supposing the redde sea would be passable to him as it was to the people of God S Chrysostom ho. 67. in Ioan. God is saied in holie Scripture to haue indurate some and deliuered some into reprobate sense not for that these things are done by God coming in dede of mans owne proper malice but because God iustly leauing men these things happen to them And in cap. 1. Rom. He deliuered into reprobate sense is nothing els but he permitted S. Damascen li. 4. ca. 20. de fide orthodoxa It is the maner of holie Scripture to cal the permission of God his act As He hath geuen them the spirite of comâunction eyes that they may not see and eares that they may not heare and the like al which are to be vnderstood not as proceding of Gods action but as of Gods permission to wit for mans free power of working S. Hierom Epist 150. resp ad q. 10. Not Gods patience is to be accused but their hardnes who abuse Gods goodnes to their owne perdition Theodoret. q. 17 in Exod. It is to be noted that if Pharao had bene euil by nature he had neuer changed his minde And after diuers mutations recited how sometimes he would dismisse Israel other times be would not al these saith he Moyses recorded to teach vs that neither Pharao was of peruerse nature neither did our Lord God make his mind hard and rebellious For he that now inclineth to this part now to that plainly sheweth freewil of the mind S. Gregorie li. 11. ca. 8. Moral God is saied to indurate by his iustice when he doth not mollifie a reprobate hart And li. 31. c. 11. Our Lord is saied to haue indurated Pharaoes hart not that he brought the hardnes itselfe but for that his desertes so requiring he did not mollifie it with sensibilitie of feare infused from aboue S. Isidorus li. 2. ca. 19. de summo bono Sinne is permitted for punishment of sinne when a sinner for his desert forsaken of God goeth into an other worse sinne Finally conference of holie Scriptures as in other hard places so in this geueth light for better vnderstanding therof For diuers places do not only shew that in al these resistances mutations of mind and obstinacie of hart Pharao was neuer depriued of freewil as the Doctors before cited do note but also expressly attribute the act of induration to himself Cha 8. v. 15. Pharao seeing that rest vvas geuen he hardned his ovvne hart v. 32. where the latin readeth in the passiue voice ingrauatum est cor Pharaonââ Pharaos hart vvas hardned which is more obscure the Hebrew saieth actiuely the protestantes so translate Pharao hardned his hart this time also Likewise cha 9. v. 7. the Hebrew saieth Pharaoes hart hardned it selfe Also v. 35. He hardned his ovvne hart he and his seruants Cha. 13. v. 15. VVhen Pharao had indurated himselfe And 1. Reg 6. v. 6. VVhy do you harden your hartes as Aegypt and Pharao hardned their hart Al which are reconciled with the other textes that say God indurated Pharaoes hart vnderstanding that phrase in like sense to this cha 15. v 4. God hath cast Pharao his chariotes and his armie into the sea VVhere God only permitted and no way forced Pharao and his armie to follow the Hebrewes betwen the walles of water As before is here noted out of S. Basil and S. Augustin and the text it selfe maketh it euident Againe manie other places confirme that not God but the sinners owne wilfulnes is the proper cause of his sinne Iob. 24. v. 23 God hath geuen him place for penance and he abuseth it vnto pride Eccle. 8. v. 11. Because sentence is not quickly pronounced against the euil the children of men coÌmit euils without al feare Osee 13 v. 9. Perdition is thine o Israel only in me thy helpe Rom. 2. v. 4. The benignitie of God bringeth thee to penance but according to thy hardnes and impenitent hart thou heapest to thy selfe wrath Ephes 4. v. 19. Gentiles haue geuen vp themselues to impudicitie or vvantonnes And manie like places shew that God is not the mouer author nor forcer of anie thing as it is sinne but man him selfe is the author by wilfully consenting to tentations of the diuel the flesh and the world and by abusing Gods benefites and resisting his grace 11. They also True miracles being aboue the course of al created nature can not be wrought but by the powre of God who is truth it selfe and can not geue testimonie to vntruth and therfore they certainly proue that to be true for which they are done Other strange things done by enchanters false prophetes and diuels are not in deede true miracles but either sleights by quicknes and nimblenes of hand called legier-demain conueing one thing away and bringing an other or false presentations deceiuing the senses and imaginations of men by making things seme to be that they are not or els are wrought by applying natural causes knowen to some especially to diuels who also by their natural force can do great thinges when God permitteth them And so by enchantments and certaine secrecies these sorcerers either conueyed away the roddes and water and brought dragons and bloud in their place more frogges from other places or els by the diuels vsing natural agents turned roddes into serpentes water into bloud other matter into frogges al which might be done naturally in longer time by the diuel in short time But manie thinges are wholy aboue the diuels powre as to destroy the world to change the general order therof to create of nothing to raise the dead to life to geue sight to the borne blind the like which are only in Gods powre In things also diuels naturally can do they are much restrayned by Gods goodnes lest they should deceiue or hurt mankind at their pleasure So these Enchanters fayled in the fourth attempt not able to make more sciniphes nor anie more such prodiges and were only permitted to produce such serpents as were deuoured by Aarons serpent and to change water into bloud and to increase the number of frogges for the greater plague and no profite of the Aegyptians Neither could they remoue anie plague Nay themselues were so plagued with boyles that for paine or for shame they could not stand before Moyses It is further to be obserued that whensoeuer anie haue attempted to worke miracles to proue false doctrin they haue failed and by Gods prouidence bene confounded As when Baals false prophetes crying to their false goddes from morning til noone could not bring fire for their sacrifice and yet the diuel brought fire to burne Iobs shepe and seruants God permitting the one and not the other God also for a time suffered Simon Magus to make shew of miracles and at last as Egesippus li. 3. de excid Hierosol c. 2.
illuminate them with the light of the liuing â Attend Iob and heare me and hold thy peace whiles I speake â But if thou hast what to speake answer me speake for I would thee to appeare iust â And if thou haue not heare me hold thy peace and I wil teach thee wisedom CHAP. XXXIIII Againe Eliu chargeth Iob with blasphemie and other crimes 10. sheweth the equitie of Gods iudgement 20. and that al thinges are subiect to Gods powre and knowlege ELIV therfore pronouncing spake these wordes also â Heare ye wise men my wordes and ye learned harken to me â For the eare proueth wordes and the throate discerneth meates by the rasâ â Let vs choose vs iudgement and among vs let vs see what is the better â Because Iob sayd I am iust and God hath subuerted my iudgement â For in iudging me there is a lie mine arrow is violent without anie sinne â What man is there as is Iob that drinketh skorning as it were water â That goeth with them that worke iniquitie and walketh with impious men â For he hath sayd Man shal not please God although he runne with him â Therfore ye discrete men heare me far from God be impietie and iniquitie from the Omnipotent â For he wil render a man his worke and according to the waies of euerie one he wil recompence them â For in verie deed God wil not condemne without cause neither wil the Omnipotent subuert iudgement â What other hath he appointed ouer the earth or whom hath he sette ouer the world which he made â If he direct his hart to him he shal drawe his spirit and breath vnto him â Al flesh shal faile together and man shal returne into ashes â If then thou haue vnderstanding heare that is sayd and harken to the voice of my speach â Can he that loueth not iudgement be healed and how doest thou so far condemne him that is iust â That sayth to the king Apostata that calleth dukes impious â Who accepteth not the persones of princes nor hath knowen the tyrant when he contended against the poore man for al are the worke of his handes â They shal sodenly die and at midnight peoples shal be trubled and shal passe and take away the violent without hand â For his eies are vpon the waies of men and he considereth al their steppes â There is not darkenesse and there is not shadow of death that they may be hid there which worke iniquitie â For it is no more in mans powre to come to God into iudgement â He shal destroy manie innumerable shal make other to stand for them â For he knoweth their workes and therfore he shal bring night and they shal be destroyed â As impious men he hath stroken them in the place of them that see â Who as it were of purpose haue reuolted from him and would not vnderstand al his waies â That they caused the crie of the needie man to come to him and he heard the voice of the poore â For he granting peace who is there that can condemne After he shal hide his countenance who is there that may behole him both vpon nations and vpon al men â Who maketh a man that is an hypocrite reigne for the sinnes of the people â Therfore because I haue spoken to God thee also I wil not prohibite â If I haue erred teach thou me if I haue spoken iniquitie I wil adde no more â Doth God require it of thee because it hath displeased thee for thou beganst to speake and not I but if thou know anie better thing speake â Let men of vnderstanding speake to me and let a wiseman heare me â But Iob hath spoken folishly and his wordes sound not discipline â O my father let Iob be proued euen to the end cease not from the man of iniquity â Who addeth blasphemie vpon his sinnes let him be restrayned in the meane time among vs and then let him prouoke God to iudgement with his speaches CHAP. XXXV Eliu pretending that Iob had sayde God to be vniusts she weth that mans pietie nor impietie neither profiteth nor disprofiteth God 13 and that he iudgeth al thinges rightly THERFORE Eliu againe spake these wordes â Doth thy cogitation seme iust to thee that thou sadyst I am iuster then God â For thou saydst That which is right doth not please thee or what wil it profite thee if I sinne â Therfore wil I answer to thy wordes to thy frendes with thee â Looke vp to heauen and see and behold the skie that it is higher then thou â If thou sinne what shalt thou hurt him and if thine iniquiries be multiplied what shalt thou doe against him â Moreouer if thou doe iustly what shalt thou geue him or what shal he receiue of thy hand â Man that is like to thee thy impietie shal hurt and thy iustice shal helpe the sonne of man â Because of the multitude of calumniatours they shal cry and shal waile for the force of the arme of tyrantes â And he hath not sayd Where is God that made me that hath geuen songs in the night â Who teacheth vs aboue the beastes of the earth and instructeth vs aboue the foules of the ayre â There shal they crie and he wil not heare because of the pride of the euil â God therfore wil not heare without cause and the Omnipotent wil behold the causes of euerie one â Yea when thou shalt say He considereth not be iudged before him expect him â For he doth not now inferre his furie neither doth he reuenge wickednesse excedingly â Therfore Iob in vaine openeth his mouth and without knowledge multiplieth wordes CHAP. XXXVI Yet further Eliu sheweth that God by his powre and wisdome geueth to euerie one that is iust 16. inferring falsly that al Iobs affliction is for his sinnes 22. discoursing stil of Gods poure wisdom and prouidence ELIV also adding speake these wordes â Beare with me a litle and I wil shew to thee for as yet I haue what to speake for God â I wil repete my knowledge from the beginning and I wil proue my maker iust â For in deede my wordes are without lye and perfect knowledge shal be proued to thee â God doth not cast away the mightie wheras as himself also is mightie â But he saueth not the impious and he giueth iudgement to the poore â He shal not take away his eyes from the iust man and he placeth kinges in the throne for euer and there they are extolled â And if they shal be in cheines and be bound with the ropes of pouertic â He shal shew them their workes and their wicked deedes because they haue bene violent â He also shal reuele their eare to chastise them and shal speake that they may returne from iniquitie â If they shal heare and obserue they shal accomplish their daies in good and their years in
Elias had before a 763. His particular miracles a 940. Enchanters are sometimes suffered to doe meruelous thinges but not true miracles nor al they desire a 176. 177. 180. They sometimes confesse the power of God 178. 371. Enoch yet liueth a 19. b 437. Epicures beleue not eternal punishment nor reward b 346. Equiuocation is sometimes lawful a 52. 71. 89. 91. 777. 1026. b 964. Esther most humble and prudent a 10â7 b 998 a figure of our B. Ladie and of the Church a 1051. The whole booke of Esther is Canonical Scripture a 1035. 1036. 1052. Eucharist a Sacrament and Sacrifice a 190. b 885. Prefigured by bloud a 228. by the loaues of proposition a 229. by al old sacrifices a 239. 264. 288. b 609. Christs real presence in the Eucharist a 150. 188. 210. b 50. 69. 181. See Paschal lambe and Manna Transubstantiation coÌfessed by Hebrew Rabbins b 993. Euangelistes signified by foure liuing creatures and by foure wheles b 676. 690. Eue was not borne but built of Adams ribbe a 7. She was a figure of the B. virgin a 11. Example in gouerners is of great importance b 387. 848. Examples ought to moue b 628. 818. Excommunication prefigured a 332. Exequies for the dead a 77. 202. 637. 711. 931. 936. b 978. Ezechias mortally sicke recouered miraculously a 805. b 504. Ezechiel a Priest a Prophet and a Martyr b 674. He prophecied in Chaldea b 998. the beginning and end of his prophecie is very hard 674. 711. He is often called the sonne of man b 677. His last vision perteyneth in some part to the Iewes but more principally to the Church of Christ b 749. 763. It can not be expouÌded of the Iewes and their Temple b 753. 765. 767. F. Faith is aboue reason a 775. without faith none can be saued b 289. 348. Faith is the grouÌd of al true vertues a 60. b 411. there is no true faith but the Catholique faith of the whole Church b 536. Faith alone doth not iustifie a 61. 900. b. 70. Faith and good workes gaine heauen a 393. 410. b 34. 338. Fastes instituted and obserued a 382. 706. 899. 934. 957. 1006. 1029. 1045. b 534. 615. 795. 825. 827. 874. 895. 994 It is an act of religion b 514 great effectes therof ibidem Fathers and the holie Doctors doe build adorne the Church b 537. Faultes must be reueled or concealed with discretion b 400. 402. Feare of God is the first degree of wisdom b 269. It is the seede of al other vertues and of eternal glorie b 375. Feare of Superiors because they are Gods ministers is necessarie a 594. b 412. Feare not men commanding contraie to God b 313. Feare of God with the obseruation of his commandments is the summe of al godlie doctrine b 333. Feastes instituted and obserued a 7. 225. 307. 380. 430. 707. 934. 1050. 1059. b 153. 947. 972. 994. Fire sent miraculously a 15. 279. 528. 748. 761. 855. b 948. Fire perpetually kept in the tabernacle a 271. 279. Fire shal burne the world immediatly before the general iudgement b 97. 545. Foure miracles in the fire which Ieremie hidde b 948. 949. FirmameÌt signifieth the space from the highest starres to the earth a 1. Flaterie is ful of guile b 401. Fortitude consisteth more in suffering patiently then in repelling forces a 88. Fortitude contemneth imagined feare b 301. Fortitude required in Iudges b 383. Free consent is required in euerie couenant a 214. and in mans iustification b 323. Freewil is in man a 13. 15. 33. 191. 200. 207. 458. 459. 596. 703. 978. b 177. 217. 271. 323. 349. 418. 466. 526. 543. 567. 821. No sinne can be coÌmitted without consent of freewil a 11. 32. Luther abhorred the name of freewil Caluin disliked it a 16. Freindshipe is a strong band a 609. b 405 426 False freindshipe fayleth in aduersitie a 1046. G Gard of the outward senses a 972. Gedeon was confirmed by miracles a 528. encoraged by a dreame a 530. By a stratageme with a few he ouerthrew manie a 531. Genealogies are recited from Adam to Noe. a 18. 818. From Noe to Abraham a 44. 50. 819. From Abraham by Isaac and Iacob to Dauid a 821. From Dauid to Iosias a 823. and to his sonnes a 939. Also from his sonne Iechonias to Christ b 1004. Genealogies of Leui to Aaron and Moyses a 168. 828. 939. b 1004. Gentiles shal be conuerted to Christ a 51. 85. 146. 453. 463. 529. 681. 716. b 16. 119. 425. 484. 498. 521. 543. 544. 558. 636. 702. 743. 812. 813. 839. 872. Giantes before Noes floud a 22. 1033. 1090. others after the floud a 402. Gloria Patri c. added after euerie Psalme by Eclesiastical tradition b 266. Glorie eternal a 35. 712. b 34. 83. 156. 492. God is one in substance a 30. 47. 160. 196. 702. 934. b 41. 182. 362. 988. Knowne by his workes a 162. 178. 464. 1105. b 435. 436. 508. Onlie God knoweth al thinges a 1103 b 251. God calleth the whole world his Beautie and his peculiar people his Corde b 879. He would haue al to be saued b 706. 714. 735. 816. 822. 835. 847. His threates are conditional b 579. 844. He rewardeth al that kepe his law and punisheth the transgressors a 216. 401. 451. 1101. b 21. 22. 830. 831. Gods especial protection in distresses a 804. 924. 1019. 1044. 1051. 1090. 1107. b 27. 30. 37. 51. 56. 57. 61. 67. 255. 262. 487. 512. God figheth for his seruantes three wayes a 512. God tempteth not to euil a 76. He is neuer the cause of sinne a 153. 535. 666. 684. 758. 1024. 1061. b 23. 192. 541. 612. 822. His permission is sometimes called his fact b 653. 654. He made man right a 5. b 327. 550. He is ielous a 216. 1018. b 726. He speaketh by his Priestes Prophetes and Preachers a 194. b 861. God vseth his creatures to supernatural effectes a 163. 764. 998. 1005. And suspendeth their natural operation at his wil. b 781. Gods foreknowlege what wil happen or may happen doth not preiudice mans freewil b 349. Gog and Magog signifie Antichrist and his adherentes b 746. Goliath prouoking the Israelites was slaine by Dauid a 605. 608. Gospel is kowen by the Church a 989. Grace is necessarie otherwise none can merite a 245. b 65. 217. 293. 405. 512. 513. 520. 549. 667. 995. It requireth mans cooperation a 401. 422. 463. 603. 704. 892. b 33. 43. 217. 323. 394. 408. 528. 536. 603. 811. 869. 995. Grace is also necessarie to perseuere a 422. b 129. 293. 679. Grace sufficient is geuen to euery one effectual of Gods especial mercie to some b 678. Al grace is from the fulnes of Christ b 538. 881. It enableth man to kepe the commandments a 458. 704. b 584. 742. 865. Gradual Psalmes are prayers and prophecies b 234. Gratitude acknowlegeth benefites receiued b 447. H Habacuc prophecied before the captiuitie of Iuda b 857. An other Habacuc
but as it came to his handes r Dauid the natural sonne of Iesse made no more Hymnes that is no more musical praises of God after this Psalme but the prefigured Dauid Christ our Sauiour the Sonne of God in his bodie the Church singeth ful new praises S. Aug in enarrat Psal sequentis 72. Affliction in this world is recompensed in the end the 9. key a To be songue by Asaph the master of musike and his companie b God is so excellent good as no tongue can expresse no hart can conceiue Psal 39. c The peace and prosperitie of the wicked tempted me to leaue the right narrow way and to goe the brode easie way with them d They neuer thincke of death e and if they suffer some affliction they quickly remoue it from them f They trauel not so much as good men do neither are they so often punished g Which maketh them proud and so they runne into al sortes of iniquitie h Whatsoeuer mischief came in their mind they feared not to committe it in fact i boldly extolling their owne wordes and workes and despising others k For this prosperitie of the wicked some of Gods people wil fall from the right way l and their dayes wil abound with calamities m The voice of the weake inclining to diffidence and doubt of Gods knowlege and prouidence n The prophet in his owne person answereth that if he should say such thinges he should reproue Gods children as faultie vnworthie of his protection and to be neglected wheras it is Gods prouidence to chastice his children whom he loueth o In this life we can not know the particular causes why the iust are afflicted and manie wicked prosper in this world p But only in general we are taught that euils are prepared for the guiles or deceptes q pride and other sinnes of the wicked r Not real but imaginarie felicitie Å¿ Almost burned vp with afflictions t Charged with heauie burdens without knowlege how long or to what end v yet not destitute of thy protection w Nothing to be desired in heauen nor in earth but God x In bodie and mind I thirst after thee my true inheritance y Men by their freewil make themselues enimies to God z determined their damnation forseing their final sinnes A prayer in long affliction the 7. key a Instruction for the congregation of the faithful in distresse not to seeke temporal towardes and prosperitie but to expect spiritual and eternal S. Aug. b In long persecution the weake beginne to feare or suspect that God hath vtterly abandoned them c But the stronger pray with confidence d being assured that God who hath conserued his Church hitherto from the beginning of the world wil conserue it st ãâ¦ã the end e An other reason why God wil conserue his Church is because he hath deliuered it often a strong arme as from bondage in Aegypt from persecution and oppression in the time of Iudges and kinges and lastly redemed it from the tyrannie of the diuel by Christs death f Thirdly the pride of the enimies moueth God to reuenge their wickednes and so to deliuer his owne people g They pretend to kepe solemne feastes like to thyne h They set vp altars against thyn altares or some new deuised external shew against the holie Rites of the Church i and that in publike places in the endes of high wayes or poââes and pinnacles k The prophet describeth the maner how persecutors destroy temples and al sacred thinges 4. Reg â l The whole crew or band of persecutors m The weake complaine that God sheweth not wââted signes nor sendeth succourse to his people by raising some prophet or other meanes to helpe them Luc. 1 70. n The perfect do answer that God both hath and wil releeue his people o Made the redde sea like waues p drowned Pharao and his hoste q of blacke diuels r geuen water out of rockes Å¿ made passage ouer Iordan t Ignorant blind and barbarous infidels lodge al kindes of iniquitie in their consciences v and therfore it is vnmeete that faithful people should be in bondage vnder thââ w These foolish audacious men do continually blaspheme al holie thinges x Omite not to punish them y seing they are obstinate and obdurate in pride and ââ hatred General iudgement the 9. key a Either this was the beginning of a songue to the tune wherof this Psalme was song as some Hebrew Rabbins testifie or as S. Augustin and other fathers explicate the Septuagint do admonish vs by occasion of this Psalme not to faâle in our hope for that God wil in no case violate his promise noâ purpose but wil render to euerie one in the day of Iudgement as they deserue b Christ with his Apostles and other assessorie iudges wil praise and thanke God for his admirable good prouidence and gouernement of this world c This duplication of the same word confirmeth vs of the assured performance of that which is here prophecied d Christ our singular principal and proper Iudge only and no mere creature knoweth the determinate time of general iudgement e The earth at that time shal be purged with flaming fire f yet shal not be destroyed but changed in qualities g An epitome or briefe summe of Christs doctrine to fâee from sinne h be not proud abuse not the powre you haue to do what you please i VVhen other Iudges sitte on tribunales some may be absent or escape from their sentences but al without exception shal be brought in persons when Christ God and Man shal iudge k Some shal haue sentence of eternal paine in hel some of eternal reward in glorie l though partly in this world partly in particular iudgement of euerie soule God hath alreardy and wil before the last day punish sinners yet there resteth more punishment and no impenitent sinners shal escape but al shal drinke of the bitter cuppe of eternal damnation m strong wine not delayde with water but mingled with bitter sharpe thinges as gal vinegre brimstone c. and so powred into festered woundes so they shal suffer vntolerable endles paine mixed with the worme of conscience losse of glorie rancor of hart and eternal desperation n Varietie of hellish torments from one extreme to an other as from snow waters to exceding heate Iob. 24. o The iust for wel vsing their powre of free wil and of al powre geuen them in this life are rewarded in heauen Gods prouidence towards his people the 3. key a For the congregation of faithful and godlie people b Amongst others one notorious example of Gods prouidence is recorded of an hundred fourescore fiue thousand Assirians slame in one night by an Angel 4. Reg. 19. c God was not only knowen in general as to pagane Philosophers and some others but more particularly to the Iewes the issue of Abraham Isaac and Iacob by his special benefites towards them d God suffering
