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.
or Ecclesiastae c. but stil Lectio libri Sapientiae The solution therfore is very probable that this booke of wisdom was written by Philo Iudeus not he that liued after Christ but an other of the same name nere two hundred yeares before And Ecclesiasticus by Iesus the sonne of Sirach Who not only imitated Salomon but also compiled their bookes for most part of Salomons sentences conserued til their times by tradition or in separated scrolles of papers yea they so vtter some sentences in his person as if himself had written them As touching the auctoritie of these two bookes and some others it is euident that the Iewes refuse them And therfore manie ancient Fathers writing against them spared sometimes to vrge such bookes as they knew would be reiected Especially hauing abundant testimonies of other holie Scriptures for deciding matters of faith against them Euen as our Sauiour himself proued the Resurrection of the dead against the Sadduces out of the bookes of Moyses which they confessed for Canonical Scripture denying other partes where the same point might otherwise haue bene more euidently shewed And so S. Ierom in respect of the Iewes saide these bookes were not Canonical Neuertheles he did often alleage testimonies of them as of other diuine Scriptures sometimes with this parenthesis si cui tamen placet librum recipere in cap. 8. 12. Zachariae other times especially in his last writinges absolutly without such restriction as in cap. 1. 56. Isaiae in 18. Ieremiae Where he professeth to alleage none but Canonical Scripture As for al the other ancient fathers here aboue mentioned ascribing this booke to Salomon and manie others cited by Doctor Iodocus Coccius To. 1. Thesauri li. 6. art 9. they make no doubt at al but that it is Canonical Scripture as appeareth by their expresse termes Diuine Scripture Diuine word Sacred letters Prophetical saying the Holie Ghost saith the like Finally aswel ancient General counsels namely that of Charthage an D. 419. With others as the later of Florence and Trent haue declared this booke to be Canonical And that conformably to the most ancient and lerned Fathers as S. Augustin not only iudgeth himself but also plainly testifieth li. de Pradestinat Sanct. c. 14. saying The sentence of the booke of wisdom ought not to be reiected by certaine inclining to Pelagianisme Which hath bene so long publiquely read in the Church of Christ and receiued of al Christians Byshops and others euen to the last of the Laitie Penitents and Catecumes cum veneratione diuinae auctoritatis With veneration of diuine auctoritie Which also the excellent writers next to the Apostles times alleaging for witnes nihil se adâ—ibere nisi diuinum testimonium crediderunt thought they alleaged nothing but diuine testimonie The summe and contents of this booke is an Instruction and Exhortation to Kinges and al Magistrates to minister iustice in the comonwealth teaching al sortes of vertues vnder the general names of iustice Wisdom With frequent Prophecies of Christs Coming Passion Resurrection other Christian Mysteries Al may be commodiously diuided into three partes In the six first chapters the auctor admonisheth al Superiors to loue and exercise iustice and wisdom In the next three he teacheth that Wisdom procedeth only from God is procured by prayer good life In the other tenne chapters he sheweth the excellent effects and vtilitie of wisdom and Iustice THE BOOKE OF WISDOM CHAP. I. Superiors are admonished to do iustice sincerely seking God 7. Who being euery where seeth al thinges 11. Murmuration detraction and lying bring to perdition 13. God created men to liue but they brought death vpon themselues LOVE iustice you that iudge the earth Thincke of our Lord in goodnes and in simplicitie of hart seeke him †because he is found of them that tempt him not and he appeareth to them that haue saith in him †For peruerse cogitations seperate from God and proued powre chasteneth the vnwise †because wisdom wil not enter into a malicious soule nor dwel in a bodie subiect to sinnes †For the Holie Ghost of discipline wil flie from him that feyneth and wil withdraw himselfe from the cogitations that are without vnderstanding and he shal be chastened of iniquitie â—niâ— wing †For the spirite of wisdom is gentle and wil no 〈…〉 the â—â— for from his lippes because God is witnes of 〈…〉 is a true searcher of his hart and an hâ—arâ—r 〈…〉 cause the Spirite of our Lord â—ath 〈…〉 who le world and that which contayneth al 〈…〉 â—udge of voice †For this cause he that speaketh â—â—â—â—st thinges can not be hid neither shal the chastising iudgment passe him †For in the cogitations of the impâ—ouâ— there shal be examination and the hearing of his workes shal come to God to the chastising of his iniquities †Because the eare of ielousie heareth al thinges and the tumult of murmurings shal not be hid †Kepe your selues therfore from murmuring which profiteth nothing and refraine your tongue from detraction because an obscure speache shal not passe in vaine and the mouth that lyeth killeth the soule †Zeale not death in the errour of your life neither procure ye perdition by the workes of your handes †Because God made not death neither doth he reioyce in the perdition of the liuing †For he created al thinges to be and he made the nations of the earth to health and there is no medicine of destruction in them nor kingdome of hel in the earth †For iustice is pâ—rpetual and immortal †But the impious with handes wordes haue prouoked it and esteming it a freind haue fallen to decay and haue made couenances with it because they are worthie to be of the part therof CHAP. II. Such as hope not of life to come 6. addict themselues to 〈…〉 â—â— and persecute the iust especially our Sauioâ—◠〈…〉 their wickednes 23. Death came vpon man by the 〈…〉 FOR they haue said thinking with the 〈…〉 Little and with tediousnes is the time of 〈…〉 the end of a man there is no recouâ—â—â—â— and 〈…〉 knowne that hath returned from hel †because oe of 〈…〉 were we borne and after this we shal be as if 〈…〉 bene because the breath is a smoke in our nosthrels â—â—â—â—ch a sparke to moue our hart †Which being extinguished our bodie shal be ashes and the spirit shal be powred abrode as soft ayre and our life shal passe as the trace of a cloude and shal be dissolued as a mist which is driuen away by the beames of the sunne and oppressed with the heate therof †and our name in time shal be forgotten and no man shal haue remembrance of our workes †For our time is the passing of a shadow and there is no returne of our end because it is sealed and no man returneth †Come therfore
already Praef. Tobiae that the Canon of the Christian Catholique Church is of souereigne auctoritie though the Iewes Canon haue them not Finally wheras these bookes were not canonized in the former General Councels it sufficeth that they are since declared to be Canonical Diuine Scripture as some other partes haue likewise bene which English Protestants do not denie As the Epistle of S. Iames the second of S. Peter the second and third of S. Iohn and S. Iudes epistle of al which Eusebius and S. Ierom testifie that some lerned Fathers doubled sometimes whether they were Apostolical or no. But afterwards the same with these two bookes of Machabees and others were expresly declared to be Diuine Scripture by the third Councel of Carthage can 47. By the Councel of seuentie Bishops vnder Gelasius though by the name of one booke as also Esdras and Nehemias as but one booke Last by the Councels of Florence and Trent If anie further require the iudgement of more ancient Fathers diuers doe alleage these bookes as Diuine Scriptures S. Dyonise c. 2. celest Hierar S. Clemens Alexan. li. 1. Stromat S. Cyprian li. 1. Epist ep 3. ad Cornelium li. 4. ep 1. de exhort ad Martyrium c. 11. Isidorus li. 16. c. 1. Etym. S. Gregorie Nazianzen hath a whole Oration of the seuen Machabees Martyrs and their mother S. Ambrose li. 1. c. 41. Offic. But to omite others albeit S. Ierom vrged not these bookes against the Iewes yet he much estemed them as appeareth in his commentaries vpon Daniel c. 1. 11. 12. S. Augustin most clerly auoucheth li. 2. c. 8. de doct christ li. 18. c. 36. de ciuit that notwithstanding the Iewes denie these bookes the Church holdeth them Canonical And wheras one Gaudentius an heretike alleaged for defense of his haeresie the example of Razias who slew him self 2. Mac. 14. S. Augustin denieth not the auctoritie of the booke but discusseth the fact and admonisheth that it is not vnprofitably receiued by the Church si sobrie legatur vel audiatur if it be read or heard soberly VVhich was a necessarie admonition to those Donatistes who not vnderstanding the holie Scriptures depraued them as S. Peter speaketh of like heretikes â—p 2. c. 3. to their owne perdition Now touching the contentes a great part of the same historie which is written in the former booke is repeted in the second with such varietie of some thinges added some omitted as in the bookes of Kinges and Paralipomenon and as the Gospel is written by the foure Euangelistes Ioyning therfore these two bookes together the Concordance therof conteyneth foure principal partes The Preface the Historie an Appendix the Conclusion But the three former partes are very extraordinarily disposed For the writer of the second booke who doubtles was a distinct person from him that writte the former first of al added an Appendix to the historie written before making mention of two Epistles and reciting the summe of one of them in the first chapter and part of the second as though he meant to haue writte no more of the same matter But then as it may seme vpon new resolution intending to abridge the historical bookes of Iason maketh a preface to his worke in the rest of that second chapter And so prosecuteth his purpose and finally maketh a briefe conclusion in the three last verses of the same second booke The mayne historie conteyneth two special partes The first sheweth the state of Gods peculiar people the Iewish nation from the beginning of the Grecian Monarchie parted after the death of Alexander amongst his folowers of which some did exceedingly persecute the Iewes by diuers both suttle and cruel meanes to the ruine of manie and euen to death and martyrdom of some most constant obseruers of Gods Lawes and true Religion til the warres of the Machabees in the first chapter of the first booke and in the 3. 4 5 6. and 7. chapters of the second booke In the other fiftene chapters of the former booke and other eight of the second are described the battles victories triumphes of the valient Machabees Of which holie warres Mathathias was the beginner and first captaine Iudas the second the third Ionathas and Simon the fourth after whose death his sonne Iohn Hyrcanus succeded Duke and Hieghpriest But because these bookes are intermixed the one with the other whâ—soeuer please to read them in order of the historie may folow the direction of the Alphabet letters set in the inner margen beginning with A. at the twentith verse of the second chapter of the second booke to the end of the same chapter Thence procede as the signe of a starre directeth to the next letter B. which is at the beginning of the first booke the first chapter first verse And so in the rest And when the capital letters are ended the smaller wil direct you THE FIRST BOOKE OF MACABEES CHAP. I. King Alexander conquering manie countries erecteth a new Monarchie 6. who dying his chief folowers succeede in seueral kingdomes of the same Monarchie 11. King Antiochus approueth that a prophane schole be setup in Ierusalem 17. subdueth Aegypt 21. inuadeth Iudea entreth by force into Ierusalem spoyleth the temple 25. and killeth manie 30. Two yeares after sendeth an other spoyler who killing manie robbeth and burneth lerusalem 35. fortisieth the towre of Dauid 38. prophaneth al holie thinges 4â— commandeth al to committe idolatrie 47. and to forsake the rites of Gods law 52. vpon paine of death 57. He setteth vp an abominable idol in the Temple 60. persecuteth and murdereth those that conforme not themselues to these innouations AND it came to passe after that Alexander Philips sonne the Macedonian that first reigned in Greece being gone out of the land of Cethim stroke Darius king of the Persians and the Medes †he made manie battels and obteyned the munition of al and slewe the kinges of the earth †and he passed through euen to the ends of the earth and tooke the spoiles of the multitude of the Gentils and the earth was silent in his sight †And he gathered powre and an armie exceding strong and his hart was exalted and eleuated †and he obtayned the regions of the Gentils and the tyrantes and they were made tributaries to him †And after these thinges he fel downe in his bed and he knew that he should dye †And he called his seruants the Nobles that were brought vp with him from his youth he diuided his kingdom to them when he yet liued †And Alexander reigned twelue yeares and he died †And his seruants possessed the kingdom euerie one in his place †and they did al put crownes on them after his death their sonnes after them manie yeares euils were multiplied in the earth †And there came forth of them a sinful roote Antiochus Illustre the sonne of king Antiochus
expedient that one man dye for the people and the whole nation perish not vvhich the holie Euangelist ascribeth to his office being highpriest of that yeare he prophecied that IESVS should dye for the nation and not only for the nation but togather into one the children of God that were dispersed IESVS REDEMER correct in vs our errors gather the dispersed conserue them that are and shal be gathered make al one flocke in one fould vnder one Pastour thy selfe IESVS CHRIST To whom with the Father and the Holie Ghost be al thankes praise honour and glorie now and for euer and euer AMEN The prayer of Manasses vvith the second third Bookes of Esdras extant in most Latin and vulgare Bibles are here placed after al the Canonical bookes of the old Testament because they are not receiued into the Canon of Diuine Scriptures by the Catholique Church THE PRAYER OF MANASSES KING OF IVDA WHEN HE WAS HELD CAPTIVE IN BABYLON LORD omnipotent God of our fathers Abraham Isaac and Iacob and of their iust sede which didst make heauen and earth with al the ornamentes of them which hast bound the sea with the word of thy precept which hast shut vp the depth and sealed it with thy terrible and laudable name whom al thinges dread tremble at the countinance of thy powre because the magnificence of thy glorie is importable the wrath of thy threatning vpon sinners is intollerable but the mercie of thy promise is infinite and vnsearchable because thou art our Lord most high benigne long suffering and very merciful and penitent vpon the wickednes of men Thou Lord according to the multitude of thy goodnes hast promised penance and remission to them that haue sinned to thee and by the multitude of thy mercies thou hast decreed penance to sinners vnto saluation Thou therfore Lord God of the iust hast not appointed penance to the iust Abraham Isaac and Iacob them that haue not sinned to thee but hast appointed penance for me a sinner because I haue sinned aboue the number of the sand of the sea Myne iniquities Lord be multiplied mine iniquities be multiplied and I am not worthie to behold looke vpon the height of heauen for the multitude of mine iniquities I am made crooked with manie a band of yron that I can not lift vp my head and I haue not respiration because I haue stirred vp thy wrath and haue done euil before thee I haue not done thy wil and thy commandmentes I haue not kept I haue set vp abominations and multiplied offenses And now I bowe the knee of my hart beseeching goodnes of thee I haue sinned Lord I haue sinned I acknowlege myne iniquities Wherefore I beseech disiring thee forgeue me Lord forgeue me and destroy me not together with myne iniquities neither reserue thou for euer being angrie euils for me neither damme me into the lowest places of the earth because thou art God God I say of the penitent in me thou shalt shew al thy goodnes because thou shalt saue me vnworthie according to thy great mercie and I wil prayse thee alwayes al the dayes of my life because al the power of the heauens prayseth thee and to thee is glorie for euer and euer Amen THE THIRD BOOKE OF ESDRAS For helpe of the readers especially such as haue not leysure to read al vve haue gathered the contentes of the chapters but made no Annotations because the text it self is but as a Commentarie to the Canonical bookes and therfore we haue only added the concordance of other Scriptures in the margin CHAP. I. Iosias king of Iuda maketh a great Pasch 7. geuing manie hostes to such as wanted for sacrifice 14. the Priestes and Leuites performing their functions therin 22. in the eightenth yeare of his reigne 25. He is slayne in battel by the king of Aegypt 32. and much lamented by the Iewes 34. His sonne Ieconias succedeth 37. After him Ioacim 40. who is deposed by the king of Babylon 43. Ioachin reigneth three monethes and is caried into Babylon 46. Sedecias reigneth eleuen yeares wickedly 52. and he with his people is caried captiue into Babylon the citie and temple are destroyed 57. so remayned til the Monarchie of the Persians AND Iosias made a Pasch in Ierusalem to our Lord immolated the Phase the fourtenth moone of the moneth †appointing the Priestes by courses of dayes clothed with stoles in the temple of our Lord. †And he spake to the Leuites the sacred seruantes of Israel that they should sanctifie them selues to our Lord in the placing of the holie arke of our Lord in the house which king Salomon sonne of Dauid built †It shal not be for you to take it vpon your shoulders And now serue your Lord and take the care of that nation Israel in part according to your villages and tribes †according to the writing of Dauid king of Israel and according to the magnificence of Salomon his sonne al in the temple and according to your fathers portion of principalitie among them that stand in the sight of your brethren the children of Israel †Immolate the Pasch and prepare the sacrifices for your bretheren and doe according to the precept of our Lord which was geuen to Moyses †And Iosias gaue vnto the people that was found of sheepe lambes and kiddes and goates thirtie thousand calues three thousand †These thinges were geuen to the people of the kinges goodes according to promisse and to the priestes for the Phase sheepe in number two thousand and calues an hundred †And Iechonias and Semeias and Nathanael bretheren and Hasabias and Oziel and Coraba for the Phase sheepe fiue thousand calues fiue hundred †And when these thinges were done in good order the Priestes and the Leuites stood hauing azymes by tribes †And according to the portions of their fathers principalitie in the sight of the people they did offer to our Lord according to those thinges which were written in the booke of Moyses †and rosted the Phase with fire as it ought and the hostes they boyled in cauldrons and in pottes with beneuolence †and they brought to al that were of the people and afterward they prepared for them selues and the priestes †For the Priestes offered the fatte vntil the houre was ended and the Leuites prepared for them selues and their brethren the children of Aaron †And the sacred singing men the children of Asaph were by order according to the precept of Dauid and Asaph and Zacharias and Ieddimus which was from the king †And the porters at euerie gate so that none transgressed his owne for their brethren prepared for them †And the thinges were consummate that perteyned to the sacrifice of our Lord. †In that day they celebrated the Phase and offered hostes vpon the sacrifice of our Lord according to the precept of king Iosias †And the children of Israel that were found at that time
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
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
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
