therfore tooke away al abominations of al the countries of the children of Israel and made al that were left in Israel to serue our Lord their God Al his daies they reuolted not from our Lord the God of their fathers CHAP. XXXV Iosias celebrateth a most Solemne Pasch 20. Is slaine by the king of Aegypt al Iudalamenting him 25. most specially Ieremias AND Iosias made in Ierusalem a Phase to our Lord which was immolated the fourtenth day of the first moneth †And he appoynted the Priestes in their offices and exhorted them that they would minister in the house of our Lord. †To the Leuites also at whose instruction al Israel was sanctified to our Lord he spake Put the Arke in the Sanctuarie of the temple which Salomon built the sonne of Dauid the king of Israel for you shal carie it no more but now minister to our Lord your God and to his people Israel †And prepare your selues by your houses and kinredes in the diuisions of euerie one as Dauid the king of Israel commanded and Salomon his sonne described †And minister ye in the Sanctuarie by families and Leuitical companies †and being sanctified immolate the Phase prepare also your brethren that they may doe according to the wordes which our Lord spake in the hand of Moyses †Moreouer Iosias gaue to al the people that was found there in the solemnitie of the Phase lambes and kiddes of the flockes and of the rest of the cattel thirtie thousand of oxen also three thousand al these thinges of the kinges substance †His dukes also voluntarily offered that which they vowed as wel to the people as to the Priestes and the Leuites Moreouer Helcias and Zacharias and Iahiel princes of the house of our Lord gaue to the Priestes to make the Phase cattel one with an other two thousand six hundred and oxen three hundred †And Chonenias and Semeias also Nathanael his brethren moreouer Hasabias and Iehiel and Iozabad princes of the Leuites gaue to the rest of the Leuites to celebrate the Phase fiue thousand sheepe and oxen fiue hundred †And the ministerie was prepared and the Priestes stood in their office the Leuites also in companies according to the kinges commandement †And the Phase was immolated and Priestes sprinkled the blood with their hand and the Leuites drew of the skinnes of the holocaustes †and they seperated them to geue them by the houses and families of euerie one and to be offered to our Lord as it is writen in the Booke of Moyses of oxen also they did in like maner †And they rosted the Phase vpon fyre according to that which is writen in the law but the pacifique hostes they bâ—vled in caudrons and kettles and pottes and in hast they distributed it to al the people †And for themselues and for the Priestes they prepared afterward for in oblation of holocaustes and of fatte the Priestes were occupied vntil night wherfore the Leuites prepared for themselues and for the Priestes the children of Aaron last †Moreouer the singing men the children of Asaph stood in their order according to the precept of Dauid and Asaph and Heman and Idithun the prophetes of the king and the porters watched at euerie gate so that they departed not a moment from the ministerie for the which cause also their brethren the Leuites prepared meates for them †Therfore al the seruice of our Lord was ritely accomplished that day so that they made the Phase and offered holocaustes vpon the altar of our Lord according to the precept of king Iosias †And the children of Israel that were found there made the Phase at that time and the solemnitie of Azymes seuen daies †There was not a Phase like to this in Israel from the daies of Samuel the prophete neither did anie of al the kinges of Israel make a Phase as Iosias to the Priestes and the Leuites and to al Iuda and Israel that was found and to the inhabitantes of Ierusalem †In the eightenth yeare of the kingdom of Iosias was this Phase celebrated †After that Iosias had repayred the temple came vp Nechao the king of Aegypt to fight in Charcamis beside Euphrates and Iosias went forth to meete him †But he sending messengers vnto him sayd What haue I to doe with thee king of Iuda I come not agaynst thee this day but I fight agaynst an other house to the which God hath commanded me to goe in hast leaue to doe agaynst God who is with me lest he kil thee †Iosias would not returne but prepared battel agaynst him neither did he agree to the wordes of Nechao from the mouth of God but went forward to fight in the fielde of Mageddo †And there being wounded of the Archers he sayd to his seruantes Carie me out of the battel because I am sore wounded †Who remoued him from one chariote into an other chariote that folowed him after the maner of kinges and they caried him away into Ierusalem he died and was buried in the monument of his fathers and al Iuda and Ierusalem mourned for him †Ieremie most of al whose lamentations al the singing men and singing wemen repeate vntil this present day vpon Iosias and it is growen as it were a law in Israel Behold it is sayd to be writen in the lamentations †But the rest of the wordes des of Iosias of his mercies which are commanded by the law of our Lord †his workes also the first and the last are writen in the Booke of the kinges of Iuda and Israel CHAP. XXXVI Ioachaz reigneth three monethes 4. His brother Eliakim named loakim eleuen yeares 9. his sonne Ioachin three monethes 11. his vncle Sedecias eleuen yeares 14. Most Priestes and people contemning the admonitions of Prophetes 17. manie are slaine by the Chaldees the Temple and Ierusalem spo led and burnt 20. The sayd kinges successiuely and people are caryed captiue into Babylon 22. After seuentie yeares Cyrus king of Persia releaseth the captiuitie and geueth leaue to reedifie the Temple THE people therfore of the land tooke Ioachaz the sonne of Iosias and made him king for his father in Ierusalem †Taree and twentie yeares old was Ioachaz when he began to reigne and he reigned three monethes in Ierusalem †And the king of Aegypt when he came into Ierusalem deposed him and condemned the land in an hundred talentes of siluer and a talent of gold †And he made Eliakim his brother king for him ouer Iuda and Ierusalem and he turned his name Ioakim but he tooke Ioachaz himself with him and caried him away into Aegypt †Fiue and twentie yeares old was Ioakim when he began to reigne and he reigned eleuen yeares in Ierusalem and he did euil before our Lord his God †Agaynst him came vp Nabuchodonosor the king of the Chaldees and brought him bound in chaynes into Babylon †Whither he transported also the vessels of
answer :: Euil wordes for curteous vsage heret o sore and for late gentil intreating by messengers :: Things tyeâ— in bundels are stronger and more secure then single and loose :: Dauid is resolute and often repeteth that it is not lawful for priuate subiectes to kil their prince no although him selfe was annointed to succede :: Gods prouidence sent this extraordinary sleepe and inspired Dauid to doe this fact for more iustification of his innocencie :: These countries were neither subiect to the Philistijms not to the Israelites and were also of those nations whom God had coÌ„manded to destâ—roy dwelling within the land of Chanaan Deut 25. The fourth part Of the ruine of Saul and exaltation of Dauid :: Not manie but one excellent person an old man come lie in apparel Saul adored not Samuel with diuine honour but with dulia reuerencedue to a blessed soule * â—iadagâ— cognouit Luevv :: In state of the dead in an other world not in the same particular state S. Augustin opinion whether Samuele soule appeared or no. More probable that his verie soule appeared not compelled by the euil spirite but obeying Gods secrete ordinance First proose 2 3 4 â— to â— pag. 210. Soules sometimes appeare after death loco 〈◊〉 tatâ— :: He speaketh by amplification to make his fact seme more reasonable whereas the time of Dauids abode with him was but foute monethes ch 27. v. 7. :: Consuit out Lord for me so Dauid by the priests mediation was instructed what to do :: It is not against Gods coÌ„mandment Deut. 4. 12. to make new lawes so they be conformable not contrarie to Gods former lawes Saul killing himself after that he was wounded 〈◊〉 his enimies signifieth those that being ouercome by tentations desperatly persist wilfully die in their sinne S. Greg. â—â—o 10 :: These men are coÌ„mendable for gratitude towards Saul who had deliuered them ch 11. for a vvorke of mercie in burying the dead for pietie towards their king and princes and for fortitude in atchiuing so heroical an act This booke is wholly of Dauid His succession to the kingdom His vertues Faultes Thankes and Prophecie :: He fained al this thincking to get fauoure for Saul killed himself li. 1. ch 31. but Dauid punished him as such a crime desetued v. 15. :: Exequies of Saul obserued with mourning weeping and fasting :: The Philisthijms were strong cunning archers therefore Dauid commanded that his subiectes should lerne and exercise the same maner of fight :: This second annointing as also the third ch â— was in confirmation and to put him in possession of the first mâ—â—â— long before 1. Reg. 16. :: He reigned two yeares before he beganne much to decline but in al seuen yeares and a half for so long Dauid reigned only in Iuda v. 11. :: Hence perhaps cometh the phraise that one armie playeth vpon an other vvith smal and great arâ—â—lane that is strike and kil their enimies with al sortes of gunnes Iosephus li. 7. c. 1. Antiq. :: Am I coâ—temptible in thy sight and yet head of them that oppose against Dauid I that haue donne so much for thee wil not indure to be reprehended for a smal fault So God suffereth the maintainers of an euiâ— quarel to fal out among them selues wherby the right cause is aduanced :: weake being newly receiued king and not able to punish strong offenders But Ioab others were afterwardes punished 3. Reg. 2. :: They annoint him againe in confirmation of their consent as Iuda had donne chap. 2 acknowledging Gods ordinance 1. Reg. 16. :: King Dauid now atcheued that the tribe of Iuda could not in the time of Iosue Iosue 15. :: Idoles that haue eyes and can not see feete and can not goe shal not enter into the Church of Christ * â—câ—lp â—â—lia :: 〈…〉 there 〈…〉 〈…〉 that 〈…〉 as he 〈…〉 to 〈…〉 S. 〈…〉 S. 〈…〉 :: To dance before the arke is to dance before our Lord. :: The tabernacle made by Moyses was a goodlie thing but being couered with skinnes and in manie respectes insufficient for Gods seruice Dauid desired to build a glorious Temple But was not permitted to do it for mysterie sake to signifie that Christ the true Salomon should build his Church that farre excelleth the Synagogue of the Iewes and old Testament S. Augustin li. 17. c. 8. deciuit a He that supposeth this great promise to be fulfilled in Salomon erreth much sayeth S. Augustin ibidem b S. Paul expoundeth this of Christ Heb. 1. v 5. c This can not be saied of Christ but of Salomon and of anie christian so this place hath manie literal senses d The Sea Apostolique priestly powre in the church of christ is this perpetual kingdom S. Epiphanius Heresi 29. e Here and in manie other places the Hebrew word is of the plural number Elohim Goddes signifying more diuine Persons f The worke of mans Redemption is appropriated to God the Sonne :: For 〈◊〉 â—â—pâ—â—â—â— Dauid compâ—ssing then with cordes as 〈…〉 are eâ—â—iâ—â—â—â—d cast them on the around and by lotte killed some and spared some aliue :: Sette 〈◊〉 an Arch in memorie of triumph * â—rchaâ—â—â—lâ—r :: These were archers and sling throwers of the guard Pharaâ—â—rasis â—hâ—ll :: Or priestes oâ— chief rulers See the annotation Gen 47. v. 22. 1. Paâ—â—l 18. v. 17. :: The partiâ—â—lar inhereâ—â—â—â— that perâ—â—ined to Sauls familie :: Not siâ—â—e 〈◊〉 table with the king but haue his diet of the kinges prouision besides the forsaide inheritance :: This Naas king of Ammon curtously intertained Dauids freindes which escaped from the king of Moab killing most of them that were coÌ„mended to him because Dauid had leift his countrie and was returned into Iuda 1. Reg. 22. Histor Eccles :: Then do sius the Eâ—â—rerour pretenâ—ing to be excused from punishment for his sinnes because king Dauid also was an adulter â— and a manslaver S. Ambrose replied saying Thou that hast solovveding Dauid evving folovv him â—epenting After which admonâ—tion the Emperour most humbly did publique penance inioyned him by the Bishop in vâ—â—a Theodâ—sij :: Now then some of thy seede shal be violently slaine so were slaine three of his owne sonnes Ammon chap. 13. Absalom chap. 18. Adonias 3. Reg. 2. six sonnes of Iosaphat and al Iorams sonnes saue one â— paralip 21. also Ochozias Amasias Iosias 2. Par. 24 25. 35. and the sonnes of Sedechias himselfe hauing his eyes put out and so brought into Babylon 4. Reg. 25. :: Praised and thanked the king :: These children died before him as appeareth cha 18. :: Concubines were lawfully maried but had not al priuilegies as other wiues See 〈◊〉 25. Iudiâ— 19. :: He couered his head that he might not be seene to weepe lest he should discorege the people neuertheles the people also wept and likewise couered their heades :: King Dauid was here abused by false information to which he ought not so easely to
