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
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.
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 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
the Sabbath which is the seuenth day in the new we kepe our Lords day after the sabbath that is the eight which seuen and eight making fieftene multiplied by tenne signifying the Law of tenne commandments rise vnto 150. Againe euen multiplied by seuen make 49. wherto one to witte the eight being added make fieftie which multiplied by three signifying the B Trinitie make 150 Neither semed it without cause to this great Doctor that the fiâ—â—â— fieftie end with a Psalme of Paenance crauing mercie remission of sinnes the second with Mercie and Iustice which God ioyneth in the Redemption Iustification and Saluation of men the last with Diuine Praises signifying that by condemning sinnes in our selues through Gods mercie we may be iustified and so beginne in this life which is to be perfected in the next to praise our Lord as S. Paul admonisheth with Psalmes Hymnes and Spiritual Songues Concluding with the tvvo verses appointed by S Dama us Pope to be added in the end of al Psalmes and is obserued euer since his time by tradition in the vvhole Church Glorie to the Father and to the Sonne and to the Holie Ghost As it was in the beginning and now and euer into worldes of worldes in eternitie vvithout end Amen THE THIRD PART OF THE OLD TESTAMENT CONTEINING SAPIENTIAL BOOKES The argument of Sapiential Bookes Hitherto the Law and Historie of Gods peculiar people are set forth in the former partes of the holie Bible after which folowed the Booke of Psalmes which in maner of stile being al in verse is a distinct part but in substance of matter is an Epitome or briefe Summe of al holie Scripture most conueniently therfore placed in the middes of the rest as the Sunne amongst other Planetes a shining great light in a large house Now ensueth the third part conteining Diuine Instructions or Rules of good life A doctrine most agreable to Gods hiegh wisdom and most fitly commended to Man his reasonable creature in earth But besides this principal subiect as before is noted that each part participateth with others in their proper contents so here be manie precepts of the Law renewed sundrie examples of men and thinges past repeted and diuers prophecies vttered of thinges to come though in this part more specially is shewed the ground and as it were the very life or soule of the Law which is Reason the true Rule or Directorie wherin al good lawes are grounded For it both sheweth what ought to be done or auoided directeth mans iudgement to embrace that is good and to flee from al euil not only illuminating the vnderstanding to see that is right and iust but also disposing the internal affection to desire loue choose and preferre the right path of Gods law before whatsoeuer otherwise semeth pleasant or profitable so notwithstanding al dangers difficulties distresses worldlie calamites and death it self effectually perswading to perseuere to the end in holie conuersation Al which by a general name is called Wisdom comprising in one word al good desires holie vertues supernal giftes godlie endeuoures and the whole meanes wherby God is rightly knowen duly serued wherof these fiue Bookes teaching this most excellent and most necessarie maner of life are called Sapiential Neuertheles foure of them haue also other particular names as appareth in their titles Only the fourth is called the Booke of Wisdom by appropriation of the general name Al fiue are Canonical and assured holie Scripture as is shewed before and may be further proued of the two later which Protestants denie It is also euident that King Salomon was Auctor of the three former as S. Ierom S. Augustin and other Fathers proue by the holie text it selfe As it is likewise certaine that he either writte or at least by diuine inspiration vttered much more then is now extant For the holie Scripture 3. Reg. 4. testifieth that he spake three thousand Parables and his Songes were a thousand and fiue He disputed of the trees from the ceder that is in Libanus vnto the hyssop which cometh out of the wal and he discoursed of beastes and foules and creeping wormes and fishes Iosephus li. S. c. 2. Antiq. folowing some other Edition saith his songes were fiue thousand and parables as the ordinarie text hath three thousand For he deduced a parable saith Iosephus through out euerie kinde of trees from the hyssop to the ceder In the same maner he treated of beastes and other liuing creatures of the earth water and ayre For he was not ignorant of anie natural thing neither omitted to treate therof but clerly explicated al their natural proprieties Most briefly S. Ierom declareth both the Auctor and matter of these three bookes saying Salomon the Peaceable and amiable of our Lord correcteth maners teacheth the nature of creatures ioyneth the Church and Christ and singeth the swete bridal song of the holie Mariage THE ARGVMENT OF THE PROVERBES THE first booke called Prouerbes that is common vsual pithie sentences shorte in wordes ample in sense and Parables signifying likenes or similitudes wherby more important thinges are vnderstood then expressed instructeth and exhorteth new beginners to lerne and practise al sortes of vertues the only right way to true wisdome and eternal happines It may be diuided into foure partes In the first nine chapters the auctor interposing certaine general preceptes produceth wisdom her selfe inuiting al men to seeke her for the spiritual profite they shal therby enioy From thence to the 25. chap. he geueth sundrie more particular precepts as wel for embracing vertues as shunning of vices In the next fiue chapters more like precepts of the same auctor are added by the care of King Ezechias In the two last chapters either an other Auctor or rather the same vnder an other title commendeth to al men certaine most excellent precepts receiued of his mother wherto he adioyneth the praise of a right wise woman prophetically the Catholique Church THE BOOKE OF PROVERBES WHICH THE HERBREWES CAL MISLE CHAP. I. Parables are profitable to those that loue and wil lerne wisdom 10. Al are admonished not to folow the alurements of sinners 20. but to embrace wisdome 24. and ruine is threatned to the contemners THE Parables of Salomon the sonne of Dauid king of Israel †To know “ wisdom and discipline †to vnderstand the wordes of prudence and to receiue instruction of doctrine iustice and iudgement and equitie †that subtilitie may be geuen to litle ones knowlege and vnderstanding to the youngman †The wise man hearing shal be wiser and he that vnderstandeth shal possesse gouernementes †He shal vnderstand a parable and interpretation the wordes of the wise and their darke sayings †The feare of our Lord is the begynning of wisdom Fooles despise wisedom and doctrine †My sonne f heare the discipline of
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
intreating they had cast forth them they pursued as fugitiues †for worthie necessitie brought them to this end and they lost the remembrance of those thinges which had chanced that punishment might fulfil the thinges that wanted to the torments †and that thy people certes might passe through meruelously but they might finde a new death †For euerie creature according to his kind was fashioned agayne from the begyning seruing thy precepts that thy children might be kept without hurt †For a clowde ouer shadowed their campe and out of the water which was before there appeared drie land and in the redsea a way without impediment and of the great depth a springing filde †through the which al the nation passed which was protected with thy hand seing thy meruelous thinges and wonders †For euen as horses they fed on meate and as lambes they reioyced magnifying thee ô Lord which didst deliuer them †For they were mindful of those thinges which had bene done in their seiourning how for the nation of beasts the earth brought forth flies and for fishes the riuer yelded a multitude of frogges †And last of al they saw a new creature of birdes when allured by concupiscence they desired meates of deliciousnes †For in comfort of their desire there came vp to them the quaile from the sea and vexations came vpon the sinners not without those arguments which were made before by the force of lightninges for they suffered iustly occording to their wickednes †For they instituted a more detestable in hospitalitie some certes receiued not the vnknowen strangers and other some brought the good strangers into seruitude †And not onlie these thinges but in deede there was an other respect also of them for they against their wil receiued the strangers †But they that receiued them with gladnes did afflict them with most cruel sorowes that vsed the same rightes †but they were striken with blindnes as they in the dores of the iust when they were couered with sodaine darkenes euerie man sought the passage of his doore †For whiles the elements are turned in themselues as in an instrument the sound of the qualitie is changed and al keepe their sound wherfore it may be certainly iudged by the very sight †For the thinges of the fild were turned into thinges of the water and what soeuer were swimming thinges passed into the land †The fyre had force in water aboue his powre and the water forgot her quenching nature †On the contrarie the flames vexed not the flesh of corruptible beasts walking therewith neither did they melt that good meate which was easely dissolued euen as yce For in al thinges thou didst magnifie thy people ô Lord and didst honour them and didst not despise them at al time and in euerie place assisting them THE ARGVMENT OF ECCLESIASTICVS IN what sense this Booke is sometimes called Salomons we haue shewed in the argument before the Booke of wisdom As likewise that it is Canonical Scripture Wherto we might adde more testimonies of ancient Fathers as S. Clement of Alexandria li. 1. c. 8. Pedagogi Origen ho. 8. in Numer ho. 1. in Ezech. S. Cyprian de opere eleemos S. Athanasius in Synopsi li. de virginitate S. Basil in regul disput resp 104. S. Gregorie Nazianzen Orat. 2. aduers Iulian. S. Epiphanius haer 76. in Ancorato S. Hilarie in Psal 144. S. Ambrose de bono mortis c. 8. Ser. 22. in Psal 118. S. Chrysostom ho. 33. ad populum Antioch S. Augustin li. 2. ca. 8. Doct. Christ li. 17. c. 20. de Ciuit. S. Gregorie the great in Psal 50. and manie others expresly cite this booke as holie Scripture But chiefly we reâ—ie vpon the auctoritie of the Church defining that it is Canonical It was written by Iesus the sonne of Sirach in Hebrew about the time of Simon Iustus otherwise called Priscus and translated into Greke by the auctors Nephew as the same Translator testifieth in his Prologue but expresseth not his owne name It is called Ecclesiasticus which signifieth a Collector or Gatherer as a common title of euerie ordinarie preacher instructing and exhorting the multitude gathered to a sermon with difference from Ecclesiastes Which signifieth The Preacher as a greater title of the chief or principal Preacher of anie Church Citie or Prouince and agreeth most eminently to Christ our Sauiour Who preached and sendeth preachers to the whole world And for the excellent contents it may also rightly be called Panaretos that is a Receptacle or storehouse of al vertues for the instruction of al in general to cooperate with Gods grace in this life and so enherite eternal glorie In fourtie and three whole chapters are mixtly the commendations and precepts of al sortes of vertues sometimes in particular but more often vnder the general names of wisdom and Iustice In the other eight chapters are recited manie excellent examples of most renowmed holie men with praises and thankes to God THE PROLOGVE VPON ECCLESIASTICVS OF IESVS THE SONNE OF SIRACH THE knowlege of manie and great thinges hath bene shewed vs by the Law and the Prophetes and others that folowed them in which we ought to prayse Israel for doctrine wisdom because not onlie they in speaking must nedes be cunning but strangers also both lerning writing may become most lerned My grandfather Iesus after he gaue himselfe more amply to the diligence of reading the Law and the Prophetes and other Bookes that were deliuered vs from our fathers himself also would write some of those thinges which perteyne to doctrine and wisdom that such as are desirous to lerne and to be made counning in the same thinges may more and more be attent in minde and be confirmed to the life that is according to the law I exhort you therfore to come with beneuolence and to read with attent studie and to pardon vs for those thinges wherein we seming to folow the image of wisdom may fayle in the composition of wordes for the Hebrew wordes also fayle when they shal be translated to an other tongue And not onlie these but the Law also itself and the Prophetes and the rest of other bookes haue no smal difference when they are spoken within themselues For in the eight and thirteth yeare in the time of Prolomee Euergetes the king after I came into Aegypt and when I had bene there much time I found there bookes leaft of no smal nor contemptible doctrine Therfore myself also thought it good and necessarie to adde some diligence and labour to interprete this booke and with much watching I brought forth this doctrin in space of time that men may lerne those thinges which teach them that wil applie their minde how they ought to order their maners them that purpose to lead their life according to the Law of our Lord. ECCLESIASTICVS CHAP. I. Wisdom procedeth from God
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
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
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
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
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
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
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
him for the same THE ARGVMENT OF THE BOOKE OF GENESIS THIS first Booke of holie Sripture called Genesis which signifieth birth or beginning was written by Moyses when he was designed by God to instruct rule the children of Israel As also the other foure bookes folowing The Author and authoritie of al which fiue bookes were euer acknowledged by the faithful both of the old and new Testament and so accounted and estemed by tradition til Christ and his Apostles who also confirmed them by their testimonies and allegations of the same as of holie Scriptures From the creation vntil Moyses writ which was aboue two thousand and foure hundred yeares the Church exercised Religion by Reuelations made to certaine Patriarches and by Traditions from man to man without anie Scriptures or Law written But the peculiar people of God being more visibly separated from other nations manie errors abunding in the world God would for correction confutation therof haue his wil made fuâ—â—her knowen to his children and so remaine amongst them in written record by his faithful seruant and Prophet Moyses VVho therfore declareth the Author and beginning of al thinges that is How al creatures were made by God and of him haue their being and by him only are conserued He teacheth expresly that there is one onlie God against those that imagined and brought into the phantasies of men manie goddes That the whole or vniuersal substance of heauen and earth with their ornaments and accidents were made in time against those that thought the first fundation therof had euer benne That God doth gouerne the same against those that say al is ruled by dâ—stenie or by the starres and not by the continual prouidence of God That God is a rewarder of the good and a punisher of euil which sinners seme either not to know or grosly to forgete And that God created al for mans vse and benefite which should make vs grateful VVherfore holie Moyses more particularly describeth the beginning of man what he was at first how he fel how al mankind is come of one man deducing the Genealogie of Adam especially to Noe. Then how men being more and more defiled vpon the earth with wicked especially carnal sinnes were by Gods iust wrath drowned with an vniuersal floud Againe how a few reserued persons multiplied the world a new But this of spring also falling into manie sinnes especially Idolatrie and spiritual fornication as those of the first age did to carnal offences God stil conserued some faithful true seruants Of which Moyses specially pursueth the line of Noe by Sem his first begotten sonne Then describeth the particular vocations liues maners notable sayings and noble factes with sincere religion of Abraham Isaac Iacob Ioseph other holie Patriarches who liued before the written lavv Likevvise vpon vvhat occasion in vvhat maneâ— Iacob otherwise called Israel with al his progenie descended from the Land of Canaan into Aegypt and were there entertayned So this booke contayneth the historie of two thousand three hundred odde yeares And it may be diuided into eight partes The first contayneth the Creation of Heauen and Earth other Creatures and lastly of Man chap. 1. 2. The second part is of the trangression fal of man his casting out of Paradise of multiplication of mâ—n and of sinne though stil some were iust of the general floud that drowned al except eight persons few other liuing creatures of the earth from the third chap. to the 8. The third part is of the new increase multiplication of the same from the 8. chap. to the 11. The fourth of the confusion of tongues the diuision of nations in the 11. chap. The fift relateth Abrahams going forth of his countrie Gods promise that in his seede al Nations should be blessed the commandment of Circumcision from the 12. chap. to the 21. The sixth part recounteth the progenie and other blessings especially the great vertues of Abraham Isaac and Iaâ—ob from the 21. chap. to the 37. The seuenth part reporteth the felling of Ioseph into Aegypt and his aduancement there from the 37. chap. to the 46. The eight and last part is of Iacob and his progenies going into Aegypt their intertainment there and of Iacobs and finally of Iosephs death in the fiue last cahpters The signification of the markes here vsed for direction of the reader The numbers in the argumentes of chapters point to the verse where the matter mentioned beginneth This forme of crosse †in the text sheweth the beginning of euerie verse The numbers in the inner margent ouer against the crosse shew the number of verses in the same chapter This marke signifieth that there foloweth an Annotation after the chapter vpon the word or wordes wherto it is adioyned The number also of the same verse is prefixed to the Annotation These foure prickes shew that there is an Annotation in the margent vpon that place And when manie occurre the first answereth to the first marcke the second to the second and so forth In like maner the citations of places in the inner margent are applied to the authores alleaged But when there be more such marginal annotations then may easely be applied we vse the letters of the Alphabete for direction This forme of a starre * in the text or annotations pointeth to the explication of some word or wordes in the margent Sometimes we put the Concordance of other Scriptures in the inner margent of the text VVe haue also noted in the margent when the Bookes of holie Scripture or partes thereof are read in the Churches Seruice For their sakes that desire to reâ—d the same in order of the Ecclesiastical Office THE BOOKE OF GENESIS IN HEBREW BERESITH CHAP. 1. God createth heauen and earth and al things therin distinguishing and bevvtyfying the same 26. last of al the sixth day he createth man to vvhom he subiecteth al corporal things of this inferior vvorld N THE beginning GOD created heauen and earth †And the earth was voide vacant and darkenes was vpon the face of the deapth and the Spirite of God moued ouer the waters †And God said Be light made And light was made †And God saw the light that it was good he diuided the light from the darkenes †And he called the light Day and the darkenes Night and there was euening morning that made one day †God also said Be a firmament made amidst the waters and let it diuide betwene waters waters †And God made a firmament and diuided the waters that were vnder the firmament from those that were aboue the firmament And it was so done †And God called the firmament Heauen and there was euening morning that made the second day †God also said Let the waters that are vnder the heauen be gathered together into one
place and let the drie land appeare And it was so done †And God called the drie land Earth and the gathering of waters together he called Seas And God sawe that it was good †And said Let the earth shootforth grene herbes and such as may seede fruite trees yelding fruit after his kinde such as may haue seede in it selfe vpon the earth And it was so done †And the earth brought forth grene herbe such as seedeth according to his kinde tree that beareth fruite hauing seede eche one according to his kinde And God saw that it was good †And there was euening morning that made the third day †Againe God said Be there lightes made in the firmament of heauen to diuide the day the night and let them be for signes seasons and dayes and yeares †to shine in the firmament of heauen to giue light vpon the earth And it was so done †And God made two great lights a greater light to gouerne the day and a lesser light to gouerne the night and starres †And he set them in the firmament of heauen to shine vpon the earth †and to gouerne the day the night and to diuide the light the darkenes And God sawe that it was good †And there was euening and morning that made the fourth day †God also said Let the waters bring forth creeping creature hauing life and flying foule ouer the earth vnder the firmament of heauen †And God created huge Whales and al liuing mouing creature that the waters brought forth according to eche sorte al foule according to their kinde And God sawe that it was good †And he “ blessed them saying Increase and multiplie and replenish the waters of the sea and let the birds be multiplied vpon the earth †And there was euening morning that made the fifth day †God said moreouer Let the earth bring forth liuing creature in his kind cattle such as creepe beastes of the earth according to their kindes and it was so done †And God made the beastes of the earth according to their kindes and cattle al that crepeth on the earth in his kind And God saw that it was good †and he said “ Let vs make Man to our image likenes and let him haue dominion ouer the fishes of the sea and the foules of the ayre and the beastes and the whole earth and al creeping creature that moueth vpon the earth †And God created man to his owne image to the image of God he created him male female he created them †And God blessed them and saith “ Increase and multiplie replenish the earth and subdew it and rule ouer the fishes of the sea and foules of the ayre al liuing creatures that moue vpon the earth †And God said Behold I haue giuen you al maner of hearbe that seedeth vpon the earth and al trees that haue in them selues seede of their owne kinde to be your meate †and to al beastes of the earth and to euerie foule of the ayre to al that moue vpon the earth and wherein there is life that they may haue to feede vpon And it was so done †And God sawe al things that he had made and they were very good And there was euening morning that made the sixt day ANNOTATIONS CHAP. 1. 1. In the beginning Holie Moyses telleth what was done in the beginning of the world and so forward euen til his owne time writing aboue two thousand and foure hundreth yeares after the beginning Al which being incomprehensible by humaine witte or discourse he knew partly by Reuelations from God for he had the gyft of Prophecie in most excellent sorte partly by Traditions from his elders who lerned of their fathers For vntil that time the Church had only Traditions of such things as were reueled to special men wherby we see the great authoritie of Traditions before there were Scriptures And since Scriptures were written they are also necessarie for three special reasons First for that we are only assured by Tradition of the Church that those bookes are in dede holie Scriptures which are so accounted and not by the Scripture it selfe for that were to proue the same by the same vntil we be assured of some part that proueth some other partes And this made S. Augustin to say plainly that he could not beleue the Gospel except the Church told him vvhich is the Gospel Secondly holie Scriptures being once knowen to be the word of God and so of most eminent authoritie of al writings in the world as S. Augustin S. Ierome al other Fathers agree yet for the true vnderstanding of the same both the Scripture it selfe and the ancient Fathers remitte vs to the Church namely to those in the Church that are appointed by Gods ordinance in the high place that he hath chosen VVhich were the High Priests in the old Testament as appeareth Deut. 17. Mat. 23. Ioan. 11. And in the new Testament S. Peter and his Successors for whom Christ prayed that his faith should not faile and therfore commanded him to confirme his bretheren Luc. 22. Thirdly for things not expressed in particular in holie Scripture the Scripture and Fathers do likewise remitte vs to Traditions and to the iudgement and testimonie of the Church Christ saying to his Apostles he that heareth you heareth me The Apostles doubted not to say It semed good to the Holie Ghost and to vs. And S. Paul willed the Thessalonians to hold the traditions vvhich they had lerned whether it were by word or by his Epistle 1. In the beginning God made heauen and earth Al writers ancient and later find such difficulties in these first chapters that some otherwise very lerned haue thought it not possible to vnderstand the same according to the proper and vsual signification of the wordes as the letter may seme to sound but expound al allegorically as that by the waters aboue the firmament should be vnderstood the blessed Angels by the waters vnder the firmament wicked spitites and the like So did Origen and diuers that folow him therein Yea S. Augustin in his bookes vpon Genesis against the Manichees written shortly after his conuersion when he could not find as he desired a good and probable sense agreable to the wordes in their proper signification expounded them mystically but afterwards in his other bookes de Genesi ad literam he gratfully acknowledgeth that God had geuen him further sight therin and that now he supposed he could interprete al according to the proper signification of the wordes yet so that he durst not nor would not addict him selfe to one sense but that he was readie to imbrace an other lest by sticking to his owne iudgement he might faile So likewise S. Basil S. Chrisostom S. Ambrose S. Ierome S. Bede and other greatest
