place and let the drie land appeare And it was so done †And God called the drie land Earth and the gathering of waters together he called Seas And God sawe that it was good †And said Let the earth shootforth grene herbes and such as may seede fruite trees yelding fruit after his kinde such as may haue seede in it selfe vpon the earth And it was so done †And the earth brought forth grene herbe such as seedeth according to his kinde tree that beareth fruite hauing seede eche one according to his kinde And God saw that it was good †And there was euening morning that made the third day †Againe God said Be there lightes made in the firmament of heauen to diuide the day the night and let them be for signes seasons and dayes and yeares †to shine in the firmament of heauen to giue light vpon the earth And it was so done †And God made two great lights a greater light to gouerne the day and a lesser light to gouerne the night and starres †And he set them in the firmament of heauen to shine vpon the earth †and to gouerne the day the night and to diuide the light the darkenes And God sawe that it was good †And there was euening and morning that made the fourth day †God also said Let the waters bring forth creeping creature hauing life and flying foule ouer the earth vnder the firmament of heauen †And God created huge Whales and al liuing mouing creature that the waters brought forth according to eche sorte al foule according to their kinde And God sawe that it was good †And he “ blessed them saying Increase and multiplie and replenish the waters of the sea and let the birds be multiplied vpon the earth †And there was euening morning that made the fifth day †God said moreouer Let the earth bring forth liuing creature in his kind cattle such as creepe beastes of the earth according to their kindes and it was so done †And God made the beastes of the earth according to their kindes and cattle al that crepeth on the earth in his kind And God saw that it was good †and he said “ Let vs make Man to our image likenes and let him haue dominion ouer the fishes of the sea and the foules of the ayre and the beastes and the whole earth and al creeping creature that moueth vpon the earth †And God created man to his owne image to the image of God he created him male female he created them †And God blessed them and saith “ Increase and multiplie replenish the earth and subdew it and rule ouer the fishes of the sea and foules of the ayre al liuing creatures that moue vpon the earth †And God said Behold I haue giuen you al maner of hearbe that seedeth vpon the earth and al trees that haue in them selues seede of their owne kinde to be your meate †and to al beastes of the earth and to euerie foule of the ayre to al that moue vpon the earth and wherein there is life that they may haue to feede vpon And it was so done †And God sawe al things that he had made and they were very good And there was euening morning that made the sixt day ANNOTATIONS CHAP. 1. 1. In the beginning Holie Moyses telleth what was done in the beginning of the world and so forward euen til his owne time writing aboue two thousand and foure hundreth yeares after the beginning Al which being incomprehensible by humaine witte or discourse he knew partly by Reuelations from God for he had the gyft of Prophecie in most excellent sorte partly by Traditions from his elders who lerned of their fathers For vntil that time the Church had only Traditions of such things as were reueled to special men wherby we see the great authoritie of Traditions before there were Scriptures And since Scriptures were written they are also necessarie for three special reasons First for that we are only assured by Tradition of the Church that those bookes are in dede holie Scriptures which are so accounted and not by the Scripture it selfe for that were to proue the same by the same vntil we be assured of some part that proueth some other partes And this made S. Augustin to say plainly that he could not beleue the Gospel except the Church told him vvhich is the Gospel Secondly holie Scriptures being once knowen to be the word of God and so of most eminent authoritie of al writings in the world as S. Augustin S. Ierome al other Fathers agree yet for the true vnderstanding of the same both the Scripture it selfe and the ancient Fathers remitte vs to the Church namely to those in the Church that are appointed by Gods ordinance in the high place that he hath chosen VVhich were the High Priests in the old Testament as appeareth Deut. 17. Mat. 23. Ioan. 11. And in the new Testament S. Peter and his Successors for whom Christ prayed that his faith should not faile and therfore commanded him to confirme his bretheren Luc. 22. Thirdly for things not expressed in particular in holie Scripture the Scripture and Fathers do likewise remitte vs to Traditions and to the iudgement and testimonie of the Church Christ saying to his Apostles he that heareth you heareth me The Apostles doubted not to say It semed good to the Holie Ghost and to vs. And S. Paul willed the Thessalonians to hold the traditions vvhich they had lerned whether it were by word or by his Epistle 1. In the beginning God made heauen and earth Al writers ancient and later find such difficulties in these first chapters that some otherwise very lerned haue thought it not possible to vnderstand the same according to the proper and vsual signification of the wordes as the letter may seme to sound but expound al allegorically as that by the waters aboue the firmament should be vnderstood the blessed Angels by the waters vnder the firmament wicked spitites and the like So did Origen and diuers that folow him therein Yea S. Augustin in his bookes vpon Genesis against the Manichees written shortly after his conuersion when he could not find as he desired a good and probable sense agreable to the wordes in their proper signification expounded them mystically but afterwards in his other bookes de Genesi ad literam he gratfully acknowledgeth that God had geuen him further sight therin and that now he supposed he could interprete al according to the proper signification of the wordes yet so that he durst not nor would not addict him selfe to one sense but that he was readie to imbrace an other lest by sticking to his owne iudgement he might faile So likewise S. Basil S. Chrisostom S. Ambrose S. Ierome S. Bede and other greatest
him as alwaies vndefiled and a true seruant of God though his father Thare and his brother Nachor sometimes serued strange goddes Iosue 24. but were reclamed and the whole familie as S. Augustin proueth lib. 16. c. 13. de ciuit was persecuted by the Chaldees VVherupon Thare leauing Chaldea brought Abraham Lot and Sarai so farre as Haran in Mesopotamia Gen. 11. whither also Nachor repaired afterwards and there made his habitation as appeareth Gen. 24. But Abraham vvas sooner and more specially persecuted in Chaldea as Iosephus testifieth li. 1. Antiq. for his clere and publique profession of one God Creator of al things and that by his only goodnes and not by mens ovvne povver happines is attained Further Suidas vocab Abraham vvriteth that at the age of 14. yeares he admonished his father not for lucre sake to seduce men by vvorshipping images of false goddes auouching that there is no other but the celestical God maker of the whole world In vvhich sincere profession hovv he alvvaies perseuered is often testified and needles here to be repeted Also Sem Sale and Heber his proper ancesters the ninth seuenth and sixth in right line before him were al holie men and liued al Abrahams time much of Isaachs and part of Iacobs dayes Likevvise Melchisedech King and Priest a distinct person of an other lineage as vve suppose from Sem liued in the beginning of this age Al which being renowmed men had great troupes or rather countries which with them serued the only true God VVherof we haue example in that Abraham being but a stranger in Chanaan vpon a suddaine exploite Gen. 14. made readie of the seruants borne in his house three hundreth and eighteene wel appointed men of armes al of the same religion for shortly after they were al circumcised Gen. 17. yet was king Melchisedech of more power and authority then he And the other here mentioned except his elder brother Nachor and his nephevv Lot vvere his ovvne direct progenitors and by likelihood more potent Againe from Abraham the succession held on right to Aaron and Moyses and the vvhole people of Israel vvhich vvith them passed out of Aegypt through the redde sea But in the meane time diuers also of Abrahams kindred and seede brake of from this communitie and fel to idolatrie For albeit Lot his brothers sonne perseuered in the true seruice of God yet Lots sonnes Moab and Ammon at least the Moabites and Ammonites two nations that came of them Gen. 19. were infidels and idolaters Likewise though Nachor and Bathuel Nachors sonne continued henceforth in true faith and religion yet Laban the same Bathuels sonne had false goddes vvhich Rachel tooke away Gen 31 But true religion being not wholly extinguished in these families both Isaachs wife Rebecca and Iacobs wiues Lia and Rachel with their handmaides Bala and Zelpha either beleued rightly or were more easily brought to true beleefe and seruice of God Ismael Abrahams first sonne was in his youth euel disposed Gen. 21. and for endeuoring to corrupt Isaac vvhich S. Paul calleth persecution was together with his mother Agar cast out of Abrahams house yet prospered in the desert had twelue sonnes dukes sometimes visited his father and together with Isaac buried him Gen. 25. And at the age of 137. yeares died and was put to his people that is to others like himself good or euil Abraham also separated his other sonnes begotten of Cetura v. 6. from Isaac to whom only and not to any other the promised land of Chanaan and other more special blessings pertained Of these last sonnes came the people of Madianites who kept some resemblance with the people of God in religion and therin prefigured heretikes that descend from Catholique race but falling to schisme heresie doe not participate eternal enheritance with the spiritual children of God as S. Augustin teaceth q. 70. in Gen. In like sorte of the two sonnes of Isaac onlie Iacob had the spiritual blessing and enheritance therto belonging Gen. 27. Esau though prophane in maners selling his birthright Gen. 25. v. 32 which waâ— aspâ—ritual turisdiction wherin he was a figure of the reprobate yet it semeth he kept the true faith Gen. 35. v. vlt. But whether he did or no sure it is Iob who is probably thought to be of his race Gen. 36. was a most holie man and a rare example of vertue But the posterities of them both and al the progentes of Ismael and of Abrahams other sonnes by Cetura sooner or later â—â—l to infidelitie and idolatrie In other nations of the world stil new goddes and goddeses were multiplied vpon euerie occasion As S. Augustin li. 18. de ciuit recounteth diuers Al which notwithstanding the true Church and citie of God continued most visible and notorious yea with meruelous increase especially after they were more hated and afflicted in Aegypt Exo. 1. VVhither they were brought by the strange and special prouidence of God more strangely preserued and most miraculously deliuered from thence Much more the Church of Christ wherof this was a shadow and figure hath benne and shal be euer most visible from the first foundation therof to the worlds end For besides the promises and predictions in the new Testament al the Scriptures also of the old which fortel Christ do withal forshew his Church Totum quod annunciatur de Christo saieth S. Augustin de vnitate Eccles c. 2. caput corpus est Al that is spoken of Christ is of the head and the bodie The head is the onlie begotten Iesus Christ the Sonne of the liuing God he the Sauiour of the bodie His bodie the Church Againe c. 4. Totus Christus caput corpus est VVhole Christ is the head and the bodie The head the onlie begotten Sonne of God and the bodie his Church the bridgrome and bride tvvo in one flesh Yea for no other cause saieth he li. de catech rud c. 3. were al those things written before the coming of our Lord which we read in holie Scriptures but that his coming might be commended and the future Church prefigured that is the people of God through out al nations which is his bodie The same doth S. Paul teach vs not only saying Gal. 3. The law was our pedagogue or conductor to Christ but also 1. Cor. 12. that as the natural bodie is one and hath manie members and al the members of the bodie wheras they be manie yet are one bodie so also Christ And Coloss 1. that Christs bodie is the Church As therfore the great blessing of redemption and saluation was promised in Christ Gen. 12. c. so it was withal expressed that al nations and kindreds of the earth should be partakers therof yea so innumerable as the dust of the earth the starres of heauen and sandes of the sea VVhich S. Paule saieth Rom. 9. is not ment of Abrahams natural children but