other things in the first age were figures of Christs Sacraments the Spirite of God geuing powre to the waters as Tertullian S. Hierom and others expound it and the floud of Noe by S. Peters testimonie were figures of Baptisme Mariage instituted in Paradise is the very paterne of holie Matrimonie a Sacrament in the Church of Christ where one man and one wife are on lie lawful and not more at once in anie wise Christ reforming that which in Moyses law was tolerated for hardnes of mens hartes and for auoyding murther to put away one wife and take an other to this first institution as it was in the beginning two in one flesh not three nor more The repentance of Adam and Eue was a perfect and examplare figure of the Sacrament of Penance First they were ashamed couering their nakednes and hiding them selues which shewed their griefe and sorow for the sinne committed Secondly they confessed their fault and by what meanes it happened For God examining Adam he answered truly and simply saing The woman which thou gauest me to be my companion gaue me of the tree and I did eate Likwise Eue confessed sincerly saying The serpent deceiued me and I did eate Thirdly God gaue them penance besides death before threatned and other penalties annexed that Eue should in paine and trauel bring forth her children and Adam should eate his bread in the sweate of his face And withal cast them forth of Paradise But not forth of his fauoure as appeared by his making them garments of skinnes granting them and their posteritie the rest of the earth to liue and labour in especially to serue him and do penance with admonition to remember that of duct man was made and into dust he shal returne Al which were signes of loue and that finally he would bring them and manie more to eternal saluation The first borne and heades of families were Priests al the time of the law of nature vntil the law being changed God tooke Priests only of the stock of Aaron and the rest of the Leuites to assist them in that function Aaron his sonnes thou shalt appoint saith our Lord ouer the seruice of Priesthood for I haue taken the Leuites of the children of Israel for euerie first borne And â Paul teacheth that changing of Priesthood and changing of the law goe alwayes together shewing euidently that euerie lawful communitie or commonwealth vnder God hath external Priesthood So that if there had benne no distinct order of external Priesthood in the law of nature or now were none in the law of grace as Protestantes say there is not there were no law at al. See more of this point in the Annotations chap. 7. ad Hebre. Here we only obserue that Abel Seth Enos and other Patriarches were Priestes and exercised priestlie functions yea Cain also was a Priest though a bad one and offered Sacrifice But external offices or ministerie without a wel disposed mind and sincere vertues producing Good workes did neuer iustifie anie man And therfore Cains Sacrifice offered with a peruerse mind was not respected by God as Abels was wherupon he becoming worse and more malicious God sharply reproued his anger and enuie conceiued without iust cause saying If thou doest wel shalt thou not receiue againe but if thou doest il shal not thy sinne forwith be present at the dore clerly shewing that euerie one shal receiue according to his workes This place also euidently sheweth Freewil yea in a wicked man For this expostulation had neuer benne vttered by our most reasonable Lord and Maister if Cain had benne depriued of freewil For he might haue excused himselfe and must needes haue benne holden excused if he had benne forced to do as he did But God charged him as inexcusable and as one that knew or ought to know that he had freewil And doth further inculcate that he had and should haue powre and freewil ouer his concupiscence to correct the same if he would saying The lust therof shal be vnder thee and thou shalt haue domion ouer it So that no sinner be he neuer so wicked much lesse a iust man lacketh freewil yet Luther abhorreth the very word and Caluin wisheth it out of the world Temporal punishment is proued to be due for sinne remitted by that both death and other penalties are inflicted by Gods iustice vpon men after iustification and by the particular punishments laid vpon Adam and Eue confessing their faultes Purgatorie is also proued by the same iustice of God For when anie dieth penitent and yet haue not madeful satisfaction they must suffer for that remaineth after death and be purged before they can enter into rest which remnant of debt our B. Sauiour calleth The last farthing and saith it must be payed The lewes also at this day hold the doctrin of Purgatorie by tradition And consequently they Pray for soules departed not only to God but also to the ancient Patriarches which likewise sheweth Inuocation of Saincts in these wordes Yee fathers which sleepe in Hebron open to him the gates of Eden that is of Paradise which was planted in Eden And Hebron is the place where Adam was buried and his sepulcher religiously conserued in the time of Iosue aboue 1500 yeares after his death The same is the place which Abraham bought and there buried Sara where also him selfe and Isaac and Iacob were buried and to which finally the bodies of the twelue sonnes of Iacob were translated from Sichem As Iosephus writeth And sichem also was specially honored because such persons had benne buried there as S. Hierom witnesseth of his owne knowledge in his time Againe by religious care of burying the dead in this first age Enoch was more certainly knowen to be Translated aliue and not to be dead For the seuentie Interpreters and S. Paul say He was not found which importeth that they sought diligently for him and that his bodie could not be found for God translated him By al which we see mutual offices and communion of good workes amongst good men aliue and dead which is called CoÌmunion of Saincts And herein Angels lacked not their offices For God set Cherubins to kepe the gate of Paradise that neither man should enter being iustly expelled for sinne nor diuels as S. Augustin noteth left they should take fruite of the tree of life and geuing it to men allure them to more sinne And now Saincts being exalted to Angels glorie haue like honorable offices towards other men as Angels haue Yea the bloud of Abel vniustly shed by Cain and iustly to be reuenged by God sheweth the peculiar honour which God bestoweth vpon his Saints for their vertues and merites in this life especially in their death For Precious in the sight of our Lord is the
excedingly and I wil make thee into nations and kinges shal come forth of thee â And I wil establish my couenant betwen me and thee and betwen thy seede after thee in their generations by a perpetual couenant to be thy God and thy sedes after thee â And I wil geue to thee and to thy seed the land of thy peregrination al the land of Chanaan for a perpetual possession and I wil be their God â Againe God said to Abraham And thou therfore shalt keepe my couenant and thy seed after thee in their generations â This is my couenant which you shal obserue betwen me and you and thy seede after thee Al the malekind of you shal be circumcised â and you shal circumcise the flesh of your prepuce that it may be for a signe of the couenant betwen me and you â An infant of eight daies shal be circumcised among you al malekind in your generations aswel the homebred shal be circumcised as the bought seruant of whosoeuer he is not of your stocke â and my couenant shal be in your flesh for a perpetual couenant â The male whose flesh of his prepuce shal not be circumcised that soule shal be destroied out of his people because he hath broken my couenant â God said also to Abraham Sarai thy wife thou shalt not cal Sarai but Sara â And I wil blesse her and of her I wil giue thee a sonne whom I wil blesse and he shal be into nations and kings of peoples shal spring of him â Abraham fel vpon his face laughed saying in his hart Shal trowest thou to him that is an hundred yeare old a sonne be borne and Sara that is nyntie yeares old shal she beare â And he said to God I would that Ismael may liue before thee â And God said to Abraham Sara thy wife shal beare thee a sonne and thou shalt cal his name Isaac and I wil establish my couenant to him for a perpetual couenant and to his seed after him â Concerning Ismael also I haue heard thee behold I wil blesse him and encrease and multiplie him exceadingly twelue dukes shal he beget and I wil make him into a great nation â But my couenant I wil establish with Isaac whom Sara shal bring forth to thee at this time an other yeare â And when he had leaft of speaking with him God ascended from Abraham â And Abraham tooke Ismael his sonne and al the homebred of his house and al whom he had bought al the males of al the men of his house and he circumcised the flesh of their prepuce forth with the very same day as God had commanded him â Abraham was nyntie and nyne yeares old when he circumcised the flesh of his prepuce â And Ismael his sonne was ful thirtene yeares old at the time of his circumcision â The selfsame day was Abraham circumcised and Ismael his sonne â And al the men of his house as wel the home bred as the bought seruantes and strangers were circumcised togeather ANNOTATIONS CHAP. XVII 5. Manie nations Abram signifying Hiegh or Noble father changed into Abraham which signifieth Father of manie nations and Sarai signifying My Princes changed into Sara which absolutly signifieth Princesse importe great Mysteries intended by God For by this changing of names was declared and confirmed that Abraham by the issue that he should haue of Sara should be the father of manie nations which S. Paul expresly applieth to his spiritual children those especially that should beleue in Christ of the Gentiles prefigured by Isaac borne of the freevvoman by the promise as the Iewes were prefigured by Ismael borne of the bondvvoman according to the flesh concluding with the prophet Esai that Manie are the children of the desolate that before vvas barren For albeit Abraham was natural father of foure nations The Ismaelites Madianites Idumeans and the Israelites yet he was spiritual father of manie more to wit of al nations that beleue in Christ from his owne time to the âd of the world of which some are Iewes but the greatest part Gentiles as the same Apostle sheweth Rom. 4. Gal. 4. Ephes 3. Collos 1. and in other places wherby is clere that the Church of Christ doth alwayes consist of manie nations not as Donatistes and Protestants absurdly say sometimes of few inuisible or vnknowen persons for so Abraham should sometimes be father of few or no nations which dârogateth either from Gods omnipotencie if he could not or from his fidelitie if he should not maintaine his promise made to Abraham for euer 10. shal be circumscised The Sacrament of Circumcision here first instituted about 400. yeares before the Law of Moyses is a perfect figure of Baptisme resembling it in foure things First by both these Sacraments the faithful are distinguished from infidels Secondly proffession of faith is made in them both either by those that receiue the same if they be of discretion or by others for them if they be infants Thirdly by both these Sacraments entrance is made into the Church and to the participation of other Sacraments and spiritual rites Fourrhly both these Sacraments induce subiection to the iurisdiction and lawes of the Church But Baptisme doth farie excel Circumcision in that it is more easie or lesse painful more vniuersal for it pertaineth to al nations and both sexes and especially in vertue and efficacie for Baptisme as an instrumental cause remitteth sinne and iustifieth Circumcision was only a signe that grace was geuen sinne remitted Againe Baptisme imprinteth a character in the soule the other leaueth a marck only in the flesh Finally Baptisme openeth the gate of heauen in vertue of Christs passion now past which circumcision could not before Christ suffered death Of which both resemblance and difference S. Augustin treateth in manie places especially li. 3. de doct christ c. 9. Epist 118. and Ianuarium li 19. c. 13. cont Faust in Psal 73. where he also maketh like comparison betwen other Sacraments of the old and new Testament 14. Shal be destroyed Here occurre two difficulties about the true sense of this hard place First whether this punishment belonged to them only by whose fault circumcision was omitted or to infants also that should be circumcised and were not Secondly whether temporal punishment or eternal was here threatned sor transgression of this precept Touching the first doubt it semeth probable that this punishment pertained only to those by whose negligence themselues or others of their charge were not circumcised for that the reason why such a one is punished is aleaged Because he hath broken Gods couenant VVhich is only in their powre to kepe or breake that are of discretion and not in the powre of infants The indifferencie also of the Hebrew and Greeke text fauoreth this sense for where according to the Latin we read The male vvhose flesh of prepuce is not circumcised The
Hierom. li. 3. comment in Mat. 18. 14. I am vvhich am Al other things besides God once were not and being are limited in nature neither could persist vnles God conserued them mame things also haue lost or shal lose their propet essence and being and whiles they remaine haue continual alterations Onlie God eternally is without beginning ending limitation dependence or mutation coÌsisting only of himselfe and al other things arâ of him Therfore this name QVI EST HE WHICH IS is most proper to God not determining anie maner but indeterminatly signifying al maners of being for so it importeth the very infinite immensitie of Gods substance S. Damascen li. 1. c. 12. Orthodoxae sidei S. Tho. p. 1. q. 13. a. 11. CHAP. IIII. Moyses receiuing power to vvorke miracles in confirmation of his mission 14. and his brother Aaron being designed to assist him 20. goeth vvith vvife and children towards Aegypt 25. is in danger to be slaine for not sooner circumcising his sonne 27. Aaron meeteth him 29. so they goe together and declare to the people that God wil deliuer them MOYSES answering said â They wil not beleue me nor heare my voice but they wil say Our Lord hath not appeared to thee â Therfore he sayd to him What is that thou holdest in thy hand He answered A rodde â And our Lord sayd Cast it vpon the ground He did cast it and it was turned into a serpent so that Moyses fled â And our Lord sayd Sretch thy hand and catch the tayle therof He stretched it forth tooke hold of it and it was turned into a rodde â That they may beleue quoth he that the Lord God of their fathers hath appeared to thee the God of Abraham the God of Isaac the God of Iacob â And our Lord sayd agayne Put thy hand into thy bosome Which when he had put into his bosome he brought it forth ful of leprosie like snow â Draw backe quoth he thy hand into thy bosome He drew it backe and brought it forth agayne it was like the other flesh â If they wil not beleue thee quoth he nor heare the word of the former signe they wil beleue the word of the signe folowing â And if so be they wil beleue neither of these two signes nor heare thy voice take water of the riuer powre it out vpon the drie land and whatsoeuer thou drawest of the riuer shal be turned into bloud â Moyses sayd I beseech thee Lord I am not eloquent from yesterday and the day before and since thou hast spoken to thy seruant I haue more impediment slownes of tongue â Our Lord sayd to him Who made the mouth of man or who framed the dumme and deafe the seeing and the blinde did not I â Goe on therfore and I wil be in thy mouth wil teach thee what thou shalt speake â But he sayd I besech thee Lord send whom thou wilt send â Our Lord being angrie at Moyses sayd Aaron thy brother the leuite I know that he is eloqueÌt behold he cometh forth to meete thee seeing thee shal be glad at the hart â Speake to him and put my wordes in his mouth I wil be in thy mouth and in his mouth and wil shew you what yee must doe â He shal speake in thy steed to the people and shal be thy mouth but thou shalt be to him in those thinges that perteine to God â This rodde also take in thy hand wherwith thou shalt doe the signes â Moyses went his way returned to Iethro his father in law and sayd to him I wil goe and returne to my brethren into Aegypt that I may see if they be yet aliue To whom Iethro sayd Goe in peace â Therfore our Lord sayd to Moyses in Madian Goe and returne into Aegypt for they are al dead that sought thy life â Moyses therfore tooke his wife his children and set them vpon an asse and returned into Aegypt carying the rodde of God in his hand â And our Lord said to him returning into Aegypt See that thou doe al the wonders which I haue put in thy hand before Pharao I wil indurate his hart and he wil not dismisse the people â And thou shalt say to him This sayth the Lord My first begotten sonne is Israel â I sayd to thee dismisse my sonne that he may serue me thou wouldest not dismisse him behold I wil kil thy first-begotten-sonne â And when he was in his iourney in the Inne our Lord mette him and would haue killed him â Sephora by by tooke a very sharp stone and circuncided the prepuce of her sonne touched his feete and sayd A blouddie spouse thou art to me â And he let him goe after she had said A blouddie spouse thou art to me because of the circumcision â And our Lord said to Aaron Goe to Moyses into the desert Who went forth to mete him vnto the Mountaine of God and kissed him â And Moyses told Aaron al the wordes of our Lord by which he had sent him the signes that he had commanded â And they came together and gathered together al the ancientes of the children of Israel â And Aaron spake al the wordes which our Lord had said to Moyses and he wrought the signes before the people â and the people beleued And they heard that our Lord had visited the children of Israel and that he had looked vpon their affliction they adored prostrate ANNOTATIONS CHAP. IIII. â They vvil not beleue me Moyses wisely considering that the children of Israel much lesse Pharao would hardly beleue his bare woord affirming that he was sent to them by God proposed this difficultie before he tooke the Embacie vpon him For without good proofe both the Israelites and Aegyptians might haue reiected him as seming to come of his owne priuate spirite being no ordinarie superior neither of the whole people nor of his owne tribe nor first of his familie for Aaron was his elder brother Therfore God gaue him powre of working miracles to proue his extraordinarie mission true and lawful VVhich sufficed to make euen Pharao him selfe to know that he was sent from God almightie though it mollified not his stubborne hart to obey Gods commandement and it fully satisfied the children of Israel touching al things which he denounced beleuing him that God mercifully looked vpon their affliction would deliuer them VVherupon they adored prostrate as the last wordes of this chapter testifie VVhere we see both the necessitie and sufficiencie of miracles to proue the extraordinarie vocation of such as preach otherwise then was taught before For this cause our Sauioââ himselfe confirming his doctrin by miracles saied to the Iewes If you vvil not beleue me beleue by vvorkes Againe he said of them If I had not done among them vvorkes that no other man hath done they should not haue sinne And coÌformably sending
name of God which essentially is proper only to the three Diuine Persons of the B. Trinitie and incommunicable to anie creature Sap. 14. is neuertheles by similitude attributed in holie Scripture to other persons As Exod. 22. v. 8. Iudges or princes are called goddes for the eminent authoritie and powre which they haue from God So Moyses was constituted the Iudge and God of Pharao not only to punish him for his obstinacie and finally to compel him to dismisse the Israelites out of Aegypt but also to terrifie him so in the meane time that he being otherwise a mightie King and extremly and often afflicted by Moyses yet durst neuer lay violent handes vpon him left himsefe and al his nation should presently haue bene destroyed As S. Hilarie lib. 7. de Trinitate S. Gregorie ho. 8. in EZech. note vpon this place Likwise Priests are called goddes Exod 22. v. 28. for their sacred function pertaining to Religion and Seruice of God Prophetes also are called Videntes Seers 1. Reg. 9. because by participation of diuine knowledge they see sometimes the secretes of other mens hartes things supernatural and future contingent though properly and naturally onlie God almightie is Scrutator cordis the searcher of the hart and knoweth al things Sap. 1. Againe S. Peter saieth 2. Epist c. 1. that iust men are made partakers of diuine nature VVhich is rather more then to participate in name Al which titles rightly perteined to Moyses being in life Holie in knowledge a Prophete in function a Priest and in powre a Prince In the same sense of participation Saintes are called our Mediators Aduocates Redemers Deliuerers and the like 3. I vvil indurate According to our purpose mentioned in the Annotations vpon the 9. chap. to the Romanes we shal here recite the summe of S. Augustins doctrine Ser. 88. de tempore touching the hard question How God did indurate Pharaoes hart And withal we shal briefly explicate according to the doctrine of the same other most learned Fathers of the Church the true sense of this and like places by which Zuinglius Caluin Beza and other Sectaries would proue that God not only permitteth but also commandeth inclineth inforceth and compelleth men to do that which is sinne yea that God is the author internal mouer inforcer that man transgresseth though they denie thât God sinneth or is cause of the malice of sinne For exaÌple Zuinglius Ser. de prouidentia Dei ca. 5 saieth Numen ipsum auctor est eius quod nobis est iniustitia illi vero nullatenus est The diuine povvre it selfe is author of that thing vvhich to vs is iniustice but to him in no vvise is And alitle after Cum igitur Angelum transgressorem âacit hominem ipse tamen transgressor non coÌstituitur VVhen therfore God maketh Angel and man transgressor yet himself is not made a transgressor Cha. 6. Vnum igitur atque idem sacinus puta adulterium aut homicidium quantum Dei est auctoris motoris impulsoris opus est crimen non est quantum hominis est crimen acscelus est Therfore the self same act as adulterie or manslaughter as it is of God the author mouer inforcer is a worke is not a crime but as it is of man is a crime a wicked act Caluin li 8. Instit c. 17. para 11. affirmeth that the diuel the whole band of the wicked can not conceiue nor endeuoure nor doe anie mischief nisi quantum Deus permiâerit imo âisi quantum ille mandarit but so farre as God permitteth which al Catholiques firmly beleue nay âut so far as he coÌmandeth which al Catholiques abhorre and detest Likewise li. 2. c. 4. para 4 alleaging Gods wordes saying he had aggrauated and hardned Pharaoes hart affirmeth that which God did more besides not mollifying his hart was quod obstinatione pectus eius obâirmandum Satanae mandauit that he committed his hart to Satan to be obdurated vvith obstinacie making God the author and Satan only the minister of hardning Pharaos hart Beza folowing this race in Respon ad Castallionem Aphorismo 22. saieth God so vvorketh by euel instruments that he doth not only suffer them to worke nor only moderateth the euent sed etiam vt excitet impellat moueat regat atque adeo quod omniuÌ est maximum etiam creet vt per illa agat quod constituit but also sturreth them vp driueth them forward moueth them ruleth them and which is most of al euen createth them that by them he may vvorke that which he appointed Al vvhich saith he God doth rightly and vvithout anie iniustice So in dede these men say when they are pressed with the blasphemous absurditie that they make God author and cause of sinne which necessarily and euidently foloweth of their doctrin For by the very light of nature it is clere that the commander or inforcer is author of that euil which an other doth by his coÌmandement or inforcement and by al law of nature and nations diuiue and humane is condemned as culpable and guiltie of the fault which the other coÌmitteth but these ministers say in the places aboue cited God câmandeth inforceth and vvorketh al that a sinner doth Ergo God by this doctrin must be author culpable and guiltie of sinne VVhich is so blasphemous and horrible to Christian eares that they dare not say it in expresse termes Seing then God is said to haue indurated Pharaoes hart and al confesse that induration of hart is a most greuous sinne the controuersie is VVhether God commanded inforced and wrought the induration in Pharaoes hart or only permitted it or what els God did to Pharao wherby his hart was indurate and finally by whom it was properly indurate by God or by Pharao him selfe Al which S. Augustin explicateth laying first this ground which euerie one is faithfully and firmly to beleue that God neuer forsaketh any man before he be first forsaken by the same man yea God also long expecteth that a sinner which much and often offendeth conuert and liue But when the sinner abideth long in his wickednes of the multitude of sinnes riseth desperation of desperation is ingendred obduration For vvhen the impious is comon to the depth of sinnes he contemneth Obduration therfore cometh not of Gods powre compelling but is ingendred by Gods remisnes or indulgence and so not diuine powre but diuine patience did harden Pharaoes hart How often soeuer therfore our Lord saieth I vvil indurate the hart of Pharao he would nothing els to be vnderstood but I wil suspend my plagues and punishments wherby I wil permit him through mine indulgence to be obdurate against me Perhaps some wil aske why did God by sparing him let him be indurate why did God take from him his wholsome punishment I answer securely this was done because Pharao for the huge heape of his sinnes deserued not as