a ribbe of his side to be his mate and vnseparable companion as man and wife ioyned in Mariage with Gods blessing for increase and multiplication As appeareth in the two first chapters of this booke But God hauing made man right he intangled him selfe â—â— holie Scripture speaketh with infinite questions For the diuel enuying mans felicitie inâ—â—gled our mother Eâ—e with questions and lies and then by her first seduced and deceiued allured also Adam to the transgression of Gods commandment And so they lost original iustice which Adam had receiued for him selfe and al mankind and al proceeding from them by natural propagation are borne the children of wrath in original sinne contracted from Adam slaues of the diuel not only subiect to temporal death but also are excluded for euer from heauenly blisse and glorie except by Christs redemption particularly applied they be restored to grace iustice in this life And touching Adam and Eue whose sinne was not original but actual directly committed by them selues Gods mercie so reclamed them by new grace that they despared not as Cain and some orhers did afterwards but with hope of remission were sorie and penitent and accordingly receiued penance and redemption For God brought Adam from his sinne as holie writte testifieth and the same is collected of Eue God shewing the like signes of his prouident mercie towards them both of which we shal by and by note some for example Now let vs see the more principal points of faith and Religion professed and obserued by the Church of God before Noes floud First they beleeued in one Eternal and Omnipotent God who made the whole world and al things therin of nothing which is easely confessed of al that are not plaine Atheists and may be proued against them by reason And therfore Adam and other Patriarches could not erre in this Article nor others be ignorant therof except they were very wicked The Mysterie also of the Blessed Trinitie three Diuine Persons in one God though farre aboue the reach of mans reason yet was beleued more expresly by somâ— more implied by others and conserued from age to age by tradition at least amongst the chiefe heades and leaders wherupon Moyses afterwardes insinuated the same great Mysterie by diuers wordes and phraseâ— writing of God and his workes The two wordes God created if they be rightly considered importe so much For the word Elohim God in the plural number signifyeth pluralitie of Persons for manie Gods it can not signifie seeing there is but one God and the verbe bara created in the singular number signifyeth one God in nature and substance albeit three Persons For whatsoeuer God doth in creatures is the worke of the whole Trinitie though holie Scriptures do oftentimes appropriate some worke to one Diuine Person some to another which also proueth distinction of Persons in God So the wordes God created heauen and earth signifie the Father to whom powre is attributed In the beginning signifie the Sonne to whom wisdome is appropriated and the words The Sprite of God moued ouer the waters signifie the Holie Ghost by whose bountiful goodnes the waters were made fruictful Likewise Gods owne wordes Let vs make man signifie the pluralitie of Persons and Image and likenes in the singular number signifie one God Men also knew by faith manie things perteyning to them selues As that the bodie was made of the slime of the earth the soule not produced of anie thing formerly existing but created immediatly of nothing and naturally immortal that the soule of Adam was indued with grace and iustice that he fel from that happie state by yelding to tentation and breaking Gods commandment of abstinence that for the same sinne Adam and Eue were cast forth of Paradise and al mankind subiect to death and other calamities For remedie against sinne restauration to grace they beleeued in Christ promised to be borne of the womans seede who by his death should conquer the wicked serpent deliuer man from captiuitie and restore him to spiritual life And this is the cause of the perpetual enmitie betwen the woman especially the most blessed Virgin Mother of whom Christ tooke flesh and the serpent and betwen her seede the spiritual children of Christ and the serpents seede the whole companie of the wicked Of this battle and conquest Targhum Hierosolimitanum thus speaketh There shal be remedie and health to the children of wemen but to thee o serpent there shal be no medicine yea they shal tread thee vnder their feete in the latter dayes by the powre of Christ their King Likewise Gods familiar conuersation with diuers men in mans shape Gen. 2. 3. 4. 6. and 7. was a signe of Christs incarnation And The Sacrifices immolated did prefigurate his death in respect wherof it is said in the Apocalips The Lambâ— was slaine from the beginniing of the world But more expresly S. Paul testifieth that Abel Enoch and Noe beleeued in Christ naming them for example of the first age and others of other times and in the end concludeth that manie more being approued by the same faith receiued not the promise to wit in their life time God prouiding that they without others of the new Law should not be consummate that is not admitted into heauenlie ioyes fruition of God vntil the way of eternal glorie were opened by our Lords Passion and Asâ—ension Neither did the true seruants of God in those first dayes only beleeue in hart but they also professed their saith Religion by external Rites namely in offering of Sacrifice the most special homage seruice to God which is clerly testified cha 4. as wel bloudie in figure of Christs Passion as vnbloudie in figure of the holie Eucharist Also the accepting of the one rightly offered by Abel reiecting the other not donne sincerly by Cair was declared by external signes which Cain disdayning and enuying his brothers good worke knowing his owne to be naught of mere malice killed his brother Besides Sacrifice they had also other Rites in publique Assemblies praying and inuocating the name of our Lord in more solemne maner from Enos time and so forvvard according to that is recorded of him in the end of the fourth chapter for douteles Adam Abel and Seth did also pray and call vpon God and therfore it was some addition or increase of solemnitie in the seruice of God which is referred to Enos They had moreouer other ceremonies of the seuenth day particularly blessed and sanctified by God kept holie by Adam and other Patriarches as Abben Ezra witnesseth in his commentaries vpon the tenne commandements Of abstayning from meates for it semeth the more godlie sorte did eate no flesh before the floud which was after permitted Obseruation of cleane and vncleane beastes for Sacrifice Of peculiar places dedicated to religious vses where people mette together to pray Likwise diuers
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
and serue him with a perfect and verie true hart and take away the goddes which your fathers serued in Mesopotamia and in Aegypt and serue our Lord. †But if it like you not to serue our Lord choise is geuen you choose this day that which pleaseth you whom you ought especially to serue whether the goddes which your fathers serued in Mesopotamia or the goddes of the Amorrheites in whose Land you dwel but I and my house wil serue our Lord. †And the people answered and said God forbid we should leaue our Lord and serue strange goddes †Our Lord God he brought vs and our fathers out of the Land of Aegypt out of the house of seruitude and did in our sight great signes and kept vs in al the way by the which we walked and among al the peoples through which we passed †And he hath cast out al the nations the Amorrheite inhabiter of the Land which we haue entred We therfore wil serue our Lord because he is our God †And Iosue said to the people You can not serue our Lord for God is holie and a mightie aemulator neither wil he pardon your wickednes and sinnes †If you leaue our Lord and serue strange goddes he wil turne him self and wil afflict you and ouerthrow you after he hath geuen you good thinges †And the people said to Iosue No it shal not be so as thou speakest but we wil serue our Lord. †And Iosue said to the people You are witnesses that your selues haue chosen to you our Lord for to serue him And they answered Witnesses †Now therfore quoth he take away strange goddes our of the middes of you and incline your hartes to our Lord the God of Israel †And the people said to Iosue We wil serue our Lord God and wil be obedient to his preceptes †Iosue therfore in that day made a couenant and proposed to the people preceptes and iudgementes in Sichem †He wrote also al these wordes in the volume of the law of our Lord and he tooke a very great stone and put it vnder the oke that was in the Sanctuarie of our Lord †and said to al the people Behold this stone shal be a testimonie for you that it hath heard al the wordes of our Lord which he hath spoken to you lest perhaps hereafter you wil denie and lye to our Lord your God †And he dismist the people euerie one into their possession †And after these thinges Iosue the sonne of Nun the seruant of our Lord died being a hundred and ten yeares old †and “ they buried him in the coastes of his possession in Thamnathsare which is situated in the mountaine of Ephraim on the North part of mount Gaas †And Israel serued our Lord al the daies of Iosue and of the ancientes that liued a long time after Iosue and that had knowen al the workes of our Lord which he had done in Israel †The bones also of Ioseph which the children of Israel had taken out of Aegypt they buried in Sichem in part of the field which Iacob had bought of the sonnes of Hemor the father of Sichem for a hundred yong ewes and it was in the possession of the sonnes of Ioseph †Eleazar also the sonne of Aaron died and they buried him in Gabaath of Phinees his sonne which was geuen him in mount Ephraim ANNOTATIONS CHAP. XXIIII 2. They serued false goddes It is euident by this place that Thare and some other progenitors of Israel sometimes serued false goddes from which they were reduced but Abraham was euer preserued in true religion and the whole familie of Thare was therfore persecuted in Chaldea as S. Augustin sheweth li. 16. c. 13. de ciuit Likwise Theodoret q. 18. in Iosue and other both ancient and late writers teach the same as is already noted pag. 203. 30. They buried In that no mention is made of mourning for Iosue S. Hierom noteth a mysterie and a special point of Chistian doctrin It semeth to me saieth he Epist de 42. Maus mans 33. that in Marie prophecie is dead in Moyses and Aaron an end is put to the law and priesthood of the Iewes For so much as they could neither passe into the land of promise nor bring the beleuing people out of the wildernes of this world And Mans 34. Aaron sayeth he was mourned and so was Moyses Iesus is not mourned that is in the law was descentinto hel called limbus in the Gospel is passage to paradise THE ARGVMENT OF THE BOOKE OF IVDGES SAINCT Hierom geuing this general rule Epist ad Eustoch virg that in reading historical bookes of holie Scripture the historie as fundation of veritie is to be loued but the spiritual vnderstanding rather to be folowed agreably therto teacheth Epist ad Paulin. that in this booke of Iudges there be as manie figures as princes of the people Neither doth he meane that there were no more but for example sake affirmeth that these Iudges raised vp after Iosue and sent of God to deliuer the people fallen for their sinnes into afflictions were types and figures of the Apostles and Apostolical men sent by Christ to propagate and defend his Church of the new Testament For albeit diuers of these Iudges were sometimes great offenders yet they were reclamed by Gods special grace and so amending their errors did great thinges to the singular honour of God and are renowmed among the holie Patriarces and Prophetes particularly praysed in bolie Scipture saying And the Iudges euerie one by his name whose hart was not corrupt Who were not auerted from our Lord that their memorie may be blessed and their bones spring out from their place and their name remaine for euer the glorie of holie men remaining to their children After Iosue therfore who it semeth guided and ruled the people 32. yeares this booke written as is most probable by Samuel shewing the famouse Actes of these Iudges of Israel prosecuteth the historie of the Church the space of 288. yeares more And may be diuided into three partes First is described in general the state of the people sometimes wel and sincerly seruing God other times falling to great sinnes in the two first chapters Secondly their offences afflictions repentance and deliuerie from their enemies are more particularly reported from the third chap. to the 17. Thirdly other special accidents which happened within the same time are recorded in the last fiue chapters THE BOOKE OF IVDGES IN HEBREW SOPHETIM CHAP. I. Vnder a general captaine of the tribe of Iuda assisted by the tribe of Simeon Israel subdueth diuers cities of the gentiles 12. Othoniel taking Cariath sepher possesseth it and marieth Calebs daughter obtainig also addition of her dowrie 21. Iebuseites yet dwel in Hierusalem with Beniamin 27. and the Chananeites with diuers of the tribes AFTER the death of Iosue the children of Israel consulted
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
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
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
extolled the Iewes for feare of Mardocheus †whom they knew to be prince of the palace and to be able to doe very much the fame also of his name increased dayly and flew abroad through al mens mouthes †Therfore the Iewes stroke their enemies with a great slaughter and slew them repaying them that which they had prepared to doe to them †in so much that in Susan also they killed fiue hundred men besides the tenne sonnes of Aman the Agagite the enemie of the Iewes whose names be these †Pharsandatha and Delphon and Esphatha †and Phoratha and Adalia and Aridatha †and Phormesta and Arisai and Aridai and Iezatha †Whom when they had slaine they would not take prayes of their goodes †And by and by the number of them that were killed in Susan was brought to the king †Who said to the queene In the citie of Susan the Iewes haue killed fiue hundred men besides the ten sonnes of Aman how great a slaughter thinkest thou doe they make in al the prouinces what askest thou more what wilt thou that I coÌ„mand to be done †To whom she answered If it please the king let there authoritie be geuen to the Iewes that as they haue done to day in Susan so also they may doe to morow and that the tenne sonnes of Aman be hanged on gibbettes †And the king commanded that it should be so done And forth with the edict hong in Susan and the tenne sonnes of Aman were hanged †The fourthtenth day of the moneth Adar the Iewes being gathered together there were killed in Susan three hundred men neither was their substance spoyled by them †Yea and through al prouinces which were subiect to the kings dominion the Iewes stood for their liues their enemies and persecutors being slayne in so much that there was fully seuentie fiue thousand of them that were killed and no man tooke any of their goodes †And the thirtenth day of the moneth Adar was the first day with them al of the slaughter the fourtenth day they ceased to kil Which they ordayned to be solemne so that in it at al times afterward they gaue them selues to good chere mirth bankets †But they that made the slaughter in the citie of Susan were occupied in the slaughter the thirtenth and fourtenth day of the same moneth and in the fiftenth day they ceased to kil And therfore they ordayned the same a solemne day of good cheere and ioyfulnes †But those Iewes that abode in townes not walled and villages ordayned the fourtenth day of the moneth Adar for bankettes and ioy so that they reioyse in it and send one an other portions of bankets and meates †Mardocheus therfore wrote al these things and being comprised in letters sent them to the Iewes that abode in al the kings prouinees as wel those that lay neere as far of †that they should take the fourtenth and fiftenth day of the moneth Adar for feastes and the yeare alwayes returning should celebrate them with solemne honour †because in the same dayes the Iewes reuenged them selues of their enemies and mourning and sorrow were turned into mirth and ioy and that these should be dayes of good cheere and gladnesse and they should send one to an other portions of meates and should geue giftes to the poore †And the Iewes receiued into a solemne rite al things which they had begune to doe at that time and which Mardocheus by letters had commanded to be done †For Aman the sonne of Amadathi of the stocke of Agag the enemie and aduersarie of the Iewes purposed euil against them to kil them and destroy them and he cast Phur which in our language is turned a lot †And afterward Esther went in to the king beseching that his endeuours might by the kings letters be made voyde the euil that he had intended against the Iewes might returne vpon his owne head Finally they hong both him and his sonnes vpon the gallowes †and since that time these dayes are called Phurim that is of Lottes because Phur that is a lot was cast into the pot And al things that were done are contayned in the volume of this epistle that is of this booke †and the thinges that they susteyned and that were afterward changed the Iewes tooke vpon them selues and their seede and vpon al that would be ioyned to theyr religion that it should be lawful for none to passe without solemnitie these dayes which the writing testifieth and certaine times require as yeares continually succede one an other †These are daies which no obliuion shal euer put out and al prouinces in al the world shal celebrate through out al generations neither is there any citie wherein the daies of Phurim that is of lottes must not be obserued of the Iewes and of their progenie which is bound to these ceremonies †And Esther the queene the daughter of Abihail and Mardocheus the Iew wrote also the second epistle that with al diligence this day should be established solemne for the time to come †and they sent to al the Iewes that were in the hundred and seuen and twentie prouinces of king Assuerus that they should haue peace and receiue truth †obseruing the Daies of lottes and in their time should celebrate them with ioy as Mardocheus and Esther had appoynted and they tooke vpon them to be obserued of them selues and of their seede fastes and cries and the daies of Lottes †and al thinges which are conteyned in the historie of this booke which is called Esther ANNOTATIONS CHAP. IX 1. The case being changed In this whole historie as in manie other passages of holie scripture we see the meruelous change of the right hand of the highest First in the verie instant of extreme danger the kinges face with burning eyes shewing the furie of his breast ch 15. v. 10. was turned into mildnes towardes Esther v. 11. Secondly proud Aman being aduanced in honour office aboue al princes of the kinges court ch 3. v. 1. was sodainly forced publikely to lead Mardocheus his horse whom he most hated ch 6 v. 10. Thirdly he was constrayned with loud voice to proclame his honour whom he most despised and threatned Fourtly the same Aman before called the father as it were the onlie gouernour of the king ch 1â— v. 6 ch 16. v. 11. was forthwith condemned for a traitor ch 7. v. 8. ch 16. v. 18. Fifthly He that could not abide to see Mardocheus ch 5. v. 13. afterward durst not looke vpon the king not could endure his countenance ch 7 v 6. Sixtly He was hanged on the same gallowes which he had prepared for Mardocheus ch 7. v. 9. Seuently VVheras he was not content with the death of Mardocheus alone but procuâ—ed the kings decree to destroy the whole nation ch 3. v 6 and so feasted with the king when the Iewes mourned v 15.
tried by the losse of al his goodes children and was proued to be very patient He was then most greuously tormented in bodie being left without comforth albeit he lamentably bewa led so great extremitie wishing such dayes had bene preuented yet he neither spoke against God nor good man nor his owne soule according to truth auouched defended his owne innocencie And at last by Gods inspiration and swete consolation he reâ—reâ—eâ—ded himself of former imperfections vttered in some wordes and with ful resignation to Gods wil susteyned al his losses and paynes not only with contentment but also with ioy THE END OF THE FIRST TOME TO THE CVRTEOVS READER We haue already found some faultes escaped in printing but fearing there be more and the whole volume being ouerlong to be examined agayne we pray the curteous reader to pardon al and amend them as they occurre Two Tables one of the times of the old Testament an other of the principal matters in the Annotations therof shalfolow God willing with the other Tome which we desire and hope to send you shortly In the meane time the gentle reader may please to supplie the want therof as he may by the Recapitulations of the Historie and pointes of Religion in the fiue first ages already conteyned in this Volume in their proper places in the pages 29. 47 196. 701. and 934. You may please to amend the more especial errors happened in printing by reading thus Page 57. line 29. SALEM Pa. 305. in the margent much more in the Church of Christ Page 846 lin 39. reioyce that Pege 1064 line 39 line 40. how they escape many miseries which are neuer borne birth Page 1069 line 1. nor I gainsay If our selues or others shal finde more we wil gladly correct them THE SECOND TOME OF THE HOLIE BIBLE FAITHFVLLY TRANSLATED INTO ENGLISH OVT OF THE AVTHENTICAL LATIN Diligently conferred with the Hebrew Greeke and other Editions in diuers languages With ARGVMENTS of the Bookes and Chapters ANNOTATIONS TABLES and other helpes for better vnderstanding of the text for discouerie of CORRVPTIONS in some late translations and for clearing CONTROVERSIES in Religion BY THE ENGLISH COLLEGE OF DOWAY Spiritu Sancto inspirati locuti sunt sancti Dei hemines 2. Pet. 1. The holie men of God spake inspired with the Holie Ghost Printed at Doway by LAVRENCE KELLAM at the signe of the holie Lambe M. DC X. APPROBATIO NOs infrascripti in alma Duacensi vniuersitate Sacrae Theologiae Doctores Professores hanc Anglicanam Veteris Testamenti translationem quam tres diuersieius nationis eruditissimi Theologi non solum fidelem sed propter diuersa quae ei sunt adiuncta valde vtilem fidei Catholicae propagandae ac tuendae bonis moribus promouendis sunt testati quorum testimonia ipsorum syngraphis munita vidimus Cuius item Translationis Annotationum Auctores nobis de fidei integtitate eruditionis praestantia probè sunt noti his rebus adducti nixi fructuose euulgari posse censuimus Duaci 8. Nouembris 1609. GVILIELMVS ESTIVS Sacrae Theologiae Doctor in Academia Duacensi Professor BARTHOLOMAEVS PETRVS Sacrae Theologiae Doctor in Vniuersitate Duacensi Professor GEORGIVS COLVENERIVS S. Theologiae Doctor eiusdem in Academia Duacena Professor PROEMIAL ANNOTATIONS vpon the Booke of Psalmes THE authoritie of this Booke was euer authentical and certaine as the assured word of God and Canonical Scripture But concerning the author there be diuers opinions For although it be manifest by the testimonie of Philo and Iosephus that in their time and alwaies before only King Dauid was by al Hebrew Doctors holden for Author of al the Psalmes yet after that lerned Origen and other Christian Doctors expounded manie Psalmes of Christ the Iewes being pressed therwith begane to denie that al were Dauids alleaging for their new opinion the titles of diuers Psalmes and some other difficulties ministring occasion of much needles dispute stil acknowledging the whole booke to be Canonical Wherupon S. Ierom and S. Augustin sometimes admitted those as authores of certaine Psalmes whose names are in the titles thereof S. Cyprian S. Cyril S. Athanasius and others agree in general that Dauid writte not al but differ much in particular touching other supposed authores In so much that Melchisedech Moyses Asaph Eman Idithun The sonnes of Core Salomon Ieremie Ezechiel Esdras Aggaeus and Zacharias are al with more or lesse probabilitie reputed authores of seueral Psalmes Neuertheles it semeth that S. Ierom rather related other mens iudgement then shewed his owne as we shal note by and by And S. Augustin li. 17. c. 14. de ciuit maturely discussing this doubt saith plainly that their Iudgement semed to him more credible vvho attribute al the hundred fiftie Psalmes to Dauid alone Further explicating that wheras some Psalmes haue Dauids owne name in their titles some haue other mens names some none at al this diuersitie importeth not diuers authores but signifieth other thinges either perteyning to the same persons or by interpretation of their names belonging to the present matter as our Lord inspired him Likewise S. Chrysostome resolutely iudgeth that only King Dauid was author of this whole Booke Moued especially by this argument for that Christ and the Apostles alleaging the Psalmes do oftentimes name Dauid as author and neuer anie other Also Origen S. Basil S. Ambrose S. Hilarie Theodoretus Cassiodorus Beda Eutimius and most part of ancient and late writers with the most common voice of Christians cal this booke the Psalmes of Dauid and the General Councels of Carthage Florence and Trent in the Cathologue of Canonical Scriptures recite this booke by the name of Dauids Psalter Moreouer it is clere Act. 2. that the second Psalme though it want his name is Dauids And other Scriptures 2. Paral. 7. v. 6. and 1. Esd 3. v. 10. say plainly that Dauid made the Psalmes 104. 105. 106. 117. 135. beginning Confesse to our Lord because he is good because his mercie is for euer VVhich he appointed the Leuites to sing or play on instruments 1 Paral. 15. 16. and yet they haue not his name in their titles Againe 2. Reg. 23. Dauid is only intitled the egregious or excellent Psalmist of Israel Neither were Asaph Eman and Idithun anie where called Prophetes as are al the writers of holie Scriptures but only masters of musike 1. Paral. 25. And the sonnes of Core were only porters 1. Paral. 26. Finally S. Ierom whose iudgement the whole Church singularly estemeth in al questions belonging to holie Scriptures semeth as much inclined that only the Royal Prophet Dauid was author of this whole booke as to the contrarie For in his Epistle to Paulinus prefixed before the Latin Bible comprehending the principal arguments of seueral bookes when he cometh to the Psalmes without mention of other authors saith Dauid our Simonides Pindarus and Alceus Flaccus also
Catullus and Cerenus soundeth out Christ vvith harpe tenne stringed Psalter rising vp from hel so attributing the summe of this whole booke to the Royal Prophet Dauid as if he supposed no other author Touching therfore the argument or contentes of this diuine Psalter al Catholique Doctors vniformly agree that it is the abridgement summe and substance of al holie Scriptures both old and new Testament As may first be probably collected by that Christ himselfe often comprehending al the old Testament by the termes of the Law and Prophetes in one place Luc. 24. v. 44. semeth not onlie to reduce al to the Lavv and Prophetes iointly but also to the Psalmes alone or seuerally But whether this be our Sauiours diuine meaning or no in that place out of this and manie other places al the ancient Fathers teach expresly that the Psalmes are an Epitome of al other holie Scriptures For example S. Denys li de Eccles Hierar contemplat 2. after brief recital of the contents of other holie Scriptures saith This sacred booke of diuine Canticles doth exhibite both a general song and exposition of diuine thinges S. Basil calleth the Psalmodie of Dauid the common and most plentiful storehouse of al sacred doctrine the treasure of perfect Theologie S. Ambrose accounteth it the register of the vvhole Scripture Origen S. Cyprian S. Ierom S. Chrysostom S. Gregorie S. Beda S. Bernard Cassiodorus Eutimius and others vse the same or very like termes S. Augustin particularly distinguishing al the Scriptures into foure sortes of bookes sheweth that the Psalmes conteyne al The Lavv saith he teacheth somethinges the Historie somethinges the Prouerbes also and Prophetes teach somethinges but the Booke of Psalmes teacheth al. It proposeth the lavv recounteth thinges of old prescribeth the due ordering of mens actions and prophecieth thinges to come Briefly it is a common treasure of good doctrine aptly administring that is necessarie to euerie one And a litle after exemplifying in particular points Is not here saith he al greatnes of vertue and is not here the right square of iustice is not the comlines of chastitie the consummation of prudence is not vvhatsoeuer may be called good lerned in the Psalmes Here is the knovvlege of God the clere prenounciation of Christ to come in flesh the hope of general Resurrection feare of torments promise of glorie reuelation of mysteries Euen al good thinges are here as in a common great treasure laide vp and heaped together See then and obserue here Christian reader the admirable wisdom and goodnes of God The meanes of mans saluation being so disposed that his owne free consent and cooperation is therto necessarily required according to that most approued doctrin of the same S. Augustin Qui creauit te sine te non iustificat te sine te He that created thee vvithout thee doth not iustifie thee vvithout thee to helpe our weaknes and sweetly to draw our mindes otherwise auerse from trauel and paine the Holie Ghost hath ordained that in smal rowme and in pleasant maner we may attaine necessarie knowlege of God our selues easely kepe the same in memorie and dayly put in practise our chiefest dutie in seruing and praising God by singing reading or hearing these diuine Psalmes which one booke as euerie one shal be able to lerne it more or lesse perfectly openeth and sheweth the way to vnderstand al other Scriptures and so to finde enioy the hidden treasures of Gods word in like maner as a key openeth a lock For the whole sacred Bible is a sealed Booke and not rightly vnderstood til the seale or lock be opened by the key of Gods spirite geuing knowlege which the Holie Ghost amongst other wayes inspireth very often by sacred Musike or Psalmodie As S. Gregorie noteth in holie Scripture 4. Reg. 3. v. 15. where Eliseus not yet knowing Gods wil in a particular case called for a Psalmist or player on instruments and vvhen the Psalmist sang the hand of our Lord came vpon Eliseus and presently he prescribing what should be donne procured plentie of water without rayne where was none before and prophecied victorie against the enimies Reason also and experience teach that as men of cheerful hart are apt to sâ—â—g so the exercise of reading singing or playing Psalmes is a conuenient and a special meanes to attaine quietnes or cheerfulnes of mind But as this holie Psalter is the key of other Scriptures so it selfe is most especially a sealed and locked Booke requiring manie keyes Euerie Psalme saith S. Hilarie hath a peculiar key and oftentimes there be so manie lockes and keyes of one Psalme as there be diuers persons that speake to diuers endes and purposes For albeit diuers mysteries are sometimes connected and so require sundrie keyes yet there is but one principal proper key of ech Psalme otherwise it should be diuided into manie Psalmes Our first endeuour therfore must be to find the proper key of euery Psalme that is to know what is principally therein conteyned To this purpose the lerned Expositers of this booke haue obserued tenne general pointes or seueral matters to which al the contents may be reduced as it were so manie keyes and meanes of entrance into the sense and true vnderstanding of al the Psalmes And the same may likewise be called the tenne stringes of this diuine instrument Vpon one of which euery Psalme principally playeth touching the rest more or lesse as cause requireth for more melodious harmonie and perfect musike The first key or string is God himself One in Substance Three in Persons Almightie Alperfect Powre VVisdom Goodnes Maiestie Iustice Mercie other Diuine Attributes The second is Gods workes of Creation Conseruation and Gouerning of the whole world The third Gods Prouidence especially towards man in protecting and rewarding the iust in permitting and punishing the wicked The fourth is the peculiar calling of the Hebrew people their beginning in Abraham Isaac and Iacob their maruelous increase in Aegypt diuers estates manie admirable and miraculous thinges donne amongst them with their ingratitude reiection and reprobation The fifth principal key and string is Christ the promised Redemer of mankind prophecying his Incarnation Natiuitic Trauels Sufferings Death Resurrection Ascension and Glorie The sixt is the propagation of Christs name and Religion with Sacrifice and Sacramntes in the multitude of Gentiles beleeuing in him euen to the vttermost coastes of the earth the Catholique Church euer visible The seuenth is the true maner of seruing God with sincere faith and good workes The eight holie Dauid interposeth manie thinges concerning himselfe As Gods singular benefites towards him for which he rendereth thankes and diuine praises recounteth his enimies dangers and afflictions of mind bodie namely by Saul Absalon and others humbly beseeking and obtaining Gods protection He also expresseth in himselfe a perfect image