shal burne the fatte vpon the altar but the breast shal be Aarons and his sonnes †The right shoulder also of the pacifique hostes shal fal for first fruites of the priest †He of the sonnes of Aaron that offereth the bloud and the fatte him selfe shal haue the right shoulder also for his portion †For the brest of eleuation and the shoulder of seperation I haue taken of the children of Israel from their pacifique hostes and haue geuen them to Aaron the priest and to his sonnes by a lawe for euer of al the people of Israel †This is the anoynting of Aaron and his sonnes in the ceremonies of our Lord in the day when Moyses offered them that they might doe the function of priesthood †and the thinges that our Lord commanded to be geuen them of the children of Israel by a perpetual religion in their generations †This is the lawe of holocauste and of the sacrifice for sinne and for an offence and for consecration and the victimes of pacifiques †Which our Lord apointed to Moyses in mount Synai when he commanded the children of Israel that they should offer their oblations to our Lord in the desert of Synai CHAP. VIII Moyses consecrateth Aaron high Priest 13. and his sonnes Priests 33. continuing in the tabernacle seuen dayes and nights AND Our Lord spake to Moyses saying †Take Aaron with his sonnes their vestimentes and the oyle of vnction a calfe for sinne two Rammes a basket with azymes †and thou shalt gather al the assemblie to the dore of the tabernacle †And Moyses did as our Lord had commaunded And al the multitude being gathered before the dore of the tabernacle †he said This is the word that our Lord hath commanded to be done †And immediatly he “ offered Aaron his sonnes and when he had washed them †“ he reuested the high priest with the sttait linnen garment girding him with a bawdrike and reuesting him with the tunike of hyacinth and ouer it he put the Ephod †which he straitening with the girdle fitted it to the Rationale wherin was Doctrine and Veritie †with the mitre also he couered his head and vpon it against the forehead he put the plate of gold consecrated in sanctification as our Lord had commanded him †He “ tooke also the oyle of vnction wherwith he anoynted the tabernacle with al the furniture therof †And sanctifying them and hauing sprinckled the altar seuen times he anoynted it and al the vessel therof and the lauer with the foote therof he sanctified with the oyle †The which pouring vpon Aarons head he anoynted and consecrated him †his sonnes also after he had offered them he reuested with linnen tunikes and girded them with bawdrikes and put mitres on them as our Lord had commanded †He “ offered also the calfe for sinne and when Aaron and his sonnes had put their handes vpon the head therof †he did immolate it drawing the bloud and dipping his finger touched the hornes of the altar round about Which being expiated and sanctified he poured the rest of the bloud at the botome therof †But the fatte that was vpon the entralles and the caule of the liuer and the two little kidneys with their little tallow he burnt vpon the altar †the calfe with the skinne and the flesh and the dung he burnt without the campe as our Lord had commanded †He offered also a ramme for an holocaust vpon the head wherof when Aaron and his sonnes had put their handes †he did immolate it and poured the bloud therof in the circuite of the altar †And cutting the ramme it selfe into peeces the head therof and the ioyntes and the fatte he burnt with fire †hauing first washed the entralles and the feete and the whole ramme together he burnt vpon the altar because it was an holocaust of most swete odour to our Lord as he had commanded him †He offered also the second ramme for the consecration of priests and Aaron and his sonnes did putte their handes vpon the head therof †which when Moyses had immolated taking of the bloud therof he touched the tippe of Aarons right eare and the thumbe of his right hand in like maner also of his foote †He offered also the sonnes of Aaron and when of the bloud of the ramme being immolated he had touched the tippe of the right eare of euerie one and the thumbes of the right hand and foote the rest he poured on the altar round about †but the fatte and the rump and al the fatte that couereth the entralles and the caule of the liuer and the two kidneies with their fatte with the right shoulder he seperated †And taking out of the basket of azymes which was before our Lord a loafe without leauen and a manchet tempered with oile and a wafer he put them vpon the fatte and the right shoulder †deliuering al to Aaron and to his sonnes Who hauing lifted them vp before our Lord †he tooke them againe of their handes and burnt them vpon the altar of holocaust because it was the oblation of consecration for a swete odoure of the sacrifice to our Lord. †And he tooke of the ramme of consecration the brest for his portion eleuating it before our Lord as our Lord had commanded him †And taking the oyntment and the bloud that was vpon the altar he sprinckled it vpon Aaron and his vestiments vpon his sonnes and their vestiments †And when he had sanctified them in their vestiments he commanded them saying Boile the flesh before the dore of the tabernacle and there eate it Eate ye also the loaues of consecration that are laid in the basket as our Lord commanded me saying Aaron and his sonnes shal eate them †and whatsoeuer shal be left of the flesh and the loaues fire shal consume †Out of the dore also of the tabernacle you shal not goe forth seuen daies vntil the day wherein the time of your consecration shal be expired for in seuen dayes the consecration is finished †as at this present it hath bene done that the rite of the sacrifice might be accomplished †Day night shal you tarie in the tabernacle obseruing the watches of our Lord lest you die for so it hath bene commanded me †And Aaron and his sonnes dld al thinges which our Lord spake by the hand of Moyses ANNOTATIONS CHAP. VIII 6. Offered Aaron By this maner of taking offering and consecrating Aaron Hiegh Priest S. Paul sheweth that none may chalenge to them selues nor presume to exercise priestlie offices or anie authoritie in spiritual causes but such as be orderly called therto Yea that Christ him self would not haue exercised this function but that he was also called of God vnto it saying Euerie Hiegh Priest taken from among men is appointed for men in those thinges that pertaine to God Neither doth anie man
wife thou shalt not reueale because it is the turpitude of thy brother †The turpitude of thy wife and her daughter thou shalt not reueale Her sonnes daughter and her daughters daughter thou shalt not take to reueale her ignominie because they are her flesh and such copulation is incest †Thou shalt not take thy wiues sister for an harlote to vexe her withal neither shalt thou reueale her turpitude whiles she is yet liuing †To a woman hauing her flowers thou shalt not approch neither shalt thou reueale her turpitude †With thy neighbours wife thou shalt not companie nor be polluted with commixtion of seede †Of thy seede thou shalt not geue to be consecrated to the idol Moloch nor pollute the name of thy God I the Lord. †Companie not with mankind as with womankind because it is abomination †With no beast shalt thou companie neither shalt thou be polluted with it A woman shal not lie downe to a beast nor companie with it because it is an hainous fact †Neither be ye polluted in anie of the thinges wherwith al the nations haue bene contaminated which I wil cast out before your sight †and wherwith the land is polluted whose abominations I wil visite that it vomite out the inhabitants therof †Keepe my ordinances and iudgements and doe not any of these abominations as wel the same countrieman as the stranger that seiourneth with you †For al these execrable thinges did the inhabitants of the land that haue bene before you and haue polluted it †Beware therfore lest in like maner it vomite out you also when you shal doe the like thinges as it vomited out the nation that was before you †Euerie soule that shal doe anie of these abominations shal perish from the middes of his people †Keepe my commandements Doe not the thinges which they haue done that haue bene before you and be not polluted in them I the Lord your God ANNOTATIONS CHAP. XVIII 6 Next of his bloud Mariage is forbid first and most strictly by the law of nature in al degrees in the right line ascending and decending both in consanguinitie and affinitie S. Paul testifying that among the heat hen no man could haue his fathers vvise And in the right line God him selfe who onlie can neuer dispensed Secondarily the first collateral degree in consanguinitie that is betwen brother and sister by one parent or by both is also vnlawful by the law of nature except in the beginning of the world when Adams children must nedes marie together God so ordayning that al mankind should be propagated by one man for of him also the first woman was made but after this beginning it was neuer allowed nor perhaps can be dispensed withal at least neuer was by anie man Though Beza li. de repudijs diuoâ—tijs and some English Bezites charge Pope Martin the fifth to haue dispensed with one that had maried his owne natural sister which is a false reporte For it was with one who hauing committed fornication with one sister afterwardes maried the other from whom he could not be separated without great scandal the pretended mariage being publike and the impediment secrete as S. Antoninus writeth par 3. sum Theol. tit 1. c. 11. But besides the right line and the first collateral degree in consanguinitie no other collateral degrees are prohibited by the law of nature but by positiue only So this present law written by Moyses forbade to marie in the first collateral degree of affinitie but the same law commanded Deut. 25. that in case a maried man died without issue his brother should marie the widow VVherby is clere that this degree and others more remote were not prohibited by the law of nature For then God would not haue made a contrarie general law in anie case for the whole nation of the Iewes his people and that vnder penaltie to be obserued which is contrarie to the qualitie of indulgence or dispensation and no such necessitie as in the beginning of the world VVherfore al protestants that say the whole law written by Moyses concerning degrees of consanguinitie and affinitie is the law of nature and so pertaineth to Christians must necessarily say also that if now a maried man die without issue his brother must marie his wife VVhich specially they denie It is also proued that this and some other degrees expressed in this place were not against the law of nature which is common to al nations commonly or easely knowne to al men by discourse of reason because no common wealth among the Gentiles did punish nor modest men forbeare or reprehend such mariages as appeareth by Laban who after he had deceiued Iacob by geuing him one sister for an other offered him also the former promised whom without difficultie of conscience he accepted Gen. 29. neither did that holie Patriareh thinke it vnlauful to keepe them both And when Iudas matched his second sonne and promised the third to the wife of his first sonne he did it according to the custome of that place time Gen. 38. And Noemi spoke according to the same custome Ruth 1. v. 11. Againe where this law forbiddeth a man to marie or companie with his wiues sister it addeth vvhiles she is liuing not prohibiting mariage when his first wife is dead Yet his wiues sister is as nere in affinitie as his brothers wife Likewise the diuersitie of punishments chap. 20. for transgression of this law either in the right line or in the first collateral degree of consanguinitie who were punished by death and for transgressing in the first collateral degree of affinitie or in the second either of consanguinitie or affinitie who had lesse punishments sheweth that the former degrees are prohibited by the law of nature and not the other for then the violation should be like sinne and punished alike Finally it is euident that certaine of these degrees are not against the law of nature by the example of holie Abraham who in and according to the law of nature maried his brothers daughter called Sarai otherwise Iescha Gen. 11. which mariage God approued by manie blessings Also Iacob maried two sisters together Two sonnes of Iudas maried the same woman successiuely And Amram Moyses father maried his aunt his fathers sister Exod. 6. v. 20. Num. 26. v. 59. VVherfore seing neither the first collateral degree in affinitie nor the second collateral in consanguinitie or affinitie is forbid by the law of nature but by positiue only and that both ceremonial and iudicial lawes of the old Testament ceassed in the New and are abrogated by Christ it resteth proued that the same bind not Christians but as they are renewed and established by the Church or Christian commonwelthes And as this is donne in temporal causes by temporal States partly by renewing and establishing the same which was in the law of Moyses as by punishing wilful