therfore for this also remember me my God spare me according to the multitude of thy mercies †But in those daies also I saw the Iewes marying wiues wemen of Azotus and of Ammon and of Moab †And their children spake the halfe part the Azotian tongue and they could not speake the Iewes language and they spake according to the language of the people and people †And I rebuked them and cursed them And I beate of them some men and shaued them bald and adiured them by God that they should not geue their daughters to their sonnes nor take their daughters for their sonnes for themselues saying †Did not Salomon the king of Israel sinne in this kind of thing and surely in manie nations there was not a king like to him he was beloued of his God and God sette him king ouer al Israel him therfore also foren wemen brought to sinne †And shal we also being disobedient persons doe al this great euil to transgresse against our God and to marie foren wemen †And Sanaballat the Horonite was sonne in law to one of the sonnes of Ioiada the sonne of Eliasib the high Priest whom I draue from me †Remember o Lord my God against them that pollute the Priesthood and the right of Priestes and Leuites †Therfore I sepatared from them al strangers and I appoynted the courses of the Priestes and Leuites euerie man in his ministerie †and in the oblation of woode at times appoynted and in the first fruites Remember me my God vnto good Amen ANNOTATIONS Concerning the bookes of TOBIAS IVDITH WISDOM ECCLESIASTICVS and MACHABEES PROTESTANTES and other Sectaries of this time denie these bookes to be diuine Scripture because they are not in the Iewes Canon noâ— were accepted for canonical in the primitiue Church But in deede the chiefe cause is for that some thinges in these bookes are so manifest against their opinions that they haue no other answere but to reiect their authoritie An old shift noted and refuted by S Augustin touching the Booke of VVisdome which some refused pretending that it was not canonical but in deede because it conuinced their errors For otherwise who seeth not that the Canon of the Church of Christ is of more authority with al true Christians then the Canon of the Iewes And that the Church of Christ numbreth these Bookes amongst others of diuine and infallible authoritie is euident by the testimonie and diffinition not only of later general Councels of Trent Sess 4. and Florence Instructione Armenorum of Pope Innocentius Epist ad Exuperium and Gelasius Decreto delibris sacris but also the Councel of Carthage An. Dom. 419. S. Augustin lib. 2. Doct. Christ cap. 8. Isidorus lib. 6. Etymol cap. 1. Cassidorus lib. 1. Diuinarum Lectionum Rabanus lib. 2 de Institutione Clericorum and others testifie the same as we shal further note seuerally of euerie booke in their particular places And for so much as our aduersaries acknowlege these Bookes to be Holie and worthie to be read in the Church but not sufficient to proue and confirme pointes of faith the studious reader may consider that the Councel of Carthage calleth them Canonical and Diuine which sheweth that they are of infallible authoritie For a Canon is an assured rule and warrant of direction whereby sayth S. Augustin lib. 11. contra Faustum cap. 5. et lib. 2. contra Cresconium cap. 32. the infirmitie of our defect in knowlege is guided and by which rule other bookes are likewise knowne to be Gods word His reason is because we haue no other assurance that the bookes of Moyses the foure Gospels and other bookes are the true word of God but by the Canon of the Church VVherevpon the same great Doctor vttered that famous saying that he vvould not beleue the Gospel except the authoritie of the Catholique Church moued him thervnto contra Epist Fundamenti ca. 5. True it is that some Catholique Doctors doubted whether these bookes were Canonical or no because the Church had not then declared that they were but since the Churches declaration no Catholique doubteth So S. Ierom testifieth that the Booke of Iudith among the rest semed to him not canonical til the Councel of Nice declared it to be Likewise the Epistle to the Hebrewes the Epistle of S. Iames the second of S. Peter the second and third of S. Iohn S. Iudes Epistle and the Apocalyps were sometimes doubted of yet were afterwardes declared to be Canonical And most Protestantes namely English admitte them al as the assured word of God though they were not alwaies so reputed by al but as S. Ierome affirmeth of S. Iames Epistle Paulatim tempore procedente meruit authoritatem By litle and litle in processe of time merited authoritie THE ARGVMENT OF THE BOOKE OF TOBIE BESIDES the testimonies of Councels and Fathers before mentioned S. Cyprian de Oratione Dominica alleaging this booke cap. 12. saith Diuine Scripture instructeth vs that prayer is good with fasting and almes S. Ambrose li de Tobia â— 1. calleth this booke by the common name of Scripture saying he wil briefly gather the vertues of Tobie which the Scripture in historical maner layeth forth at large VVhere he also calleth this historie Prophetical and Tobie a Prophet And lib. 3. offic cap. 14. alleageth this booke as he doth other holie Scriptures to proue that the vertues of Gods seruants farre excel the Moral Philosophers S. Chrysostom ho. 15. ad Heb alleageth Tobias as Scripture denouncing curse to contemners S. Augustin made a special sermon of Tobias as he did of Iob which is the 226. sermon de tempore S. Gregorie parte 3. pastor curae admon 21. alleageth it as holie Scripture And vene able Beda expoundeth this whole booke mystically as he doth other holy Scriptures S. Ierom translated it out of the Chaldee language wherein it was written iudging it more â—eâ—e to displease the Phariâ—aical Iewes who reiect it then not to satisfie the wil of holie Bishops vrging to haue it Epist ad Chromat Heliodorum to 3. The author is vncertaine but S. Athanasius in Synopsi reporteth the contentes at large And S. Augustin li. quest ex vâ—roque testamento q. 119. deliuereth both the contentes and cause of writing it briefly thus The seruant of God holie Tobias is geuen to vs after the law for an example that we might know how to practise the thinges which we reade And if tentations come vpon vs not to depart from the feare of God nor expect helpe from anie other then from him It may be diuided into three partes The first foure chapeers shew the holie and sincere maner of life of old Tobias The eight folowing relate the iorney and affayres of yong Tobias accompained and directed by the Angel Raphael In the two last chapters they praise God And old Tobias prophecieth better state of the commonwealth THE BOOKE OF
and twentie thousand and toward the Sea of bredth ten thousand Yea and toward the East of bredth ten thousand and toward the South of length fiue and twentie thousand and the sanctuarie of our Lord shal be in the middes therof †The sanctuarie shal be for the priests of the sonnes of Sadoc which kept my ceremonies and erred not when the children of Israel erred as the Leuites also erred †And for them shal be the first fruits of the first fruits of the land holie of holies by the border of the Leuites †Yea and to the Leuites in like maner by the borders of the priests fiue and twentie thousand of length and of bredth tenne thousand Al the length of fiue and twentie thousand the bredth of tenne thousand †And they shal not â—el therof nor change neither shal the first fruits of the land be transported because they are sanctified to our Lord. †But the fiue thousand that remaine in the bredth against the fiue twentie thousand shal be the profane partes of the citie for habitation and for the suburbs and the citie shal be in the middes therof †And these are the measures therof to the North quarter fiue hundred and foure thousand and to the South quarter fiue hundred and foure thousand and to the East quarter fiue hundred and foure thousand and to the West quarter fiue hundred and foure thousand †And the suburbs of the citie shal be to the North two hundred fiftie and to the South two hundred fiftie and to the East two hundred fiftie and to the Sea two hundred fiftie †And that which shal be residue in length according to the first fruits of the sanctuarie ten thousand toward the East and ten thousand toward the West shal be as the first fruits of the sanctuarie and the fruits therof shal be for bread to them that serue the citie †And they that serue the citie shal worke of al the tribes of Israel †Al the first fruits of fiue and twentie thousand answering to fiue twentie thousand foure square shal be seperated according to the first fruits of the sanctuarie and to the possession of the citie †And that which shal be left shal be the princes of euerie part of the first fruits of the sanctuarie and of the possession of the citie ouer against the fiue and twentie thousand of the first fruits vnto the East border Yea and to the sea ouer against the fiue and twentie thousand vnto the border of the Sea likewise it shal be in the portions of the prince and the first fruits of the sanctuarie and the sanctuarie of the temple shal be in the middes therof †And of the possession of the Leuites and of the possession of the citie in the middes of the princes portions shal be to the border of Iuda and to the border of Beniamin shal also perteine to the prince †And to the rest of the tribes from the East quarter to the West quarter for Beniamin one †And against the border of Beniamin from the East quarter to the West quarter for Simeon one †And vpon the border of Simeon from the East quarter to the West quarter for Issachar one †And vpon the border of Issachar from the East quarter to the West quarter for Zabulon one †And vpon the border of Zabulon from the East quarter to the quarter of the Sea for Gad one †And vpon the border of Gad to the South quarter toward the South and the border shal be from Thamar euen to the waters of contradiction of Cades the inheritance against the great sea †This is the land which you shal diuide by lot to the tribes of Israel and these are the portions of them saith our Lord God †And these are the goings out of the citie from the North quarter thou shalt measure fiue hundred and foure thousand †And the gates of the citie according to the names of the tribes of Israel three gates on the North side the gate of Ruben one the gate of Iuda one the gate of Leui one †And to the East quarter fiue hundred and foure thousand and three gates the gate of Ioseph one the gate of Beniamin one the gate of Dan one †And to the South quarter thou shalt measure fiue hundred foure thousand and three gates the gate of Simeon one the gate of Issachar one the gate of Zabulon one †And to the West quarter fiue hundred and foure thousand and their gates three the gate of Gad one the gate of Aser one the gate of Nephthali one †Round about eightene thousand and the name of the citie from that day Our Lord there THE ARGVMENT OF DANIELS PROPHECIE DANIEL of the tribe of Iuda royal bloud about the age of tenne yeares was caried into Babylon with other children for hostage when Nabuchodonosor inuaded the kingdom of Iuda in the third yeare of king Ioakim His whole life in al about an hundred and tenne yeares was most pious with such zele of Gods honour and common good of his countrie that he was called by an Angel vir desiderioruÌ„ the man of godlie desires whom also Ezechiel elder in yeares prophecying part of the same time ioyned with Noe and Iob for example of holie men recounting him also the most renowmed of his time for wisdom VVhose loyal fidelitie towards the king of Babylon was so clere that his malignant enimies said expresly of him f We shal not find against this Daniel anie occasion vnles perhaps in the law of his God His booke as wel in respect of various important narrations of thinges done as of most hiegh diuine Mysteries is very excellent but withal very obscure for that manie thinges here inserted seme hardly to agree with other authentical histories some thinges also are intricate in themselues nor placed in order of time as they happened and manie thinges so briesly related that they can not be vnderstood without the knowledge of prophane histories As S. Ierom affirmeth Epist 103. But as for an other difficultie which some make denying the Prayer of Azarias with the Hymne folowing the histories of Susanna Bel and the Dragon to be Canonical Scripture it is partly solued already in the Annotations before the Booke of Tobie where is shewed that it is no iust exception against these and other partes of holie Scripture of the old Testament because they are not in the Hebrew Edition being otherwise accepted for Canonical by the Catholique Church And further it is very probable that these parcels were sometimes either in the Hebrew or Chaldee tongue in which two languages part in one part in the other the rest of this booke was written For from whence els could the Septuagint Interpreters Theodotion Symmachus and Aquila translate them In whose Editions S. Ierom found the same But S. Ierom some wil say calleth these
histories fables and so did not account them Canonical Scripture First we answer that he reporting the Iewes opinion vseth their termes not explicating his owne iudgement intending only to deliuer sincerely that which he found in the Hebrew Yet would he not omite to insert the rest aduertising withal that he had it in Theodotions translation Which answer is clerly iustified by his owne testimonie li. 2. c. 9. aduersus Ruffinum in these wordes Wheras I relate sayth he what the Hebrewes say against the historie of Susanna and the Hymne of the three children he that for this reputeth me a foole proueth himself a sycophant For I did not explicate what myself iudged but what they are wont to say against me Secondly we answer that if S. Ierom did not thinke these partes to be Canonical yet seing so manie other ancient Fathers and now the whole Church hold them for Canonical we so beleue them to be For albeit the ancient Councels and others that recite catalogues of holie Scriptures do not expresly say as the councel of Trent lastly doth Sess 4. that al the partes of bookes by them recited are Canonical yet they do not except anie partes of this Booke and therfore speaking indefinitly do in dede include al and not exclude anie parcels vsually read in the Church as these are Moreouer very manie ancient Fathers do expresly alleage these partes as Diuine Canonical Scriptures Of manie we shal cite some The prayer of Azarias is alleaged as diuine Scripture by S. Cyprian Ser. de lapsis by holie Ephrem li. de humilitate comparanda ca. 9. by S. Chrysostom ho. de tribus pueris Leontius Cyprius apud Eutym par 1. Panopliae tit 8. Patianus Parenesi in Poenitentiam S. Augustin Epist 122. li. de natura boni c. 16. S. Fulgentius ad Venatiam de poenitentia c. 16. Likewise the Hymne of the three children is alleaged by most of the same and by diuers others As by S. Ierom himself in c. 3. ad Galatas Epist. 49. de muliere septiesicta S. Ambrose Praefatan Psalmos li. 6. in Lucanum c. 2. Concilium Toletanum c. 13. In like maner the historie of Susanna is cited as holie Scripture by S. Ignatius Epist ad Magnesianos Tertullian li. de corona militis S. Cyprian li. 1. Epist. ep 8. 40. S. Chrysostom Ho. 1. in fine hath a whole sermon of Susanna as vpon holie Scripture S. Ambrose li. 1. de Officijs c. 18. li. 3. c. 14. li. 3. de Spiritu Sancto c. 7. S. Augustin Trast 36. in Ioan. Ser. 118. 242. Finally the histories of Bel and of the Dragon are iudged Diuine Scripture by S. Cyprian li. 1. Ep. ep 4. li. 3. ep 1. li. 4. ep 6. S. Basil ho. in diuites auaros S. Athanasius in Synopsi briefly explicating the argument of this whole booke maketh expresse mention of the Hymne of the three children and of the histories of Susanna and of Bel and the Dragon To conclude therfore with whom we begane S. Ierom speaking of this whole Booke saith Daniel temporum conscius totius mundi philoistor lapidem praecisum de monte sine manibus regna omnia subuertentem claro sermone pronuntiat Daniel skilful of times a studious historiographer in cleare speach sheweth the stone cut out of the mountaine without handes which ouerthroweth al kingdomes Signifying the principal contents of this booke to be that al other kingdomes namely for example sake the foure great Monarchies the fist of the Chaldees the second of the Medes and Persians the third of the Grecians and the fourth of the Romanes should be ouerthrowne one after an other and only the kingdom of Christ our Sauiour borne of a perpetual virgin shal be permanent for euer More particularly this Booke may be diuided into three partes In the first six chapters especially are declared for most part in maner of historie certaine actes of Daniel with the other three Hebrew children and of the kinges of Babylon In other six chapters is more directly prophecied of Christ and of Antichrist of the perpetual glorie of Christs kingdom and vtter destruction of the others with the end of world and general iudgement In the two last chapters are conteyned the histories of holie Susanna and of the idols Bel and the Dragon THE PROPHECIE OF DANIEL CHAP. I. The king of Babylon by force entring into Ierusalem spoyleth the temple 6. amongst others carieth captiue Daniel Ananias Misael and Azarias S. who abstayning from the kings meates 15. are fayrer then other children 17. and wiser Daniel also vnderstanding dreames then al the magicians of Chaldee IN THE third yeare of the kingdom of Ioakim king of Iuda came Nabuchodonosor king of Babylon into Ierusalem and besieged it †And our Lord deliuered into his hand Ioakim the king of Iuda and part of the vessels of the house of God and he caried them away into the land of Sennaar into the house of his god the vessels he brought into the house of the treasure of his god †And the king spake to Asphenez the gouernour of the Eunuches that he should bring in of the children of Israel and of the kings the tyrants seede †children in whom was no spot beautiful of forme and instructed in al wisedom cunning in knowlege and taught in discipline and that might stand in the kings palace that he might teach them the learning and the tongue of the Chaldees †And the king appoynted them a certaine prouision for euerie day of his meates of the wine wherof he dranke himself that being nourished three yeares afterward they might stand in the kings sight †There were therfore among them of the children of Iuda Daniel Ananias Misael and Azarias †And the gouernour of the enuches gaue them names to Daniel Baltassar to Ananias Sidrach to Misael Misach to Azarias Abdenago †But Daniel purposed in his hart that he would not be polluted of the kings table nor of the wine of his drinke he requested the gouernour of the eunuches that he might not be contaminated †And God gaue vnto Daniel grace and mercie in the sight of the prince of the eunuches †And the prince of the enuches said to Daniel I feare my Lord the king who hath appoynted for you meate and drinke who if he shal see your faces leaner then the other youthes your equals you shal condemne my head to the king †And Daniel sayd to Malasar whom the prince of the eunuches appoynted ouer Daniel Ananias Misael and Azarias †Proue I besech thee thy seruants for tenne dayes let pulse be geuen vs to eate water to drinke †and looke vpon our faces and the faces of the children that eate of the kings meate and as thou shalt see thou shalt doe with thy sernants †Who hearing that maner of speach