thy father and leaue not the lawe of thy mother †that grace may be added to thy head and a cheyne of gold to thy necke †My sonne g if sinners shal entise thee condescend not to them †If they shal say Come with vs let vs lye in waite for bloud let vs hide snares against the innocent without cause †let vs swalow him aliue as hel and whole as one descending into the lake †We shal finde al precious substance we shal fil our house with spoiles †Cast in thy lot with vs let there be one purse of vs al. †My sonne walke not with them stay thy foote from their pathes †For their feete runne to euil and make haste to shede bloud †But h a nette is cast in vayne before the eies of them that haue winges †Them selues also lye inwayte against their owne bloud practise deceites against their owne soules †So the pathes of euerie couetous man take violently the soules of the possessors †Wisdom preacheth abrode she geueth her voice in the streates †In the head of multitudes she cryeth in the doores of the gates of the citie she vttereth her wordes saying †O children how long doe you loue infancie and fooles couet those thinges which are hurtful to them selues and the vnwise hate knowlege †Turne-ye at my correption behold I wil vtter my spirite to you and wil shewe you my wordes †“ Because I called and you refused I streched out my hand and there was none that regarded †You haue despised al my counsel and haue neglected my reprehensions †I also wil laugh in your destruction and wil scorne when that shal come to you which you feared †When soden calamirie shal fal on you and destruction as a tempest shal be at hand when tribulation and distresse shal come vpon you †Then shal they inuocate me and I wil not heare in the morning shal they arise and shal not finde me †for that they haue hated discipline and not receiued the feare of our Lord †nor consented to my counsel detracted from al my correption †They shal eate therefore the fruites of their way and shal be filled with their owne counsels †The auersion of litle ones shal kil them and the prosperitie of fooles shal destroy them †“ But he that shal heare me shal rest without terrour and shal enioy abundance feare of euils being taken away ANNOTATIONS CHAP. I. 2 VVisdom As wel in these Sapiential bookes as in other holie Scriptures and sacred writers the vvord vvisdom hath three significations Sometimes it importeth the Diuine Attribute called Gods wisdom sometimes supernatural wisdom geuen to men by the Holie Ghost and sometimes it signifieth mere humane vvisdom gotten by the natural light of reason and mans industrie The first as like vvise other Diuine Attributes Gods Povvre Goodnes Iustice Truth Mercie and the like are not qualities or other accidents in God as the same termes signifie in creatures For in God there is no Accident but al in him is this Diuine Substance and Essence vvhose diuers Excellences are called by such names as mans capacitie can better conceiue and so Gods vvisdom is God himselfe and is approprieted to the second Person of the blessed Trinitic as Povvre is approprieted to God the Father and Goodnes to the Holie Ghost In this sense chap 3. v. 16. is saide Our Lord by vvisdom founded the earth c. The second is called Sap. 3. v. 25. the vapore of Gods povvre and a pure emanation orinfluence of the glorie of Almightie God and so is a participation of Diuine increated wisdom called also diuine according to a certaine anologie or similitude of Gods owne wisdom and is the principal gifte of the Holie Ghost by vvhieh God is righstly knovvne and duly serued including al other supernal giftes and vertues vvherof is treated in these bookes and so vvhich al men are inuited vvith assured promise of celestial and eternal revvard The third vvisdome is mere humane gotten by natural vvitte and studie such as Philosophers haue knovving manie truthes but mixt vvith manie errors and much ignorance truly called vvorldlie vvisdom seruing only for this vvorld But the second kind vvhich is as asparkecle of Gods vvisdom maketh meu othervvise ignorant and of smal capacitie rightly vvise in dede the true seruants of God and enheriters of the kingdom of heauen as these bookes do most copiously teach 24. Because I called and you refused God voursaffeth foure benefites of grace to euerie man al necessarie and sufficient for his saluation 1. He calleth al by preaching or good inspiration 2. He offereth helpe 3. He instructeth the ignorant what is good that they may choose it if they wil. 4. And reprehendeth euil that they may shunne it They therfore that neglect this manifold grace in this life shal without al remedie be damned being to late to repent in an other world For then they shal crie and not be heard v. 28. 33. But he that shal heare me Contrariwise those that accept Gods grace and cooperate therwith shal haue eternal rest and ioy The very same which S. Paul teacheth 2. Cor. 5. v. 10. Euerie one shal receiue the proper thinges of the bodie according as he hath done either good or euil CHAP. II. Gaining of wisdom bringeth much good 10. and auoydeth much euil 16. deliuering from error of Idolaters and Haretikes †MY sonne if thou wilt receiue my wordes and wilt hide my commandments with thee †that thyne eare may heare wisdom incline thyne hart to knowe prudence †For if thou shalt cal for wisdom and incline thyne hart to prudence †If thou shalt seeke her as money and as treasures shalt dig her vp †then shalt thou vnderstand the feare of our Lord and shalt finde the knowlege of God †Because our Lord geueth wisdom and out of his mouth prudence and knowlege †He wil keepe the saluation of the righteous protect them that walke simply †Keeping the pathes of iustice garding the wayes of saints †Then shalt thou vnderstand iustice and iudgement and equitie and euerie good path †If wisdom shal enter into thy hart and knowlege please thy soule †counsel shal keepe thee and prudence shal preserue thee †that thou mayst be deliuered from the euil way and from the man that speaketh peruerse thinges †“ who c leaue the right way and walke by darke wayes †“ who are glad when they haue done euil and reioyce in most wicked thinges †whose wayes are peruerse and their steppes infamous †That thou mayst be deliuered from “ the strange woman and from the forener which mollifieth her wordes †forsaketh the guide of her youth †and hath forgotten the couenant of her God For her house is bowed downe to death and her pathes to hel †Al “ that goe in vnto her shal
the ruines of them †Nurter thy sonne and he shal refresh thee and shal geue delightes to thy soule †When prophecie shal fayle the people shal be dissipated but he that keepeth the Law is blessed †A seruant can not be taught by wordes because he vnderstandeth that which thou sayst and contemneth to answer †Hast thou seene a man swifte to speake follie is rather to be hoped then his amendement †He that nourisheth his seruant delicatly from his childhood afterward shal feele him stubburne †An angrie man prouoketh brawles and he that is easie to indign 〈…〉 shal he more prone to sinne †Humiliation foloweth the proude and glorie shal receiue the humble of spirite †He that is partaker with a theefe hateth his owne soule he heareth one adiuring and telleth not †He that feareth man shal soone fal he that trusteth in our Lord shal be lifted vp †Manie seeke after the face of the prince the iudgement of euerie one commeth forth from our Lord. †The iust abhorre an impious man the impious abhorre them that are in the right way The sonne that keepeth the word shal be out of perdition CHAP. XXX Aright wiseman thinketh humbly of himself 4. knowing that Gods workes are inscrutable and perfect 8. desireth truth in al thinges mediocritie in riches 11. Abhorreth certaine sortes of men 1. 5. certaine execrable thinges 18. noteth certaine thinges hard to be knowen 21. other thinges intolerable 24. others admirable 32. the tongue dangerous THE wordes of the Gatherer the sonne of Vomiter The vision that the man spake with whom God is and who being strengthened by God abiding with him sayd †I am most foolish of men the wisedom of men is not with me †I haue not learned wisedom and haue not knowen the science of saints †Who hath ascended into heauen and descended who hath conteyned the spirit in his handes who hath bound the waters together as in a garment who hath raysed vp al the borders of the earth what is his name and what is the name of his sonne if thou know †Enerie word of God tryed by fyre is a buckler to them that hope in him †Adde not any thing to his wordes and so thou be reproued and found a lyer †Two thinges I haue asked thee denie them not to me before I dye †Vanitie and lying wordes make far from me Beggerie and riches geue me not geue only things necessarie for my sustenance †lest perhaps being filled I be allured to denie and may say Who is the Lord or being compelled by pouertie I may steale and forsweare the name of my God †Accuse not a seruant to his master lest perhaps he curse thee and thou fal †There is a generation that curseth their father and that blesseth not their mother †A generation that semeth to itself cleane yet is not washed from their filthines †A generation whose eies are loftie and the eielids therof set vp on high †A generation that for teeth hath swordes and chaweth with theyr grinding teeth that they may eate the needie out of the earth and the poore from among men †The horseleach hath two daughters that say Bring bring Three things are vnsatiable the fourth neuer sayth it sufficeth †Hel and the mouth of the matrice the earth which is not satisfied with water but the fyre neuer sayth it sufficeth †The eie that scorneth his father that despiseth the trauail of his mother in bearing him let the rauens of the torrents pick it out and the young of the eagle eate it †Three thinges are hard to me and of the fourth I am vtterly ignorant †The way of an eagle in the ayre the way of a serpent vpon a rocke the way of a shippe in the middes of 〈…〉 and the way of a man in youth †Such is also the way of an adulterous woman which eateth and wyping her mouth sayth I haue done no euil †By three thinges the earth is moued and the fourth it can not susteyne †By a seruant when he shal reigne by a foole when he shal be filled with meate †by an odious woman when she shal be taken in matrimonie by “ a bondwoman when she shal be heyre to her mistresse †There are foure the least thinges of the earth and they are wiser then the wise †The antes a weake people which prepareth in the haruest meate for themselues †The leueret a people not strong which placeth his bed in the rocke †The locust hath no king and they go our al by their troopes †The stellion stayeth on his handes 〈…〉 in kings houses †There are three thinges which 〈…〉 l and the fourth that goeth happely †The lyon the strongest of beastes shal feare at the meeting of none †the cocke gyrded about the loines and the ramme also the king against whom none can resist †There is that hath appeared a foole after that he was listed vp on high for if he had vnderstood he would haue layd his hand vpon his mouth †And he that strongly presseth the pappes to wring out milke strayneth out butter and he that violently cleanceth his nose wringeth out bloud he that prouoketh angers bringeth forth discordes ANNOTATIONS CHAP. XXX 1. The vvordes of the Gatherer Some Interpreters take these foure Hebrew wordes Agur Iache Ithiel and Vcal conteined in this first verse to be proper names of men supposing that a certaine wiseman named Agur the sonne of Iache spake the sentences folowing in this chapter to his sonnes or scholars called Ithiel Vcal And so this supposed Agur not Salomon should be the auctor of this chapter But the old Interpreter whom S. Ierom approueth and foloweth translated the same wordes as noones appellatiues Neither doth anie ancient Father account this Agur amongst the writers of holie Scriptures And if there were a peculiar auctor of this chapter it is like the same should haue bene placed last and not before that which now foloweth and is by al men confessed to be Salomons And therfore we thinke it more probable with S. Beda and the common opinion that there vvas no other auctor of anie part of this booke besides King Salomon VVho is here called CONGREGANS the Gatherer because he gathered these excellent Parables and Prouerbes as the sonne of the Holie Ghost signified by the word IACHE povvring forth diuine sentences for instruction of ITHIEL VCAL that is of al those vvith vvhom God is by his grace and vvho are streingthened by God abiding vvith them 23. A bond vvoman vvhen she shal be heyre Of al thinges in this world it semeth most absurde that heresie doth dominiere ouer Catholique religion vvhich God some times and in some places suffereth for the greater merite of his elect CHAP. XXXI
the tribes of Iacob †Blessed are they that saw thee and were honored in thy freindshipe †For we liue by life only but after death our name shal not be such †Elias was in dede hid in the whirlewind his spirit was complete in Eliseus in his daies he feared not the prince and no man ouercame him by might †Neither did any word ouercome him and his bodie prophecied being dead †In his life he did wonders and in death he wrought meruelous thinges †In al these thinges the people repented not and they departed not from their sinnes til they were cast out of their land and were dispersed into al the earth †And there was leaft a verie smal nation and a prince in the house of Dauid †Some of them did that which pleased God but others committed manie sinnes †Ezechias fenced his citie and brough in water into the middes thereof and digged a rocke with yron and built a wel for water †In his daies came vp Sennacherib and sent Rabsaces and lifted vp his hand against them and put forth his hand vpon Sion and became proude by his mightines †Then were their harts and hands moued and they were in sorow as trauailing wemen †And they inuocated our merciful Lord and spredding their handes they lifted them vp to heauen and the holie Lord God quickly heard their voice †He was not mindful of their sinnes neither did he geue them to their enemies but purged them by the hand of Isaie the holie prophete †He ouerthrew the campe of the Assirians and the Angel of our Lord destroyed them †For Ezechias did that which pleased God and went strongly in the way of Dauid his father which Isaie commanded him the great prophet and faithful in the sight of God †In his daies the sunne returned backward added life to the king †By a great spirite he saw the last thinges and comforted the mourners in Sion †For euer he shewed the thinges to come secret thinges before they came to passe ANNOTATIONS CHAP. XLVIII 10 VVho art vvritten Amongst other quarels Protestantes except against the authentical auctoritie of this booke because the auctor saith that Enoch and Elias shal come againe to appease the wrath of our Lord to reconcile the father to the sonne and to restore the tribes of Iacob But that this is no iust exception is clere by other holie Scriptures where the same vniforme doctrin of the whole Church is no lesse euident then in this booke For God himself saith the same also by the mouth of his prophet Malachie Behold I wil send you Elias the prophet before the day of our Lord come the great and dreadful Christ also sayth Elias in deede shal come and restore al thinges VVherupon S. Chrysostom after he hath shewed how terrible Antichrist shal be by reason of his temporal powre crueltie and wicked lawes he addeth Feare thou not He shal only haue force in the reprobate that perish For then also Elias shal come to fortifie the faithful Likewise the wordes in the Apocalips I wil geue to my two witnesses they shal prophecie a thousand two hundred and three score dayes were euer inuariably vnderstood by tradition from the first preachers of Christ as the ancient writer Aretas testifieth that Enoch and Elias shal come admonish al not to geue credite to the deceiptful wonders of Antichrist and that they shal trauel in this testimonie the space of three yeares and a half For 1260. dayes come very nere to that space of time CHAP. XLIX Praises of Iosias who like to Dauid and Ezechias tooke away occasions of idolatrie 8. Praises of Ieremie 10. Ezechiel 12. and the twelue Prophetes 13. Also of Zorobabel Iesus the sonne of Iosedech Nehemias Enoch Ioseph Seth Sem and Adam THE memorie of Iosias is according to the confection of perfume made by the worke of an apothecarie †His remembrance shal be sweete as honie in euerie mouth and as musick in banket of wine †He was directed by God into the repentance of the nation and he tooke away the abominations of impietie †And he gouerned his hart toward our Lord and in the daies of sinners he strengthened pietie †Except Dauid and Ezechias and Iosias al committed sinne †For the kinges of Iuda forsooke the law of the Highest and contemned the feare of God †For they gaue their kingdom to others and their glorie to a strange nation †They burnt the chosen citie of holines and made the waies thereof desolate in the hand of Ieremie †For they euil intreated him who was consecrated a prophet from his mothers wombe to ouerthrow and pluck vp and destroy and to build againe and renewe †Ezechiel who saw the sight of glorie which he shewed him in the chariote of Cherubs †For he made mention of the enemies in rayne to doe good vnto them that haue shewed right waies †And the bones of the twelue prophets wel may they spring out of their place for they haue strengthened Iacob and haue redeemed themselues in the fidelitie of power †How may we magnifie Zorobabel for he also was as a signet on the right hand †and so Iesus the sonne of Iosedec who in their daies built the house and erected the holie temple to our Lord prepared to euerlasting glorie †And Nehemias in the memorie of much time who erected vs our walles ouerthrowen and set vp the gates and lockes who built our houses †No man hath bene borne in the earth like to Henoch for he also was taken vp from the earth †Neither as Ioseph who was a man borne prince of his bretheren the stay of the nation the ruler of his bretheren the stay of the people †and his bones were visited and after death they prophecied †Seth and Sem obteyned glorie with men and aboue euerie soule in the beginning Adam CHAP. L. Praises of Simon the High Priest 27. Detestation of certaine persecuting aduersaries 29. With conclusion that the obseruers of this doctrine shal be wise and happie SIMON the sonne of Onias the high priest who in his life held vp the house and in his daies strengthned the temple †The height also of the temple was founded by him the duble building and high walles of the temple †In his daies the welles of waters flowed out and they were filled as the sea aboue measure †Who had care of his nation and deliuered it from perdition †Who preuailed to amplifie the citie who obteyned glorie in conuersing with the nation and amplified the entrance of the house and the court †As the morning starre in the middes of a cloude and as the ful moone he shineth in his dayes †And as the sunne shining so did he shine in the temple of God †As the rainbow that shineth among
they resolued to fight and to encounter manfully that manhood might decide the matter because the holie citie and the temple were in danger †For there was lesse care for their wiues and children and also for their bretheren and kinsemen but the greatest and principal feare was for the holines of the temple †And they also that were in the citie tooke no litle care for them that were to ioyne battel †And when they did al hope that iudgement would be geuen and the enimies were present and the armie was set in aray the beastes horsemen disposed in conuenient place †Machabeus considering the coming of the multitude and the varietie of the prouision of armour and the fiercenes of the beastes stretching forth his handes vnto heauen he inuocated our Lord that worketh wonders who not according to the might of armes but according as it pleaseth him geueth victorie to the worthie †And he sayd inuocating in this maner Thou Lord which didst send thyne Angel in the time of Ezechias king of Iuda and didst kil an hundred eightie fiue thousand of the campe of Sennacharib †now ô Dominatour of the heauens send thy good Angel before vs in feare and trembling of the greatnes of thyne arme †that they may be afrayde which with blasphemie come against thyne holie people And he in dede ended his prayer thus †But Nicanor and they that were with him with trumpets songues came nere †But Iudas and they that were with him inuocating God by prayers ioyned battel †with the hand in dede fighting but in their hartes praying to our Lord they ouerthrew no lesse then fiue and thirtie thousand being greatly delighted with the presence of God †And when they had ceased and returned with ioy they vnderstood that Nicanor was slaine for al his armour †A shout therfore being made and a great crie they blessed the Almightie Lord in their countrie language †And Iudas who by al meanes was in bodie and mind readie to dye for his citizens commanded that Nicanors head and hand with the shoulder being cut of should be caried to Ierusalem †Whither when he was come hauing called his countrimen and the Priestes to the altar he sent also for them that were in the castel †And shewing them the head of Nicanor the wicked hand which he stretching forth against holie house of almightie God had mightely bragged †The tongue also of impious Nicanor being cut out he commanded to be geuen pecemeale to the birdes and the hand of the furious man to be hanged vp against the temple †Al therfore blessed the Lord of heauen saying Blessed be he that hath kept his place vndefiled †And he hung vp Nicanors head in the toppe of the castel that it might be an euident manifest signe of the helpe of God †Therfore al by common counsel decreed by no meanes to let passe this day without solemnitie †but to kepe the solemnitie the thirtenth day of the moneth Adar which is called in the Syrian language the day before Mardocheus day * These thinges therefore being done concerning Nicanor from that time the citie being possessed of the Hebrewes I also in these wil make an end of speaking †And if wel and as is competent for a storie that myself also would but “ if not so worthely it resteth to be pardoned me †For as to drinke alwayes wine or alwayes water is hurtful but to vse now one now an other is delectable so to the readers if the speach be alwayes exact it wil not be gratful Here therefore it shal be ended ANNOTATIONS CHAP. XV. 12. Onias prayed for al the people And. v. 14. Ieremie prayeth for the people As against prayer of the faithful for the dead Ch 12. so against prayer of Saincts for the militant Church Protestants haue no better euasion vvhen they are pressed with these examples then by denying the auctoritie of the Bookes For seing the Prophet Ieremie and the Highpriest Onias being in Limbo patrum no holie soules ascending into heauen before Christ did pray for the vvhole people of the Ievves it is also certaine that they and other Sainctes in glorie do of their excellent charitie pray for those that are in this mortallife Yet neither do vve Catholiques vrge this place as though vve had no other to alleage for vve shevv the same doctrine by other holie Scriptures Gen. 48. Exo 32. Iere. 15. Luc. 16. 2 Petri 1. Apoc. 5. 6 8. and others neither must vve omite these bookes because our aduersaries denie them seing the lerned Doctores and holie Fathers confirme the same doctrine by those Scriptures Among others ancient Origen tomo 18 in Ioan. sayth it appeareth that Sainctes departed from this life haue care of the people as it is written sayth he in the Actes of the Machabees manie yeares after the death of Ieremie this is Ieremie the prophet of God vvo prayeth much for the people Likervvise S. Bernard Ser. 3. vigil Natiuit Domini Ser. 11. againe Ser. 76. in Cantica admonisheth that a good religious man is like to this Onias who prayeth to God for al the people 39. If not se vvorthely He demandeth not pardon as though he suspected any error in his doctrine or in the history but of his vnpolished stile in writing As S Paul sayth that himself vvas rude in speach yet not in knovvlege 2. Cor. 11. v. 6. But we who by Gods great goodnes haue passed now to the end of this English old Testament iustly fearing that we haue not worthely discharged so great a worke and in no wise presuming that we haue auoided al errors as wel of doctrine as historie much more we acknowlege that our stile is rude and vnpolished And therfore we necessarily and vvith al humilitie craue pardon of God and al his glorious Sainctes Likevvise of the Chruch militant and particularly of you right vvelbeloued English readers to vvhom as at the beginning vve directed and dedicated these our endeuoures so to you vve offer the rest of our laboures euen to the end of our liues in our B. Sauiour IESVS Christ to vvhom be al praise and glorie Amen THE CONTINVANCE OF THE CHVRCH AND RELIGION IN THE SIXTH AGE from the captiuitie in Babylon to the coming of our Sauiour nere the space of 640. yeares SVCH is the prouidence of Almightie God that not obscurely or at sometimes only but manifestly and without intermission his Diuine Maiestie is acknowleged his name glorified his Religion professed and his preceptes obserued by a visible knowne Church from the beginning of the world to the end therof as we haue already shewed in the other fiue ages and shal no lesse clerly declare the same in this sixth For albeit the peculiar people of God were for their sinnes caried forth of their countrie and held captiues in Babylon seuentie yeares and after their reduction
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