Iuda and the bones of the princes thereof and the bones of priests and the bones of the Prophets and the bones of them that inhabite Ierusalem out of their sepulchers †And they shal spread them abrode in the sunne and the moone and al the host of heauen which they haue loued and which they haue serued and after which they haue walked and which they haue sought and adored they shal not be gathered and they shal not be buried they shal be as a dunghil vpon the face of the earth †And they shal choose rather death then life al that shal be remaining of this wicked kinred in al places which are leaft to the which I haue cast them out saith the Lord of hostes †And thou shalt say to them Thus saith our Lord Shal not he that falleth rise againe and he that is turned away shal he not turne againe †Why then is this people in Ierusalem turned away with a contentious reuolting they haue apprehended lying and would not returne †I attended and harkned no man speaketh that which is good there is none that doth penance for his sinne saying What haue I done They are al turned to their owne course as an horse going with violence to battel †The kite in the heauen hath knowen her time the turtle and the swalow and the storke haue obserued the time of their coming but my people haue not knowen the iudgement of the Lord. †How say you We are wise and the law of our Lord is with vs In very deede the lying penne of the Scribes hath wrought lying †The wise are confounded they are terrified taken for they haue cast away the word of our Lord and there is no wisedom in them †Therefore wil I geue their wemen to strangers their fildes to inheritours because from the least euen to the greatest al folow auarice from the prophet euen to the priest al make lies †And they healed the destruction of the daughter of my people to ignominie saying Peace peace when there was not peace †They are confounded because they haue done abomination yea rather they are not confounded with confusion and they haue not knowen how to blush therefore shal they fal among them that fal in the time of their visitation they shal fal saith our Lord. †Gathering I wil gather them together saith our Lord there is no grape in the vines and there are no figges on the figtree the leafe is fallen downe and I haue geuen them the thinges that are passed †Why doe we sitte come together and let vs enter into the fenced citie and let vs be silent there because the Lord our God hath made vs to be silent and hath geuen vs water of gaule for drinke for we haue sinned to our Lord. †We expected peace and there was no good a time of medicine and behold feare †From Dan was the snoring noyse of his horses heard with the voice of the neyinges of his fighting horses al the land was moued and they came and deuoured the land and the fulnes thereof the citie and the inhabitants thereof †For behold I wil send you serpents basaliskes for which there is no inchantment and they shal bite you saith our Lord. †My sorow is aboue sorow my hart mourning within me †Behold the voice of the daughter of my people from a farre countrie Is not our Lord in Sion or is not her king in her Why then haue they prouoked me to wrath in their sculptils and in strange vanities †The haruest is past sommer is ended and we are not saued †For the affliction of the daughter of my people I am afflicted and made sorowful astonishment hath taken me †Is there noe rosen in Galaad or is there no phisition there Why then is not the wound of the daughter of my people closed CHAP. IX The prophet lamenteth the future calamitie of the people and their false dealing ech with others 12. willing al to consider that their wickednes is the cause of their miserie 17. and to mourne 23. and returne to God 25. Who otherwise wil punish both Gentiles and Iewes not circumcised in hart VVHO wil geue water to my head and to mine eies a fountaine of teares and I wil weepe day night for the slaine of the daughter of my people †Who wil geue me in the wildernes an inne of wayfaring men and I wil forsake my people and depart from them because they are al adulterers an assemblie of transgressors †And they haue bent their tongue as a bowe of lying and not of truth they haue taken courege in the land because they haue proceeded from euil to euil and me they haue not knowen saith our Lord. †Let euerie man take heede to himself of his neighbour and in euerie brother of his let him not haue affiance because euerie brother supplanting wil supplant and euerie freind wil walke deceitfully †And man shal scorne his brother and they wil not speake truth for they haue taught their tongue to speake lies they haue laboured to doe vniustly †Thine inhabitation is in the middes of deceipt in deceipte they haue refused to know me saith our Lord. †Therefore thus saith the Lord of hostes Behold I wil melt and wil trie them for what els shal I doe at the face of the daughter of my people †Their tongue is a wandring arrow it hath spoken guile in his mouth he hath spoken peace with his freind and secretly he layeth waite for him †Shal I not visite vpon these thinges saith our Lord or vpon such a nation shal not my soule be reuenged †Vpon the mountaines I wil take vp weeping and lamentation vpon the beautiful places of the desert mourning because they are burnt for that there is not a man that passeth through they haue not heard the voice of the owner from the foule of the ayre vnto the beastes they are gone away and departed †And I wil make Ierusalem to be heapes of sand and dennes of dragons and I wil geue the cities of Iuda into desolation because there is not an inhabiter †Who is a wise man that can vnderstand this and to whom the word of the mouth of our Lord may be made that he may declare this why the earth hath perished and is burnt as a desert because there is none that passeth through †And our Lord said Because they haue forsaken my law which I gaue them and haue not heard my voice and haue not walked in it †And they haue gone after the peruersitie of their owne hart and after Baalim which they learned of their fathers †Therfore thus saith the Lord of hostes the God of Israel Behold I wil feede this people with worme wood and geue them water of gaule to drinke †And I wil disperse them in the Nations which they and their fathers haue not knowen and I wil
the ministerie of Priests The ancient fathers proue that Melchisedech offered Sacrifice in bread wine in figure of Christ and of other Priests of the new Testament Caluin coÌ„temneth al the ancient fathers in ca. 9. Heb. Bible 1579. Heretical translation Heb. 7 Iosue 8. 22. 3 Reg. 8. The greatter blesseth the lesse Paying of tithes in the law of nature Ro. 4. Gal. 3. Iac. 2. :: These three kindes of beastes and two of birdes signifie that the Israelites should be three generations in a strange land the fourth in the desert the fifth in possession of Chanaan Theod. q. 65. in Gen. Act. 17. :: Abraham and his seed werein strange land 400 and odde yeares but in seruitude and affliction about 140. Exo. 12. :: God deferreth to punish either that the wicked may amend or the good be exercised by them S Aug. Psal 54. or because the iniquity is not come to that great measure which his wisdome forâ—eeth and wil punish in the end to his owne more glorie and more good of others S. Greg. ho. 11. in 3. Ezech. To beleue Gods word without staggering is an act of iustice Not workes before faith but ioyned with faith are meritorious Onlie faith doth not iustifie :: Some obey whilest they are rude or in low state but hauiÌ„g got a litle knowlege or aduancement disdaine their aduancers S. Gregorie li. 21. in 1. Reg. 3. Manichees condemned pluralitie of wiues in the Patriarches Luther alloweth it in Christians Other Protestants in some case S. Aug. li. 22. c. 47. cont Faust Luther propsit 62. 65. et 66. S. Aug. de bono coniugali ca. 17. Two sortes of preceptsin the law of nature Pluralitie of wiues sometimes allowed Deut. 21. By the law of Christ in no case lawful Math. 19. Gen. 2. :: He is perfect in this life that sincerly diligently tendeth towards perfection of the next life And this God here commanded to Abraham Christ to al Christians Math. 5. S. Aug. li. de perfect cont Caelest See Gen. 6. v. 9 :: Circumcision and name receiued the eight day signified the association of Saints in heauen after the seuen dayes trauel of this world Ser. de circum apud S. Cyprian :: Abraham laughed not doubting but reioycing S. Ambro. li. de Abraham c. 4. S. Aug. li. 16 c. 26. de ciuit :: Temporal blessings were common to Ismael but spiritual pertained properly to Isaac and Israel their successessors :: Conformitie in Religion conserueth peace in euery familie Tho. Anglus in hunc locum Changing of names is mystical S. Aug. li. 16 c. 28 39. ciuit S. Hierom Tradit Hebraicis Gal. 4. Isa 54. Abraham natural father of foure nations spiritual father of al that do beleue in Christ Rom. 4 11. The Church of Christ euer consisteth of many nations Circumcision a figure of Baptisme Baptisme excelleth Circumcision Two difficulties To whom the punishment pertained wheÌ„ circumcision was omitted what punishment was threatned Circumcision instituted to distinguish the people of God and for remedie of original sinne in some persons but not in al. :: Abraham saw three and adored one professing three diuine persons and one God S. Aug. li. 16. c. 29. ciuit Heb. 13. Rom. 9. :: Abraham laughing with admiration for ioy was not reprehended but Sara laughing of diffidence was reprehended by him that seeth the hart S. Aug. q. 36. in Gen. li. 16. c. 31 ciuit :: what a wall are iust men to their countrie their faith saueth vs their iustice defendeth vs from destruction S. Amb. li. 1. de Abraham c. 6. :: Abraham Lot by hospitalitie metâ—ted to receiue Angels in steed of meÌ„ Heb. 1â— :: This sinne crieth to heauen for reuenge a litle one :: Lots wife turned into salt admonisheth the seruants of God to procede in vertue not to looke back to vice Luc. 17. S. Aug. li. 16. c. 30. ciuit :: Lot neither perfect nor very wicked was deliuered for Abrahams â—â—â—e S. Aug. â— 45 in Gen. :: Moabites Ammonites were two distinct nations perhaps of the 72. See p. 43. :: See pag. 52. :: Not his fathers owne daughter but of his progenie S. Aug. li. 22. cont Faust c. 35. li. 16. c. 19. 30. de ciuit :: Kinges of the earth esteming the Church only for a laudable people of God seeke to subiect her to them selues but knowing her to be the inuiolable spouse of Christ subiect them selues to her and offer to her most honorable giftes S. Aug. il 22. cont Faust c. 38. The sixt part of this booke Of the progenie other blessings of Abraham Isaac and Iacob :: Abraham Sara laughed he admiring she doubting at the ioyful promise of a sonne therfore he is called Isaac which signifieth laughter S. Aug li. 16. c. 31. ciuit :: See chap. 17. v. 21. Rom. 9. Heb. 11. * vvel of oath Separation to be made in families when iust cause requireth Mystical sense li. 15. c. 2. ciuit The true Church doth not persecute but iustly punisheth offenders Heretikes and other infidels do persecute when either by word or sword they impugne the truth Epist 48. 50. Tract 11. in Ioan. Tract 〈◊〉 in 4. Gal. The third prophecie in the office before Masse on Easter eue And the first on whitsuneue Iudith 8. Heb. 112. :: This historie is clere and a most notorious example of perfect obedience :: It is a gratful and religious thing by naming of places to coÌ„serue the memorie of Gods benefites that posteritie may know them S. Chrisost ho. 48. in Gen. :: Nachors progenie is here mentioned to shew whence Rebecca came whom Isaac maried God tempteth not to euil but by experience maketh knowen what vertue is in men Isaac figured Chists diuinitie the RaÌ„me his humanitie Iac. 1. 13. Heb. 11 19. S. Aug. li. 16. c. 32. ciuit Theod. q. 72. in Gen. :: A cleare example of religious office in burying the dead See 2. Reg. 1. and 2. Paral. 35. :: Adoration vsed for reuerence done to men See also c. 27. v. 29. c 33. v 37 and S. Aug. q. 6â— in Gen. :: In choosing a wife a vertuous stock and familie especially true faith and religion are before al other things to be considered preferred S. Amb. li. 1. c. 9. de Abrah S. Chrisost ho. 48. in Gen. :: Her father hauing perhaps manie wiues and euerie one a seueral house she went to her mother house :: As children ought not to mary without their parents good liking so the parties owne consent is most necessarie S. Amb. Epist 43. :: Suach signifieth to speake consideratly with hart or mouth Here S. Ambrose li. 1. c. 1. de Isaac and S. Aug. q. 69. in Gen vnderstand it of mental prayeâ— Ominous speaches sometimes supersticious Some times lawful Holie scripture and the Church are iudges of doubtful obseruations Ioan. 14. Eliezers prayer for a particular signe was lawful deuout and discrete Iudic. 7. 1. Reg. 14 Act. 1.