a child to be corrected vnto amendment but as an enemie was suffered to be indurate For of them whom Gods mercie suffereth not to be indurate it is written God scourgeth euerie child vvhom he receiueth And in an other place VVhom I loue I correct and chastise Againe VVhom God loueth he chastiseth Let no man therfore with Paganes and Manichees presume to reprehend or blame Gods iustice but certainly beleue that not Gods violence made Pharao indurate but his owne wickednes and his vntamed pride against Gods precepts Againe what els is it to say I vvil indurate his hart but when my grace is absent from him his owne wickednes wil obdurate him To know this by examples water is congeled with vehement cold but the heate of the sunne coming vpon it is resolued and the sunne departing it freezeth againe In like maner by the lasines of sinners charitie waâeth cold they are hardned as yse but when the heate of Gods mercie commeth vpon them they are againe soâtned So Pharao without pittie or compassion afflicting the Hebrewes became as hard as yse but Gods hand touching him with afflictions he made humble supplication that Moyses and Aaron would pray to God for him promising what they demanded againe when the plagues were remoued he was more indurate against God and his people then before VVherby we see Gods gentlenes indulgence and sparing of Pharao not his âigour nor his wil or set purpose but his permission and Pharaoes owne wilful malice hardned his hart and brought him to obstinate contempt of Gods coÌmandments And therfore God did only indurate him in that coÌmon phrase of speaking as a father or a maister hauing brought vp his child or seruant delicatly and not sufficiently punished his frequent faultes wherby he becometh worse and worse desperate and obdurate at last the father or maister saieth I haue made thee thus bad as thou art I by sparing thee and suffering thee to haue thine owne pleasure haue nourished thy peruersnes and carelesnes yet he saieth not this as though by his wil and intention but by his goodnes and gentlenes the man became so wicked It may here be demanded againe why did not our Lord so mercifully punish Pharao as wholy to reclame him for it semeth that had benne greatest mercie and God dealeth so with some why doth he not with al that al might be saued First it is most iustly and rightly ascribed to their iniquitie which deserue to be indurate againe why this sinner is reclaimed and not an other of the same il deserts is to be referred to Gods inscrutable iudgements which are often secrete neuer vniust Let it therfore suffice piously and humbly to beleue that as Moyses testifieth God is faithful and vvithout anie iniquitie iust and right and as the royal Prophet also professeth Thou art not a God that vvâââ iniquitie and as the Apostle teacheth there is no iniquitie vvith God By al which and some more to the same effect which we omit S. Augustin concludeth againe that properly Pharao hardened his owne hart God only by bestowing benefites vpon him which he abused and not plaguing him so much as he deserued but letting him liue and reigne and persecute the Church for the time vntil he and al his armie were in the middes of the sea VVhither as the same lerned father noteth ser 89. their owne desperate boldnes drew them vaine furie through their owne madnes prouoking them to goe so farre where God not working but only ceasing to continew his miracle the waters returning to their owne nature and meeting together inuolued and drowned them al. Other like expositions the same lerned father hath in other places As q. 18. super Exodum he teacheth that Pharao being already so wicked through his owne fault other things were done to him and his people which partly were to the correction of others and might haue bene to his but he abusing al became worse worse by Gods suffering and dispensation not only for his ãâã but euidently iust punishment Li. 5. cont Iulian c. 3. touching the ground of tentation he alleageth the Apostle saying Euerie one is tempted of his ovvne concupiscence abstracted and allured but touching one kind of Gods punishing some that are ouerwhelmed in obstinate sinnes he alleageth the saying of an other Aopstle God hath deliuered them into passions of ignominie and into a reprobate âânâe to do those things that are not conuenient for God deliuereth them saith he conveniently that the same sinnes are made both punishments of sinnes past and are deserts of punishments to come Yet he maketh not the willes euil but vseth the euil as he wil who can not wil anie thing vniuââly Againe q. 24. It appeareth saith he that the causes of induration of Pharaoes hart were not only for that his Inchanters did like things to those which Moyses and Aaron did but the very patience of God by which he spared him Gods patience according to mens hartes is profitable to some to repentance to some vnprofitable to resist God persist in euil yet not of it selfe vnprofitable but through the euil hart Briefly q 36. I haue harned Pharaoes hart that is I haue bene patient ouer him and his seruants Epist 105. God doth not indurate by imperting malice but by not imperting mercie or grace Li de Proedâst Grat. c 4. God is sayed to indurate him whom he wil not mollisie So to make him blinde whom he wil not illuminate So also to repel him whom he wil not cal And â 6 what is that to say I vvil indurate his hart but I wil not mollifie it cap 14. It ought to haue auailed Pharao to saluation that Gods patience deâerring his iust and deserued punishment multiplied vpon him frequent stripes of miracles or miraculous punishmeÌts Cap 15. Did not Nabucodonosor repent being punished after innumerable impieties and recouered the kingdome which he had lost But Pharao by punishment became more obdurate and perished Both were men both Kings both persecutors of Gods people both gently admonished by punishments VVhat then made their endes diuers but that the one feeling Gods hand mourned in remembrance of his owne iniquitie the other by his freewil fought against Gods most merciful veritie Neither is this the doctrin of S. Augustin alone but of other Doctors also Origen li. 3. Periarch c. de Libert arbitrij saieth the Scripture sheweth manifestly that Pharao was indurate by his owne wil. For so God saied to him Thou vvouldest not If thou vvilt not dismisse Israel S. Basil Orat. quod Deus non sit auctor malorum saieth God beginning with lesse scourges proceeded with greater and greater to plague Pharao but did not mollifie him being obstinate neither yet did punish him with death vntil he drowned himselfe when he presumed through pride to passe the same way by which the iust went
the thunders may cease and the haile that I may dismisse you and ye tarie not here any longer â Moyses said When I shal be gone forth out of the citie I wil stretch forth my handes to our Lord and the thunders shal cease and the haile shal not be that thou maist know that the earth is our Lords â but I know that neither thou nor thy seruantes do yet feare the Lord God â The flexe therfore and the barley were hurt because the barley came vp grene and the flaxe now was boulled â but the wheate and other winter corne were not hurt because they were late ward â And Moyses going forth from Pharao out of the citie stretched forth his handes to our Lord and the thunders haile ceased neither did there droppe raine any more vpon the earth â And Pharao seing that the raine and the haile and thunders were ceased he increased his sinne â and his hart was aggrauated and the hart of his seruantes and indurate exceedingly neither did he dismisse the children of Israel as our Lord had commanded by the hand of Moyses CHAP. X. The eight plague of Locustes 21. the ninth darknes Pharao yeldeth that al men and children should goe to the desert but not the cattle 28. At last commandeth Moyses to come no more in his sight which Moyses forecelleth shal so be AND our Lord said to Moyses Goe in to Pharao for I haue indurate his hart and the hart of his seruantes that I may worke these my signes in him â and thou maist tel in the eares of thy sonne and of thy nephewes how often I haue broken the Aegyptians wrought my signes in them and you may know that I am the Lord. â Moyses therfore and Aaron went in to Pharao and said to him Thus saith the Lord the God of the Hebrewes Til when wilt thou not be subiect to me dismisse mv people to sacrifice vnto me â But if thou resist and wilt not dismisse them behold I wil bring in to morow the locust into thy coastes â which may couer the face of the earth that nothing therof appeare but that which the haile hath left may be eaten for it shal gnawe al trees that spring in the fieldes â And they shal fil thy houses and the houses of thy seruantes and of al the Aegyptians such a number as thy fathers haue not seene nor grand-fathers since they arose vpon the earth vntil this present day And he turned him selfe away and went forth from Pharao â And Pharaoes seruantes said to him How long shal we endure this scandal Dismisse the men to sacrifice to the Lord their God Doest thou not see that Aegypt is vndone â And they called back Moyses and Aaron vnto Pharao who said to them Goe sacrifice to the Lord your God who are they that shal goe â Moyses said With our young and old we wil goe with our sonnes and daughters with our sheepe and heardes for it is the solemnitie of the Lord our God â And Pharao answered So be the Lord with you as I shal dismisle you and your litle ones who doubteth but that you intend very wickedly â It shal not so be but goe ye men only and sacrifice to the Lord for this your selues also desired And immediatly they were cast out from Pharaoes sight â And our Lord said to Moyses Strech forth thy hand vpon the Land of Aegypt vnto the locust that it come vpon it and deuoure euerie herbe that remained after the haile â And Moyses stretched forth his rodde vpon the Land of Aegypt and our Lord brought in a burning wind al that day night and when it was morning the burning winde raised the locustes â which came vp ouer the whole Land of Aegypt and sate in al the coastes of the Aegyptians innumerable the like as had not bene before that time nor shal be afterward â And they couered the whole face of the earth wasting al thinges Therfore the grasse of the earth was deuoured and what fruites soeuer on the trees which the haile had left there was also nothing at al left that was greene in the trees and in the herbes of the earth in al Aegypt â For the which cause Pharao in hast called Moyses and Aaron and said to them I haue sinned against the Lord your God and against you â But now forgeue me my sinne this time also and pray to the Lord your God that he take away from me this death â And Moyses going forth from Pharaoes sight prayed to our Lord â who made a very vehement wind to blow from the west and taking the locustes it threw them into the Red sea there remained not so much as one in al the coastes of Aegypt â And our Lord did indurate Pharaoes hart neither did he dismisse the children of Israel â And our Lord said to Moyses Stretch for thy hand toward heauen and be there darkenesse vpon the Land of Aegypt so thicke that it be palpable â And Moyses stretched forth his hand toward heauen and there was made horrible darkenesse in the whole Land of Aegypt three dayes â No man saw his brother nor moued himselfe out of the place where he was but wheresoeuer the children of Israel dwelt there was light â And Pharao called Moyses and Aaron and said to them Goe sacrifice to the Lord let your sheepe only and heardes remaine let your litle ones goe with you Moyses said Hostes also holocaustes thou shalt geue to vs which we may offer to the Lord our God â Al the flockes shal goe with vs there shal not a hoofe remaine of them the which are necessarie vnto the seruice of the Lord our God especially wheras we know not what must be offered til we come to the very place â And our Lord did indurate Pharaoes hart and he would not dismisse them â And Pharro said to Moyses Getre thee from me and beware thou see not my face any more in what day soeuer thou shalt come in my sight thou shalt dye â Moyses answered So shal it be as thou hast spoken I wil not see thy face any more CHAP. XI God biddeth Moyses cause the people of Israel to borow siluer and gold vessels of the Aegyptians 4. Fortelleth one other plague the death of the first borne 9. and that Pharao wil stil be obdurate AND our Lord said to Moyses Yet with one plague more wil I touch Pharao Aegypt and after this he shal dismisse you and compel you to goe forth â Thou shalt sav therfore to al the people that euerie man aske of his frend euery woman of her neighbour vessels of siluer of gold â And the Lord wil geue grace to his people in the sight of the Aegyptians And Moyses was a very great man in the Land of Aegypt in the sight of Pharaoes seruantes of al the people â And he said This saith our Lord At midnight
Gods wil and ordinance who so transposed Isaacs blessing from Esau to Iacob VVhich Isaac at length vnderstanding conformed him self therto and confirmed the same v. 33. ch 28. giuing Esau such contentment as he could of temporal blessings Ioseph is renowmed for al vertues euen from his youth to his death Gen. 37. 39. 50. Iob Was simple and right fearing God and departing from euil a iust and innocent man both before and in his tribulations not sinning with his lippes neither spake he anie foolish thing against God ch 1. yea more afflicted retained innocencie ch 2. and finally God receiued his prayer for others and restored al his losses duble ch 42. Moyses a most special selected Prophet the meekest man on the earth of singular Zeale seuerly punished sinne but withal most charitably prayed God to forgiue the people and conserue his Church God of his mere mercie electeth al those whom he wil iustifie and saue offering al sufficient grace iustly leaueth some obstinate sinners in state of damnation Gen. 25. Exo. 7. His predestination foreknowledge and promise do not exclude but include the meanes wherby his wil is done in the iust Gen. 25. 37. 45 50. Neither is Gods reprobation the cause of anie mans damnation but mans owne sinne the proper cause both of reprobation damnation For example Pharao his people enuying vainly fearing and for their religion hating and persecuting the children of Israel by oppressing them with vnsupportable laboures by commanding secretly to kil their infants and that not succeding by a new decree to drowne them Exo. 1. were mercifully after long conniuence admonished by Gods legates in his name quietly to permit his people to serue him but they wilfully contemned this gentle admonition Pharao proudly and insolently answering Who is the Lord that I should heare his voice and dismisse Israel I know not the Lord and Israel I wil not dismisse Exo. 5. So they hardned their owne hartes and more greuously afflicted the faithful God permitting the wicked to liue and prosper for a time in this world not punishing them so much as they deserued nor mollifying their hartes not illuminating their vnderstanding vnto effectual conuersion but iustly permitting them to persist in obstinacie Ex. 7. 8. 9. 10. c. Protection of Angels inuocation is proued Gen. 24. 32. 48. Patriarches names also inuocated c. 48. v. 16. Isaac was blessed prospered for Abrahams sakâ because Abraham obeyed Gods voice kept his precepts coÌmandements obserued his ceremonies his lawes Gen. 26. Iosephs rodde adored by Iacob Gen. 47. Moyses commanded to put of his shooes because the place was holie Exod. 3. Swearing by creatures lawful and some times more conuenient then immediatly by God him selfe Gen. 42. Likewise Ominous speach Gen. 24. and Dreames Gen 37. 40 41 are sometimes lawfully obserued and are from God Idols alwaies vnlawful but not al Images Gen. 31. 35. Reliques to be reuerently vsed as Iosephs bodie conserued in a coffin in Aegypt Gen vlt. translated by Moyses Exo. 13. and so brought into Chanaan and layed with other Patriarches in Sichem Going bare foote to holie places an act of religious reuerence and deuotion Ex. 3. The signe of the crosse vsed by Iacob Gen 48. a figure of Christs crosse The wood cast by Moyses into the bitter water and making it sweete Exo. 15. an other figure therof Funeral obsequies were obserued by Abraham for his wife Sara Gen. 23. with mourning and weeping for her according to the qualitie of so holie a person who it is like needed not other satisfactorie workes as Saul and Ionathas and others slaine in battel for whom Dauid and his court did not only mourne and weepe but also fasted til euen He also bought a field with a duble caue where he buried her dedicating it for this peculiar vse and both himself and Isaac Iacob Rebecca and Lia were there buried Gen. 49. v. 31. Ioseph with al his brethren mourned for their father Iacob first fourtie dayes in Aegypt then carying him into Chanaan celebrated the exequies other seuen dayes Gen. 50. His particular digging of his owne graue v. 5. and both his and Iosephs special charge to be buried amongst their ancesters and the translation of al the twelue sonnes of Iacob into Sichem confirme the desire of burial in one place rather then in an other to be agreable to nature and holie Scriptures Touching the soules departed euen the most perfect went into the lower partes generally called Hel. But some were in rest others in paines according to their desertes none in heauen before Christ As S. Hierom comment in Osee 13. et Eccles 3. proueth by Iacobs vvordes Gen. 37. I wil descend vnto my sonne into hel by Iobs lamentation ch 7. et 17. that al good and bad were retained in hel saying If I shal expect hel is my house and in darknes I haue made my bed VVhich place or receptacle of such Saintes as Iacob and Iob vvas doubtles farre distant from hel of the damned for betvven Lazarus in Abrahams bosome and the glutton intorments is a great chaos or large space and yet the highest of these places is called hel In respect of Resurrection the same Iacob called his life in this vvorld a pilgrimage Gen. 47. and Iob ch 7. a warfare vpon earth professing expressly ch 19. In the last day I shal rise out of the earth And I shal be compassed againe with my skinne and in my flesh I shal see God Our B. Sauiour also proueth the Resurrection because the God of Abraham Isaac and Iacob Exo. 3. is God of them not as they are dead but as they are liuing and to returne againe to life in bodie and soule together Of general Iudgement Iob saieth ch 31. What shal I doe when God shal rise to iudge and when he shal aske what shal I answere him And Eliu ch 34. saieth The omnipotent wil render a man his worke and according to the waies of euerie one he wil reeompence them Sodom and Gomorra Gen. 19. were example saith S. Peter and S. Iude of eternal punishment in hel fire Of eternal life Iacob professed his hope Gen. 49. saying I wil expect thy saluation ô Lord. And Moyses as S. Paul testifieth denied him selfe to be the sonne of Pharaoes daughter esteming the reproch of Christ greater riches then the treasure of the Aegyptians For he looked vnto the reward Thus much touching particular pointes of Religion It resteth to see the visible knowen members of the Church with the heades and gouernors therof succeding without interruption in the same age notwithstanding some brake and departed from them and other innumerable Sectes of Infidels stil multiplied in the world To beginne therfore with Abraham before the former age was ended at which time he was 75. yeares old holie Scriptures stil speake of
and the stranger and pupil and widow which abide with you in the place which our Lord thy God shal choose that his name may dwel there â and thou shalt remember that thou wast a seruant in Aegypt and thou shalt keepe and doe the thinges that are commanded â The solemnitie also of Tabernacles thou shalt celebrate seuen daies when thou hast gathered thy fruite of the barne floore and the presse â and thou shalt feast in the festiuitie thou thy sonne and thy daughter thy man seruant and woman seruant the Leuite also and stranger and pupil and widow that are within thy gates â Seuen daies shalt thou celebrate the feastes to our Lord thy God in the place which our Lord shal choose and our Lord thy God wil blesse thee in al thy fruites and in euerie worke of thy handes and thou shalt be in ioye â Three times in a yeare shal al thy male appeare in the sight of our Lord thy God in the place which he shal choose in the solemnitie of Azymes in the solemnitie of weekes and in the solemnitie of Tabernacles There shal not appeare before our Lord any emptie â but euerie one shal offer according to that he hath according to the blessing of our Lord his God which he shal geue him â Iudges and maisters shalt thou appoynt in al thy gates which our Lord thy God shal geue thee in euerie of thy tribes that they may iudge the people with iust iudgement â and not decline to either part Thou shalt not accept person nor giftes because that giftes blinde the eies of the wise and change the wordes of the iust â Iustly shalt thou pursew that which is iust that thou mayest liue and possesse the Land which our Lord thy God shal geue thee â Thou shalt plante no groue nor any tree neere the altar of our Lord thy God â Neither shalt thou make nor sette to thy self a statue which thing our Lord thy God hateth CHAP. XVII Perfect hostes not mamed nor defectiue must be offered to God Idolaters stoned to death 8. VVhen inferior iudges differ the cause must be decided by the High Priest in consistorie Who is warranted not to erre therin and al are bound to obey his sentence 14. The dutie also of a king Whom in future time God wil condescend to geue them is described with special charge to receiue the law of God at the Priestes handes THOV shalt not immolate to our Lord thy God a sheepe and an oxe wherein there is blemish or any fault because it is abomination to our Lord thy God â When there shal be found with thee within one of thy gates which our Lord thy God shal geue thee man or woman that do euil in the sight of our Lord thy God and transgresse his couenant â that they goe and serue strange goddes and adore them the sunne and the moone and al the hoste of heauen which thinges I commanded not â and this is told thee and hearing it thou hast inquired diligently and found it to be true and the abomination is committed in Israel â thou shalt bring forth the man and the woman that haue committed that most heynous thing to the gates of thy citie and they shal be stoned â At the mouth of two or three witnesses shal he perish that is to be slaine Let no man be killed one onlie geuing testimonie against him â The hand of the witnesses shal be first to kil him and the hand of the rest of the people shal be layd on last that thou mayest take away the euil out of the middes of thee â â If thou perceiue that the iudgement with thee be hard and doubtful betwen bloud and bloud cause and cause leprosie and not leprosie and thou see that the wordes of the iudges within thy gates doe varye arise and goe vp to the place which our Lord thy God shal choose â And thou shalt come to the priestes of the Leuitical stocke and to the iudge that shal be at that time and thou shalt aske of them â who shal shew thee the truth of the iudgment â And thou shalt do whatsoeuer they that are presidentes of the place which our Lord shal choose shal say and teach thee â according to his law and thou shalt folow their sentence neither shalt thou decline to the right hand nor to the left hand â But â he that shal be proude refusing to obey the commandement of the Priest which at that time ministreth to our Lord thy God and the decree of the iudge that man shal die and thou shalt take away the euil out of Israel â and the whole people hearing shal feare that none afterward swel in pride â When thou art entred the Land which our Lord thy God wil geue thee and doest possesse it and dwellest in it and sayest I wil sette a king ouer me as al nations haue round about â him shalt thou sette whom our Lord thy God shal choose of the number of thy brethren A man of an other nation that is not thy brother thou canst not make king â And when he is made he shal not multiplie to him selfe horses nor lead backe the people into Aegypt taking high courage for the number of his horsemen especially whereas our Lord hath commanded you that in no case you returne any more the same way â He shal not haue manie wiues that may allure his minde nor huge weightes of siluer and gold â And after he shal sitte in the throne of his kingdome he shal copie to him selfe the Deuteronomie of this Law in a volume taking the copie of the priestes of the Leuitical tribe â and he shal haue it with him and shal reade it al the dayes of his life that he may learne to feare our Lord his God and keepe his wordes and ceremonies that are commanded in the law â And that his hart be not lifted vp into pride ouer his brethren nor decline to the right side or the left side that he may reigne a long time and his sonnes ouer Israel ANNOTATIONS CHAP. XVII 8. If the iudgement be hard For a ful and assured decision of al controuersies God here instituted to his people a supreme Tribunal that in case inferior Iudges varied in iudgement recourse might be had to the Councel of Priestes where one chiefe Iudge the High Priest was appointed to geue sentence and al others commanded to receiue and obey the same 9. vvho shal shevv the truth God so assisted this consistorie with his spirite of truth that their sentence was infallible though otherwise they might erre either in life or in priuate opinion VVherfore our Sauiour distinguishing betwen their publique doctrin and their workes taught the people that for somuch as the Scribes and Pharisees sate in Moyses chaire and yet transgressed Gods commandmentes euerie one should obserue and doe as they saide but not doe according to their
15. Oza 2â Reg. 6. sodenly slaine for touching the Arke of God the Lavv forbidding vnder paine of death Num. 1. v. 51. 18. v. 7. that none should approch to holie office being not therto orderly called Of workes also of Supererogation called counsailes not preceptes vve haue examples in vovves voluntarily made of thinges not commanded the law prescribing vvhat vovves might be made by vvhom Nu. 30. And Num. 6. a particular rule was proposed to such as of their ovvne accord vvould embrace it a distinct name geuen them to be called Nazarites that is Seperate or Sanctified In which state they vvere to remaine either for a time limited by themselues or their parents or perpetually if they so promised Iudic. 13. 1. Reg. 1. For sâ farre as their promise extended they were strictly obliged to performe Deut. 23. When thou hast vowed a vow to our Lord thy God thou shalt not slacke to pay it because our Lord thy God wil require it and if thou delay it shal be reputed to thee for sinne If thou wilt not promise thou shalt be without this sinne Pay thy vowes vnto the Highest Psal 75. Vow ye and render your vowes to our Lord your God Psal 49. The Rechabites aftervvardes had a like rule to the Nazariteâ the same perpetual Hierem. 3â neuer to drinke wine nor to build nor dwel in houses but in tabernacles nor sow corne nor plant vineyardes VVhich rule though instituted by a man yet the obseruation therof vvas much commended rewarded by God v. 19. Such distinct state of religious persons with other states of the church of Christ were also prefigured Leuit. 11. by the cleane fishes of three distinct vvaters as some holie Fathers do mystically expound that place To vvitte the cleane fishes of the sea are the multitude of lay persons which are dravven out of the sea of this vvorld and happely found good fishes in our Lords nette Math. 13. The cleane fishes of the riuers are the good and fruitful Clergie men that vvatter the vvhole earth by teaching Christian doctrin and ministring holie Sacramentes vvith other Rites and Gouerning the whole Church And the cleane fishes of standing pooles are the Monastical persons liuing perpetually in Cloysters vvhere good soules are alwayes readie for our Lordes table as S. Bernard teacheth Much more the more ancient fathers S. Beda S. Gregorie S. Augustin and others explicate innumerable places of holie Scripture mystically relying therin vpon example of the new Testament so expounding the old Namely S. Paul teaching as before is noted that the whole law was a pedagogue guiding men to Christ and affirming that al thinges happened to the people of the old Testament in figure of the new Leauing therfore to prosecute the same further which would require a verie great worke it may here suffice to geue according to the literal sense a briefe view of certaine other pointes of Religion practised in this fourth age VVhere it is clere that as Iacob the Patriarch had fortold Gen. 48. that Abrahams Isaacs and his owne name should be inuocated so Moyses prayed God for his promise made to them and for their sake to pardon the people saying Exod. 32. Remember ô Lord Abraham Isaac Israel And our Lord was pacified from doing the euil which he had spoken against his people His diuine prouidence so disposing that he could be hindered by such prayers from that which hâthreatned And whereas Moyses did not directly inuocate the holie Patriarches as Christians now cal vpon glorified Sainctes to pray for them the cause of difference is for that now Sainctes seing God know in him whatsoeuer perteyneth to their glorie which state none bâfore Christ attainâd vnto Num 35. v. 25. Deut. 4. v. 12. Againe Protestantes obiect that for so much as God knoweth al our necessities desires dispositions and whatsoeuer is in man it is needles say they superfluous in vaine that Sainctes should commend our causes To this we answer that not only glorious Sainctes but also mortal men by Gods ordinaÌce by which nothing is done vainely do such offices as mediators betwen God and other men for so Moyses told the wordes of the people to our Lord Exod. 19. notwithstanding Gods omniscience or knowledge of al thinges Also God expresly commanded Iobs freinds to goe to Iob promising to heare his prayer for thâm As for Sainctes hearing or knowing our prayers made to them though onlie God of himselfe and by his owne power seeth mens secrete cogitations and therfore is properly called the searcher of hartes 1. Reg. 16. yet God communicateth this powâr to prophetes to see the secrete thoughtes of others so Samuel knew the cogitations of Saul 1. Reg. 9. v. 20. And Abias saw by reuelation the coming of Ierobomas wife to him in Silo 3. Reg. 14. Much more God reuealeth our present state and acts to glorified soules vvho are as Angels in heauen Math. 22. and being secure of their owne glorie are careful sayeth S. Cyprian of our Saluation Neither is it derogation to God that Saints are honoured and titles ascribed to them of intercessors mediators and the like for such titles are geuen to them not as to God but by vvay of participation only So Iudges are called goddes and sauiours Exod. 21. Iudic 3. and Priestes called goddes Exod. 21. Praise geuen to God and Gedeon Iudic. 7. Protection and adoration of Angels is very frequent Exod. 23. 31. Num. 22. Iosue 5. Iudic. 2. 6. 13. The names of the twelue sonnes of Israel were grauen in the two chiefe ornaments of the high priest in the Ephod and Rationale Exod. 28. Manna was not only reserued as a memorie of Gods singular benefite but also honorably reposed as a Relique in a golden vessel and kept in the Arke of God Exod. 16. Heb. 9. Iosephs bones reserued and remoued Iosue 24. Images of holie Cherubims were made and sette vp together with the Arke and Propitiatorie in the chiefe place of the Tabernacle called Sancta Sanctorum Exod. 25. An image also of a serpent was made in brasse for the health of those that were striken by serpentes Num. 21. Images also of lions and oxen were made and sette vnder the foote of the lauer called a sea in the Temple 3. Reg. 7. The honour done to anie holie thing namely to the Arke 2. Reg. 6. redounded to Gods more honour and al this so farre from idolatrie that quite contrarie in presence of the Arke the idol Dagon fel to the ground and broke in peeces 1. Reg. 5. Exequies for the dead with weeping and fasting were then practised in the Church as appeareth by the peoples mourning for Aaron thirtie dayes Num. 20. Also for Moyses Deut. 34. By the Gabaonites fasting seuen dayes for Saul and his sonnes lately slaine 1. Reg. 31. Likewise king Dauid with al his court mourning weping