called Iechonias reigning but three monethes was caried into Aegypt where afterwards he dyed 4. Reg. 23. v. 34. and Eliakim otherwise called Ioakim his brother was made king Who in the third yeare of his reigne was caried into Babylon 4. Reg. 23. v. 34. 2. Par. 36. v. 4. 5. and with him Daniel and the other three children Dan. 1.  Daniel begane to prophecie also verie young in Babylon and continued after  Zaraias  Shortly after which time happened the historie of Susanna Dan. 13.  the relaxation from captiuitie    And the same Ioakim after his reigne of three yeares liued other eight yeares in captiuitie 4. Reg. 24. v. 1. 2. Par. 36. v. 4. 5. A certaine captaine picking a quarel apprehended Ieremie and by consent of principal men cast him into a dungeon the king not knowing therof 4. Reg. 25. Iere. 37. 38. Ezechiel prophecied also in the captiuitie in the countrie nere to Babylon a 3383.  Ioachin otherwise Iechonias a Ioachin called also Iechonias sonne of the former Iechonias or Ioachaz reigned but three monethes was caried into Babylon with him Ezechiel the Prophet and others And his vncle Matthanias otherwise named Sedecias was made king who reigned eleuen yeares 4. Reg. 24. 2. Paral. 36. Ismael killed Godolias the gouernour and others 4. Reg. 25. Iere. 41.  b 3394. Iosedech  b In the eleuenth yeare of Sedecias when king Iechonias the younger was prisoner in Babylon Ierusalem was taken the Temple destroyed and the people caried captiue into Babylon 4 Reg. 25. 2. Paral. 36. In the meane time Daniel was in singular great estimatiō both with the faithful people and Paganes and was aduanced to auctoritie as also by his meanes the other children for which they were enuied and persecuted but were miraculously protected Dan. 1. ad 7. 13. 14. Manie Iewes fled into Aegypt and fel to idolatrie resisting contemning Ieremies admonitions to the contrarie Iere. 42. 43. 44.  THE END OF THE FIFTH AGE THE BEGINNING OF THE SIXTH AGE Anni mūdi High-priests The line of Dauid The sacred historie Schismes and infidelitie Scriptures c 3418. Iesus sonne of Iosedech From the captiuitie the Iewes had no kinges but the line of Dauid continued in these persons from Iechonias to Christ c In the captiuitie by diligence of the prophetes manie Iewes had great zele in true religion And about the 24. yeare of the captiuitie Assuerus otherwise called Astiages made Esther Quene and wicked Aman seeking to destroy al the Iewes in those partes was himself hanged on the gallowes which he had prepared for Mardocheus Esther 7. c. When the Monarchie came to the Chaldees by the powre of Nabuchodo nosor king of Babylon there was greatest confusion of manie goddes and of al kindes of idolatrie The historie of Esther Mardocheus and Aman written in the booke of Esther in the captiuitie d3420  Salathiel d Euilmerodach deliuered Iechonias or Ioachin from prison and enterteyned him as a prince 4. Reg. 25. v. 27.   e3464   e Baltazar being slaine Darius king of Medes Persians possessed Babylon Cyrus succeding Darius released the Iewes from captiuitie and gaue licence to Zorobabel Iesus to reduce the people into Iurie     Zorobabel 2. Paral. 36. v. 22. 1. Esd 1. And great dissention among the more lerned Grecians For the Pithagorians put their chief happines or Summum bonum in the immortalitie of the soule The Stoiks in moral vertues The Achademikes cōceiued much of pure spirites as Angels but could affirme nothing The Peripatetikes placed the consummation of al in the aggregation of spiritual corporal and worldlie prosperitie  f3465   f The Iewes being returned into Ierusalem sette vp an altar and offered sacrifice 1. Esd 3. v. 2.  Esdras write the relaxation of the Iewes from captiuitie And Nehemias the reparation of Ierusalem g3466   g The next yeare they begane to build the temple 1. Esd 3. v. 8.   h3469 Ioachin  h Attaxerxes otherwise called Cambyses also Assuerus forbade to perfect the temple And Iesus the Highpriest returned into Babylon 1. Esd 4. v. 7.     Abiud    i3470   i Daniel vnderstood by vision that Christ should come within seuentie wekes which make 490. yeares from the perfecting of the temple the walles of Ierusalem Dan. 9. v. 25. The schismatical Samaritanes opposed against the building of the temple 1. Esd 4.  k3490 Eliasib  k Aggeus Zacharias the prophets exhorted to build the temple 1. Esd 5. The Saduces acknowleging only the fiue bookes of Moyses reiected al other Scriptures and denied the resurrection Aggeus Zacharias l3500   l Iudith killed Holofernes either about this time or in the dayes of Manasses before the captiuitie Praefat. Iudith The Scribes expounded holie Scriptures sophistically Iudith either here or before the captiuitie m3502  Eliacim m The temple being perfected Malachias who is supposed to be Esdras exhorted to offer sacrifice with sinceritie Mal. 1. 2. The Pharises were precise in the letter corrupting the sense making large hemmes of their garments often washing themselues and the like Malachias n3508   n And Nehemias brought the kings Edict for the reparation of Ierusalem 2. Esd 2.   o3509   o Esdras Nehemlas and others labored in repayring Ierusalem but were often interrupted 2. Esd 3.   p3530  Azor. p About this time the citie was wel repayred with three walles 2. Esd 3. 7. And so by the iudgemēt of some expositers the count of seuentie wekes begane according to the prophecie of Daniel ch 9. v. 26.    Ioiada     q 3504. Ionathan  q Nehemias returning from Persia or Chaldea into Iurie found thicke water for the fire which Ieremie had hid in a deepe caue 2. Mach. 1. v. 20. 23.    Iaddus Sadoc r Alexander the great honored Iaddus the Highpriest Ioseph li. 11. c. 8. Antiq.   r 3644.   s Onias a most zelous godlie Highpriest 2. Mach. 4. was persecuted by Simon a church warden slaine by Andronicus a courtly minion v. 34. And after his death prayed for al the people ch 15. v. 12.   s 3689. Onias Achim t Iesus the sonne of Sirach writte the booke of Ecclesiasticus in the time of this Simon Highpriest as semeth ch 50. v. 24. 25.    Simon Priscus  v The seuentie two Interpreters being sent by Eleazarus Highpriest to Ptolomeus Philadelphus king of Aegypt translated the Hebrew Scriptures into Greke Sanaballat a Grecian obtayned licence for his sonnein law Manasses the Apostata high-priest to build a temple in Garizim Ioseph li. 11. c. 8. Antiq.  t 3700.   w An other Iesus Nephew of the former translated Ecclesiasticus into Greke Prolog Eccli Ananias an other false
4. :: The life of the iust hath fulnes of dayes though it be otherwise short the daies of the wicked are void of fruict be they manie or few S. Ambrose li. de Abraham :: S. Augustin â—q 72. in Gen disputeth but could not decide whether Rebecca went to some Priest or Prophet or Altar or whither els or only retyred to priuate prayer :: Holie Scripture premonisheth Iacobs sinceritie lest in the Mysteries folowing he might be suspected of false dealing S. Aug. li. 16. c. 37. ciuit VVhy Agar Cetura being lawful wines are called coÌ„cubines Their childreÌ„ signified Pagaines Heretikes Gods predestination and for seing include not exclude the meanes by which his wil is done The couenant made to Abraham pertaned only to Isaac and Iacob not to the rest of his issue li. 16. c. 35. ciuit 2. Reg. 8. Psal 59. Gods mere mercie in electing anie his iustice to the reprobate Rom. 9. Iacob lawfully bought but Esau sinned in selling the first-birth-right :: God by Abrahams exaÌ„plar life inuited the Aegyptians to true religion now commandeth Isaac to stay in Gerara to the like end S. Theod. q. 76. in Gen. :: See pag 52. :: Adulterie a great sinne also among Painims * The chanel where sometimes a vehement streame ruÌ„neth sometimes none at al. * VVrangling :: So nations of the world first enuyed the Church of Christ but after made peace with it :: Esau by marying against his parents wil made breach from them External ceremonies in the law of nature Christian for titude preuaileth more by suffering then by forcible resisting The Epistle on Saturday the second weke in Lent :: Iacob secure in conscience that the right of first-birth belonged to him yet feared to geue occasioÌ„ of offence to his father :: It was truly Gods wil but not in that sâ—â— as Isaac vnderstood it :: Isaac now knowing it to be Gods wil ratified that he had done :: worldlings blessing consisteth in transitorie welth :: The Idumeans being subdued by king Dauid 2 Reg. 8. reuolted from king Ioram and had a king of their owne 4. Reg. 8. they were againe subdued by Hircanus teste Iosepho li. 13. Antiq but againe Herod an Idumean raigned in Iewrie Math. 2. Luc. 1. Iacob did not lie nor sinne in saying he was Esau c. He is proued innocent by the text 1. 2. 3. 4. 5. 6. 7. The Fathers proue his innocencie in this fact Euerie lie is a sinne Some deceipt good Ho. 6. ad Col. Hier. 20. Epist. 125. It was good that Isaac knew not Iacob when he blessed him Good in respect of Esau More to Gods glorie and Iacobs commendation Ho. 53. q. 79. in Gen. :: Isaac againe coÌ„firmeth the blessings of Abraham to Iacob and his sede omitting Esau yea and God repeteth the same v. 13. The Epistle in a votiue Masse for trauelers Sap. 10. * House of God :: To whom ynough is not ynough to him nothing is ynough Aulus Gell. VVhy Iacob traueled in poore state A notable example of Gods comforth to the afflicted Al nations beleuing in Christ are blessed in him Erecting and annointing of Altares is a religious office being done to Gods honour The Church lerneth not rites of Idolaters but they of the Church Difference in religious supersticious ciuil honour consisteth in the persons intentions Two sortes of holie oyle Vowes are properly of things which are not otherwise commanded Gen. 14. :: S. Augustin q. 87. in Gen coÌ„mendeth familiar kissing of kinsfolke and frendes as a laudable custome in some countries It is no where more ciuil modest then in England * VVithout â—â—â—ges :: Laban greeously offended neither could Lia be excused but Iacob was innocent in this fact :: After seuen daies he had Rachel who was his first spouse S. Hierom Tradit Heb. S. Aug. q. 89. in Gen. :: Not properly 〈◊〉 but griefe â—â—â—â—ul 〈◊〉 S. Aug. li 22 c 5â— cont Faust :: Of pluralitie of wiâ—â—s see pag. 62. :: Holie Scripture saith S. Augustin would neuer hâ—â—e mentioned such womanlie deâ—ires but to admonish vs to â—â—ke great misteries therin li. 22 c. 56. â—oâ—t â—austum :: Iacob did iustly vse this meanes to recouer thâ—â— which Laban withheld sâ—oÌ„ him being duâ— for the dowrie of his wiues and recompence for his seruice Rupert li. 7. c 39. in Gen. :: Annointing of Altarâ— and free vowes are gratful 〈…〉 es to God See chap. 28. Ter 〈…〉 :: 〈…〉 sinned 〈…〉 Psal 4. Images of false goddes are idols Some images are neither religious nor supersticious Some are religious 1. Reg. 19. 〈…〉 3. Rachel tooke away her fathers Idols for hâ—â— good She kept them in recompeÌ„ce of wrongs :: The changing of his name here promised is performed chap. 35. S. Hieron Tradit Heb. Iacobs feare was iust and without fault 1. Ioan 4. q. 102. 〈◊〉 Gen. The causes of his feare The humble conceipt of him selfe Eccle. â— Esaus inclination meanes to reuenge Iacobs prayer qualified with Humilitie Gratitude Confidence Meeknes Iacobwrestled with an Angel corporally spiritually Osee 12. :: Iacob seing Gods hand in this change of his brothers mind not of flaterie but sincerly acknowledged his benignitie as Gods countenance towards him O Dina saith S. Bernard what nedewas there to see wemen of a strange countrie Tract de gradib humilitatis :: They offended by falsly pretending religion and by excesse in reuenge therfore are reproued by their father v 30. chap. 49 v 5. Otherwise their zeale was iust to punish so foule a fault Iudith 9. * An execrable tree :: God when it pleaseth him maketh the weake stronger then the mightie and few more terrible then â—â—nie S. Châ—isost ho. 59. S. Aug. q. 112. in Gen. :: The name of supplanter not sufficiently expressing his valure he is also called Israel See the Annotation Math. 2. :: For this fact Ruben was excluded from the chiefe dignitie among his bretheren Gen. 49. Clensing from sinne is the first office of the seruants of God The name ISRAEL signifieth special prerogatiues in the Patriarch Iacob Al his twelue sonnes in their posteritie were heires of the promised land :: The separation of Esau from Iacob :: By the common opinon of Latin and Greke fathers this was holie Iob. as we shal discusse when we come to his booke against the hebrew doctors who say Iob was of Nachors race chap. 4. 10 22. 25. By comparison of interrupted companies the coÌ„tinual succession of the Church is more glorious One place of Scripture feemeth contrarie to an other but is not Holie Scriptures not easie to be vnderstood Esaus last parting from Iacob The seuenth part of this booke How Ioseph was sold into Aegypt and there aduanced :: These things folowing hapned to Iacob in his generations that is in his childreÌ„ See S. Chrisost ho. 23. in Gen. :: That for il life they were infamous the hebrew word dâ—â—â—a signifieth infamie :: The Epistle on friday
cursed in the old Testament but such as now serue not God rightly and yet prosper in this world shal in a moment descend into hel Iob. 21. :: After manie other plagues and punishments at last the Iewes refusing and persecutiÌ„g Christ were reiected and Gentiles called into the Church and aduanced aboue them Theod q. 34. in Deut. :: For sinnes past God letteth some runne into reprobate sense permitting them to their owne freewil who being voide of grace wilfully obdurate them selues Theod. q. 37. in Deut. :: A mind secretly infected with idolatric :: The appetite drunken with pleasures thirsteth stil more :: Secrete thinges are knowne to God manifest thiÌ„ges to men Theod. 9. 38. in Deut. :: Some sinners through great repentance become more vertuous and are more rewarded then some that offended lesse :: God gaue man libertie to choose what he would folow S. Aâ—b in Psal 40. v. 10 By grace men are made able to kepe Gods coÌ„mandments So the commandmentes are not impossible S. Aug. denat et grat c. 69. et q. 54. in Deut. rheod q. â—8 in Deut. S. Cypri li. 3. c. 52. ad Quir. S. Amb. in Psal 40. Freewâ—â— The fourth part An exhortation to serue God with predictioÌ„ of their often sinnes and punishmentes :: He meaneth that he caÌ„ not exercise the office of a captaine general and bring the people into the promised land :: Mâ—â—ter is more easily kept in memorie then prose :: And so by this Canticle they are conuinced that they were abundantly for warned not to breake couenaÌ„t with God The eleuenth prophecie in the office before Masâ—e on Easter eue And the third on whitsuneue The canticle at Laudes on Saturday a Al thinges in heauen and in cartâ— testifie that God dealeth wel with his people b Doctrine doth fructifie in good soules as raine dew in the ground c Mans first dutie is to praise God d The next to acknowledge his owne sinnes defectes c At the towre of Babel f Israel being but one people possessed the inheritance of seuen other nations g God choise Israel to be his peculiar people of mere grace and protected them h Bees without mens industrie made honie in the rockes i Oliue trees prospered in stonie places k Temporal prosperitie occasion of the Iewes reuolting from God l Noueltie allureth carnal people to idolatrie and heresie m For their peruersnes God withdrew his helpe from them n God first loueth before anie man loueth him but men first for sake God before he forsake them o The Iewes reputed most GeÌ„tiles foolish yet now they are inferior to al. p For iust causes God some times differreth punishment q True wisdome considereth thinges past vnderstandeth things present and prouideth for things to come r Al infideles confesse more Maiesty in the true God and in his ReligioÌ„ then in their owne Å¿ Euen such offenders as thinck them selues secure escape not t It is vnpossible that false goddes should helpe theirfolowers in necessitie v The vaine counsel of the wicked being detected shal be punished Caluin contradicteth the holie Scripture Alwaies some good in the Church of the old TestameÌ„t :: The ancient fathers expound these blessinges rather of the Church of Christ then of the Iewes Synagogue s. Aug. q. 56. Theod. q. 44. in Deut. :: The priestlie tribe must especially preferre Gods seruice before their neerest kinred :: The Temple was built in the tribe of Beniamin which God more specially protected and so they dwelt more securely Theod. q. 45. in Deut. :: Epthaim is preferred before his elder brother agreable to their granfathers prophetical blessing Gen. 48. :: The sinne of ZaÌ„bri a prince of Simeons tribe in fresh memorie Nu. 25. semeth to be the cause why this tribe is not partilarly blessed but only in general with al Israel The prophetical sense of these blessiÌ„ges is more certaine more euident then the historical The fifth part The death burial and singular praise of Moyses :: God eleuated his visiue powre aboue nature to see so farre :: Onlie Angels whose ministerie God vsed herein knew the place of his burial lest the Iewes prone to idolatrie might haue honored him for God Histor Scholast VVhosoeuer was author the authoritie of this booke is certaine Bookes of holie Scripture principally treating of seueral argumentes yet in the same participat ech sorte with others The côtentes of this books S. Hiero. Epist ad Paulin. S. Amb. in Psal 47 S. Aug. li. 12 c. 31. li. 16. c. 19. contra Faust Manich. Diuided into foure partes The first part Of the passage of Israel ouer Iordan :: Besides Man na which yeâ— câ—assed not they might 〈◊〉 they would prouide other meate prefiguring that in the primitiue Church it should be lawful to vse legal ceremonies with euangelical rites for a time til the old law were buried with honour :: Notwithstanding this officious lie which is a venial sinne S. Paul Heb. 11. and S. Iames c. 2. testifie that she was iustified by her faith in God and by good workes towards these men S. Aug. cont Mâ—udac â— 17. See Annot Iac. 2. v. 25. :: In place of the cloud and piller of fire the arke is now caried for their guid and direction :: It perteined to the Leuites office to carie the arke Num. 4 but in this special seruice miraculous passage the Priestes did carie it so the greater may do the office of the lesse not contrariwise :: God shewed by this miracle that Iosue had special commission from him and that vnder his gouernment the people should prosper An obiection for laiheadship of the Church Answer Moyses chief both in spiritual and temporal authoritie which was after diuided betwen the high Priest temporal Prince The high priest superiour Iosue executed Gods wil not by spiritual iurisdictioÌ„ but with subordination to the high priest Exod. 4. 5. 6. c. Deut. 17. Chap. 5. 8. 22. 23. 24. Other good princes haue also much aduanced religion but not taken supramacie in spiritual causes Veniam â—etiturus For maintaining Catholique religion against heretikes the kings of Spaine haue the title Catholique The French Kinges most Christian Kinges of England Defenders of the saith â—n Do. 1521. :: Is not the forme of a crosse as conuenieÌ„t a signe to put christians in mind how our Sauiour redemed vs as these stones were to the Iewes how God brought their fathers ouer Iordan :: See annotations annotations c. 3. v. 8. :: CircuÌ„cision had bene omitted sourtie yeares whiles they were in the deserte alwayes vncertaine when to march so it is now commanded the second time * Fuâ—menâ—ie :: Not God but of Gods hoste Religious honour due to Angels See Annot Exâ— 20. Holie places The second part Of conqueâ—ing the Land of promise :: God appointed this long and solemne procession to the end it might appeare that the walles of Iericho â—el not by chance noâ— by force of mans industrie
:: Either his first sonne was dead or was not fitte to be chief ouer the rest :: Thinges are sanctified by designation to holie vse :: King Dauid hauing hereto fore offended in commanding to number the whole people 2. Reg. 24. would not now attempt to number al which were in deede innumerable but only those that were to be disposed of in specialseruices 3. Reg. 1. 2. Reg. 7. :: So Iacob prophecied that the royal scepter should come to the tribe of Iuda and therein remaine til Christ Gen. 49. :: It is here euident that Salomon was some time the true seruant and childe of God keeping his preceptes and as certaine that he fel into great sinnes and lost Gods grace and finally it is doubtful in what state he died 3. Reg. 11. wherby is conuinced their vaine phancie that thinck he who is once the child of God can neuer fal nor become a wicked man * a kind of sinne white stone :: That which he had already vowed and prepared he counted not his owne and now goueth more to the building and 〈…〉 thing of the Temple :: As Abraham Isaac Iacob and others were straÌ„gers in respect of Chanaan so both they and also Dauid Salomon and al men in this world are pilgrimes in respect of heauen Heb. 13. :: Albeit they did the same exterior act of honour to God and the king yet in their mind intention they gaue diuine honour to God and ciuil to the king See Exod. 20. â— Reg. 1. v. 34. :: Either Nathan and Gad writ the later part of the first booke and the second booke of kinges or els their bookes are not now extant 1. Par. 1. The connexion of this booke with the former 11. 28. The contentes diuided into two partes The first part Salomons reigne in the whole kingdome 1. Palaâ— 13. :: It is the maner of holie scripture to expresse thinges exceding vulgar capacitie by the figure Hyperbole â— Reg. 5. :: It is probable that this man had instructed the king of Tyre in true religion of one God whom he confesseth v. 11. 12. and that therfore the king called him his father :: This mount Moria signifying vision was so named by Abraham who was there readie to sacrifice his sonne Isaac Gen. 22. :: And Dauid by the appointment of an Angel offered there sacrifice â— Reg. 24. â— Par. 21. 2 Reg. 24 3. Reg. 6. 3. Reg. 7. :: As wel the Temple as the Altars and other appertinances were made after the forme of Moyses Tabernacle altares of sacrifice incense and the rest but greater in quantitie of more precious matter and more excellent workmanship :: A great brasen vessel and some other thinges that were not before 3. Reg. 7. :: Also a greatter number of candlestickes and other the like * or pommels 3. Reg. 7. :: An other Arke was not made because that was most holie most excellent which Moyses made Likewise other holie thinges of the tabernacle were brought into the Temple with great solemnitie :: God shewed his presence by the darke cloud which replenished the Temple * Basilicae :: Kneeling :: Lifting vp handes stretching forth armes and the like external gestures do much helpe internal attention in prayer and also sturre vp others to godlie imitation and therfore hath bene much practised by deuout persons both in the old and new Testament :: In this chapter and often els where it is euident that places dedicated to Gods seruice are more acceptable to him then other places :: As the Temple was the special place of prayer chosen by God v. 12 so special Hymmâ—s Psalmes and other set formes of blessing are more gratful to God and more effectual to his seruantes :: Salomon was yet so farre from communicating with Infidels that he suffered not his wife an infidel to be present where the Arke of God had bene placed 1. Par. 15. 3. 〈◊〉 10 :: They are called kinges of God which reigne by his grace and according to his wil. VVherevpon they vse this stile By the grace of God K. of England Ierusalem c. :: His fall to luxurie and idolatrie is recorded 3. Reg. 11. 3. Reg. 12. The second part Diuision of the kingdom Dauids issue reigning only in two tribes which also are caried captiue into Babylon :: A worthie example to suffer temporal damage rather then to conforme them selues to the practise of false religion 3. Reg. 15 :: A firme and perpetual couenant Num. 18. v. 19. :: It perteyned properly to the king to destroy the exterior practise of idolatrie but to the Priestes prophetes to informe the interior mind consciences of euerie one :: Cooperation with Gods grace meriâ—eth increase of grace :: King Asa destroyed the places where Idoles were serued chap. 14. v. 2. but tollerated the places where some offered sacrifice to God beside the proper altar in Ierusalem because this was dispensable and not the other 3. Reg. 15. Iust punishment with paine of his feete for iniuriously putting Gods prophet in fetters v. 10. So God punished him temporally for that and other passionate sinnes and he died in good state for his hart was perfect al his dayes Chap 15. v 17. that is most part of his life especially in his last dayes :: Good workes approued by new benefices from God as a reward ther of do geue more hope confidence to procede from vertue to vertue 5. Tho. li. deregiminâ— Regâ—mâ—i :: For this he was iustly reprehended but his simple intention diminished his fault and so he was more easily pardoned for his good workes otherwise donne in Gods seruice ch 19. 3. :: See Annotation 3. Reg. 〈◊〉 v. 15. :: Precisian Doâ—aâ—â—stes holding it vnâ—â—â—ful to conuerse with sinners amongst other Scriptures alleaged 〈…〉 reprehention of Iosaâ—â—â— for his societie with Achab. To whom S. Augustin answereth that he was not blamed for other conuersation with Achab but for ayding him and ioyning with him in the act of sinne when he contemning Micheas the true prophete of God and beleuing false prophetes went to battel wherin both kinges offended but with difference so one was saâ—â—e though he semed to be secure the other was saued in great danger and repenting was pardoned li. 2. c. 1◠〈◊〉 opist Parmeâ— :: A most plame distinction of spiritual and temporal authoritie and offices not instituted by Iosaphat nor anie other king but by God himself Deut. 17. Num. 27. :: They fasted not only to sub due the flesh to the spirite but also for other necessities :: Example of pilgremage to holie places because it pleaseth God to heare the prayers of good people rather in one place then in an other ch 6. 7. c. :: Faith is the fundation of al good workes Heb. 11. but not sufficient to saluation without other vertues and therefore they not only beleued but also fasted and prayed and where nede required fought with weapons though at this time it pleased God
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
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
Ostriches :: Falcons or Ierfalcons other haukes :: Horses are of singular great corege :: Haukes wherof Aristotel saith there be ten kindes pliâ—â—e sixtene :: Eagles of most strong sight :: If we discusse al Iobs wordes saith S. Gregorie we shal find nothing wickedly spoken but only smale speâ—ce of pride in speaking too much of his owne afflictioÌ„ and too litle of Gods goodnes towards him li. 23. c. 1. :: Though Iob had truly auouched that his sinnes deserued not so great afflictions yet he ought to haue acknowleged that God afflicted him iustly for some other cause knowne to God but vnknoweÌ„ to him which he not confessing semed to make Gods iudgement vniust or of none effect S. Greg. li. 32. c. 3. :: An Elephant the greatest of al beastes of long life strong meke tâ—n perate chaist ouercome by the Vnicorne or Dragon or taken by the nose ledde away How much more doth Gods prouidence geue man powre to ouercome the diuel :: An huge great fish perhaps the whale exceding mans powre to be managed yet is subiect as also the diuel signified therby to Gods powre and prouidence :: God ruleth al his creatures not with crueltie as a tyranne but with iustice ease and powre :: God at last destroyeth him whom man can not ouercome :: Angels with reuerent feare doe honour Gods powre And valient mariners and other soldiars are terrified when they see this so huge a fish Mystically Gods preachers and perfectest seruantes shal naturally feare the terrour of Gods iudgement :: And the diuel reigneth ouer proude men S. Greg. li. 34. c 4. 17. :: Iob here simply ackowledged his error in speaking so much in defence of his owne innocencie and so litle of Gods prouidence in afflicting him for his more merite and Gods more glorie :: Before he defended a truth against his opposite freindes now with more resignation he contented himself with his affliction :: Iob did penance both for himself and others :: In that he had al other thinges duble and children in the same number as before it is a signe that the former perished not but died in good state God by his sentence condemned the error of Iobs freindes and iustified his assertion Errors ought not to beholden stil being once condemned Much lesse raised againe being hertofore buried S. Aug. deside oper S. Cyprian li. 4. ep 2. Apud Euseb li. 6. c. 35. Gen. 2. 4 7 Exod. 23. Deut. 15. Numbers mystical Great or manie sacrifices for great offences Deuotion of him that offereth sacrifice increaseth the effect Prayers of holie men or Sainstes derogate not from Christ VVhy we haue made few annotations in this booke The argument of this historie Iob in prosperitie was tempted inuisibly more then ordinary men of lower state or lesse perfection 2. Tim. 3. Much more by losse of al his goodes and children in one day Most of al by bodilie affliction And reuiling of his wife Holie Iob lamented his affliction and the general miseries of man VVhere Iob expected comforth in tribulation the diuel procured him more affliction Iob sore afflicted in bodie had nine seueral confflictes about the cause therof before it was decided The first conflict The maine point of the controuersie The second conflict The ground of these mens error The third conflict The fourth conflict The fifth conflict The sixth conflict The seuenth conflict The eight conflict The ninth conflict Newest Sectaries hold themselues the wisest Especially these of our dayes that relie ech one vpon his owne priuate spirite In the tenth place God decided the controuersie Penitentes pardoned Iob rewarded The literal sense of this historie Aliegorical Anagogical Moral Holie Iob proceded by degrees to perfect patience This booke vndoubtedly is canonical Scripture Late Hebrew Doctors and some Catholiques hold diuers authors of sundry Psalmes Prefat in Psal Epist 134. 139. It is much more probable that Dauid was author of al. Proued by S. Augustin S. Chrysostom and greatest part of Doctors Mat. 22. v. 16. Act. 4. v. 24. Ro. 4. v. 6. Ro 11. v. 9. Heb. 4. v. 7. The common voice of Christians some general councels cal it Dauids Psalter Proued by other Scriptures S Ierom attributeth the summe of this booke to Dauid only The Psalmes are a Summe of al other Scriptures Mat. 5. 7. 11. 22. Luâ— 16. S. Greg. in Psal penitent They coÌ„teine the summe of Legal Historical Sapientiential and Prophetical doctrine Gods prouidence in sweetly drawing our consent cooperation of freewil which is necessarie to saluation Ser. 15. de verb. Apost S. â—asil in prâ—log Apoc. 5. Holie Scriptures a sealed booke li. 4 dialogi c. 42. The Psalter is the key of other Scriptures Iac. 5. But it self is also sealed But one principal key of ech Psalme Tenne keyes of the Psalter Also tenne stringes 1. Key One God the B. Trinitie 2. Gods workes 3. Gods prouidence 4. The Hebrew people 5. Christ our Redemer 6. Conuersion of Gentiles the Catholique Church 7. Faith good workes 8. Dauids owne actes 9. General Resurrection Iudgement 10. Eternal glory and paine Foure wayes to find the proper key of euerie psalme 1. By the title 2. Allegation in the new Testament 3. Greatnes of thinges affirmed 4. Conference of places li. 3 c. 4. de pecca merit The stile of this booke is Poetrie Abuse derogateth not from good thinges Dauids Psalter more ancient then any profane poetrie now extant Musike very ancient Gen. 4. Sacred poetrie most excelleÌ„t Prefat VVhy King Dauid wâ—â—â—te diuine poetrie The first cause his natural inclination to musike 1. Reg. 16. v. 23. 2. Verse more easie more plesant Eccli 40. S. Aug. S. Basil in Praeâ—at 3. Most special great and memorable thinges writte in verse Exo. 1â— Deut. 32. Iudic 5. Iudith 16. Prou 31. 1. Reg. 2. Isa 38. Isa 12. 26. Ezeâ—h 38 Iaâ— 2. Abac. 3. Dan. 3. Luc. 1. 2. Câ—ticles in the new Testament 4. Both diuine musike and dirtie in Gods temple 1. Parâ— 23 25. 5. The great vse of these Psalmes in the Catholique Church 56. 117. 65. The whole Psalter in the ordinarie office eâ—â—â—â—â— weke Certaine Psalmeâ— euerie day 4. 30. adv 7 53 62. 66. 90. 94. 118. 133. 148. 149 150. Many Psalmes in other Ecclesiastical offices Bishops bond to be skilful in Dauids Psalter Other Priestes to haue competent knowlege therin VVhy this booke is called the psalter Other instrumentes make consorte with the Psalter Al vertues are referred to Gods honour Scriptures are to be expounded by the coÌ„mon spirit of the Church not by priuate men They consist in vnderstanding Holy Fathers do best expound them Some Mysteries are hidden They proue our humilitie The right maner of seruing God The 7. key a He is in the right way to eternal felicitie b not continued to euil suggestions Mat. 5. c not continued in sinne d not finally persisted in wicked life e He is wholly occupied delighted in keeping