Leuiticum Mystically it signified that the fire of charitie being first kindled in mans hart by Gods grace must be continually nourished and kept burning from which al other good workes are deriued By slesh of penance is vnder stood fasting watchig hair-cloth teares prayers aâ—mes which whosoeuer duly toucheth shal be sanctified He sychâ—us Hierosol li. 2. in Leuit. c. 6. :: This text sheweth there is difference in the nature of a fault committed commonly called sinne of dutie omitted here called offence in latin peccatuÌ„ and delictum Yet both are alike offencife to God in matter of equal importance As appeareth for that the same sacrifice was offered for both S. Aâ—â— q. 20. in Leuit. :: Geuen or presented to our Lord not offered vpon the Altar for no leauen could be offered in sacrifice cap. 2. v. 15 The second part Of consecrating Priests and their vestmeÌ„ts with punishment of some that transgressed :: VVashing signified puritie required in Priests :: Precious vestiments their dignitie and holie oile their authoritie :: VVhen the high Priest at anie time put the Ephod to the Rationale God gaue answers to his demandes in matters of doctrine and veritie which king Dauid willed Abiathar to doe 1. Reg. 23. v. 9. Neuer could anie woman weue doctrin veritie but diuine vvisdom did make such garmeÌ„ts S. Cyril lib. 6. in Leuit. :: As wel by the function of coÌ„secrating Priests as of offering Sacrifice it appeareth that Moyses was a Priest Yea the chiefe and hieghest Priest saith S. Augustin for his more excellent ministerie and extraordinarie calling Aaron was hiegh priest for his Pontifical inuesture and ordinarie vocation which should continew in his successors q. 23. in Leuit. Particular calling and consecration necessarie to priestlie offices authoritie in spiritual causes Heb. 5. Psal 109. Ordering of Priestes was a Sacrament in the law of Moyses SeueÌ„ precious vestments for the high Priest signifiing 1. Puritie 2 Discretion 3. Good works of edification S. Hierom Epist ad Fabiol 4. Toleration of others infirmities 5. Knowledge and sinceritie 6. IntentioÌ„ directed to God 7. Contemplation of God his workes Other Priestes had also three ornamentes Aaron annointed high Priest His sonnes also consecrated Al three kindes of sacrifice offered at the consecration of Priests Num. â— Priestood and Law changed together The SacrameÌ„t of holie Orders prefigured and the new Law Heb. 7. :: The people before worshipped a calfe for God Exod 32. Now therfore they offer a calfe in sacrifice to God for their sinne and to kepe them from idolatrie S. Hieron in Hierem 7. :: God appeared in his worke by sending fire to burne the sacrifice without mans industrie v. 24. :: This did signifie that Christ in whoÌ„ al nations are blessed should be stretched on the Crosse where he redemed vs in memorie wher of we now make the signe of the Crosse :: The Priests were commaÌ„ded to nourish and kepe this fire petpetually that it should not be extinguished cha 6. v. 12. :: Such as receiued more at Gods hand are more seuerly punished if they transgresse S. Aug. q. 21. in Leuit. By this also al are warned to be content with the doctrine of the Holie Ghost to abhorre heresies the fautors wherof adde falsehood to Gods word preferre their owne wicked inuentions be fore the true sense of holie Scripture Theod. q 9. in Leuit. :: Abstinence from wine coÌ„manded to Priests when they serued in the tabernacle not at other times for they serued at certaine times by turnes Theod. q. 10 in Leuit. As for drunkennes it is forbid to al men and at al times :: Natural griâ—e of mind made Aaron both vnwilling to eate lesse apt to coâ—plete al the ceremonies so without sinne he omitted that pertained to his commoditie offering it to God The third part Of things cleane and vncleane with the maner of purifying other precepts moral iudicial :: Hitherto God reueled his Law to Moyses onlie and by him to the people Now also to Aaron after he was coÌ„secrated high Priest yet not alwayes for Moyses was stil superior chap. 12. 14. 16. 17. c. :: If in dede this vncleaÌ„nes were a sinne it should be clensed by contritioÌ„ and neither necessarily remaine til night nor theÌ„ be taken away without other meanes Gen. 7. 〈◊〉 8. Some things connted vncleane in the law of nature of Moyses Three causes of this obseruance 1. For instruction 2. For exercise of obedience 1. Tim. 4. Rom. 5. 2. Mach. 6. 7. 3. For signification The things holden for cleane signified vertues The vncleane signified vices Christians are not bound to the obseruances of the old law but to that which they signified The second third Lessons on Candlemas day :: The most pure virgin mother was not subiect to this law For she conceiued not by the seede of man yet obserued the custome of other wemen Luc. 2. as Christ also would be baptized by S. Iohn Baptist Mat. 3. to geue example of humilitie S. Cyril li. 8. in Leuit S Bernard Ser. 3. de Purific :: It pertained to the Priests to discerne of leprosie in figure of Priestes authoritie to bind and loose sinnes in the new Testament S. Chrysost li. 3. de Sacerdotio :: Leprosie making spottes in the skinne of an other colour signifieth heresie that mixeth falshood with truth â— Aug. li. 2. quest Euangel c. 4â— :: Sometimes that semeth leprosie or herelie which is not wherof the priest is to iudge Deut. 17. :: This gift sacrifice were commanded saith S. Augustin because the Sacrifice of Christs bodie was not yet ordained which now serueth for al other sacrifices lâ— 1. ca. 19. et 20. cont aduersar â—eg et prophet * of vvel or riuer not of a cesterne poole or marrâ—â—â— :: If natural infirmities brought vncleaÌ„nes much more lasciuiousnes of the mind Theod. q. 15. 20. in Leuit. :: To make offer and sacrifice an hosteâ—is al one :: S. Hierom. â—s cap. 5 ad 〈…〉 at vnderstandeth this place of the abominable sines that may not be named :: Only once in the yeare the high priest and no other entred into Sancl◠〈…〉 v. 34. signifying that heauen was not open to anie Sainct before Christs passion Heb. 9. v. 8. :: Praying that al their sinnes may be remitted :: Sinnes do so defile the soule that the very holiest of al places is accounnted as contaminate therby Theodo â— 22. in Leuit. 〈◊〉 sine :: God so remitteth sinnes to those that are truly peninitent as that which is caried into a wildernes and neuer returneth :: Besides particular sacrifices for euerie oues sinnes once in the yeare was instituted a general expiatioÌ„ of al. :: If anie killed for sacrifice he must offer it at the dore of the tabernacle that a priest might offer it on the Altar for no other man nor place was allowed without special dispensation of God And so Samuel offered sacrifice in an
promised land S. Hierom. de Mans 42. to 3. :: They were retained in the ayre til the earth broken vnder them was closed againe :: Amram maried his aunt which sheweth that the second degree in consanguinitie is not forbid by the law of nature though it was after prohibited by a positiue law Leuit 18. :: For the general murmuring wherof al the people were guiltie cha 14. â— 29. :: Temporal Princes are also pastors or shepheards of the people but this made not Iosue supreme in spiritual causes For it is clere in the next lines that he had but part of Moyses his glorie or office and that was to be temporal prince Eleazar being chief in causes spiritual before vvhom and the multitude he was ordained Duke but Eleazar consulted God for him and directed his principal actions called here his going out and going in :: Varietie of Sacrifices for diuers times :: Euerie day twise 1. 2. :: On the Sabbath day 3. :: The Neomenia or new moone :: Pasch or Phase 4. 5. :: Pentecost 6. :: Feast of Trumpets 7. :: Feast of Expiation :: For remissioÌ„ of sinnes the penitents did cooperate by penal workes of fasting and abstinence from euen vntil euen Leuit. 23. 〈◊〉 â—2 S. Aug. q. 57. in Num. Theod. q. 32. in Leuit. :: Feast of Tabernacles 8. 9. :: Feast of Assemblie and Collection :: He that voweth abstinence from a thing lawful maketh it vnlawful to him selfe by his vow S. Aug. q. 56. in Num. :: In this case God wil not impute it to her for a siÌ„ne S. Aug. q. 58. :: By afflicting of the souleâ— here vnderstood restraining sensual delectation S. Aug. q. 57. in Num. :: The husbaÌ„d reuoking his consent once geuen by word or by silence to his wiues vow sinned but the wife was bound to obey him and so was excused Vowes of things not commanded S. Aug q. 57. in Num. :: VVith whoÌ„ he sinned with them he was also iustly punished :: These wemen bringing imagies of Beelphogot caused the Israelites to offer sacrifice to him before they should committe fornication with them :: In more detestation of the parents sinne God coÌ„manded to kil these children so they were preuented from committing the like crimes But ordinarily wemen children ought not to be slaine after the victorie Deut. 20. v. 14. :: A right figure of those that would possesse heauen without labour or danger But none shal be crovvned vnles he striue lavvfully 2. Tim. 2. :: These remonings and camping places signifie by what degrees christians leauing sinnes and folowing Christ our guide may come to perfect pietie S. Hierom. de mans 42. ad Fahiol :: Danger to those that destroy not infidelitie and al enormious sinnes which dwelt in their soules before their conuersion Two handes which worke saluation :: Otherwise called the dead sea where Sodom and Gomort had stood :: A mountaine so called of the multitude of scorpions which were in it :: Mediterraneal sea called great in respect of the lakes in the holie Land :: Mount of Libanus :: Yet not before sentencâ— of death â— 12. 24. S. Aug. q. 65. in Num. :: Mystically this signified that the way to true life was not open before Christs death Theodor. q. 51. in Num. S. Grig ho. 6. in Ezechielem :: Al were not bound by this law to marie but al that would marrie must contract within their owne tribe Restrant in Mariages also for a temporal cause â—â—◠◠◠〈◊〉 Tradition Christ a King and a Priest This booke is a repetition explication and suplement of the Law S. Aug. q. 49. in Deuteroâ— It presigured the Gospel et princ Leutero Mans vlt. Conteineth fiue partes Chap. 1. 4. 12. 27. 31. 34. The first part A repetition of Gods benefites the peoples ingratitude and punishment :: God so helpeth his seruantes that they also must cooperate S. Aug. q. 1. in Deut. :: Difference of sinnes :: God is also angrie with his good seruantes and punisheth theÌ„ temporally for smal sinnes S. Aug. q. 1. in Iosue :: These were men of very great stature but not equal to the giantes before the sâ—ould :: By this we are instructed to fight agaâ—st inâ—ideles but not without special cause against christians signified by the childreÌ„ of Lot and Esau :: The I dumeans once denied them passage Num. 20. v. 20. but afterwards granted therto :: God permitted him for his former sinnes to indurate him selfe See Exod. 7. v. 3. :: Longer sorte of cubites are a foote and 9 inches so this bed was 15. foote and nine inches long and 7. foote brode Vitruuius Agricola :: Esdras adding these wordes and often times the like did not against the law because such additions are agreable and not contrarie to that which was written before :: See Num. 〈◊〉 â— 12. The second part A repetition explication of the law :: To kepe Gods coÌ„mandments is counted by al nations the most excellent wisdome :: Here and in other places it is manifest that the commandments called the Decalogue are iust tenne :: Venial and least sinnes passe not with out temporal punishment :: This was also a Mysterie that the old law signified by Moyses could not bring to heauen the true land of promise but the law of Christ signified by Iosue Theodoret q. 43. in Deut. :: Conuersion of the Iewes in the end of the world As other Scriptures are included in the law so also TraditioÌ„s are conteined in the Scriptures Brentius KeÌ„nisius Caluin The Church commended by Scriptures approueth Traditions :: It is not ynough to beleue only or to know the commandments but necessarie also to fulfil them in â—vorâ—e :: The title of mediator lawfully ascribed to Gods lieuâ—enant in â—â—rth :: Coueting as other mans wife and coueting his goodes differ as much as the exterior actes of adultry and of theft And so these two commandments are as distinct as the former two Images of Idols forbid but not of other things :: Some adoration agreeth to creatures but seruice of Latria to God onlie S. Aug. q 61. in Gen. Not withstanding this commination God ofrentimes differreth punishment expecting the sinners repentance :: Gods promises coÌ„ditional if his people serue him :: God is able to make foode of what he plesse or to sustaine men without â—â—cate :: A serpent lesse then a scorpion making those whom he byteth to die of thirst Solâ—â—us in polyhist cap. de Africa :: Holie Scripture vseth the figure Hyperbola folowing the vulgar maner of speakiÌ„g as wel to helpe the vnderstanding as to moue affectioÌ„ in great and extraordinarie things :: The similitude of a calfe and called it their god Exed 32. :: This Mosera where Aaron died is more commonly called Hor. Num. 20. 33. :: VVhen iust cause requireth an oath it must be made in the name of God not of false goddes :: Raine after seeding and before haruest signifieth Gods grace first stirring