and the new Testament shew the same God Christ Church and other Mysteries of Religion The old more obscurely with lesle helpes The new more expresly and yeldeth more grace In both Testaments are foure sortes of Bookes Legal Historical Sapiential Prophetical Al these books recited are Canonical and of infallible truth Cone Carth. An. Dni 419. Conc. Laodic cap. 59. Florent Instruct Armen decret 7. Trident Sess 4. S. Atha in Synop. S. Aug. li. 2. doct Christ c. 8 Isider li. 6. Elymol c. I. alibi Nicep li. li. 4. cap. 15. Euseb li. 5. c. 8. Apochryphal of two sortes 1. Not declared canonical 2. Reiected as erronious The Holie Ghost declareth by the Church which Bookes are Diuine Scriptures Mat. 28. Ioan. 14. 16. Act. 2. 20 1. Tim. 3. The old and new Testament differ in time In maner of vttering Varietie of Precepss Promises Meanes Temo 3. quest 10 Algasiae Heb. 7. 9. 10. Gal. 4. The old Testament conteyneth figures of the new A continual visible Church from the beginning of the world to Christ The same Mystical bodie but different in state Diuided into six ages The first age continued 1656. yeares 1. Cor. 10 Gal. 3 Gen. 1. The second 368. or 398. The third about 4â—0 Gen. 8. Gen 12. Genebrard Chronolog S. Aug. li. 15. c. 8. ciuit Gal. 3. Exo. 16. 3. Reg. 6. 3 Reg. 7. 1. Esdiae 1. The fourth 480. The fifth 4â—0 The sixth nere 640. Al the time from the creation to Christ aboue 4000. yeares MOYSES signifieth taken from the water Exod. 6. Nâ—m 26. 1. Par. 6. Ioseph li. 2 Antiq. cap. 9. S. Aug ser 88. de temp S. Greg. oratio in laudem Basilij magni S. Aug. li. 18. ciuit c. 39. The excellencie of Moyses Deut. 34. Eccli 45. Glos ord His sepulchre not knowen â—o anie man Genesis written by Moyses Alwayes authentical So knowen by Tradition confirmed by Christ Alleaged also by the Apostles Religion reueled to special persons and so obserued by Traditions Mat. 19. Heb. 11. Iacob 2. 1. Pet. 2. 2. Pet. 2. S. Aug. quest vet noui Testam cap. 3. VVhy Scripture was written VVhat Moyses specially sheweth in this booke Man most particularly described The right line from Adam to Noe. The principal Patriarches from Noe to the 12. sonnes of Iâ—cael Gen. 10. This booke diuided into eight partes 1. 2. 3. 4. 5. 6. 7. 8. The first part Of the creatioÌ„ of al things The Church readeth this booke in her Office from Septuagesima til Passion Sunday Also this first chapter beginning of the second on Easter Eue before Masse Act. 14 15. 17 24. Psalm 32 6. 135 5. Eccli 10 1. â—eb 11 3. :: The firmament is al the space from the earth to the hieghest starres the lowest part diuideth betwene the waters on the earth and the waters in the ayer S. Aug. li. II. de Gen. ad lit c. 4 Iob. 38. Ier. 10 13. :: Likewise heaueÌ„ is al the space aboue the earth in whose lowest part are birdes and waters in the higher part starres the hieghest is the Empyrial heauen Esa 66. :: The lights made the first day are disposed the fourth day in their proper courses for more distinction of times S. Dionys ca. 4. de diuin nom S. Tho. p. 1. q. 67. a. 4. q. 70. a. 2. :: The SuÌ„ne Moone for though the moone be the least visible starre except Mercurie yet it geueth more light on the earth by reason it is nerer and so Moyses speaketh according to the vulgar capacitie and vse of things S. Aug. li. 2. de Gen. ad lit ca. 16. Col. 3 10. Mat. 19 4. :: Euerie creature in nature is good but al considered together make the whole world perfect most apt to mans vse and Gods glorie S. Aug. li. 1 de Gen. cont Manich. ca. 21. The Church had only Traditions no Scripture aboue 2400. yeares Traditionâ— necessarie for three causes 1 â—â—â— Epist â—und c. â—5 2 Scripture of most eminent authoritie Luc. 10 16. Act. 15 28. 2. Thess 2. Origen super Gen. c. 1. Aug. li. 2. de Gen. cont Manich. ca. 2. â— Scriptures hard lib. 1. c. 18. lib. 8. c. 2. Bas ho. 9. in Genes Chrisost epist 44. Amb. Beda in examen Ieron Epistol ad Eustoch Gen. 1. v. 3. 14. Exo. 20 5. 18 v. 20. Ioan. 8 25. Rom. â— why Scriptures are hard Three spiritual senses besides the Literal Allegorical Moral Anagogical â— Ieron Epistol 8â— ad Ocea Tert. dâ— Baptis A figure of Baptisme Christians called fishes Light being an accident remayned without subiect by the iudgement of some lerned Fathers The accidents of breade and wine can remaine by Gods power without their subiectes Tenne prerogatiues of man in his creation 1. made like to God 2. The Mysterie of the B. Trinitie insinuated in his creation 3. produced by God him selfe 4. placed in paradise 5. Lord of al earthlie creatures 6. innocencie 7. excellent knowlege 8. powre to liue euer 9. gift of prophecie 10. God conuersed familiarly with man Gods blessing alwayes effectual Especially in the holie Eucharist Not al men â—emen commanded to marie God createth not new kindes of creatures yet stil worketh Io. 5 17. conseruing gouerning al things and creatch soules grace and glorie of the same kind S. Aug. li 4 de Gen. adlit â— 12. Exod. 20 11. Deut. 5 14. Heb. 4 4. :: Mans soule is immediatly created by God not produced of other substance as the soules of beastes and plants are 1. Cor. 15 45 :: Vvhether this paradise be now extant is vncertayne though it be certaine that Enoch and Elias are yet liuing in earth S. Aug. li. 2. cont Pelagi c. 23. See Perereus li. 3. q. 5. li. 7. q. vltima Mat. 19 5. Mar. 10 7. 1. Cor. 6 16. Eph. 5 31. :: As we say brick is made of earth and a house is built of bricke so Adam was made of earth and Eue built of a ribbe of Adam And that of one ribbe as if God should build a house of one bricke or as in dede he fed 5000. men with fiue loaues Chris ho. 15. S. Aug. Tract 24. in Ioan. S. Tho. p. 1. q. 92. a. 3. :: Not three nor foure nor more for then two were chaÌ„ged to an other number S. Ier. li. 1. cont loui Obseruation of holie dayes by Gods institution â—â— Psal 6. 11. Act. 13 14. Leuit. 23. ObseruatioÌ„ of festiual dayes is religious not Iudaical nor heathnish Honour of Sainctes is to the greater honour of Christ Honâ—â— in 40. Martyrâ—s VVhy a particular positiue law besides the general lawes of God nature was geuen to man first reason lib. 8. de Gen. ad lit c. 11. Psal 15. â— reason The sinne of disobedience Ioyned with damage to him that disobeyeth Ioyned with damage of him that forbiddeth True obedience is blind and prompt Not meate but the diâ—obedience hurteth him that transgresseth the precept of abstinence Lawes in
WITH THE PRAYER OF MANASSES folow after the MACHABEES Heretikes denie some scriptures because they coÌ„uince their errors Lib. de Praedest Sanct. c. 14. The Churches canon of more authority theÌ„ the Iewes A canon is an infallible rule of direction The Gospel is knowne by the Church Bookes doubted of beiore the Churches definition are not doubtful after Praefat. in Iudith De viris illustrib verbo â—acobus Other testimonies that this Booke is canonical chap. 1â— Toma 4. 〈◊〉 in â— Reg. 10. It was written in Chaldee The coÌ„tentes Diuided into three partes This booke is read at Mattins the third weke of September The first part Tobias his holie maner of life :: Not absolutly al but very manie for some of the same tribe and kinred did also feare God c. â— v. 2. :: Al the people of the tenne tribes did not serue Ieroboams golden calues but some feared God consequently refrayned from euil Prou. 3. at least from idolatrie Amos. 8. v. 10. :: True zele is not hindred from workes of mercie by feare of death because perfect charitie casteth out feare I Ioan 4. :: Both elder and yonger sorte of his kinred derided him not his proper parentes for he was depriued of father and mother when he was a child as it semeth c. 1. v. 4. :: In a prouince of the Medes wherof Rages was the head citie for when they came where Raguel dwelt Tobias stayed there and the Angel went to the citie of Rages where Gabelus dwelt c. 9. As one may say such a one dwelleth in Rome that dwelleth in anie part of Romania in Yorck Lincolne or Mum moth that dwelleth in one of those shires :: Asmodâ—os signifying Destroyer is a captaine or king of those diuels which specially destroy soules by the sinnes of the flesh afterward tormenteth both soules and bodies for the same sinnes :: Act. 10. An Angel shewed Cornelius that his prayers were heard Apoc. 5. prayers of the faithful are offered to God by Angels other Sainctes :: As Moyses to the people Deut. 33. and Dauid to Salomon 3. Reg. 2. So Tobias gaue holie admonitions to his sonne in al fourtene noted in the inner margin 1 2 3 :: The same doctrine of good workes and reward is taught Daniel 4. v. 24. 4 5 6 7 :: A notable rule agreable to the law of nature 8 :: VVorkes of mercie exteÌ„d also to the dead 9 10. 11 12 :: It perteyneth to good men amongst other thinges to geue notice and to dispose of their temporal goodes by their last wil. 13 14 The second part The iourney and affayres of yong Tobias assisted by the Angel Raphael :: The Angel Raphael appearing in forme of a man prefigured our Sauiour who indede became a verie man S. Beda :: Raphael signifying medâ—â—inâ— of God â— Greg. ho. 34 calleth himselfe Azarias whose shape and viâ—a â—e he tooke vpon him which name also signifieth the helpe of God :: S. Paul also calleth flesh of fish 1. Cor. 15. and Plinie lib. 9. c. 15. * and liuer v. 19. :: Diuels who exalted them selues as equal with God aâ—e iustly made subiect to corporal creatures God coÌ„curring with natural causes whose good pleasure is sometimes to vse instrumeÌ„ts naturally vnapt as when Christ gaue sight to the blinde by putting clay on his eyes Ioan. 9. sometimes more apt as when he fed manie with few loaues Ioan. 6. So the Angel by Gods appointment vsed this meanes to expel the diuel :: Into the place where good soules rested none then hauing accesse into heauen See Annotations â—en 37. * and hart v. 8. :: The second night he asked and obtayned this grace for he knew not his wife vntil the fourth night v. 22. :: A iust man sayth S. Ambrose lib 3. Off. c. 14. feared other mens harmes and would rather his daughter should not be maried then others should be in danger preferring honestie before profite :: See chap. 6. v. â— Mystically it signified Christs passion whereby the diuel was expelled out of mens hartes S. Aug ser 28. de Sanctis Prosper li. de promiss p. 2. c. 39. :: In the one familie there were no more children but one sonne in the other one onlie daughter :: The Angel went to the citie iâ— selfe called Rages Tobias remaining in the ter â—iâ—orie or prouince therof wâ—â— Raâ—â—eâ— which place is also called Rages c. v 7. :: Such of the Iewes as beleue in Christ hartely lament that he â—aâ—â—eth so loÌ„g from their nation Some more assuredly with old Tobias others more doubtfully with his wife expect his returne S. Beda â—n Tobiam Euen so the remnant of Catholiques in countries fallen to heresie haue great sadnes and continual sorovv in their hart Rom. 9. vvishing with what temporal losse soeuer the saluation of their brethren kinsmen and countriemen some hoping more confidently and comforting others that Christ wil againe illuminate our whole nation as sight was restored to old Tobias Instructions to maried persons out of the example of Tobias and Saras Mariage Ephes 5. Mat. 19. True Mariage alwayes a holie contract Now a Sacrament Proper instructions for man and wife part 2 de Matrim q. 22. 23. Three necessarie pointes in Matrimonie Exod. 34. Deu. 7. Leuit. 18. Nu. 36. v. 7. Tenne godly Rites obserued in the Mariage of Tobias and Sara 1. 2. 35 4. 5. * Apud Munstâ—rum Gen. 29. v. 27. Iudic. 14. v. 17. 6. 7. 8. 9. 10. :: It nothing disgraceth the sacred historie that a smal matter being also true is recorded with the rest As not one letter nor one title of the lavv may be omitted Mat. 5 S. Beâ—â— also expoundeth it mystically of Gods preachers S. Ierom. doth the like in Isaiae 56 and S Augustin li 22. c 56. câ—â—t Faustum Manich. :: God vsed this gal of a fish in curing Tobias eyes in like sorte as the liuer in driuing away the diuel c. 6. v. 8. * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 :: Gratful Tobias recounteth seuen benefites receiued by the companion of his iourney that they haue receiued not manie but al good things by him :: Fasting and almes are as two wingues with which prayer flyeth into heauen :: O how swete or excellent a thing is it saith S. Augustin ser 3. de Natiuit when Angeles guardianes of our life offer our vowes or resolution to flee vices and embrace vertues before the sight of Gods Maiesty Offices of Angels towardes men Readic to helpe al. Offer mens prayers and good workes Ayde the godlie Exhort to good Instruct Expel euil spirites Deliuer from euils and dangers Procure temporal commodities for the soules good Proue the good by tribâ—lations Comforte the patient and aâ— vertuous Angeles guardians haue special care of soules committed to their charge The third part
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
vertuous race of good life Much more those which also indure persecution for the truthes sake shal receiue most copious great rewardes in heauen For albeit the passions of this time in themselues are not condigne to the glorie to come that shal be reueled in vs yet our tribulation which presently is momentanie and light worketh through grace aboue measure excedingly an eternal weight of glorie VVhat shal we therfore meditate of the especial prerogatiue of English Catholiques at this time For to you it is geuen for Christ not only that you beleue in him but also that you suffer for him A litle now if you must be made pensiue in diuers tentations that the probation of your faith much more precious then gold which is proued by the fire may be found vnto praise and glorie and honour in the reuelation of Iesus Christ Manie of you haue susteyned the spoile of your goodes with ioy knowing that you haue a better and a permanent substance Others haue benne depriued of your children fathers mothers brothers sisters and nerest frendes in readie resolution also some with sentence of death to lose your owne liues Others haue had trial of reproches mockeries and stripes Others of bandes prisons and banishmentes The innumerable renowmed late English Martyres Confessors whose happie soules for confessing true faith before men are now most glorious in heauen we passe here with silence because their due praise requiring longer discourse yea rather Angels then English tongues farre surpasseth the reach of our conceiptes And so we leaue it to your deuout meditation They now secure for themselues and solicitous for vs their dearest clientes incessantly we are wel assured intercede before Christs Diuine Maiestie for our happie consummation with the conuersion of our whole countrie To you therfore dearest frendes mortal we direct this speach admonishing ourselues you in the Apostles wordes that for so much as we haue not yet resisted tentations to last bloud and death itself patience is stil necessarie for vs that doing the wil of God we may receiue the promise So we repine not in tribulation but euer loue them that hate vs pittying their case and reioycing in our owne For neither can we see during this life how much good they do vs nor know how manie of them shal be as we hartely desire they al may be saued our Lord and Sauiour hauing paide the same price by his death for them and for vs. Loue al therefore pray for al. Do not lose your confidence which hath a great remuneration For yet a litle and a very litle while he that is to come wil come and he wil not slacke Now the iust liueth by faith beleeuing with hart to iustice and confessing with mouth to saluation But he that withdraweth himself shal not please Christs soule Attend to your saluation dearest countriemen You that are farre of draw nere put on Christ And you that are within Christs fold kepe your standing perseuere in him to the end His grace dwel and remaine in you that glorious crownes may be geuen you AMEN From the English College in Doway the Octaues of AL SAINCTES 1609. The God of patience and comfort geue you to be of one mind one tovvards another in IESVS Christ that of one mind vvith one mouth you may glorifie God THE SVMME AND PARTITION OF THE HOLIE BIBLE With a brife note of the Canonical and Apochryphal Bookes By the vniforme consent of al learned Diuines the holie Bible or written word of God conteyneth Expressed orimplied al thinges that man is to beleue to obserue to auoid for obtayning of aeternal saluation That is al matters of faith maners by which we may know and serue God and so be spiritually ioyned with him in this life in eternitie For both the old new Testament propose and testifie vnto vs one and the same God the same Christ the same Church and other Mysteries of our beleefe not differing in substance but in maner of vttering the old more obscurely in figures and prophecies foretelling those thinges which the New declareth in great part as donne and performed VVherupon saith S. Augustin In the Old Testament the New lieth hidden in the New the Old lieth open And touching their names wherein appareth difference the one saith the same Doctor is called the old Testament either because it propofeth promises of temporal thinges VVherwith our old corruptnes is allured Or in respect of the New by which it is fulfilled and in some part abolished The other is called the New because by it man is renewed and hath promise of eternal life VVhich shal neuer waxe old nor decay Likewise S. Gregorie the great testifieth this conformitie and correspondence betwen the Old and New Testament affirming that the same is signified by the prophet Esccbiels vision of an hcele which had foure faces or apparence of foure whiles the shape whereof was as it were a wheele in the middes of a wheele What is this saith he nisi quod in Testamenti veteris litera Testamentum nouum latuit per Allegoriam but that in the letter of the old Testament the New lay hidden by an Allegorie And as the same is the summe and subject of both Testaments so both are diuided for the more principal partes therof into foure sortes of Bookes Legal Historical Sapiential Prophetical The Legal bookes of the old Testament are the fiue Bookes of Moises Genesis Exodus Leuiticus Numeri Deuteronomie whereto answer in the new Testament the foure Gospels of S. Matthew S. Marke S. Luke S. Iohn Historical bookes of the old Testament are the Bookes of Iosue Iudges Ruth foure bookes of Kinges two of Paralipomenon Esdras with Nehemias Tobias Iudith Hester Iob two of the Machabees vnto which in the new Testament answer the Actes of the Apostles Sapiential of the old Testament are the Prouerbes Ecclesiastes Canticles Booke of wisdome Ecclesiasticus and of like sorte are in the new Testament the Epistles of S. Paul of other Apostles Prophetical bookes are Dauids Psalter which is also Sapiential yea like wise Legal and Historical the Bookes of Isaias Ieremias with Baruch Ezechiel Daniel the twelue lesse Prophetes Osea Ioel Amos Abdias Ionas Michaeas Nahum Abacuc Sophonias Aggaeus Zacharias Malachias And in the new Testament the Apocalips of S. Iohn the Apostle Al these Bookes are vndoubtedly Canonical as the Authores cited in the inner margent testifie And consequently al and al the partes therof are of infallible truth For otherwise as S. Augustin teacheth if anie part were false or doubtful al were vncertaine once admittiug falsehood saith he Epist 8. ad Ieroni in such soueraigne authoritie no parcel of these bookes should remaine which anie way should seme hard to maners or incredible to beleue but it might by this most pernicious rule be turned to an officious
hinder their increasing to keepe them in bondage and seruitude But God almightie who had chosen them for his peculiar people did not only so conserue and multiplie them that of seuentie persons which came into Aegypt in the space of two hundred and fiefteene yeres there were six hundred thousand men able to beare armes besides wemen children and old men which by estimation might be three millions in al but amongst other most strange and miraculous workes especally deliuered one Hebrew infant from drowning whom afterwards he made the Guide and supreme Gouernour of the same people by him admonished the King to cease persecuting and diuers waies plagued him his people for their obdurat and obstinate crueltie In fine called away and mightily deliuered his owne people drowned that king and al his armie in the red sea the Israelites wonderfully passing through as in a drie chanel the waters standing on both sides like two walles In the desert fed them miraculously with Manna and gaue them al necessaries defending them also from enimies Then God hauing thus selected and seuered his people from al other nations gaue them a written law as wel of Moral as Ceremonial and Iudicial preceptes with the maner of making the Tabernacle erecting Altares consecrating Priects with the institution of daylie sacrifice and of al vestures veselles other holie things belonging to the seruice of God So this booke may be diuided into three partes First is declared the Israelites seruile affliction in Aegypt vvith their deliuerie from thence in the fieftene first chapters Then how they were maintained in the desert and prepared to receiue a law in the foure next chapters In the other 21. chapters the lavv is prescribed instructing them hovv to liue tovvards God and al men THE BOOKE OF EXODVS IN HEBREW VEELLE SEMOTH CHAP I. The smal number of Israelites much increasing in Aegypt 6. especially after the death of Ioseph and his brethren 8. a new king that knew not Ioseph in vaine striueth to hinder their multiplication 11. by imposing workes vpon them 15. and by commanding to kil 22. and to drowne al the malchildren of them God in the meane time rewardeth the midwiues that fearing him killed not the children THESE be the names of the children of Israel that entred into Aegypt with Iacob they did enter in euerie one with their houses †Ruben Simeon Leui Iudas †Issachar Zabulon and Beniamin †Dan and Neptali Gad and Aser †Therfore al the soules that came out of Iacobs thigh were seuentie and Ioseph was in Aegypt †Who being dead and al his brethren and al that generation †the children of Israel increased and as it were springing vp did multiplie and growing strong exceedingly filled the land †In the meane time there arose a new king ouer Aegypt that knew not Ioseph †and he said to his people Behold the people of the children of Israel is much and stronger then we †Come let vs wisely oppresse the same lest perhaps it multiplie and if there shal be anie warre against vs it ioyne with our enemies and we being ouerthrowne they depart out of the land †Therfore he set ouer them maisters of the workes to afflict them with burdens and they built vnto Pharao cities of tabernacles Phithom and Ramesses †And the more they did oppresse them so much the more they multiplied and increased †and the Aegyptians hated the children of Israël and deriding afflicted them †and they brought their life into bitternes with the hard workes of clay and bricke and with al seruice wherewith they were pressed in the workes of the earth †And the King of Aegypt said to the mid wiues of the Hebrewes of whom one was called Sephora the other Phua †commanding them When you shal be midwiues to the Hebrew wemen and the time of deliuerie is come if it be a manchild kil it if a woman reserue her †“ But the midwiues feared God and did not according to the commandement of the king of Aegypt but preserued the menchildren †To whom being called vnto him the king said What is this that you ment to do that you would saue the men-children †Who answered The “ Hebrew wemem are not as the Aegyptian wemen for they haue the knowledge to play the mindwife them selues and before we come to them they are deliuered †God therfore did wel to the midwiues and the people encreased and became strong exceedingly †And “ because the midwiues feared God 〈…〉 e built them houses †Pharao therfore commanded al his people saying Whatsoeuer shal be borne of the male seâ— cast it into the riuer whatsoeuer of the female reserue it ANNOTATIONS CHAP. I. 17. But the midvviues feared God In commendation of the midwiues not obeying the kings commandment Moyses opposeth the feare of God to the feare of Princes shewing therby that when their commandments are contrarie the subiects must feare God and not do that the Prince commandem So did our Sauiour himself teach and that for feare of damnation saying Feare him vvho hath povver to cast into het And so his Aporâ—les indued with the Holie Ghost practised answering in this case that they must heare God rather then men Againe God must be obeyed rather then men Alwayes vnderstood when they are contrarie For otherwise both S. Peter and S. Paul teach vs that Princes yea Infidels of whom they especially speake must be obeyed 19. Hebrevv vvemen are not Herein the midwiues sinned For it is neuer lawful to lye Because the lavv of God is truth wherby S. Augustin proueth li. coot mend c. 10 that whatsoeuer varieth from truth is vnlawful VVhen therfore saith he examples of lying are proposed to vs out of holie Scripture either they are not lies but are thought to be whiles they are not vnderstood oâ— if they be lies they are not to be imitated because they are vnlawful â— Gregorie teacheth the same li. 18. Moral c. 20. Qâ—â—a proseltâ— ab 〈◊〉 discrep it quitquidâ—â—eritate discordâ—t Because assuredly vvhatsoeuer disagreeth from veritie differeth from equitie Yet these fathers hold such an officious lye as this was to be a lesse sinne and more easily pardoned and purged by good workes folowing 21. Because the midwiues feared God Feare of God â—s 〈◊〉 is properly taken in holie Scripture is that holie feareâ— by which the children of God reâ—â—aine from sinne and that with temporal dangeâ— lest they should ofend the diuine Maiestie So these midwiues endangering their owne liues by not fullfiling Pharaos commandment had the true feare of God and for the same were rewarded as is most probable eternally though mention be here made only of temporal reward afteâ— the 〈…〉 of the old 〈◊〉 VVhere such promises were made to Abraham and other most godlie Patriarches