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
certaine that Salomon was sometime innocent and holie but was peruerted by wemen 3. Reg. 11. 3 Reg. 3. v 9. 12. :: Here againe it is euident that the Auctor reporteth Salomons speaches 1. Paral. 28. v. 5. 2. Par. 1. v. 9. :: VVisdom increated is with God yea is God him selfe Prou. 8. v. 22. :: VVisdom vvhich is geuen to men procedeth from God as a gift created :: Mans wisdom vvithout special wisdom from God is not sufficient to gouerne ourselues much lesse others The 3. part The excellent effectes of wisdom iustice :: Adam Gen. 1. v. 27. :: By this it is certaine that our first pareÌ„t Adam truly repented and had remission of his sinne Gen. 4. v. 8. Gen. 6. :: Noe. :: Abraham Gen. 19. :: Lot :: In al trees about Sodom there is only shew of fruite which when it is touched falleth into dust :: Lots wife an example of inconstancie :: Iacob Gen. 28. Gen. 37. :: Ioseph Gen. 41. :: Gods peculiar people Exo. 1. Exo. 3. Exo. 14. Exo. 12. Exo. 15. :: Moyses Exo. 16. Exo. 27. :: The Amalachites Exo. 17. Num 20. :: VVhen the Israelites wanted water God gaue them abundance out of rockes :: But turned the Aegyptians waters into blood :: After affliction the benefite of peace is more gratful :: Moyses was reiected when he iudged betwen his bretheren Exo. 2. :: 14. but was afterwards the deliuer of the whole people Act. 7. v. 45. Leuit. 26. v. 22. Iere. 8. v. 17. â— Aegyptians seruing beasts for goddes were plaged by frogges stuiphes flees and locustes :: God made no creature euil as the Manichees foolishly imagined neither is there any God but one who alone created al thinges :: From the land of Iurie called sacred because God was there tightly serued in the old testament and mans redemption vvas wrought there by Christ Exo. 23. Deut. 7. :: By custom malice became as it were natural after that nature was corrupted :: Gods powre being almightie is only limited by his vvil Rom. 1. v. 23. :: Serpents battes moles like beastes which seme not only super fluous in the world but also hurtful yet were estemed as goddes :: Knowing him to be the only true God by vvhom they saw their false goddes destroyed yet they did not serue him as God :: Gods most proper name is HE WHICH 1â— Exo. 3. v. 14. Rom. 1. Deut. 4. :: Seing no creature how excellent soeuer is or may be estemed a god it is more foolish to thinke an Image or statua or anie thing framed by mans handes can be God Isa 4. Iere. 10. God is the beginning of al thinges absolute and independing :: Great madnes to inuocate a wodden idol more base commonly more corruptible then the wood of a shippe :: As the Israelites went through the redsea :: The auctor prophetically alludeth to the wood of the Crosse on which our Sauiour redemed mankind :: From whole death procedeth mans iustification :: Inuention of Idols brought men to spiritual fornications corruption of maners :: This first idolatrie was only prâ—uâ—tly exercised by the father and his seruants at their masters coÌ„mandment by which occasion publique idolatrie came into the world wicked custom in time preuailing :: The name GOD in the proper signification can not be geuen to anie creature Manie enormious crimes procede from dolatrie :: Two sort es of periurie swearing by false goddes and swearing vntruthes Caluin falsly chargeth this booke vvith â—râ—or Gen. 31. Images of false goddes are rightly called idols Idolatrie begane by vvorshipping images of dead men vvith diuine honour Priuate idolatrie was before publique :: Of the diueâ—s sortes of idols and â—dolaters see our brife Annotion vpon the 113. Psal :: Idolaters hauing forsaken and forgot the onlie true God become as Atheists making their temporal gaine of false goddes :: And so waxing insolent contemte and persecute the seruants of God :: Some idolaters worshipped brute beastes for goddes as being better then sensles images but al are abominable :: The Aegyptians were plagued for their idolatrie :: And that by beastes because they worshipped beastes for goddes and by death of their first begotten for their crueltie against Gods people :: God punished his owne people as a father for their amendment :: The brasen serpent not by anie vertue inherent but as a signe of Gods fauoure vvas the meanes of curing the people Num. 21. :: VVith the plague of haile there vvas also fire mixed Exo. 9. v. 24. VVhich destroyed the profitable cattle :: But burnt not other beastes that plagued the Aegyptians :: Haile did not extinguish the fire by Gods povvre aboue nature :: See the miracles of Manna Annoe Exod 16. :: He speaketh againe of Manna :: The vaine imagination of the vvicked that himself shal be saued vvil faile him Exo. â— 10. :: Literally the 〈…〉 s â—â—â—â—a knes thâ—er dayes together Exo 10. v. 22. Morally they other gâ—nâ— les vvere in darknes vvithout faith in God til Christs Resurrection the third day :: A trubled conscience is a great torment :: This signified the conuersion of al nations to Christ :: The Church is called holie because it professeth holines and hath alwayes some holie men without the Church there is no sanctitie :: VVhen the Aegyptians drowned the Hebrews children Moyses was saued and reserued to guide the Israelites when the Aegyptians were drowned :: A prophecie of Christ comming into this world when there was temporal peace but extreme darkenes of â—gnorance :: An other example of difference in Gods punishing his people for their â—mendment and of the obstinate vnto their â—uine Exo 14. â— â—8 Num. 16. â— 46. Num 10 :: God foreseing the Aegyptians malice permitted them to persecute his people but was no way the cause nor auctor of their sinne Exo. 14. Exo. 16. :: The Amorrheites refused to grant them passage Num 21. v. 21. The Aegyptians brought them into seruitude Exo. 1. God changing the natural properties of elementes by them wrought iustice on sinners S. Greg. â—â— 35. in Euang. Exo. 9. v. 24. Exo. 16. v. 2â— Particular testimonies that this booke is holie Scripture It was written in Hebrew translated into Greke Difference betwen Ecclesiasticus and Ecclesiastes Panaretos The contents diuided into two partes By reason of a more perfect law the people of Israel were more renowmed then anie other nation in the world Deut. 4. :: Translations into other languages hardly expresse the seâ—se of the original tongue The 1. part Praises and preceptes of vvisdom :: Mans vvisdom is not able to comprehend the vvorkes of God :: Eternal glorie is the fruicte of the feare of our Lord not that this one vertue sufficeth but it is the beginning grounded in true faith and bringeth forth other vertues diuine giftes vvith the fruites of the Holie Ghost a ioyful crowne in the end Prou. 1. 9. :: Men drowned in
esteme that which their elders teach :: though the same doth not seme reasonable in their owne opinion Mat 5. v. 28. :: It is not lawful to reueale that which we iustly promise to conceale Leuit 19. Deu. 1 16 Prou. 24. Iacob â— :: There is lesse danger in conuersing familiarly with a wicked man then with a freindlie woman In which conuersarion much prudence is required as is before admonished chap. â— :: The excellencie of God which can not be sene with mortal eye Exo. 33. is proposed to our meditation in his workes The like in Iob. 38. 39. 40. 41. and in manie places of holie Scripture :: Of al sensles creatures yea of sensible also that haue not reason the sunne is most excellent Of which al corporal â—reatures receiue their light by whose influence al generation of creatures procedeth wherof is this Maxime in Philosophie that the sunne and man begette a man And Aristotel calleth the sunne the father of men and of goddes li. 2. de anima But the faithful know it is a creature inferior to man in respect of his reasonable soule and in them both in al other creatures acknowlege superexcellent infinite Maiestic in God VVhich also appeareth euen in the least creatures whose natural substances qualities with other accidents the more anie man considereth the more he shal admire God the onlie Creator of al. The 2. part Examples and praises of holie men with praise thankes to God :: Vertuous men are rightly called Lordes and Princes so the children of Heth sayde to Abraham My Lord theâ—â— art a prince of God among vâ— Gen. 23. :: Enoch shal preach penance in the time of Antichrist Gen 5. Gen. 6. :: Noe was perfect Gen. 9. Gen. 12. :: Abraham father of al the beleuers in Christ Gen. 22. Heb. 11. :: Isaac and Iacob were blessed in Abraham Exo. 3. Num. 12. :: Moyses saw Gods workes more clerely then other Prophets yet saw not his substances as is noted Exo. 33. :: Aarons priesthood continued so long as Moyses law that was til Christ And now the priesthood according to the order of Melchisedech continueth to the end of the world Exo. 28. Leuit. 8. Num. 16. :: The tribe of Leui had not a portion of inheritance separate from the iest but had tithes first fruites and oblations for their temporal prouision Num. 25. :: King Dauid gaue special assistance to the Priestes and greatly aduanced Gods seruice 1. Paral 23. â—â—â— :: Iosue succeded in the temporal gouernment for the spiritual perteyned to the successors of Aaron Num. 27. Iosu 10. Only Iosue and Caleb remained of those which came out of Aegypt al the rest dyed in the desert and their children entered into Chanaan Num. 14â— Iosu 14. :: Though some of the Iudges were sometimes great sinners yet they were finally iust for their good actes much renowmed 1. Reg 17 :: Samuel annointed Saul and Dauid kinges 1. Reg 7. â— Reg. 12 :: If Samuel himself had not appeared but some other spitite it could not haue bene noted in his praises See 1. Reg. 28. 1 Reg. 28 2. Reg 11 1. Reg. 17 Ibidem 1. Reg 18 :: Amongst al the renoumed actes of Dauid his pure and sincere hart most pleased God 1. Par. 25 2. Reg 12 :: For Dauids sake God gaue wisdom to Salomon and peace in his kingdom 3. Reg. 3. :: By Apostrophe the auctor turneth his speach to Salomon 3. Reg 4. 3. Reg. 10 :: Salomons sinnes were punished but Gods mercie continued in conseruing his posteritie Psal 88. 3 Reg. 11 Psal 88. v. 34. 3 Reg. 1â— 3. Reg 17 :: Elias procured fire from heauen to burne his sacrifice 3. Reg. 18 and â—wâ—e more to burne an hundred men which persecuted him 4. Reg. 1. 3. Reg. 19 4. Reg. 2. :: The miracle wrought by his dead bodie shewed that he was an holie prophet 4. Reg. 13. See the miracles of Elias and Eliseus To. 1. pag. 940. 4 Reg 13 4. Reg. 20 4. Reg. 18 :: Prayer preuailed when forces were not sufficient Sec 4. Reg. 19. 4 Reg. 19 Isa 37. 4. Reg 2â— Isa 38. Not only this booke but also other holie scriptures witnes that Elias shal returne and preach before the end of the world S. Chrysostom Aretas and other Doctors testifie the same See Annot. Gen. 5. Mal. 4. Mat. 17. In 2. Thes 2. Apoc. 11. 4. Reg. 22 2. Par 34 4. Reg. 23 :: Manie other kinges of Iuda refrained alwayes from committing idolatrie but these three destroyed al places of idolatrie in their kingdom which the others did not 4. Reg. 25 Iere. 1. Ezech. 1. Agge 2. 1. Esd 3. 3. Esd 5. Zach. 3. 2. Esd 2. Gen. 5. Gen. 39. 40. c. :: See the Annotation ch 38 v. 10. :: Ioseph prophecying that the people should depart from Aegypt willed them to carie his bones with them Gen. 50. So by carying his bones they professed that he had truly prophecied :: This Simon called Iustus and Priscus was high priest when this booke was written in the time of Ptolomie the first king of Aegypt a very holie man and dead before it was translated into Greke about the time of Ptolomie the third called Euergetes nere 300. yeares before Christ Iosephus li. 12. Antiqui * Libationâ— Three nations the Idumeans Philistijmes and Samaritanes did most persecute the Isralites the Samaritanes were not one pure nation but mixt of Assirians and Iewes and so here called no nation Num. 6. v. 23. :: They are also called a foolish people because they knowing true religion mixed idolatrie therwith according to diuers sectes as appeareth 4. Reg. 17. v. 29. :: VVhere we are not able to render recompence to benefactors especially to God we are the more bond to acknowlege his manie great benefites altogether vndeserued by vs. :: VVhen senses are most ripe and the soule most free from great sinnes is the aptest time to serue God to get al vertues and true knowlege Eccle. 12. :: In stead of riches labour to get wisdom for it is much better then al gold siluer :: Merite is in this life and reward in the next Gods special benefite of sending Prophetes to the people The function of Prophetes to exhorte to repentance with hope of Gods mercie by Christ Foure greatter Prophetes and welue lesseâ— were auctors of the prophetical bookes folowing Baruchs booke being inserted in Ieremies Prophecies are called visions for their certaintie Light of prophecie is next to the light of glorie and more clere then the light of faith Prophecies are hard to be vnderstood for diuers causes 2. Pet. 1 Suddaine transition from one thing to an other S. Ierom. iâ—c 2. 3 Nahum That which is spoken of certaine persons is ment of others S. Chrys â—o 8. iâ—â—â—ath 2. S. Aug. dâ—catech â—â—â—ibus c. 3. Prophecies are often vttered in figuratiue speaches Some consist in thinges done others are mixt with histories and temporal thinges with
other especially the wicked afflicting the good which our Sauiour describeth Mat. 24 saying Nation shal rise against nation You shal be odious to al nations for my sake Iniquitie shal abound c. :: This ioyful propagation of Gods glorie and name is either vnderstood to be prophecied of the Church in general which is as an iland of the whole world or properly and particularly amongst other gentiles of â—laâ—des conuerted to Christ as great Britannie others Iere. 48. :: The prophet and faithful people confessing Gods benefites and perfect performance of whatsoeuer he promiseth or determineth conforming their desires to his pleasure say Amen as wel in prosperitie when he deliuereth and blesseth them as in aduersitie when he punisheth by the destruction of Ierusalem which is here prophecied and the like :: After the reiection of the Iewes al Gentiles shal be conuerted to Christ Apoc. 7. â—1 :: In the time of grace geuen by Christ his whole Church singeth this and other like canticles of praises :: Other peoples haue their peculiar proper cities Babylon Damascus Tyrus Sidon c. but al Christians haue one citie the Catholique Church signified by Sion :: Fensed vvith vval and bul vvorke of faith good vvorkes S. Ierom here noteth that the sense of this Canticle is hard by reason of often and sudaine inter locutions of diuers persons consisting in questions and ansvvers To vvhose lerned commentaries vve remitte the studious readers :: A prophecie of the general resurrection of al men :: Some in glorie :: Some in miserie Mich. 1 Iob. 40. :: Tyrants are called serpents for their suttle poysenful malice and barres because they hold men fast inclosed in bondage And for the same reasons the diuel is called a serpent and a barre The fourt part Prophetical admonitions to both the kingdomes of Israel and Iuda :: By Ephraim is vnderstood the kingdom of Israel whose first king Ieroboam was of that tribe :: After that the tenne tribes were caried captiues 4 Reg. 17. God deliuered the two tribes out of imminent danger 4. Reg 18. 19 :: geuing peace to their people :: spirite of iudgement to king Ezechias :: and victorie to the souldiars :: Because Isaias other holie prophetes often and much vrged not only the people but also priestes vvhich had rule ouer the people to kepe Gods commandments and to expect his mercie and goodnes they scornfully repete the same wordes deriding such exhortations desperatly geuing themselues to al wickednes as if they neither feared death nor hel v. 15. Mat. 21. v 42. Act. 4. 1. Pet. 2. Rom. 9. 2. Reg. 5. 1. Par. 14 Iosue 10 :: As husbanmen dispose their workes in order so God sometimes worketh miracles sometimes geueth benefites sometimes sendeth afflictions and greater to some then to others :: But none are continually afflicted without intermission :: Ari signifieth a lion El God So Ierusalem called the lion of God to witte a strong citie is threatned with destruction which happened first by the Babylonians 4. Reg. 25 againe more miserably by Titus Vespasian 40. yeares after Christs death 2. Reg. 5. 1 Par. 11 Luc. 19. :: Scribes and Pharises pretending knowlege of Scriptures can not read Christ in the Prophets because these bookes are sealed or loeked and they haue not the key Apoc. 3. :: The Gentiles could not read Christ in these bookes because they knew not letters of the holie Scriptures S. Ierom Praemio in Isaiam Mat. 15. Mar. 7. 1. Cor. â—â— Eccli 29. :: You that trust in your owne counsels and forces or in other mens and not in God shal finde the miserable euent of your follie as is before noted chap. 2â— * Apostatae or denyers :: Either Isaias was commanded to write this which should be fulfilled manie yeares after or els he speaketh prophetically to Ieremie nere 200. yeares before he prophecied signifying that he should hen write it as in dede he did Iere. 41 c. Psal â—3 :: This claritie in sunne and moone shal be after the general resurrection :: Christ wil exercise his seuere iustice in the general iudgement when he shal bid the damned goe into euerlasting fire Mat. 25. :: If often happeareth that when eâ—il men seme most secure they â—al into sodaine calamities * Hel. Iere. 42. :: Both this Prophet and afterwards â—ereâ—â—e admonished the Iewes not to trust in the Aegyptians but they contemning this admonition shewed in their deedes that they distrusted God not be leuing nor obeying his prophetes for the same were at last punished :: In the meane time God destroyed the armie of Sennacaâ—â—b be seging Ierusalem 4 Reg. 19. But they forgote this and manie other examples of Gods powre and loue Isai 2. The fift part Of the captiuitie and relaxation of the kingdom of Iuda with other afflictions and comfortes but especially of Christ and his Church :: Albeit manie thinges in this and other places perteyne first and literally to the old testament yet al are in figure and some thinges haue no other literal sense but of the new testament As this prophecie of maffling or vnperfect tongues to speake readily is fulfilled in the Church of Christ plainly and distinctly confessing al Mysteries of Catholique faith and religion and the like which can not be verified in the Iewish people * Noble cities of Iuda This manie other prophecies perteyne to the old testament as in figure alluding to the historie but principally to Christ and his Church Pref. of prophetical bookes VVhat the wordes Iudgement and Iustice signifie Definition of Iudgement and Iustice as they are vsed in the holie Scriptures Both applied to Gods and mens actions Explication of the text :: Sennacarib spoyled al the kingdom of Israel and al Iuda sauing Ierusalem which he also beseged reproching and despising God but himself was therfore spoyled and despised :: Fidelitie in performing promises of good thinges temporal and spiritual :: Messengers sent to procure peace shal mourne because they can not obtaine it Psal 14 1. Cor 1. :: Both prophecies histories testifie that terrene Ierusalem was subiect to destruction and was destroyed and therfore this is necessarily to be vnderstood of the Church of Christ against vvhich heâ— gates shal neuer preuaile :: God willeth as vvel the gentiles that were farre of to come neere :: As Iso the Iewes that were his pecular people al to attend that he wil destroy this whole world before the general Iudgement :: No defence of strong places signified by Bosra shal saue anie men from destruction in the day of Iudgement :: In the meane time as a figure therof Sion shal be destroyed and therfore the metaphorical destruction folovving rather perteyneth to the state of the damned in the next vvorld then to the afflicted in this life :: An euident prophecie of the conuersion of Gentiles In whom the Church shal continually spring florish :: Christ leaning al logical
this armie differeth from the number here recorded the cause is for that sometimes those only are counted vvhich vvere permanent sometimes others are also counted vvhich came vncertainly The like difficulties of differences occurre often in the bookes of kinges and Paralipomenon :: The vvatch word this night was The victorie of God * li. 1. c. 7. v. 1. Y :: Alcimus was of Aarons stock li. 1. c 7. v. 14. but for this apostasie here mentioned was vncapable of high priesthood so Matthathias vvas ordayned being of the same progenie and most sincere in religion * a golden bough :: This description of the Assideans made by their malicious enimie in calumnious and odious termes sheweth vvel their singular zele sinceritie in promoting Gods seruice And so their aduersaries malignant accusations more against them then al others is a plaine testimonie of their more rate and more singular vertues * li. 1. â— 7. v. 26. a :: Apostates and politikes make their gayne by spoyling the faithful :: Nicanor a right worldlie politike a figure of Pilate and of such temporizing Iudges counsellers and courtiers as lacke zele in religion :: They knevv not precisely vvhere Iudas vvas neither vvould they search for him to deliuer him to the persecutor :: Bacchus called also Liber and by manie other names feaned by infidels to be auctor and god of wine And therfore drunkards dedicate feastes temples to him :: S. Augustin epist 61. ad Dulâ—itium l. 2. c. 23. ad epist 2. Gaud discussing thâ—â— fact saith the helie scripture dotâ— tel it not praise it As to be admired not to be imitated that either it vvas not vvel done by him or at least is not conuenient in this time of grace * li. 1. c. 7. v. 39. c :: Pâ—ophane men make their aduantage of religious mens good conscience but Iudas rightly instructed in this case defended his iust cause also in the sabbath li. 1. c. 3. v. 40. :: O Luciferian blasphemie :: This dreame was from God as the effect shevved And Iudas knevv also that it so was by internal inspiration as Ioseph Mat. 1. v 20. vvas assured of his dreames :: Ieremie ch 38. v. 17. persvvaded the king of Iuda to yeld himself vvith the citie and people to the Chaldees and not to resist But novv he deliuereth a svvord to Iudas exhorting him to fight according to Gods vvil in diuers cases and times for there is a time of vvare and a time of peace Eccle 3. v 8. :: Gods honour holie thinges are first and principally to be respected before vvordlie freindes though they also must be regarded in due order and place 4. Reg. 19. li. â— c 8. v. 1. c. f :: More being vvritten in the first booke this auctor maketh one conclusion of al because other persecuters being also ouercome the land was againe caulme after stormes Prayer of Sainctes is euidently proued by this place It is also proued by manie other holie Scriptures Neither is this place to be omitted The auctor of this booke asketh pardon for his stile not for the doctrine nor historie But the auctors of these Annotations crane pardon for al defectes Gods true Seruice hath alvvayes continued in the visible Church Faith in one God is the ground of al religion The B. Trinitie reueled to some and vttered obscurely in the old testament Distinction of Persons in one God The Father The Sonne The Holie Ghost Other places proue pluralitie of Persons in God The mysterie of Christs Incarnation is more frequent more plaine in the holie Scriptures especially in the Prophetes Ieremie Baruch Ezechiel Daniel Aggeus Zacharias Malachias Also the bookes of wisdom Ecclesiasticus Machabees Prophecies figures of the B virgin mother of God Angeles excel corporal creatures in multitude And in powre They helpe men and are lavvfully inuocated by men Diuels hating God and al mankind neuer cease to tempt men to sinne They seke to be honored vvith sacrifice Sacrifice is the proper seruice of God Sacrifice of the new testament in al places More pure and excellent then the old The old ceased and the new succeded which shad also be abandoned by Antichrist Transsubstantiation confessed by Rabbins Baptisme Penane Holie orders Feastes Fastes ordinarie And extraordinarie Abstinence Forme of good life prescribed in the sapiential bookes The ascending by steppes 〈◊〉 from earth to heauen â— Ioan. 2. VVithout Gods grace preuenting no man can thinke or do anie thing meritorious 2. Cor. 3. Confidence of good vvorkes done in grace Voluntarie vovves like to Euangelical connsels Perpetual virginitie Prayers of Sainctes Reliques Holie vesseles Signe of the Crosse Prayer for the dead Resurrection Iudgement Euerlasting punishment and eternal reward The coming of Elias conuersion of the Iewes The state of the Church in the times of heathen Monarchies in general Their state in the captiuitie King Iechonias â—nâ—â— sedeâ—h High-priest vvere in Babylon before the vvhole nation vvas captiue Iechonias intertayned in captiuitie as a prince Daniel vvith other three children were caried before â—niâ— of the kinges into Baoylon They vvere singularly esteemed Sometimes in danger But preserued by God Ieremie prophecied in Ierusalem and in Aegypt Ezechiel and Daniel in Babylon The Monarchie of Medes and Persians Cyruslicensed the Ievves to returne and build vp their temple Prophecie of Christ after seuentie vveekes Mardocheus Esther Aman. Iudith Aggeus and Zachatias The 〈◊〉 more glorious in the nevv testament Malachie The Grecian Monarchie King Alexander honored Iaddus the Highpriest The schismatical temple in â—atizim An other schismatical temple in Aegypt The Seuentie tvvo Interpreters Prophane lerning florished amongst the Crecians but they erred excedingly in matters of Religion Primum principium Sammum â—oâ—um Pithagorians Stoikes Achademikes Peripatetikes Epicures The assured fayth of the Church the citie of God Psal 93 1. Cor. 3. The Machabees professed the same Antiochus his Edict Martyres for this fayth For circumcision For keeping the Sabbath For abstayning from svvines flessh Holie vvarres for the Church and religion Matthathias Iudas Machabeus A religious prayer The temple clensed Antiochus dyed miserably Niâ—â—or â—laine Iudas dyed gloriously Ionathas Altimus dyed miserably Simon Ioannes Hyrcanus The Romane Monarchic Hered the first strange king of the Iewes He enlarged the temple But sold the office of Highpriest This king was a signe of Christs coming The genealogie of Christ from the captiuitie pag. 939 Succession of Highpriestes pag. 713. 939. The true suecession continued also in the times of vsurpers A petition to IESVS CHRIST 2. Paral. 33. v. 12. 4. Reg. 23. v. 21. 2. Paral. 35. v. 1. Exo. 12. Leuit. 23. Num. 28. 4. Reg. 23. v. 29. 2. Paral. 35. v. 20. 4. Reg. 23. v. 30. 2. Par. 36. v. 1. 4. Reg. 24. v. 1. v. 17. Iere. 37. v. 2. Iere. 25. v. 12. 29. v. 10. Dan. 9. v. 2. 2. Paral. 36. v. 22. 2. Esd 1. v. 1. 6. v. 3. Iere. 26. v. 12.