wherupon they begaÌ„ne to detest Abimelec and so hatred grew betwen him them which is a most euil spirite but their former sinne not God was the cause therof S. Aug. q. 45. in Iudic. :: For more reuenge he sowed the citie with salte which maketh ground barren Theod. q. 17. in lib. Iudie :: Euels shal betide the vniust man to destruction Psal 139. Vngtatful people render iniuries for benefites Infidels promote wicked men to authoritie Abimelech a figure of Antichrist 2. Thess 2. :: Not euerie one that sayeth Lord Lord but he thaâ— doth the wil of God c. Mat. 7. :: The hebrew word Zâ—nah signifieth also â—n â—n keeper :: If they had not concurred to his expulsion it might haue sufficed to haue sent for him but in this case the ancientes iudged it meete to goe in person and to in treat him So Christ was reiected by the Iewes and returneth not to them til in the end of the world they shal seeke vnto him â— Aug. q. 49. in Iudic. postâ—eâ—iuÌ„ Num. 20 :: In the opinion of infidels it semed that they possessâ—d countries by the helpe of false goddes and so they thought them selues to haue iust title Much more iust is the title when God almighty geueth victorie of conquest S. Aug. q. 48. in Iudie :: He argueth vpon prescription of 300. yeares being nere so much for there wanted scarce thirtie being from the conquest made by Moyses Num. 21. til the time of Iephte about 270. yeares :: This vow was vnlawful for the law forbiddeth to offer man or woman in sacrifice Exo. 34. v. 20. Deut. 12. v. 31. :: In the old testament mariage was ordinarily preferred before single life but in the new it is better to kepe virginity 1. Cor. â— â— 38. Iephte offended in vowing vndiscretly But not in performing his vow as ancient fathers thinke more probable S. Augustin S. Ambrose S. Hierom. S. Chrysostom S. Gregorie Nazianzen Theodoret. Bible â—603 Protestants censure :: That is exposeâ— my self to danger trusting to Gods helpe â—â—yâ— owne handes when others would not assist me :: Iephte being of Manasses tribe the Ephraites enuied his glorie and calumniously obiected that he and his followers were fugitiues so raised a tumulte to their owne â—â—â—â—e :: Abstinence not only from thinges vncleane by the law but also from wine and sider was a preparation to the childe who should abstaine from them al his life :: Other Nazerites obserued a prescripte rule of abstinence for a time only Num. 6. but Samson al his life as a more perfect figure of Christ :: Manue taking the Angel for a holie prophete iustly thought he would not admitte not coÌ„mand anie thing but that was lawful And so did as the Angel appointed him though he was no priest nor the place proper to sacrifice but by extraordinarie dispensation :: Though Manue saw not God in his owne person yet seing him in his messenger feared death S. Aug. q. 54. in Iudiâ— Protestantes either contradict themselues or teach Arrianisme Bible 1603. :: It was prohibited Deut. 7. v. 3. to make mariage with the Gentiles but God some times dispensed as here it appeareth he did v. 4. :: By threates they made heâ— betray her husband and neuertheles destroyed both her and her father cha â—5 v. 6. so persecuters of the Church deale with such as trayterously or of frailtie serue their turne :: Being Iudge of the people he had helpe of others to â—ake so manie foxes with â—â—â—â—es or otherwise being great store in that countrie :: A notorious miracle to kil so manie with so meane a weapon without other helpe of man And by common reason as vncredible as the great mysteries of Catholique Religion :: It was a greater miracle to draw water out of a drie bone then out of the earth or stones but al things are possible to God which he pleaseth to do * or an Inâ—eâ—per :: For such admirable streingth the heth â—iâ—h people thought Samson to be Hercules S. Aug. li. 18. c. 19. ciuit But he was indeede farre stronger then they feaned of Hercules who they said was not able to fight against two whereas Samson alone killed a thousand with the iaw bone of an asse c. 15. v. 15. :: Supernatural streingth or grace departeth when any leaue the rule of their profession :: He desired to be reuenged not of rancour of mind but of zele of iustice And so al the elect glorified Sainctes desire reueÌ„ge Luc. 18. v. 8. Apoc. 6. v. 10. Samson excused in killing himselfe wiÌ„th his enemies Samson a figure of Christ The third part Of certaine accidentes which happened in the time of the Iudges :: In hebrew pesel vmassecah in Latin sculptile constatile a grauen molten thing an image or forme made in mettle for a god and so called v. 5. was in dede an idol of Gentilitie and nothing at al against sacred Images of Christ and his Sainctes in the Catholique Church wherof more is noted Gen. 31. Exo. 20. :: Annointed his haÌ„des with oyle as was prescribed Exo. 29. Leu. 8 But such an apish imitation was of no value where was neither true vocation in the annointed for he descended not of Aâ—ton but of Moyses chap. 18. v. 30. nor authoritie in him that vsed this ceremony b An Apostata Leuite was accounted more sufficient then an idolatrical priest to serue an idol so he that is a Priest of a Deacon once catholikly consecrated is a sufficient yea too sufficient a minister with protestantes c Their whole portioÌ„ was assigned Ios 19 but through their owne â—â—outh they possessed litle of it so that hitherto the greatest part was not receiued d They ment the false god which the apostata Leuite serued e The diuel answered as his maner is obscurly sometimes truly sometimes falsly :: Pesel eidolon sculptile the grauen thing falsly called god c. 17. v. 5. :: She was his lawful wife and so called v. â— â— 9. et also is called concubine because she had no dawrie nor as yet enioyed the priuiledges of a mistris in her husbands house :: Omission contempâ— to punish hainous â—â—imes is a 〈…〉 cause to make wâ—â—â—◠〈…〉 :: One of the tribe of Iuda :: Being farre more in number hauing the iust cause yet had the worse because they trusted in their owne streingth :: God also punished al Israel by this ciuil warre for suffering idolattie in the tribe of Dan. cha 18. v. 30. which they ought to haue punished Deut. 13. v. 12. :: By this it appeareth that this historie happened not long after the death of Eleazarus Ios 24. v. 33. to whom hissonne Phinees succeded in the spiritual Supremacie of the Church :: Lest either iustice be ouer sharpe or mercie too relaxe with great art of discretion gouernours must obserue mercie iustly aduising and discipline piously châ—sticings S. Greg. li 1. Epist 24. :: In the time of the Iudges
wherat myn enemies reioyce t After due sorow the true penitent hath confidence in God against his enimies Mat. 7. 25. Luc. 13. v VVil most certainly accept of true repentance w These are noâ— imprecations but threatninges that the wicked ma yamend or els predictions if they persist in sinne The octaue signifieth the world to come Hel for some sinners Purgatorie for others in Psal 37. 1. Cor. 3. Dauids prayer in tribulation the 8. key a This Chusi defeated the counsel of Achitophel as S. Aug. S. Basil S. Chris expound it b Absolom â—n anie other enemie if God doe not resist and hinder him c my life d Such euil as myne enemies fayne obiect against me e Let me not haue the victorie of them f Let me dye with ignominie g Shew thy powre h Seing thou diddest command to make me king it behoueth thee to protect me i manie wil serue thee the only true God k For this increase of faithful people l my iust cause against my particular enemies m let fal vpon me 1. Par. 28. Iere. 11. 17. n God doth not punish al sinners presently but often differreth o expecting if they wil anâ—d Isa 59. Iob. 15. p The iniurious persecutor purposing iniustice conceiueth enuie and bringeth forth iniquitie q Enuie desire to hurt others turneth to the ruine of the enuiers Christs Incarnation The 5. key a Belonging to the newe Testament b Suffering of Christ and of Christians c God the lord of al by creation is our singular lord that beleue and trust in him d God more excelent then the heauens he being the creator they a creature e fulfilled wheÌ„ Christ coming into Ierusalem children sang Ozanna Mat. 21. Mat. â—â— f The Sonne in assumpted humaÌ„e nature became lesse then Angels Heb. 2. g But in him mans nature is exalted aboue Angels h Christ the Lord of al creatures i yea of Angels Heb. 2. k Not only al reasonable creatures but al beastes and other thinges obey him The sea and the windes obey him Mat. 8. Gen. 1. v. 27. 1. Cor. â—â— l The same end beginning signifie that as God was meruelous in creating man in so happie state that if he would he might haue auoyded both sinne death so he is meruelous in that he so rewardeth the blessed in the resurrestion that they can neither sinne non dye Presses signify Christs PassioÌ„ Isa 63. Morally iâ— signifieth the trauels of the Church militant vinâ—ciâ— Gods prouidence in protecting the good and permitting euil The 3. key a Christs coming in humilitie and Christians afflictions are hidden from the world in Gods prouidence b geue thankâ— c in mind d and bodie e God repelleth the enemie when man is not able to resist f A iust man doth his endeuour not of him selfe but by Gods grace ouercometh the enemie g Al sinners called gentils because they were generally accounted wicked h The vaine glorious fame of sinners partly decayeth in this world but most especially in the world to come i Iudicial seates of men are ofâ—eâ— corrupted but Gods neuer k God doth not presently deliuer the good from afflictions but when 〈…〉 ir spiritual profitie l His precepts which men ought chiefly to studie m God reuengeth the blood of Martyrs n procured by mine enemies o In the publique view of the Church p The wicked are intangled in the snares which they lay for others q In zele of iustice not in desire of reuenge r By Gentiles is often vnderstood al great sinners For the Iewes despised Gentiles as the Romans did al Barbarous nations Å¿ Suffer a tyrant to rule ouer them that thereby they may lerne what it is to vse others vniustly It semeth to S. Augustine aprophecie that such as receiue not Christ shal beleue Antichrist 2. Thes 2. t The latter Hebrew Doctors v In great per secution it semeth to the weake that God differreth his assistance very long w Extremely vexed tormented x The Prophet answereth to the complaint of the iust that in deede the wicked are caught in their owne snares y not seeke to recouer Gods fauour z The wicked doth dominier for a time and thinketh he shal do so stil a and neuer fal into any aduersitie but stil remaine without miserie or anie euil Rom. 3. b The prayer of the iust in tribulation c ye vilest men d The iust ought alwayes to be readie prepared in hart to suffer patiently al that shal happen vnto them e As the first workes of Christ in al humility and patience were strange and hidden to the world v. 1. so his last iudgement shal be in maiesty and manifest to al in exalting the blessed and suppressing the wicked Some diuide this Psalme into two Sela a note of change or of rest in musike or rather of attention Al the Psalmes â—â—â— iust 150. Epist ad Marcel Anno. 1577. 1552. 1603. Gods prouident care of the iust The 3. key a S. Augustin applieth it to heretikes perswading Catholiques to repare vnto their separate congregation falsly calling it the montayne b Ye my freindes say thus c Persecuters vsing al rigor and force d falsly preteÌ„d other causes against the innocent to destroy them e It is the maner of persecuters and especially of heretikes to destroy and puldowne that others haue built Abac. 2. f Though God seme to winke or sleepe yet his prouidence stil watcheth and obserueth al mens actions g Proueth by tribulations h ContinuaÌ„ce in sinne bringeth damnation to the soule i God sparing for the time at last must needes of iustice punish seuerely The state of the Church in the first and of Christ The 6. key a Christs first b and last comming c wil bring ioy to the elect d Christ calleth his mystical bodie him selfe Act. 9. v. 4. e False and duble dealing hinder from true faith f Insolent arrogant g VVhen sinne most abunded Christ came into this world and in like case wil come to iudge â—reuer'â— 3â— h yet stil there remaine some iust whom God preserueth i God sometimes suffereth the wicked to do what euil they desire Temporal desires hinder the entrance into heauen li. 12. c. â—3 〈…〉 Platonistes error A prayer in tribulation The 7. key a It more perteyneth to the new testament then to the old b Carful and almost perplex cogitatios by reason of long persecution and mans Weaknes c Very often euerie day d fal not into mortal sinne c Patience in tribulation and reward for victory Of Christs Incarnation The 5. key a wicked men drowned in sinne are at last so besotted in their vnderstanding that they thinke in their hart though they dare not vtter it that there is no God that is none that hath diuine prouidence in gouerning the world nor that wil iudge al in the end Psal 52. b defiled withal sortes of sinne c not only the most Wicked but also al mankind were vnable