THE HOLIE BIBLE FAITHFVLLY TRANSLATED INTO ENGLISH OVT OF THE AVTHENTICAL LATIN Diligently conferred with the Hebrew Greeke and other Editions in diuers languages With ARGVMENTS of the Bookes and Chapters ANNOTATIONS TABLES and other helpes for better vnderstanding of the text for discouerie of CORRVPTIONS in some late translations and for clearing CONTROVERSIES in Religion BY THE ENGLISH COLLEGE OF DOWAY Haurietis aquas in gaudio de fontibus Saluatoris Isaiae 12. You shal draw waters in ioy out of the Sauiours fountaines Printed at Doway by LAVRENCE KELLAM at the signe of the holie Lambe M. DC IX APPROBATIO NOs infrascripti in alma Duacensi vniuersitate Sacrae Theologiae Doctores Professores hanc Anglicanam Veteris Testamenti translationem quam tres diuersi eius nationis eruditissimi Theologi non solum fidelem sed propter diuersa quae ei sunt adiuncta valde vtilem fidei Catholicae propagandae ac tuendae bonis moribus promouendis sunt testati quorum testimonia ipsorum syngraphis munita vidimus cuius item Translationis Annotationum auctores nobis de fidei integritate eruditionis praestantia probè sunt noti his rebus adducti nixi fructuose euulgari posse censuimus Duaci 8. Nouembris 1609. GVILIELMVS ESTIVS Sacrae Theologiae Doctor in Academia Duacensi Professor BARTHOLOMAEVS PETRVS Sacrae Theologiae Doctor in Vniuersitate Duacensi Professor GEORGIVS COLVENERIVS S. Theologiae Doctor eiusdem in Academia Duacena Professor TO THE RIGHT VVELBELOVED ENGLISH READER GRACE AND GLORIE IN IESVS CHRIST EVERLASTING AT LAST through Gods goodnes most dearly beloued we send you here the greater part of the Old Testament as long since you receiued the New faithfully translated into English The residue is in hād to be finished and your desire therof shal not now God prospering our intention be long frustrate As for the impediments which hitherto haue hindered this vvorke they al proceded as manie do know of one general cause our poore estate in banishment VVherin expecting better meanes greatter difficulties rather ensued Neuertheles you wil hereby the more perceiue our feruent good wil euer to serue you in that we haue brought forth this Tome in these hardest times of aboue fourtie yeares since this College was most happely begune VVherfore we nothing doubt but you our dearest for whom we haue dedicated our liues wil both pardon the long delay which we could not wel preuent and accept now this fruict of our laboures with like good affection as we acknowlege them due and offer the same vnto you If anie demand why it is now allowed to haue the holie Scriptures in vulgar tongues which generally is not permitted but in the three sacred only for further declaration of this other like pointes we remite you to the Preface before the New Testament Only here as by an Epitome we shal repete the summe of al that is there more largely discussed To this first question therfore we answer that both iust reason highest authoritie of the Church iudge it not absolutly necessarie nor alwayes conuenient that holie Scriptures should be in vulgar tongues For being as they are hard to be vnderstood euen by the lerned reason doth dictate to reasonable men that they were not written nor ordayned to be read indifferently of al men Experiēce also teacheth that through ignorance ioyned often with pride and presumption manie reading Scriptures haue erred grosly by misunderstanding Gods word VVhich though it be most pure in it self yet the sense being adulterated is as perilous saith Tertullian as the stile corrupted S. Ambrose obserueth that vvhere the text is true the Arrians interpretation hath errors S. Augustin also teacheth that here sies and peruerse doctrines entangling soules and throvving them dovvne headlong into the depth do not othervvise spring vp but vvhen good or true Scriptures are not vvel and truly vnderstood and vvhen that vvhich in them is not vvel vnderstood is also rashly boldly auouched For the same cause S. Ierom vtterly disallowed that al sortes of men wemen old yong presumed to read talke of the Scriptures wheras no articene no tradsman dare presume to teach anie facultie vvhich he hath not first lerned Seing therfore that dangers hurtes happen in manie the careful chief Pastores in Gods Church haue alwaies moderated the reading of holie Scriptures according to persons times and other circumstances prohibiting some and permitting some to haue and read them in their mother tongue So S. Crysostom trāslated the Psalmes some other partes of holie Scriptures for the Armenians when he was there in banishment The Slauonians and Gothes say they haue the Bible in their languages It was translated into Italian by an Archbyshop of Genua Into French in the time of king Charles the fift especially because the waldensian heretikes had corruptly translated it to maintaine their errors VVe had some partes in English translated by Venerable Bede as Malmesburie witnesseth And Thomas Arundel Archbishop of Canturburie in a Councel holden at Oxford straictly ordayned that no heretical translation set forth by wicliffe and his complices nor anie other vulgar Edition should be suffered til it were approued by the Ordinarie of the Diocese alleaging S. leroms iudgement of the difficultie danger in translating holie Scriptures out of one tongue into an other And therfore it must nedes be much more dangerous when ignorant people read also corrupted translations Now since Luther and his folowers haue pretended that the Catholique Romane faith and doctrine should be contrarie to Gods written word that the Scriptures were not suffered in vulgar languages lest the people should see the truth vvithal these new maisters corruptly turning the Scriptures into diuers tongues as might best serue their owne opinions against this false suggestion and practise Catholique Pastores haue for one especial remedie set forth true and sincere Translations in most languages of the Latin Church But so that people must read them with licence of their spiritual superior as in former times they were in like sort limited Such also of the Laitie yea of the meaner lerned Clergie as were permitted to read holie Scriptures did not presume to interprete hard places nor high Mysteries much lesse to dispute and contend but leauing the discussion therof to the more lerned searched rather and noted the godlie and imitable examples of good life and so lerned more humilitie obedience hatred of sinne feare of God zele of Religion and other vertues And thus holie Scriptures may be rightly vsed in anie tongue to teach to argue to correct to instruct in iustice that the man of God may be perfect and as S. Paul addeth instructed to euerie good vvorke when men laboure rather to be doers of Gods wil vvord then readers or hearers only deceiuing themselues But here an other question may be proposed VVhy we
translate the Latin text rather then the Hebrew or Greke which Protestantes preferre as the fountaine tongues wherin holie Scriptures were first written To this we answer that if in dede those first pure Editions were now extant or if such as be extant were more pure then the Latin we would also preferre such fountaines before the riuers in whatsoeuer they should be found to disagree But the ancient best lerned Fathers Doctors of the Church do much complaine and testifie to vs that both the Hebrew and Greke Editions are fouly corrupted by Iewes and Heretikes since the Latin was truly translated out of them whiles they were more pure And that the same Latin hath bene farre better conserued from corruptions So that the old Vulgate Latin Edition hath bene preferred and vsed for most authentical aboue a thousand and three hundered yeares For by this verie terme S. Ierom calleth that Version the vulgate or common which he conferred with the Hebrew of the old Testament and with the Greke of the New which he also purged from faultes committed by writers rather amending then translating it Though in regard of this amending S. Gregorie calleth it the nevv versioÌ„ of S. Ierom who neuertheles in an other place calleth the self same the old Latin Edition iudging it most worthy to be folowed S. Augustin calleth it the Italian S. Isidorus witnesseth that S. Ierom version was receiued and approued by al Christian Churches Sophronius also a most lerned man seing S. Ieroms Edition so much estemed not only of the Latines but also of the Grecians turned the Psalter Prophetes out of the same Latin into Greke Of latter times what shal we nede to recite other most lerned men S. Bede S. Anselme S. Bernard S. Thomas S. Bonauenture the rest VVho al vniformly allege this only text as authentical In so much that al other Latin Editions which S. Ierom saith were in his time almost innumerable are as it were fallen out of al Diuines handes and growne out of credite and vse If moreouer we consider S. Ieroms lerning pâ—etie diligence and sinceritie together with the commodities he had of best copies in al languages then extant and of other lerned men with whom he conferred and if we so coÌ„are the same with the best meanes that hath bene since surely no man of indifferent iudgement wil match anie other Edition with S. Ieroms but easely acknowlege with the whole Church Gods particular prouideÌ„ce in this great Doctor as wel for expounding as most especialy for the true text and Edition of Holie Scriptures Neither do we flee vnto this old Latin text for more aduantage For besides that it is free from partialitie as being most ancient of al Latin copies and long before the particular Controuersies of these dayes beganne the Hebrew also the Greke when they are truly translated yea and Erasmus his Latin in sundrie places proue more plainly the Catholique Romaine doctrine then this which we relie vpon So that Beza his folowers take also exception against the Greke when Catholiques allege it against them Yea the same Beza preferreth the