and there is none other †Keepe his preceptes and commandementes which I command thee that it may be wel with thee and thy children after thee and thou mayest remayne a long time vpon the Land which the Lord thy God wil geue thee †Then Moyses separated three cities beyond Iordan at the east side †that he might flee to them which should kil his neighbour not voluntarily neither was his enemie a day or two before and he might scape to some of these cities †Bosor in the wildernesse which is situated in the champion countrie of the tribe of Ruben and Ramoth in Galaad which is in the tribe of Gad and Golan in Basan which is in the tribe of manasses †This is the law that Moyses sette before the children of Israel †and these are the testimonies and ceremonies and iudgementes which he spake to the children of Israel when they came out of Aegypt †beyond Iordan in the valley against the temple of Phogor in the land of Sehon king of the Ammorrheite that dwelt in Hesebon whom Moyses stroke The children of Israel also comming out of Aegypt †possessed his land and the land of Og the king of Basan the two kinges of the Amorrheites which were beyond Iordan toward the rysing of the sunne †from Aroer which is situated vpon the banke of the torrent Arnon vnto the mountaine Sion which is also Hermon †al the plaine beyond Iordan at the east side vnto the sea of the wildernesse and vnto the foote of mount Phasga ANNOTATIONS CHAP. IIII. 2. You shal not adde Moyses can not meane that no more should be written nor commanded for then the last chapter of this booke and the rest of the Bible should not haue benne written after his death neither ought the Priestes or Prophetes to haue commanded anie thing not expressed in the law And wheras Protestantes say that al other Scriptures are included in the lawe or pertaine to the explicatioÌ„ or performance therof we also answer that vnwritten TraditioÌ„s both in the old and new Testament are likewise implied included or perteine to the explication or performance of the law For euen as the written doctrin of the Prophetes yea and of Christ and his Apostles in general is conteined in the law of Moyses so also are certaine fastes feastes rites ceremonies and other traditions proued and confirmed by general speaches and axiomes written in holie Scriptures as by our Sauiours wordes to his Apostles Luc. 10. He that heareth you heareth me S. Paules to other Christians 1. Cor. 10. other things vvhen I come I vvil dispose 2. Thess 2. Hold the traditions vvhich you haue lerned and the like VVherupon S. Augustin Li. 1. cont Crescon c. 33. geueth this rule that albeit an euident example can not be produced of holie Scripture yet the truth of the same Scriptures is holden by vs vvhen vve do that pleaseth the vvhole Church vvhich the authoritie of Scriptures commendeth The same he teacheth Epist 80. and in manie other places So do S. Epiphanius in compend sides Cathol S Hierom. Dialog cont Lucifer c. 4. S. Chrysost ho. 4. in 1. Thessal 4. S. Basil de Spiritu Sancto c. 39. S. Ireneus li. 3. c. 4. CHAP. V. The tenne commandements are repeted and explaned 23. with commemoration of their dread and feare When they heard the voice from the clowde and saw the mountaine burne AND Moyses called al Israel and said to them Heare Israel the ceremonies iudgements which I speake in your eares this day lerne them and fulfil them in worke †The Lord our God made a couenant with vs in Horeb. †Not with our fathers did he make the couenant but with vs at this present and doe liue †Face to face did he speake to vs in the mount out of the middes of the fyre †I was arbiter and mediatour betwixt our Lord and you at that time to shew you his wordes for you feared the fire and went not vp into the mount and he said †I the Lord thy God that brought thee out of the Land of Aegypt out of the house of seruitude †Thou shalt not haue strange goddes in my sight †“ Thou shalt not make to thee a thing grauen nor the similitude of any thinges that are in heauen aboue and that are in the earth beneath and that abide in the waters vnder the earth †Thou shalt not adore them and thou shalt not serue them For I am the Lord thy God a Iealouse God tendering the iniquitie of the fathers vpon the children vnto the third and fourth generation to them that hate me †and doing mercie vpon manie thousandes to them that loue me and keepe my preceptes †Thou shalt not vsurpe the name of the Lord thy God in vaine for he shal not be vnpunished that taketh his name vpon a vaine thing †Obserue the day of the Sabbath to sanctifie it as the Lord thy God hath commanded thee †Six dayes shalt thou worke and shalt doe al thy workes †The seuenth is the day of the Sabbath that is the rest of the Lord thy God Thou shalt not doe any worke therin thou and thy sonne and daughter man seruant and woman seruant and oxe and asse and al thy cattel and the stranger that is within thy gates that thy man seruant may rest and thy woman seruant euen as thy selfe †Remember that thou also didest serue in Aegypt and the Lord thy God brought thee out from thence in a strong hand and stretched out arme Therfore hath he commanded thee that thou shouldest obserue the Sabbath †Honour thy father and mother as our Lord thy God hath commanded thee that thou mayst liue a long time and it may be wel with thee in the Land which the Lord thy God wil geue thee †Thou shalt not murder †Neither shalt thou committe aduoutrie †And thou shal not steale †Neither shalt thou speake against thy neighbour false testimonie †Thou shalt not couet thy neighbours wife Nor house nor field nor man seruant nor woman seruant nor oxe nor asse and al thinges that are his †These wordes spake our Lord to al your multitude in the mount out of the middes of the fiâ—e and the cloude and the darkenes with a loude voice adding nothing more and he wrote them in the two tables of stone which he deliuered vnto me †And you after you heard the voice out of the middes of the darkenes and saw the mount burne came to me al the princes of the tribes and the elders and you said †Behold the Lord our God hath shewed vs his maiestie and greatnes for we haue heard his voice out of the middes of the fire and haue proued this day that God speaking with man man hath liued †Why shal we die therfore and this exceding great fire deuoure vs For if we heare the voice of the Lord our God any more we
opinion saieth he that Samuel himself appeared not but some euil spirit tooke his similitude And this last iudgement of S. Augustin is much confirmed first by the wordes of this text literally and plainly affirming that Samuel appeared and spake to Saul and Saul to him and that Saul vnderstood orâ—nevv not only thought imagined or supposed that it vvas Samuel Secondly this apparition came sooner preuenting the inchantment and in better order then the pithonical woman expected as appeareth by her answer saying she saw God or an excellent person ascending in comelie maner and attyre whereas euil spirites vsed to appeare as the Rabbins testifie in vglie bodies with the heeles into the ayer and head downward Thirdly the Author of Ecclestasticus ch 46. amongst the prayses of Samuel the prophet saieth he slept or died and certified the King and shevved to him the end of his life VVhere it semeth clere that the same person that died denounced Gods wil and sentence to Saul Moreouer if it had bene an illusion of an euil spirite it would hardly seme anie praise at al. Fourthly the diuel could not naturally foretel that Saul and his sonnes with manie of the people should be slaine the next day and Dauid reignâ— after him neither is it probable that God reueiled such secretes to euil spirites wherby men might take more occasion to folow nicromancie Fiftly most Fathers and Doctors are of the same iudgement S. Iustinus Martyr Dialogo cum Triphone S. Basil Epist 80. ad Eustathium S. Ambrose li. 1. in Luc. 1. S. Hierom. in Isaiae 7. Iosephus li. 6. c. 15. Antiq. and manie other old and late writers The chiefest argument for the other opinion is the authoritie of Tertullian li. de anima Procopius and Eucherius vpon this place and the vncertaine authors Questionum apud Iustinum q. 52. lib. de mirabil Sac. Script and Quest vet Testamenti q. 27. apud Augustinum tomo 3. et 4. As for the Protestantes denying that soules once parted from their bodies can appeare to anie aliue S. Augustin confuteth them both by this example of Samuel supposing the booke of Ecclesiasticus to be Canonical Scripture and of Moyses being dead and Elias yet liuing whom they hold also to be dead both appearing with Christ in his transfiguration Mat. 17. CHAP. XXIX Dauid going with the Philistijms towards the warre 4. the princes vrge and force the king to send him back THEREFORE al the companies of the Philistijms were gathered together into Aphec and Israel also camped vpon the fountaine which was in Iezrahel †And the princes in dede of the Philistijms marched in hundreds and thousandes but Dauid and his men were in the last companie with Achis †And the princes of the Philistijms sayd to Achis What meane these Hebrewes And Achis sayd to the princes of the Philistijms Doe you not knowe Dauid which was the seruant of Saul the king of Israel and is with me manie daies or yeares and I haue not found any thing in him since the day that he fled to me vntil this day †But the princes of the Philistijms were angrie against him and sayd to him Let this man returne and abide in his place wherein thou hast appointed him and let him not goe downe with vs into battel lest he become an aduersarie to vs when we shal beginne to fight for how can he otherwise pacifie his lord but in our heades †Is not this Dauid to whom they sang in dances saying Saul hath strooke his thousandes Dauid his ten thousandes †Achis therefore called Dauid and sayd to him The Lord liueth thou art iust and good in my sight and thy going out thy coming in is with me in the campe and I haue not found in thee anie euil since the day that thou camest to me vntil this day but thou pleasest not the nobles †Returne therefore and goe in peace and offend not the eies of the princes of the Philistijms †And Dauid sayd to Achis For what haue I done and what hast thou found in me thy seruant since the day that I haue beene in thy sight vntil this day that I may not come and fight against the enemies of my lord the King †And Achis answering spake to Dauid I know that thou art good in my sight as an Angel of God but the princes of the Philistijms haue sayd He shal not goe vp with vs into battel †Therefore arise in the morning thou and the seruantes of thy lord which came with thee and when you are risen in the night and it shal beginne to waxe light goe foreward †Dauid therefore arose in the night he and his men that they might sette foreward in the morning and returne to the land of the Philistijms and the Philistijms went vp into Iezrahel CHAP. XXX Dauid returning to Siceleg findeth it burned and spoiled and himself in danger of the people 7. By our Lords warrant be pursueth the enemie 11. taketh a guide 17. recouereth al that was taken away 22. and rewardeth the souldiars also those that stayed with the baggage 25. making it a lawe for the time to come shat the keepers of the baggage shal haue like share with those that fight in battel AND when Dauid and his men were come to Siceleg the third day the Amalecites had made an inuasion on the south side into Siceleg and had strooken Siceleg and burnt it with fire †And had led away wemen captiue out of it from the lesse vnto the great and had not killed any man but had led them with them and went on their iourney †When Dauid therefore and his men were come to the citie and had found it burnt with fire and their wiues and their sonnes and their daughters to be led away captiue †Dauid and the people that was with him lifted vp their voices and mourned til teares fayled them †For the two wiues also of Dauid were led away captiue Achinoam the Iezraelite and Abigail the wife of Nabal of Carmel †And Dauid was strooken very sad for the people would haue stoned him because the soule of euerie man was bitterly affected vpon their sonnes and daughters but Dauid was strengthened in our Lord his God †And he sayd to Abiathar the priest the sonne of Achimelech Applie vnto me the Ephod And Abiathar applied the Ephod to Dauid †and Dauid consulted our Lord saying Shal I pursue these theeues and shal I take them or no And our Lord sayd to him Pursue them for thou shalt take them without doubt take from them the praye †Dauid therefore went himselfe and the six hundred men that were with him and they came vnto the Torrent Besor some being wearie stayed †But Dauid himself and foure hundred men pursued for two hundred stayed who being wearie could not passe the Torrent Besor †And they found an Aegyptian in the field and brought him to Dauid and they gaue
the Temple but commanded first to draw her forth 4. Reg. 11. 2. Par. 23. And as peculiar places so special Psalmes and Hymnes were appointed for diuers purposes and occasions 2. Par. 20. The ministerie of Angeles was very vsual in this time One was sent to comforte and direct Elias the prophet in his afflictions 3. Reg. 19. 4. Reg. 1. An Angel stroke the Assyrians whole campe 4. Reg. 19. 2. Par. 32. Also the Intercession of Angels is so euident Tobiae 12. Raphael offering Tobias prayer to God that Protestants haue no other refuge to auoide this point of faith but by denying the Booke to be Canonical Scripture Honour of other Sainctes and their Intercession is proued a Maiori For so much as honour was religiously exhibited to spiritual power and excellencie in men yet liuing in this world So a Noble man adored Elias the Prophet being farre greater then he is ciuil and worldlie respectes 3. Reg. 18. Eliseus also was adored by his disciples not for anie worldlie authoritie or eminence but for his spiritual power and superioritie amongst them 4. Reg. 2. Likewise al Prophetes and Priestes were religiously honored for their holie and spiritual functions 3. Reg. 13. Much more Sainctes are rightly honored being immortal and in eternal glorie It appeareth also that Elias seuen yeares after that he was translated from humane conuersation when Eliseus was chiefe Prophet 4. Reg. 3. which was in or before the eightenth yeare of Iosaphat who reigned fiue and twentie 3. Reg. 22. had care of Ioram and his kingdom admonishing him by letters of Gods wrath against him and his people for their sinnes 2. Par. 21. And the scripture saieth often that God spared and protected Ierusalem and the kingdom of Iuda for Dauids sake 3. Reg. 11. 15. 4. Reg. 8. 19. 20. 2. Par. 6. 21. Isa 37. we haue also example of Sainctes Reliques in the cloke of Elias 4. Reg. 2. in Eliseus bones 4. Reg. 13. and in an other Prophetes bodie buried in Bethel VVhich Iosias would not suffer to be touched 4. Reg. 23. Images were conserued in the Temple 3. Reg. 7. as before in the Tabernacle when idolartie was most destroyed 3. Reg. 15. 4. Reg. 23. yea an abuse rising of the brasen serpeÌ„t for which Ezechias destroyed it 4. Reg. 18. yet he touched not the Images of Cherubins in the Temple VVhich none but Infideles sought to destroy And Osee the Prophet ch 3. bewayleth the want of Theraphim or Images amongst other sacred thinges Sacrifice Altar and Ephod VVherby the ancient Rabbins proue very wel that Images of Angels and the same of other Sainctes are not contrarie to the Decalogue but the images of Idoles Good workes were rewarded and bad punished 3. Reg. 9. and the whole historie of this age testifieth the same VVhere by the way may be obserued that some inst men fel from their iustice as Salomon 1. Par. 28. 3. Reg. 11. Ioas 4. Reg. 12. 2. Par. 24. Ozias 2. Paral. 26. Others from wickednes returned to pietie as Manasses 4. Reg. 23. 2. Par. 33. the multitude of the people very often much folowing the disposition of their kinges Special State of life not commanded by the law was voluntarily professed and obserued by some Prophetes and their disciples called the children of Prophetes Keping particular Rules and wearing distinct habite 4. Reg. 1. 2. 4. The orders of Nazarites and Rechabites instituted before continued stil Amos. 2. Ierem. 35. stil which were very examplar figures of Religious State and Orders in the new Testament and perpetual chastitie of clergie men embraced by such as folow Euangelical counsailes proposed and not commanded by our Sauiour To which S. Paul likewise exhorteth though there be no precept therof to anie before they bind themselues Exequies for the dead were continually kept as the sacred historie witnesseth recording where and with what solennitie the kinges were buried which would be ouerlong nedeles to recite the like is also writen of some Prophetes 3. Reg. 13. 4. Reg. 23. Holie Tobias by example and fatherlie admonition exhorted his sonne to do workes of mercie not only to the liuing but also to the dead Put thy bread and thy wine vpon the sepulture of the iust c. 4. Isaias ch 57. as the Iewes both vnderstood and practised prayed that peace be geuen to the iust in his couch or resting place after his death Of the general Resurrection Elias translation is a figure who yet liuing sheweth that God can and wil restore al men to life againe in their bodies after death as he conserueth him and Enoch in their mortal bodies without corruption Ezechiel also prophecieth of the Resurrection of the dead applying it mystically to spiritual resurrection and restauration of Israel to former state ch 37. Of the last Iudgment and eternal glorie to the good and euerlasting paine to the wicked Salomon agreably to the doctrin of other Prophetes discourseth in his booke of Ecclesiastes namely ch 3. 11. and in the last concludeth thus Let vs al together heare the end of speaking Feare God and obserue his commandmentes for this is euerie man or to this end man is created and God wil bring into Iudgement al thinges that are done for euerie errour or obscure thing whether it be good or euil Neither were these and other pointes of Faith and Religion interrupted but stil beleued and professed in the Church alwaies visible and incontaminate notwithstanding some boughes anâ— branches became vnstructsul and rotten others brake of and were separated from this vine For when Salomon falling to luxurie multiplying manie wiues and concubines was by them seduced and brought to spiritual fornication and idolatrie making altars offering sacrifices to Idoles the Priestes Prophetes and people generally perseuered in Gods law seruice 3. Reg. 11. After whose death Ieroboam his seruant of the tribe of Ephraim possessing Tenne Tribes called the kingdom of Israel to maintaine his new state fearing that if the people resorted to Ierusalem for religions sake they would depart from him and returne to the right heyres of Dauid and Salomon made an egregious Schisme setting vp two golden calues in Bethel and Dan. 3. Reg. 12. made temples altares and priestes to sâ—rue them al opposite to Gods ordinance But not only the other Two Tribes called the kingdom of Iuda but also the greatest part of Israel especially Priestes Leuites and deuoutest people repayred stil to Ierusalem not yelding to that schisme and idolairie 2. Par. 11. Moreouer God raised vp and sent special Prophetes to confirme the weake and recal the seduced For Ieroboam had no sowner sette vp his new altar in Bethel and begunne to offer incense vpon it but a Prophet came out of Iuda in the word of our Lord and cried against that altar foretelling that wheras for that present they burnt frankineâ—nse vpon it the time should come when the
†Confesse ye to our Lord because he is good because his mercie is for euer PSALME CXVIII A perpetual recommendation of the singular excellencie absolute necessitie and eternal heauenlie profite of Gods law with frequent aspirations to perfection hatred of sinne loue of vertue and feruent desire to rest in God GENERAL ANNOTATIONS VPON THIS CXVIII PSALME As this Psalme is the longest in the whole Psalter so it semeth to the ancient Fathers most profound in sense And so much the harder to be vnderstood because also the very hardnes therof lieth hidden which in diuers other Psalmes and partes of holie Scripture easily appeareth to the reader But here the wordes being clere and the sense also plaine and easie in some pointes of doctrine yet the more deligence is imployed the more difficultie is found in searching the whole sense and mearning of euerie word and sentence with the maner obserued in composing it and the frequent repetition of the same or like wordes Al which maturely considered caused that great Clerke and light of the Church S Augustin to omite this Psalme when he explicated al the rest And when at last he added also this he wittingly omitted one special difficultie which he doubted not to be conteyned in the maner of composing it not only by order of the Hebrew Alphabet as diuers more Psalmes and some other partes of holie Scripture but more artificially hen anie other the first eight versâ—s al beginning with the first letter Aleph the next eight with the second letter Beth and so to the last of the two and twentie letters Of which omission he yeldeth this only reason because he found nothing as he humbly affirmeth that might properly perteyne the unto Confessing also expresly that whensoeuer he applied his cogitations to expound the text iâ— self i◠〈…〉 exceded his habilitie But finally to satisfie the often and earnest request of his bretheren and freindes trusting as alvvayes in Gods special help he largely expoundeth it in thirtie two distinct Sermons S. Ambrose also moued with like pietie made two and twentie Sermons in exposition of this Psalme Affirming in his Prologue that amongst other Psalmes especially this sheweth how great a master king Dauid was of moral good life For al moral doctrine being of his owne nature swete yet most delighteth the eares and gently toucheth the minde being vttered as here it is with pleasantnes of verse and swetenes of songue Againe whereas this Royal Prophet in manie places of this booke powrethout sentences of moral psalmes or songues as bright starres that shine and glister to al the world here most excellently he produceth a more singular mirrhor as the sunne of ful light burning with meridian heate And for the prosite of al the better to draw our attentions to lerne that we may though we can not attaine to al that we vvould he disposed this Psalme through al the Alphabeth that as children beginning vvith the first letters make entrance to further knovvlege so by the same beginninges vve should lay the first foundation and therupon procede in our spiritual building tovvards perfection in good life the true seruice of God VVhich is yet further insinuated as the same Doctor reacheth by the eight verses continually beginning vvith the same letter and so other eight in order through the vvhole Alphabet to signifie that after seuen dayes trauel in this temporal life vve may come to that vnitie vvhich vve expect in the eight day of resurrection vvhen vve hope to rise reuiued in our Lord Iesus in nevvnes of eternal life Lickevvise S. Basil in the Argument of this Psalme admonisheth that vvheras holie Dauid according to diuers states vvhich he passed vvritte diuers Psalmes as vvhen he fled from his enimies vvhen he lamented his distresses mourned in pensiuenes enioyed peace and comforte ranne a right course of vertue fel from God by sinne againe returning obserued Gods lavves in this one Psalme he comprehendeth al his prayers made to God at sundrie times here proposeth the same as a certaine profitable moral doctrine to al sortes and states of men Neither doth he pretermite doctrinal pointes of faith but interposeth them also with moral documents in such sorte that this one Psalme may suffice to teach the vvel disposed hovv to attaine to perfection in vertue to sturre vp the slouthful vnto diligent care of their soules to recreate the desolate vvith spiritual consolations briefly it admmistereth al kinde of medicine to the diuers passions of mortal men For the like iudgements of other Farhers vve remitte the lerned reader to S. Hilarie Theodoret Prosper Arnobius Cassiodorus Beda Euthymius and others but can not wel omitte a brief instruction of S. Ierom. VVho in his Epistle to Paula Vrbica not only sheweth the interpretation of the two and twentie letters but also explicateth their sense in this place by connecting them into certaine shorte sentences in this maner Aleph Beth Gimel Daleth Doctrina Domus Plenitudo Tabularum Doctrine Of the house Fulnesse Of tables VVhich is the first connexion signifying that the doctrine of the house that is the Church of God is found in the fulnes of diuine bookes The second connexion is He Vau Zain Heth. Ista Et Haec Vita This thing And This Life For what other life can there be without knowlege of Scriptures wherby also Christ is knowen who is the life of them that beleue in him The third connexion is Teth Iod. Bonum Principium Good Beginning Albeit we now could know al thinges which are written yet we know but in part and in part we prophecie for we see now by a glasse in a darke sort but when we shal be worthie to be with Christ and shal be like to Angels theu doctrine of bookes shal cease and then we shal see face to face the Good Beginning euen as he is The fourth connexion is Caph Lamed Manus Disciplinae siue cordis The hande Of discipline or of hart The handes are vnderstood in worke hart and discipline are vnderstood in sense or meaning because we can not rightly doe anie thing vnles vve first knovv vvhat thinges are to be donne The fift connexion is Mem Nun Samech Ex ipsis Sempiternum Adiutorium Of them Euerlasting Helpe This needeth not explication for it is manifest as the light that from Scriputres are eternal helpes The sixt connexion is Ain Phe Sade Fons siue Oculus Oâ—is Iust tiae Fountaine or Eye Of the mouth Of iustice According to that vvhich vve haue expounded in the fourth connexion that dedes and intention must concurre The seuenth connexion vvhich is last in vvhich number of seuen is also mystical vnderstanding Coph Res Shin Teu Vocatio Capitis Dentium Signa Vocation Of the head Of teeth Signes Distinct voice is produced by the teeth in these signes vve come to the Head of al vvhich is Christ by