38. VVith promise to prosper if he serue God 42. Salomon dieth AND king Salomon loued manie wemen strangers the daughter also of Pharao and Moabites and Ammonites Idumeians and Sidonians and Hetheians â of the nations wherof our Lord sayd to the children of Israel You shal not goe in vnto them neither shal anie of them come in vnto yours for they wil most certainly turne away your hartes to folow their goddes To these therfore was Salomon copled in most seruent loue â And he had wiues as it were queenes seuen hundred and concubines three hundred and the wemen turned away his hart â And when he was now old his hart was depraued by wemen that he folowed strange goddes neither was his hart perfect with our Lord his God as the hart of Dauid his father â But Salomon worshipped Astarthee the goddesse of the Sidonians and Moloch the idol of the Ammonites â And Salomon did that which was not liked before our Lord and he accomplished not to folow our Lord as Dauid his father â Then built Salomon a temple to Camos the idol of Moab in the mount that is agaynst Ierusalem and to Moloch the idol of the children of Ammon â And in this maner did he to al his wiues that were strangers which burnt frankencense and immolated to their goddes â Therfore our Lord was wrath with Salomon because his minde was turned away from our Lord the God of Israel who had appeared vnto him the second tyme â and had commanded him concerning this word that he should not folow strange goddes he kept not the thinges which our Lord commanded him â Our Lord therfore sayd to Salomon Because thou hast done this and hast not kept my couenant and my preceptes which I haue commanded thee breaking I wil rent asunder thy kingdom and wil geue it to thy seruant â Neuerthelesse in thy dayes I wil not doe it because of Dauid thy father out of the hand of thy sonne I wil rent it â neither wil I take away the whole kingdom but one tribe I wil geue to thy sonne for Dauid my seruant and Ierusalem Which I haue chosen â And our Lord raysed vp an aduersarie to Salomon Adad an Idumeite of the kinges seede who was in Edom. â For when Dauid was in Idumea and Ioab the general of the warfare was gone vp to burie them that were slayne and had slayne al malekind in Idumea â for Ioab taried there six monethes and al Israel til he slew al malekind in Idumea â Adad him self fled and men of Idumea of his fathers seruantes with him to goe into Aegypt and Adad was a litle boy â And when they rose out of Madian they came into Pharan and they tooke with them men of Pharan and entered into Aegypt to Pharao the king of Aegypt who gaue him a house and appoynted him meates and assigued him land â And Adad found grace before Pharao excedingly in so much that he gaue him to wife the germane sister of his wife Taphnes the queene â And the sister of Taphnes bare him a sonne Genubath and Taphnes brought him vp in the house of Pharao and Genubath was dwelling at Pharaoes house with his children â And when Adad in Aegypt had heard that Dauid slept with his fathers and that Ioab the general of the warefare was dead he sayd to Pharao Dismisse me that I may goe into my countrie â And Pharao sayd to him For what lackest thou with me that thou seekest to goe into thyne owne countrie But he answered Nothing yet I besech thee that thou dismisse me â God also raysed vp to him an aduersarie Razon the sonne of Eliada who had fled Adarezer the king of Soba his lord â and he gathered men agaynst him and he became the captayne of theues when Dauid killed them and they went to Damascus and dwelt there and they made him king in Damascus â and he was an aduersarie to Israel al the dayes of Salomon and this is the euil of Adad and hatred agaynst Israel and he reigned in Syria â Ieroboam also the sonne of Nabath an Ephratheite of Sareda the seruant of Salomon whose mother was called Serua a woman widow lifted vp his hand agaynst the king â And this is the cause of his rebellion agaynst him because Salomon built Mello and filled vp the breache of the citie of Dauid his father â And Ieroboam was a strong man and mightie and Salomon seing the youngman of a good witte industrious had made him chief ouer the tributes of al the house of Ioseph â It came to passe therfore at that tyme that Ieroboam went out of Ierusalem and the prophete Ahias the Silonite found him in the way couered with a new cloke and they two onlie were in the field â And Ahias taking his new cloke wherwith he was couered cut it into twelue partes â And he sayd to Ieroboam Take vnto thee ten pieces for thus sayth our Lord the God of Israel Behold I wil rent the kingdom out of the hand of Salomon and wil geue thee ten tribes â But one tribe shal remayne to him for my seruant Dauid and Ierusalem the citie which I haue chosen of al the tribes of Israel â because he hath forsaken me and hath adored Astarthee the goddesse of the Sidonians Chamos the god of Moab and Moloch the god of the children of Ammon and hath not walked in my waies to doe iustice before me and my preceptes and iudgementes as Dauid his father â Neither wil I take away al the kingdom out of his hand but I wil make him prince al the daies of his life for Dauid my seruant whom I chose who kept my commandmentes and my preceptes â But I wil take away the kingdom out of his sonnes hand and wil geue thee ten tribes â and to his sonne I wil geue one tribe that there may remayne a lampe to Dauid my seruant at al times before me in Ierusalem the citie which I haue chosen that my name might be there â And thee wil I take and thou shalt reigne ouer al thinges that thy soule desireth and thou shalt be king ouer Israel â If therfore thou wilt heare al thinges that I shal command thee and wilt walke in my waies and doe that which is right before me keeping my commandmentes and my preceptes as Dauid my seruant did I wil be with thee and wil build thee a faythful house as I built a house to Dauid and I wil deliuer Israel to thee â and I wil afflict the seede of Dauid vpon this but yet not alwaies â Salomon therfore would haue killed Ieroboam who arose and fled into Aegypt to Sesac the king of Aegypt and was in Aegypt vntil the death of Salomon â And the rest of the wordes of Salomon and al that he did and his wisedom behold they are al written in the Booke of the wordes of the
which now doe burne frankencense on thee and he shal burne mens bones vpon thee â And he gaue a signe in that day saying This shal be the signe that our Lord hath spoken Behold the altar shal be clouen and the ashes shal be powred out in it â And when the king had heard the word of the man of God which he cried out against the altar in Bethel he stretched forth his hand from the altar saying Take him And his hand withered which he stretched forth agaynst him neither was he able to draw it backe vnto him â The altar also was clouen and the ashes were powred out of the altar according to the signe which the man of God had told before in the word of our Lord. â And the king said to the man of God Besech the face of our Lord thy God and pray for me that my hand may be restored me And the man of God besought the face of our Lord and the kinges hand was restored to him and it became as it was before â And the king spake to the man of God Come home with me that thou mayst dyne and I wil geue the giftes â And the man of God answered the king If thou wouldest geue me the halfe part of thy house I wil not come with thee nor eate bread nor drinke water in this place â for so was it enioyned in the word of our Lord coÌmanding Thou shalt not eate bread nor drinke water nor returne by the way that thou camest â He departed therfore by an other way and returned not by the way that the came into Bethel â And a certaine prophete being old dwelt in Bethel to whom his sonnes came and told him al the workes that the man of God had done that day in Bethel and the wordes which he had spoken to the king they told their father â And their father sayd to them What way went he His sonnes she wed him the way by which the man of God was gone which came out of Iuda â And he said to his sonnes Sadle me and asse Who when they had sadled it he got vp â and went after the man of God and found him sitting vnder a rerebinth and he said to him Art thou the man of God that camest out of Iuda He answered I am he â And he sayd to him Come home with me that thou mayst eate bread â Who sayd I can not returue nor come with thee neither will eate bread nor drinke water in this place â because our Lord spake to me in the word of our Lord saying Thou shalt not eate bread and thou shalt not drinke water there nor returne by the way thou wentest â Who sayd to him I also am a prophet like to thee and an Angel hath spoken to me in the word of our Lord saying Bring him backe with thee into thy house that he may eate bread and drinke water He deceiued him â and brought him backe with him he did eate therfore bread in his house and drunke water â And when they sate at the table the word of our Lord came to the prophete that brought him backe â And he cried out to the man of God which came out of Iuda saying Thus sayth our Lord Because thou hast not beene obedient to the mouth of our Lord and hast not kept the commandment which our Lord thy God commanded thee â and hast returned and eaten bread drunke water in the place wherin he commanded thee that thou shouldest not eate bread nor drinke water thy dead bodie shal not be brought into the sepulchre of thy fathers â And when he had eaten drunke he sadled his asse for the prophet whom he brought backe â Who when he was gone a lion found him in the way and killed him and his bodie was cast forth in the way and the asse stood by him and the lion stood by the dead bodie â And behold men passing by saw the dead bodie cast in the way and the lion standing beside the bodie And they came and diuulged it in the citie wherein that old prophet dwelt â Which when that prophet heard which had brought him backe out of the way he sayd It is the man of God that was disobedient to the mouth of our Lord and our Lord hath deliuered him to the lion he hath torne him and killed him according to the word of our Lord that he spake to him â And he sayd to hie sonnes Sadle me an asse Who when they had sadled â and he was gone he found his dead bodie cast forth in the way and the asse and the lion standing by the corse the lion did not eate of the dead bodie nor hurt the asse â The prophet therfore tooke the corse of the man of God and layd it vpon the asse and returning brought it into the citie of the old prophete that they might mourne for him â And he layd his corse in his owne sepulchre and they mourned for him Alas alas my brother â And when they had mourned for him he savd to his sonnes When I shal be dead burie me in the sepulchre wherein the man of Ged is buried beside his bones lay my bones â For assuredly the word shal come to passe which he hath foretold in the word of our Lord agaynst the altar that is in Bethel and agaynst al the temples of the excelses that are in the cities of Samaria â After these wordes Ieroboam returned not from his wicked way but on the contrarie part he made of the most abiect of the people priestes of the excelses Whosoeuer would he filled his hand and he was made a priest of the excelses â And for this cause did the house of Ieroboam sinne and was ouerthrowen and destroyed from the face of the earth CHAP. XIIII Ahias the prophet forsheweth the ruine of Hieroboams famili 12. namely the death of his sonne for whom being sick the mother consulteth the prophet 20. Hieroboam dieth and his sonne Nadab reigneth 21. Some also of the people of Iuda committing idolatrie and other sinnes 25. the King of Aegypt inuadeth and sacketh Hierusalem 31. Roboam dieth and his sonne Abias reigneth AT that time Abia the sonne of Ieroboam was sicke â And Ieroboam sayd to his wife Arise and change thy habite that thou be not knowen to be the wife of Ieroboam and goe into Silo where Ahias the prophete is which spake to me that I should reigne ouer this people â Take also in thy hand ten loaues and crackneles and a vessel of honic and goe to him for he wil shew thee what shal happen to this childe â The wife of Ieroboam did as he had spoken and rising vp went into Silo and came into the house of Ahias but he could not see because his eies were dimme for age â And our Lord sayd to Ahias Behold the wife of Ieroboam cometh in to consult thee concerning her sonne that is
he destroyed her denne and brake the most filthie idol and burnt it in the torrent cedron â but the excelses he did not take away Otherwise the hart of Asa was parfect with our Lord al his daies â and he caried in those thinges which his father had sanctified and vowed into the house of our Lord siluer and gold and vessels â And there was warre betwen Asa and Baasa the king of Israel al their daies â Baasa also the king of Israel went vp into Iuda and built Rama that no man might go out or come in of Asaes side the king of Iuda â Asa therfore taking al the siluer and gold that remained in the treasures of the house of our Lord and in the treasures of the kinges house gaue it into the handes of his seruantes and he sent to Benadad the sonne of Tabremon the sonne of Hezion the king of Syria which dwelt in Damascus saying â There is a league betwen me and thee betwixt my father and thy father therfore I haue sent thee giftes siluer and gold and I desire thee that thou come and make void the league that thou hast with Baasa the king of Israel and he may retire from me â Benadad agreing to king Asa sent the princes of his armie into the citiees of Israel and they stroke Ahion and Dan and Abeldomum of Maacha and al Cenneroth to witte al the Land of Nephthali â Which when Baasa had heard he intermitted to build Rama and returned into Thersa â But king Asa sent word into al Iuda saying Let no man be excused and they tooke stones from Rama and the timber therof wherwith Baasa had built and Asa of it built Gabaa Beniamin and Maspha â But the rest of al the wordes of Asa and al his forces and al that he did the cities that he built are not these written in the Booke of the words of the dayes of the kinges of Iuda How beit in the time of his old age he was diseased in his feete â And he slept with his fathers was buried with them in the citie of Dauid his father And Iosaphat his sonne reigned for him â But Nadab the sonne of Ieroboam reigned ouer Israel the second yeare of Asa the king of Iuda and he reigned ouer Israel two yeares â And he did that which is euil in the sight of our Lord and walked in the waies of his father and in his sinnes wherwith he made Israel to sinne â And Baasa the sonne of Ahias of the house of Issachar lay in wayte against him and stroke him in Gebbethon which is a citie of the Philistimes for Nadab and al Israel besieged Gebbethon â Baasa therfore slew him in the third yeare of Asa the king of Iuda and reigned for him â And when he reigned he stroke al the house of Ieroboam he leaft not so much as one soule of his seede til he destroied him according to the word of our Lord which he had spoken in the hand of Ahias the Silonite â for the sinnes of Ieroboam which he had sinned and wherwith he had caused Israel to sinne and for the offence wherwith he prouoked our Lord the God of Israel â But the rest of the wordes of Nadab and al that he wrought are not these thinges written in the Booke of the wordes of the daies of the kinges of Israel â And there was warre betwen Asa and Baasa the king of Israel al their daies â In the third yeare of Asa the king of Iuda reigned Baasa the sonne of Ahias ouer al Israel in Thersa foure and twentie yeares â And he did euil before our Lord walked in the waies of Ieroboam and in his sinnes wherwith he made Israel to sinne CHAP. XVI Iehu for prophecying the destruction of Baasa and his house 7. is slaine 8. yet his sonne Ela reigneth tvvo yeares 9. Then Zambri rebelleth killeth Ela and reigneth 16. Part of the people choosing Amri prince of the armie their king 18. Zambri desperatly burneth himselfe and the kings palace 21. an other part folow Thebni as king til his death 23. Amri reigneth tvvelue yeares vvickedly 29. His sonne Achab succedeth marieth Iezabel and serueth Baal 34. In the meane time Hiel repairerâ Iericho AND the word of our Lord came to Iehu the sonne of Hanani agaynst Baasa saying â For so much as I haue exalted thee out of the dust sette thee duke ouer my people Israel but thou hast walked in the way of Ieroboam and hast made my people Israel to sinne that thou mightest anger me with their sinnes â behold I wil cut downe the posteritie of Baasa and the posteritie of his house and I wil make thy house as the house of Ieroboam the sonne of Nabat â Whosoeuer of Baasa shal die in the citie him shal the dogges eate and whosoeuer of his shal die in the countrie him shal the fowles of the ayre deuoure â But the rest of the wordes of Baasa and whatsoeuer he did and his battels are not these things written in the Booke of the wordes of the daies of the kinges of Israel â Baasa therfore slept with his fathers and was buried in Thersa and Ela his sonne reigned for him â And when the word of our Lord came in the hand of Iehu the sonne of Hanani the prophete agaynst Baasa and agaynst his house and agaynst al the euil that he had done before our Lord to anger him in the workes of his handes that it should be made as the house of Ieroboam for this cause he slew him that is to say Iehu the sonne of Hanani the prophete â In the sixe and twenteth yeare of Asa the king of Iuda reigned Ela the sonne of Baasa ouer Israel in Thersa two yeares â And his seruant Zambri rebelled agaynst him the captayne of the halfe part of the horsemen and Ela was in Thersa drinking and dronken in the house of Arsa the gouernour of Thersa â Zambri therfore rushing in stroke and slew him in the seuen and twenteth yeare of Asa the king of Iuda he reigned for him â And when he teigned and sate vpon his throne he stroke al the house of Baasa and he leaft not of it one that could pysse agaynst a wal his kinsfolke and frendes â And Zambri destroyed al the house of Baasa according to the word of our Lord that he had spoken to Baasa in the hand of Iehu the prophet â for al the sinnes of Baasa and the sinnes of Ela his sonne who sinned and made Israel to sinne prouoking our Lord the God of Israel in their vanities â But the rest of the wordes of Ela and al that he did are not these writen in the Booke of the wordes of the daies of the kinges of Israel â In the seuen and twenteth yeare of Asa the king of Iuda reigned Zambri seuen daies in Thersa moreouer the armie besieged Gebbethon a citie of the Philisthines â And
our Lord and put them in his temple â But the rest of the wordes of Ioakim and of his abominations which he wrought and the thinges that were found in him are contayned in the Booke of the kinges of Iuda and Israel And Ioachin his sonne reigned for him â Eight yeares old was Ioachin when he began to reigne and he reigned three monethes and ten dayes in Ierusalem and he did euil in the sight of our Lord. â And when the compasse of a yeare was come about Nabuchodonosor the king sent some that brought him in to Babylon the most precious vessels of the house of our Lord being caried away withal But he made Sedecias his vncle king ouer Iuda and Ierusalem â One twentie yeares old was Sedecias when he began to reigne he reigned eleuen yeares in Ierusalem â And he did euil in the eies of our Lord his God neither did he reuerence the face of Ieremie the prophet speaking to him from the mouth of our Lord â He reuolted also from king Nabuchodonosor who had adiured him by God he hardened his necke his hart that he would not returne to our Lord the God of Israel â Yea al the chiefe of the Priestes and the people transgresled vnlawfully according to al the abominations of the Gentiles and they polluted the house of our Lord which he had sanctified to him in Ierusalem â And our Lord the God of their fathers sent to them by the hand of his messengers rysing by night and daily admonishing them for that he spared his people and his habitation â But they mocked the messengers of God and litle estemed his wordes and scorned the prophetes vntil the furie of our Lord ascended vpon his people and there was no amendment â For he brought vpon them the king of the Chaldees and slewe their yong men with the sword in the house of his sanctuarie he pitied not yong man and virgin and old man no neither him that stouped for age but he deliuered al into his handes â And al the vessels of the house of our Lord as wel greater as lesser and the treasures of the temple and of the king and the princes he transported into Babylon â The enemies set fyre on the house of God and destroyed the wal of Ierusalem al the towres they burnt and what soeuer was pretious they destroyed â If anie man escaped the sword being led into Babylon he serued the king and his sonnes til the king of the Persians reigned â That the word of our Lord by the mouth of Ieremie might be accomplished and the land might celebrate their Sabbathes for al the daies of the desolation she kept a Sabbath til the seuentie yeares were expyred â But in the first yeare of Cyrus king of Persians to fulfil the word of our Lord which he had spoken by the mouth of Ieremie our Lord raysed vp the spirit of Cyrus king of the Persians who commanded to be proclaymed in al his kingdom yea by writing saying â Thus sayth Cyrus king of the Persians Al kingdomes of the earth hath the Lord the God of heauen geuen me and he hath commanded me that I should build him a house in Ierusalem which is in Iewrie who of you is there in al his people The Lord his God be with him and let him goe vp THE CONTINVANCE OF THE CHVRCH AND RELIGION IN THE FIFTH AGE From the fundation of the Temple to the captiuitie in Babylon The space of 430. yeares ALBEIT there were greater Schismes Heresies and more reuoltes from Gods law and seruice in this fifth age then in the former Yet the true Church and Religion continued stil and were no lesse conspicuous then before VVhich being clere and euident touching manie principal Articles we wil here only remitte the reader to some special places for confirmation therof neither wil we be prolixe in declaring other pointes denied or called into controuersie at this time by the impugners of Catholique Religion Beleefe in one God appeareth plainly in building adorning dedicating the Temple with so great solemnitie of the Priestes Leuites and al the Tribes and particularly by king Salomons prayer 3. Reg. 7. 8. 2. Paral. 2. c. Also Prouerb 8. Eccle. 12. Isaie 41. 44. 45. The Mysterie of the B. Trinitie Prouer. 12. Isaiae 6. 48. 49. Ose 11. Ioel. 2. Of Christ our Redemer Isaie 7. 8. 9. 11. 28. 53. Ierem. 23. 30. 33. Ezech. 17. 34. 37. Dan. 7. 9. Osee 6. 11. 14. Ioel. 2. Sophon 2. Aggoei 2. Zachar. 2. c. Sacrifices Sacramentes other Rites the same as before But more frequent Prophecies that they should be changed into better and perfecter by Christ Prou. 9. Isai 12. 52. 55. 61. In the meane time for more signification of the singular vertue of Christs Sacramentes the effect of penitential workes is often recorded For example wicked Achab by hairecloth fasting and other humiliation escaped part of his deserued punishment 3. Reg. 21. Manasses recouered Gods fauoure and his temporal kingdom 2. Par. 33. VVho yet was punished in his posteritie 4. Reg. 23. And the Niniuites by such penance auoided destruction Ione 3. Yea nothing is more frequent in the Prophetes then preaching of penance Isa 1. 2. 3. 30. Iere. 3. 18. c. and others al ascribing the cause of plagues and afflictions to the want of repentance And false Prophetes condemned of errour and false doctrine for promising the people peace and securitie in their sinnes Ierem. 14. Lamen 2. Besides abstinence from diuers sortes of meates counted vncleane Isaiae 66. and ordinarie fastes according to the law other fastes were appointed sometimes vpon occasions requiring not only to subdue and mortifie the flesh but also to obtaine mercie at Gods handes in special distresses 2. Par. 20. Ioel. 1. 2. Ione 3. Elias fasting fourtie dayes 3. Reg. 19. prefigured Christs fast VVhich the Church imitateth in Lent of fourtie daies according to humane habilitie for the fastes of Christ Elias and Moyses were miraculous To the Feastes instituted before was added the Dedication of the Temple 3. Reg. 7. 2 Par. 3. Which was built in Mount Moria 2. Par. 3. the special place designed long before for this purpose when Abraham was directed thither by God was there readie to sacrifice his sonne Isaac Gen. 22. where Dauid also offered sacrifice 2. Reg. 24. 1. Par. 21. This being the onlie ordinarie place for Sacrifice there were for other vses of daylie prayer reading preaching and hearing the word of God other Synagogues built as it were Parish churches in great number in Ierusalem it self foure hundred and foure score and manie more in the whole kingdom as the Hebrew Traditions testifie Of al which places especially of the Temple there was venerable respect had For which cause when Ioiada the High Priest gaue order to kil Athalia he suffered it not to be donne in