dignitie vvisdome or other like qualitie but their iust merites :: A prayer of iust zele e Shal most wicked men stil be suffered to speake so insolently :: A description of heathnish and heretical crueltie :: Scarse anie Atheistes are so blind as thus to thinke but manie sinners so behaue them selues as if God saw not knew not or at least cared not vvhat they do f So vnpossible is it that God should be ignorant or careles vvhat men do that he also knovveth and obserueth most secret thoughtes g Mitigate and temper his afflictions that by patience and fortitude the iust may perseuere and not be ouerwhelmed h The whole Church shal neuer be reiected nor forsaken i Iustice is conuerted into iudgement vvhen iust meaning is put in vvorke and practise that it may appeare in iudgement Also God vvho doth suffereth al iustly vvil conserue his inheritance the Church euen vnto the day of iudgement k The sense is easie by transposing the vvordes al that are right of hart are nere it that is shal like and approue Gods iustice vvhen the vvicked shal repine and blaspheme it l when I felt and complained that I was in danger thou didst assist me m Onlie faith sufficeth not but careful laboure in keping Gods commandmnts is required n The iust do hope for eternal saluation to which God wil bring them o And God the reuenger of wronges wil at last cast the wicked into eternal torments Christ our Lord and king the 5. key a Praise songue with voices b inspired to Dauid written by him This Inuitation is most fitly ordayned by the Church for the proeme or beginning of Mattins c VVith great and solemne exultation d God our Creator is also our Protector Sauiour e Let vs be more diligent and preuent our accustomed time For no man can preuent Gods grace with anie good worke who first preuenteth vs els we can neither doe nor thincke anie good thing f not only in singing his praise with voice but also with musical instruments g So also Isaias c. 45. v. 23. and S. Paul Philip. 2. teach that kneeling or bowing the knees as an external religious ceremonie is acceptable to God h It is most iust and necessarie that we adore God because he made vs and al this world for vs hath also redemed vs and made vs his people as shepe of his pasture and as a Pastor feedeth and gouerneth vs. i of his making k Though some haue often repelled and resisted Gods grace yet if they receiue it being offered againe it wil auaile them to remission of sinnes l The Israelites in the desert tempted God by desiring water and flesh of voluptuous concupiscence without necessitie For Manna did both extinguish their thirst and tasted vnto them whatsoeuer they desired Exo. 16. That also which was left vngathered when the sunne waxed hotte melted v. 21. and serued their cattel for drincke So this tentation was a figure of those which require to communicate vnder both kindes as if one did not conteine as much as both m By this mention of the offence of fourtie yeares as long before passed is conuinced that Moyses writte not this Psalme who died in the very fourtith yeare of their abode in the desert And S Paul citing the wordes of this Psalme Heb. 4. manifestly acknowlegeth Dauid the writter therof and that it was written long after Moyses time in these wordes v 7 Againe he limiteth a certaine day To day in Dauid saying after so long time as is aboue saide To day if you shal heare his voice do not obdurate your hartes For if Iesus that is Iosue had geuen them rest he would neuer speake of an other day afterward n Being greatly offended I approched nere vnto them in punishing the offenders o Those that murmured died in the desert and entered not into the promised land euen so those that finally offend Christ shal not enter into euerlasting rest Heb. 3. 4. It is in mans freewil to resist good motions Concil Triden Sess 6. c. 5 Christs diuine powre the 5. key a Inspired to Dauid and written by him b prophecying the restauration of the temple after the future captiuitie And that in figure of the vniuersal redemption of mankind by Christ from the captiuitie of the diuel â— 1. Par. 16. v. 23. c For a new benefite farre greater then the deliuerie of Israel from Aegypt d The same wordes Sing to our Lord thrise repeted signifie the Blessed Trinitie as some Fathers note Likewise v. 7. and 8. Bring ye to our Lord c. in both places concluding in the singular number blesse his name bring to his name importing one God e VVhat creatures soeuer spiritual or corporal visible or inuisible the paganes serue for goddes stil they â—e diuels that deceiue them and diuers wayes vsurpe diuine honour making such idolaters to thinke that there is diuine powre where none is f He only is true God who is Creator of heauen and of al creatures For no creature can create anie thing at al that is make anie thing of nothing but only God g Diuers ancient Doctors read more in this place Our Lord hath reigned from the wood to witte Christ by his death on the crosse conquered the diuel sinne and death and thence begane to reigne S. Iustinus Martyr dialogo aduers Triphonem Tertullian li. aduers Iudaeos c. 9. 13 aduers Marcionem li. 3 c. 19. 21. S Augustin in this place according to the old Roman Psalter Before him Arnobius and after him Cassiadorus and others wherby it is probable that it was sometimes in the Hebrew text and blotted out by the Iewes h The Psalmist in abundance of spirite inuiteth al creatures to praise God as Daniel in his Canticle c. 3. i Christ iudgeth now in the world by his ministers discerning and deciding causes rewarding and punishing but especially he wil iudge al in the last day The last iudgement the 9. key a In figure of Christ b whose bodie rose the third day after his death to whom manie returned beleuing in him after his resurrection which fel from him in his passion and to whom al thinges shal be subdued as to their true Lord in the day of iudgement c Holie Dauid and other Prophetes hauing great ioy to see long before in spirite only Christs kingdom extended in the whole earth yea to the Ilandes we Ilanders haue great cause to be gladde that God hath not only so blessed vs long since but as yet conserueth seede wherby we trust the whole Iland shal be againe restored vnto him d As in a cloud with terror God gaue his law to the Iewes so in a cloud with greater terror and maiestie he wil iudge the world e not as manie corrupted seates of iudgement in this world but as a corrected tribunal where iustice and right iudgement shal be practised :: These thinges are denounced as if they were alredy donne
powre by his meruelous workes m nor were content with his prouidence but carnally coueted thinges not necessarie Exo. 16 17. n According to their carnal desâ—â—â—s o Holie by his function Num. 16. p They adored the image that represented a calf not God Exo. 23. q God being their true glorie they changed him for a false god of the Aegyptians who especially honoâ—ed a calfe called Apâ—s making an image therof and attributed their deliuerie from Aegypt to this imagned god Exo. 32. v. 4 8. Of which and the like foolish and abominable idolatrie S Paul writeth Rom. 1 v. 23. They changed the glorie of the incorruptible God into a similitude of the image of a corruptible man and of foules and of foure footed beastes and of them that crepe where we see what maner of imagies holie Scriptures condemne and not the imagies of Christ and his Sainctes r He sayd he would destroy them but for Moyses prayer spared them Exo 32. Num. 14. Num 14. v. 21. 22. Å¿ The Idol of Moabites and Madianitees Num. 25. v. â— t As God is in deede the liuing God that liueth of himselfe and geueth life to others so false goddes are called dead goddes that can not geue life to anie but doe kil al that serue them at least spiritually and often corporally v Phinees moued by the zele of God as the holie text witnesseth Nu. 25. v. 11. in killing the adulterers pleased God and merited reward Num 20. v. 2. 12. w Moyses afflicted in spirite by the enormious murmuring of the people doubted whether God would geue them water out of the rocke or no not doubting of his powre but of his wil and so when he should haue spoken to the rocke Num. 20. v. 8. he spoke to the incredulous people v. 10. and therin offended God for which he was temporally punished v. 12. Deut. 1. v. 37. c. 3. v. 26. c. 4. v. 21. Deut 2. v. 2. 12. v. 2. 3. Iudic 2. v. 11. 12. Iudic. 2. v. 5. 6. c. Iere. 15. v. 5. x Some Iewes offered these most cruel vnnatural and abominable sacrifices perhaps in the times of Iudges when they were mingled with idolatrous people and serued their goddes Iud. z. v. 12. c. 3 v. 6. But it is more expresse after Dauids time wherof he here prophecieth and was veryfied by Achaz 4 Reg. 16 v. 3. and by Manasses 4 Reg. 21. v. 6. VVhich with other idolatrie king Iosias destroyed 4 Reg 2 v. 1â— y God respected them with his merciful eye and gaue them grace to repent z Here the Psalmist concludeth both the historie and prophecie of this Psame with prayer and praise as foloweth :: A verie fitte prayer in time of schisme The read sea a figure of Baptisme Al former sinnes destroyed in Baptisme Gods perpetual prouidence towards al men The 3. key a Praise God by confessing his mercie prouidence and goodnes 1. Paâ— 16. v. 34. b God of his mercie promised the Redemer of mankind streight after Adams fal c VVhich redemption was intended for al and faileth not of Gods part in anie but of mens owne wilful refusing to be duly penitent and to kepe Gods precepts d Literally of such as wander in this world hauing no setled place to dwel in spiritually of al mankind after his fal e Whensoeuer they cal vpon God he helpeth them as is best for their spiritual health f Al Gods benefites which are of his mercie not of mans deserte are iust matter of praising God g Calamities in this world are commonly inflicted for sinnes h As before in the 6 13 and 19 verses i This verse also is foure times in this Psalme v 8 15. 21. and 1. to admonish vs that as there is oâ—e meanes â—o escape from al dangers by crying to God as v 6 13. 19 and 28 with mouâ—nâ—ng and pâ—nance so there is one cause of praise and thankes for our deliuerie which is Gods me câ—e and grace k God to shew sometimes his powre also to benefite some and to punish others changeth the accustomed course of thinges and states of men at his diuine pleasure as here the â—oyal prophet reciteth some examples And some others are â—ecoâ—ded in dâ—ueâ—s times and places l No doubt much charge was made in the earth by Noeâ— flood And manie thincke that the land of Chanaan was made more fruictful in the time of the Iewes inhabiting and now is more barrane againe m He alludeth to the countrie about Sodome and Gomotre which was most fruictful and most pleasant Gen 13. v 10 but shortly after vvas burnt vvith fire and brunston Gen. 19 v 24 subuerted and turned into a dead and salt sea n Made abundance of fruict to grow o Againe some countries punished for sinnes p An other change in releeuing the poore being humbled Dauid singeth prayses for benefites receiued the 8 key a This Psalme was â—ongue with instruments beginning the musike and voices folowing Psal 56. v. 8. The former part of this Psalme to the 7. verse is the same in sense and almost in wordes with the latter part of the 56 from the 8. verse b King Dauid subdued not only some partes of Chanaan not subiect to the lewes before 2. Reg. 51. Par. 11. but also brought the Philistims Moabites Ammonites Idumeans Amalechites the kinges of Soba Syria and Emath to pay tribute 2. Reg. 8 1. Par. 18. c Yet al these victories and conquestes were but a figure of Christs powre and dominion in al nations And therfore the rest of this Psalme by S. Augustin and other fathers iudgement was rather prophetically vttered by Dauid in the person of Christ and more perfectly performed by Christ in his Church then historically auerred of Dauid himselfe :: The rest of this Psalme is the same with the latter part of the 59. from the 7. verse Psal 59. v. 7. Christ persecuted his enimies punished the 5. key a The wordes of Christ b The Pharisees and Herodians Mat. 22. with their mouth acknowleged Christ a true speaker and a teacher of the way of God in truth therby to draw him into danger and to sheede his bloud c At other times they accused him of great crimes lastly of treason against Caesar d A prediction that Iudas would not make recourse to anie good counseller but complaine of his miserable tormented conscience to the wicked who gaue him no comfort at al e and so desparing the diuel perswaded him to hang himselfe Act. t. v. 16. f The office of Apostleshippe g The posteritie or successors of wicked persecuters prosper not long in this world h Arch heritâ—kes that deuise newe opinions are shortly forsa ken their folowers stil coining new heresies of their owne differing from their false masters i Let them obserue this that vse more swearing and blaspheming then praying or meditating k Christs soule was pensiue when he prayed in the garden and he did workes of penance for