shal see the end of the wise and shal not vnderstand what God hath thought of him and why our Lord hath fensed him †For they shal see and shal contemne him but our Lord shal laugh them to scorne †and they shal fal after this without honour and in contumelie among the dead for euer because he shal breake them puffed vp without voice and shal remoue them from the fundations and they shal be made desolate vnto the highest degree and shal be moorning and the memorie of them shal perish †They shal come feareful in cogitation of their sinnes and their iniquities on the contrarie shal conuince them ANNOTATIONS CHAP. IIII. 11. He vvas taken avvay By this place S. Augustin proueth that such as died in good state might haue fallen into wickednes if they had liued longer and therefore it was a benefite to them to dye sooner And that it is neuertheles certaine that God both knew the possibilitie that such might yea would haue sinned if they had liued longer and also knew that they should dâ—e sooner and so escape that danger VVhich assured foreknowlege of al thinges that shal be or may be standeth wel with mans freewil against certaine that inclined to Pelagianisme attributing too much to mans freewil and detracting from Gods foreknowlege and prouidence VVhich he prouing by this place his aduersaries excepted against the auctoritie of this booke and therfore he also proueth that it is Canonical Scripture li. de Predest Sanct. c. 14. CHAP. V. In the general iudgement the wicked seing the iust whom they had contemned to be in great honour shal bewaile their owne miserie 9. considering that their pleasure was short 16. and the ioy of the blessed shal be for euer 18. God wil arme himself and al creatures to punish the impious THEN shal the iust stand in great constancie against those that haue afflicted them and taken away their labours †They seing shal be trubled with horrible feare and shal meruel at the sodennes of vnexpected saluation †saying within themselues repenting and sighing for anguish of spirit These are they whom we had sometime in derision and in a parable of reproch †We senslesse estemed their life madnes and their end without honour †Behold how they are counted among the children of God and their lot is among the saints †We therfore haue erred from the way of truth and the light of iustice hath not shined to vs and the sunne of vnderstanding rose not to vs. †We are weried in the way of iniquitie and perdition and haue walked hard wayes but the way of our Lord we haue not knowen †What hath pride profited vs or what commoditie hath the vaunting of riches brought to vs †Al those thinges are passed away as a shadow and as a messenger running before †and as a shippe that passeth through the surging waters wherof when it is past the trace can not be found nor the path of that shippes keele in the waues †or as a bird that flyeth through in the ayre of which there is no token can be found of her passage but only a sound of the winges beating the light winde and by vehemence of going cutting the ayre mouing the winges she is flowen through and afterward there is no signe found of her way †or as when an arrow is shotte forth to a sette marke the diuided ayre is forthwith closed in itself againe so that the passage therof is not knowen †so we also being borne forthwith ceased to be and of vertue certes haue bene able to shew no signe but in our naughtines we are consumed †Such thinges sayd they in hel which sinned †because the hope of the impious is as dust which is taken away with the winde and as a thinne froth which is dispersed by the storme and as smoke that is scatered abrode by the winde and as the memorie of a ghest of one day that passeth †But the iust shal liue for euer and their reward is with our Lord and cogitation of them with the Highest †Therfore shal they receiue a kingdom of honour a crowne of beautie at the hand of our Lord because with his right hand he wil couer them and with in his holie arme he wil defend them †And his zele wil take armour and he wil arme the creature to the reuenge of the enemies †He wil put on iustice for a brestplate wil take sincere iudgement for an helmet †he wil take equitie for an inuicible shilde †and he wil sharpen fierce wrath for a speare and the round world shal fight with him against the senslesse †The shottes of lightenings shal goe directly as it were from a bow of the clouds wel bent they shal be cast forth and shal light on a certaine place †And from rocked wrath shal thicke haile stones be cast the water of the sea shal rage against them and the riuers shal runne together roughly †A spirit of powre shal stand against them and as a hurle winde shal diuide them and their iniquitie shal bring al the land to a desert and naughtines shal ouerthrow the seates of the mightie CHAP. VI. Kinges and al Magistrates are againe admonished to exercise iustice 7. otherwise they shal be more greuously punished 13. wisdom may easely be found 18. by those that sincerely desire it 22. And is very profitable 25. excepting the enuious or il disposed 26. both to prince and people VVISEDOM is better then strength and a wiseman then a strong †Heare therfore ye kinges vnderstand lerne ye iudges of the endes of the earth †Geue eare ye that rule multitudes and that please yourselues in multitudes of nations †because the powre is geuen you of our Lord and strength by the Highest who wil examine your workes and search your cogitations †because when you were the ministers of his kingdom you iudged not rightly nor kept the law of iustice nor haue walked according to the wil of God †Horribly and quickly wil he appeare to you because most seuere iudgement shal be done on them that beare rule †For to the litle one mercie is granted but the mightie shal mightely suffer torments †For God wil not except any mans person neither wil feare the greatnes of any man because he made the litle and the great he hath equally care of al. †But to the stronger more strong torment is imminent †To you therfore ô kings are these my wordes that you may lerne wisdom and not fal †For they that haue kept iust thinges iustly shal be iustified and they that haue lerned these thinges shal find what they may answer †Couet ye therfore my wordes and loue them and you shal haue discipline †Wisdom is cleere and such as neuer fadeth and is easely sene of them that loue her and is
went against Gorgias the gouernour of Idumea †And he went forth with footemen three thousand and horsemen foure hundred †Who buckling together it chanced few of the Iewes to be slayne †But Dositheus one of the Bacenors an horseman a valiant man held Gorgias and wheras he would haue taken him aliue a certayne horseman of the Thracians came vpon him and cut of his shoulder and so Gorgias escaped into Maresa †But they that were with Esdrin fighting long and being wearied Iudas inuocated our Lord to be their helper and captayne of the battel †beginning in his countrey language and with hymmes raising a crie draue Gorgias souldiars into flight †And Iudas hauing gathered an armie came into the citie Odollam when the seuenth day came on being purifyed according to the custome they kept the Sabbath in the same place †And the day folowing Iudas came with his companie to take away the bodies of them that were ouerthrowen and with their kinsmen to lay them in the sepulchers of their fathers †And they found vnder the coates of the slayne some of the donaryes of the idols that were in Iamnia from which the lawe forbiddeth the Iewes therfore it was made playne to al that for that cause they were slayne †Al therfore blessed the iust iudgement of our Lord who had made manifest the hidden thinges †And so turning to prayers they besought him that the same offence which was committed might be forgotten But the most valient Iudas exhorted the people to keepe themselues without sinne seing before their eyes what was done because of the sinnes of them that were ouerthrowen †And making a gathering he sent twelue thousand drachmes of siluer to Ierusalem for sacrifice to be offered for sinne wel and religiously thinking of the resurrection †for vnles he hoped that they that were slaine should rise againe it should seeme superfluous and vaine to pray for the dead †And because he considered that they which had taken their sleepe with godlines had very good grace layd vp for them †“ It is therfore a holie and healthful cogitation to pray for the dead that they may be loosed from sinnes ANNOTATIONS CHAP. XII 46 It is a holie and healthful cogitation to pray for the dead The Catholique beleefe doctrine and practise of praying for the dead is so euidently confirmed by this place that our aduersaries haue no better shift to auoide the same then by denying these bookes to be Canonical Scripture VVhich being authentically proued it may here suffice to adde that albeit the Greke text as in other innumerable places differeth from the Latin yet it is no lesse clere for this doctrin VVhich in English is thus v 45. Regarding or considering that grace is layde vp for them that sleepe or dye in pietie tovvitte in true faith and repentance in the next verse 46. inferreth thus VVherupon he Iudas Machabeus made reconciliation or expiation for the dead that they might be deliuered or loosed from their sinne that is from punishment for sinne Omitting therfore multitude of other proofes vve vvil here only cite tvvo great Doctors who with others teach that the denial of this particular point of religion is a condemned heresie S. Augustin li. de Haeresib haer 53. noteth this for a special heresie saying Aerians are named of one Aerius vvho being a priest and taking it greuously that he could not be ordained a Bishop falling into the heresie of the Arrians added some proper doctrines of his ovvne saying that vve ought not to pray nor offer sacrifice for the dead Likevvise S. Bernard Ser. 66 in Cantica in plaine termes saith they are heretikes vvhich beleue not that there is purgatorie fire after death but that the soule departing from the bodie goeth forthvvith either to rest or to damnation Let them then saith he aske of him vvho saide There is some sinne that shal not be forgeuen neither in this vvorld nor in the future why he sayd this if there remaine no remission and purgation of sinne in the future vvorld He therfore aduiseth al to bevvare of such seducers saying See the detracters see the dogges They deride vs because vve baptize infantes for that vve pray for the dead It is also most vvorthie of consideration that Iudas Machabeus vvho did this charitable act for his souldiars slaine in the holie vvarres vvas the High priest or chief Bishop of the Church at that time and defender of true faith and Religion Finally vve may also obserue that he did not anie nevv thing but practised the vsual custome of the vvhole Church For so it appeareth by their sette forme of Office for the dead called HASCHABAH that is Rest or prayer for rest in their booke MAHZOR translated and set forth by Bishop Genebrard in the yeare of our Lord. 1569. VVhere are these expresse supplications Requiescat anima ipsius in cubili suo iaceat in pace dormiat in pace His or her soule rest in his bed lye and slepe in peace Againe Ye Angels of peace come forth to mete him c. And that the Ievves this day vse to pray for the dead is a clere thing and confessed by Protestantes namely Munsterus and Fagius in their Annotations vpon the 14. of Deut. and M. VVhitaker in his first booke against F. Dureus fol 81. CHAP. XIII Menelaus a fugitiue Iewe is put to death 9. Antiochus with his great armie is defeated twise with losse of manie men 23. Philippe rebelling peace is renewed 24. And Iudas is made Lord of Ptolemais IN the yeare an hundred fourtie nine Iudas vnderstood that Antiochus Eupator came with a multitude agaynst Iurie †and with him Lysias the procuratour and cheefe ouer the affayres hauing with him of footemen an hundred tenne thousand of horsemen fiue thousand elephants twentie two chariots with hookes three hundred †And Menelaus also ioyned him selfe with them and with much deceite besought Antiochus not for the weale of his contrie but hoping that he should be appoynted to the principalitie †But the king of kinges stirred vp Antiochus mind against the sinner Lysias suggesting that he was the cause of al the euils he commanded as the custome is with them that being apprehended he should be killed in the same place †And there was in the same place a tower of fiftie cubites hauing an heape of ashes on euerie side this had a prospect steepe downe †From thence he commanded the sacrilegious person to be throwne downe into the ashes al thrusting him forward to death †And by such law it chanced the transgressour of the law to dye Menelaus not to be put into the earth †And in deede very iustly because he committed manie offences toward the altar of God the fyre and ashes wherof was holie himself was condemned into the death of ashes †But the king furiouse in mind came to shew
deeds a. 429. 969. 100. ofâ—â—n commended in the sapiential bookes b 288. 296. 297. 300. 302. also 784. Alphabet â—n Hebrewe is mystical and very hard b. 215. 650. Altares erected for sacrifice a. 47. 51. 94. 101. 227. 685. 720. 947. b. 905. Amâ—n required diuine honour a. 1040. he fauoured traytors a. 1053. persecuted the Iewes a. 1041. and him selfe was hanged a. 1046. Ambition breedeth sedition a 663. it deceiueth and ouerthroweth a. 670. 1045. Ambition abundance and idlenes are the cause of much corruption b. 701. Amos a heardesman prophecied before the captiuitie of the tenne tribes b. 829. Amram nephew of Leui and father of Moyses and Aaron lawfully maried his aunt a. 168. 299. 3â—8 Angels offer mens prayers to God a. 214 1006. resist the diuel a. 13. and wicked men a. 369. b. 9â—3 especially Antichrist b 802. their ministerie in the Church a 47. 161. 242. 249. 545. 546. 935. 1061. 1072. b 781. they protect men and places a. 147. 193 478. 519. 527. 924. 995. 996. 1007. 1029. b. 323. 670 798. 973. 992. they are exceding many b. 792. 992. they learne secretes one of an other b. 794. Antichrist probably supposed to come of the tribe of Dan a. 150. the Iewes wil receiue him b. 801. He is prefigured a. 534. 538. 1014. b. 794. 801. 895. 970. He shal be strong and cruel for a short time b 792. to witte three yeares and a halfe b. 803. He shal then be ouerthrowne b 747. Antiochus his cruel edict b. 894. 1001. his repentance in sicknes was not sincere not fruictful b. 911 969. He died miserably b. 911. 968. 1002. he was a figure of Antichrist b 970. Antiquitie a note of true doctrine b. 331. Aod by especial inspiration killing Eglon is not to be imitated a. 522. Apostasie from faith first happened in Cain a. 16. after in Nemrod a. 45. 48. in Ieroboam a 734. and others Arke of Noe how great a 25. it was a figure of the Church a 28. Arke of the Testament much reuerenced a. 336. 360. 579. 583. 584. 647. 843. 876. 882 b. 147. 949. 996. It ouerthrewe Dagon a. 581. Arphaxad king of the Medes vainly boasted a 1012. Ashes a holy ceremonie a 12. 32. 1019. 1023. 1042. 1108. b 533. 559. 795. 844. 902. 904. Assidians professed a religious rule of life b 898. 915. 972. 977. 982. Threescore of them martyres b. 915. Auarice a detestable sinne especially in Clergie men a 576. 585. b 530. 558. 562. Aureola an especial accidental glorie of Martyres holy Doctors Virgins b 802. B Baal the false god of the Moabites Madianites Sidonians and other nations a 370. worshipped some times by Iewes was once ouerthrowne by Gedeon a 528. againe his prophetes destroyed by Elias a 747. Iehu also killed many worshippers of Baal a 783. and king Ioas destroyed his temple a 906. Babylon built a 45. was long potent and glorious but at last destroyed b 469. 518. 639. 642. c. 713. 8â—3 Balaam the sorcerer first refused afterwardes attempted to curse Gods people a 389. His asse spake a 370. He prophecied true and good thinges of Israel a 371. c. he was slaine together with the Madianites a 386. Baptisme prefigured a 4. 32. 199. b. 197. 740. 994. It taketh away al sinnes a. 193. b. 197. S. Iohn Baptist precursor of Christ b. 887. Baruchs prophecie is Canonical Scripture b. 661. Beda most modest in expounding holie Scripture a 46. Behemoth an elephant or an other greater beast is subiect to Gods ordinance a 1106. Belus Iuppiter imagined by idolaters to be the greatest god a. 42. b. 1076. Beza corrupteth the Gospel a 46. sayth God created man to falle a 171. b 394. Blessing of creatures operatiue a. 5. 47. 90. 93. It belongeth to the greater to blesse the lesse a. 59. 48â— 524. 721. Blessing by a sette forme of wordes a. 35. Blinde leaders excuse not their folowers a 572. Brasen serpent erected a. 336. was afterwardes broken in peeces a. 799. how it healed those that were hurt b 366. Brothers are foure maner of wayes a. 53. 570. Burden of Babylon the like sigsignifieth doleful coÌ„minatorie prophecie of ruine b 469 c. 854. C Caath the sonne of Leui. father of Amram and grandfather of Aaron and Moyses a 167. Caluin contemneth al the fathers a 59. maketh God the auctor of sinne a. 171. carpeth at Moyses a 245. chargeth the booke of Wisdome with error b. 364. Canon of the Church of Christ is an infallible rule declaring which are diuine Scriptures a 989. and of more auctoritie then the Iewes Canon ibidem Canticle of Canticles is a sacred Colloquium or Enterlude b 334. it perteyneth to three spouses b. 335. Captiuitie of the tenne tribes in Assyria a. 798. Captiuitie of the two tribes in Babylon had three beginninges a. 813. 932. b. 649 Ierem. 52. v. 28. 29. 30. and b. 77â— Dan. 1. and the same captiuitie was released by degrees at diuers times a. 944. c. 1. Esd 1. 2. 6. 2. Esd â— Catholique name designeth true Christians and the true Church a. 22. Catholiques are spiritual souldiars a. 10â—0 Al Catholiques participate of the prayers and other good workes of al the iust b 223. Ceremonies in the law of nature a. 32. 211. obserued by Salomon not expressed in the writteÌ„ law a 877. Prescribed to Ezechiel to lye on one side a certaine time b 685. ceremonial lawes at large from the middes of Exodus and the greatest part of Leuiticus continually vsed in diuine seruice b 959. ordayned for three especial causes a. 264. 283. Children of the Church are the spiritual seede of Abraham a. 53. Choise to be made of desires wordes and deedes b 425. Christ our Redemer promised a. 10. 12 359. 364. 768. 963. b 244. He was prefigured by Abel a. 13. by Noe a. 28. by Abraham a. 51. by Melchisedech a. 55. and others innumerable and forshewed by al the Prophetes 449. His Incarnation other mysteries folowing especially in these places a. 31. 47. 197. 373. 703. 934. b. 16. 16. 45. 113. 158. 202. 203. 313. 325. 462. 463. 464. 494. 495. 506. 536. 542. 601. 603. 609. 667. 702. 790. 841. 850. 860. 871. 872. 874. 941. 990. 991. His genealogie from Phares the sonne of Iudas to Dauid a 571. from Dauid to the captiuitie a. 939. from the captiuitie to Ioseph and consequently to his B. mother of the same familie b. 1004. Christ being in Aegypt the idoles lost their power b 476. His Passion and Resurrection more particularly a. 13. 88. 362. 366. 553. 1060. b. 26. 46. 49 at large 70. 256. 540. 568. 580. 636. 877. His Resurrection the third day b. 816. He was sould for thirtie pence a. 117. b. 880. Christ a Priest and a King a. 56. 397. b. 36. 204. He came in humilitie b. 511. He wil come in Maiestie b. 888. Christians called fishes a. 4. and are of three states a 709. Church of Christ prefigured by the Arke of Noe
a. 28. by the tabernacle a 259. by the Israelites in the desert a. 465. 467. by the coming of the Quene of Saba to Salomon a. 718. by Iudith Esther many other persons and thinges a. 1051 b. 872. It is the proper inheritance of Christ b. 16. 166. 281. 870. 873. 882. The Church is perpetual and visible from the beginning of the world a. 19. 35. 48. 203. 649. 714. 937. b. 17. 88. 119. 125. 163. 337. 455. 497. 528. 539. 555. 556. 601. 604. 607. 608. 687. 692. 704. 709. 768. 775. 801 839. 868. 884. 997. See the Historical table b. 1073. c. The Church of Christ is vniuersal consisting of al nations a 65. 206. 317. 576. 716. 728. b 42. 50. 90. 121. 161. 211. 537. in manie other places of Isai other prophetes It is more conspicuous and more glorious then the Church of the old testament a 205. 943. b 336. 432. 485. 999. It cannot erre a. 74. 434. 715. 803. 943. b. 163. 335. 340. 456. 515. 536. 573. 1001. It is the onlie fold of Christs shepe b. 744. Out of the Church is no saluation a. 28. b. 536. 698. 882. Circumcision instituted a 65. 198. renewed a. 477. Circumstances doe aggrauate sinnes b. 717. 815. Cleane and vncleane a ceremonial distinction before Moyses law a. 26. more distinguished by the law a. 281. 283. c. Clergie men must be orderly called to their function a. 274. c. b. 588. and for their vertues b 546. They ought not to serue for temporal reward a 502. v. 7. b 36. 737. 885. They ought aboue others to haue compassion on the poore b. 8â—5 Their office is to water the whole world with true doctrine a. 709. Commandments of God are possible to be kept a 458. 604. b 15. and in manie Psalmes especially the 118. and in al the Sapiential bookes and Prophetes See Grace Communion of Protestantes is no Sacrament neither hath any miracle in it a 210. See Eucharist Communities and al common wealthes require vnity obseruation of lawes and eminent vertue of the superiors b 951. Concubines in the old Testament were lawful wiues a 62. 534. 557. 664. Concupiscence without consent is not sinne a 12. Confession of sinnes a 32. 333. b 400. Confidence in God most necessarie a 106. 605. b 20. 53. and in manie Psalmes item 478. 491. 493. 858. 900. Conscience guiltie of wickednes tormenteth the sinner a. 1046. Consideration directeth good workes b 319. 420. Constancie in good shal reape reward b 381. In freindshipe is most necessarie b 386. Consuls in Rome gouerned by entercours of dayes b 918. Contempt of admonition aggrauateth sinne b 807. Contrition a part of penance a 32. 722. b 21. 32. 101. 735. 827. Conuersation requireth honest discrete and profitable speach b 403. Couenant betwen God and man a 214. 449. 515. Couenant with men must also be kept b 814. Crosse of Christ prefigured a 47. 145. 146. 195. 211. 279. 364. b 546. 687. 996. Crueltie not mercie to spare an obstinate or impenitent sinner b 390. Curses for enormious sinnes a 450. 452. He that maliciously curseth is cursed of God b 345. Custome in sinne is hardly cured b 17. 101. 577. 822. 836. D. Daies dedicated to Gods seruice a 7. see Fastes and Feastes Damnation after this life is extreme miserie b 349. and remediles ibid. Daniels whole booke is Canonical b 769 Daniel with other three children of the royal bloud of Iuda were caried into Babylon b 772. 997. He discouered the false accusation of SusaÌ„na at the age of twelue yeares b 803. And continued to prophecie to his old age b 806. He was of singular wisdome b 725. He was also most holie b 697. 772. He and the other three were aduanced b 776. 998. He was zelous and with al diserete in Gods seruice b 789. was defended by an Angel from the lions b 790. Prophecied of foure Monarchies b 791. He was called the Man of desires b 796. He had the vision of Christs comming within seuentie weekes of yeares b 796. Darknes other priuations are to the beautie and profite of the vniuersal state of creatures b 780. Dauid the youngest sonne of Iesse was called from keeping shepe and annointed to be king a 604. b 148. By playing on his harpe king saul was refreshed a 604. He killed Goliath a 608. He was singularly protected by God a 610. 612. b 38. 54. c. He had amitie with Ionathas a 609. 611. 613. He would not drinke the water that was procured with danger a 683. His zele deuotion great a 648. 848. 855. 865. b 55. 115. 441. He danced before the Arke a 647. He wisely feaned him self to be mad a 617. b 69. Spared Sauls life a 621. 627. He was the second time annointed king a 639. the third time a 645. He sometimes sinned a 654. 684. 853. Manie of his issue slaine a 656. His posteritie conserued til Christ a 740. 849. 904. b 244. 408. 440. 442. 462. 464. 579. 880. 1004. He was in manie respectes a figure of Christ a 606. c. b 18. 19. 59. He made al the Psalmes b 3. 4. 19. 34. Of him is vvritten al the second booke of kinges part of the first and third from the eleuenth chapter to the end of the first of Paralipomenon Debora a prophetesse and figure of the Church a 523. Deceipt sometimes lawful a 92. 483. Dedication of thinges to God a 787. 850. 862. 969. See Altar Temple c. Delta the Greke letter representeth the forme of the musical instrument called the Psalter b 14. Detraction is as bad in the hearer as speaker b 415. Diueles were created in grace b 431. They require sacrifice a 371. b 992. They tempt men euen to the end of this life a 10. b 992. They delude their seruantes a 554. Doctrine doth fructifie in the wel disposed a 461. It is bread of the minde b 419. Dreames of diuets kindes and often from God a 116. 124 301. 530. 1052. b 422. 773. 985. Drunkennes detestable b 303. dangerous deceiptful beastlie hurtful to others sensles vnfatiable b 304. E Ecclesiastes signifieth eminently The Preacher b 373. Ecclesiasticus signifieth a Preacher ib. The booke of Ecclesiasticus is Canonical Scripture a 989. b 343. 372. 398 It is a storehouse of al vertues b 373. Ecclesiastical auctoritie a 332. 433. See Supreme head of the Church Eleazar a valiant souldiar offered himself to present death b 913. Elias had a distinct habite and rule of life a 761. His zele in religion a 747. 761. His miracles a 939. He is yet huing a 19. 33. 762. b 444. His letters to king Ioram after his translation a 903. 935. He shal returne preach before the day of Iudgement b 888. 996. Eliu an arrogant disputer a 1096. preferred his priuate spirite aboue al others a 1097. peruerted the state of the controuersie a 1099. 1100. 1113. Elizeus had the two spirites of prophecie and of working miracles as
Elias had before a 763. His particular miracles a 940. Enchanters are sometimes suffered to doe meruelous thinges but not true miracles nor al they desire a 176. 177. 180. They sometimes confesse the power of God 178. 371. Enoch yet liueth a 19. b 437. Epicures beleue not eternal punishment nor reward b 346. Equiuocation is sometimes lawful a 52. 71. 89. 91. 777. 1026. b 964. Esther most humble and prudent a 10â—7 b 998 a figure of our B. Ladie and of the Church a 1051. The whole booke of Esther is Canonical Scripture a 1035. 1036. 1052. Eucharist a Sacrament and Sacrifice a 190. b 885. Prefigured by bloud a 228. by the loaues of proposition a 229. by al old sacrifices a 239. 264. 288. b 609. Christs real presence in the Eucharist a 150. 188. 210. b 50. 69. 181. See Paschal lambe and Manna Transubstantiation coÌ„fessed by Hebrew Rabbins b 993. Euangelistes signified by foure liuing creatures and by foure wheles b 676. 690. Eue was not borne but built of Adams ribbe a 7. She was a figure of the B. virgin a 11. Example in gouerners is of great importance b 387. 848. Examples ought to moue b 628. 818. Excommunication prefigured a 332. Exequies for the dead a 77. 202. 637. 711. 931. 936. b 978. Ezechias mortally sicke recouered miraculously a 805. b 504. Ezechiel a Priest a Prophet and a Martyr b 674. He prophecied in Chaldea b 998. the beginning and end of his prophecie is very hard 674. 711. He is often called the sonne of man b 677. His last vision perteyneth in some part to the Iewes but more principally to the Church of Christ b 749. 763. It can not be expouÌ„ded of the Iewes and their Temple b 753. 765. 767. F. Faith is aboue reason a 775. without faith none can be saued b 289. 348. Faith is the grouÌ„d of al true vertues a 60. b 411. there is no true faith but the Catholique faith of the whole Church b 536. Faith alone doth not iustifie a 61. 900. b. 70. Faith and good workes gaine heauen a 393. 410. b 34. 338. Fastes instituted and obserued a 382. 706. 899. 934. 957. 1006. 1029. 1045. b 534. 615. 795. 825. 827. 874. 895. 994 It is an act of religion b 514 great effectes therof ibidem Fathers and the holie Doctors doe build adorne the Church b 537. Faultes must be reueled or concealed with discretion b 400. 402. Feare of God is the first degree of wisdom b 269. It is the seede of al other vertues and of eternal glorie b 375. Feare of Superiors because they are Gods ministers is necessarie a 594. b 412. Feare not men commanding contraie to God b 313. Feare of God with the obseruation of his commandments is the summe of al godlie doctrine b 333. Feastes instituted and obserued a 7. 225. 307. 380. 430. 707. 934. 1050. 1059. b 153. 947. 972. 994. Fire sent miraculously a 15. 279. 528. 748. 761. 855. b 948. Fire perpetually kept in the tabernacle a 271. 279. Fire shal burne the world immediatly before the general iudgement b 97. 545. Foure miracles in the fire which Ieremie hidde b 948. 949. FirmameÌ„t signifieth the space from the highest starres to the earth a 1. Flaterie is ful of guile b 401. Fortitude consisteth more in suffering patiently then in repelling forces a 88. Fortitude contemneth imagined feare b 301. Fortitude required in Iudges b 383. Free consent is required in euerie couenant a 214. and in mans iustification b 323. Freewil is in man a 13. 15. 33. 191. 200. 207. 458. 459. 596. 703. 978. b 177. 217. 271. 323. 349. 418. 466. 526. 543. 567. 821. No sinne can be coÌ„mitted without consent of freewil a 11. 32. Luther abhorred the name of freewil Caluin disliked it a 16. Freindshipe is a strong band a 609. b 405 426 False freindshipe fayleth in aduersitie a 1046. G Gard of the outward senses a 972. Gedeon was confirmed by miracles a 528. encoraged by a dreame a 530. By a stratageme with a few he ouerthrew manie a 531. Genealogies are recited from Adam to Noe. a 18. 818. From Noe to Abraham a 44. 50. 819. From Abraham by Isaac and Iacob to Dauid a 821. From Dauid to Iosias a 823. and to his sonnes a 939. Also from his sonne Iechonias to Christ b 1004. Genealogies of Leui to Aaron and Moyses a 168. 828. 939. b 1004. Gentiles shal be conuerted to Christ a 51. 85. 146. 453. 463. 529. 681. 716. b 16. 119. 425. 484. 498. 521. 543. 544. 558. 636. 702. 743. 812. 813. 839. 872. Giantes before Noes floud a 22. 1033. 1090. others after the floud a 402. Gloria Patri c. added after euerie Psalme by Eclesiastical tradition b 266. Glorie eternal a 35. 712. b 34. 83. 156. 492. God is one in substance a 30. 47. 160. 196. 702. 934. b 41. 182. 362. 988. Knowne by his workes a 162. 178. 464. 1105. b 435. 436. 508. Onlie God knoweth al thinges a 1103 b 251. God calleth the whole world his Beautie and his peculiar people his Corde b 879. He would haue al to be saued b 706. 714. 735. 816. 822. 835. 847. His threates are conditional b 579. 844. He rewardeth al that kepe his law and punisheth the transgressors a 216. 401. 451. 1101. b 21. 22. 830. 831. Gods especial protection in distresses a 804. 924. 1019. 1044. 1051. 1090. 1107. b 27. 30. 37. 51. 56. 57. 61. 67. 255. 262. 487. 512. God figheth for his seruantes three wayes a 512. God tempteth not to euil a 76. He is neuer the cause of sinne a 153. 535. 666. 684. 758. 1024. 1061. b 23. 192. 541. 612. 822. His permission is sometimes called his fact b 653. 654. He made man right a 5. b 327. 550. He is ielous a 216. 1018. b 726. He speaketh by his Priestes Prophetes and Preachers a 194. b 861. God vseth his creatures to supernatural effectes a 163. 764. 998. 1005. And suspendeth their natural operation at his wil. b 781. Gods foreknowlege what wil happen or may happen doth not preiudice mans freewil b 349. Gog and Magog signifie Antichrist and his adherentes b 746. Goliath prouoking the Israelites was slaine by Dauid a 605. 608. Gospel is kowen by the Church a 989. Grace is necessarie otherwise none can merite a 245. b 65. 217. 293. 405. 512. 513. 520. 549. 667. 995. It requireth mans cooperation a 401. 422. 463. 603. 704. 892. b 33. 43. 217. 323. 394. 408. 528. 536. 603. 811. 869. 995. Grace is also necessarie to perseuere a 422. b 129. 293. 679. Grace sufficient is geuen to euery one effectual of Gods especial mercie to some b 678. Al grace is from the fulnes of Christ b 538. 881. It enableth man to kepe the commandments a 458. 704. b 584. 742. 865. Gradual Psalmes are prayers and prophecies b 234. Gratitude acknowlegeth benefites receiued b 447. H Habacuc prophecied before the captiuitie of Iuda b 857. An other Habacuc