old Latin Version before al others freely testifieth that the old Interpreter translated religiously VVhat then do our countriemen that refuse this Latin but depriue themselues of the best and yet al this while haue set forth none that is allowed by al Protestantes for good or sufficient How wel this is donne the lerned may iudge when by mature conference they shal haue made trial therof And if anie thing be mistaken we wil as stil we promise gladly correct it Those that traÌ„slated it about thirtie yeares since were wel knowen to the world to haue bene excellent in the tongues sincere men and great Diuines Only one thing we haue donne touching the text wherof we are especially to geue notice That whereas heretofore in the best Latin Editions there remained manie places differing in wordes some also in sense as in long processe of time the writers erred in their copies now lately by the care diligence of the Church those diuers readings were maturely and iuditiously examined and conferred with sundrie the best written and printed bookes so resolued vpon that al which before were leift in the margent are either restored into the text or els omitted so that now none such remaine in the margent For which cause we haue againe conferred this English translation and conformed it to the most perfect Latin Edition VVhere yet by the way we must geue the vulgar reader to vnderstand that very few or none of the former varieties touched Controuersies of this time So that this Recognition is no way suspicious of partialtie but is merely donne for the more secure conseruation of the true text and more ease and satisfaction of such as otherwise should haue remained more doubtful Now for the strictnes obserued in translating some wordes or rather the not translating of some which is in more danger to be disliked we doubt not but the discrete lerned reader deepely weighing and considering the importance of sacred wordes and how easely the translatour may misse the sense of the Holie Ghost wil hold that which is here donne for reasonable and necessarie VVe haue also the example of the Latin and Greke where some wordes are not translated but left in Hebrew as they were first spoken written which seeing they could not or were not conuenient to be translated into Latin or Greke how much lesse could they or was it reason to turne them into English S. Augustin also yeldeth à reason exemplifying in the wordes Amen and Alleluia for the more sacred authoritie therof which doubtles is the cause why some names of solemne Feastes Sacrifices other holie thinges are reserued in sacred tongues Hebrew Greke or Latin Againe for necessitie English not hauing à name or sufficient terme we either kepe the word as we find it or only turne it to our English termination because it would otherwise require manie wordes in English to signifie one word of an other tongue In which cases we commonly put the explication in the margent Briefly our Apologie is easie against English Protestantes because they also reserue some wordes in the original tongues not translated into English as Sabbath Ephod Pentecost Proselyte and some others The sense wherof is in dede as soone lerned as if they were turned so nere as is possible into English And why then may we not say Prepuce Phase or Pasch Azimes Breades of Proposition Holocaust and the like rather then as Protestantes translate them Foreskinne Passeouer The feast of svvete breades Shevv breades Burnt offerings c. By which termes whether they be truly translated into English or no we wil passe ouer Sure it is an English man is stil to seke what they meane as if they remained
if it haue not workes is dead in it self c. 2. v. 17 And by workes Abrahams faith was consummat v 22. And concludeth thus Do yee see that by workes a man is iustified and not by faith only v. 24. CHAP. XVI Sarai geueth her handmaid Agar as a wife to Abram 4. who conceiuing despiseth her mystresse is therfore afflicted flyeth away 7. But is warned by an Angel to returne and humble herselfe 15. which she doth and beareth Ismael SARAI therfore the wife of Abram had brought forth no children but hauing an handmaid an Aegyptian named Agar †she said to her husband Behold our Lord hath closed me that I might not beare Goe in vnto my handmaid if happely of her at the least I may haue children And when he agreed to her in this request †she toke Agar the Aegyptian her handmaid tenne yeares after that they first dwelled in the land of Chanaan and gaue her vnto her husband “ to wife †Who did companie with her but she perceauing that she was with childe despised her mistresse †And Sarai said to Abram Thou doest vniustly against me I gaue my handmaid into thy bosome who perceauing herself to be with child despiseth me Our Lord iudge betwen me and thee †To whom Abram making answere Behold saith he thy hādmaid is in thine owne hand vse her as it pleaseth thee When Sarai therfore did afflict her she ranne away †And an angel of our Lord hauing found her beside a fountaine of water in the wildernesse which is in the way to Sur in the desert †he said to her Agar the handmaid of Sarai whence comest thou and whither goest thou who answered From the face of Sarai my mistresse doe I flye †And the angel of our Lord said to her Returne to thy mistresse and humble thy selfe vnder her hand †And again Multiplying sayth he wil I multiplie thy seed and it shal not be numbred for the multitude therof †And againe after that Behold saith he thou art with child and thou shalt bring forth a sonne and thou shalt cal his name Ismael because the Lord hath heard thin affliction †He shal be a wild man his hand shal be against al men and al mens hands against him and ouer against al his bretheren shal he pitch his tents †And she called the name of our Lord that spake vnto her Thou the God which hast sene me For she said verily here haue I sene the backe partes of him that hath sene me †Therfore she called that wel the Wel of him that liueth and seeth me The same is betwen Cadesse and Barad †And Agar brought forth a sonne to Abram who called his name Ismael †Eightie and sixe yeares old was Abram when Agar brought him forth Ismael ANNOTATIONS CHAP. XVI 3. To vvife The Manichees did calumniat holie Abraham and other Patriarches triarches for hauing manie wiues condemning them of incontinencie and adulterie for the same Luther in the contrarie extreme held it not vnlawful but indifferent now in the law of grace for a man to haue more wiues then one at once And some English Protestants hold that for adulterie the innocent partie may marie an other the first liuing But the Catholique doctrin distinguishing times and causes sheweth how pluralitie of wiues was lawful sometimes and at other times especially since Christ altogether vnlawful and vndispensable The summe of which veritie is this By the first institution of Mariage in the state of innocencie and law of nature and by the law of Christ it is vnlawful for anie man to haue more wiues and for anie woman to haue more husbands then one In the one part of which Law notwithstanding God sometimes dispensed For there be two kindes of preceptes pertaining to the law of nature One sorte are as first principles of the law of nature in which God neuer dispēseth much lesse anie man As that one woman may not haue more husbands then one because the same would rather hinder procreation and so were directly against the fruict of mariage The other sorte are as conclusions drowne from the first principles in which God sometimes dispenseth but neuer anie man As in this present example seeing it is against natural procreation that one woman should haue manie husbands it is conuenient also there being ordinarily as manie men as wemen in the world that euerie man likwise should be restrained to one wife for so procreation may rather be increased then if some men haue manie wiues and others by that occasion haue none at al except in some special case As after the floud when there was searsetie of people God dispensed with such men as indeede were like to make greatter procreation by pluralitie of wiues VVhich appeareth sufficiently by that Sarai perswaded her owne husband to marie an other wife and he a true seruant of God agreed therto not as a new thing but as a lawful practise of those times And Moyses here and in other places stil speaketh of it as of a custome knowne to the people for lawful If a man saith he haue tvvo vviues one beloued and the other hated and they haue children by him and the sonne of the hated be first borne he can not preferre the sonne of the beloued wherby is clere that two wiues were then lawful and the children of both legitimate and that the first borne must be preferred without respect of first or last mariage Yet this dispensation either ceased before Christs time the cause ceasing when the world was replenished or at least our Sauiour tooke it away restoring Matrimonie to the first institution of two in one flesh who pleaseth to see the Doctors that vnderstand and expound the Scriptures to this effect may read S. Augustin li. 22. c. 30. 47. con Faust Manich. li. 16. c. 25. 38. ciuit li. 1 de adulter coniugijs S. Christom ho. 56. in Gen. S. Amb. li. de Abraham c. 4. Also S. Chrisost S. Hierom. and S. Bede in 19. Mathei CHAP. XVII God renewing his promises to Abram 5. changeth his name 10. and commandeth Circuncision 15. changeth also his wiues name promiseth a sonne of her 20. Likewise that Ismael shal prosper 23. and the same day Abraham circuncised himselfe and Ismael and al the men of his house ANd after that he beganne to be nyntie and nyne yeares old our Lord appeared vnto him and said vnto him I am the God almightie walke before me and be perfect †And I wil make my couenant betwen me and thee and I wil multiplie thee exceadingly †Abram fel flat on his face †And God said to him I am and my couenant is with thee thou shalt be a father of manie nations †Neyther shal thy name be called any more Abram but thou shalt be called Abraham because a father of “ many nations I haue made thee †And I wil make thee encrease