good thinges not commanded deserue greater reward Mat. 21. Mar. 11. Luc 19. :: The prophet foreseing in spirit the careles negligence of some pastores of iust zele charitie inueigheth against them watning them of their greeuous punishment Iere. 6. 8. Sap. 2. Issue of children was a blessing of the old Testament Virginitie is a greater blessing in the Church of Christ Exo. 2â— Deut. â— Protestantes expositions of this place not true Bible 1603. The ancient fathers vnderstand this prophecie of vowed chastitie Preferring it before Mariage a Ipsi sunt qui habent in câ—â—lo praemia â—aeteris prestantiora b Gloriam prepriam excellentemque nec erit quid commune cum multis c In aeternae mansione silijs preferuntur :: Iust men dying seme to the vvicked to perish :: But they are gathered to the happie society of other blessed soules And commonly God so taketh away the iust when he wil punish the wicked people that they may not in this world see the general calamitie of others Isa 62. 7. 10. :: To the humble contrite penitents God sheweth al benignitie and granteth vvished good thinges as prosperous windes to sea faâ—ring traueâ—ers the like :: Those that persist obstinate can haue no remission of sinne Isa 46. v. 22. :: Many sinners are so fast a sleepe in their wickednes that they can not or rather wil not heare ordinarie admonitions to such therfore Gods preachers must crie and not cease to crie as with a loude trumpette exalt their voice opportunely importunely with al patience and longamitie til they make the dease to heare to beleue the truth and the duÌ„me to speake that is to prosesse vertue in word dede Mar. 7. Zach. 7. Ezec. 18. â—at 25. Isa â—1 Protestants de tract from the praise profite of fasting Cultus Des. Luc. 2. v. 37. Leuit 16. 33. This seripture reproueth not fasting but admonisheth to fast especially from sinne Num. 29. v. 6. 7. v. 8 Christs fast an example of the 40. dayes fast in Lent Dan 9. Ione 3. 3 Reg. 19. Exo. 24. 34. Num. 11. Isa 50. :: No defect is in God spowre nor wil that he deliuereth not the faithful from afflictions but their sinnes are the impedimen t for vvhich he punisheth them that they may repent then he wil deliuer them v. 20. Iob. 15. Prou. 1. Rom. 7. :: No pure man being able to redeme and deliuer mankind from captiuitie of sinne God became man to accomplish this worke Ephes 6. 1. Thes 5. Rom. â—â— :: The Church hath stil the spirit of truth and therfore can neuer erre :: God preuenting with his grace euerie one must cooperate by gratfully accepting this benefite and so dispose him self to iustification :: Only those that come into the Church receiue the light of true faith al others are in darkenes Isa 49. :: This prophecie began to be fulfilled when the 3. Sages came on swift beastes to adore Christ and offered giftes Mat 2. :: This is fulfilled in great Britanie Ireland other ilandes as Tertullian Origen S. Beda proue against the Iewes and S. Chrysostom against the Gentiles Apoc. 21. â— 25. :: This was accomplished when the Romane Emperours and other Monarches and nations receiued the faith of Christ :: S. Ierom compelled as he saith to leaue the histo rical sense because it is not conuenient to say the walles and sundation of Ierusalem were adorned with precious stones and the temple which should be most glorious was made of wood expoundeth this place of excelleÌ„t men The holie mosteloquent man Cyprian the Mar tyr and the confessor of our time Hilarius do they not seme to thee the high trees that haue built the Church of God Apoc. 21. v. 23. Apoc. 22. v. 5. :: Our Sauiour was not neither needed to be visibly annoynted as Aaron Dauid others were but inuisibly by God vvith oyle of gladnes aboue al others Ps 44. v. 8. vvith the Holie Ghost and with powre Act. 10. v. 39. of vvhose fulnes al others receiue Ioan. 1. v. 16. Luc. 4. v. 18. :: It was a griefe and sorow to the Apostles first preachers of Christs Gospel that both the Iewes departed from God Gentiles stâ—l folowed idolatrie but shortly after manie were conuerted :: And preferred their owne happie lotte before al other Iewes Gentiles :: True preachers and pastors cease not from preaching the truth for anie threates terrour or torment But say with this prophet For Sion that is for the good of the Church I vvil not cease c with S. Paul The vvord of God is not tied 2. Tim. 2. :: The Church of Christs is perpetually visible in her watchmen the pastors gouerners therof Mat. 21. Zach. 9. :: S. Dionyse Hâ—erâ—r caelest c 7. supposeth this to be the quaestion of the hieghest order of Angels admiring Christs beauty to be so excellent not withstanding that he is embâ—ewed with bloud ascending from Edom which signifieth terrestrial from Bosra a vvalled citie ouerthrovven that is from Ierusalem into heauen vvith triumph after a bloudie victorie Apoc. 19. v. 13. :: The Angel guardian of the Church which standeth before the face of God Christ testifying that also the particular guardians do alwayes see the face of his Father Mat. 18 Exo. 14. Deut. 26. â—a% 2. :: God is neuer the cause of error or harnes of hart but by indulgence not punishing sinners harden their ovvne hartes so S. Ierom. The Ievves supposed that for their sinnes the Patriarches did not acknovvlege them for their children Yet hoped that God of his mercie vvould releue them in distresse How the old patriarches knevv the state of men in this vvorld â—ap 15. Luc. 16. Sainctes in glorie see more cleâ—ly then Prophets in this life li. 22. c. 29. ciuit That Sainctes know helpe mortal mens necessities is certaine but the maner how is obscure â—ura pro mort c. 16. :: The good people with Priestes and Prophetes of the old Testament most feruently desired Christs comming 1. Cor. â— :: And signifieth for as Gen. 14 v. 18. And the English Bibles translate for in this place though the Hebrew text hath vaâ— that is and. But vve vvith S. Ierâ—m and other ancient Fathers folow the authentical Latin which hath eâ— in this place enim in the other :: Likewise the same particle and signifieth yet as if he had said yet vve â—â—al be saued Psal 78. :: This can not be meant of the Ievves but necessarily of the Gentiles Rom. 10. :: But this is euidently spoken of the Iewes and so S. Paul testifieth of both these places Ro. 10. v 20. 21. Prou. 1. Iere. 7. :: Nothing can be more plain lyvttered then is here the doctrine of mans freewil :: Likevvise of revvard punishment of good and euil workes :: The name of Iewes shal be exectable * Othe of execration :: And Gods seruantes shal be called Christians Apoc. 21. ::
but in al perfection a man :: God promised the Iewes multiplication of men :: And of catle which were a principal riches as appeareth by the word pecunia deriued of pecus Isa 54 Ioa. 6. :: The seede of Israel remaineth foreuer not in the incredulous Iewes saith S. Ierom but in those which with the Apostles by the Apostles beleue in Christ :: VVhen the citie was besie ged and Ieremie in prison prophecied that it should be taken and subdued by the enimies yet he bought landes to signifie that in time they should be deliuered from captiuitie :: Sedecias was brought to the king of Babylon in Reblatha where they put out his eyes thence caried him blind to Babylon 4. Reg. 25. and so coming to that citie he could not see it Ezech. 12. v. 13. Exo 3â— :: By the force of the sword famine pestilence as Psa 59. v. 6. that they flee from the face of the bovv :: VVhen they were in the vvildernes newly deliuered from Aegypt they committed manie hainous crimes in murmuring schisme idolatrie and other carnal spiritual sinnes Psal 35. 1. Reg. 21. :: Lest anie should thinke that by Gods iust and seuere punishment or by anie reuolting from his seruice the Church might be vtterly destroyed he stil promiseth mercie towards the reliques of his people that they shal neuer al fayle but continew til the Redemer of mankind Christ shal come And much lesse shal Christs Church euer faile after his coming :: Besides manie other reuelations this prophet had two visions in prison in confirmation that God would conserue his people and Church for euer notwithstanding their manifold great sinnes great affliction and destruction of manie for the same :: An euident prophecie and promise of Christ Iere. 23. v. 5. :: Borne of the seede of Dauid :: Dauids progenie shal continew vnto Christ whose kingdom vvhich is his Church shal haue no end Luc. 1. v. 33 Psal 88. v. 30. :: S Hypolitus and al ancient Fathers teach that the holie Eucharist is the coÌ„plement of al sacrifices of the old Testament :: Gods most special prouidence blessed the families of Dauid and Aaron aboue al other kinreds :: See ch 32. v. 4. 4. Reg. 25. v. 7. :: Recidiuation into sinnes after remission offendeth God more then the former sinnes as ouâ— Sauiour teacheth by a parable Ma. 18. Exo. 21. Deut. 15. :: God was not the cause of the Babylonians crueltie but permitted and directed the same to punish the Iewes :: Here againe it appeareth that the prophet obserueth not the order of time in vvriting his visions For the thing here recorded happened before the prophecies mentioned in the former chapters :: This Ionadab vvas a man of powre estimation very familiar vvith Iehu king of Israel 4. Reg. 10. v. 15 :: The Rechabites descended not of Israel but of Iethro a Madianite Moyses father in lavv as both Hebrevv Lâ— in Do 〈…〉 by 〈…〉 on :: In case of necessitie they entered into the city otherwise remained in tentes :: Seing these religious Rechabites obserued obediently the rule of their father founder in vvorkes of supererogation othervvise not commanded much more al are bound to kepe Gods commandments Iere. 18. v. 11. 25. v. 5. Religious Orders in the old Testament The rule of Rechabites differed from the Nazareites children of the Propheces They were figures of more perfect orders in the Church of Christ Mat. 19. v. 12. 21. Diuers kindes of Religious Orders Luc 18. v. 22. Varieties of Religious Orders make no difference in Catholique Religion But do much adorne the whole Church Psal 44. v. 11. 1â— :: Besides preaching which the euil disposed did either not duly regard or quickly forget God commanded that his wil should also be written for a perpetual admonition if they would read it or heare it redde and for a testimonie against them and a warning to others :: He was not now in prison for v. 19. certaine noble men of the court aduised both Baruch and him to hide themselues but kept himself close in some secret place as most Priestes do now in England that they may better exercise their function then if they were in the persecutors handes :: The secretarie cut out the leaues and burnt them by the kings commandment as appeareth v. 25. c. :: God did not translate them to an other place but they hyding themselues by Gods direction the searchers could not finde them :: His sonne Iechonias reigned but three monethes which is counted as no reigne Theodoret. Ch. 22. v. 19. Nor anie of his issue in wordlie glorie as their predecessors had reigned S. Tho. p. 3. q. 3â— a. 2. ad 3. 4 Reg. 24. 2 Para. 36. â— Esd 1. :: As Herod dealt afterwards with S. Iohn Baptist so this king estemed reuerenced and feared Ieremie and yet persecuted him :: It is an old deuise of persecuters to pretend false causes against the innocent so Iulian the Apostata charged Cristian Catholiques with treason and sedition Hist. tripart li. 6. c. 27. so did also the Arrians Vandals other heretikes against Catholiques as Raffinus and Victor testifie Iere 2â— â— 9. :: The Hebrew phrase life shal beliuing and liuing he shal liue signifieth that he shal liue most securely Mystically this saftie in voluntarie banishment signifieth that voluntarie temporal penance saueth from eternal damnation :: God euer moueth some to pittie the innocent afflicted til at last he geueth them acrowne of glorie for their constant patience :: Prophecies are not only certaine when a thing is absolutly affirmed but also when they are conditional as this was and the euent should haue bene accordingly if the king had folowed the prophets aduise though by not going the contrarie captiuitie and much miserie happened to the king and people 4. Reg. 25 â— Reg. 25. Iere 52. :: Possession of one gate gaue sufficient entrance to the whole armie whereupon the king and his chiefe nobles fled by a posterne gate :: He expostulated iustly reproued Sedecias for rebelling breaking his othe shewing ingratitude for so much as Nabu chodonosor had made him king reposed coÌ„fidence in him The fifth part Ieremie prophecieth the destruction of the Iewes going into Aegypt and of sundrie nations for their idolattie and crueltie :: This heathen prince seing the Iewes afflicted for their sinnes confesseth the iustice of God not sparing to punish his owne elected people 4. Reg. 25. :: Being chiefe gouernour he promiseth according to his place to defend the people to answer for them and to be their agent and procurator in whatsoeuer the Chaldees should command or require of them * This thing 4. Reg. 25. :: Such cruel tragedies are commonly atchiued by falshood treacherie pretending freindshipe intending mischief :: Not sincerely weping but hypocritically feaâ—ing to lament the destruction of the Temple Citie :: Auarice tameth crueltie when nothing els can :: It semeth