of an vnicorne in them shal he winow the Nations euen to the endes of the earth these are the multitudes of Ephraim and these the thousandes of Manasses †And to Zabulon he said Reioyse Zabulon in thy going out and Issachar in thy tabernacles †They shal cal the peoples to the mountaine there shal they immolate the victimes of iustice Who shal sucke the inundation of the sea as milke and the hidden treasures of the sandes †And to Gad he said Blessed be Gad in breadth as a lion hath he rested and taken the arme and the toppe of the head †And he saw his principalitie that in his part the doctor was reposed which was with the princes of the people and did the iustices of our Lord and his iudgement with Israel †To Dan also he said Dan a lions whelpe he shal flow largely from Basan †And to Nephthali he said Nephthali shal enioy abundance and shal be ful of the blessinges of our Lord the sea and the south he shal possesse †To Aser also he said Blessed be Aser in children be he acceptable to his brethren and dippe he in oile his foote †His shoe yron and brasse As the daies of thy youth so also thy old age †There is no other God as the God of the rightest the mounter of heauen is thy helper By his magnificence the cloudes runne hither and thither †his habitation is aboue and vnder the euerlasting armes he shal cast out the enemie from thy face and shal say Be destroyed †Israel shal dwel confidently and alone The eie of Iacob in the land of corne and wine and the heauens shal be mistie with dew †Blessed art thou Israel who is like to thee o people that art saued in our Lord the shield of thy helpe and the sword of thy glorie thy enemies shal denie thee and thou shalt treade their neckes ANNOTATIONS CHAP. XXXIII 2. Came from Sinai According to the historie Moyses recounteth here three benefites First that God gaue the Law in Sinai Exod. 20. Secondly he cured those which were bitten with serpentes nere to Seir. Num. 21. Thirdly in mount Pharan he appointed Seuentie ancientes to assist Moyses in iudgementes Num. 11. But according to the Mysterie which specially is intended S. Augustin q. 56. in Deut. saieth this prophecie is not to be negligently passed ouer For it euidently appeareth that this benediction perteineth to a new people whom Christ our Lord hath sanctified in whose person Moyses spake and not in his owne So in this prophetical and proper sense saieth this Doctor our Lord and Sauiour cometh from Sinai which is interpreted tentation when he passed the tentation of his passion and death Heb. 2. v. 18. Christ riseth from Seir interpreted hearie for that in the similitude of the flesh of sinne eâ—en of sinne he damned sinne in the flesh Rom. 8. v. 3. He appeareth from mount Pharan interpreted fruitful mountaine in that he geueth abundance of grace in his Church of the new Testament which is a citie set vpon a hil Mat. 5. CHAP. XXXIIII Moyses seeth the promised land but is not suffered to goe into it 5. He dieth at the age of 120. yeares God burieth his bodie secretly and al Israel mourne for him thirtie dayes 9. Iosue replenished by imposition of Moyses handes with the spirite of God succedeth 10. But Moyses for his special familiaritie with God and for most wonderful miracles is commended aboue al other Prophetes MOYSES therfore went vp from the champion of Moab vpon mount Nebo into the toppe of Phasga against Iericho and our Lord shewed him al the land of Galaad as farre as Dan †and al Nephthali and the land of Ephraim and Manasses and al the Land of Iuda vnto the vtmost sea †and the south part and the bredth of the plaine of Iericho a citie of palmetrees as farre as Sego◠†And our Lord said to him This is the Land for the which I sware to Abraham Isaac and Iacob saying To thy seede wil I geue it Thou hast seene it with thyne eies and shalt not passe ouer to it †And Moyses the seruant of our Lord died there in the land of Moab our Lord commanding it †and he buried him in the valley of the Land of Moab against Phogor and no man hath knowne his sepulchre vntil this present day †Moyses was an hundred and twentie yeares old when he died his eie was not dimme neither were his teeth moued †And the children of Israel mourned him in the champion countrie of Moab thirtie daies and the daies of their mourning that mourned for Moyses were accomplished †And Iosue the sonne of Nun was replenished with the spirit of wisedome because Moyses did put his handes vpon him And the children of Israel obeied him and did as our Lord commanded Moyses †And there rose no more a prophete in Israel as Moyses whom our Lord had knowen face to face †in al signes and wonders which he sent by him to doe in the Land of Aegypt to Pharao and to al his seruantes and to his whole Land †and al the strong hand and great meruailes which Moyses did before al Israel The end of the fiue bookes of Moyses conteining the Law THE SECOND PART OF THE OLD TESTAMENT CONTEINING HISTORICAL BOOKES The argument of the booke of Iosue VVHETHER Iosue himself writ this booke which is the common opinion or some other it was euer held vndoubtedly by al for Canonical Scripture and according to the distribution of the whole Bible into Legal Historical Sapiential and Prophetical Bookes this is the first of the historical sorte But as the fiue procedent called Legal besides the Law comprehend also the historie of the Church from the beginning of the world nere 2500. yeares and withal conteine much diuine Wisdome Prediction of thinges to come so these bookes now folowing called Historical and likewise the Sapiential and Prophetical ensuing after participate each with others in their seueral argumentes euerie one more or lesse inducing Gods seruantes to keepe his Law recording thinges donne teaching what is most meete to be donne and foreshewing before hand thinges donne afterwardes or which yet shal come to passe So this booke doth not only set forth the Actes of Iosue who succeded Moyses in teÌ„poral gouernment of Gods people commanding and directing them by lawe and wisedome but also the same thinges donne by him and his verie name as S. Hierom other Fathers teach prefigure our Lord IESVS Christ For in Hebrew IEHOSVA is the name both of this Capitaine General the leader of The Israelites ouer Iordan into the Land of promise and of our Lord and SAVIOVR who by his Baptisme and other Sacramentes bringeth his people of al Nations into the true Land of the liuing where is life and felicitie euerlasting Touching thâ—fore the historie these foure special thinges are here described
Whom Nabuzardan the General of the armie taking brought them to the king of Babylon into Reblatha †And the king of Babylon stroke them and â—lew them in Reblatha in the land of Emath and Iuda was transported out of their land †And he made Godolias the sonne of Ahicam the sonne of Saphan Gouernour ouer the people that was leift in the land of Iuda which Nabuchodonosor the king of Babylon had leift †Which when al the captaynes of the souldiars had heard they and the men that were with them to witte that the king of Babylon had appoynted Godolias there came to Godolias into Masp a 〈◊〉 the sonne of Mathanias and Iohanan the sonne of Câ—ée and the Saraia the sonne of Thanehumeth a Netophathiâ—e and Iezonias the sonne of Maachathi they and their felowes †And Godolias sware to them and to their companions saying Be not afrayd to serue the Caldees tarie in the countrie and serue the king of Babylon and it shal be wel with you †But it came to passe in the seuenth moneth there came Ismahel the sonne of Nathanias the sonne of Elisama of the kinges seede and ten men with him and stroke Godolias who also died yea the Iewes also the Chaldees that were with him in Maspha †And al the people rysing vp from litle to great the captaynes of the souldiars came into Aegypt fearing the Caldees †But it came to passe in the seuen and thirteth yeare of the Transmigration of Ioachin the king of Iuda in the twelfth moneth the seuen and twenteth day of the moneth Euilmerodach the king of Babylon in the yeare that he began to reigne lifted vp the head of Ioachin the king of Iuda out of prison †And he spake vnto him courteously and he sette his throne aboue the throne of the kinges that were with him in Babylon †And he changed his garmentes which he had in the prison and he did eate bread alwayes in his sight al the dayes of his life †A certayne prouision also he appointed for him without intermission which was also geuen him of the king day by day al the daies of his life THE ARGVMENT OF PARALIPOMENON PARALIPOMENON that is A supplement of thinges ommitted called by the Hebrewes Dibre haiamim The wordes of the dayes or Chronicle is an Abridgement briefly shewing besides diuers other genealogies from the beginning of the world the faith and religion both of the progenitors and ofspiring of the Patriarch Iacob whose progenie God chose and made his peculiar people and in that nation more particularly recounting the Actes of king Dauid and other kinges of his line til they were led captiue into Babylon A booke of such and so great importance sayeth S. Hierom. as whosoeuer without it arrogateth the knowledge of Scriptures may mocke himselfe The author is vncertaine but probably it semeth to be gathered by Esdras out of other bookes and traditions for the perfecting of the old Testament and is vndoubtedly canonical Scripture In hebrew it is al one booke but being large is with the Greekes and Latines parted into two And the first booke may be diuided into three principal partes The first nine chapters conteyne diuers genealogies first by the only right line from Adam to Noe then by diuers lines of Noes progenie but most specially of Iacobs twelue sonnes In the tenth chapter the reiection and death of king Saul is repeted The other ninetene chapters are al of Dauid to wit of his election to be king and inunction his vertues his faultes also and his special actes concerning Gods seruice gouernment of the people and prouision made for building Gods Temple THE FIRST BOOKE OF PARALIPOMENON IN HEBREW DIBRE HAIAMIM CHAP. I. The genealogie of Adam in the right line to Noe and his three sonnes Sem Cham and Iaphet 5. The generations of Iaphet 8. of Cham 17. and of Sem. 24. The right line of Sem to Abraham 26. Abrahams generations by the line of Ismael 32. by the sonnes of Cetura 34. and by the line of Isaac and his sonne Esau 43. with their kinges 51. and dukes ADAM Seth Enos †Cainan Malaleel lared †Henoch Mathusale Lamech †Noe Sem Cham and Iapheth †The sonnes of Iapheth Gomer and Magog Madai and Iauan Thubal Mosoch Thrias †Moreouer the sonnes of Gomer Ascenez and Riphath and Thogorma †And the sonnes of Iauan Elisa and Tharsis Cethim and Dodanim †The sonnes of Cham Chus and Mesraim and Phut Chanaan †And the sonnes of Chus Saba and Heuila Sabatha Regma and Sabathaca Moreouer the sonnes of Regma Saba and Dadan †And Chus begat Nemrod this begane to be mightie in the earth †But Mesraim begat Ludim and Anamim and Laabim Nephtuim †Phetrusim also and Casluim from whom came Philisthijm Caphthorim †But Chanaan begat Sidon his first-borne the Hetheite also †and the Iebuseite and the Amorrheite the Gergeseite †the Heueite and the Araceite and the Sineite †The Aradium also and the Samareite and the Hamatheite †The sonnes of Sem Aelam and Assur and Arphaxad Lud and Aram and Hus and Hul and Gether and Mosoch †And Arphaxad begat Sale who also begat Heber †Moreouer to Heber were borne two sonnes the name of one was Phaleg because in his daies the earth was diuided and the name of his brother Iectan †And Iectan begat Elmodad and Saleph Asarmoth and Iare †Adoram also and Vsal and Decla †Hebal also and Abimael and Saba moreouer †also Ophir and Heuila and Iobab Al these are the sonnes of Iactan †Sem Arphaxad Sale †Heber Phaleg Ragau †Serug Nachor Thare †Abram this is Abraham †And the sonnes of Abraham Isaac Ismael †And these are the generations of them The firstbegoten of Ismael Nabaioth and Cedar and Adbeel and Mabsam †and Masma and Duma Massa Hadad and Thema †Ietur Naphis Cedma. these are the sonnes of Ismahel †And the sonnes of Cetura Abrahams concubine which she bare Zamran Iecsan Madan Madian Iesboc and Sue Moreouer the sonnes of Iecsan Saba and Dadan And the sonnes of Dadan Assurim and Latussim and Laomim †And the sonnes of Madian Epha and Epher and Henoch and Abida and Eldaa Al these the sonnes of Cetura †And Abraham begat Isaac whose sonnes were Esau Israel †The sonnes of Esau Eliphaz Rahuel Iehus Ihelom and Core †The sonnes of Eliphaz Theman Omar Sephi Gathan Cenez Thamna Amalec †The sonnes of Rahuel Nahath Zara Samma Meza †The sonnes of Seir Lotan Sobal Sebeon Ana Dison Eser Disan †The sonnes of Lotan Hori Homam And the sister of Lotan was Thamna †The sonnes of Sobal Alian and Manahath and Ebal Sephi Onam The sonnes of Sebeon Ais Ana. The sonnes of Ana Dison †The sonnes of Dison Hamram and Eseban and Iethran and Charan †The sonnes of Eser Balaan
he prouoked to wrath our Lord the God of his fathers †But the rest of his wordes al his workes the first and the last are writen in the Booke of the kinges of Iuda and Israel †And Achaz slept with his fathers and they buried him in the Citie of Ierusalem for they receiued him not into the sepulchres of the kinges of Israel And Ezechias his sonne reigned for him CHAP. XXIX Ezechias repayreth the Temple and diuine seruiee 5. zelously exhorteth offenders to repentance 12. the Temple is purified in sixtene daies 18. the king and nobles offer hostes which the Priestes immolate 25. with solemne musick ordained by king Dauid and great ioy of al the people THERFORE Ezechias began to reigne when he was fiue and twentie yeares old and he reigned nine and twentie yeares in Ierusalem the name of his mother was Abia the daughter of Zacharias †And he did that which was pleasing in the sight of our Lord according to al thinges that Dauid his father had done †He in the first yeare and moneth of his reigne opened the doores of the house of our Lord and repayred them †And he brought the Priestes and the Leuites and assembled them in the East streate †And he sayd to them Heare me ye Leuites and be sanctified cleanse the house of our Lord the God of your fathers and take away al vncleannes out of the Sanctuarie †Our fathers haue sinned and done euil in the sight of our Lord God forsaking him they haue turned away their faces from the tabernacle of our Lord and geuen the backe †They haue shut the doores that were in the porch and put out the lampes and haue not burnt incense and haue not offered holocaustes in the Sanctuarie of the God of Israel †Therfore was the furie of our Lord stirred vp vpon Iuda and Ierusalem and he hath deliuered them into commotion and into destruction to be hissed at as your selues see with your eyes †Behold our fathers haue fallen by the swordes our sonnes and our daughters and wiues are led captiue for this wickednesse †Now therfore it pleaseth me that we make a couenant with our Lord the God of Israel and he wil turne away the furie of his wrath from vs. †My children be not negligent our Lord hath chosen you to stand before him and to minister to him and to worshipe him and to burne incense to him †The Leuites therfore arose Mahath the sonne of Amasai and Ioel the sonne of Azarias of the children of Caath moreouer the children of Merari Cis the sonne of Abdi and Azarias the sonne of Ialaleel And of the children of Gerson Ioah the sonne of Zemma and Eden the sonne of Ioah †But of the children of Elisaphan Samri and Iahiel Also of the children of Asaph Zacharias and Mathanias †Moreouer also of the children of Heman Iahiel Semei yea and of the children of Idithun Semeias and Oziel †And they gathered together their btethren and were sanctified and went in according to the commandment of the king and the precept of our Lord to purge the house of God †The Priestes also going into the Temple of our Lord to sanctifie it brought out al vncleannes which they sound within the entrance of the house of our Lord which the Leuites tooke and caried to the Torrent cedron without †And they began to clense it the first day of the first moneth and in the eight day of the same moneth they entred into the porche of the temple of our Lord and they purged the temple in eight dayes and in the sixtenth day of the same moneth they accomplished that which they began †They entered in also to Ezechias the king and sayd to him We haue sanctified al the house of our Lord and the altar of holocaust and the vessels therof moreouer also the table of proposition with al the vessels therof †and al the furniture of the temple which king Achaz in his reigne had polluted after that he transgressed and behold al thinges are set forth before the altat of our Lord. †and Ezechias the king rising early assembled al the princes of the citie and went vp into the house of our Lord †and they offered together seuen oxen and seuen rammes seuen lambes and seuen buckgoates for sinne for the kingdom for the sanctuarie for Iuda and he sayd to the Priestes the children of Aaron that they should offer them vpon the altar of our Lord. †They killed therfore the oxen and the Priestes tooke the bloud and powred it vpon the altar they killed also the rammes and their bloud they powred also vpon the altar and they immolated the lambes and powred the bloud vpon the altar †They brought the buckgoates for sinne before the king and the whole multitude and they put their handes vpon them †and the Priestes immolated them and sprinkled their bloud on the altar for an expiation of al Israel for the king had commanded for al Israel that holocaust should be made and for sinne †He appoynted also the Leuites in the house of our Lord with cymbals and psalteries and harpes according to the disposition of Dauid the king and of Gad the Seer and of Nathan the Prophete for it was the precept of our Lord by the hand of his prophetes †And the Leuites stoode holding the instrumentes of Dauid and the Priestes trumpettes †And Ezechias commanded that they should offer holocaustes vpon the altar and when holocaustes were offered they began to sing prayses to our Lord and to sound with trumpettes and on diuerse instrumentes which Dauid the king of Israel had prepared for to sound †And al the multitude adoring the singing men and they that held the trumpettes were in their office whiles the holocaust was accomplished †And when the oblation was ended the king bowed and al that were with him and adored †And Ezechias and the princes commanded the Leuites that they should prayse our Lord in the wordes of Dauid and Asaph the Seer who praysed him with great ioy and bowing the knee adored †But Ezechias added these wordes also You haue filled your handes to our Lord come and offer victimes and prayses in the house of our Lord. Al the multitude therfore offered hostes and prayses and holocaustes with a deuout minde †Moreouer the number of the holocaustes which the multitude offered was thls oxen seuentie rammes an hundred lambes two hundred †And they sanctified to our Lord oxen six hunered sheepe three thousand †But the Priestes were few neither could they suffise to draw of the skinnes of the holocaustes wherfore the Leuites also their brethren holpe them til the worke was accomplished and the Priestes were sanctified for the Leuites are sanctified with an easier rite then the Priestes †There were holocaustes therfore verie many the fatte of pacifiques and the libamentes of the holocaustes and the seruice of the house of