diuers names or one was true and natural father an other legal or adoptiue for there were such also before the law of Moyses as appeareth in the historie of Thamar yet it were hard to geue a determinate solution of this difficultie VVhich example with manie others by vs omitted in these briefe annotations conuince the Protestants presumptuous error holding that Scriptures are easie to be vnderstood 6. Departed from his brother 8. Dvvelt in Mount Seir Here is an other difficultie though not so intricate as the former how Esau now parted into Mount Seir seing he dwelled there when his brother Iacob came from Mesopotamia chap. 22. v. 3. VVhich S. Augustin q. 119. in Gen. solueth saying Esau first dwelt in Seir after he was disapointed of his fathers blessing but dwelt againe with his father after Iacobs returne from Mesopotamia and now went to Seir againe after his fathers death CHAP. XXXVII Ioseph informing his father of his brethrens faults 5. and telling his dreames is by them more hated 13. being sent to visite them 18. they first thinke to kil him 26. but by Iudas coâ—sel sel him to the Ismaelâ—tes 29. vnwiting to Ruben 33. his father lamenteth supposing him to be slaine by some wild beast 36. He is sold againe to Putiphar in Aegypt AND Iacob dwelt in the land of Chanaan wherin his father soiourned †And these are his generations Ioseph when he was sixten e yeares old fed the flock with his brethren being yet a boy and he was with the sonnes of Bala and Zelpha his fathers wiues and he accused his brethren to his father of a most wicked crime †And Israel loued Ioseph aboue al his sonnes because he had begotten him “ in his old age and he made him a coate of diuers coloures †And his brethren seing that he was loued of his father more then al his sonnes they hated him neither could they speake any thing to him peaceably †It chanced also that he reported to his brethren a dreame that he had seene which occasion was the seed of greater hatred †And he said to them Heare my dreame which I haue seene †I thought we bounde sheaues in the field and my sheafe arose as it were and stood and your sheaues standing about did adore my sheafe †His brethren answered What shalt thou be our king or shal we be subiect to thy dominion This occasion of his dreames and wordes ministred nourishment to the enuie and hatred †He sawe also an other dreame which telling his brethren he said I sawe in a dreame as it were the sunne and the moone and eleuen starres adore me †Which when he had reported to his father and brethren his father rebuked him and said What meaneth this dreame that thou hast seene why shal I and thy mother and thy brethren adore thee vpon the earth †His brethren therfore enuyed him but his father considered the thing with him selfe †And when his brethren abode in Sichem feeding their fathers flockes †Israel said to him Thy brethren feed sheepe in Sichem come I wil send thee to them Who answering †I am readie he said to him Goe and see if al things be wel with thy brethren and the sheepe and bring me word againe what they doe Being sent therfore from the Vale of Hebron he came to Sichem †and a man found him there wandring in the field and asked what he sought †But he answered I seeke my brethren shew me where they fede the flockes †And the man said to him They are departed from this place for I heard them say Let vs goe into Dothain Ioseph therfore went forward after his brethren and found them in Dothain †Who when they had seene him a farre of before he came nighe them they deuised to kil him †and spake among them selues Behold the dreamer commeth †come let vs kil him and cast him into an old cesterne and we wil say A naughtie wild beast hath deuoured him and then it shal appeare what his dreames doe profite him †And Ruben hearing this endeuored to deliuer him out of their hands and said †Do not take away his life neyther shee l ye blood but cast him into this cesterne that is in the wildernesse and keepe your handes harmeles and he said this desirous to deliuer him out of their handes and to restore him to his father †As soone therfore as he came vnto his brethren forthwith they stripped him out of his side coate and of diuers colours †And cast him into the old cesterne that had not water †And sitting to eate bread they saw Ismaelites wayfaring men coÌ„ming from Galaad and their camels carying spices and rosen and mirrh into Aegypt †Iudas therfore said to his brethren What auaileth it vs if we kil our brother and conceale his bloode †It is better that he be sold to the Ismaelites and that our handes be not polluted for he is our brother and our flesh His brethren assented to his wordes †And when the Madianite marchants passed by they drawing him out of the cesterne sold him to the Ismaelites for twentie peeces of siluer who brought him into Aegypt †And Ruben returning to the cesterne findeth not the boy †and renting his garments went to his brethren and said The boy doth not appeare and whither shal I goe †And they tooke his coate and dipped it in the blood of a kidde which they had killed †sending some that should carie it to their father and should say This we haue founde see whether it be thy sonnes coate or no. †Which when the father acknowledged he said It is my sonnes coate a naughtie wild beast hath eaten him a beast hath deuoured Ioseph †And tearing his garments did on sackcloth mourning his sonne a great time †And al his children being gethered together to asswage their fathers sorowe he would not take comforte but said I wil descend vnto my sonne “ into hel mourning And whilest he perseuered in weeping †the Madianites sold Ioseph in Aegypt to Phutiphar an Eunuch of Pharoes maister of the souldiars ANNOTATIONS CHAP. XXXVII 3. In his old age This being one cause why Iacob loued Ioseph aboue al his other sonnes for that he was the youngest of the eleuen for Beniamin the twelfth was yet an infant it is alleaged in holie Scripture saith S. Chrisostom Epist ad Olympiam as least offensiue to his bretheren For a more special cause was for his mother Rachels sake but most principal cause of al was for his great vertues and mature iudgement for which God also preferred him aboue them al and now forshewed the same by visions in sleepe VVhich they enuying and meaning to preuent did in dede vnwitting cooperate therto Gods prouidence turning their euil worke to infinite good As the same holie Ioseph truly interpreteth it to them after their fathers death
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
principal cause efficient of al good mens workes and men the secondarie cause of the same Moreouer Iobs singular patience and other vertues are likewise commended in other holie Scriptures by ancient Doctores Tobiae 2. God permitted tentation to happen vnto Tobias that example might be geuen to his folowers of his patience as of holie Iob S. Iames c. 5. exhorting to patience sayth You haue heard the suffering of Iob and you haue sene the end of our Lord. Tertullian li. de patientia admiring Iobs patience exclameth thus ô most happie man whom neither the driuing away of his flockes of catle nor consuming of the rest with â—ire nor the losse of his children nor terments of his bâ—diâ— could drive â—â—â—m patience but he stood immoueable in the seruice of God for example to vs that we fall not for anie wordlie damage losse of dearest friendes or corporal afflictions blessed be God by whose blessing we may now yâ—ô happie English Catholiques that patiently suffer the very same kindes of tribulation though not in so great a degree in our time S Cyprian li debâ—no patientie Iob examined proued by the vertue of patience was aduanced to the very height of prayse a rich lord in possession a more rich father in children sudainly was neither lord nor father was also most greuously afflicted in his flesh and that no tentation might be wanting the diuel armed his wife against him yet was he not moued but by victorious patience thanked God for al In like sorre other holie fathers for encoregement and consolation of the afflicted write much of holie Iobs inuincible patience Aboue al S. Gregorie our Apostle dilateth most excellently in thirtie and fine whole bookes describing proposing his so great vertues to be imitated by al Christianes first of al li. 1. c 5. obseruing how great a prayse it is to be good in such a place in the middes of a crooâ—ed and peruerse nation shining as a light in the vvorld dwelling in the gentiles vvhere vvas the seate of Satan a lillie amongst thornes 5 Offered holocaustes for euerie one Albeit the vertue of Sacrifice as wel of Holocaust in the old Testament as especially of Christs Sacrifice in the New is of infinite valure in it selfe yet the application therof to particular persons and purposes is limited and therfore holie Iob offered not only once for al his children but manie times seuerally for euerie one VVherof see Cardinal Allan li. 2 de Eucharist Sacrific c. 35. CHAP. II. Satan by Gods permission 7. striketh Iob with sâ—res from the sole of his foote to the toppe of his head 9. His wife also insulteth against him but he sinneth not 11. Three freindes coming to visite and conforte him sitte siâ—â—nâ— by him seuen dayes AND it came to passe when on a certaine day the sonnes of God were come and stood before our Lord and Satan came among them and stood in his sight †that our Lord sayd to Satan From whence comest thou who answering sayd I haue gone round about the earth and walked through it †And our Lord sayd to Satan Hast thou considered my seruant Iob that there is not the like to him in the earth a man simple and right and fearing God and departing from euil and yet reteyning innocencie But thou hast moued me against him that I should afflict him in vaine †To whom Satan answering said Skinne for skinne al thinges that a man hath he wil geue for his life †otherwise put thy hand and touch his bone and flesh and then shalt thou see that he wil blesse thee in the â—ace †Our Lord therfore sayd to Satan Behold he is in thy hand but yet saue his life †Satan therfore going out from the face of our Lord stroke Iob with a verie sore boile from the sole of the foote euen to the toppe of his head †who with a shel scraped the corruption sitting on a dunghil †And his wife sayd to him Doest thou yet continue in thy simplicitie blesse God and die †Who sayd to her Thou hast spoken like one of the foolish wemen if we haue receiued good things of the hand of God euil thinges why should we not receiue In al these things Iob sinned not with his lippes †Therfore “ Iobs three frendes hearing al the euil that had changed to him came euerie one out of their place Elephaz a Themanite and Baldad a Suhite and Sophar a Naamathite For they had appointed that coming together they would visite him and confort him †And when they had lifted vp their eies a far of they knew him not and crying out they wept and renting their clothes sprinkled dust ouer their head toward heauen †And they sate with him on the ground seuen daies and seuen nightes and no man spake to him a word for they saw the payne to be vehement ANNNOTATIONS CHAP. II. 11. Iobs three freindes For better intelligence of these conflictes betwen holie Iob and his freindes it may here be obserued that they were in dede his freindes as the text simply calleth them that they beleued rightly in God Almightie and were not idolaters that they came of freindly good affection to comforth him though they fel into vvordes of reprouing him as S. Gregorie teacheth they alleaged also manie excellent diuine sentences very truly which therfore Iob reproued not But they erred in their illations against Iob and that of ignorance rather then of sette malice concluding that Iob was guiltie of some enormious sinnes because they saw him so greuously punished and heard him complaine therof his owne conscience knowen to him and hid to them wherof they rashly iudged testifying that he was innocent in respect of so great crimes And in this their particular error though they were not heretikes being not obstinate after that the truth was sufficiently reueled vnto them yet they prefigured heretikes endeuouring by one truth to destroy an other and by arrogating knowlege which they had not promising also â—evv thinges vnheard of rather to drovv others to admire them then to edification CHAP. III. Iob lamenteth describing his owne and the general calamities of man 13. and shearing hoâ—â—â— theâ— escape manie miseries which either are neuer bornt or dye presently after their birth AFTER these things Iob opened his mouth and cursed his day †and spake †Perish may the day wherin I was borne and the night wherin it was sayd A man is concâ—â—â—ed †Be that day turned into darkenesse God require it not from aboue and let it not be lightened with light †Let darkenes and the shadow of death obscure it let a mist possesse it and be it wrapped in bitternesse †A darkesome hurle wind possesse that night be it not counted in the daâ—es of the yeare not numbred in the monethes †Be that night 〈◊〉 not prayse worthie †Let them curse it which