punishing oftenders in that behalfe 3. Reg. 15. 4. Reg. 18. 23. they did the same without preiudice of the High Priestes supremâcie in spirituall causes and their godlie actes make nothing for the English Paradox of Laiheadshippe For superior authoritie and ordinarie povvre is not proued by factes good or euil but rather by Gods ordinance and institution For as the factes of vsurpers make no lawfull prescription so neither the factes of good men do change Gods general ordinance and law But are done either by waie of execution or sometimes by dispensation Often also by commission and special inspiration of God As king Dauid by dispensation did eate the holie bread which was ordained for Priests onlie 1. Reg 21. He disposed of Priestes and Leuites offices about the Arke of God Par. 15. 19. by way of execution according to the law And of the like offices in the Temple when it should be built 1. Par. 23. 24. 25. 26. by diuine inspiration And Salomon by commission from God deposed Abiathar the High Priest from his office and put Sadoc in his place 3. Reg. 2. VVherefore albeit good kinges did excellentlie well in calling together the Priestes and disposing them in their offices for execution of Gods seruice yea in commanding what they should do 4. Reg. 18. 19. 22. and in punishing Priestes 4. Reg. 23. yet they did such thinges as Gods Commissioners not as ordinarie Superiors in spiritual causes and still the ordinarie subordination made by the law Deut. 17. Num. 27. stood firme and inuiolable the High Priest supreme Iudge of all doubtes in faith causes and quarels in religion when other subordinate inferior Iudges varied in their iudgmentes Of which offices Malachias the Propher cap. 2. admonished Priestes in his time that whereas they were negligent not performing their dutie their sinne was the greater for that their authoritie stil remained and the perpetual Rule of the lavv that the lippes of the Priest shal kepe knowlege and they other men generally shal require the law of his mouth because he is the Angel of the Lord of hostes And al Princes others were to receiue the law at the priestes haÌd of the Leuitical Tribe This vvas the vvarrant of stabilitie in truth of the Synagogue in the old Testament Much more the Church and Spouse of Christ vvhose excellencie and singular priuileges Salomon describeth in his canticle of canticles hath such vvarrant Of this spouse al the Prophets write that more plaânlie then of Christ himselfe forseing more aduersaries bending their forces against her as S. Augustine obserueth then against Christ her head And the same holie father in manie places teacheth that she neither perisheth nor loseth her beutie for the mixture of euil members in respect of whom she is blacke but fayre in respect of the good Cantiâ 1. Notwithstanding therfore sinners remaining within the Church schismatikes and heretickes breaking from the Church stil she remaineth the pillar and firmament of truth the virgin daughter of Sion THE ARGVMENT OF THE BOOKES OF ESDRAS ESDRAS a holie Priest and Scribe of the stocke of Aaron by the line of Eleazar vvriteth the historie of Gods people in and presently after their captiuitie in Babilon vvhich Nehemias an other godlie Priest prosecuteth vvhose booke is also called the second of Esdras because in the Hebrevv and Greke they are but one booke relating the acts of them both The other two books called the third and fourth of Esdras touching the same matter are not in the Hebrew nor receiued into the Canon of holie Scripture though the Greke Church hold the third booke as Canonicall and plaâeth it first because it conteyneth thinges donne before the other In the two here folowing vvhich are vndoubtedly holie Scripture S. Ierom sayth that Esdras and Nehemias to witte the Helper and Comforter from God restored the Temple and built the walles of the citie adding that al the troope of the people returning into their countrie also the description of Priestes Leuites Israelites Proselites and the workes of walles and to wres diuided by seueral families aliud in cortice praeferunt aliud in medulla retinent shew one thing in the barke kepe an other thing in the marrow signifying that this historie hath both a literal and a mystical sense According to the letter this first booke shevveth the reduction of Gods people from Babylon In the first six chapters In the other soure their instruction by Esdras after their returne THE FIRST BOOKE OF ESDRAS CHAP. I. Cyrus king of Persia moued by divine inspiration releaseth Gods people from captiuitie with license to returne and build the Temple in Ierusalem 7. restoring the holie vessel which Nabuchodonesor had taken from thence IN THE first yeare of Cyrus king of the Persians that the word of our Lord by the mouth of Ieremie might be accomplishd our Lord raysed vp the spirit of Cyrus king of Persians and he made proclamation in al his kingdom yea by wryting saying â Thus sayth Cyrus king of the Persians Al the kingdomes of the earth hath the Lord the God of heauen geuen me he hath commanded me that I should build him a house in Ierusalem which is in Iewrie â Who is there among you of al his people His God be with him Let him goe vp into Ierusalem which is in Iewrie and build the house of the Lord the God of Israel he is the God that is in Ierusalem â And let al the rest in al places whersoeuer they dwel let euery man of his place helpe him with siluer and gold and substance and cattel besides that which they offer voluntarily to the temple of God which is in Ierusalem â And there rose vp the princes of the fathers of Iuda and Beniamin the Priestes and Leuites and euerie one whose spirit God raysed vp to goe vp to build the temple of our Lord which was in Ierusalem â And al that were round about did helpe their handes in vessels of siluer and of gold in substance and beastes in furniture besides those thinges which they had offered voluntarily â King Cyrus also brought forth the vessels of the temple of our Lord which Nabuchodonosor had taken of Ierusalem and had put them in the temple of his God â But Cyrus the king of Persians brought them forth by the hand of Mithridates the sonne of Gazabar numbred them to Sassabasar the prince of Iuda â And this is the number of them Phials of gold thirtie phials of siluer a thousand kniues twentie nine goblettes of gold thirtie â goblettes of siluer of the second order foure hundred tenne other vessels a thousand â Al the vessels of gold and siluer fiue thousand foure hundred Sassabasar tooke al with them that went vp from the transmigration of Babylon into Ierusalem CHAP. II. The names and number of special men which returned vnder the conduct of Zorobabel into lerusalem 66.
together to Ozias al together with one voice â said God iudge betwen vs and thee because thou hast done euil agaynst vs in that thou wouldest not speake peaceably with the Assyrians and for this cause God hath sold vs into their handes â And there is none to helpe wheras we lye prostrate before their eies in thirst great destruction â And now assemble ye al that are in the citie that we may of our owne accord yeld vs al to the people of Holofernes â For it is better that captiues we blesse our Lord liuing then we should die and be a reproch to al flesh when we shal see our wiues and our infantes die before our eies â We cal to witnes this day heauen and earth and the God of our fathers which taketh vengeance of vs according to our sinnes that now you deliuer the cirie into the hand of Holofernes armie that our end may be short in the edge of the sword which is made longer in the drught of thirst â And when they had said these thinges there was made great weeping and howling of al in the assemble and for manie houres with one voice they cried to God saying â We haue sinned with our fathers we haue done vniustly we haue committed iniquitie â Thou because thou art gracious haue mercie vpon vs or in thy scourge reuenge our iniquities and deliuer not them that trust in thee to a people that knoweth not thee â that they say not among the Gentiles Where is their God â And when they wearied with these cries and tyred with these weepings had held their peace â Ozias rysing vp embrued with teares said Be of good chere bretheren and these fiue daies let vs expect mercie of our Lord. â For peraduenture he wil cut of his indignation and wil geue glorie to his name â But if after fiue dates be past there come no aide we wil doe these wordes which you haue spoken CHAP. VIII Iudith a most veriuous rich fayre renowmed widow 9. rebuketh the high priest and ancientes for their determination to deliuer the citie if ayde come not in fiue dayes 14. exhorteth al to penance 28. They al agree to her godlie aduise 30. praying for good sucesse of her intention which they yet know not AND it came to passe when Iudith a widow had heard these wordes which was the daughter of Merari the sonne of Idox the sonne of Ioseph the sonne of Ozias the sonne of Elai the sonne of Iamnor the sonne of Gedeon the sonne of Raphaim the sonne of Achitob the sonne of Melchias the sonne of Enan the sonne of Nathanias the sonne of Salathiel the sonne of Simeon the sonne of Israel â and her husband was Manasses who died in the daies of barley haruest â for he was occupied with them that bound sheues in the field and the heate came vpon his head and he died in Bethulia his citie and was buried there with his father â And Iudith was leaft his widow now three yeares and six monethes â And in the higher partes of her house she made her self a secrete chamber in which she abode shut vp with her maides â and hauing cloth of heare vpon her loynes she fasted al the daies of her life but Sabbathes and new-moones and the feastes of the house of Israel â And she was of an exceding beautiful countenance to whom her husband had leaft much richesse and a great familie and possessions ful of heardes of oxen and flockes of sheepe â And she was among al most famous because she feared our Lord very much neither was there that spake an il word of her â When she therfore had heard that Ozias had promised that after the fifth day were past he would yeld the citie she sent to the ancientes Chabri and Charmi. â And they came to her and she said to them What is this word wherein Ozias hath consented to yeld the citie to the Assyrians if within fiue daies there come no ayde to vs â And what are you that tempt our Lord â This is no word that may prouoke mercie but rather that may rayse vp wrath and inflame furie â You haue set a time for the mercie of our Lord and according to your pleasure you haue appointed him a day â But because our Lord is patient let vs be penitent for this same thing and sheding teares let vs desire his pardon â for not as man so wil God threaten neither as the sonne of man wil he be inflamed to anger â And therfore let vs humble our soules to him and being setled in an humble spirit seruing him â let vs say weeping to our Lord that according to his wil so he doe his mercie with vs that as our hart is trubled in their pride so also we may glorie in our humilitie â because we haue not folowed the sinnes of our fathers which forsooke their God and adored strange goddes â for which abomination they were geuen into the sword and into confusion to their enemies but we know no other God but him â Let vs humbly expect his consolation and he wil require our bloud of the afflictions of our enemies and he wil humble al Nations what soeuer shal rise vp against vs and the Lord our God wil make them without honour â And now bretheren because you are ancientes in the people of God and their soules depende of you by your speach comforte their hartes that they be mindful that our fathers were tempted to be proued whether they did worshippe their God truly â They must be mindful how our father Abraham was tempted and by many tribulations proued was made the freind of God â So Isaac so Iacob so Moyses al that haue pleased God through manie tribulations haue passed faithful â But they that did not receiue the tentations with the feare of our Lord and vttered their impatience and reproch of their murmuring against our Lord â were destroyed of the destroyer and perished by serpents â And we therfore let vs not reuenge ourselues for these thinges which we suffer â but reputing these verie punishments to be the scourges of our Lord lesse then our sinnes wherwith as seruantes we are chastised let vs thinke them to haue chanced to our amendement and not to our destruction â And Ozias and the ancientes sayd to her Al thinges which thou hast spoken be true and there is no reprehension in thy wordes â Now therfore pray for vs because thou art a holie woman and fearing God â And Iudith said to them As you know that which I could speake to be of God â so that which I haue disposed to doe proue if it be of God and pray that God establish my counsel â You shal stand at the gate this night and I wil goe out with myne abra and pray ye that as you haue said in fiue dayes our Lord respect his people Israel â But I
both and to put his hand betwen both â Let him take his rod from me and let not his dread terrifie me â I wil speake and wil not feare him for I can not answer fearing CHAP. X. âob scarse able to speake yet sheweth that there is no iniustice nor ignorance in God neither is his sinne the cause of so great afflictions 9. Acknowledgeth Gods loue and benefites towards himself 15. and dreadeth his strict iudgement MY soule is wearie of my life I wil let my speach passe agaynst my self I wil speake in the bitternes of my soule â I wil say to God Condemne me not tel me why thou iudgest me so â Doth it seeme good to thee if thou calumniate me and oppresse me the worke of thy handes and helpe the counsel of the impious â Hast thou eies of flesh or as a man seeth shalt thou also see â Are thy daies as the daies of man and are thy yeares as the times of men â That thou sekest my iniquitie and searchest my sinne â And thou mayst knowe that I haue done no impious thing whereas there is no man that can deliuer out of thy hand â Thy handes haue made me and framed me wholly round about and dost thou so sodenlie cast me downe headlong â Remember I besech thee that as clay thou madest me and into dust thou wilt bring me agayne â Hast thou not as milke milked me and curded me as cheese â With skinne and flesh thou hast clothed me with bones sinowes thou hast compacted me â Life and mercie thou hast geuen to me and thy visitation hath kept my spirit â Although thou conceale these thinges in thy hart yet I know that thou remembrest al thinges â If I haue sinned and thou hast spared me for an houre why doest thou not suffer me to be cleane from mine iniquttie â And if I shal be impious woe is to me and if iust I shal not lift vp my head filled with affliction and miserie â And for pride as a lionesse thou wilt take me and returning thou doest meruelously torment me â Thou renewest thy witnesses agaynst me and multipliest thy wrath toward me and paynes doe warre vpon me â Why didst thou bring me forth out of the matrice Who would God I had beene consumed that eye might not see me â I had beene as if I were not caried from the wombe to the graue â Shal not the fewnes of my daies be ended shortly suffer me therfore that I may a litle lament my sorow â Before I goe and returne not vnto the darke land that is couered with the mist of death â A land of miserie and darkenesse where is the shadow of death and no order but euerlasting horrour inhabiteth CHAP. XI Sophar imputeth âobs discourse about the cause of his so great afflictions to insolencie of mind and loquasitie of tongu perswading him to acknowlege greuous sinnes that so he may haue the reward of a iust man BVt sophar the Naamathite answering said â Why shal he that speaketh manie thinges not heare also or shal a man ful of wordes be iustified â To thee onlie shal men hold their peace and when thou hast mocked others shalt thou be confuted of none â For thou hast sayd My word is pure and I am cleane in thy sight â And I would wish that God would speake with thee and would open his lippes to thee â That he might shew thee the secretes of wisdom and that his law is manisold and thou mightest vnderstand that thou art exacted much lesser thinges of him then thy iniquitie deserueth â Peraduenture thou wilt comprehend the steppes of God and wil find out the Omnipotent perfectly â He is higher then heauen and what wilt thou doe deeper then hel and how wilt thou know â The measure of him is longer then the earth and broder then the sea â If he shal ouerthrow al things or shal strayten them into one who shal say against him â For he knoweth the vanitie of men seing iniquitie doth he not coÌsider â A vaine man is extolled into pride and thinketh him self borne free as a wilde asses colt â But thou hast confirmed thy hart hast spred thy handes to him â If thou shalt take away from thee the iniquitie that is in thy hand and iniustice remaine not in thy tabernacle â Then mayst thou lift vp thy face wthout spotte and thou shalt be stable and shalt not feare â Thou shalt also forget miserie and shalt remember it as waters that are passed â And the brightnes as it were of noone daies shal arise to thee at euening and when thou shalt think thyself consumed thou shalt rise as the day starre â And thou shalt haue confidence hope being set before thee and buried thou shalt sleepe secure â Thou shalt rest and there shal be none to terrifie thee and verie manie shal besech thy face â But the eies of the impious shal decay and escape shal faile them and their hope the abomination of the soule CHAP. XII Iob sheweth the knowlege which his freinds much boast of to be the common knowne doctrin of Gods seruantes He more truly and more profoundly discourseth of Gods powre and wisdome stil defending his owne innocencie in respect of great sinnes BVâ Iob answering sayd â Are you then men alone shal wisedome die with you â I also haue a hart euen as you neither am I inferiour to you for who is ignoraÌt of these thinges which you know â He that is mocked of his frend as I shal inuocate God he wil heare him for the simplicitie of the iust man is scorned â The lampe contemned in the cogitations of the riche is prepared to the time appointed â The tabernacles of robbers abound they prouoke God bouldly wheras he hath geuen al thinges into their handes â For aske the beastes and they shal teach thee and the foules of the ayre and they shal tel thee â Speake to the earth and it shal answer thee and the fishes of the sea shal tel â Who is ignorant that the hand of our Lord hath made al these things â In whose hand is the soule of euerie liuing thing and the spirit of al the flesh of man â Doth not the eare discerne wordes and the iawes of him that eateth the tast â In the ancientes is wisedom and in long time prudence â With him is wisedom and strength he hath counsel and vnderstanding â If he shal destroy there is no man that can build if he shut vp a man there is none that can open â If he hold in the waters al things shal be dried and if he send them forth they shal ouerthrow the earth â With him is strength and wisedom he knoweth both the deceiuer him that is deceiued â He bringeth counselers to a folish end and iudges to astonishment â He looseth the belt of kings
his children with former wickednes and him as iniurious to God in his speaches of which if he would repent he should be healed and prosper as before Arguing in general that God neuer afflicteth the innocent nor assisteth the malignant Insinuating therby that Iob was an hypocrite wherto Iob answered chap. 9. 10 that in dede no man may compare nor iustifie himselse before God Neuertheles it standeth wel with Gods iustice powre wisdome that innocentes be sometimes exercised with tribulations more then their offences deserue Thirdly Sophar the third disputer assaulted Iob ch 11. imputing his speach and defence of himself to loquacitie and audacious temeritie in that he desired to know the causes of Gods prouidence in so grieuously afflicting him Of which faultes holie Iob purged himself in the three next chapters stil maintayning his innocencie according to his owne conscience better knowen to himself then to them desiring God to instruct him if he had anie vnknowen sinnes Discoursed also much more profoundly of Gods powre wisdome iustice and prouidence as weâ in general as towards himself in particular and professed his faith and great confidence of the Resurrection Againe Eliphaz ch 15. more bitterly then before condemned Iob of presumption and blasphemie discoursed of mans corruptnes and prones to sinne describing the maners of hypochrites and other impious men with their miserable endes and argued Iob for such a one VVho in the next two chapters expostulated with these his freinds that they coming with pretence to comforth him did so violently afflict him by charging him with false and heynous crimes his owne conscience better knowing and testifying his former life and state of his soule then that their imaginations could alter his iudgement And so with contempt of this world desire of death and rest appealed to Gods iudgement against his three freindes touching the matter in controuersie In the meane time comforted himself with meditation of the next world Baldad likewise replied ch 18. with hote contention accusing Iob of insolent impatience inculcating the greuous punishmentes both of him and others for their impietie In answer wherto he lamented againe the wanâ of expected comforth especially by such freindes Stil comforted himself with assured faith of the Resurrection Sophar also ch 20. attempted againe to coÌuince Iob of impietie and hypochrisie by the miserable and speedie fal of wicked men after prosperitie for so he imagined Iob to be fallen into irrecouerable miserie But Iob shewed the contrarie that some wicked men prosper long yea al their life and the same long and then in a moment goe downe to hel and so the argument of present affliction proued not their opinion against him Eliphaz disputed the third time ch 22. contending that the causes of affliction are not to be attributed to Gods secrete prouidence but to assured sinnes of the wicked Vpon whom only he supposed that afflictions fal inferring that Iob was guiltie of enormious crimes grosse errors Vrged him therfore to returne to God that he might be restored to former prosperitie Iob againe appealed to Gods sentence not in his terrour nor rigour of his iustice but against his aduersaries in this quarel describing Gods powre and wisdome by which he permitteth the innocent to be afflicted the wicked to prosper no man knowing how soone or how late al shal receiue as they deserue Moreouer Baldad disputed the third time very briefly ch 25. endeuouring to terrifie Iob from further answering and especially from appealing to Gods iudgement But Iob very largely in six ensuing chapters discoursed diuinely of Gods souereigne Maieste Powre Wisdom exact Iustice and infinite Mercie Also of wicked mens destruction of his owne former prosperitie and present calamitie together with his good workes and innocencie which he stil anouched in respect of great iniquities After that Iob and his three freindes ceassed nothing being agreed vpon in the point of controuersie the diuel yet ceassed not but sturred vp a yongman called Eliu proud and arrogant but not vnlerned who abruptly condemned them al to witte Iob of pertinacie the others of insufficiencie And therfore tooke vpon him to conuince Iob though the others could not Very like to late-rising Protestantes or Puritaines bragging that by new argumentes and proofes neuer heard of they wil ouerthrow the Papistes or Catholique Romaine Church and doctrin which al former enimies Iewes Pagaines Turkes and Heretikes nor Hel gates could not ouercome This yong Eliu therfore with his Priuate spirite wiser in his owne conceipt then al that went before him assaulted constant Iob ch 32. and fiue more ensuing with manie wordes and bragges often chalenging prouoking but not extorting anie answer from so graue a man to his friuolous and idle argumentes largely discoursing of thinges either not denied or so manifest false that euerie meane seruant of God could easely conuince them and neuer approching to the maine controuersie only railed against holie Iob charging him more furiously then anie had donne before with impietie impatience ignorance pride blasphemie and obstinacie vices farre from Iobs sanctitie dilating also of Gods iustice mercie wisdome powre and prouidence and that no man ought to contend nor expostulate with God that afflictions must be borne patiently and that God is iust and maruelous in his workes wherof no wiseman euer doubted and so Iob conuinced him with silence But God himself for decision of al from ch 38. to the end of the Booke first by way of examining instructed Iob more particularly reciting manie maruelous workes of nature shewing therby his Diuine Maiestie Powre and wisdome exercising Iob in more patience and withal perfecting him in humilitie So that with al reuerent feare and subiection he offered and submitted him selfe to Gods onlie good pleasure Then finally God gaue sentence that Iob had defended the truth his three freindes had erred VVhom after Sacrifice and Iobs prayer for them he pardoned restored Iob to health and to duble prosperitie of al he had lost before geuing him also long life and a happie end In this historie besides the literal sense shewing that Iob was iust and sincere and not for his sinnes as his freindes falsly supposed but for his more mereâe was most extremly afflicted and afterwards restored to health and wealth we haue also hâre in the Allegorical sense an especial figure of Christ who as he was absolutly most innocent most perfect so was he without coÌparison most afflicted of al mankind Likewise Iobs restauration to better state then before signified in the Anagogical sense the Resurrection and restâuratioÌ of better most glorious qualities in the blessed with fulnes of daies in eternal glorie Finally in the Moral sense which S. Gregorie most especially prosecuteth al Christians haue here a most notable example of al vertues namely of patience wherin Iob proceded by degrees to great perfection For he was first