face they blessed God and rysing vp they told al his maruelous workes ANNOTATIONS CHAP. XII 12. I offered thy prayer to our Lord. Here the Angel Raphael reporteth certaine good offices which he had done for Tobias He did other like for his sonne and for Raguel and his daughter which are likewise recorded in this booke And the whole world especially Gods seruantos receiue continual great benefites by holie Angeles as partly may be gathered in this holie historie and more els where For first the office of Angeles is to assist or be alwayes readie as most diligent seruitoures of God expecting what his diuine goodnes wil appoint them whither to goe and what to doe for the benefite of men as holie Raphael was sent when yong Tobias wanted a guide Secondly Angels offer the prayers of the faithful or as the Greke text â—eadeth v. 15 Angels present the prayers of Sainctes that is of godlie men and wemen to God so Raphael testifieth here him self that he offered Tobias prayers to our Lord. Thirdly Angeles ayde and assist those that loue puritie of life sincere seruice of God hate vice embrace vertue do workes of mercie so Raphael assisted Tobias when he traueled to butie the dead fleing from the kings furie and hiding himself ch â— v. 21. 23. Fourthly Angels exhort to good workes as in this 12. chapter v. 6 8 9 10 18 Fiftly they sâ—â—gest â—â—d instruct what to do ch 6. v. 4. 5. Raphâ—â—â—â—â—â—ght yong Tobias to â—ake the fiâ—h vâ—b wel him reserue partes therof 〈…〉 〈◊〉 aâ—â—ised him to lodge at Raguels house to demand Sâ—ra to wife and v. 16. 17. iâ—structed him against whom diuels haue powre Sixthly they expel diuels from persons and places ch 8. v. 3. Raphael tooke and bound the diuel Asmodeus in the desert of hiegher Egypt Seuenthly they deliuer men from dangers and euiles c. 6. v. 3 as when the great fish assaulted Tobias and Sara from molestation and slaunder and old Tobias from blindnes chap. 3 v. 10. ch 11. v. 8. ch 12. v. 14. Eightly VVhen it redoundeth to the honour and more seruice of God and good of the soule Angeles procure riches and worldly commodities ch 12. v. 3. Yong Tobias gratfully confessed the great benefites receiued by his guide concluding generally by him vve are replenished sayth he vvith al good thinges Ninthly Good Angels also proue men for their more merite so the Angel witnesseth ch 12. v. 13. Because thou vvast acceptable to God it vvas necessarie that tentation should proue thee Tenthly and finally for we remite the reader to larger documentes of others after proofe of patience fortitude and other vertues holie Angeles comforte good men so Raphael encoraged old Tobias saying ch 5. v. 13. his blindenes should shortly be cured ch 12. v. 12. shewed him how gratful his prayers with teares and woorkes of mercie were in Gods fight He comforted Raguel and his familie by bringing yong Tobias to their house ch 7. v. â— Much more ch 8. v. 16. both them and al Tobias his familie by driuing away the diuel and lastly by reuealing himselfe vnto them So holie Angeles especially the proper gardian patrones of euerie one are alwayes readie to helpe men guard them exhort them to good do instruct them do expel euil spirites and deliuer men from many euils dangers do procure them temporal commodities proue their vertues offer their prayers and good workes assist them al their liues and at their deathes then also bring their soules to the Iudgement seate and if they die in good state to eternal ioy and glorie wherof the ancient fathers writinges are ful S. Gregorie the great in his Dialogue li. 4. c. 58 S. Athanasius li. de communi essentia S. Chrisostom ho. 3. in Epist. ad Colloss li. 6. de Sacerdotio Gregorius Turonen li. de gloria Martyrum Confessorum S. Augustin Epist ad probam c. 9. Epist 68. ad fratres in eremo li. 11. c. 31. ciuit octoginta trium qq q. 79. Our Sauiour himself testifieth that Angels reioyce at the conuersion of a sinner Luc. 15. and therfore they know and haue care of mens states in this life and finally Angeles caried the soule of poore Lazarus into Abrahams bosome Luc. 16. CHAP. XIII Tobias the father prayseth God exhorting al Israel to do the same 11. prophecieth the restauration and better state of Ierusalem AND Tobias the elder opening his mouth blessed our Lord and sayd Thou art great Lord for euer and thy kingdom world without end †because thou scourgest and sauest leadest downe to hel and bringest backe agayne and there is none that may escape thy hand †CoÌ„fesse to our Lord ye children of Israel and in the sight of the Gentiles prayse him †because he hath therfore dispersed you among the gentiles which know not him that you may declare his maruelous workes and make them know that there is no other God omnipotent besides him †He hath chastised vs for our iniquities and he wil saue vs for his mercie †Behold therfore what he hath done with vs and with feare and trembling confesse ye to him and extol the king of the worldes in your workes †And I in the land of my captiuitie wil confesse to him because he hath shewed his maiestie toward a sinful nation †Conuert therfore ye sinners do iustice before God beleuing that he wil doe his mercie with you †And I and my soule wil reioyce in him †Blesse ye our Lord al his elect celebrate daies of gladnes and confesse to him †Ierusalem the citie of God our Lord hath chastised thee in the workes of thy handes †Confesse to our Lord in thy good thinges and blesse the God of the worldes that he may reedefie his tabernacle in thee and may cal backe al the captiues to thee thou mayst reioyce for euer and euer †Thou shalt shine with a glorious light and al the coastes of the earth shal adore thee †Nations from far shal come to thee and bringing giftes they shal adore our Lord in thee and shal esteeme thy land for sanctification †For they shal inuocate the great name in thee †Cursed shal they be that shal contemne thee and damned shal they be that shal blaspheme thee and blessed shal they be that shal build thee †And thou shalt reioyce in thy children because they shal al be blessed shal be gathered together to our Lord. †Blessed are al that loue thee and that reioyce vpon thy peace †My soule blesse thou our Lord because he hath deliuered Ierusalem his citie from al her tribulations the Lord our God †Blessed shal I be if there shal remayne of my seede to see the glorie of Ierusalem †The gates of Ierusalem shal be built of Saphire and the Emerauld and al the compasse of the walles therof of pretious stone †With white
and cleane stone shal al the streates therof be paued and in the streates therof Alleluia shal be song †Blessed be our Lord which hath exalted it and his kingdom be for euer and euer ouer it Amen CHAP. XIIII Old Tobias dieth at the age of an hundred and two yeares 5. exhorteth his sonne and nephewes to pietie forshewing that Niniue shal be destroyed and Ierusalâ—m reedified 14. yonger Tobias returneth with his familie to Raguel and dieth happely as he had liued AND the wordes of Tobias were ended And after that Tobias was restored to his sight he liued two and fourtie yeares and saw the children of his nephewes †Therfore an hundred and two yeares being accomplished he was buried honorably in Niniue †For being six and fiftie yeares old he lost the sight of his eies and being threescore he receiued it agayne †And the rest of his life was in ioy and with great increase of the feare of God he went forward in peace †And at the houre of his death he called vnto him Tobias his sonne and his seuen yong sonnes his nephewes and sayd to them †The destruction of Niniue is neere for the word of our Lord fayleth not and our brethren which are dispersed from the land of Israel shal returne to it †And al the desert land therof shal be replenished and the house of God which is burnt in it shal agayne be reedefied and thither shal al returne that feare God †and the Gentiles shal forsake their idols and shal come into Ierusalem and shal inhabite in it †and al the kings of the earth shal reioyce in it adoring the king of Israel †Heare ye therfore my children your father serue our Lord in truth and seeke to doe the thinges that please him †and command your children that they doe iustices and almes deedes that they be mindeful of God and blesse him at al time in truth and in al their power †Now therfore children heare me and doe not tarie here but what day soeuer you shal burie your mother by me in one sepulchre from thenceforth directe your steppes to depart hence †for I see that the iniquitie therof wil giue it an end †And it came to passe after the death of his mother Tobias departed out of Niniue with his wife and children and childrens children and returned to his father and mother in law †And he found them in health in good old age and he tooke care of them and he closed their eies and al the inheritance of Raguels house he receiued he saw the fifth generation his childrens children †And nintie nine yeares being accomplished in the feare of our Lord with ioy they buried him †And al his kinred and al his generation continewed in good life and in holie conuersation so that they were acceptable both to God and to men and to al the inhabitantes in in the land THE ARGVMENT OF THE BOOKE OF IVDITH S. Ierom sometime supposed this booke not to be canonical but after warde finding that the Councel of Nice accounted it in the number of holie Scriptures he so estemed it and therupon not only translated it into Latin out of the Chaldeetongue wherin it was first written but also as occasion required alleaged the same as diuine Scripture and sufficient to conuince matters of faith in controuersie For otherwise his opposing the authoritie of the Nicen Councel should proue nothing at al against the Iewes seing they also acknowledge this booke amongst Agiographa or holie writtes but lesse fitte say they to streingthen those thinges which come into contention wherby is clere that S. Ierom thenceforth held it for diuine Scripture As further appeareth in his commentaries in Isai 14. more expresly Epist ad Principiam he counted it in ranke with other Scriptures wherof none doubteth saying Ruth Esther Iudith were of so great renoume that they gaue the names to sacred volumes And in this Preface doubted not to say that the rewarder of Iudithes chastitie God himself gaue her for imitation not only to wemen but also to men gaue her such vertue that she ouerthrew him whom none could ouercome and conquered the inuincible Also Before the Councel Origen in c. 14. Iudith Tertullian de Monogamia c. vlt. And diuers whom S. Hilarie citeth and dissenteth not from them Prologo in Psalmos held this booke for Canonical Manie more writes likwise about the time of the same Councel and after so account it Prudentius in Phychomachia prudicitiae libidinis Chromatius in c. 6. Mat. Paulinus in Natali 10. S. Chrysostom hom 10. in Math. S. Ambrose li. 3. Offic. c. 13. Epist. 82. et li. de viduis S. Augustin or some other good author written two sermons of Iudith 228. 229. Cassiodorus diuini lect c. 6. Fulgentius Epist 2. de statu viduarum Ferrandus Carthaginensis ad RegiuÌ„ de re militati Iumiâ—us Africanus li. 1. de partibus diuine lâ—gis Sulpitius in hisstoriâ— S. Beda de sex aetatibus Alredus writing the life of S. Edward our king More are not necessarie to reasonablâ—men Conâ—erning the time and author it sâ—mâ—th most probable thaâ— these thinges happened when Manasses king of Iuda was eâ—t er in prison in Babylon or newly restored to his kingdom who as it semeth permitted the gouerment to the high Priest Eliachim Chap 4 otherwise called â—oachim ch 15 〈◊〉 also writte this booke as â—hilos Chronologie li. 2. reporteth From which time they had no warâ—es â—ilth reigne of Ioachoz about 80 yeares conformable to the long peaâ—â— mentioned chap. 6. v 30. In summe we haue her not a poetical Comedie as Martin Luther shameth â—ot to cal it in Simposâ—acâ—s c. 29 and in his German Preface of Iudith but a sacred Historie as al â—forâ—mentione estemed it and the Iewes confesse of a most valiant Matrons fact deliuering the people of God from persecution of a cruel Tyranne The first three chapters shew the occasion of this danger the next foure describe the difâ—â—culties distresses therof other seuen with part of the 15. how Iudith deliuered them from it In the rest Iudith is much praysed and she with the whole people praise God THE BOOKE OF IVDITH CHAP. I. Nabuchodonosor king of Assyrians ouercometh Arphaxad king of the Medes 7. summoneth manie other nations to submitte themselues to his Empyre 11. which they refusing he threatneth reuenge ARPHAXAD therfore king of the Medes had subdued manie nations to his empire he built a most mightie citie which he called Ecbatanis †Of stone squared and hewed he made walles therof in height seuentie cubites and in breadth thirtie cubites and the towers therof he made in height an hundred cubites †But each side of them was in foure square twentie foote long and he made the gates therof according to the height of the towers †and he gloried as mightie in the force of his
And she abode in her husbands house an hundred fiue yeares and dismist her abra free and she died and was buried with her husband in Bethulia †And al the people mourned for her seuen dayes †And in al the space of her life there was not that trubled Israel and after her death manie yeares †But the day of the festiuitie of this victorie is receiued of the Hebrewes in the number of holie daies and is worshiped of the Iewes from that time vntil this present day ANNOTATIONS CHAP. XVI 26. After that her husband vvas dead As yong Toblas and Sara were notable patterns to maried persons so Iudith is a like good example to deuout widowes excelling most partin manie respectes For first she professed this holie state of life in the old Testament when it was most rare the law prouiding that the brother or next kinsman should marie the widow of him that died without children as it semeth she had none the Greke text affirming that she gaue al her goodes before her death to other kinred ch 16. v. 24. Secondly she was only once maried ch 15. v. 13. ch 16. v. 26. wheras it is also commendable after twise or oftenner mariage at last to abstaine Thirdly she was yong about 36. yeares for three yeares and a half after that her husband was dead she was called a yong maide ch 12. v. 12. Fourtly she was of excellent beautie ch 8 v. 7. Fiftly exceeding rich ibidem Sixtly very noble especially after the deliuerie of the people from such distresse ch 15. v. 10. Seuently for this renowmed fact and for her other great vertue ch 8. v. 8 manie principal men desired to marie her ch 16. v. 22 Eightly al the people wished much issue of so noble a stock ch 16. v. 25. Nintly she liued long in the state of widowhood about threescore and nine yeares from 36. to 105 ch 16. v. 28. Tently there was great and long peace in al Israel after that she had releeued Bethulia ch 16. v. 30. Al which might easely haue inuited an other to haue maried but her great deuotion and feruent desire to serue God in a retired austere life fasting praying ch 8. v. 6. cutte of al incitements to mariage and made her before the Gospel to embrace Euangelical counsel not commanded but for better attaining to perfecton counseled by our Sauior and S. Paul Mat. 19. 1. Cor. 7. THE ARGVMENT OF THE BOOKE OF ESTHER OF the authoritie of this booke only two or three ancient writers doubted before the councels of Laodicea and Carthage declared it to be Canonical Al the rest did euer esteme it as diuine Scripture For albeit S. Ierom in his time found not certaine partes therof in the Hebrew and therfore transposed the same to the end of the booke as now we haue them yet in the Greeke he found al these sixtenne chapters conteyned in tenne And it is not vnprobable that these parcels were sometimes in the Hebrew as were diuers whole bookes which are now lost But whether they were at anie time in the Hebrew or no the Church of Christ accounteth the whole Booke of infallible authoritie reading as wel these partes as the rest in her publique office And the councel of Trent sess 4. For more expresse declaration defiueth that al the bookes recited in the same Decree amongst which is Esther with al the partes therof as they are accustomed to be read in the Catholique Church and be conteyned in the old vulgare latin Edition are sacred and Canonical Scripture It conteyneth a particular great danger of the people of Israel hapening as is probable shortly after their general relaxation returne of some from the captiuitie of Babylon and their deliuere from it through the godlie Zele and other vertues of Quene Esther directed herein by Mardocheus who being also in imminent danger was deliuered aduanced and finally writ the historie which may be diuided into foure partes not by order of the chapters as hey are here transposed but in order of time first the author reporteth some thinges going before the peoples danger in the 11. 1. 2. 12. chapters and part of the 3. Secondly their danger and distresse in the rest of the 3. and part of 13. chapters Thirdly their deliuerie from the 4. chapter to the middes of the. 9. and rest of the 13. and in the 14. 15. and 16. Fourtly the thinges that ensued hereupon in the other half of the ninth chapter the 10. chapter and first verse of the eleuenth VVho soeuer vvil please to read this historie in order of the time as the thinges happened adioyning the latter chapters vvhich are in the Greke and not in the Hebrevv may folovve the letters of the Alphabet as here vve haue placed them in the margent beginning at the second verse of the 11. chapter vvhere he findeth the letter A. and vvhen he cometh to B. returne vvhere the same letter is noted ch 1. And so in the rest folovv the same direction THE BOOKE OF ESTHER CHAP. I. King Assuerus celebrateth a great banket to shew his glorie 10. calleth quene Vasthi therto who refusing to come is by aduise of his counsel deposed IN the daies of Assuerus who reigned from India vnto Aethiopia ouer an hundred twentie seuen prouinces †when he sate in the throne of his kingdō the citie Susá was in the begynning of his kingdom †In the third yeare therfore of his empyre he made a great feast to al the princes and to his seruantes to the most valiant of the Persians and the nobles of the Medes and the rulers of the prouinces in his sight †that he might shew the riches of the glorie of his kingdom and the greatnes vaunting of his might a great time to witte an hundred foure score dayes †And when the daies of the feast were accomplished he inuited al people that was found in Susan from the greatest to the least and commanded seuen daies a feast to be prepared in the entrance of the garden and of the wood which was planted with royal garnishing and with hand †And there hong on euerie side hangings of skie colour and grene and hyacinthine colour held vp with cordes of silke and of purple which were put into rings of yuorie and were held vp with marble pillers Beddes also of gold and siluer were placed in order vpon the floore paued with the emerauld and the touch stone which paynting adorned with meruelous varietie †And they that were inuited dranke in golden cuppes and the meates were brought in change of vessels Wine also plenteous and the best was set downe as was worthie of a kings magnificence †Neither was there that compelled them to drinke that would not but as the king had appointed making ech of his princes ouerseer of euerie table that euerie man might take what he would †Vasthi also the
