but importeth some other thing as by S. Augustins iudgement vve noted in the proemial Annotations page 3. 4. vvherby is proued that this Psalme vvas not written nor composed by Moyses as Hebrevv Rabbins suppose but by the Royal Psalmist Dauid b Made and ordinarily songue in the sourth day of the vveke our vvenesday in vvhich day Iudas the traitor sold our Sauiour Christ to his enimies The reuenge of vvhich vvickednes and of al other sinnes is here prophecied c God more commonly called the God of mercie vvhich vertue in him is aboue al his vvorkes Psal 144 is also the God of reuenges according to his iustice d He procedeth in iudgement resolutly not depending nor fearing not respecting anie person povvre
other especially the wicked afflicting the good which our Sauiour describeth Mat. 24 saying Nation shal rise against nation You shal be odious to al nations for my sake Iniquitie shal abound c. :: This ioyful propagation of Gods glorie and name is either vnderstood to be prophecied of the Church in general which is as an iland of the whole world or properly and particularly amongst other gentiles of â—laâ—des conuerted to Christ as great Britannie others Iere. 48. :: The prophet and faithful people confessing Gods benefites and perfect performance of whatsoeuer he promiseth or determineth conforming their desires to his pleasure say Amen as wel in prosperitie when he deliuereth and blesseth them as in aduersitie when he punisheth by the destruction of Ierusalem which is here prophecied and the like :: After the reiection of the Iewes al Gentiles shal be conuerted to Christ Apoc. 7. â—1 :: In the time of grace geuen by Christ his whole Church singeth this and other like canticles of praises :: Other peoples haue their peculiar proper cities Babylon Damascus Tyrus Sidon c. but al Christians haue one citie the Catholique Church signified by Sion :: Fensed vvith vval and bul vvorke of faith good vvorkes S. Ierom here noteth that the sense of this Canticle is hard by reason of often and sudaine inter locutions of diuers persons consisting in questions and ansvvers To vvhose lerned commentaries vve remitte the studious readers :: A prophecie of the general resurrection of al men :: Some in glorie :: Some in miserie Mich. 1 Iob. 40. :: Tyrants are called serpents for their suttle poysenful malice and barres because they hold men fast inclosed in bondage And for the same reasons the diuel is called a serpent and a barre The fourt part Prophetical admonitions to both the kingdomes of Israel and Iuda :: By Ephraim is vnderstood the kingdom of Israel whose first king Ieroboam was of that tribe :: After that the tenne tribes were caried captiues 4 Reg. 17. God deliuered the two tribes out of imminent danger 4. Reg 18. 19 :: geuing peace to their people :: spirite of iudgement to king Ezechias :: and victorie to the souldiars :: Because Isaias other holie prophetes often and much vrged not only the people but also priestes vvhich had rule ouer the people to kepe Gods commandments and to expect his mercie and goodnes they scornfully repete the same wordes deriding such exhortations desperatly geuing themselues to al wickednes as if they neither feared death nor hel v. 15. Mat. 21. v 42. Act. 4. 1. Pet. 2. Rom. 9. 2. Reg. 5. 1. Par. 14 Iosue 10 :: As husbanmen dispose their workes in order so God sometimes worketh miracles sometimes geueth benefites sometimes sendeth afflictions and greater to some then to others :: But none are continually afflicted without intermission :: Ari signifieth a lion El God So Ierusalem called the lion of God to witte a strong citie is threatned with destruction which happened first by the Babylonians 4. Reg. 25 againe more miserably by Titus Vespasian 40. yeares after Christs death 2. Reg. 5. 1 Par. 11 Luc. 19. :: Scribes and Pharises pretending knowlege of Scriptures can not read Christ in the Prophets because these bookes are sealed or loeked and they haue not the key Apoc. 3. :: The Gentiles could not read Christ in these bookes because they knew not letters of the holie Scriptures S. Ierom Praemio in Isaiam Mat. 15. Mar. 7. 