and al truthes and so returne vpon him al vanitie and lying wherwith he allureth seduceth Finally to sinne it selfe we owe hate and reuenge because it is the only euil that hurteth vs and due punishment with zele of iustice because it dishonoreth God He that thus offereth sacrifice of iustice may instly as it foloweth in the Psalme hope yet not in him selfe but in our Lord. And lest anie should pretend ignorance saying vvho shevveth or teacheth vs good thinges as though they lacked instruction the Prophete preuenteth this vaine excuse saying The light of thy countenance o Lord the light of reason which is the image of God wherto we are created like is signed vpon vs fixed in our vnderstanding that we may see there is a God that ought to be serued and that he wil revvard his seruants Heb. 11. PSALME V. Iust men in affliction appeale to God the reuenger of iniuries 5. knowing and prosessing that God hateth iniquity 9. therfore remitte their cause to him 11. recite certaine enormious vices of the wicked 13. and expect Gods final iudgement of the good and bad â Vnto the end for her that obtaineth the inheritance The Psalme of Dauid RECEIVE ô Lord my wordes with thine eares vnderstand my crie â Attend to the voice of my prayer my king and my God â Because I wil pray to thee Lord in the morning thou wilt heare my voice â In the morning I wil stand by thee and wil see because thou art â not a God that wilt iniquitie â Neither shal the malignant dwel neere thee neither shal the vniust abide before thine eies â Thou hatest al that worke iniquitie thou wilt destroy al that speake lie â The bloudie and deceitful man our Lord wil abhorre â But I in the multitude of thy mercy I wil enter into thy house I wil adore toward thy holie temple in thy feare Lord conduct me in thy iustice because of mine enimies direct my way in thy sight â Because there is no truth in their mouth their hart is vayne â Their throte is an open sepulchre they did deceitfully with their tongues iudge them o God â Let them faile of their cogitations according to the multitude of their impieties expel them because they haue prouoked thee ô Lord. â And let al be glad that hope in thee they shal reioyce for euer and thou shalt dwel in them And al that loue thy name shal glorie in thee because thou wilt blesse the iust â Lord as with a shield of thy good wil thou hast crowned vs. ANNOTATIONS PSALME V. 5. Not a God that vvilt iniquitie Seing God vvil not iniquitie as these wordes testifie in plaine termes it foloweth necessarily that he is not author nor cause of anie sinne For God doth nothing contrarie to his owne wil. But he hateth iniquitie and in respect therof hateth al that vvorke iniquities as the authours of iniquity though he loueth them as his creatures and of his part requireth their saluation PSALME VI. Dauids earnest and hartie praier after he had grieuously sinned 5. which being grounded in filial not seruil feare 9. concludeth with assured hope and confidence in Gods mercie â Vnto the end in songs the Psalme of Dauid for the octaue LORD rebuke me not in â thy furie nor chastise me in â thy wrath Haue mercie on me Lord because I am weake heale me Lord because al my bones be trubled â And my soule is trubled exceedingly but thou Lord how long â Turne thee o Lord and deliuer my soule saue me for thy mercie â Because there is not in death that is mindful of thee and in hel who shal confesse to thee â I haue labored in my sighing I wil euerie night was he my bed I wil water my couche with my teares â My eye is trubled for furie I haue waxen old among al myne enemies â Depart from me al ye that worke iniquitie because our Lord hath heard the voice of my weeping â Our Lord hath heard my petition our Lord hath receiued my prayer â Let al myne enemies be ashamed very sore trubled let them be conuerted and asha med very quicly ANNOTATIONS PSALME VI. 1. For the octaue Literally it semeth that the Psalmes which haue For the octaue in their titles were to be song on an instrument of eight stringes So the Caldee paraphasis translateth In eitheris octo chordarum in Citherus of eight stringes But prophetically S. Augustin others expound it to perteine to the Resurrection in the end of this world So Dauid and al penitent sinners bewaile their sinnes and do penance in this life for the octaue that is for the world to come 1. In thy fury nor in thy vvrath By furie is signified diuine iustice irreuocably condemning the wicked to eternal damnation by vvrath Gods fatherlie chasticement correcting sinners whom he saueth VVherupon S. Gregorie teacheth that the faithful soule not only feareth furie but also wrath because after the death of the flesh some are deputed to eternal torments some passe to life through the fire of purgation VVhich doctrine the same holy father confirmeth by the iudgement of S Augustin more ancient VVho likewise affirmeth that al those which haue not laide Christ their fundation are rebuked in furie because they are tormented in eternal fire and those which vpon right fundation of true faith in Christ haue built vvood hay stubble are chastised in wrath because they are brought to rest of beatitude but purged by fire Let therfore the faithful soule considering what she hath donne and contemplating what she shal receiue say Lord rebuke me not in thy furie nor chastice me in thy vvrath As if she said more plainly This only with my whole intention of hart I craue this incessantly with al my desires I couete that in the dreadful iudgement thou neither strike me with the reprobate nor afflict me with those that shal be purged in barning flames Thus S. Gregorie in 1. Psalm penitent v. 1. PSALME VII Dauid in confidence of his iust cause and vniust persecution prayeth for Gods helpe 7. and iust reuenge of his enemies 15. describing their malitious intention and ruine The Psalme of Dauid which he song to our Lord for the wordes of Chusi the sonne of Iemini 2. Reg. 16. â O Lord my God I haue hoped in thee saue me from al that persecute me and deliuer me â Lest sometime he as a Lyon violently take my soule whiles there is none to redeme nor to saue O Lord my God if I haue done this if there be iniquitie in my handes If I haue rendred to them that repayd me euils let me worthely fal emptie from myne enemies
art with me Thy rod and thy staffe they haue comforted me â Thou hast prepared in my sight a table against them that truble me Thou hast fatted my head with oyle and my chalice inebriating how goodlie is it â And thy mercie shal folow me al the dayes of my life And that I may dwel in the house of our Lord in longitude of dayes PSALME XXIII Christ is Lord of the whole earth being Creatour and Redemer of man 3. Good life with faith in him is the way to heauen 7. whither Christ ascending with triumph Angels admire him â The first of the Sabbath the Psalme of Dauid THE earth is our Lordes and the fulnesse therof the round world and al that dwel therein Because he hath founded it vpon the seas and vpon the riuers hath prepared it â Who shal ascend into the mount of our Lord or who shal stand in his holie place â The innocent of handes and of cleane hart that hath not taken his soule in vayne nor sworne to his neighbour in guile â He shal receiue blessing of our Lord and mercie of God his Sauiour â This is the generation of them that seeke him of them that seeke the face of the God of Iacob â Lift vp your gates ye princes and be ye lifted vp ô eternal gates and the king of glorie shal enter in â Who is this king of glorie Our Lord strong mightie our Lord mightie in battel â Lift vp your gates ye princes and be ye lifted vp ô eternal gates and the king of glorie shal enter in Who is this king of glorie The Lord of powers he is the king of glorie PSALME XXIIII A general prayer of the faithful against al enemies 4. with desire to be directed in the way of godlines 7. and to be pardoned for sinnes past 9. acknowledging Gods meeknes 17. our weaknes necessitie of helpe and hope in God 22. concludeth with prayer for the whole Church â Vnto the end the Psalme of Dauid TO THEE ô Lord I haue lifted vp my soule â my God in thee is my confidence let me not be ashamed â Neither let mine enemies scorne me for al that expect thee shal not be confounded â Let al be confounded that do vniust thinges in vayne Lord shew me thy wayes and teach me thy pathes â Direct me in thy truth and teach me because thou art God my Sauiour and thee haue I expected al the day â Remember ô Lord thy commiserations and thy mercies that are from the beginning of the world â The sinnes of my youth and my ignorances doe not remember According to thy mercie remember thou me for thy goodnesse ô Lord. â Our Lord is sweete and righteous for this cause he wil geue a law to them that sinne in the way â He wil direct the milde in iudgement he wil teach the meeke his wayes â Al the wayes of our Lord be mercie and truth to them that seeke after his testament and his testimonies â For thy name ô Lord thou wilt be propitious to my sinne for it is much â Who is the man that feareth our Lord he appoynteth him a law in the way that he hath chosen â His soule shal abide in good things and his seede shal inherite the land â Our Lord is a firmament to them that feare him c. his testament that it may be made manifest to them â Myne eies are alwayes to our Lord because he wil plucke my fecte out of the snare â Haue respect to me and haue mercie on me because I am alone and poore â The tribulations of my hart are multiplied deliuer me from my necessities â See my humiliation and my labour and forgeue al my sinnes â Behold mine enemies because they are multiplied and with vniust hatred hated me â Keepe my soule and deliuer me I shal not be ashamed because I hoped in thee â The innocent and righteous haue cleaued to me because I expected thee â Deliuer Israel ô God out of al his tribulations PSALME XXV Dauid in banishment among the Philistimes trusteth in the iustice of his cause 9. and prayeth God earnestly to deliuer him that he may with more freedom and commodity serue him as he desireth â Vnto the end the Psalme of Dauid IVDGE me ô Lord because I haue walked in my innocencie and hoping in our Lord I shal not be weakened â Proue me Lord and tempt me burne my reynes and my hart â Because thy mercie is before mine eies and I am wel pleased in thy truth â I haue not sitten with the councel of vanitie and with them that doe vniust thinges I wil not enter in â I â haue hated the Church of the malignant and with the impious I wil not sitte â I wil wash my handes among innocentes and wil compasse thy altar ô Lord â That I may heare the voice of praise and shew forth al thy meruelous workes â Lord I haue loued the beautie of thy house and the place of the habitation of thy glorie â Destroy not ô God my soule with the impious and my life with bloudie men â In whose handes are iniquities their righthand is replenished with giftes â But I haue walked in mine innocencie redeme me and haue mercie on me â My foote hath stood in the direct way in the Churches I wil blesse thee ô Lord. ANNOTATIONS PSALME XXV 5. I haue hated the Church of the malignant Holie Dauid forced by reason of persecution to dwel amongst Infidels the Philistians after he had twise spared king Saules life 1 Reg 24. v. 5. et c. 26. v. 9. lamented v. 19. how great affliction it was to him to be cast out that he could not a vvel in the inheritance of our Lord where God was rightly serued and that his enemies had done so much as in them lay to make him fal into idolatrie by their fact as it were saying âoâ serue strange goddes Neuertheles his zele was such that as he here professeth he hated the Church of the malignant that is the congregations of al miscreants his immaculate religious puritie was so perfect that he would not so much as in exâeâââl shew conforme his actions to theirs in matters of religion nor yeld his ãâã presence in their conuenticles but said VVith the impious I vvil not siâââ instructing vs Christians for the word to the end in the title sheweth that this ãâã perteyneth also to vs that we must both hate the Church or con-ââââ ãâã of the malignant to witte of Painims Iewes Turkes and Hererikes and âât âi tâ
ye and see that our Lord is sweete blessed is the man that hopeth in him â Feare ye our Lord al ye his sainctes because there is no lacke to them that feare him â The rich haue wanted and haue bene hungrie but they that seeke after our Lord shal not be diminished of any good â Come children heare me I wil teach you the feare of our Lord. â Who is the man that wil haue life loueth to see good daies â â Stay thy tongue from euil and thy lippes that they speake not guile â Turne away from euil and do good seeke after peace and pursewe it â The eies of our Lord vpon the iust and his eares vnto their prayers â But the countenance of our Lord is vpon them that doe euil things to destroy their memorie out of the earth â The iust haue cried and our Lord hath heard them and out of al their tribulations he hath deliuered them â Our Lord is nigh to them that are of a contrite hart and the humble of spirit he wil saue â Manie are the tribulations of the iust and out of al these our Lord wil deliuer them Our Lord keepeth al their bones there shal not one of them be broken The death of sinners is verie il and they that hate the iust shal offend Our Lord wil redeme the soules of his seruantes and al that hope in him shal not offend ANNOTATIONS PSALME XXXIII 1. He changed his countenance S. Augustin by holie Dauids changing of his countenance and by changing the king of Geth his name who in the booke of kinges where the historie is recorded is called Achis and here Abimelech gethereth that here is an hidden and great Mysterie VVhich he explicateth partly by interpretation of the Hebrew names but more especially by Dauids changing of his countenance which prefigured Christ eternal God becoming also man and so making great changes in the world For as Dauid killed Goliath and for his good act gotte enuie so Christ killing the diuel and humilitie in Christs meÌbers killing pride are persecuted by the wicked For Christ was both to the ruine and Resurrection of manie He changed Sacrifice and Priesthood The Iewes had sacrifice according to the order of Aaron in victims of cattle and this was in mysterie For there was not then the Sacrifice of the bodie and bloud of our Lord which the faithful and those that haue read the Gospel do know which Sacrifice is now spread in al the round earth Aâlitle after the Sacrifice of Aaron is taken away and the Sacrifice according to the order of Melchisedech begane to be He therfore I knovv not vvho changed his countenance Let it not be I knovv not vvho for our Lord Iesus Christ is knowen He would haue our health to be in his bodie and bloud From whence did he commend his bodie and bloud from his humilitie For vnles he were humble he would neither be eaten nor druncke Behold his highnes In the beginning was the vvord and the vvord was with God and God the vvord Loe the euerlasting meate and Angels eate it supernal powres eate it celestial spirites eate it and they eate and are fatted and the thing remaineth whole which satiateth and reioyceth them How then hath the vvisdome of God fedde vs vvith the same bread the word was made flesh and dwelt in vs It were too long to recite this great Doctors vvhole discourse He further sheweth that Christ dismissed the Ievves and vvent from them to the Gentiles Thou seekest novv Christ saith he among the Ievves and findest him not because he hath changed his countenance For they sticking to the sacrifice according to the order of Aaron held not the Sacrifice according to the order of Melchisedech and haue lost Christ and the Gentiles haue begunne to haue him Againe this holie father vvilleth vs to remember the Gospel VVhen our Lord Iesus Christ spake of his bodie he said Vnles you eate the flesh of the Sonne of man and drinke his bloud you shal not haue life in you because he had changed his countenance this semed as furie and madnes vnto them to geue his flesh to be eaten of men his bloud to be drunke therfore Dauid vvas reputed madde before Achis vvhen he said you haue brought this madde man vnto me Doth it not seme madnes Eate ye my flesh and drinke my bloud He semed to be madde thus S. Augustin Neuer imagining the figuratiue interpretation of our nevv Sacramentaries vvho say Christ gaue no more but a figure of his bodie bloud for then it had bene easily vnderstood by the Capharnaites and no such contradiction nor murmuring had happened Yet S. Augustin saith more plainly if more plaine may be Christ caried himselfe in his ovvne handes And hovv this can be done bretheren in man vvho can vnderstand For vvho is caried in his ovvne handes A man may be caried in the handes of others no man is caried in his ovvne handes VVe find not hovv it can be vnderstood in Dauid according to the letter but in Christ vve find it For Christ vvas caried in his ovvne handes vvhen geuing his verie bodie he said This is my bodie for he caried his bodie in his ovvne handes 14 15. âtay thy tongue c. Both these verses and frequent other places in the Psalmes shevv plainly that iustice consisteth not only in faith but in abstayning from euil and doing good yet requiring and presupposing true faith vvithout which no workes are aualable to iustice nor to euerlasting life PSALME XXXIIII Dauid in figure of Christ prophetically by way of inuocating Gods helpe forsheweth his persecution and the iust reuenge vpon his persecutors 9. with praise to God 13. his charitie towards his cruel aduersaries 17. whom neuertheles God punisheth 20. for pretending peace in wordes and in fact persecuting 23. rendering to al as they deserue To Dauid himself IVDGE ô Lord them that hurt me ouerthrow them that impugne me â Take armour and shield and rise vp to helpe me â Bring forth the sword and shut vp against them that perfecute me say to my soule I am thy saluation â Let them be counfounded ashamed that seeke my soule Let them be turned backward and be confounded that thinke euil against me â Be they made as dust before the face of winde and the angel of our Lord straictning them â Let their way be made darkenesse and slippernes and the angel of our Lord pursewing them â Because they haue hid the destruction of their snare for me without cause in vaine haue they vpbrayded my soule â Let the snare which he knoweth not come on him and the net which he hath hid catch him and let him fal into the verie same snare â But my soule shal reioyce in our Lord and shal be delighted vpon his saluation â Al
to God â Ye kingdomes of the earth sing to God sing to our Lord â Sing ye to God that mounteth vpon the heauen of heauen to the East Behold he wil giue to his voice the voice of strength â giue you glorie to God vpon Israel his magnificence and his powre in the cloudes â God is meruelous in his saintes the God of Israel he wil giue powre and strength to his people God be blessed ANNOTATIONS PSALME LXVII 16. The mountaine of God For better discerning the true Church from other congregations the Prophet here describeth certaine proprieties therof for he calleth it a mountane because it is most visible to al men Secondly a fatte mountane that is replenished vvith al vertues and giftes of the Holie Ghost vvherof it is called Holie Thirdly it is crudded or consolidated in vnitie of faith and Religion vvhich conioyne the vvhole bodie making it solide and firme as the ruen turneth liquide milke into curde and so into cheese Fourtly it is the Congregation vvherin God alvvayes remaneth euen to the end for euer vvhich shevveth tvvo other proprieties that the Church neuer faileth nor erreth in doctrin God stil dvvelling therin and consequently conserueth it from error in doctrin 17. VVhy suppose you crudded montaines As for other congregations it is certaine and euident that they are not the Church of God because they are not crudded that is not vnited in the same pointes of faith but only in negatiue pointes and in general opposition against the Catholique Church and among themselues notoriously disagreing and diuided As they also vvant the other markes of the true Church PSALME LXVIII Christ in middes of afflictions as one in dangerous waters 5. describing the malice of persecutors and his owne true zele 14. prayeth his heauenlie Father for helpe 23. By way of iust imprecation forsheweth the seuere punishment of his aduersaries 30. his owne glorious Resurrection and prosperous building of his Church For which he inuiteth al creatures to praise God Vnto the end for them that shal be changed to Dauid SAVE me ô God because waters are entered into my soule â I sticke fast in the myre of the depth and there is no sure standing I am come into the depth of the sea and a tempest hath ouerwhelmed me â I haue labored crying my iawes are made hoarse my eies haue failed whiles I hope in my God â They are multiplied aboue the heares of my head that hate me without cause Mine enimies are made strong that haue persecuted me vniustly then did I pay the thinges that I tooke not â O God thou knowest my foolishnes and mine offences are not hide from thee â Let them not be ashamed vpon me which expect thee ô Lord Lord of hostes Let them not be confounded vpon me that seeke thee ô God of Israel â Because for thee haue I sustained reproch confusion hath couered my face â I am become a forener to my brethren and a stranger to the sonnes of my mother â Because the zele of thy house hath eaten me and the reproches of them that reproched thee fel vpon me â And I couered my soule in fasting and it was made a reproch to me And I put heare cloth my garment I became a parable to them â They spake aganst me that sat in the gate and they soong aganst me that dranke wine â But I my prayer to thee ô Lord a time of thy good pleasure ô God In the multitude of thy mercie heare me in the truth of thy saluation â Deliuer me out of the myre that I stick not fast deliuer me from them that hate me and from the depthes of waters â Let not the tempest of water drowne me nor the depth swallowe me neyther let the pit shut his mouth vpon me â Heare me ô Lord because thy mercie is benigne according to the multitude of thy commiserations haue respect to me â And turne not away thy face from thy seruant because I am in tribulation heare me speedily â Attend to my soule and deliuer it because of mine enimies deliuer me â Thou knowest my reproch my confusion my shame â In thy sight are al they that afflict me my hart hath looked for reproch and miserie And I expected some bodie that would be sorie together with me and there was none and that would confort me and I founde not â And they gaue gal for my meate in my thirst they gaue me vinegre to drinke â Let their table be made a snare before them for retributions and for a scandal â Let Their eies be darkned that they see not and make their backe crooked alwaies Poure out thy wrath vpon them and let the furie of thy wrath ouertake them Let their habitation be made desert and in their tabernacles let there be none to dwel Because whom thou hast striken they haue persecuted and vpon the sorrow of my wounds they haue added â Adde thou iniquitie vpon their iniquitie and let them not enter into thy iustice â Let them be put out of the booke of the liuing and with the iust let them not be written I am poore and sorowful thy saluation ô God hath receiued me â I wil praise the name of God with canticle and wil magnifie him in prayse â And it shal please God more then a young calfe that bringeth forth hornes and hoofes â Let the poore see and reioyce seeke ye God and your soule shal liue â Because our Lord hath heard the poore and he hath not despised his prisoners â Let the heauens and earth praise him the sea and al the creeping beastes in them â Because God wil saue Sion and the cities of Iuda shal be built vp And they shal inhabite there by inheritance they shal get it â And the seede of his seruants shal possesse it and they that loue his name shal dwel in it PSALME LXIX An other prayer of Dauid when he was persecuted by Absolom made in a Psalme after his deliuerie Vnto the end a Psalme of Dauid in remembrance that our Lord saued him O God intend vnto my helpe Lord make hast to helpe me â Let them be confounded and be ashamed that seeke my soule â Let them be turned away backeward and be ashamed that wil me euils Let them be turned away forthwith ashamed that say to me Wel wel â Let al that seeke thee reioyce and be glad in thee and let them say alwayes Our Lord be magnified which loue thy saluation â But I am needie and poore ô God helpe me thou art my helper and deliuerer ô Lord be not slacke PSALME LXX King Dauid or anie other iust person prayeth God to