And therfore the wisman here admonisheth not to lie in waite nor calumniously to seke impietie in the house that is in the soule of the iust For though he committe some faultes yet he riseth againe and is not impious vniust nor guiltie of mortal crime as the wicked man is CHAP. XXV THese also are the parables of Salomon which the men of Ezechias king of Iuda wrote out †It is the glorie of God to conceale the word and the glorie of kinges to search the speach †The heauen aboue and the earth beneth and the hart of kinges is vnscrutable †Take away the rust from siluer and there shal comeforth a most pure vessel †Take away impietie from the kings countenance and his throne shal be established with iustice †Appeare not glorious before the king and in the place of great men stand not †For it is better that it be said to thee Come vp hither then that thou be humbled before the prince †The thinges which thy eies haue sene vtter not quickly in a brawle lest afterward thou canst not amend it when thou hast dishonoured thy frend †Treate thy cause with thy frend and reueale not a secret to a stranger †lest perhaps he insult against thee when he heareth and cease not to vpbraide thee Grace and frendshipe deliuer which kepe to thyself lest thou become reprochful †Apples of gold in siluer beddes he that speaketh a word in his time †A golden earlet and a shining precious stone he that rebuketh a wiseman and an obedient eare †As the cold of snow in the day of haruest so a faithful legate to him that sent him maketh his soule to rest †Cloudes and winde and no rayne folowing a glorious man and not accomplishing his promises †By patience the prince shal be pacified and a soft tongue shal breake hardnes †Thou hast found honie eate that which sufficeth thee lest perhaps being filled thou vomite it vp †Withdraw thy foote from the house of thy neighbour lest some time hauing his fil he hate thee †A dart and sword and a sharpe arrow a man that speaketh false testimonie against his neighbour †A rotten tooth and wearie foote he that hopeth vpon the vnfaithful in the day of distresse †and that loseth his cloke in the day of cold Vineger in nither he that singeth songes to a naughtie hart As a moth the garment and a worme the woode so the sadnes of a man hurteth the hart †If thine enemie shal hunger geue him meate if he thirst geue him water to drinke †for thou shalt heape hote coales vpon his head and our Lord wil reward thee †The northwinde dissipateth raynes a sad looke the tongue that detracteth †It is better to sitte in a corner of the house toppe then with a brawling woman and in a common house †Cold water to a thirstie soule and good tydings from a far countrie †A fountaine trubled with the foote and a vaine corrupted the iust falling before the impious †As he that eateth much honie it is not good for him so he that is a searcher of the maiestie shal be oppressed of the glorie †As a citie being open and without compasse of walles so a man that can not represse his spirit in speaking CHAP. XXVI AS snow in the summer and rayne in the haruest so is glorie vndecent for a foole †As a birde flying to other places a sparow going whither he list so a curse vttered in vaine shal light vpon some man †A whippe for a horse and a snaffle for an asse and a rod on the back of the vnwise †Answer not a foole according to his follie lest thou be made like to him †Answer a foole according to his follie lest he seme to himself to be wise †Lame of feete and drinking iniquitie he that sendeth wordes by a foolish messenger †As a lame man hath fayre legges in vaine so a parable is vndecent in the mouth of fooles †As he that casteth a stone into the heape of Mercurie so he that geueth honour to the vnwise †As if a thorne should grow in the hand of the drunkard so a parable in the mouth of fooles †Iudgement determineth causes and he that putteth a foole to silence apeaseth angers †As a dog that returneth to his vomite so the vnwise that reiterateth his follie †Hast thou sene a man seeme to himselfe wise the foole shal haue hope rather then he †The slothful sayth A lyon is in the way and a lyonesse in the iourneis †as a doore turneth on his hinge so the slothful in his bed †The slothful hideth his hand vnder the armehole and is greeued if he turneth it to his mouth †The slothful seemeth wiser to himselfe then seuen men speaking sentences †As he that taketh a dog by the eares so he that passeth by impatient and medleth with an other mans brawle †As he is hurtful that shooteth arrowes and speares vnto death †so a man that hurteth his frende fraudulently and when he is taken with al sayth I did it in iest †When wood fayleth the fire shal be extinguished and the whisperer taken away brawles cease †As coles to burning coles and wood to fire so an angrie man rayseth brawles †The wordes of the whisperer as it were simple and the same come to the inmost partes of the bellie †As if thou wouldest adorne an earthen vessel with drossie siluer so swelling lippes ioyned with a most wicked hart †An enemie is perceiued by his lippes when he shal handle deceites in his hart †When he shal submit his voyce beleue him not because there are seuen mischiefes in his hart †He that couereth hatred fraudulently his malice shal be reuealed in the councel †He that diggeth a pit shal fal into it and he that rolleth a stone it shal returne to him †A deceitful tongue loueth not truth and a slipper mouth worketh ruines CHAP. XXVII BOast not for to morow being ignorant what the day to come may bring forth †Let an other prayse thee and not thine owne mouth a stranger and not thine owne lippes †A stone is heauie and sand weightie but the anger of a foole is heauier then both †Anger hath no mercie nor furie breaking forth and the violence of a moued spirit who can susteyne †Better is manifest correption then loue hidden †Better are the woundes of him that loueth then the fraudulent kisses of him that hateth †A soule that is ful shal treade vpon the honiecombe and a soule that is hungrie shal take bitter also for sweete †As a bird fleeting from her nest so a man that forsaketh his place †The
An exhortation to chastitie temperance 8. and to workes of mercie 10. with praise of a valiant wise woman THE wordes of Lamuel the king The vision wherwith his mother instructed him †What ô my beloued what ô the beloued of my wombe what ô beloued of my vowes †Geue not thy substance to wemen thy riches to destroy kinges †Geue not to kinges ô Lamuel geue not wine to kinges because there is no secrete where drunknes reigneth †lest perhaps they drinke forget iudgements change the cause of the children of the poore †Geue strong drinke to them that be sad and wine vnto them that are of a pensiue minde †let them drinke and forget their pouertie and not remember their sorow any more †Open thy mouth to the dumme to the causes of al the children that passe †open thy mouth decree that which is iust iudge the needie poore †A valiant woman who shal finde far and from the vtmost borders is the price of her †The hart of her husband trusteth in her and he shal not neede spoyles †She shal render good and not euil al the dayes of her life †She hath sought wool and flaxe and hath wrought by the counsel of her handes †She is become as a marchants shippe bringing her bread from farre †And she hath risen in the night and geuen pray to her houshold and meates to her handmaides †She hath vewed a filde and bought it of the fruite of her handes she hath planted a vineyard †She hath gyrded her loines with strength and hath strengthened her arme †She hath tasted and sene that her traficke is good her lampe shal not be extinguished in the night †She hath put her hand to strong thinges and her fingers haue taken hold of the spindle †She hath opened her hand to the neddie and stretched out her palmes to the poore †She shal not feare for her house in the coldes of snow for al her houshould are clothed with duble †Tapestrie clothing she hath made to herself silke and purple is her garment †Her husband is noble in the gates when he shal sitte with the senatours of the land †She made sindon and sold it and deliuered a girdle to the Chananeite †Strength and beautie is her garment and she shal laugh in the later day †She hath opened her mouth to wisedom and the law of clemencie is in her tongue †She hath considered the pathes of her house and hath not eaten her bread idle †Her children arose and commended her to be most blessed her husband and he praysed her †Manie daughters haue gathered together riches thou hast passed them al. †Grace is deceitful and beautie is vayne the woman that feareth our Lord shal be praysed †Geue ye to her of the fruite of her handes and let her workes praise her in the gates ANNOTATIONS CHAP. XXXI 10. A valiant vvoman vvho shal finde Vpon occasion of his mothers most prudent admonition the wiseman singularly praiseth a perfect vertuous woman And that in an exquisite kind of stile in Tetramical lambike verse with perfect order and number of the Alphabet letters Signifying as S Ierom teacheth that as none can reade or speale wordes vnles they first lerne to know the letters so we can not attaine to know the greater Mysteries in holie Scriptures except we beginne with moral good life according to that the Prophet sayth By thy commandments I haue vnderstood And therfore wiâ—e Salomon by instinct of the Holie Ghost as wel by the maner of stile as by the doctrine conteined concludeth his Booke of Parables with praise both of the Church in general which hath al the vertues and good properties here mentioned and of euerie faithful soule sincerely seruing God which either in dede or in desire of mind hath such part of them as may suffice to the attaining of eternal life For concerning the whole Church S Augustin in two Sermons 217. and 218 de temp S. Beda vpon this place and other Fathers shew it euidently Touching also particular soules not only of holie men but also of vvemen the frailer sexe holie Scriptures and Ecclesiastical monuments yelde manie examples besides the most Excellent and immaculate virgin Mother of God as of Sara Rebecca Lia Rachael Elizabeth Marie Magdalen Martha and innumerable others most precious pearles deare spouses of Christ and singular ornaments of his Church THE ARGVMENT OF ECCLESIASTES KIng Salomon a diuine Preacher wherof this Booke is called Ecclesiastes exhorteth al such as haue lerned the principles of good life to contemne this world because al thinges therin are vaine and insufficient to geue repose to mans soule shewing that true felicitie which al men desire consisteth not in natural knowlege gotten by witte and industrie nor in worldlie pleasures much lesse in carnal nor in riches nor in auctoritie or dominion nor in anie other temporal thing as diuers diuersly thinke but only in the true seruice of God by flying from sinne and doing good workes as in the meritoricus cause and essentially in the clere vision of God the proper end for which man was created And so this Booke conteyneth three principal parts First this diuine preacher confuteth al their opinions that imagine a false felicitie in humane worldlie or temporal thinges to the beginning of the 7. chapter In the rest of that chapter and three folowing he teacheth that true felicitie consisteth in the eternal fruition of God and is procured by declining from vices and embracing vertues In the two last chapters he exhorteth al to beginne spedily to serue God and to perseuere therin to the end of this life ECCLESIASTES IN HEBREW CALLED COHELETH CHAP. I. Al temporal thinges in comparison of true felicitie are vaine 4. because they are mutable 8. neither can anie man attaine perfect knowlege to his satisfaction 12. as appeareth by Salomons owne experience THE wordes of Ecclesiastes the sonne of Dauid king of Ierusalem †Vanitie of vanities sayd Ecclesiastes vanitie of vanities al thinges vanitie †What hath a man more of al his labour wherby he laboreth vnder the sunne †Generation passeth and generation cometh but the earth standeth for euer †The sunne riseth and goeth downe and returneth to his place and there rising againe †compasseth by the South and bendeth to the North compassing al thinges goeth forward in circuite returneth vnto his circles †Al riuers enter into the sea and the sea ouerfloweth not to the place whence the riuers issueforth they do returne that they may flow againe †Al thinges are hard man can not explicate them in word The eye is not filled with seing neither is the eare filled with hearing †What is that hath bene the same thing that shal be What is that hath bene done the same that is to