1. Cor. â—â— Eccli 29. :: You that trust in your owne counsels and forces or in other mens and not in God shal finde the miserable euent of your follie as is before noted chap. 2â— * Apostatae or denyers :: Either Isaias was commanded to write this which should be fulfilled manie yeares after or els he speaketh prophetically to Ieremie nere 200. yeares before he prophecied signifying that he should hen write it as in dede he did Iere. 41 c. Psal â—3 :: This claritie in sunne and moone shal be after the general resurrection :: Christ wil exercise his seuere iustice in the general iudgement when he shal bid the damned goe into euerlasting fire Mat. 25. :: If often happeareth that when eâ—il men seme most secure they â—al into sodaine calamities * Hel. Iere. 42. :: Both this Prophet and afterwards â—ereâ—â—e admonished the Iewes not to trust in the Aegyptians but they contemning this admonition shewed in their deedes that they distrusted God not be leuing nor obeying his prophetes for the same were at last punished :: In the meane time God destroyed the armie of Sennacaâ—â—b be seging Ierusalem 4 Reg. 19. But they forgote this and manie other examples of Gods powre and loue Isai 2. The fift part Of the captiuitie and relaxation of the kingdom of Iuda with other afflictions and comfortes but especially of Christ and his Church :: Albeit manie thinges in this and other places perteyne first and literally to the old testament yet al are in figure and some thinges haue no other literal sense but of the new testament As this prophecie of maffling or vnperfect tongues to speake readily is fulfilled in the Church of Christ plainly and distinctly confessing al Mysteries of Catholique faith and religion and the like which can not be verified in the Iewish people * Noble cities of Iuda This manie other prophecies perteyne to the old testament as in figure alluding to the historie but principally to Christ and his Church Pref. of prophetical bookes VVhat the wordes Iudgement and Iustice signifie Definition of Iudgement and Iustice as they are vsed in the holie Scriptures Both applied to Gods and mens actions Explication of the text :: Sennacarib spoyled al the kingdom of Israel and al Iuda sauing Ierusalem which he also beseged reproching and despising God but himself was therfore spoyled and despised :: Fidelitie in performing promises of good thinges temporal and spiritual :: Messengers sent to procure peace shal mourne because they can not obtaine it Psal 14 1. Cor 1. :: Both prophecies histories testifie that terrene Ierusalem was subiect to destruction and was destroyed and therfore this is necessarily to be vnderstood of the Church of Christ against vvhich heâ— gates shal neuer preuaile :: God willeth as vvel the gentiles that were farre of to come neere :: As Iso the Iewes that were his pecular people al to attend that he wil destroy this whole world before the general Iudgement :: No defence of strong places signified by Bosra shal saue anie men from destruction in the day of Iudgement :: In the meane time as a figure therof Sion shal be destroyed and therfore the metaphorical destruction folovving rather perteyneth to the state of the damned in the next vvorld then to the afflicted in this life :: An euident prophecie of the conuersion of Gentiles In whom the Church shal continually spring florish :: Christ leaning al logical
vnpossible to finde true wisdom without Gods grace and by his grace it is easily â—ound Deut. 30. v. 1â— Mat. 11. v. 30. 1. Ioa. 5. v. 3. :: By this text most of the Fathers cited in the argument of this booke proue Christ to be God against Ievves Paganes and Heretikes :: VVisdom wherof he spake in the former chapter v. 12. is the lavv and commandment of God Deut. â—8 v. 49. Iere. â— v. 15. :: Ierusalem exhorteth her children to patience in their iust punishment assuring them of Gods mercie and relaxation :: Mercie is here called iustice in respect of Gods promise for although â—â— promise vvas of his only mercie yet the performance procedeth also from his iustice a Ieremie writte this Epistle before the common people were in Babylon but Baruch redde it vnto them in Babylon and so it was sent back to the rest which were yet in Ierusalem Iere 1â— v. 8. 