the Sabbath which is the seuenth day in the new we kepe our Lords day after the sabbath that is the eight which seuen and eight making fieftene multiplied by tenne signifying the Law of tenne commandments rise vnto 150. Againe euen multiplied by seuen make 49. wherto one to witte the eight being added make fieftie which multiplied by three signifying the B Trinitie make 150 Neither semed it without cause to this great Doctor that the fiâââ fieftie end with a Psalme of Paenance crauing mercie remission of sinnes the second with Mercie and Iustice which God ioyneth in the Redemption Iustification and Saluation of men the last with Diuine Praises signifying that by condemning sinnes in our selues through Gods mercie we may be iustified and so beginne in this life which is to be perfected in the next to praise our Lord as S. Paul admonisheth with Psalmes Hymnes and Spiritual Songues Concluding with the tvvo verses appointed by S Dama us Pope to be added in the end of al Psalmes and is obserued euer since his time by tradition in the vvhole Church Glorie to the Father and to the Sonne and to the Holie Ghost As it was in the beginning and now and euer into worldes of worldes in eternitie vvithout end Amen THE THIRD PART OF THE OLD TESTAMENT CONTEINING SAPIENTIAL BOOKES The argument of Sapiential Bookes Hitherto the Law and Historie of Gods peculiar people are set forth in the former partes of the holie Bible after which folowed the Booke of Psalmes which in maner of stile being al in verse is a distinct part but in substance of matter is an Epitome or briefe Summe of al holie Scripture most conueniently therfore placed in the middes of the rest as the Sunne amongst other Planetes a shining great light in a large house Now ensueth the third part conteining Diuine Instructions or Rules of good life A doctrine most agreable to Gods hiegh wisdom and most fitly commended to Man his reasonable creature in earth But besides this principal subiect as before is noted that each part participateth with others in their proper contents so here be manie precepts of the Law renewed sundrie examples of men and thinges past repeted and diuers prophecies vttered of thinges to come though in this part more specially is shewed the ground and as it were the very life or soule of the Law which is Reason the true Rule or Directorie wherin al good lawes are grounded For it both sheweth what ought to be done or auoided directeth mans iudgement to embrace that is good and to flee from al euil not only illuminating the vnderstanding to see that is right and iust but also disposing the internal affection to desire loue choose and preferre the right path of Gods law before whatsoeuer otherwise semeth pleasant or profitable so notwithstanding al dangers difficulties distresses worldlie calamites and death it self effectually perswading to perseuere to the end in holie conuersation Al which by a general name is called Wisdom comprising in one word al good desires holie vertues supernal giftes godlie endeuoures and the whole meanes wherby God is rightly knowen duly serued wherof these fiue Bookes teaching this most excellent and most necessarie maner of life are called Sapiential Neuertheles foure of them haue also other particular names as appareth in their titles Only the fourth is called the Booke of Wisdom by appropriation of the general name Al fiue are Canonical and assured holie Scripture as is shewed before and may be further proued of the two later which Protestants denie It is also euident that King Salomon was Auctor of the three former as S. Ierom S. Augustin and other Fathers proue by the holie text it selfe As it is likewise certaine that he either writte or at least by diuine inspiration vttered much more then is now extant For the holie Scripture 3. Reg. 4. testifieth that he spake three thousand Parables and his Songes were a thousand and fiue He disputed of the trees from the ceder that is in Libanus vnto the hyssop which cometh out of the wal and he discoursed of beastes and foules and creeping wormes and fishes Iosephus li. S. c. 2. Antiq. folowing some other Edition saith his songes were fiue thousand and parables as the ordinarie text hath three thousand For he deduced a parable saith Iosephus through out euerie kinde of trees from the hyssop to the ceder In the same maner he treated of beastes and other liuing creatures of the earth water and ayre For he was not ignorant of anie natural thing neither omitted to treate therof but clerly explicated al their natural proprieties Most briefly S. Ierom declareth both the Auctor and matter of these three bookes saying Salomon the Peaceable and amiable of our Lord correcteth maners teacheth the nature of creatures ioyneth the Church and Christ and singeth the swete bridal song of the holie Mariage THE ARGVMENT OF THE PROVERBES THE first booke called Prouerbes that is common vsual pithie sentences shorte in wordes ample in sense and Parables signifying likenes or similitudes wherby more important thinges are vnderstood then expressed instructeth and exhorteth new beginners to lerne and practise al sortes of vertues the only right way to true wisdome and eternal happines It may be diuided into foure partes In the first nine chapters the auctor interposing certaine general preceptes produceth wisdom her selfe inuiting al men to seeke her for the spiritual profite they shal therby enioy From thence to the 25. chap. he geueth sundrie more particular precepts as wel for embracing vertues as shunning of vices In the next fiue chapters more like precepts of the same auctor are added by the care of King Ezechias In the two last chapters either an other Auctor or rather the same vnder an other title commendeth to al men certaine most excellent precepts receiued of his mother wherto he adioyneth the praise of a right wise woman prophetically the Catholique Church THE BOOKE OF PROVERBES WHICH THE HERBREWES CAL MISLE CHAP. I. Parables are profitable to those that loue and wil lerne wisdom 10. Al are admonished not to folow the alurements of sinners 20. but to embrace wisdome 24. and ruine is threatned to the contemners THE Parables of Salomon the sonne of Dauid king of Israel â To know â wisdom and discipline â to vnderstand the wordes of prudence and to receiue instruction of doctrine iustice and iudgement and equitie â that subtilitie may be geuen to litle ones knowlege and vnderstanding to the youngman â The wise man hearing shal be wiser and he that vnderstandeth shal possesse gouernementes â He shal vnderstand a parable and interpretation the wordes of the wise and their darke sayings â The feare of our Lord is the begynning of wisdom Fooles despise wisedom and doctrine â My sonne f heare the discipline of
not returne neithet shal they apprehend the pathes of life â That thou mayst walke in a good way and mayst keepe the pathes of the iust â For they that are right shal dwel in the earth and the simple shal continue in it â But the impious shal be destroyed from the earth and they that doe vniustly shal be taken away from it ANNOTATIONS CHAP. II. 13. VVho leaue the right vvay Generally this description of wicked men agreeth to al that committe and persist in mortal sinne whether they walked right at anie time before or no but most especially sheweth the properties of heretikes who forsake and leaue the direct ancient beaten knovvne vvay of the Catholique Church and teach nevv obscure doctrines not heard of or not approued in our forefathers time Secondly v. 14 they glorie in their ovvne deuises and reioyce in most vvicked thinges as in seducing multitude of peoples to rebel against their Catholique Princes and other Superiors spiritual and temporal in breaking vovves in despising good vvorkes trusting to only faith and that not the Catholique faith of al true Christians but euerie one his particular persvvasion that himself is iust shal be saued vvhich by their ovvne doctrin none is bond to beleue of an others state but of his owne only In so much that the chiefest point of a Protestants imagined faith is not a general Article which al do or should beleue but a most particular and singular phantasie which each one must conceiue of himself or herself Thirdly v. 16. Heresie called here the strange and forrene woman tempereth her vvordes to please the itching eares of her auditorie framing her doctrine to the humour of those vvhom she seeketh to peruert The same vvich the Apostle saith in other vvordes by svvere speaches and benedictions they seduce the hartes of innocents Fourthly v. 19. Those that do enter into error of heresie shal not returne that is very hardly and rarely returne into the right vvay of life the reason whereof the same Apostle yeldeth because an heretike is condemned by his ovvne iudgement For being in error and admitting no iudge but himself he parteth from the Church excludeth the meanes of better iustruction through his erronious iudgement remaineth in damnable opinion and so in the state of damnation CHAP. III. Wisdom exhorteth to kepe Gods law geuing long life to obserue mercie and truth 5. to confide in God 7. to feare 9. and honour him 11. to take his correction gladly 13. for al good thinges folow wisdom 27. to releue the needie without delay 30. not to contend with the wicked nor to imitate them 33. The euil shal faile and the godlie shal prosper MY sonne forget not my law and let thy hart keepe my precepts â For they shal adde to thee length of dayes and yeares of life and peace â Let not mercie and truth leaue thee put them about thy throte and write them in the tables of thy hart â and thou shalt finde grace and good discipline before God and men â Haue confidence in our Lord with al thy hart and leane not vpon thyne owne prudence â In al thy wayes thinke on him and he wil direct thy steppes â Be not wise in thyne owne conceipte feare God and depart from euil â for it shal be health to thy nauil and watering of thy bones â Honour our Lord with thy substance and geue to him of the first of al thy fruites â and thy barnes shal be replenished with fulnes and thy presses shal runouer with wine â My sonne cast not away the discipline of our Lord neither doe thou faint when thou art chasteââd of him â for whom our Lord loueth he chasticeth and as a father in the sonne he pleaseth himself â Blessed is the man that findeth wisdom and floweth with prudence â better is the purchasing therof then marchandise of siluer and her fruite then chiefe and the purest gold â she is more precious then al riches and al thinges that are desired are not able to be compared with her â Length of dayes in her right hand in her left hand riches and glorie â Her wayes are beautiful wayes and al her pathes peaceable â She is a tree of life to them that shal apprehend her and he that shal hold her is blessed â Our Lord by wisdom founded the earth established the heauens by prudence â By his wisdom the depthes haue broken forth and the cloudes waxe thicke with dew â My sonne let not these thinges depart from thyne eies kepe the law counsel â and there shal be life to thy soule and grace to thy iawes â Then shalt thou walke confidently in thy way and thy foote shal not stumble â if thou sleepe thou shalt not feare thou shalt rest and thy sleepe shal be sweete â Dread not at soden terrour and the power of the impious falling vpon thee â For our Lord wil be at thy side and wil keepe thy foote that thou be not taken â Doe not prohibite him to doe good that is able if thou be able thy selfe also doe good â Say not to thy frend goe and returne and tomorow I wil geue to thee wheras thou mayest geue forth with â Practise not euil against thy freind when he hath affiance in thee â Contend not against man without cause wheras he hath done thee no euil â Doe not enuie an vniust man nor imitate his waies â because euerie deluder is an abomination of our Lord and his communication is with the simple â There is pouertie from our Lord in the house of the impious but the habitations of the iust shal be blessed â He shal delude the deluders and to the milde he wil geue grace â The wise shal possesse glorie the exaltation of fooles ignominie CHAP. IIII. The wiseman exhorteth others by his owne example to seeke wisdom 14. to decline from the wicked and to imitate the iust 23. to guide wel the hart mouth and feete CHILDREN heare ye the fathers discipline and attend that you may knowe prudence â I wil geue you a good gift forsake not my law â For I also was the sonne of my father tender and as onlie begotten in my mothers sight â and he taught me sayd Let thy hart receiue my wordes kepe my preceptes and thou shalt liue â Possesse wisedom possesse prudence forget not neither decline from the wordes of my mouth â Leaue her not and she wil keepe thee loue her and she wil preserue thee â The beginning of wisdom possesse wisdom and in al thy possession purchase prudence â take quickly and she wil exalt thee thou shalt be glorified of her when thou shalt embrace her â She wil geue to thy head increase of graces and with a noble crowne she wil protect thee â Heare my sonne and receiue my wordes that yeares of life may be multiplied to
incredulous to his word â After this God looked vpon the earth filled it with his good thinges â And the soule of euerie liuing thing shal shew before the face thereof and into it againe is their returne CHAP. XVII God creating man to his owne image gaue him gifies 9. and precepts 14. chose the Israelites for his peculiar people 18. Workes of mercie are commended to al men 20. Repentance to sinners 28. mercie is offered to al. GOD created man of the earth and after his owne image he made him â And againe he turned him into it and conformable to himselfe clothed him with strength â He gaue him a number of daies and time and gaue him power of those thinges that are vpon the earth â He put his feare ouer al flesh and he had dominion of beastes and fowles â He created of him an helper like to himself he gaue them counsel and tongue and eies eares and hart to deuise and he filled them with the discipline of vnderstanding â He created in them the knowlege of the spirit he filled their hart with vnderstanding and euil and good he shewed them â He set his eie vpon their hartes to shew them the great thinges of his workes â that they might praise the name of sanctification and glorie in his meruelous workes that thy might declare the glorious thinges of his workes â He added discipline vnto them and made them inherite the lawe of life â He made an euerlasting testament with them he shewed them iustice and his iudgementes â And their eie saw the glorious thinges of his honour and their eares heard the honour of his voice and he said to them Beware of euerie vniust thing â And he gaue them commandment euerie one concerning his neighbour â Their wayes are before him alwaies they are not hid from his eies â Ouer eucrie nation he appointed a ruler â And Israel was made the manifest portion of God â And al their workes as the sunne in the sight of God and his eies without intermission looking on their wayes â The testamentes were not hid by their iniquitie and al their iniquities are in the sight of God â The almes of a man is as a seale with him and shal preserue the grace of a man as the apple of the eâe â And afterward he shal arise and shal render them reward to euerie one vpon their head and shal turne into the inner partes of the earth â But to the penitent he hath geuen the way of iustice and he hath confirmed them that faile to susteine and hath appointed to them the lot of truth â Turne to our Lord and forsake thy sinnes â pray before the face of our Lord and diminish offences â Returne to our Lord and turne away from thine iniustice and hate excedingly abomination â and know the iniustices and iudgementes of God and stand in the lot of thy purpose and of praier of the most high God â Goe into the partes of the holie world with the liuing and them that geue praise to God â Tarie not in the errour of the impious before death confesse From the dead as nothing confession perisheth â Thou shalt confesse liuing aliue and in health thou shalt confesse and shalt praise God and shalt glorie in his mercies â How great is the mercie of our Lord and his propitiation to them that turne to him â For al thinges can not be in men because the sonne of man is not immortal and they haue delighted in the vanitie of malice â What is brighter then the sunne it shal faile Or what more wicked then that which flesh and bloud hath inuented and this shal be reproued â He beholdeth the powre of the height of heauen and al men be earth and ashes CHAP. XVIII Gods wonderful workes excede mans capacitie 7. Our weaknes is streingthened by grace 15. wherto man must cooperate 19. by purging his conscience 22. by prayer 24. by meditating Gods iudgements 30. and by mortifying his owne concupiscence HE that liueth for euer created al thinges together God onlie shal be iustified and remaineth an inuincible king for euer â Who is sufficient to declare his workes â For who shal search out his glorious thinges â and who shal shew forth the powre of his greatnesse or who shal adde to declare his mercie â It is not possible to diminish nor adde neither is it possible to finde the glorious workes of God â When a man shal haue done then shal he beginne and when he shal rest he shal worke â What is man and what is his grace and what is his good or what his euil â The number of the daies of men at the most an hundred yeares as droppes of the water of the sea they are reputed and as the grauel stone of the sand so a few yeares in the day of eternitie â For this cause God is patient toward them and powreth out his mercie vpon them â He hath senne the presumption of their hart that it is naught and hath knowen their subuersion that it is euil â Therefore hath he fulfilled his propitiation toward them and hath shewed them the way of equitie â Mans compassion is touching his neigbour but the mercie of God is vpon al flesh â He that hath mercie teacheth and instructeth as a pastour his flocke â He hath mercie on him that receiueth the doctrine of compassion and he that hasteneth in his iudgementes â Sonne in good deedes geue no blame and in euerie gift geue not the sadnes of an euil word â Shal not the dew colle heate so also a word better then a gift â Is not a word aboue a good gift but both are with a iustified man â A foole wil vpbraide bitterly and the gift of one vntaught maketh the eies to drie away â Before iudgement prepare thee iustice and before thou speake lerne â Before sickenes take medicine and before iudgement examine thyself and in the sight of God thou shalt finde propitiation â Before sickenes humble thy self and in time of infirmitie shew thy conuersation â Be not hindered to pray alwayes feare not to be iustified euen to death because the reward of God abideth for euer â Before praier prepare thy soule and be not as a man that tempteth God â Remember the wrath in the day of consummation and the time of reward in conuersation of the face â Remember pouertie in the time of abundance and the necessities of pouertie in the day of riches â From morning vnto euening time shal be changed al these are sowne in the eies of God â A wise man in al thinges wil feare in the daies of offences wil be ware of sloth â Euerie subtile man knoweth wisdom and to him that findeth her he wil geue prayse â The wise in wordes and they also haue done wisely and haue vnderstood truth and iustice
rootes sound vpon the toppe of a rocke â Ouer al water grennes and at the brincke of the riuer it shal be plucked vp before al grasse â Grace is as paradise in blessinges and mercie remayneth for euer â The life of a workeman that is sufficient for himself shal be sweete and in it thou shalt finde a treasure â Children and building of a citie shal confirme the name and an vnspotted woman shal be counted aboue this â Wine and musicke make a ioyful hart and the loue of wisedom is aboue both â Shalmes and Psalterie make sweete melodie and a sweete tongue is aboue both â Thine eye wil desire grace and beautie and greene sowen fieldes are aboue this â A freind and companion meeting together in time and aboue them both is a woman with her husband â Bretheren are an helpe in the time of tribulation and mercie shal deliuer more then they â Gold and siluer are the establishing of the feete and counsel is wel accepted aboue them both â Riches and strength exalt the hart and aboue these is the feare of our Lord. â There is no diminution in the feare of our Lord and in it there is no neede to seeke for helpe â The feare of our Lord is as a paradise of blessing and they haue couered it aboue al glorie â Sonne in thy life time want not for it is better to die then to want â A man that looketh toward an other mans table his life is as no life thinking how to liue for he feedeth his soule with an other mans meates â But a man nurtered and taught wil looke to him selfe â Pouertie wil be sweete in the mouth of the vnwise and in his bellie a fire wil burne CHAP. XLI An other matter of meditation is death 8. wherof sinne is the cause 1â Care of a good fame is necessarie 19. Let shamfastnes be a bridle to auoide fornication 22. iniquitie 24. theft and other sinnes O DEATH how bitter is thy memorie to a man that hath peace in his riches â to a man that is at rest and whose wayes are prosperous in al thinges and that is yet able to take meate â O death thy iudgement is good to a needy man and him that is diminished in strength â and fayleth in age and that is careful of al thinges and to the incredulous that loseth patience â Feare not the iudgement of death Remember what thinges haue bene before thee and what come after thee this is the iudgement from our Lord to al flesh â and what shal come vpon thee by the good pleasure of the Highest whether it be ten or an hundred or a thousand yeares â For in hel there is no accusing of life â The children of sinners be come children of abominations and they that conuerse neere the houses of the impious â The inheritance of the children of sinners shal perish and with their seede shal be continuance of reproch â The children complaine of an impious father because for him they are in reproch â Woe to you ye impious men which haue forsaken the law of our Lord the Highest â And if ye be borne ye shal be borne in malediction and if ye die in malediction shal be your portion â Al thinges that are of the earth shal returne into the earth so the impious from malediction to perdition â The moorning of men is in their bodie but the name of the impious shal be cleane wyped out â Haue care of a good name for this shal be more permanent to thee then a thousand treasures precious and great â There is a number of the daies of a good life but a good name shal continew for euer â Children keepe ye discipline in peace For wisdom hid and treasure not seene what profite is there in them both â Better is the man that hideth his follie then the man that hideth his wisdom â But yet haue reuerence to these thinges which proceede from my mouth â For it is not good to obserue al shamfastnes al thinges do not please al men in opinion â Be ashamed before father before mother of fornication and before the president and before the mightie of lying â before the prince and before the iudge of offence before the sinagogue and the people of iniquitie before companion and freind of iniustice and before the place where thou dwellest â of theft of the truth of God and his testament of leaning on the bread and of reproofe for the thing geuen and taken â before them that salute thee of silence of beholding a woman that is an harlot and of turning away thy countenance from thy kinsman â Turne not away thy face from thy neighbour of taking away part and not restoring â Behold not an other mans wife and search not his handmayde neither stand by her bed â Before freindes of opprobrious wordes and when thou hast geuen vpbrayde not CHAP. XLII Further admonition to auoide sinnes in wordes and deedes 6. with care that others offend not by our negligence 15. An other matter of meditation is Gods excellencie appearing in his workes REPEATE notthe word which thou hast heard neither reueale thou of a secret word thou shalt in deede be without confusion and shalt finde grace in the sight of al men be not ashamed for al these thinges and accept not person therby to sinne â Of the law of the Highest and his testament and of iudgement to iustifie the impious â of the word of companions and wayfaring men and of the geuing of the inheritance of freindes â of the equalitie of balance and weightes of the getting of manie thinges and few â of the corruption of bying and of marchantes and of much discipline of thy children and to make bloudie the side of a wicked seruant â Ouer a naughtie woman a seale is good â Where there are manie handes shutvp and what soeuer thou shalt deliuer number and weight it and write euerie thing geuen and receiued â Of the discipline of the vnwise and foolish and of ancientes that are iudged of young men and thou shalt be wel instructed in al thinges and approued in the sight of al the liuing â A daughter is the secret watch of the father and the care of her taketh away sleepe lest perhaps in her youth she become past age abiding with an husband she become odious â lest at anie time she be corrupted in her virginitie and in her fathers house she be found with childe lest perhaps abyding with her husband she transgresse or at the least become barren â Ouer a dissolute daughter keepe sure watch lest at anie time she make thee come into reprooche with thine enemies because of detraction in the citie and the obiection of the people and she confound thee in the multitude of the people â Looke not on euerie bodie for beautie sake among wemen tarie not â For
Depart from me approch not to me because thou art vncleane these shal be smoke in my furie a fyre burning al the day â Behold it is written before me I wil not hold my peace but I wil render and repay into their bosome â your iniquities and the iniquities of your fathers together sayth our Lord that haue sacrificed vpon the mountaines and vpon the litle hilles haue reproched me I wil remeasure their first worke in their bosome â Thus saith our Lord As if a berrie be found in a cluster and it be said Destroy it not because it is a blessing so wil I doe for my seruants sake that I destroy not the whole â And I wil bring forth seede out of Iacob out of Iuda a possessour of my mountaines and mine elect shal inherite it and my seruants shal inhabite there â And the champaine countries shal be into foldes of flockes and the valley of Achor for the couche of heardes vnto my people that haue sought after me â And you that haue forsaken the Lord that haue forgotten my holie mount that sette a table to Fortune and offer libaments vpon it â I wil number you in the sword and you shal al fal by slaughter because I called and you haue not answered I spake and you haue not heard and you did euil in mine eies and you haue chosen the thinges that I would not â For this cause thus sayth our Lord God Behold my seruants shal eate and you shal be hungrie behold my seruants shal drinke and you shal be thirstie â Behold my seruants shal reioyce and you shal be confounded behold my seruants shal prayse for ioyfulnes of hart and you shal crie for sorow of hart and for contrition of spirit you shal howle â And you shal leaue your name for an othe to mine elect and the Lord God shal kil thee and wil cal his seruants by an other name â In which he that is blessed vpon the earth shal be blessed in God amen he that sweareth in the earth shal sweare by God amen because the former distresses are forgotten and because they are hid from myne eyes â For behold I create new heauens and a new earth and the former thinges shal not be in memorie and they shal not ascend vpon the hart â But you shal be glad and reioyce for euer in these thinges which I create because loe I create Ierusalem exultation and the people therof ioy â And I wil reioyce in Ierusalem and be glad in my people and there shal no more be heard in it the voice of weeping and the voice of crying â There shal no more be a childe of daies and an old man that shal not fil vp his dayes because the childe of an hundred yeares shal die and the sinner of an hundred yeares shal be accurst â And they shal build cities and inhabite and they shal plant vineyardes and eate the fruites therof â They shal not build and an others shal dwel they shal not plant and an other shal eate for according to the daies of the tree shal be the dayes of my people and they shal make old the workes of their handes â Myne elect shal not labour in vayne nor ingender in conturbation because it is the seede of the blessed of the Lord and their posteritie with them â And it shal be before they cal I wil heare as they are yet speaking I wil heare â The wulfe and the lambe shal feede together the lion and the oxe shal eate straw to the serpent dust shal be his bread they shal not hurt nor kil in al my holie mountaine sayth our Lord. CHAP. LXVI God who filleth heauen and earth wil dwel in the hart of the humble 3. For the sinnes of the Iewes Ierusalem shal be destroyed 5. The faith of Christ shal be propagated by the preaching of the Apostles 15. And Christ coming to iudge 19. al shal receiue according to their desertes THVS sayth our Lord â Heauen is my seate and the earth my foote stoole what is this house that you wil build to me and what is this place of my rest â My hand hath made al these thinges al these thinges haue bene done sayth our Lord. But to whom shal I haue respect but to the poore litle one and the contrite of spirit and him that trembleth at my wordes â He that immolateth an oxe is as he that should stay a man he that killeth a sheepe in sacrifice as he that should braine a dog he that offereth oblation as he that should offer swines bloud he that remembreth frankincense as he that should blesse an idol Al these thinges haue they chosen in their wayes and in their abominations their soule is delighted â Wherfore I also wil choose their delusions and the thinges that they feared I wil bring to them because I called and there was none that would answer I haue spoken and they heard not and they haue done euil in mine eies and haue chosen the thinges that I would not â Heare the word of our Lord ye that tremble at his word your brethren that hate you and reiect you for my name sake haue sayd Let the Lord be glorified we shal see in your ioy but they shal be counfounded â A voice of people from the citie a voice from the temple the voice of our Lord repaying retribution to his enemies â Before she traueled she brought forth before her time came to be deliuered she brought forth a man childe â Who euer heard such a thing and who hath sene the like to this why shal the earth trauel in one day or shal a nation be brought forth together because Sion hath traueled and brought forth her children â Shal not I that make others to bring forth children my self bring forth saith the Lord shal I that geue generation to others be barren sayth the Lord thy God â Reioyce with Ierusalem and be ioyful in her al ye that loue her be glad with her in gladnes al ye that mourne vpon her â that you may sucke and be filled of the breast of her consolation that you may milke and flow with delightes in al maner of her glorie â Because thus saith our Lord Behold I wil decline vpon her as it were a floud of peace and as a torrent ouerflowing the glorie of the Gentiles which you shal sucke at the breasts you shal be caried vpon the knees they shal speake you fayre â As if the mother would speake one fayre so wil I comfort you and in Ierusalem you shal be comforted â You shal see and your hart shal reioyce and your bones shal spring as an herbe and the hand of our Lord shal be knowen to his seruants and he shal be wrath with his enemies â Because loe our Lord wil come in fyre and his chariotes as