a. greable to mans nature and freevvil by his loue and charitie not as beastes are dravven by feare force :: To make shevv of turning to God and to trust more in men is as vayne as to thinke to fede or to gouerne the vvinde Gen. 25. 32. :: The historie of Iacob and his children written in Genesis and Exodus vvhich the prophet here toucheth sheweth the singular benefites of God tovvards this people Gen. 28. Exo. 14. a VVhen Iero boam first set vp the calues to be adored the people had horrour therof yet consented therto b and shortly after some added the idol of Baal 3 Reg. 16. c and of other idols as this place testifieth Isa 43. d Euils that happen are al of mans owne procurement by his sinnes vvherof God is no vvay the auctor or cause e vvho of his part doth al for the helpe of man for vvhether he punish or pardon al is to saue men so God is onlie cause of helpe and of al good but not of euil as it is euel he is in dede the cause of punishment vvhich is called malum paenae the euil of paine Amos. 3. v. 6. but this for amendment during this life and of iustice after death 1. Reg. â— f This can not be vnderstood of temporal death from vvhich God vvil noâ— deliuermen nor of violent death from vvhich he vvould not deliuer those that vvere slaine by the Assyrians but necessarily of eternal death from vvhich the iust shal be deliuered 1. Cor. 15. Heb. 2. Ezec. 19. a Such imprecations in holie scriptures are sometimes only predictions as Psal 68. v. 23. so here is prophecied what shal happen to the Israelites in Assyria S. Ierom. sometimes are the zelous desires of Sainctes conformable to Gods iustice as Psal 149. v. 6. 7. 8. 9. Iâ—el 2. Zach. 1. b VVhen the Israelites shal conuert to God as some did vvhen Christ came and manie wil nere the end of the vvorld then Christ wil heale theÌ„ c No humane vvitte is able to vnderstand this and other prophetes yet the iust shal know so much as is necessarie S. Ierom. in prooem S. Aug. li. 18. c. 28. ciuit S. Epiph. de vita Patriarâ— Ioel prophecied the same time vvith Osee Especially to the two tribes S. Iero. Epist ad Paulin. The contents :: Prophecies perteyne not only to those that then liue when they are vttered but also to al poste ritie euen to the end of the vvorld that it may appeare vvhat is fulfilled and vvhat yet resteth to come in due time :: VVhen Ierusalem vvas taken and the Temple destroyed by the Babylonians the sacrifice necessarily ceased according to this and other prophecies :: Fasting praying and other good vvorkes of manie assembling together are an especial meanes to appeaze Gods vvrath prouoked by former sinnes The captiuitie described by the harme of most noysome thinges Ierusalem foure times spoyled by the Babylonians Dan. I. 1. 2. 3. 4. VVhy vve make not more Annotations a Prophets do often speake in such phrase as if they admonished the people vvhat to doe vvhen in dede they foreshevv what they wil do in their distresses b In the time when God wil suffer affliction to fal vpon them for their sinnes * take no harme Isa 13. Ezec. 32. Mat. 24. Iere. 30. Amos. 5. Sopho. 1. c For better mouing the hart to true repentance d God requireth these external workes of penance And where the same are wanting at least in vvil it is a manifest signe that the hart is not truly penitent S. Ierom. â— Psal 85. e Zele is an indignation rising of loue vvhen one seeth anie person or thing vvhich he loueth contemned or vvronged So God hath zele for his people when they are vniustly afflicted more of the malice of their afflicters then for iustice Yet God suffereth often times his people to be punished for their ful correction and for their more merite f So that vvhich God here promiseth by his prophet touching his protection and deliuerie of his people was not fulfilled til after the seuentie yeares of their captiuitie nor then fully but is verified in those that beleue in Christ And especially after this life vvhen his glorious Saincts shal liue in eternal ioy g That this is a plaine prophecie of the mission of the Holie Ghost performed on VVhitsunday the fiftith day after Christs Resurrection and the tenth after his Ascension S. Peter teacheth Act. 2. Isa 44. Act. 2. Rom. 1â— a S Ierom and most other expositers vnder stand this chapter of the general Iudgement though some expound it of the relaxation of the Ievves from captiuitie and of the punishment of their enimies b And so Iosaphat is literally vnderstood the place on the east side of Ierusalem betwen the Temple and mount Oliuet whence our Sauiour ascended into heauen Neither is there anie reason why the Iudgement should rather be in an other place seing this is expressed by name signifying The Iudgement of our Lord. Apoc. 14. c This duplication of the vvord peoples importeth an innumerable multitude in that valley of concision also repeted to signifie that there al Gods enimies shal be vtterly damned to eternal destruction as it vvere cut in peeces as fuel to the fire of hel Psal 128. v. 4. Our iust Lord vvil cut the neckes of sinners Iere. 21. Amos. 1. Amos. 9. Amos prophecied the same time vvith see and Ioâ—l S. Ierom â—â—â—â—â— ad â—â—â—â—â— Especially Against the tenne tribes a As Dauid was called from keping shepe made a king a Prophet so Amos being a shepheard oâ— hearde man was also made a Prophet b Iosephus li. 9. c. 1. Antiq. sayeth this earthquake happened when king Onias presumed to offer incense but it must nedes be vnderstood of a former in the dayes of Ieroboam v. 1. who died in the 38. yeare of Oâ—ias â— Par. 26. at least 14. yeares before his deposition for he reigned in al. 52 Iâ—el 3. Zach. â—4 c Three signifie the multitude of their sinnes for three is the first number that is called manie or may be called al. d and foure signifie excesse in multitude so that albeit God doth forgeue a multitude of sinnes yet at last for so great excesse he hasteneth their punishment * The god of the Ammonites a Besides other sinnes of the Moabites their crueltie in dravving the bones of the king of Idumea out of the graue as S. Ierom testifieth by tradition and their king immolating his ovvne sonne 4. Reg. 3. exceeded the rest and therfore vvere at last more seuerely punished b The most heynous sinne in Iuda vvas that hauing the lavv to instruct them they contemned and transgressed it c Israel much more contemned the same lavv of God committed the sinnes of al nations d Sonnes committed incest vvith their fathers vviues the fathers vvith their daughters in lavv vvhich most detestable sinnes must nedes be seuerly punished * puellam Num. 21. Deut. 2.
high priest but an vsurper nor that he liued after Iudas vvho vvas slaine a yeare before this time v. 3 18. VVherby and by manie other such errors vve see that Iosephus is rather to be corrected by this booke then to disalovv this booke because it differeth from Iosephus or other like auctors :: Euil counsel hovv soeuer it happeneth to them that folovv it is euer hurtful to them that geue it :: He falsely auovvched that he vvas the sonne of Antiochus Epiphanes for he was in dede of very meane birth Iustinus li. 35. :: It vvas not in the kinges povvre to make Ionathaâ— high priest but he being so before the â—ing from this time did so account him :: This king Demetrius to gette his desired purpose sticked not to vvrite a plainelye for he had heard that the Ievves had refused him and made league vvith his enimie Alexander v 22 23. :: Notwithstanding the great offers of euil disposed men Ionathas and al prudent men considering their former vvicked dedes do not geue credite to glorious vvordes ch 7. v. 11. :: This Ptolomeus Philometor decided a controuersie that the Iewes had the true temple in Ierusalem and that the Samaritanes temple in Garizim vvas schismatical vvhich he iudged because albeit both pleaded antiquitie yet only the Iewes proued by continual succession of high priestes from Aaron and shewed that the other departed from them first in the time of Ieroboam and aftervvardes built that temple in Garizim vvhen some were returned from captiuitie vvherof Iosephus vvriteth li. 13. c. 6. Antiquit Our Sauiour also iudged that the cause of the Ievves vvas better Ioan. 4. v. 22. :: VVhen caluminators see that the innocent is iustified and honored they faile in their hart to procede against him :: Ionathas set his armie in that maner as on euerie side his men stood in front readie to resist the force of the enemie coming towards them al their backes so turned vvithin their ovvne squadron that the enemie could no vvay enter without present resistance and so those of the embushment could only cast dartes but could not breake the aray of Ionathas campe not make anie entrance with out their owne present death :: By this hyperbolical description very frequent in holie scripture is signified that Ptolomeus armie vvas exceding great yea greater then can be easily conceiued therfore is described by excessiue termes :: VVhen pastors endeuour to extirpate siâ—ne out of the mindes of the people those that hate godlines suggest to temporal princes that such spiritual preaching is dangerous to their state :: But zelous men cease not from so necessarie a worke because Gods vvord is not â—yed 2. Tim. 2. :: And vvise kinges vvil most esteme of such men knovving that their fidelitie tovvards God is an assurance that they vvil also be faithful to princes :: The king had before adioyned principal places to Iudea vvhich were called â—opaâ—chiâ— that is places of principalitie or principal gouernments novv he granted also immunities to them as to al Iudea and Samaria :: Three thousand faithful encoâ—â—â—â—ing vvith an hundred twentie thousand infidels killed of them in one day an hundred thousand :: As to vveare purple and to bare a crowne so to drinke in gold cuppes and to vveare a gold cheyne vvas proper to kinges and to vvhom they gaue license :: It is an ancient ceremonie in al uations often mentioned in these bookes to confirme peace by geuing ech other the right hand :: Only tvvo captaines remained and vvith them some souldiars as Iosephus vvriteth about 50 for it is not to be thought that Ionathas vvould haue returned to battel v 72. being but three men in al to beginne a new assault :: Sparta the chief citie of Lacedemonia called also Lacedemon and Theramne :: Spartians otherwise called Lacedemonians by Iosephus and other vvriters descended from Abraham v. 21. and vvere in great league vvith the Ievves :: The Spartianes had written this epistle before Onias vvritte to theÌ„ though it be here placed after :: There remained vvith the Spartiates old vvrites of genealogies as Iosephus supposeth li. 12. c. 5. li. 13. c. 9. :: Morally in Tryphon is noted the practise of the diuel vvho intending to ouerthrovv a king or a kingdom first seeketh to deceiue the pastores and to destroy them especially by error or other sinne For as S. Gregorie teacheth ho. 38. if the pastors life be corrupted his doctrine vvil be contemned :: Simon the fourth general captaine of the Machabees high-priest excelled his bretheren in vvisdome by the restimonie of his father c. 2. v 65. :: He vndertooke by al his endeuour to defend and deliuer his nation from danger and to restore their former libertie :: Simon being vvise choise the lesse euil and lesse danger For if he had not sent that vvas demanded it was very like and almost cettaine that Ionathas should be slaine and it vvould haue bene imputed to Simon that he had not taken iust care of his brothers life vvherby the people vvould haue bene alienated from him and perhaps haue reuolted from him and also from religion S. Tho. in hunc locum :: This vvas not vaine glory but true glorie to kepe memorie of so great vertue therby to stur vp others to imitation He that loueth honour saith S. Augustin li. cont Secundin c. 17. imitateth God But humble soules desire houour in God proud men vvil be honoured more then God or vvithout God O hovv manie Epitaphes are of vvicked men nothing els but perpetual monuments of their ambition vanitie iniustice crucltie other vices but those that are of true vertues are to Gods more honour the auctor of al vertues * a precious chaine :: By hovv much more that mercie is admixed vvith iustice so that iustice be not destroyed and that religion be aduanced the better it pleaseth God and edifieth the vvel disposed :: This Iohn Hyreanus defended the countrie against inuaders ch 16. :: Simon had novv gouerned the people two yeares beginning with great difficulties but hence forth enioyed peace til Antiochus Sedetes brake the league inuaded Iurie ch 15. v. 27. 39. :: He reduced manie Ievves from captiuitie :: Sparta being the chief citie of Lacedemonia had manie cities subiect depending as vpon their Metropolitane :: Vvhen peace was estabished in al Iurie and friendshippe confirmed vvith the Romanes Lacedemonians the vvhole nation of the Ievves in gratitude tovvards Simon vvho onlie novv remained of Mathathias sonnes confirmed him in the office of high-priest perpetually or for euer v. 41 that is during his life to his progenie v. 49 :: The hieghpriesthood continevved in this familie of the Machabees vntil Herod tooke it from them selling it for money and then shortly came Christ the faith ful Prophet :: This Antiochus Sedetes sonne of Demetrius Soter vvas brother to Demetrius the second who was now captiue in Per â—â—a ch 14.