9. c. b Tenne being the firstarticle number signifieth a general number and so seuen generations signifie seuen times tenne that is seuentie yeares Sometimes seuen â—â— signific a generalitie because this whole world is counted by seuen dayes sometimes 100. signifie the same as Gen. 15. v 16. 400. yeares are called four generations Isa 44. c The Angel which guided this people coming out of Aegypt Exo. 12. 33. protected them also in Babylon d The innumerable absurdities in forging and adoring false goddes here recited by the prophet shew how foolish sensles they are that serue idols or anie images for goddes :: Idolaters imagining that sensles idols had diuiue powre foolishly estemed them of great value price Is 46. v. â— Martyrol 10. Apri 1. Maij. Ezechiel and Ieremie like in manie respectes prophecied for most part the same thinges 4. Reg. 44. Ep. ad Paulin. Ch. 1. The contents diuided into fine partes The first part The prophets first vision mission to preach :: The coniunction And being the first word either ioyneth the context to the title or as S Gregorie expoundeth it the exterior wordes vttered to the interior reueled to the prophet in spirit :: Either the thirtith yeare of his age or the 30. since the captiuitie was prophecied in the reigne of Iosias 4. Reg. 22. v. 18. â—animahum :: They turned not about v. 12. but hauing faces on euery side were readie to goe euerie way :: S. Gregorie expounding this vision of the foure Euangelistes or of the whole new Testaments teacheth that the old new Testaments are each in the other both teaching the same thinges in diuers maners ho. 6. in Ezech. :: In this chapter the prophet descriheth foure partes of a vision which he saw at one time of a whirlewinde â— 4. of foure liuing creatures v 5 of foure vvheeles v 15. of a man sitting in a throne in the firmament v 16. For vnderstanding of al which lerned large commentaries do hardly suffice :: Our Sauiour of his great humilitie and his singular loue towards mankinde often calleth himself the Sonne of man but no other so called him Here the Angel most frequently calleth Ezechiel the Sonne of man as wel to distinguish betwen Angelical humane kind as in honour of Christ of whom this and other prophetes were figures but why Ezechiel and scarse anie other Dan. 8. v. 17. had this title is hard to explicate :: Lamentations perteine to the penitent :: Songue to the praises of God :: VVoe to the desperate damned :: By this Metaphor of eating a booke is signified that the prophet receiued reuelations from 〈…〉 as appeareth v. 10. c. :: By this place and the like Mat. 11. v. 21. it semeth that the same grace being offered to diuers persons some do accept it and some do not but the cause of difference is by more grace added to the former which was sufficient before and by this super addâ—dâ—tion is made effectual That God geueth this abundance to some is of his mercie and that he geueth it not to others is no iniurie Ro 9. :: I wil take away my grace from him in punishment of his reuolting from me :: A preachers office is as wel to warne the iust to perseuere in iustice as to admonish the wicked to repent returne to God The 2. part The destruction of Ierusalem and the Temple with the captiuitie of the people for their sinnes :: To make a banck a ditch is also made ordinarily aboue three foote depe so the earth cast vp towardes the towne besieged make couert passage about seuen foot in height by which trench men approch more safely towards the wal where they purpose to make batterie breach and assault It is very hard to explicate how the tenne tribes were 390. yeares in captiuitie :: And from what time the 40. yeares are counted seing it is certaine that the two tribes were in captiuitie 70. yeares See S. Ierom in Ezech. :: As a staffe aydeth the weake so bread sustaineth al men :: In other cities of Iuda nere Ierusalem :: Ieremie Lament 2 and Barâ—ch ch 2 prophecied of the same distresse by samine in the siege of Ierusalem :: Blasphemie is here taken improperly and signifieth that other nations shal not only reproch Ierusalem but also â—aâ—â—â— and scoffe at her miseries :: 〈…〉 was most especially committed in mountaines â—â—â—â—lles and therfore both idols and idolaters vvere destroyed in the same places :: Gods perpetual prouidence stil preserueth some reliques that serue him sincerely and before those depart from this vvorld :: others doe repent and returne to God :: By Israel is â—ere meant al the countrie of Iurie as appeareth by the generall peach folovving the foure quarters of the land :: In the yeare of Iubeley the landes vvhich vvere sold returned to the seller or to his heyres Leuit. 