a 970. Otherwise they are iniurious to Gods word b 394. They must crie and not cease b 533. 539. 678. 734. 845. 871. 935. When they haue leasure froÌ„ preaching they must imploy their labours in writing b 428. Patience much commended in the Prouerbes in manie places It kepeth from desperation b 376. and bringeth content b 849. Patriarches in the Law of nature were al Priestes and gouerned the Church a 212. They continued by perpetual succession to the Law of Moyses a 35. 50. 206. Peace is forbidden with Infideles a 2â—6 Peace is a reward of keping Gods law a 315. 856. 1017. b 233. 273. c. Peace and warre both necessarie vpon iust occasions b 321. Peacemakers rewarded b 286. Penaltie of original sinne remaineth in al mankind a 33. Penance necessarie a 32. 47. b 619. 826. 994. with contrition confession and satisfaction a 32. 685. 934. 977. Penitentes must haue humilitie and confidence a 594. 1020. 1042. 1043. People must lerne of their pastors a 215. Peregrination or pilgremage to holy places a 84. 899. Perfection in this life is to tend to perfection a 63. Persecuters loue treason not traytors a 548. b 893. Persecuters doe pretend false causes against the innocent b 618 789. 914. 930. 954. Persecution of foure sortes b 170. Persecution must be borne with patience a 74. 155. 156. 158. 750. 964. It can not hinder the Church b 17. 883. Pharao by abusing Gods benefites hardned his owne hart a 173. 178. 179. 181. 191. 582. Philo a Iew writ the Booke of wisdome before Christ b 343. Phinees killing a malefactor is not to be imitated by priuate men a 374. His zele commended b 196. 439. Pietie is preferred before lerning b 382. Pilgremage a 84. 899. Places sanctified a 140. 160. 232 259. 423. 478. 700. 785. 879. 9â—5 b 2â—3 â—46 760. Also respected by painimes b 956. Politique worldlinges persecute innocents against their conscience b 983. Prayer a 17. 31. 34â— b 715. 965. Sette forme of prayer praises a 880. 921. 935. b 965. 1002. Prayer with fasting almes a 1006. b 825. Prayer sacrifice for the dead 978. 996. It is hitherto obserued by the Iewes b 979. Prayse of Sainctes and good men redoundeth to Gods praise b 937. Preaching a necessarie office of Pastors b 533. 539. 678. 734. 845. 850. 853. 871. 886. 935. Predestination supposeth the meanes of iustification and saluation a 84. 201. Prerogatiues of man in his creation a. 5. Presumption of proper strength depriueth men of Gods assistance b 909. 995. Pryde is the roote of al sinnes b 387. Priesthood a 32. 47. 274. b 994. Priesthood and Law stand and are changed together a 32. 326. Priests proper office is to offer sacrifice a 57. 276. 295. Priestes consult God for others a 486. They are called goddes a 171. High Priest called Prince a 304. and Princes called Priestes a 651. 677. 859. Pagan Priestes much esteemed in their owne nations a 143. No priest at al amongst Protestantes a â—6 Princes of euerie familie in the law of nature were Priestes a 212. Procession made by Priestes people a 479. Prodigalitie dissipateth that which the wise gathereth b 300. Prodigees are signes of Gods wrath b 958. Promises of God are conditional a 415. 496. 905. Prophecie is a principal diuine benifite geuen to few for the good of manie b 449. Prophecies are called visions b 450. and are certaine b 718. 736. Light of Prophecie is more clere then the light of faith b 450. Euerie Prophet perfectly vnderstandeth that he is illuminated b 797. None can prophecy but by Gods illumination b 510. Prophecie vttered conditionally is true though the euent folow not b 620. Prophets visions are limited a 789. Al prophetes most principally speake of Christ b 449. manie Prophetes are hard to be vnderstood b 450. 675. 749. 797. 803. 8â—3 844. Why they are obscure b 451. Manie Prophecies are vttered in factes a 731. b 570. 580. 595. 628. 69â— 815. Foure greater Prophetes and twelue lesse b 809. Propitiatorie of God a 229. 293. 342. Protestantes doctrine concerning hardning of hart a 171. Prouerbes are common briefe pithie sentences b 268. The booke of Prouerbes perteyneth particularly to beginners Ecclesiastes to such as procede and the Canticles to the perfect in pietie b 333. Prouidence of God in mens actions a 136. 166. 176. b 262. c. Prudence requisite in al actions a 137. 1043. b 427. Prudence in disposing souldiars to fight fortifieth the armie b 928. Prudence chooseth the lesse danger or euil in distresse 937. Psalmes and Canticles are more special praises of God b 11. Psalmes 150. al made by Dauid b 3. 4. 19. 174. 176. The whole booke called the Psalter b 13. It is a Summe of al other Scriptures b 5. the Key of al other Scriptures b 6. It selfe hath tenne keyes or principal Articles of Diuine doctrine b 7. 8. It is composed in verse b 9. more ancient then any prophane Poetrie now extant b 10. It was written for manie causes especially for Diuine seruice in the old and new Testament b 11. 12. 109. Manie Psalmes perteine to the new Testament b 21. Seuen last Psalmes instruct more particularly how to praise God b 260. Number of Psalmes mystical b 266. Titles of the Psalmes were added by Esdras and the Septuagint b 19. Bishops are bound to be skilful in Dauids Psalter Other Priestes to haue competent knowlege therin b 13. 93. Punishment for sinne a 15. 23. 33. 69. 656. 685. 1088. 1091. b 101. 376. 383. 705. Purgatorie a 33. 711. b 24. 77. 384. See Prayer for the dead Puâ—illanimitie in a superior is iniustice b 391. In al others a sinne contraâ—ie to iust zele b 417. Pythagoras taught transmigration of soules b 1000. Q Quales were sent miraculously amongst the Israelites a. 207. 347. b 193. Queene of Saba visited Salomon and admired his wisdome a 727. R Rachel a figure of the Catholique Church a 103. She was buried in Bethlehem a 111. Her weeping was prophetical b 603. Rahab deliuered two Israelites from danger a 472. Rainbow was before Noes floud but was afterwards set for a signe of Gods mercie a 38. Razias killing himself is not to be imitated b 984. Rechabites a religious order b 613. 995. Recidiuation aggrauateth sinnes b 611. Redemption by Christ a 12. c. b. 16. c. See Christ Relaxation of the captiuitie foreshewed b. 747. performed b 933. 944. c. Religious orders a 335. 545. b 613. 995. Reliques a 153. 191. 290. b 949. 996. Remission of sinnes a. 294. 577. 926. c. Remission of iniuries with discretion a 1048. Repentance necessarie a. 32. 47. 1074. b. 65. 465. See Penance Restitution a 223. 270. Resurrection a 34. 48. 203. 712. 936. 1083. b 49. 485. 546. 743. 996. Rewardes of good woorkes a 76. 1102. b 199. 393. 395. 448. 543. 579. Rewardes temporal in the old Testament a 157. 190. 451. 682. Rocke of the Church is Christ who also
made S. Peter the rocke therof b. 5. 77. Rodde of Aaron brought forth buddes flowers and fruict a 359. Rome begane to be built about the yeare of the world 3. 71. b. 1089. Romane Monarchie was greater then the former b 792. 1003. Ruth a Moabite prefigured the vocation of Gentiles a 564. She was very commendable for her vertues a 569. A comforte to the Gentiles in that Christ descended from her b 473. S Sabbath daie that is our saturdaie instituted a 7. 216. 250. 307. 430. 756. b 947. Sackcloth worne for penance a 774. 802. 977. 1021. 1042. 1080. b 501. 795. 824. 838. Sacramentes of Circumcision a 65. of hostes for sinne 267. of consecrating Priests 275. of diuers washinges and purifications 288. and manie others in the old Law More in number lesse in effect then the Sacramentes of Christ a 705. Sacramentes of the New law for most part were prefigured in the old Testament a 199. 32. 705. Sacrament of the Eucharist was prefigured a 150. 188. 210. Sacrifice is due to God only as Lord of al creatures a 5. 31. 47. 198. 262. b 424. 842. 993. And to no creature how excellent soeuer a. 15. 219. 528. 705. Sacrifice is the proper office of a Priest a 57. Three kindes of Sacrifices a 262. Sacrifice ordained for three causes a 264. b 581. Diuers for diuers sinnes a. 267. for diuers feastes a 380. with distinct hostes appointed by the Law a 425. Sacrifice in beastes birdes and other thinges mystical a 60. 362. Sacrifice by the Law of Moyses limited to one place a 423. 510. 707. 873. by dispensation in other place s. a 519. 545. 707. 893. And in the new Testament one online Sacrifice in al places of the world b 884. 993. Sacrifices of the old Law to be changed b 69. 98. 884. 993. Sacrifice of the Eucharist perpetual to the end of the world b 280. 544. 885. 993. Sacrilege seuerely punished b. 953. Sacrilegious murther reuenged a 908. Sainctes are to be honoured a 8. 34. 218. 531. 935. b 252. Are lawfully and profitably inuocated a 33â— 245. 710. 1068. 1110. b 503. 541. 575. 697. 778. 987. 996. They may know our thoughtes a 605. 107. b 541. 578. Salathiel the sonne of Iechonias and father of Zorobabel was borne and died in the captiuitie of Babylon a 824. 947. 951. b 865. Salomon signifieth Pacifier was also called Ecclesiastes the Preacher and Idida beloued He writte three bookes b 333. 334. He was also called the Gatherer b 314. Lamuel b 315. He prefigured Christ in diuers respectes a 856. b 131. 166. Salomon deposed Abiather by extraordinarie commission a 692. Salomons saluation is doubtful a 732. 866. b 354. Salt signifieth discretion and was required in euerie sacrifice a 265 361. It maketh ground barren a 537. Saluation dependeth vpon grace and merites a 33. b 267. 994. See workes meritorious Samaria the head cittie of the tenne Tribes a 737. Samaritanes Schismatiques a 734. fel into manie sectes a 744. 798. 941. Samson a Nazareite and a figure of Christ a 545. 553. He did manie strange great thinges a 548. c. He sinned not in killing himself with the Philistimes a 553. c. 941. Samuel of the tribe of Leui prophecied a childe a 574. He annointed Saul King a 590. Also Dauid 604. He appeared after his death a 631. b 441. Sanaballat procured licence for Manasses to build a schismatical temple b 960. 1000. Sapiential bookes teach the way to serue God b 267. Al fiue are Canonical Scripture b 268. Saraias Highpriest slaine in Rebla a 816. b 997. Satisfaction a 32. 270. Sauiour properly perteineth to Christ is also attributed to some men a 128. 521. Saul the first King of the sraelites began wel a 587. 595. He afterwards offended in disobedience and presumption a 596. 602. 837. He was releeued in spiritual afflition by Dauids musique a 704. Of great enuie he hated and persecuted Dauid a 610. In distresse he consulted a Pithon spirite a 629. And in desperate extremitie killed himselfe a 635. Scandal hurteth the weake not the perfect b 233. Schisme and heretical conuenticles must be auoided a 355. 358. 510. 511. 756. 771. 887. 896. 949. b 56. 232. 238. 526. 696. 710. 777. 862. 894. 896. Schismatical Temples in Garizim and in Egypt b 800. 960. 1000. Schoole of paganisme was set vs in Ierusalem by Iason an Apostata b. 955. Scriptures are of most eminent auctoritie a 3. They haue foure senses a 4. Yea many literal senses b 19. 188. Mystical sense is sometimes as certaine as the literal b 8â—1 They are hard to be vnderstood a 3. 16. 22. 46. 115. 435. b. 214. 216. 485. 490. 674. 680. 758. Scriptures seeming contrary are reconciled by tenne rules a 820. They can not in deede be contrary one place to an other ibid. b 293. They are best expounded by the holie Fathers a. 251. b 14. Secresie iustly enioyned or promised bindeth in conscience b 434. Sectes of Panimes Barbarisme Scythisme and Grecisme a. 48. Manie Sectes also of the Schismatical Samaritanes a 798. 941. Innumerable amongst the Grecians b 1000. Sepulchers a 33. 151. 515. Christs sepulcher glorious b. 468. 527. Serpentes most craftie a. 9. Serpent of brasse erected for curing infirmitie a 336. b 366. Afterwards broken in peeces a 799. Seruice of false goddes doth not appease them a 915. Seuen times signifie seuen yeares b. 783. Seuentie two Interpreters of the Hebrew Bible into Greke b 1000 Shamfastnes is sometimes good sometimes vicious b 379. Simon High priest and general captaine b 936. 1003. Simonie committed by Giezi a 770. Sinne entred by enuie of the Diuel a 11. Sinnes before the floud were great in foure respectes a 23. Sinnes of commission and omission a 272. b 820. Sinnes lesse and greater or venial and mortal a 401. 407. b 399. Sinnes of al sortes must be punished a 9. 33. 40. 351. 685. 512. 894. b 65. 95. 188. 345. 413. 459. 535. 557. 569. 576. 591. 631. 719. 817. 888. Sinners for punishment are suffered sometimes to fal into other sinnes a 455. 463. 492. 577. 910. b 389. 572. 679 697. 808. 833. Al sinnes are remissible during this life a 577. 798. 1031. b 65. 188. 328 552. 579. 666. 706. Some sinners are of the Elect and shal be called and iustified b. 8â—1 Sinful people are often vnconstant b. 627. Slouth breedeth contempt in this life and damnation in the next b. 404. Sodome and Gomorrha were destroyed with brimstone a 70. Sonnes of God are the faithful godlie people a 20. Sophonias prophecied the captiuitie of the two tribes b 861. Soules of men are dayly created a 6. b 3â—8 Soules departed may be releeued by Sacrifice and prayers a 33. 202. 637. 711. 995. b 24. 284. 979. 996. Soules sometimes appeare assuming bodies after death a 632. Spartians otherwise called Lacedemonians descended from Abraham b 933. 934. Succession a special proofe of true doctrine b 926. 934. Succession of spiritual Gouernors prooueth their
auctoritie a 35. 50. 115. 206. 317. 713. 828. 8â—0 939. 984. b 926. Succession of Patriarches and of Highpriestes See Supreme head of the Church and the Historical table Succession conserued in the Machabees after the apostacie of Manasses Alcimus c. b 956. 1004. Sunne a very excellent creature but not so excellent as man b 398. Sunne stood the space of a day a 488. Returned backe tenne degrees a 805. b 505. Supreme head of the Church a 35. 50. 171. 327. 433. 475. 846. 657. 899. 905. 912. 960. b 1004. Sureâ—â—eshipe is dangerous b 276. Susanna was deliuered from false sentence by Daniel conuincing the wicked Iudges b 805. Suspension from Priestlie function a 811. Sustenance is the proper hyre of spiritual woorkmen a 55. Swearing by creatures a 131. See Othes Swete answer appeaseth anger a. 532. b 289. 381. T Tabernacle described a 230. c. finished and erected a 259. It signified the Church of Christ ibid. Temperance in feasting a 134. 1037. Temple intended by Dauid a 648. 848. was built by Salomon a 699. 871 It was destroyed by the Chaldees a 815. 933. b 648. 658. and reedified after the relaxation from captiuitie a 945. c. But the former was more excellent a 948. b 868. The second was prophaned and much impared by Antiochus Epiphanes b 893. 959. but recouered and clensed by Iudas Machabeus b 905. 970. 1002. It was enlarged and adorned by Herod b 1003. and finally destroyed by the Romanes b 545. Temples schismatical were built in Garizim and in Egypt b 960. 1000. Temporal paine remaineth due after sinne is remitted a 33. Tenne Tribes in great part fel into schisme and Idolatrie a 734. but not al a 744. 750. 941. 992. 1010. Manie of them returned from captiuitie a 982. b 600. 602. 743. Two tribes and tenne tribes are called by sundrie names b 810. Tentations happen to the strongest but hurt them not b 919. Teraphim signifie images as wel lawful as vnlawful a 103. 612. b 813. Thau the Hebrw letter had the forme of a Crosse b 688. Time is short in comparison of eternitie a 1077. 1084. Time or season is to be considered and obserued b 320. Tithes payed in the law of nature and of Moyses a 59. 319. 418. 986. b 887. Tobias his booke is Canonical a 989. 990. He neuer yelded to schisme nor idolatrie a 941. 991. He prophecied a 1008. Tongues diuided in Babel a 43. Traditions were long before Scriptures a 3. They are necessary and certaine a 397. 409. Traitors do commonly calumniate good gouernours b 954. Translations doe not fully expresse the sense of the original tongue b 374. Transubstantiation confessed by Rabbines b 993. Treasure of satisfactorie workes in the Church a 1069. Tribulations are profitable to men a 115. 1067. b 64. 133. 170. 218. 273. 322. 339. 347. 531. 551. 711. Trinitie of Diuine Persons in God a 30. 47. 67. 196. 702. 934. b 86. 93. 792. 989. Truth must be auouched b. 380. V Vanitie described by Salomon b 317. c. Venial sinnes a 157. b. 34. 305. Verse more pleasant to the minde and more easie to be remembred a 460. b 11. Vertues described and commended in al the fiue Sapiential bookes b 267. c. more particularly b 282. to the page 313. Vertue afflicted moueth to compassion b 957. Vestments of Bishops and Priestes a 234. signifie vertues requisite in Clergie men a 236. Vinetree signifieth the Church b 698. Virginitie a 542. It is a great blessing and meritorious state in the Church of Christ b 530. preferred aboue Mariage b 531. 995. Vision of God is perfect felicitie a 247. b 38. Visions of the Prophetes are often obscure b 675. 749. 871. Vnion domestical and ciuil is necessarie before peace can be made with strangers b 743. Vocation to spiritual functions is necessarie a 234. 251. 323. 326. 346. 792. b 588. Vowes a 95. 319. 335. 384. 385. 444. 709. 824. b 140. 323. 6. 3. 843. Vnlawful vowes do not bind a 542. Yet Iepthe is otherwise probably excused in sacrificing his daughter a 543. Vsurie is forbidde a 224. 313. 443. b 34. 105. 310. 705. 714. W Warres often made by Gods seruants a 55. 211. 366. 385. 403. 414 440. Seq In the bookes of Iosue Iudges Kinges and Paralipomenon Also b 896. 986. Smale numbers ouercame greater b 931. c. In warres a iust cause is the best armour b 966. Water made swete by Moyses throwing in a peece of wood a 195. By Elizeus casting in salt a 763. Water drawne out of rockes a 211. 365. 417. 978. b 144. 193. 207. Water procured by Elizeus a 765. Waters of the redde sea stood like to walles a 193. Likewise of Iordan a 474. b 207. Water of lustration holie â— 340. Wemen being vertuous and prudent are preferred before riches beautie c. b 315. Some most excellent both in the old and new Testament b â—16 Wemen in extreme hunger did eate their owne children a 774. b 655. 658. Likewise men sometimes did the same b 663. 681. Widohood is a holie state of life a 1035. The Booke of Wisdome is Canonical Scripture a 989. b 343. 349. Wisdome taken three waies Increated which is God himselfe Spiritual wisdome and Humane wisdome b 270. 353. 355. Wisdome spiritual comprehendeth al vertues and diuine giftes and compriseth al the meanes wherby God is serued b 267. consisteth in keping the law of God b 582. Wisdome and therby eternalglorie is attained by gradation from vertue to vertue b 352. 995. Wisdome considereth thinges past present and to come a 463. especially it considereth the Creator ad supernatural vertues a 1091. Wisemen are most humble b 313. Worldly wise are not to be consulted in spiritual thinges b 385. Worldlie men thinke the Church may be destroyed by persecution a 165. Workes necessarie to saluation a 33. b 267. 994. Al workes are not sinful a 23. Workes without true faith or grace may merite temporal reward but not eternal a 784. b 34. 728. 764. Workes done in grace are meritorious a. 61. 200. 347. 352 442. 539. 567. 704. 895. 936. 970. 988. 995. b 76. 227. 395. 764. 85. 995. Workes of mortification a 272. 593. 1021. b 126. 331. 395. 901. Workes of supererogation a 920. 936. b 530. 613. 952. 995. Al voluntarie workes shal be rewarded or punished a 15. 722. 988. b 31. 271. 273. 376. 383. 666. 706. Y Yeares mystical The seuenth yeare the ground rested a 312. debtes were remitted amongst the Iewes a 428. the fiftith yeare was Iubelie with remission of seruitude and testauration of inheritance a 312. Younger must regard and esteme the iudgement of elders b 433. Younger brother for mysterie preferred before the elder as Iacob before Esau a 85. Ephraim before Manasses a 146. Moyses before Aaron a 169. Dauid and Salomon before their elder brethren a 604. 688. Youth is the fittest time to get vertue and knowledge b 332. 448. Z Zachatias Highpriest was slaine by Ioas
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
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
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.
praised her she returneth al the praise to him d Praying him to come and stil remaine vvith her e Acknovvleging him to be the only Sauiour of both old and nevv testament a The Synagogue prosecuteth her prayer desiring Christs Incarnation b Christ admonisheth vvordlie men not to molest those that serue him in contemplation other spiritual vertues c Angels and other Sainctes of the triumphant Church admire the beautie of the Câ—nâ—les conuerted which is also vnderstood of euerie holie soule ascending from this world into heauen And more singularly of the most glorious virgin mother of God f The Church of Gentiles reioyceth in the strong defence vvhervvith her Sauiour hath established her g Keepers of this vinyard vvere the Prophetes and Apostles and their Successors are stil the kepers therof h Christ shevveth that together vvith the pastors himself especially hath care of his Church alvvayes assisting the visible gouerners therof vvith his inuisible grace i The vvhole Church militant vvel contented yea desiring Christs Ascension into heauen for the good of al that here serue him prayeth him from thence to send abundance of his grace that vve may ascend the high mountaines of perfect charitie and zele of Gods honour that he vvil make our soules such hilles the garden of al vertues so voutsafe to dwel therin Amen d The Synagogue of the Iewes was corrupt vnder the tree of Christs Crosse when they cried Crucifie him Crucifie him And againe His bloud be vpon vs and vpon our children Againe VVe haue no King but Caesar c. e Christ againe sheweth his affection towards his Church of the Gentiles calling her his owne sister and the Synagogs sister promising and bestowing on her manie excellent benefites Both the auctor auctoritie of this booke were sometimes doubtful The same doubt is of Ecclesiasticus It is most probable that Philo a Iew writte this booke collecting manie sentences of Salomons Argum. lib. Reg. Fiue Sapiential bookes of the old testament Chap. 7. 8. 9. The Iewes denie these bookes to be Canonical Mat. 22. Exo. 3. They are iudged by very manie ancient fathers and afterwards defined by the Church to be Canonical Scriptures Et li. 17. c. 20. â—â—â—â— The contents Diuided into three patts The 1. part An admonition to loue and practise iustice 3. Reg. 3. Isa 56. 2. Par. 1â— :: Mortal sinnes are not only committed in dedes vvordes but also in though tes :: He that maliciously curseth sâ—uâ—sed of God â—al 5. v. 22. :: Be not cause of your owne eternal death by euil life :: Desperate death deliuereth not the wicked from calamities :: Neither are anâ—e damned vvhile they are in thâ—â— life :: But sinners not repenting being etâ—â—nal 〈…〉 them 〈…〉 〈…〉 be 〈…〉 and 〈…〉 be after death fal to these prophane thoughts and speaches of infidelitie :: Of infidelitie touching paine or reward after death procedeth the Epicures life :: Infidels are not content to liue in riote but doe also enuie and persecute the iust vvhose good examples vexe their mindes sturred therto by the diuel :: An euident prophecie of the Iewes malice persecuting our Sauiour Fulfilled by the chief Priestes Scribes and Ancientes recorded dy the Euangelists Mat. 27. v. 41. Mar 14. v. 53. Mat. 27. v. 43. :: vvant of beleuing diuine Mysteries namely the reward of the iust punishmeÌ„t of the wic ked is cause of dissolute life and of hatred against the good :: Temporal death of the iust is the way to eternal life vvhere damnation called here the tormeÌ„t of death shal not touch them :: For albelt Martyrs seme in the eyes of the vnwise to dye or to be extinguished they passe in dede into eternal and vnspeakeable glorie Chap. 5. v. 4 Mat. 13. v. 43. :: Al the iust shal approue Gods iudgmeÌ„t condemning the wicked :: Literally is vnderstood that the wiues of adulterers often become adultresses their children wicked Morally their sensualitie al their vvorkes are wholly corrupted * See S. Ierom. in Isa 56. v. 4. :: Chastitie of the bodie is a singular great vertue spiritual chastitie of true faith and religion is greatter and more generally commended as the roote and fundation of al vertues For vvithout faith it is vnpossible to please God :: VVhen soeuer the iust dieth it is profitable for him dying yong his immaculate life is more commendable then old age in the wicked v. 16. :: The damned shal be vvithout al excuse vtterly confounded in their owne consciences Gods prescience dâ—â—th not preiudice mans free wil. â—tl 17. â— 30. ciuit :: VVicked men in their false conceipt iudge the trauels of the iust to be vaine fructles :: Repentance of the damned is only for the losse paine whereinto they are fallen not of loue towards God or vertue nor of hate towards sinne therfore is fructles bringing no comforte nor helpe at al but euerlasting torment and anguish of mind Chap. 3. v. 2. Pro. â—0 v. 19. :: For the certaintie of thinges that shal be Prophetes do very often speake in the pretertence of thinges to come as if they vvere already past :: As the ioy of the blessed so contrariwise the miserie of the damned is meruelous great for euer vnchangeable Eccle. 9. v. 18. :: Al powre is from God therfore to be respected though the magistrates sometimes abuse their auctoritie Rom. 1â— v. 1. :: As euerie ones charge is more or lesse so his account is easier or har der and the punishment if he offend smaller or greater S. Gre. ho. 9. in Euang. :: VVisdom is attained by this gradation and so from first to last a resolute desire ioyneth faithful soules to God v. 21. The second part VVisdom procedeth from God and is procured by prayer :: The perfectest children are borne in the beginning of the tenth moneth :: Children in the mothers wombe are as in slepe :: Salomon whose sayinges are here recited praied for wisdom obtained it 3. Reg. 3. 3. Reg â— v. 9. :: God first gaue him grace to desire wisdom before al other thinges as he explicateth plainly cap. 8. v. 21. :: Salomon was a most excellent Philosopher :: Proper Epithetons of the spirite of wisdom :: See the Annotation Prouerb 1. v. 2. Heb. 1. v. 3. :: God the increated wisdom is infinite and wisdom created is also most excellent amongst Gods giftes 3. Reg. 3. Prou. â— :: This is also the speach of Salomon recited by the writer of this booke :: Of Salomons wisdom riches glorie renowmed fame not only the bookes of Kinges Paralipomenon but also our Sauiour doth witnes Mat. 6. 12. :: It is not certaine that Salomon hath immortal glorie but rather by immortalitie is here vnderstood that his glorious fame remaineth to the end of this world :: Neuertheles wisdom of her part geueth life and glorie euerlasting to al that perseuere to the end of this life :: It is
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
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