tried by the losse of al his goodes children and was proued to be very patient He was then most greuously tormented in bodie being left without comforth albeit he lamentably bewa led so great extremitie wishing such dayes had bene preuented yet he neither spoke against God nor good man nor his owne soule according to truth auouched defended his owne innocencie And at last by Gods inspiration and swete consolation he reâ—reâ—eâ—ded himself of former imperfections vttered in some wordes and with ful resignation to Gods wil susteyned al his losses and paynes not only with contentment but also with ioy THE END OF THE FIRST TOME TO THE CVRTEOVS READER We haue already found some faultes escaped in printing but fearing there be more and the whole volume being ouerlong to be examined agayne we pray the curteous reader to pardon al and amend them as they occurre Two Tables one of the times of the old Testament an other of the principal matters in the Annotations therof shalfolow God willing with the other Tome which we desire and hope to send you shortly In the meane time the gentle reader may please to supplie the want therof as he may by the Recapitulations of the Historie and pointes of Religion in the fiue first ages already conteyned in this Volume in their proper places in the pages 29. 47 196. 701. and 934. You may please to amend the more especial errors happened in printing by reading thus Page 57. line 29. SALEM Pa. 305. in the margent much more in the Church of Christ Page 846 lin 39. reioyce that Pege 1064 line 39 line 40. how they escape many miseries which are neuer borne birth Page 1069 line 1. nor I gainsay If our selues or others shal finde more we wil gladly correct them THE SECOND TOME OF THE HOLIE BIBLE FAITHFVLLY TRANSLATED INTO ENGLISH OVT OF THE AVTHENTICAL LATIN Diligently conferred with the Hebrew Greeke and other Editions in diuers languages With ARGVMENTS of the Bookes and Chapters ANNOTATIONS TABLES and other helpes for better vnderstanding of the text for discouerie of CORRVPTIONS in some late translations and for clearing CONTROVERSIES in Religion BY THE ENGLISH COLLEGE OF DOWAY Spiritu Sancto inspirati locuti sunt sancti Dei hemines 2. Pet. 1. The holie men of God spake inspired with the Holie Ghost Printed at Doway by LAVRENCE KELLAM at the signe of the holie Lambe M. DC X. APPROBATIO NOs infrascripti in alma Duacensi vniuersitate Sacrae Theologiae Doctores Professores hanc Anglicanam Veteris Testamenti translationem quam tres diuersieius nationis eruditissimi Theologi non solum fidelem sed propter diuersa quae ei sunt adiuncta valde vtilem fidei Catholicae propagandae ac tuendae bonis moribus promouendis sunt testati quorum testimonia ipsorum syngraphis munita vidimus Cuius item Translationis Annotationum Auctores nobis de fidei integtitate eruditionis praestantia probè sunt noti his rebus adducti nixi fructuose euulgari posse censuimus Duaci 8. Nouembris 1609. GVILIELMVS ESTIVS Sacrae Theologiae Doctor in Academia Duacensi Professor BARTHOLOMAEVS PETRVS Sacrae Theologiae Doctor in Vniuersitate Duacensi Professor GEORGIVS COLVENERIVS S. Theologiae Doctor eiusdem in Academia Duacena Professor PROEMIAL ANNOTATIONS vpon the Booke of Psalmes THE authoritie of this Booke was euer authentical and certaine as the assured word of God and Canonical Scripture But concerning the author there be diuers opinions For although it be manifest by the testimonie of Philo and Iosephus that in their time and alwaies before only King Dauid was by al Hebrew Doctors holden for Author of al the Psalmes yet after that lerned Origen and other Christian Doctors expounded manie Psalmes of Christ the Iewes being pressed therwith begane to denie that al were Dauids alleaging for their new opinion the titles of diuers Psalmes and some other difficulties ministring occasion of much needles dispute stil acknowledging the whole booke to be Canonical Wherupon S. Ierom and S. Augustin sometimes admitted those as authores of certaine Psalmes whose names are in the titles thereof S. Cyprian S. Cyril S. Athanasius and others agree in general that Dauid writte not al but differ much in particular touching other supposed authores In so much that Melchisedech Moyses Asaph Eman Idithun The sonnes of Core Salomon Ieremie Ezechiel Esdras Aggaeus and Zacharias are al with more or lesse probabilitie reputed authores of seueral Psalmes Neuertheles it semeth that S. Ierom rather related other mens iudgement then shewed his owne as we shal note by and by And S. Augustin li. 17. c. 14. de ciuit maturely discussing this doubt saith plainly that their Iudgement semed to him more credible vvho attribute al the hundred fiftie Psalmes to Dauid alone Further explicating that wheras some Psalmes haue Dauids owne name in their titles some haue other mens names some none at al this diuersitie importeth not diuers authores but signifieth other thinges either perteyning to the same persons or by interpretation of their names belonging to the present matter as our Lord inspired him Likewise S. Chrysostome resolutely iudgeth that only King Dauid was author of this whole Booke Moued especially by this argument for that Christ and the Apostles alleaging the Psalmes do oftentimes name Dauid as author and neuer anie other Also Origen S. Basil S. Ambrose S. Hilarie Theodoretus Cassiodorus Beda Eutimius and most part of ancient and late writers with the most common voice of Christians cal this booke the Psalmes of Dauid and the General Councels of Carthage Florence and Trent in the Cathologue of Canonical Scriptures recite this booke by the name of Dauids Psalter Moreouer it is clere Act. 2. that the second Psalme though it want his name is Dauids And other Scriptures 2. Paral. 7. v. 6. and 1. Esd 3. v. 10. say plainly that Dauid made the Psalmes 104. 105. 106. 117. 135. beginning Confesse to our Lord because he is good because his mercie is for euer VVhich he appointed the Leuites to sing or play on instruments 1 Paral. 15. 16. and yet they haue not his name in their titles Againe 2. Reg. 23. Dauid is only intitled the egregious or excellent Psalmist of Israel Neither were Asaph Eman and Idithun anie where called Prophetes as are al the writers of holie Scriptures but only masters of musike 1. Paral. 25. And the sonnes of Core were only porters 1. Paral. 26. Finally S. Ierom whose iudgement the whole Church singularly estemeth in al questions belonging to holie Scriptures semeth as much inclined that only the Royal Prophet Dauid was author of this whole booke as to the contrarie For in his Epistle to Paulinus prefixed before the Latin Bible comprehending the principal arguments of seueral bookes when he cometh to the Psalmes without mention of other authors saith Dauid our Simonides Pindarus and Alceus Flaccus also
to God †Ye kingdomes of the earth sing to God sing to our Lord †Sing ye to God that mounteth vpon the heauen of heauen to the East Behold he wil giue to his voice the voice of strength †giue you glorie to God vpon Israel his magnificence and his powre in the cloudes †God is meruelous in his saintes the God of Israel he wil giue powre and strength to his people God be blessed ANNOTATIONS PSALME LXVII 16. The mountaine of God For better discerning the true Church from other congregations the Prophet here describeth certaine proprieties therof for he calleth it a mountane because it is most visible to al men Secondly a fatte mountane that is replenished vvith al vertues and giftes of the Holie Ghost vvherof it is called Holie Thirdly it is crudded or consolidated in vnitie of faith and Religion vvhich conioyne the vvhole bodie making it solide and firme as the ruen turneth liquide milke into curde and so into cheese Fourtly it is the Congregation vvherin God alvvayes remaneth euen to the end for euer vvhich shevveth tvvo other proprieties that the Church neuer faileth nor erreth in doctrin God stil dvvelling therin and consequently conserueth it from error in doctrin 17. VVhy suppose you crudded montaines As for other congregations it is certaine and euident that they are not the Church of God because they are not crudded that is not vnited in the same pointes of faith but only in negatiue pointes and in general opposition against the Catholique Church and among themselues notoriously disagreing and diuided As they also vvant the other markes of the true Church PSALME LXVIII Christ in middes of afflictions as one in dangerous waters 5. describing the malice of persecutors and his owne true zele 14. prayeth his heauenlie Father for helpe 23. By way of iust imprecation forsheweth the seuere punishment of his aduersaries 30. his owne glorious Resurrection and prosperous building of his Church For which he inuiteth al creatures to praise God Vnto the end for them that shal be changed to Dauid SAVE me ô God because waters are entered into my soule †I sticke fast in the myre of the depth and there is no sure standing I am come into the depth of the sea and a tempest hath ouerwhelmed me †I haue labored crying my iawes are made hoarse my eies haue failed whiles I hope in my God †They are multiplied aboue the heares of my head that hate me without cause Mine enimies are made strong that haue persecuted me vniustly then did I pay the thinges that I tooke not †O God thou knowest my foolishnes and mine offences are not hide from thee †Let them not be ashamed vpon me which expect thee ô Lord Lord of hostes Let them not be confounded vpon me that seeke thee ô God of Israel †Because for thee haue I sustained reproch confusion hath couered my face †I am become a forener to my brethren and a stranger to the sonnes of my mother †Because the zele of thy house hath eaten me and the reproches of them that reproched thee fel vpon me †And I couered my soule in fasting and it was made a reproch to me And I put heare cloth my garment I became a parable to them †They spake aganst me that sat in the gate and they soong aganst me that dranke wine †But I my prayer to thee ô Lord a time of thy good pleasure ô God In the multitude of thy mercie heare me in the truth of thy saluation †Deliuer me out of the myre that I stick not fast deliuer me from them that hate me and from the depthes of waters †Let not the tempest of water drowne me nor the depth swallowe me neyther let the pit shut his mouth vpon me †Heare me ô Lord because thy mercie is benigne according to the multitude of thy commiserations haue respect to me †And turne not away thy face from thy seruant because I am in tribulation heare me speedily †Attend to my soule and deliuer it because of mine enimies deliuer me †Thou knowest my reproch my confusion my shame †In thy sight are al they that afflict me my hart hath looked for reproch and miserie And I expected some bodie that would be sorie together with me and there was none and that would confort me and I founde not †And they gaue gal for my meate in my thirst they gaue me vinegre to drinke †Let their table be made a snare before them for retributions and for a scandal †Let Their eies be darkned that they see not and make their backe crooked alwaies Poure out thy wrath vpon them and let the furie of thy wrath ouertake them Let their habitation be made desert and in their tabernacles let there be none to dwel Because whom thou hast striken they haue persecuted and vpon the sorrow of my wounds they haue added †Adde thou iniquitie vpon their iniquitie and let them not enter into thy iustice †Let them be put out of the booke of the liuing and with the iust let them not be written I am poore and sorowful thy saluation ô God hath receiued me †I wil praise the name of God with canticle and wil magnifie him in prayse †And it shal please God more then a young calfe that bringeth forth hornes and hoofes †Let the poore see and reioyce seeke ye God and your soule shal liue †Because our Lord hath heard the poore and he hath not despised his prisoners †Let the heauens and earth praise him the sea and al the creeping beastes in them †Because God wil saue Sion and the cities of Iuda shal be built vp And they shal inhabite there by inheritance they shal get it †And the seede of his seruants shal possesse it and they that loue his name shal dwel in it PSALME LXIX An other prayer of Dauid when he was persecuted by Absolom made in a Psalme after his deliuerie Vnto the end a Psalme of Dauid in remembrance that our Lord saued him O God intend vnto my helpe Lord make hast to helpe me †Let them be confounded and be ashamed that seeke my soule †Let them be turned away backeward and be ashamed that wil me euils Let them be turned away forthwith ashamed that say to me Wel wel †Let al that seeke thee reioyce and be glad in thee and let them say alwayes Our Lord be magnified which loue thy saluation †But I am needie and poore ô God helpe me thou art my helper and deliuerer ô Lord be not slacke PSALME LXX King Dauid or anie other iust person prayeth God to
Nazaraeos cont Ebionaeos S. Chrysostom Ser. de Trinit aduers Gentiles S. Augustin li. 18. c. 33. de Ciuit. Quest Vet. Noui Testat q. 102. S. Prosper par 2. c. 9. p. 3. c. 3. de promiss predict S. Theodoretus Dialogo 1. Eranistes who also writeth Comentaries vpon this booke as vpon diuine Scripture c. 2. v. 9. These and others alleage this Prophecie as Ieremies Some also vnder the name of Baruch As Origen li. 2. c. 3. Periarch S. Cyril of Alexandria li. 10. in Iulianum S. Gregorie Nyssen Orat. 1. de pauperibus amandis S. Athanasius Orat. 2. cont Arianos Though in his Synopsi he mentioneth not Baruch yet he as also S. Augustin l. 2. c. 8. Doct. Christ S. Gelacius dist 15. and others in their Catalogues of Canonical Scriptures comprehend this booke vnder the name of Ieremie But whether Baruch was the immediate Auctor vnder God or the writer therof as of an other mans Prophecie as the Euangelistes writte the wordes of Christ and others in the Gospels and in the Actes of the Apostles alwayes it is certaine the Holie Ghost directed him that he could not erre in writing it And the ancient Fathers and Councels euer accepted this booke as Diuine Scripture The Councel also of Laodicea in the last Canon expresly nameth Baruch Lamentations and Ieremies Epistle And lastly The Councels of Florence de Vnione Armenorum and of Trent Sess 4. expresly define that Baruch is Canonical Scripture In the Greke this booke is placed before the Lamentations which S. Ierom not finding in Hebrew nor in the Canon of the Iewes vrgeth it not against them Yet testifieth that he found it in the vulgate Latin Edition and that it conteineth manie thinges of Christ and the later times According to the historical sense the auctor in fiue chapters exhorteth the Iewes to repentance and patience prophecying that they should be brought into more distresse and captiuitie then as yet they were but should afterwards be released The sixt chapter is Ieremies Epistle THE PROPHECIE OF BARVCH CHAP. I. The Iewes in Babylon hauing heard Baruchs booke redde 6. send the same with money to Ierusalem 10. requesting their bretheren there to offer sacrifice and to pray for the king and prince of Babylon and for them 15. acknowleging their manifold sinnes AND these be the wordes of the booke that Baruch the sonne of Nerias the sonne of Maasias the sonne of Sedecias the sonne of Sedei the sonne of Helcias wrote in Babylon †in the fifth yeare in the seuenth day of the moneth at the time that the Chaldees tooke Ierusalem and burnt it with fyre †And Baruch redde the wordes of this booke vnto the eares of Iechonias the sonne of Ioakim king of Iuda and to the eares of al the people comming to the booke †and to the eares of the mightie the sonnes of the kinges and to the eares of the ancients and to the eares of the people from the least euen to the greatest of them that dwelt in Babylon by the riuer Sodi †Who hearing it wept and fasted and prayed in the sight of our Lord. †And they gathered money according as euerie mans hand was able †and they sent into Ierusalem to Ioakim the sonne of Helcias the sonne of Salom priest and to the priests and to al the people that were found with him in Ierusalem †When he tooke the vessels of the temple of our Lord which had bene taken away out of the temple to returne them into the Land of Iuda the tenth day of the moneth Siuan the siluer vessels which Sedecias the sonne of Iosias the king of Iuda made †after that Nabuchodonosor king of Babylon had taken Iechonias and the princes and al the mightie and the people of the land from Ierusalem and brought them bound into Babylon †And they said Behold we haue sent you money with the which bye ye holocausts and frankincense and make manna and offer for sinne at the altar of the Lord our God †and pray ye for the life of Nabuchodonosor the king of Babylon and for the life of Balthasar his sonne that their dayes may be as the dayes of heauen vpon the earth †and that our Lord geue vs strength and illuminate our eyes that we may liue vnder the shadow of Nabuchodonosor the king of Babylon and vnder the shadow of Balthasar his sonne and may serue them manie dayes and may find grace in their sight †And for our selues pray ye to the Lord our God because we haue sinned to the Lord our God and his furie is not turned away from vs euen to this day †And read ye this booke which we haue sent to you to be recited in the temple of our Lord in a solemne day and in a day couenient †And you shal say To the Lord our God iustice but to vs confusion of our face as is this day to al Iuda and them that dwel in Ierusalem †to our kinges and to our princes and to our priests and to our prophetes and to our fathers †We haue sinned before the Lord our God and beleued him not hauing diffidence in him †and we would not be made subiect to him and we haue not heard the voice of the Lord our God to walke in his commandments which he hath geuen vs. †From the day that he brought our fathers out of the Land of Aegypt euen to this day we would not be brought to beleue the Lord our God and * dissipated we reuolted that we might not heare his voice †And manie euils and maledictions haue clouen to vs which our Lord appoynted to Moyses his seruant who brought our fathers out of the Land of Aegypt to geue vs a land flowing with milke and honie as at this present day †And we haue not heard the voice of the Lord our God according to al the wordes of the prophets which he hath sent to vs †and we haue gone away euerie man into the sense of our malignant hart to serue strange goddes doing euils before the eyes of the Lord our God CHAP. II. The same captiues further confesse that their calamities are iustly comen vpon them for their iniquities 11. and therfore lamentably pray for Gods mercie as he promised by Moyses to penitents FOR the which thing the Lord our God hath established his word that he spake to vs and to our iudges that haue iudged Israel and to our kinges and to our princes and to al Israel and Iuda †that our Lord might bring vpon vs great euils which were not done vnder the heauen as haue bene done in Ierusalem according to the thinges that are written in the law of Moyses †that a man should eate the flesh of his sonne and the flesh of his daughter †And he hath geuen them vnder the hand of al the kinges that are round about vs into reproch and into
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
of you by violence shal make the slaine to be meate for idols †And they that shal consent vnto them shal be to them in derision and in reproch and in conculcation †For there shal be place against places and against the next cities great insurrection vpon them that feare our Lord. †They shal be as it were madde sparing no bodie to spoyle and waste yet them that feare our Lord. †because they shal waste and spoyle the goodes and shal cast them out of their houses †Then shal appeare the probation of mine elect as gold that is proued by the fire †Heare my beloued sayth our Lord Behold the dayes of tribulation are come and out of them I wil deliuer you †Doe not feare nor stagger because God is your guide †And he that kepeth my commandmentes and precepts sayth our Lord God Let not your sinnes ouerway you nor your inquities be aduanced ouer you †Woe to them that are entangled with their sinnes and are couered with their iniquities as a filde is entangled with the wood the path therof couered with thornes by which no man passeth it is closed out cast to be deuoured of the fire FINIS A table of the Epistles taken forth of the old Testament vpon certayne festiual dayes The other feastes and al the sundayes haue their Epistles in the new Testament As is there noted In the feast of our Blessed Ladies Conception Prou. 8 v. 22 to the v. 36 S. Iohn Euangelist Eccli 15. v. 1. to v. 7. The Epiphanie Isaioe 60. v. 1. to v. 7. Candlemasse day Malach 3. v. 1. to v. 5. S. Thomas Aquinas Sap. 7. v. 7. to v. 15. The Annunciation of our B. Ladie Isaioe 7. v. 11. to v. 16. S. Marke Ezechiel 1. v. 5. to v. 14. S. Philippe and S. Iames. Sap. 5. v. 1. to v. 6. S Iohn ante portam Latinam the same The Natiuitie of S. Iohn Baptist Isa 49. v. 1. to v. 6. v. 23. Visitation of our B. Ladie Cant. 2. v. 8. to v. 15. The octaue of S. Peter and S. Paul Eccli 44. v. 10. to v. 16. S. Marie Magdalen Cant. 3. v. 2. to 6. ca. 8. v. 6. to 8. S. Anne Prouerb 31. v. 10. to the end of the chap. The Assumption of our B. Ladie Eccli 24. v. 11. to 21. Decollation of S. Iohn Baptist Iere. 1. v. 17. to the end The Natiuitie of our B. Ladie Prouerb 8. v. 22. to 36. S. Mathew Ezech. 1. v. 10. to 15. S. Martin Eccli 44. v. 25. ca. 45. v. 1. to v. 9. S. Cecilie Eccli 51. v. 13. to 18. S. Catherin Eccli 51. v. 1. to 13. In the Anniuersarie of the dead 2. Mach. 12. v. 42. to the end of the chapter Deo Gratias AN HISTORICAL TABLE OF THE TIMES SPECIAL PERSONS MOST NOT ABLE THINGES AND CANONICAL BOOKES OF THE OLD TESTAMENT Anni mundi Pattiarches Especial pointes of the sacred historie of Gods Church euer visible Schismes and infidelitie Canonical Scriptures a The first yeare first weeke Adam the first man of whom al mankind is propagated a Creation of heauen and earth and al thinges therin in six dayes Gen. 1. Man last created was made lord of al corporal creatures of this lower world placed in paradise Gen. 2. For transgressing Gods cōmandment Adam and Eue were cast out of paradise But by Gods grace repenting had promise of a Redemer Gen. 3.  Genesis conteyneth the historie of the visible Church from the beginning of the world to the death of Ioseph in the yeare of the world 2340. b 130. Seth borne Cain the first borne became a husbandman Abel next borne a shepheard Gen. 4. God respecting Abels sacrifice and not Cains Cain killed Abel Gen. 4.   c. 235. Enos borne Seths children and other faythful were called the sonnes of God to distinguish the true Church from the wicked citie begune by Cain Gen. 6. Cain wentforth from the face of our Lord begane a new city opposite to the Citie of God  d. 325. Cainan In the dayes of Enos begane publique prayers of manie assembling together besides Sacrifice which was before Gen. 4. v. 26. Gen. 4. v. 16. His generations in the right line to Lamech who slew him are these without notice of time when they were borne or dyed Enoch Irad Mauiael Mathusael Lamech Gen. 4. v. 17.  e 395. Malaleel    f 460. Iared    g 622. Enoch Mathusala Lamech Enoch a Prophet pleased God in al his wayes None borne in the earth like to Enoch Eccli 49. v. 16. Some declining from God and marchīg in mariage with Cains race begate those monstruous men huge of stature most wicked cruel called giantes  h 687. Noe bor k Adam dyed at the age of 930. yeares Gen. 5. v. 5. To whom Seth succeded chief Patriarch And so in the rest Gen. 6. v. 4.  i 874. Sem bor And the next two yeares Cham Iaphet l Enoch in the yeare of his age 365. was sene no more because God tooke him Gen. 5. v. 24. Enoch was translated that he should not see death Heb. 11. v. 5.   k 930.  m Seth dyed in the yeare of his age 912.   l 987.  o Enos dyed anno aetatis 905.   m 1042.  p Cainan dyed an aet 980.   n 1056.  q Malaleel dyed an aet 895.   o 1140.  r Iared dyed an aet 962.   p 1265.  s Noe the preacher of iustice forewarned al men that except they repented God would destroy them with a floud And by Gods commandement built an Arke or shippe wherin himself his familie with other liuing creatures were preserued from drowning   q 1290.  v Lamech dyed before his father in the yeare of his age 777.   r 1422.  w Mathusala dyed an aet 969. immediatly before the floud as semeth most probable   s 1536.     t 1556.     v 1651.     w 1656     x 1656.  x The same yeare of the world 1656. the 17. day of the second moneth Noe with his three sonnes his wife and their wiues in al eight persons and seuen payres of euerie kinde of cleane liuing creatures and two payres of vncleane entered into the Arke And presently it rayned fourtie dayes and nightes together Wherby al liuing creatures on the earth out of the arke were drowned Gen. 7. Al Cains race with other wicked infideles were vtterly destroyed by the flould Gen. 7.  THE END OF THE FIRST AGE AND BEGINNING OF THE SECOND y 1658. Arphaxad borne the sonne of Sem. The whole earth being couered with water Noe with his familie and other liuing creatures remained in the arke twelue monethes and ten dayes a iust yeare of the sunne then coming forth built an altar and offered