2â— but in the captiuitie there could be no such recouerie :: Adorning of idols with much gold was occasion that the Chaldees spoyled the citie more eageily * 〈…〉 :: This other like places signifie seaâ—sitâ—e of Priestes to teach the law in the captiuitie but not an vniuersal destruction or want of al. Ioâ— euen then also God conserued some reliques as appeareth Malach. 2. :: After that the prophet had ested in his house â—9â— dayes in which time when soeuer he sâ—â—pâ— he lay only on his left side 4â— dayes in like maner on his right side which was in al. 430. dayes which make one yeare two moneth and fiue dayes the next day he had this other vision before he went forth to preach â—â— 3. 7. â—â— :: VVicked men either do not beleue or litle consider Gods knovvlege and prouidence of al thinges and so fal into idolatrie :: Rabbi Dauid and Rabbi Salomon vvrite that the image of this idol being made of brasse had eyes of lead and vvhen the brasse was made hote by fire secretly put vnder the lead beginning to melt the image seemed to vvepe wherupon the vvemen
v. 3. :: This legate vvas sent almost two yeares before to Rome ch 14. v. 24. and now brought letters not only to the Ievves but also to sundrie kinges and peoples in their behalf :: Simon subdued these tvvo tovvnes because they anoyed the Ievves but because they othervvise perteyned not to Iurie he payed for them an hundred talentes :: By the riuer of Cedron ouer which Dauid passed 2. Reg â—â— v. 23. and our Sauiour Ioa. 18. a citie vvas novv built or rather repared being decayed before :: After Simons death his eldest sonne Iohn surnamed Hyrcanus succeeded him in gouernment spiritual and temporal v. 24. :: He beginning to gouerne in the yeare 170. ch 13. v. 41. 42. had difficulties the first last yeares in the rest they had peace To be inebriated signifieth no more but to be repâ—enished vvith drinke competently or abundantly vvithout excesse As Psal 64. v. 10 the earth inebriated and v. 11. riuers inebriated That is abundantly replenished vvithout excesse S. August q. 144. in Gen. :: Out of the booke here mentioned some thinke the fourth booke of Machabees vvas translated See Sixâ—us Seâ—en li. 1. Biblioth pag. â—â— * li. 2. â— â— v. â— This Appendix coÌ„cerning tvvo epistles of the Ievves vvas added to the historie of the first booke by him that vvritte this second e :: As they had vvritten before in their afflictions so novv they exhorte their bretheren to be thankful to God and amongst other meanes to shevv their gratful minde by celebrating the feast of dedication of the nevv altar li 2. â— 4. v. 7. :: It semeth that either this Iudas vvas the first sonne of Iohn Hyrâ—amus othervvise called Aristobolus or rather Iudas Essenus of vvhom ch 2. v. 14. and of vvhom Iosephus vvriteth li. 13. â— 19. :: Chaldea being nere to Persis is sometimes comprehended vnder the same name so Mamertinus in Panagerâ—ca ad Iulia reciteth Tigris and Euphrates amongst the riuers of Persi S. Chrysostom ho. 6. in Math. saith the Ievves vvere deliuered from captiuitie of Perâ—â—s meaning Babylon :: In this fire vvere foure miracles First it vvas not changed into ayre but into vvater v. 20. :: Secondly this vvater being cast on the hostes of sacrifice vvas kindled as fire v. 22. :: Thirdly it burned also being cast vpon stones v. 32. :: Fourth it vvas extinguished by the light that came from the altar v. 32. :: Nephthar signifieth deliuerie vvhich is the effect of purification for the temple other holie thinges being purified were deliuered from prophane vse :: S. Ambrose li 3. c. 14. Offic. vvriteth at large of this miracle Epis Iere. Baruc. 