King of Iuda a 908. Zacharias the Prophet exhorted to build the Temple b 868. Zele is an indignation rising of loue b 827. Zele is necessarie in iust religious causes discretly vsed a 982. 986. 993. b 55. 126. 898. Zele of Simeon and Leui was iust but not discrete a 109. 149. 1023. Zele of Moyses against Idolaters a 244. of Phinees against fornicators a 374. b 196. 439. of Dauid to Gods publike seruice a 647. 648. b 55. 115. 126. 256. of Elias against false Prophetes a 747. of Matthathias against persecuters of the Church b 896. And of his sonnes and other Machabees in aduancing Religion b 899. c. Zele of Dauid Ezechias and Iosias aboue other Kinges in destroying idolatrie b 445. Zele of certaine Christian kinges rewarded with glorious titles a 475. Zorobabel chief Duke Iesus the Highpriest with others built an Altar a 947. and the Temple after the captiuitie a 951. b 866. Which was a figure of the Church of Christ b 868. FINIS Censura trium Theologorum Anglorum extra collegium commorantium NOS infrascripti perlecta hac veteris Testamenti versione cum Librorum Argumentis capitum cumque Annotationibus ac Recapitulationibus suis locis insertis nihil inuenimus quod Fidei Catholicae aut bonis moribus repugnet sed econtrà reperimus Translationem fidelem reliqua docta vtilia Vtpote quae exactam temporum seriem Ecclesiae Pastorum Doctrinaeque Catholicae successionem ab ipso mundi exordio deducunt obscuriora sacri textus loca elucidant haereses huius temporis argumentis ex ipso eodem textu collectis conuincunt Ecclesiae Catholicae dogmata penè omnia confirmant Ideoque summâ cum legentium vtilitate publcari posse iudicamus si ordinarijs Librorum Censoribus hoc ipsum approbare beneplacitum fuerit 1609. IOANNES WRIGHTVâ— Ecclesiae collegiatae Gloriosiss Virginis Cortracensis Decanus MATTHAEVS KELLISONVS S. Theologiae Doctor ac Professor in Vniuersitate Remensi GVILIELMVS HARISONVS S. Theologiae Doctor Omnes aliquando Sacrarum Literarum in hoc Collegio Professores You may please curteous reader to amend the more especial errors happened in this Edition by reading thus In the former volume Page 20. line 24. reade bodie c. Page 26. line 7. partitions Page 51. line 13. that blesse thee Page 57. line 29. SALEM Page 107. line 1. seing Esau Page 227. line 6. to the twelue Page 305. Adde in the margent much more in the Church of Christ Page 727. line â—4 nauie and put out moniment in the margent Page 846. line 39. reioyce that Page 910. line 40. and 41. Ioas did take Amasias c. Page 1064. line 39. how they escape manie miseries which are neuer borne line 40. birth Page 1069. line 1. nor I gaynesay In the latter volume Page 24. after the last line adde Others thinke he speaketh of that Chusi or Chusai who reported to him the death of Absalom 2. Reg. 18. v. 31. Page 268. read the foure last lines thus thirtith chapter either an other Auctor or rather the same vnder an other title and in prophetical stile vttereth like diuine sentences adding in the last chapter other excellent preceptes receiued of his mother wherto he adioyneth the praise of a right wise woman prophetically the Catholique Church Page 721. adde in the margent were pastors of cattle here mentioned subdued the Ammonites We haue also found some other faultes of lesse importance and feare there be more But we trust the reader may easely correct them as they occurre The cause of delay in setting forth this English Bible Anno. 1568. VVhy how it is allowed to haue holie Scriptures in vulgar tongues Scriptures being hard are not to be read of al. Manie take harme by reading holiâ— Scriptures lib. de Prescrip lib. 2 ad Gratian. c. 1. Tract 18 in Ioan. Epist 103. c. 6. Reading of Scriptures moderated Scriptures translated into diuers tongues Bibl. Sanct. lib. 4. Lib. 1. Hist c. 47 Linvvod lib. 1. A calumnious suggestion of Lutheranes VVhat part of Scriptures be most conuenient for vulgar readers â— Tim 3. â—ac 1. VVhy we translate the old Latin text More pure then the Hebrew or Greke now extant TertulliaÌ„ li. 5. cont Marcion S. Ambrose li. 3 deSpirit San. c. 11 S. Ieron li. 1. con IouiniaÌ„ in 49. Isaiae li. 20. c. 24 mora Epist dedicat ad Leandr li. 2. Doct Christ c. 14. lib. 6. Etymol c. 5. li. 1 de Diuin offic c. 12. Receiued by al Churches Turned into Greke Prefat in Iosue Al others growne out of vse S. Ierom excelled al other Doctors in translating expounding holie Scriptures His Edition free from partialitie Preferred before al other Editions by Beza Luc. 22. v. 20. Prefat Noui. Testam Anno. 1556. Luc. 1. v. 1. None yet in England allowed for sufficient VVhat is done in this Edition Preface before the nevv Testam Diuers readinges resolued vpon none leift in the margent They touched not present controuersies VVhy some vvordes are not translated into vulgar English Some Hebrew wordes not translated into Latin nor Greke li 2 Doct. Christ cap. 11. More authoritie in sacred tongues Some vvordes can not be turned into English Protestantes leaue some vvordes vntranslated Corruptions in Protestantes Translations of holie Scriptures Of purpose against Catholique doctrine Against free wil. Against Melchisedechs sacrifice And against holie Images This Edition dedicated to al that vnderstand English Christ redeemed al but al are not saued True faith first necessarie Act. 17. v. 18. Ser. 42. de Sanct. The twelue Apostles were first Reapers before they were Sowers S. Paul at first a Sower or Seminarie Apostle Pastoral cures and Apostolical missions New doctrine is falsly called the Gospel S. Aug. de vâ—â—lit crede 1. c. Mat. 15. The seduced externally conformable are punished with the authors of iniquitie Psalmo 124. Cor. 6. Grace in the new TestameÌ„t more abundant then in the old Luc. 10. Tit. 1. Both wicked workes and omission of good workes are damnable Mat. 25. 1. Cor. â—3 1. Pet. 1. Innumerable saued by Christ Apoc. 7. They are more happie that suffer persecution for the truth * Vvorthie or comparable in dignitie 2. Cor. 4. English Catholiques most happie in this age 1. Pet. 1. The due praise of Martyres and other glorious Sainctes excedeth mortal tongues Patience necessarie to the end of mans life Persecution profitable Rom 10. Heb. 10. Confession of faith before men necessarie to saluation S. Ierom. Epist ad Paulin. de omnib S. Scipt libris S. Aug. prefat in specul li. 2. dc doct christ ca. 9. li. I. de Gen. coÌ„tra Manich ca. 4. li. de catechiz rudib c. 3. 4. l. 2. qq su per Exod q. 73. li. 15. cont Faust Manich. cap. 2. li 18. ciuit ca 54. de vera relig c. 27. li. 4. coÌ„t Faust ca. 2. S. Greg. hâ— 6. in Ezech. I. How the holie Scriptures conteine al knowlege neceslarie to saluation The old
and the new Testament shew the same God Christ Church and other Mysteries of Religion The old more obscurely with lesle helpes The new more expresly and yeldeth more grace In both Testaments are foure sortes of Bookes Legal Historical Sapiential Prophetical Al these books recited are Canonical and of infallible truth Cone Carth. An. Dni 419. Conc. Laodic cap. 59. Florent Instruct Armen decret 7. Trident Sess 4. S. Atha in Synop. S. Aug. li. 2. doct Christ c. 8 Isider li. 6. Elymol c. I. alibi Nicep li. li. 4. cap. 15. Euseb li. 5. c. 8. Apochryphal of two sortes 1. Not declared canonical 2. Reiected as erronious The Holie Ghost declareth by the Church which Bookes are Diuine Scriptures Mat. 28. Ioan. 14. 16. Act. 2. 20 1. Tim. 3. The old and new Testament differ in time In maner of vttering Varietie of Precepss Promises Meanes Temo 3. quest 10 Algasiae Heb. 7. 9. 10. Gal. 4. The old Testament conteyneth figures of the new A continual visible Church from the beginning of the world to Christ The same Mystical bodie but different in state Diuided into six ages The first age continued 1656. yeares 1. Cor. 10 Gal. 3 Gen. 1. The second 368. or 398. The third about 4â—0 Gen. 8. Gen 12. Genebrard Chronolog S. Aug. li. 15. c. 8. ciuit Gal. 3. Exo. 16. 3. Reg. 6. 3 Reg. 7. 1. Esdiae 1. The fourth 480. The fifth 4â—0 The sixth nere 640. Al the time from the creation to Christ aboue 4000. yeares MOYSES signifieth taken from the water Exod. 6. Nâ—m 26. 1. Par. 6. Ioseph li. 2 Antiq. cap. 9. S. Aug ser 88. de temp S. Greg. oratio in laudem Basilij magni S. Aug. li. 18. ciuit c. 39. The excellencie of Moyses Deut. 34. Eccli 45. Glos ord His sepulchre not knowen â—o anie man Genesis written by Moyses Alwayes authentical So knowen by Tradition confirmed by Christ Alleaged also by the Apostles Religion reueled to special persons and so obserued by Traditions Mat. 19. Heb. 11. Iacob 2. 1. Pet. 2. 2. Pet. 2. S. Aug. quest vet noui Testam cap. 3. VVhy Scripture was written VVhat Moyses specially sheweth in this booke Man most particularly described The right line from Adam to Noe. The principal Patriarches from Noe to the 12. sonnes of Iâ—cael Gen. 10. This booke diuided into eight partes 1. 2. 3. 4. 5. 6. 7. 8. The first part Of the creatioÌ„ of al things The Church readeth this booke in her Office from Septuagesima til Passion Sunday Also this first chapter beginning of the second on Easter Eue before Masse Act. 14 15. 17 24. Psalm 32 6. 135 5. Eccli 10 1. â—eb 11 3. :: The firmament is al the space from the earth to the hieghest starres the lowest part diuideth betwene the waters on the earth and the waters in the ayer S. Aug. li. II. de Gen. ad lit c. 4 Iob. 38. Ier. 10 13. :: Likewise heaueÌ„ is al the space aboue the earth in whose lowest part are birdes and waters in the higher part starres the hieghest is the Empyrial heauen Esa 66. :: The lights made the first day are disposed the fourth day in their proper courses for more distinction of times S. Dionys ca. 4. de diuin nom S. Tho. p. 1. q. 67. a. 4. q. 70. a. 2. :: The SuÌ„ne Moone for though the moone be the least visible starre except Mercurie yet it geueth more light on the earth by reason it is nerer and so Moyses speaketh according to the vulgar capacitie and vse of things S. Aug. li. 2. de Gen. ad lit ca. 16. Col. 3 10. Mat. 19 4. :: Euerie creature in nature is good but al considered together make the whole world perfect most apt to mans vse and Gods glorie S. Aug. li. 1 de Gen. cont Manich. ca. 21. The Church had only Traditions no Scripture aboue 2400. yeares Traditionâ— necessarie for three causes 1 â—â—â— Epist â—und c. â—5 2 Scripture of most eminent authoritie Luc. 10 16. Act. 15 28. 