of Iuda a 785. Ionas being sent to preach in Niniue fled from that function b. 842. in a tempest was cast into the sea and swallowed by a whale ibid. He prayed in the whalles bellie and was cast safe on the land b. 843. He preached the destruction of Niniue the comming of Christ conuersion of al Nations b. 841. He was a figure of Christs Resurrection b. 845. Ionathas Highpriest and general gouernour b. 920. 1003. Ioram slaine by Iehu a. 780. Iosaphat the place where probably shal be the General Iudgement b. 828. Ioseph endued with manie vertues a. 121. suddenly aduanced a. 127. called the Sauiour of the world a. 128. was a figure of Christ a. 151. a Prophet a. 152. b. 445. He had duble portion a. 499. 826. Iosias king of Iuda destroyed Idolatrie and made a great Pasche a. 810. was very deuout and liberal a. 812. Iosue gouernour of Israel a. 468. He conquered and diuided the land of Chanaan a 473. c. in al his booke b 440. He slew one and thirtie kinges a 493. exhorted and blessed the people a 509. Iron did swimme vpon the water a 773. Irregularities a 304. Isaac borne by promise a 72. prefigured Christ a 76. He and Iacob were blessed in Abraham b 438. He blessed Iacob in place of Esau a 89. Isaias an Euangelical Prophet b 452. also an Apostolical announcing Christ his Church b 460. 521. seq In the former part of his prophecie he admonisheth and threatneth the people for their sinnes in the latter part he comforteth them b 452. He went naked when God so commanded him b 477. He inueigheth against euil Pastors b 530. Israelites chosen not for their merite but by mere grace a â—61 They encreased exceedingly a 323. were guided by a cloud and pillar of fire a 191. 345. Iubiley yeare a 312. Iudgement and Iustice what they signifie in holy scripture b 495. 529. Iudgement general a. 34. 48. 203. 576. 712. 936. 1095. b 22. 97. 138. 178. 498. 828. 888. 996. Iudgement beginneth at the house of God or with the Clergie b 687. Iudges of Israel were figures of Christ a 516. They were extraordinaryly raised to saue the people a 520. They were finally holiemen a 516. b 440. Iudges are called gods a 221. 223. they ought not to be partial a 437. Iudiths booke Canonical Scripture a 989. 1010. 1023. b 999. she was a figure of the Blessed Virgin and of the Church a 1032. she ledde a most holy life a 1021. 1025. 1033. and a special example of holy widowhood a 1034. Iurisdiction perteineth to the Ordinary Clergie a 433. to Prophets by extraordinarie commission a 692. b 449. Iust men alwayes some in the Church a 21. 24. 26. 35. 48. 201. 204. 465. b 453. 682. Iustice necessarie a 481. 559. 560. 754. Iustice and mercie must be mixed a 563. b 199. Iustice consisteth in declining from euil doing good b 76. 529. 550. Iustice may consist with venial sinnes a 1066. 1079. b 34. 35. Iustification by faith good woorkes a 472. b 43. K Kinges shal be conuerted to Christ a 72. b 17. 522. A King desired by the Iewes a 585. was disliked by God a 586. 594. Kinges haue priuileges aboue Dukes a 533. 587. They are annointed with oile a 590. 604. 639. 645. 779. They receiue spiritual grace therby a 591. Good Kinges are called the Kinges of God a 884. They are bound to destroy Idolatrie and infidelity a 810. 891. 901. 916. 927. 942 b 17. 344. and to aduaunce Religion a. 918. b 17. Kinges honoured wth glorious titles for their zele in religion a 475. They receiue the law at the Priests handes a. 433. and direction in principal actions a 620. 633. Badde Kinges b 17. Kinges of Iuda had continual succession a 939. Kinges of the tenne tribes with their families were destroyed a 937. Kinges ought to vse manie counselers not to relie much vpon one a 1054. 1058. Kingdomes are often changed b 478. 513. Kingdomes of great powre hardly agree b 574. Knowlege of al thinges in God taketh not away free wil a 604. 620. b 349. Knowlege of the truth in controuersies is a priuilege of the High-priest a 433. 715. Humaine knowlege is vnperfect a 1103. it can not comprehend Gods workes b 374. it is a good knowlege to knowe that we are ignorant b 755. Knowlege of God includeth the keeping of his precepts b 814. L Laban sinned in geuing Lia for Rachel to Iacob a 96. also in pursuing and threatning Iacob a 100. 448. and more greeuously in Idolatrie a 103. Lacedemonians descended from Abraham b 923. 958. Laiheads hippe of the Church is reiected by most Heretiques and by al Catholiques b 410. Lamentations of Ieremie are composed in verse in order of the Hebreu Alphabet and conteine manie Mysteries b 650. Lamentations a Song and Woe b. 677. Lampes in the Tabernacle a 233. in the Temple a 720. Last foure thinges to be remembred b 384. L%%ria is honour due to God only a 219. 411. Law of God is most excellent wisedom a 406. 463. It maketh his people most renowmed a 460. b 373. it is outwardly sharp but inwardly swete b 548. Lawes positiue doe bind in conscience a 8. Good lawes are the safety of the commonwealth wicked lawes the ruine b 465. Law of like paine a 311. 437. b 790. Law of Moyses ceased after Christ but the New Law is to the end of the world b 665. Leauen not offered in Sacrifice a 25. 265. 273. Lending is a worke of mercie b 415. Lents fast is in imitation of Moyses Elias and Christ a 249. 749. 9%4 Leprosie iudged by Priests a 285. Leui liued longest of al his brethren a 167 b 1080. Leuiathan a huge fish signifying the diuel a 1107. Light an accident made the first day a 2. Limbus or Abrahams bosome a 515. 711. See Hel. Loaues of proposition a 229. 310. Lot receiued Angels in his house a 69. his wife turned into a pillar of salt a 70. Of him proceded the two families of Moabites and Ammonites a 43. 71. Lotte in trial diuision or election is guided by God a 296. 482. 502. 591. Loue but beleeue not enemies b 390. M Machabees so called of Iudas Machabeus b 889. and Iudas had this title of his valiant strength b 899. Two bookes of Machabees Canonical b 890. the auctor asketh pardon for his stile not doubting of the truth b 987. Both the bookes in great part conteine the same historie b 891. Seuen brothers Machabees Martyres b 962. and their mother b 965. Magistrates a 213. 346. b 154. Malachias the Prophet is supposed by some to be Esdras b 883. He prophecied after the Temple was reedified b 883. 999. Man made to Gods image a 2. 5. 17. Man in his creation had tenne prerogatiues a 5. Manasses King of Iuda repented in captiuitie a 807. 926. Manna had twelue miracles a 209 al which are more eminent in the B. Sacrament none at al in the
commanded not alwaeys Leuit 17. Act. 15 li 32. â— 13. Noe sinned not in drunkennes S. Chrisost ho. 29. S. Theod. q. 65. S. Amb. 6. 30. de Noe Arca. Li. 72. 6. 24. cont Faust Noe a figure of Christ Sem and Iaphet a figure of the Church C ham of Insidels VVhy Chanaan is cursed rather then Cham. q. 57. lâ— Geu ho. 29. Sinnes punished in the posteritie Li. 26. Moral c. 18. The effect of blessing and cursing Act. 13. Rom. 11. Ep hes 2. Tradit Hebra Li. 16. ciuit c. 2. Li 12 c. 24. cont Eaust Li 4. c. 38. in Gen. Iapheths blessing Literal Mystical How Heretikes serue Catholiques :: That is in his sight who can not be deceiued :: Hence S. Augustin geathereth that the people of Israel were called Hebrewes of this Heber l. 16. c. 3. ciuit :: Heber hauing a sonne borne when the tongues were diuided called him Phaleg which signifieth diuision S. Aug. li. 16. c. 11. ciuit Nemrod king of Babylon a suâ—tle cruel giant Li. 1. c. 4. Antiqiâ— l. Antiq. Chalda â—i 1. c. 2. in Osee li. 16 c. 3. 4. 17. ciuit Berosus Annian li. 4. c. 5. Eusebius in chron aliâ— An Arch-heretike Assur sonne â—f Sem or 〈◊〉 king of Assirians li. 1. Antiq c. 4. Li. 16. c. 3. ciuit Euseb in chron Iud. 19. Num. 25. 4. Reg. 1. 3. Reg. 〈◊〉 First false goddes The common opinion o 〈…〉 tongnes is not clere in Scripture Yet this number of nations and tongues may be probably geathered in this and other places of Genesis S. Aug. 16. c. 3. ciuit The Hebrews chiefe of these nations Gen. 24. 19. 17. 25 6. 25 23. The fourth part of this booke Of the diuision of toÌ„gues and nations :: He that spea keth so confusedly that he is not vnderstood is said to bable :: Moyses here sheweth the succession of Patriarches from Sem to Abraham as he did before from Adam to Noe. S. Aug. li. 16. c. 10. ci :: Vr a citie or territorie of Chaldea 70. Interpret and Iosephus li. 1. Antiq. Abram was commanded to goe forth of Chaldea as appeareth Act. 7. v. 4. Though this iourney is here ascribed to Thare as the principal person Pride is cause offchisme and heresie False pretences deceiue the simple S. Chris ho. 30. in Gen. Cassian â—ollat 4. c. 12. Heretikes prosper for a time but are confounded in the end Ministrie of Angels Li de tâ—fus ling. ho. 11. in Numer li. 16. c. 6 ciuit li. 2. Moral in c 1. lob God turneth the offence of men to good Two miracles In priuation of one tongue and geuing a new Diuision among euil men is profitable Li. 34. Moral in c. 41. Iob. ho. 11. in Gen. l. 16. c. 11 li. 18. c. 39. ci S. Aug. li. 6. c. 4. ciuit The member offending is punished Heber and his familie coÌ„sented not to the building of Babel Ho. 30. in Gen. S. Greg. ho 30 in â—â—an Gift of toÌ„gues most profitable to the Church Scriptures hard 1. Par. 1. Iuc 3. v. 36. Li. 16. c. 10. ciuit Some think Moyses omitted Cainan for a mysterie Mat. 1. Refutation Others coniecture Cainan should not be in the text of the 70. Quest Hebra Editio quedam vaticana But neuer anie Catholique nor heretike before Beza put Cainan out of S. Lukes Gospel Prefat coÌ„ment in Acta Apost A memorable sentence of S. Beda Beza sacrilegiously proud The heretical English Editions differ in this point 1552 1577. Noe and Sem liued in Abrahams time Articles of Religion professed in the second age Gen. 8. One God External Sacrifice Priesthood Altares Christ Crosse The B. Trinitie Redemer Gen. 9. Heb. 11. Gen. 9. Gods blessing operatiue Fathers blessing cursing â— 9. v. 25. â— 9. v. 4. â— 9. v. 20 Abstinence from bloud Cleane and vncleane â— 10 10. â— 11. 2. Pet. 2. Penance preached and inflicted â— 9. 5. â— 11. Ministerie of Angels Resurection Iudgement Eternal ioy and paine Church visible Good and bad in the Church Cap. 8. 9. c. 10 21. Ho. 3â— in Gen. li. 16. c 11. li. 18. c. 39. ciuit Alwaies some good L. 5. c. 35. Moral in 3. Iob. Nemrod an Arch-heretike Ioseph li. 1. c. 4. Antiq. His proud heresie The first Sect of Infidels was Barbarisme before the floud The second Scythisme Li. de heresibus Crueltie Vntruthes are vnconstant The third Sect was Grecisme Idolatrie Satur dâ—â—rum Dinastae were those that raigned in Aegipt by force and policie after were great goddes and litle goddes Idolatrie and Heresie are coÌ„futed by that they beginne disorderly and are at dissention in their imagined Religions Luthers progenies differ as much in opinions of Religion as Painimes do in their false goddes in c. 11. Oâ—ee Sectes in England diuers from Luther and eech one from the rest Proud and coÌ„tentious spirites are hardly perswaded to the truth Vnlerned Catholiques beleue the same saith in al points with the lerned li. 16. c. 10. ciuit The succession of Patriarches from Noe to Abraham Abraham a principal Patriarch The beginning of the third age The fifth part of this booke Of Abrahams leauing his couÌ„trie Gods blessing of his seede commandment of Circumcision Act. 7. :: In Christ borne of Abrahames seede al nations are blessed Gal. 3. Heb. 11. :: Abram dedicated Altars to God especially in those places where he receiued promises or benefites S. Chrisost ho. 31. in Gen. :: God by corporal affliction hindered Pharao and his men from doing violence to Sarai S. Chrisost ho. 32. in Gen. Gen. 13. Men are bond to do their lawful endeuoures and to commit the test to God li. 16. â— 19. ciuit q. 16. in Gen. :: Foure sortes of bretheren inholie writte geâ—man brothers as Iacob and Esau of kinred as Abraham and Lot of the same nation as the Iewes and Samaritanes in Religion as al Catholiques :: Not the children of the flesh but the children of promisse are the seede Rom. 9. and are innumerable Apoc. â— â— 9. :: Abraham enriched by God would take no more of man but his soldiars sustenance The proper hire of spiritual work men S. Chrisost in Gen. Tomo 3. prope initium Old heresieâ— concerning Melchisedech A probable opinion that Sem and Melchisedech was al one Ep. ad Euag. More probable that Melchisedech was a Chananite Heb. 7. v. 6. Proued by S. Pauls wordes Psal 109 Heb. 7. Christ is a Priest according to the order of Melchisedech VVhy the Protestants haue ministers and no Priests The state of the controuersie v. 24. S. Chris ho. 36. in Gen. Melchisedech offered sacrifice in bread and wine The latin text iustified by other places yea by Protestants translations The Hebrew text sheweth that Melchisedec did the office of a Priest in bread and wine The proper office of a Priest is to offer Sacrifice Guiliel vvhitak contra Gregor Martin Christ stil exerciceth the office of Priesthood according to the order of Melchisedech by
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
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
ment only of those that persist impenitent and obstinate The fourt part The prayses of Iudith who with al the people praise God :: Iudith was a special figure of the B. Virgine Marie to whom these praises perteyne in more eminent sorte then to anic other creature S. 〈◊〉 bertâ—s Carneteâ—sis :: S. Ephreâ—â— ser de 2. A â—â—ontu citeth this place as holie scripture so testifying this booke to be canonicaâ— :: Such giantes as were before Noes floud Gen. 6. :: Nor such as were after Num. 1â— Deut. â— :: Euerlasting torments of fire wormes perteyne to the damned bodies S. Aug. li. 21. c. 4. ets â—â—uit and greater paines to the damned soules especially the losse of Gods vision :: In the Greke â— 11. Manie deâ—red her to mariage :: Liuing in al 105. yeares she was widow about sixtie nine for when she slew Holofernes she was about fourtie yeares old ch 10. v. 18 and her husband was then dead three yeares and a halfe before â—h 8. v. 4. Iudith an example of holie widowhood Manie incitementes concurring to the contrarie made her widowhood more excellent Deu. 25. v 5. Ruth 3. v. 12. widowhood an Euangelical counsell Melite S. Atha S. Greg. Nazian Origen apud Euseb lib 6. c. 25. hist This whole booke is canonical The contentes VVritten by Mardocheus Diuided into â—â—ure partes This booke is read at mattins the last weeke of September The first part beginneth in the 11. ch A B :: Modestie and temperance amongst heathen people condemneth Christianes that vrge men to drinke immoderatly and so cause them to be drunke S. Au. Ser. 231. â—32 de tempore The end of immoderate feasting is commonly browling Here the king became furious and the queene was diuorsed from him :: Brentius approueth the sentence of this parasice but Iosephus li. 11 c 6. Macrobius li 7. c. 1. Saturn S. Ierom ad Rustic and S. Ambrose l. de â—â—hâ— c. 14 iudge the queenes refusal lawful and agreable to the Persians lawes which prohibited maried weâ—â— to come in sight of other men in great assemblies neither had the king iust cause to break that law for pleasing his phansie in his drunken humour v. 10. Luther also wresteth this example in fanoure of adulterie par 2. de diuortio folio 177. Editionis â—â—itenber 〈◊〉 1553. 4 Reg. 24. :: Deut. â— v. 3. Israelites are forbid to marie with Gentiles yet when there was no danger to be peruerted and great hope of good Esther by Mardocheus counsel consented to marie king Assuerus though otherwise she detested the bed of the incircumcised and of euerie stranger â—h 14. v. 15. K. Dauid also maried the kings daughter of Gessuâ— 2. Reg. 3. v. 3. :: Mardocheus hearing suspicious wordes and obseruing their actions sawe that they intended euel and informed the King wherby their â—â—eson was disouered Rab. â—alom Iosep * C ch 12. v. 1. D :: Aman exacted such honour as heathen people gaue to their lesse goddes which was also idolatrie for Mardocheus was willing to giue him ciuiâ— honour euen to kisse the steppes of his feete but feared and refused â—o geue Godlie honour to him ch 13. v. 13. 14. S. Thâ— 2. 2. q. 84. a. 1. :: Such is the preposterous â—nrie of rancour to appoint the day of executing his malice before he had got the kings decree The second part The Iewes danger to be massacred * E ch 13. v. 1. :: The letter at large is in the seuen first verses of the 13 ch of which this is the summe F The third part The deliuerie of the Iewes from danger :: The first and best remedie in distresse is to do workes of penance for sinnes coÌ„mitted 1. Cor. 11. 〈…〉 :: Great confidence in Gods helpe when mans helpe fayleth and in dede this meanes by mouing the kings haâ—t to grant Esthers petition was Gods special worke * G ch 1. v. 1. H * I ch 15. v. 4. K :: This prudence in delaying to propose her petition increased the kings desire to know it moued him to promise more assuredly so bond him the more to accomplish it :: Gods eye which neuer slepeth saw whath Aman intended and for execution of his owne diuiue iustice vsed this meanes bâ—y subtracting slepe that time from the king and inspiring his mind to heare the histories read and to reward good seruice donne Ioseph :: Ambicious men are most bâ—â—nde in conceite of their owne deserts and fortunes :: Either they had read Gods promise to the Iewes Gen 13 15. c. or coniectured this by humaine prudence :: After three-dayes fast of al the Iewes with prayers and other workes of penance Esther asked and obtained the saftie of the whole people more precious to her then halfe of the kingdom :: Horrour of a guiltie conscience is commonly the first torment of a sinner S. Chrissocons 4. de Lagaro :: VVhat litle trust in false freindshipe when bad men once fal into disgrace :: Such honour is due to kinges yea though they be Infideles because they haue terrestrial maiestie and authoritie from God And the contrarie opinion and behauiour of heretikes vvhich despice Dominion and blaspheme Maiestie is condemned by S. Iude in his Epistle v. 8. * Lch. 16. v. 1. M :: VVhere no more danger remaineth remission of iniuries is more commendable then reuenge but where malice continueth and new danger may probably ensue iustice is necessarie and afterwards peace may be made more securely S. Bernad ser 2. dâ— verb. Apost :: In the â—iâ—a slaughter Amans tenne sonnes were slayne and afterwards also hanged v. 14. The fourth parth Other thinges folowing their deliuerie from danger :: The Iewes in Susan kept the fiftenth day holie v. 18 those that dwelt in other places kept the fourtenth day :: A feast instituted by Mardocheus was accepted and obserued by al the Iewes as a constitution agreable and not contratie to the law Deut. 4. v. 2 12. v. 32. Psal 76. Great and maruelous changes by the power of God D. Tho. prologo in Epist Canonic Esther a figure of our B ladie And of the Church :: S. Ierome here aduertiseth the reader that he found al hitherto in the Hebrew And the parcels which folow only in the Septuaginta Greke Edition which either they translated out of the Hebrew or added by inspiration of the Holie Ghost * The Greke of the 72. Interpreters A :: Except the 72. The first part The presage and occasion of Esthers aduancement and Amans persecuting the Iewes :: Mardocheus had this dreame before Amans aduancement or his owne and the peoples danger 4. Reg. 24. :: Mardocheus was a good dragon and Aman a bad one :: Esther by her fountaine of teares and humble supplication quenched a great flame of Gentiles against the Iewes ch 10. * B chap. 1. v. 1. C :: Here it appeareth that Aman was a fauourer of traitors of perhaps of the same conspiracie * D ch 3.