6. :: Neither the tabernacle nor the arke vvere caried avvay by Nabuchodonosor but vvere preserued by some meanes and most like besides the auctoritie of this scripture by Ieremie the propher vvho had spocial fauour of the Babylonians vvhen Ierusalem vvas taken Iere. 39. v. 11. Exâ— 40. 3. Râ—g 8. â—euit 9. 7. 24. :: This semeth to be the same Iudas Essenus vvho vvith others vvritte this epistle ch â— v. 10. * li. 2. c. 15. v. 38. :: After the auctor had written this Appendix to the former booke he resolued also to adde an abridgement of the vvhole historie vvherunto he maketh this Preface signifying the matter vvherof he vvil vvrite v. 20. in vvhat maner v. 24. and why v 25. auouching his diligence v. 26. vvith breuitie v. 29. A :: God assisting the vvtiâ—ers of diuine histories doth not alvvayes deliuer them from labour in seeking to knovv the same of sueh as knew particular thinges So S Luke vvritte the Gospel hauing diligently attained to al thinges Luc. 1. v. 3. * exact declaration * li. 1. c. 1. v. 1. The first part The persecution of the Church by Antiochus :: Three thinges make a coÌ„monwealth to be in good state C 1 Good agreement of principal men amongst themselues with the commonaltie 2 Exact obseruation of good lavves 3 And eminent vertue of the supreme gouernour vvith exercise of pietie and hate of sinnes Other three thinges do truble the state Obstinacie in offenders not content to be corrected 2 Inueterate malice seking reuenge against iust Superiors 3. and auarice of princes to robbe the holie or common treasure :: These virgins remained in places nere to the temple brought vp in exercises of pietie fasting and praying til they were despoused 1. Reg. 2. v. 22. S. Amb. li. 1. de virgine S. Greg. Nissen Orat. de Christ Natiuit S. Damas li. 4. c. 13. :: 4. Reg. 2. v. 11. A firie chariotte and firie horses caried Elias from Elizeus 4. Reg. 6. v. 17. And the mountaine appeared ful of horses and of firie chariots round about Elizeus no lesse strange then this vision See S. Ambrose li. 2. c 29. offic discoursing vpon this historie :: It is the common practise of al traytors to calumniate and defame good gouerners And the best remedie a gainst such seducers is by auctoritie of Superior povvre not by the people vvho are commonly more prone to fauour faction then iustice * li. 1. c. 1. v. 11. E :: VVhere true Religion is abolished most men neglect al shew of religion and rather applie themselues to vanities or woise sinnes * li. 1. c. 1. v. 17. G :: This king falsly pretended to restore his kinsman his sisters sonne to the kingdom being depriued by his younger brother Liuius li. 44 but the true cause of his sending Apolonius into Aegypt was to subdue that kingdom to himself 1. Mach. 1. v. 17. :: Menelaus brother of Simon v. 23 of the tribe of Beniamin ch 3. v. 4. vvas not by the law capable of the priesthood which only perteined to the progenie of Aaron of the tribe of Leui So in this trublesome time the right succession of high priestes was intermitted and restored in Mathathias li. 1. c. 2. :: True and solide vertue moued the common people to compassion the King himself to teares the Tyrians to honour the bodies of the innocent with costlie burial v. 49. :: Strange thinges aboue the ordinarie course of nature doe euer signifie Gods vvrath for mens transgression and are admonitions to turne from sinne vvith spede that vve may escape the heauie hand of Gods iustice So the Emperour Charles the Great interpreted the apparition of a great Comete as vvitnesseth Fasciculus temporum Lacedemonians othervvise called Spartians descended from the stocke of Abraham li. 1. c. 12. v. 2. * li. 1. c. 1. v. 21. I ch 3. v. 23. 27. :: Al rites of religion vvith temples and other holie thinges are ordayned to the Seruice of God and for mens spiritual good and therfore vvhen men cease to serue God as holie thinges are destroyed or taken avvay :: Iudas vvas the tenth lawful highpriest from the Monarchie of the Grecians :: Sanaballat in the time of Alexander the great procured a temple to be built in Garizim like to that in Ierusalem An other was