2. Thess 2. Origen super Gen. c. 1. Aug. li. 2. de Gen. cont Manich. ca. 2. â— Scriptures hard lib. 1. c. 18. lib. 8. c. 2. Bas ho. 9. in Genes Chrisost epist 44. Amb. Beda in examen Ieron Epistol ad Eustoch Gen. 1. v. 3. 14. Exo. 20 5. 18 v. 20. Ioan. 8 25. Rom. â— why Scriptures are hard Three spiritual senses besides the Literal Allegorical Moral Anagogical â— Ieron Epistol 8â— ad Ocea Tert. dâ— Baptis A figure of Baptisme Christians called fishes Light being an accident remayned without subiect by the iudgement of some lerned Fathers The accidents of breade and wine can remaine by Gods power without their subiectes Tenne prerogatiues of man in his creation 1. made like to God 2. The Mysterie of the B. Trinitie insinuated in his creation 3. produced by God him selfe 4. placed in paradise 5. Lord of al earthlie creatures 6. innocencie 7. excellent knowlege 8. powre to liue euer 9. gift of prophecie 10. God conuersed familiarly with man Gods blessing alwayes effectual Especially in the holie Eucharist Not al men â—emen commanded to marie God createth not new kindes of creatures yet stil worketh Io. 5 17. conseruing gouerning al things and creatch soules grace and glorie of the same kind S. Aug. li 4 de Gen. adlit â— 12. Exod. 20 11. Deut. 5 14. Heb. 4 4. :: Mans soule is immediatly created by God not produced of other substance as the soules of beastes and plants are 1. Cor. 15 45 :: Vvhether this paradise be now extant is vncertayne though it be certaine that Enoch and Elias are yet liuing in earth S. Aug. li. 2. cont Pelagi c. 23. See Perereus li. 3. q. 5. li. 7. q. vltima Mat. 19 5. Mar. 10 7. 1. Cor. 6 16. Eph. 5 31. :: As we say brick is made of earth and a house is built of bricke so Adam was made of earth and Eue built of a ribbe of Adam And that of one ribbe as if God should build a house of one bricke or as in dede he fed 5000. men with fiue loaues Chris ho. 15. S. Aug. Tract 24. in Ioan. S. Tho. p. 1. q. 92. a. 3. :: Not three nor foure nor more for then two were chaÌ„ged to an other number S. Ier. li. 1. cont loui Obseruation of holie dayes by Gods institution â—â— Psal 6. 11. Act. 13 14. Leuit. 23. ObseruatioÌ„ of festiual dayes is religious not Iudaical nor heathnish Honour of Sainctes is to the greater honour of Christ Honâ—â— in 40. Martyrâ—s VVhy a particular positiue law besides the general lawes of God nature was geuen to man first reason lib. 8. de Gen. ad lit c. 11. Psal 15. â— reason The sinne of disobedience Ioyned with damage to him that disobeyeth Ioyned with damage of him that forbiddeth True obedience is blind and prompt Not meate but the diâ—obedience hurteth him that transgresseth the precept of abstinence Lawes in
folowers They belie the Church militant Blaspheme the triumphant Al modest meÌ„ wil condemne these blasphemies Catholique doctrine and practise conuince their lies The true Catholique doctrin Honour due to excellencie Three kindes of excellencie Therfore three kindes of honour Protestants denie anie honour to be due to Saincts Their obiection First answer Example of this necessary distinction Second answer S Augustin declareth this doctrin and geueth both the former answers li. 20. c. 21. Three causes of celebrating Saincts memories Latria is honour proper to God Sacrifice only to God Protestants confesse that the ancient Fathers honored Saincts and their Reliques Manna was put in a golden vessel Heb. 9. How saucie are heretikes to scoffe at so renowmed a Doctor Protestants haue corrupted the text in al their English Bibles God commanded to make Images Christ and Saincts are honored in their Images The first table containeth three precepts the second seuen The first can not wel be diuided The ninth and tenth are as distict as the sixth and seuenth :: Iudicial lawes do instruct in particular â—â—w to kepe the commandments of the second table pertaining to our neighboures * Paying nothing :: The Iudges authorized by God :: VVhere great faults are coÌ„mitted punishment is inflicted according to the enormitie of the sinne aboue the proportion of the iniurie Theodoret q. 50. in Exod. Deut. 25. Mystically He that taketh from the Church a daylie laborer in Gods field sinneth more greuously and deserueth more punishment then he that taketh a priuate man of Christs flock Rabanus :: Iudges called goddes for their eminent authoritie Exo. 7. v. 1. :: The law of nature requireth to do to others as we would they should do to vs. For which cause besides others God suffered his people to be strangers in Aegypt to moue them to compassion towards others in like case Rabanus :: Oppression of the poore crieth to God for renenge :: Al vertues being â—â—â—ded in iustice cease to be true vertues when iustice is not first obserued S. â—ierom in Psal 32. et in Prou. 31. Three principal feastes besides the Sabbath some others :: Pasch in memorie of their deliuerie from Aegypt :: Pentecost when they receiued the Law :: Tabernacles in memorie of Gods protection fourtie yeares in the desert :: Peace with infidels forbidden to Gods people :: As when Moyses had brought the Israentes from bondage and receiued the law for them he built an Altar for Sacrifice so Christ hauing redemed vs and geueÌ„ vs a Law for applicatioÌ„ of the fruict therof Altares are erected Sacrifice offered :: This was donne corporally to the Iewes In Christians Christs bloud applied by Sacrifice and Sacraments sanctifieth their soules Heb. 9. The lesson in Masse on Imber wenesday in Lent A figure of Christs bloud in the B. Sacrament Mat. 26. :: As the Israelites were prompt to offer these external things in the old law so Christians must offer the like for Gods seruice but specially al sortes of vertues Faith hope charitie penance deuotion prayer almes fasting c. :: If Images were vnlawful God would not haue commanded to make Cherubims 〈◊〉 〈◊〉 2. :: For the perpetual vâ—e and sanctitie of these loaues which none might eate but such as were pure 1. Reg. 21. they prefigured â—he holie Eucharist S. â—ur in Tâ—â— 1. S Damna â—â—n de oxtho li. 4 c. 14. S. Cyril â—â—theâ— 4. And consequently Christ is really present in the â— Sacrament For if there were bread in substance it should not excel the figure which is required it euerie thing prefigured Colless 2. :: Christs members by their vnion communitie assist ech other and adorne his tabernacle the Church :: The chieâ—â—est part of the Tabernacle called Sancta sanctorum Holie of holies :: God would not haue darknes in his tabernacle by day nor night signifying that his people ought alwayes to shine in good workes S. Beda li. 3 c. 1. de tabernac :: Vocation necessarie to spiritual function Heb. 5. :: These vestments sign fie that Bishopes and Priestes must haue special vertues discretion puritie of life sincere intention contemplatioÌ„ of God supportation of the peoples infirmitie solicitude of their good examplaâ— life sound doctrin and band of vnion S. Hiero. ad Fabiâ—l de vestitu Sacerdotum to 3. :: Knowledge of the cause and sincere proceding therin are the two keyes of right iudgement :: Special preparation before Bishops and Priests be consecrated :: The first preparation in the p 〈…〉 to bâ—â—â—â—â—e â—â—aâ—â—d is clâ—â—â—â—ng from 〈…〉 then to â—e adorned with the vertues aboue mentioned pag. 234. :: Diuers things were offered at diuers times and al signified Christs Sacrifice in his Church s. Aug li. 1. c 18. coâ— aduers leg prophet yet none daylie but a lambe more particularly signifiing the daylie offering of the lambe of God and perpetual effect therof Origen â—n Ioan. 1. :: That is 7. d ob English For a sicle of the Sanctuarie is about 15. d :: Obolus 3. farthings :: Not by Movses but by an Angel at Gods appointment Gal. 3. v. 19. :: Aaron knew what goddes they ment to wit such as they had senne worshipped in Aegypt and therfore he made them a molten calfe v. 4. :: Excesse in play called foolish mirth is the daughter of gluttonie and mother of Idolatrie S. Greg. li. 31. c. 31. Moral :: To the molten calfe which they had made :: God saying suffer me signifieth that he could be hindered S. Hierom in Ionâ— 1. :: Not only Gods promise but also his seruants merites are here proposed for procuring mercie to the people See the Annotation :: Moyses the meekest manon earth Nu. 12. in Gods cause was most zelous against sinne â— Aug. q. 144. in Exod. :: Aaron confessed the fault briefly not intending a friuolous excuse for he could not thinke but Moyses knew the truth â— Aug. q. 145 in Exod. :: Their zeale vsed with authoritie and order is here rewarded which otherwise wanting when Simeon and Leui slew the Sichemites was blamed by Iacob Gen. 34. 49. :: Moyses not content with his owne saluation would rather perish with the people then they should al be destroied and therfore at his instance God pardoned them S. Hicrâ— Eâ— 12 ad Gaâ—d in Ione 1. S. Aug q. 147. in Exod. This people thought the calfe to be the true God S. Aug. li. 18. c â— ciuit They adored that which the image represented li. 1. c. 11. para 9. Instit Caluin chargeth Moyses with arrogancie Moyses charitie concurred with Gods prouidence In hunc locum S. Aug. q. 149. in Exod. S. Chrys ho. 42. in Gen. Theâ—d q 67. in Exo. God sheweth mercie for the merites of his seruants Grace goeth before merites :: God wâ—uld not in this passage worke such miracles as he did bringing them forth of Aegypt So it is a comination because they werest ubborne and stiffe necked :: The vision of God in gloric
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