and tentations then those by vvhich the damned vvere ouercome Thirdly certaine more excellent Sainctes namely the Apostles and al those that forsaking proprietie of temporal In Psal 121. v. 5. li. 3. in Mat. 19. ho. in Nat. S. â—ened goodes geue that they haue to the poore as some religious Orders doe or into a Communitie as the Apostles and manie primitiue Christians did Mat. 4. v 20. cap. 19. v 27. Act. 4. v. 34. 1. Cor. 6. v. 3. shal sitte in iudgement seates assessorie iudges with Christ and iudge those that render account of wel or euil spending the temporal landes or goodes which they possessed in this vvorld So teach S. Augustin S. Ierom. S. Beda and others God most excellent and most laudable the first key a Al ye Angels and men that are in the holie and highest heauen praise our Lord. b Al ye creatures that are in and vnder the first moueable firmament praise our Lord. c And you especially Gods peculiar people amongst whom and for whom diuine miracles haue bene wrought praise our Lord d with al your possible endeuoure for though his infinite Excellencie excedeth the powre of al creatures to praise him sufficiently yet it resteth that you may infinitly extend your wil and desire to praise our Lord according to the multitude of his greatnes e Out of this your great and infinite desire let your tongues sound and sing diuine praises as wel vvith voice as musical instruments f VVherof six most vsual in the Tabernacle and Temple vvere these Trumpet Psalter Harpe Timbrel Organ and Cymbal g By the vvay the Psalmist interposeth agane tvvo especial thinges vvhich make perfect harmonie vvithout vvhich no instrument is gratful to God Vnitie amongst his seruants signified by the Quire of consonant voices h and mortification of passions signified by Stringes vvhich are made of dead beastes bovvels i Man created of corruptible bodie and immortal soule is finally admonished to praise our Lord ouer and aboue the praises of al other corporal creatures vvho also is more especially bond therto then Angels because God hath voutsaffed to make himselfe Man to redeme man that vvas lost by sinne and to endew him vvith nevv grace and so bring him to euerlasting glorie vvhere vvith holie Angels men also for euer euer shal praise our Lord vvith hart voice and iubilation of spirite singing as the Psalmist concludeth Alleluia The number of Psalmes signifieth the agrement of the old and nevv â— estament Three fifeties sign â—â—â— Pâ—naâ—ce Mercie vvith â—ustice and Praises of God 〈◊〉 ◠〈◊〉 An. Dâ— 380. Gloria Patri added by tradition The coherence of this part with the rest The contents of Sapiential bookes Preface before Iosue Why they are so called They are al Canonical Scripture Salomon is auctor of the three first Proem Annot. Prefac Tobiae Other bookes of Salomon not extant S. Iero in proem S. Aug. li. 17. c. 20. â—iuii A brief summe of these three Prologo galeato a Prouerbs b Ecclesiastes c Canticles VVhy this booke is called Prouerbes and Parables The contents Diuided into foure parts The first part An inuitation to seeke vvisdom vvith some general precepts a By these sentencious similitudes the studious may better conceiue and vnderstand true vvisdom and the vertues belonging therto b profound solide vvitte c Not only yongmen and inexperienced but also the vvise may lerne more vvisdom by these patables d shal be fitte to gouerne others e Feare of our Lord that is reuerence of his diuine Maiestie vvith desire duly to serue him and neuer to offend him is the first degree in ascending to perfect vvisdom vvhich consisteth not only in the vnderstanding but also in action g The second to resist euil suggestions h The proper remedie against such alurements is to be vvatchful and to â—ee from them Three kindes of vvisdom Diuine Attributes are not qualiries in God but his substance VVisdom increated is God himselfe VVisdom the gifte of Holie Ghost Humane vvisdom Four benefites of God Vocation Helpe Instruction Repreheasion Reward of workes a This frequent maner of proposing the vvay and meanes to vvisdom If thou vvilt receiue my vvordes c. shevveth most cuidently the povvre of mans free vvil b Not euerie desire or sleight seeking of vviâ—dom sufficieth but such laborious seeking is required as a couetous man sâ—ekerbâ—reâ—sure vvhich he knoweth to be hid in the ground Sap. 3. v. 32. 10. v. â— c A description of peruers sinners especially of heretikes Foure markes of an heretike 1. He forsaketh the knowen faith Isaiae 35. v. â— 2. He glorieth in his ovvne invention 3 Teacheth pleasing thinges Rom. 1â— v. 18. 4. Admitteth no iudge but himself â—it â— v. 11. a It auaileth litle to heare good instructions except we 〈…〉 them in memorie b not â—n books only but in the hart c and â—ut them in execution d knovv also that al thy streingth is in Goâ— in whom thâ—â— mâ—â—st 〈◊〉 â—â—ust not in thâ—â— o 〈…〉 〈…〉 e e 〈◊〉 and 〈…〉 〈…〉 those that endeuour 〈◊〉 God is a 〈◊〉 of his sâ—uâ—ur tovvards them and therfore his other promises vvhich seme to be temporal are to be vnderstood of the next life f God revvardeth as it vvere vvith both handes promising eternal life g and competent meanes in this life h M 〈…〉 for the wordes of thy mouth i Almes in season 〈◊〉 vvorth to that vvhich is differred long :: As Salomon was instructed by his father king Dauid so he teacheth others the right order hovve to lerne vvisdom :: The first part of wisdom is to desire it For nothing hinde resâ— from being â—ust but that â—ustice is not desired S. Aug in Psal 118. v. 20. :: As the hart is the principal part of the bodie so the vvil is the chiefest powre of the soule from vvhich good or euil procedeth a To auoide al impietie it is first of al necessarie not to thinke speake nor heare vnlawful thinges b By woman is generally vnderstood concupiscence of vvhat sinne soeuer as ch 1. v. 10. ch 3. v. 33 chap 4. v. 14. c The vvorld the flesh and the diuel are strangers d And cruel enemies that render for revvard eternal damnation e Good doctrine is to be imperted to men of sincere intention f no to contemners and obstinate inâ—idels The vvisman doth not absolutly disvvade from al maner of suretishippe but from rashly or vnaduisedly ansvvering for others And especially exhorteth to vse al diligence in performing or causing others to performe that vvhich is promised or couenanted :: Euerie one that sinneth vvittingly and of malice refusing to obey God imployeth his mouth eyes feete handes and al partes vvith a vvicked hart and intention to peruerte others most proper to heretikes apostates from the faith :: The formeâ— six are al damnable but this seuenth is most detestable because it is opposite to the chief vertue charitie it breaketh vnitie is the proper sinne
Babylon :: Sion in behalfe of al the Iewes sheweth that the Chaldees are iustly plaged for their crueltie against Gods people :: This Saraias was a principal Leuite to whom it perteyned to read and publish the wordes and writinges of prophetes :: Thus much Ieremie prophecied against Babylon This whole historie is written more largely in the two last chapters of the fourth booke of kinges and in the last of Paralip pomenon 3. Reg. 7. It is probable that the Lamentations were written before his other prophecies 2 Paral. 35. v. 25. Doleful speaches are commonly vttered without connexion of sentences These Lamentations are artificially composed And besides the historical sense contene hidden mysteries These wordes are not Ieremies but added by the 70. or other Interpreter as a Preface to his Lamentations The miserable change in Ierusalem made the beholders astonied Aliph Beth. :: Some Iewes seing their bretheren ledde captiues into Babylon went into Aegypt but there also were in miserie Ghimel Daleth :: It is a desolate miserie when enimies obtaine dominion He. â—au :: Fleing from place to place to seeke relife Zain Heth. :: Idolatrie which is spiritual adultrie Teth. Iod. Caph. Lamed :: First Nabuchodonosor tooke away much treasure 4 Reg 24 afterwards his capitaine Nabuzardan spoyled al 4 Reg. 25. Mem. Nun. Samech Aiâ— Phe. Sade :: Aegypt wherin the Iewes trusted to sinde ayde could not or at least did not helpe them Iere 2. v. 18. 37. v. 4. 6. Coph Res. :: At home iâ— famine Sin Thaâ— :: Punishment permitted by God is truly ascribed to him as his fact Aleph Beth. :: Streingth and forces are called hornes so euerie horne signifieth al their strength Gâ—imel Daleth Hâ— Van. :: Suffered his Sanctuarie to be polluted Zain â—â—th Teâ—â— Iod. Caph. Lamed Meâ— :: As the sea exceedeth al other waters so the affliction of Ierusalem surpasseth other afflictions which is spoken by hyperbole to signifie the grenousnes therof Nuâ— Samech Phe. Aiâ— Sade Coph Res. :: This happened before in Samaria 4. Reg 6 and in the siege of Ierusalem by Titus and Ves pasian Ioseph lib 7. 8. de bello Iudaico Siâ— :: More seuerely then thou art accustomed Thaâ— :: Ieremie him self felt his part of this affliction Aleph Aleph Aleph Beth. Beth. :: Ierusalem was ransaked by Nabuchodonosor :: and worse by Nabuzardan Beth. Ghimel Ghimel Ghimel Daleiâ—â— Daleth Daleth He. He. He. :: He describeth his greuous paines as if his teeth were broken one by one Vaâ— Vaâ— :: The end of my life is come Vaâ— Zain Zain Zain Heth. :: Gods mercies are euerie day renewed Heth. Heth. Teth. :: VVhich God wil geue Teth. Teth. Iod. Iod. :: Especially vnderstood of Christ Mat. 26. Iod. Caph. Caph. :: God punisheth his seruantes not to hurâ— them but for their good Caph. Lamed Lamed Lamed Mem. Mem. :: The speach of such as denie Gods prouidence Mem. Nun. Nun. Nun. Samech Samech Samech Phe. :: Preaching of false prophets hath brought these euils vpon vs Phe. Phe. Ain Ain Ain Sade Sade Sade Coph Coph Coph Res. :: Iudge thou that which they haue iudged vniustly Res. Res. Sin Sin Sin Thaâ— :: Geue them the paine of hartie sorow :: VVherwith thou afflictest the wicked Thaâ— Thaâ— :: VVheras the Temple before gliâ—tered with gold now there appeared burnt smokie walles pittiful ruines Alâ—pâ—â— Beth :: Lamia hath a face like a woman a body as other bruâ—â—â—h beastes is cruel to others yet kind to her owne broode but wâ—men of Ierusalem in extreme disstresse were cruel to their owne children Gâ—imâ—â— :: as the ostrich forsaking her egges Dalâ—th Hâ— Vaâ— Zâ—â—â— :: One could not know an other though they were acquanted before â—â—â—â— â—â—â—â— :: VVemen being by nature pitiful were cruel to their owne children Ioâ— :: In the siege of Ierusalem :: In Hebrew phrase cities are called the daughters of the countrie Caph. Lamed :: False prophetes were called by the name of prophetes as they semed in the world to be â—â—m Nun. Saâ—ech Phe. Ain Sade Coph :: This perteineth either to king Iosias â—â—â—ne by the Aeâ—â—pâ—iâ—ns 2. Par. 35 or to Sedecias taken by the Chaldees Mystically of Christ our Sauiour Iâ— 53. v. 5. â— Aug. li. 18. c 33 〈…〉 Res. Sin Thâ—â— a The prophet foreseing in spirite their future state as if it had bene preseÌ„t prayed in the same maner as the whole people should pray when they were in such calamitie b Manie were orphanes with out fathers al were depriued of their king who was as a father of al the people c VVe haue put ourselues to worke and trauel in strange countries to gette bread to eate * in danger of thy svvord d They were made to grind â—â—nked in the â—ille e And beaten with staues f They lost the glorie of a kingdom and were subiect to strange and barbarous nations g As Iere 31. v. 18. and S. Augustin li de Gratia lib. arb c. 2. 4. c. h Hauing so seuerly punished vs we beseech thee now to cease from more This prophecie is supposed by many to be Ieremies By others accounted Baruchs By al holden to be Canonical Scripture VVhy S. Ierom vrgeth it not against the Iewes The contents Prâ—fat Ierem. :: The whole time of taking Ieru alem indured eleuen yeares before it was burned In the fifth yeare of which space this boke was written For as yet there were Priestes in Ierusalem v. 7. some holie vessels v. 8. the Altar v 10 and the temple v. 1â— * or manah sacrifice :: Seing it was Gods wil they should be in captiuity they desired rather to be vnder the Chaldees then anie other foreine nation corrupted in iudgement :: That this happened in the siege of Ierusalem is noted before â—â—nent 2. v. 20. â—â— ch â— v. 10. Deut. 28. v. 43. :: Gods commandments are commonly called iustices Psa 118. and manie other places because by obseruing or not obseruing the commandments men are made iust or vniust Iere. 2. v. 8. The tempiâ— was not as yet destroyed but the prophet speaketh of it as he saw it should come to passe Deut. 28. v. 62. 32. v. 20. :: The law of Moyses ceased after Christ but Christs law continueth to the end of the world Iâ— 31. v. 3â— c. :: Men in sinnes miserie are as if they were dead v. 11. yet by Gods mercie may receiue new grace of spiritual life :: The Church readeth this prophecie as other diuine Scriptures in the Eues of Easter and Pentecost according to the most ancient Romane vse :: Shal they not finde the fruite of their workes :: â—abulatores those that did frame or explicate moral examples for instruction of maners were worthely estemed in al ages not such as seaned false and ridiculous goddes with their filthie wicked actes of which S. Augustine writeth against Varro l 6. c. 5 6. 7. deciuit :: It is
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
of the dreame :: The foure kingdoms of the Chaldees Persians Grecians and Romanes signified by the foure partes of this statua consisting of diuers metals or mater did succede in order of time :: not ech one meaner or baser then the former as gold is best yron earth the vvorst for the last rather excelled the former but vvhen this vision appeared the kingdom of the Chaldees vvas the greatest and most excellent that being destroyed the Mâ—des Persians became greater then it had bene againe the Grecians vnder Alexander became farre greater then anâ—e before and finally the Romane greatest of al til Christs kingdome his Church vvas spred ouer the vvhole world :: The Church of Christ is the only kingdom that can not be destroyed :: He thought Daniel to be a litle god subiect to the great God v. 47. :: Notwithstanding this confession shortly after he erected an idol to represent his ovvne greatnes and to be adored therin * mysterie :: This huge statua of ninty foot in height and nine in bredth conteined a great masse of gold VVhich the king made to shevv his riches to terrifie his enimies to represent himself that he might be adored therin as a god S. Ierem. :: Practise of this idolatrie consisted in falling prostrate on the ground before the statua some times it consisteth in offering incense to idols and the like Novv in England personal presence at heretical seruice or sermon is a distinctiue signe of conformitie to the protestants pretended religion because such presence is there exacted for this purpose :: By this most modest confident ansvver they professed their assured faith of Gods omnipotent powre not knowing whether it was his diuine wil to deliuer them from the fire or no resoluing to suffer vvith patience what soeuer he would permitte to fal vnto them * or cappes Though these parcels were not in the Hebrew in S. Ieroms time yet either had bene in the Hebrevv or Chalde or at least were Canonical scripture as we haue proued in the argument of this booke :: In the very same maner Moyses prayed pacified Gods wrath Exo. 32. :: Sedecias being dead and Ioachin kept in prison there vvas none in state of a king amongst the Ievves neither vvas there at this time anie prophet in al Ievvrie for Daniel himself and Ezechiel vvere in Babylon and Ieremie vvas either dead or in Aegypt * chalkie clay or lime :: Holy Angels do incessantly prayse God therfore nede not to be inuited therto sensible creatures do not properly prayse God because they haue not vnderstanding nor vvil but the meaning of this inuitation is to congratulate that Angels do alvvayes vvithout intermission praise God to exhorte al men in consideration of al Gods workes spiritual corporal to praise him as most worthie to be praysed by al men :: Priuations of thinges haue also their decent course in the vinuersal state of creatures Darknes prayseth God that is bringeth forth praise in the hartes of consideratiue men S. Aug. li. de natura boni c. 16. â— Ieroms â—â—ordes :: The fire burned their bandes but not their garments nor bodies so God vseth the seruice of his creatures to geue comforte to his seruantes and not torment S. Greg. li. 3. c. 18. dialo VVhere he vvriteth the like miracle when the Gothes vvould haue burned S. Benedict :: This fourth was the Angel that auerted the force of the fire from them v. 49. 95. :: They were not only restored to their former auctoritie as prefectes ouer the vvorkes ch 2. v 49. but were also more aduanced as this place insinuateth :: It semeth that Daniel inserted this particular historie as the king in his owne person and wordes reported it after his restauratioÌ„ It is also probable that the king had this dreame about the 34. yeare of his reigue For he reigning in al 43. yeares liued seuen yeares among beastes into vvhich state he fel one yeare after this dreame v. 26. and liued about a yeare more or lesse after his restauration :: Seuen times signifie seuen yeares because al ordinarie varieties of times are in one yeare :: No meruel that the prophet vvas trubled in mind being loath to declare the calamitie which should fal vnto the king and yet must nedes vtter the truth And therfore vvith milde wordes wishing the king might escape the euil which vvas decreed against him he maketh his entrance to the true interpretation of the dreame :: Gods threats being conditional that if sinners truly repent he vvil pardon al or part of the punishment the prophet proposeth the most soueraine remedie of almes dedes that by workes of mercie this sinful king or anie other sinner may procure the mercie of God As in dede this king found mercie after some punishment the prophet proposeth the soueraine remedie of almes dedes that by vvorkes of mercie he might procure Gods mercie :: Being restored to his wittes he went vp right cut his haire nailes so appeared to himself as returned to his former figure or shape Nabuchodonosor was not changed in substance but became madde and liued seuen yeares like a beast v. 13. It is probable that he died shortly after his restauration And most like that he is eternally saued a After Nabuchodonosor before Baltassar Euilmetodach reigned in Babylon who deliuered Ioachin king of Iuda out of prison and vsed him vvith great respect in the 37. yeare of the transmigration 4. Reg. 25. There reigned also before Balthassar other two of an other lineage called Niglissar and Labosardach as testifie Euse S. Ierom. S. Beda and others :: The ruine of this Baltassar happened in the 17. and last yeare of his reigne when Daniel was nere an hundred years old * the kings mother v. 11. :: Al progenitors are commonly called the fathers of their of spring so Nabuchodonosor is called the father of Baltassar being his grand father as may be gathered ler. 27. v. 27. where is prophecised that Nabuchodonosor and his sonne and sonnes sonne should reigne ouer manie nations * thing vvritten :: His imagination that he was a beast made him forsake the companie of men and to dwel amongst wilde beastes ch 4 :: The Medes being at this time in the siege of Babylon tooke their opportunitie to assault it this night vvhen the king and most part of the citie vvere drunke :: Darius king of medes now also of Chaldees othervvise called Astyages ch 13 v. 65. reigned but one yeare and so Cyrus succeeded :: An old and continual malignant practise to câ—l religion treason And for that purpose to procure lawes or statutes to be enacted :: It is not probable that Daniel opened the windowes of purpose that he might be senne to pray for so â—e should haue vndiscretly contemned the king and prouoked the infidels to persecute him but hauing accustomed to open the windovves of his vpper chamber vvhich gaue prospect towards