to fight for them See Iosue 23. Psal 135. :: He destroyed the places where sacrifice was offered to idoles ch 17. v. 6. but tolerated other places where the people offered to God our Lord without the temple not being able to reduce al to perfection 4. Reg. 8. :: Elias was assumpted from ordinarie conuersation with mortal men the eighttenth yeare of king Iosaphat 4. Reg. 2. 3. who reigned twentie fiue yeares 3. Reg. 22. v. 42. So he shewed this special care of Ioram and his kingdom after his assumption seuen yeares 4. Reg. 8. v. 25. ch 9. :: To wit when he beganne to reigne alone for he reigned together with his father at the age of 22. 4. Reg. 8. v. 26. And after his fathers death but one yeare :: See 4. Reg. 8. v. 18. :: Human hope failed but Gods prouidence vsed meanes to conserue some of Dauids issue to sitte in his throne yea to continue the succession 〈◊〉 Christ Mat. 1. 4. Reg. 11. :: Gods promise being absolute and certayne yet humane meanes were neuertheles required * the vveâ—eliâ— vvatch :: In case of right and necessitie we see here what the high Priest could do and did by his authoritie who otherwise intermedled not in the kings affayres ch 19 v 11. :: They are wilfully blind that wil not see difference betwen images of Baal of Christ or of Sainctes * simulâ—â—ra :: By the law euerie one payed yearly halfe a sicle towards the repayring of the tabernacle and so afterwardes of the temple Ex. 30. Ma◠〈◊〉 :: He that killed his spiritual father was slaine by his owne seruantes 4. Reg. 14. Dâ—â—t 24 4. Reg. 8. :: Obduration of hart for former sinne :: So long as this king obserued the ordinance of God to be directed by the high priest Nâ— 27. v 2â— he prospered in his affayres :: For vsurping spiritual authority which pertayned not to him the high priest with his assistantes opposed themselues against the king and God confirmed their sentence by striking the same king with leprosie And so he was not only cast out of the temple but also out of his kingdom and common conuersation with other men forced to dwel in a separet house without the citie according to the law Leuit. 13. v. 46. :: Neither could he be buried in the propet sepulchres of the kinges 4. Reg. 15. 4. Reg. 16. VVicked policie auaileth nothing but hurteth much 4. Reg. 18. :: Being peniteÌ„t in haâ—t for their sinnes Gods dispensation might be sappâ—sed foâ— legal purification iâ— case of â—â—ce â—ine which otherwise was stâ—â—â—ly commaâ—â—â—â— Lâ—â—â—t 5. 〈◊〉 〈◊〉 Deut. 27. c. :: Voluntarie workes of superetogation more then was commanded :: Besides consession of sinnes there is also coÌ„fession of Gods excellencie goodnes 4. Râ—g 18. Isaie 36. :: â—ore danger of pâ—â—â—e in prosperitie then in aduersitie 4. Reg. 21. :: A pregnant example of the effect of harty repentance :: This prayer is not extant in the Hebrew but in Greke Latin as yet neither receiued for canonical by the Church noâ— refused 4. Reg. 22. â— Reg. 12. :: Geuen by the hand of Moyses :: It is a benefite to be taken out of this world before generaâ— miseâ—â—e come vpon the people :: This Phase o 〈…〉 h made by Ioâ—â—as is fanious partly for that this feast had bene omitted some yeares but specially for the great and extraordinarie solemnitie made at this umâ— 4. Reg. 16. :: Iosias thought that the king of Aegypt intended to inuade his kingdome And it was Gods wil he should be slaine and not see the euiles that should happen to the people :: Solemne exequies with lamentations and musike :: Hitherto from K. Danids death the sonne had euer succeded to his father â—â—re 25. :: It is like that Esdras added this coÌ„clusion when he restored the holie Scriptures that were lost for he beginneth his owne booke with the same wordes The end of the fifth age The Church stil visible and the same faith as before One God Three Persons Christ Sacrifices Sacramentes to be changed by Christ Fruict of penance Abstinence Fastes Lent Feastes Place of the Temple designed long before Synagogues Sanctuarie Sette forme of prayers Ministerie of Angeles Honour and Intercession of Sainctes Reliques Images Good workes meâ—itorions Euangelical counselles pre figured Chastitie of clergie men religious orders Mat. 19 1 Cor. 7. Act. 5. 1. Tim. 5. Solemne Exequies for the dead Gen. 5. Resurrection Iudgement Eternal glorie or paine Church without interruption Ieraboams wicked policie Prophets inspired by God to resist Schisme and Heresie 4. Reg. 23. The often change of Kinges and euil successe in the kingdoÌ„ of Israel The first familie reigned but 24. yeares The second newe familie 26. The third but 7. daies The fourth 48. yeares The fifth 103. The sixth one moneth The seuenth 12. yeares The eight 20. yeares The ninthnine yeares Then ouerthrowen and the kingdom neuer restored The kingdom of Iuda for Dauids sake conserued in his sede Succession of Priestes continued Extraordinary mission of Prophetes Great effectes of their preaching and miracles Elias his miracles Eliseus his miracles Religion not wholly destroyed in the kingdom of Israel Heresies in the kingdom of Israel Ieroboamites Manie constant in true religion Iezabelites Samaritaniteâ— diuided into manie Sectes Tobias neues yelded to Schisme The Kingdom of Iuda more free from herefie King Achaz Vrias high priest King Ioram and others committing idolatrie in fact manie others stil professed true Religion Authoritie depending vpon diuine ordinance is not changed by factes or practise Good kinges defended and promoted religion not as chiefe in spiritual causes but by way of execution dispensation oâ— coÌ„mission Mat. 1â— Priestes by their negligeÌ„ce do sinne but lose not their authoritie Deut. 17. v. 〈◊〉 The Church of the old Testament conserued in truth Much more the Church of Christ â—â— Psal 30. conc â— li. 3. â— 32. de doctrin christ â— Tim. 3 4. Reg. 19. â— Esâ—r 7 The two bookes of Esdras and Nehemias are but one in the Hebrew The third and fourth are not canonical Epist ad Paulin. This historie hath also a spiritual sense First booke diuided into two partes The first part The returne of gods people from Babylon Isaiae 44. 45 Ierem. 25. 29. :: Liberally gaue such thinges into their handes :: This enumeration of the Israelites which aseended into Ierusalem signifieth the Elect which ascend from the militant Chuch to the triumphant :: Such as say they are priestes and can not shew their vocatioÌ„ must not exercise that functon ... Al aboue numbred of the tribes of Iuda Beniamin Leui do not amouÌ„t to 30. thousand three hundred So in this general number are contained aboue twelue thousand of other tribes not recited among the rest as Rabbi Salomoa explicateth the difficultie :: Notwithstanding the terrour of infideles Gods seruantes too 〈◊〉 corage to offer sacrifice :: By the ordinance of Dauid
built in Aegypt by Ananias in in the time of Ptolomee Philometor both schismatical Iosephus l. 11. c. S. li. 13. c. 6. :: Besides former great masaker c 5. foure most notorious martyrdomes are here related 1 Vvemen with their circumcised children 2 Other people for keeping the sabbath :: A necessaire admonition to the weake in time of persecucion 3 Eleazarus nintie yeares old cruelly slaine :: He vvas excellently lerned in holie Scriptures and in al diuine and humane knovvlege :: To feyne or make outvvard shevv of consent to false religion is neuer lavvful :: In the old restament none could enter into heauen but the most iust went to Limbus when they died :: Old age saith S. Ambrose li. 2. c. 10. de Iacob patri ought to be the hauen not the shipvvrake of thy former life 4 The fourth Martyrdom vvas of seuen bretheren and their mother â— VVhosoeuer please to read more of these glorious Martyres may sec the large discourses of Flanius Iosephus in his booke de Machabeis And of sundrie ancient Fathers S. Cyprian li 4. Epist ep 6. S. Chrysostom homilia de natiuitate septem Machabaeorum S. Ambrose li. 1. Offic. c. 40. c li. 11. de Iacob c. 9. S. Augustin de origine animae Tract 8. in Epist 1. Ioan Ser. 110. de diuersis S. Prosper li de praedict par 2. c. 40. S. Prudentius hymno de Romano Martyre S. Leo. Ser de Nat septem fratrum Machab. S. Gaudentius Brixanus Tractatu de Machabeis S. Ephrem Ser. de morte S. Victorinus Aser Carmine de septem Machabeis Deut. 32. v. 43. :: A promise is properly of a good thing bindeth the promiser to do that vvhich is in dede good In so much that whosoeuer promiseth svveareth or vovveth to do euil is bond not to do it And to do it is a distinct sinne besides the former :: In that this godlie woman deceiued the tyrant she did vvel lavvfully vsing aequiuoeation * li. 1. c. 2. v. 1. The second part of the historie The vvarres of the Machabâ—eâ— begune by Mathathias li 1. c. 2 and prosecuted by Iudas I. :: In al good attemptes deuout prayer is the first preparation And no vvhere more necessary then in battel As vvel for good successe supposing alwayes a good cause as also that euerie one pray for his ovvne soule that it be in state of grace * li. 1. c. 3. v. 10. :: This Philip a Phrygian was left in Ierusalem by Antiochus to afflict the Ievves ch 5. v. 22. N :: A iust and religious cause is the very best helpe that can be in vvarres 4 Reg. 19. Of this battel vvith the calatians there is no other mention in holy scripture but it semeth to be that vvherin they assisted Antiochus the first called Soter vvhen he repelled the Galatians inuading Asia vvherof Appianus vvriteth in bellis Syriacis And Iosephus testifieth l. 12 c 3. that Antiochus Magnus sonne of Soter much fauored the Ievves for their explottes donne in his fathers dayes * li. 1. c. 4. v. 28. R :: A chief citie of Persis called Elymais li. 1. c. 6. v. 1. :: Antiochus vvas in dede really and seriously greued and truly acknovvledged that his affliction vvas for his sinnes li. 1. c. 6. v. 11. but he vvas not truly penitent for the offence committed against God his neighbour but only for his ovvne calamitie miserie therfore could not obreyne mercie to remission of his sinnes nor release of the punishment So also the damned in hel knovv confesse that they are punished for their sinnes but haue not true repentance for their offence against God :: Of this tyrant S. Cyprian geueth this censure li. de exhort Martyrij King Antiochus an inueterate enimie to al the good Nay in Antiochus Antichrist is expressed * li. 1. c. 6. v. 17. P :: This recouering and clensing of the temple vvas after the fourth battel of Iudas vvhich vvas against Lysias one of Antiochus chiefe captaines as appeareth li. â— c. 4 and so was before the death of Antiochus vvritten here ch 9. li. 1. c. 4. v. 5. * li. 1. c. 5. v. 1. T :: It is neuer an act of fortitude but of extreme pusillanimity when one in temporal miserie killeth himselfe to be ridde therof But is a most heroical act to dye willingly for Gods glorie :: Against this Gorgias Iudas had a victorie before in the time of Antiochus Epiphanes li. 1. c. 4. :: Timothee the second captaine general of Antiochus vvith Bacchides was once before ouerthrowne li. 1. c 8. v. 30. :: Iosephus Gorion li. 3. c. 13. saith these tvventie zelous young men vvere of the Assidians who professed a certaine religious forme of life of vvhom mention is made before li. 1. ch 2 v 42. c. 7. v. 13. Protestantes confesse that Iudas instituted this feast It is distinct from other feastes v. 5. :: This Lysias also bad bene vanquished before li. 1. c. 4. v. 28. :: Knovving that the Patriarches Abraham Isaac Iacob likevvise Moyses Iosue and manie others vvere singularly assisted by Angelles these Machabees in their good cause prayed for Angelical helpe and had it but ioyntly vvith their ovvne endeuour although some times God geueth such victories vvithout cooperation of men Exo. 14. 4. Reg. 19. :: Lysias vvas in dede the kings consin v. â—5 but he calleth him brother for honour sake :: An other Timothee was slaine ch 10. v 37. :: Also an other Apollonius vvas slaine before li. 1. c. 3. v. 11. :: A furlong is about the eight part of a myle so this fire vvas sene thirty miles of others count a furlong to conteyne a thousand foote the fifth part of a myle so it vvas sene 48. myles distant Iosue 6. :: Tubianci or Tubieni signifie religiously good it is pro bable that these vvere the Assideans li 1. c. 2. v. 42. c 7. v. 13. :: Iudas had the victorie twise before against this Gorgias li 1. c. 4. v. 1. li. 2. c. 10. v. 14. :: It was commanded Deut. 7. v 25. not to couet nor take aniething perteyning to idols but to destroy al See this sinne punished Iosue 7. 1. Reg. 15. c. :: Vnles it had bene the doctrine practise of the Church to pray for the dead Iudas could neuer haue thought of anie such matter :: It is only profitable for those that dye penitent * li. 1. c. 6. v. 18. This text is clere for praying for the dead in the argument pa. 890. Likevvise the Greke S. Augustin ep 61. ad Dulcit l. 1. c. 23. de morib li. de cura pro mort c. 1. Enchir. c. 110. Denial of this doctrine is heresie Mat. 12. Iudas vvas high priest when he caused prayers and sacrifice to be offered for the dead It was the general practise of â—he Church And is yet obserued by the Iewes W :: In the first booke ch 6 v. 30 the number of