againe to loue an aduoutresse 3. whom he maketh long to expect her husband to signifie Gods loue to the Synag gue 4. and the Iewes state in the new testament 5. who at last shal be conuerted to Christ AND our Lord sayd to me Yet againe goe loue a woman beloued of her frend and an aduoutresse as our Lord loueth the children of Israel and they haue respect to strange goddes and loue the kernels of grapes â And I digged her vnto me for fiftene peeces of siluer and for a core of barley and for halfe a core of barley â And I sayd to her Thou shalt expect me manie dayes thou shalt not fornicate thou shalt be no mans but I also wil expect thee â Because manie dayes shal the children of Israel sit without king without prince and without sacrifice and without altar and without ephod and without theraphim â And after this the children of Israel shal returne shal seeke the Lord their God and Dauid their king and they shal dread at the Lord and at his goodnes in the last dayes CHAP. IIII. Diùers great sinnes of both kingdomes 3. are the cause of great punishments threatned 15. yet the sinnes of Iuda are lesse excusable because they haue more meanes to serue God HEARE the word of our Lord ye children of Israel because there is iudgement to our Lord with the inhabitants of the land for there is no truth and there is no mercie and there is no knowlege of God in the land â Cursing and lying and manslaughter and theft and aduoutrie haue ouerflowed and bloud hath touched bloud â For this shal the land moorne and euerie one shal be weakened that dwelleth in it in the beast of the filde and in the foule of the heauen yea and the fishes of the sea shal be gathered together â But yet let not euerie man iudge and let not a man be rebuked for thy people are as those that gaynesay the priest â And thou shalt fal to day and the prophete also shal fal with thee in the night I made thy mother hold her peace â My people haue held their peace because they had not knowlege because thou hast repelled knowlege I wil repel thee that thou doe not the function of priesthood vnto me and thou hast forgotten the law of thy God I also wil forget thy children â According to the multitude of them so haue they sinned to me their glorie I wil change into ignominie â They shal eate the sinnes of my people and at their iniquitie shal lift vp their soules â And as the people so shal the priest be I wil visite their wayes vpon them and their cogitations I wil render to them â And they shal eate and shal not be filled they haue fornicated and haue not ceased because they haue forsaken our Lord in not obseruing â Fornication and wine and drunkenes take away the hart â My people hath asked in their wood and their staffe hath declared vnto them for the spirit of fornications hath deceiued them and they haue fornicated from their God â Vpon the heads of mountaines they did sacrifice and vpon litle hilles they burnt incense vnder the oke and the poplartree and the terebinth because the shadow therof was good therfore shal your daughters fornicate and your spouses shal be aduoutresses â I wil not visite vpon your daughters when they shal fornicate and vpon your spouses when they shal commit aduoutrie because they themselues conuerst with harlots and with the effeminate they did sacrifice and the people not vnderstanding shal be beaten â If thou fornicate ô Israel at the least let not Iuda offend and enter ye not into Galgal and goe not vp into Bethauen neither sweare ye Our Lord liueth â Because Israel hath declined as a wanton cow now wil our Lord feede them as a lambe in latitude â Ephraim is partaker of idols let him alone â Their banket is separated with fornication they haue fornicated the protectours therof loued to bring ignominie â The spirit hath bound him in his winges and they shal be confounded at their sacrifices CHAP. V. The prophet reprehendeth the priestes and princes of both kingdomes for drawing the people to idolatrie 8. denouncing captiuitie for the same HEARE ye this ô priestes and attend ye house of Israel and you the kinges house harken because there is iudgement for you because you are become a snare to speculation and a nette spred vpon Thabor â And victims you haue declined into the depth and I the teacher of them al. â I know Ephraim and Israel is not hid from me because now hath Ephraim fornicated Israel is contaminated â They wil not geue their cogitations toâ returne to their God because the spirit of fornications is in the middes of them and they haue not knowen the Lord. â And the arrogancie of Israel shal answere in his face and Israel and Ephraim shal fal in their iniquitie Iudas also shal fal with them â In their flockes and in their heardes they shal goe to seeke the Lord and shal not finde he is taken away from them â They haue preuaricated against the Lord because they haue begotten strange children now shal a moneth deuoure them with their partes â Sound with the trumpet in Gabaa and with the shaulme in Rama howle ye in Bethauen behind thy backe ô Beniamin â Ephraim shal be in desolation in the day of correction in the tribes of Israel I haue shewed faith â The princes of Iuda are become as they that take the bound I wil power out my wrath as water vpon them â Ephraim is suffering calumnie broken in iudgement because he began to goe after filthines â And I as it were a mothe to Ephraim and as the rotte to the house of Iuda â And Ephraim saw his sicknes and Iuda his band and Ephraim went to Assur and sent to the king reuenger and he shal not be able to heale you neither shal he be able to loose the band from you â Because I as it were a lionesse to Ephraim and as a lions whelpe to the house of Iuda I I wil take and goe I wil take away and there is none that can deliuer â Going I wil returne to my place vntil you fayle and seeke my face CHAP. VI. By afflictions the people wil returne to God and hope in Christ to come 4. both the kingdomes sinning 6. and thincking to be spared for their sacrifices neglecting workes of mercie 7. shal be punished 11. but at last deliuered from captiuitie IN their tribulation early they wil rise vp to me Come and let vs returne to our Lord. â Because he hath wounded and wil heale ys he wil strike and wil cure vs. â He wil reuiue vs after two dayes in the third day he wil raise vs vp and we shal liue in his sight We shal know
dispise in his euils in the day of his destruction and thou shalt not be sent out against his armie in the day of his destruction â Neither shalt thou stand in the outgoings to kil them that flee and thou shalt not shut vp his remnant in the day of tribulation â Because the day of our Lord is at hand vpon al nations as thou hast done so shal it be done to thee thy retribution he wil returne vpon thine owne head â For as you haue drunke vpon my holie mount shal al Gentils drinke continually they shal drinke and swallow vp and they shal be as though they were not â And in mount Sion shal be saluation and it shal be holie and the house of Iacob shal possesse those that had possessed them â And the house of Iacob shal be a fyre and the house of Ioseph a flame and the house of Esau stubble and they shal be kindled in them and shal deuoure them and there shal be no remaynes of the house of Esau because our Lord hath spoken â And they that are toward the South shal inherite the mount of Esau and they in the champaine countries Philisthiims and they shal possesse the region of Ephraim and the region of Samaria and Beniamin shal possesse Galaad â And the transmigration of this host of the children of Israel al places of the Chananeits euen to Sarepta and the transmigration of Ierusalem that is in Bosphorus shal possesse the cities of the South â And sauiours shal ascend into mount Sion to iudge the mount of Esau and the kingdom shal be to our Lord. THE PROPHECIE OF IONAS IONAS the sonne of Amathi in Geth of the tribe of Zabulon in the reigne of Ieroboam sonne of Ioas king of Israel not only in wordes but also in his person prophecied and prefigured Christ as our Sauiour himself testisieth And vnder the name of Niniue announceth saluation to al Gentiles that repent and returne to God as Niniue did CHAP. 1. Ionas being sent to preach in Niniue fleeth by sea 4. atempest riseth 8. wherof he being found by lotte to be the cause 12. is cast into the sea 15. and it is caulme AND the word of our Lord was made to Ionas the sonne of Amathi saying â Arise and goe into Niniue the great citie and preach in it because the malice therof is ascended before me â And Ionas arose to flee into Tharsis from the face of our Lord and he went downe into Ioppe and found a shippe going into Tharsis and he gaue the fare therof went downe into it that he might goe with them into Tharsis from the face of our Lord. â But our Lord sent a great winde into the sea and a great tempest was made in the sea the shippe was in danger to be broken â And the mariners were afrayd and the men cried to their god they threw the vessels that were in the shippe into the sea that it might be lightned of them and Ionas went downe into the inner part of the shippe and slept a deepe sleepe â And the gouerner came to him sayd to him Why art thou oppressed with sleepe Rise inuocate thy God if perhaps God wil thinke of vs and we perish not â And euerie one sayd to his felow Come and let vs cast lottes and know why this euil is to vs. And they cast lottes and the lot fel vpon Ionas â And they sayd to him Tel vs for whose cause this euil is to vs what is thy worke what is thy countrie and whither goest thou or of what people art thou â And he sayd to them I am an Hebrew the Lord God of heauen I feare which made the sea and the drie land â And the men feared with great feare and they sayd to him Why hast thou done this For the men knew that he fled from the face of our Lord because he had told them â And they sayd to him What shal we do to thee and the sea shal cease from vs because the sea went and swelled â And he sayd to them Take me vp and cast me into the sea and the sea shal cease from you for I know that for me this great tempest is vpon you â And the men rowed to returne to the land and they were not able because the sea went and swelled vpon them â And they cried to our Lord and sayd We besech thee ô Lord let vs not perish in the life of this man and geue not vpon vs innocent bloud because thou ô Lord hast done as thou wouldest â And they tooke Ionas and cast him into the sea and the sea ceased from his rage â And the men feared our Lord with great feare immolated hostes to our Lord and vowed vowes CHAP. II. Ionas is swallowed by a great fish 3. prayeth with confidence in God 11. and the fish casteth him on the drie land AND our Lord prepared a great fish to swallow done Ionas and Ionas was in the bellie of the fish three dayes and three nightes â And Ionas prayed to our Lord his God out of the bellie of the fish â And he sayd I cryed out of my tribulation to our Lord he hath heard me out of the bellie of hel cried I and thou hast heard my voice â And thou hast cast me forth into the depth in the hart of the sea and a floud hath compassed me al thy surges thy waues haue passed ouer me â And I sayd I am cast away from the sight of thine eyes but yet I shal see thy holie temple againe â The waters haue compassed me euen to the soule the depth hath inclosed me the sea hath couered my head â I am descended to the extreme parts of the mountaines the barres of the earth haue shut me vp for euer and thou wilt lift vp my life from corruption ô Lord my God â When my soule was in distresse within me I remembred our Lord that my prayer may come to thee vnto thy holie temple â They that kepe vanities in vaine forsake their mercie â But I in the voice of prayse wil immolate to thee what thinges soeuer I haue vowed I wil render for saluation to our Lord. â And our Lord spake to the fish and it vomited vp Ionas vpon the drie land CHAP. III. Againe Ionas is commanded to preach in Niniue that within fourtie dayes it shal be destroyed 5. They al fast and repent 10. and God recalleth his sentence AND the word of our Lord was made to Ionas the second time saying â Arise goe into Niniue the great citie and preach in it the preaching which I speake to thee â And Ionas arose went into Niniue according to the word of our Lord Niniue was a great citie of three dayes iorney â And Ionas began to enter into the citie on dayes iorney he cried
vniust maintenance therof and in the exercise of the coyte â And setting nought by the honours of their fathers they esteemed the Greeke glories for the best â by reason wherof they had dangerous contention and they had emulation toward their ordinances and in al thinges they coueted to be like to them whom they had enemies and murderers â For to doe impiously against the lawes of God escapeth not vnpunished but this the time folowing wil declare â And when the gamme vsed euerie fifth yeare was kept at Tyre and the king was present â the wicked Iason sent from Ierusalem sinful men carying three hundred didrachmaes of siluer for the sacrifice of Hercules which they that caryed it requested that it might not be bestowed on the sacrifices because it ought not but that it might be deputed for other charges â And these were offered in dede by him that sent them vnto the sacrifice of Hercules but because of them that were present they were geuen to the making of gallees â And Apollonius the sonne of Mnestheus being sent into Aegypt because of the nobles of Ptolomee Philometor the king when Antiochus vnderstood that himself was made an alien from the affaires of the kingdom prouiding for his owne commodities departing thence he came to Ioppe and from thence to Ierusalem â And being magnifically receiued of Iason and the citie entered in with torch lights and with prayses and from thence he turned his armie into Phaenicia â And after the time of three yeares Iason sent Menelaus brother of the foresaide Simon carying money to the king and to bring answers of necessarie affayres â But he being commended to the king when he had magnified the presence of his power wrested the high priesthood vpon him self ouer bidding Iason three hundred talents of siluer â And hauing receiued commission from the king he came hauing in deede nothing worthie of the priesthood but bearing the mind of a cruel tyrant and the wrath of a wilde beast â And Iason indeede who had circumuented his owne brother being himself deceiued was driuen out a fugitiue into the countrie of the Ammanites â And Menelaus obteyned the princedom but concerning the money promised to the king he did nothing wheras Sostratus that was gouernour of the castel exacted it â For to him perteyned the exacting of the tributes for which cause they were both called out to the king â And Menelaus was remoued from the priesthood Lysimachus his brother succeeding and Sostratus was made gouernour of the Cyprians â And when these things were a doing it chanced the Thaâsians and the Mallotians to moue sedition because they were geuen for a gift to king Antiochus concubine â The king therfore came in hast to pacifie them one of his companions Adronicus being lefte substitute â But Menelaus supposing that he had taken a conuenient time stealing certaine vessels of gold out of the temple gaue them to Adronicus and others he had sould at Tyre in their neere cities â Which thing when Onias vnderstood most certainly he rebuked him keeping himself in a safe place at Antioche beside Daphne â Wherupon Menelaus coming to Andronicus desired him to kil Onias Who when he was come to Onias and right handes being geuen with an oath although he was suspected of him had perswaded him to come out of the sanctuarie immediatly he slew him not reuerencing iustice â For which cause not only the Iewes but also other nations likewise were offended and tooke it greuously for the vniust murder of so great a man â But when the king was returned out of the places of Cilicia the Iewes went vnto him at Antioch and also the Greekes complayning of the vniust murder of Onias â Antiochus therefore was sorie in his minde for Onias and being inclined to pitie he shed teares remembring the sobrietie and modestie of the deceased â And his hart being incensed he commanded Andronicus being spoiled of the purple to be led about al the citie and that in the same place wherin he had committed the impiety vpon Onias the sacrilegious person should be depriued of his life our Lord repaying him worthie punishment â And manie sacrilegies being committed of Lysimachus in the temple by the counsel of Menelaus and the rumour being bruited abrode the multitude gathered together against Lysimachus much gold being now caryed out â But the multitudes making insurrection and their mindes replenished with anger Lysimachus arming almost three thousand began to vse vniust handes a certaine tyrant being captaine farre growne in age and also in madnes â But as they vnderstood the endeuour of Lysimachus some tooke stones some strong clubbles and certaine threw ashes â And manie in deede were wounded certaine also throwne to the ground but al were put to flight the sacrilegious person also himself they slew beside the treasurie â Concerning these thinges therefore iudgement began to be commenced against Menelaus â And when the king was come to Tyre three men sent from the ancients put vp the matter vnto him â And when Menelaus was ouercome he promised Pâolomee to geue much money to perswade the king â Pâolomee therfore went to the king being in a certaine courte as it were to coole himself and brought him from his purpose â and Menelaus certes being guiltie of al the euil was quitted of the crimes and the poore wretches who if they had pleaded the cause euen before Scythians should be iudged innocent them he commanded to death â Quickly then did they vniustly suffer which prosecuted the cause for the citie the people and the sacred vessels â For the which thing the Tyrians also being offended were very liberal towards the burial of them â But Menelaus because of their auarice that were in power continewed in authoritie increasing in malice to the betraying of the citizens CHAP. V. Visions of armies fighting in the ayre appeare in Ierusalem fourtie dayes 5. Iason with a thousand men surpriseth the citie killeth manie citizens but is expulsed and dyeth myserably 11. Antiochus persecuteth the Iewes 15. spoyleth the temple and prophaneth holie thinges 27. Iudas with others flee into the desert AT the same time Antiochus prepared a second iourney into Aegypt â And it came to passe that through out the whole citie of Ierusalem were senne for fourtie dayes in the ayre horsemen running hither thither hauing golden stoles and speares as it were companies armed â and coursing of horses set in orders by rankes and that there were encounterings together neere hand and shakings of sheildes and a multitude of men in helmets with swordes drawen and throwing of darts and the glittering of golden armour and of al kind of harnes â Wherefore al prayed that the wonders might be turned to good â But when there was a false rumour gone forth as though Antiochus had bene parted this life Iason taking vnto him no lesse then a thousand men suddenly set vpon the citie
went against Gorgias the gouernour of Idumea â And he went forth with footemen three thousand and horsemen foure hundred â Who buckling together it chanced few of the Iewes to be slayne â But Dositheus one of the Bacenors an horseman a valiant man held Gorgias and wheras he would haue taken him aliue a certayne horseman of the Thracians came vpon him and cut of his shoulder and so Gorgias escaped into Maresa â But they that were with Esdrin fighting long and being wearied Iudas inuocated our Lord to be their helper and captayne of the battel â beginning in his countrey language and with hymmes raising a crie draue Gorgias souldiars into flight â And Iudas hauing gathered an armie came into the citie Odollam when the seuenth day came on being purifyed according to the custome they kept the Sabbath in the same place â And the day folowing Iudas came with his companie to take away the bodies of them that were ouerthrowen and with their kinsmen to lay them in the sepulchers of their fathers â And they found vnder the coates of the slayne some of the donaryes of the idols that were in Iamnia from which the lawe forbiddeth the Iewes therfore it was made playne to al that for that cause they were slayne â Al therfore blessed the iust iudgement of our Lord who had made manifest the hidden thinges â And so turning to prayers they besought him that the same offence which was committed might be forgotten But the most valient Iudas exhorted the people to keepe themselues without sinne seing before their eyes what was done because of the sinnes of them that were ouerthrowen â And making a gathering he sent twelue thousand drachmes of siluer to Ierusalem for sacrifice to be offered for sinne wel and religiously thinking of the resurrection â for vnles he hoped that they that were slaine should rise againe it should seeme superfluous and vaine to pray for the dead â And because he considered that they which had taken their sleepe with godlines had very good grace layd vp for them â â It is therfore a holie and healthful cogitation to pray for the dead that they may be loosed from sinnes ANNOTATIONS CHAP. XII 46 It is a holie and healthful cogitation to pray for the dead The Catholique beleefe doctrine and practise of praying for the dead is so euidently confirmed by this place that our aduersaries haue no better shift to auoide the same then by denying these bookes to be Canonical Scripture VVhich being authentically proued it may here suffice to adde that albeit the Greke text as in other innumerable places differeth from the Latin yet it is no lesse clere for this doctrin VVhich in English is thus v 45. Regarding or considering that grace is layde vp for them that sleepe or dye in pietie tovvitte in true faith and repentance in the next verse 46. inferreth thus VVherupon he Iudas Machabeus made reconciliation or expiation for the dead that they might be deliuered or loosed from their sinne that is from punishment for sinne Omitting therfore multitude of other proofes vve vvil here only cite tvvo great Doctors who with others teach that the denial of this particular point of religion is a condemned heresie S. Augustin li. de Haeresib haer 53. noteth this for a special heresie saying Aerians are named of one Aerius vvho being a priest and taking it greuously that he could not be ordained a Bishop falling into the heresie of the Arrians added some proper doctrines of his ovvne saying that vve ought not to pray nor offer sacrifice for the dead Likevvise S. Bernard Ser. 66 in Cantica in plaine termes saith they are heretikes vvhich beleue not that there is purgatorie fire after death but that the soule departing from the bodie goeth forthvvith either to rest or to damnation Let them then saith he aske of him vvho saide There is some sinne that shal not be forgeuen neither in this vvorld nor in the future why he sayd this if there remaine no remission and purgation of sinne in the future vvorld He therfore aduiseth al to bevvare of such seducers saying See the detracters see the dogges They deride vs because vve baptize infantes for that vve pray for the dead It is also most vvorthie of consideration that Iudas Machabeus vvho did this charitable act for his souldiars slaine in the holie vvarres vvas the High priest or chief Bishop of the Church at that time and defender of true faith and Religion Finally vve may also obserue that he did not anie nevv thing but practised the vsual custome of the vvhole Church For so it appeareth by their sette forme of Office for the dead called HASCHABAH that is Rest or prayer for rest in their booke MAHZOR translated and set forth by Bishop Genebrard in the yeare of our Lord. 1569. VVhere are these expresse supplications Requiescat anima ipsius in cubili suo iaceat in pace dormiat in pace His or her soule rest in his bed lye and slepe in peace Againe Ye Angels of peace come forth to mete him c. And that the Ievves this day vse to pray for the dead is a clere thing and confessed by Protestantes namely Munsterus and Fagius in their Annotations vpon the 14. of Deut. and M. VVhitaker in his first booke against F. Dureus fol 81. CHAP. XIII Menelaus a fugitiue Iewe is put to death 9. Antiochus with his great armie is defeated twise with losse of manie men 23. Philippe rebelling peace is renewed 24. And Iudas is made Lord of Ptolemais IN the yeare an hundred fourtie nine Iudas vnderstood that Antiochus Eupator came with a multitude agaynst Iurie â and with him Lysias the procuratour and cheefe ouer the affayres hauing with him of footemen an hundred tenne thousand of horsemen fiue thousand elephants twentie two chariots with hookes three hundred â And Menelaus also ioyned him selfe with them and with much deceite besought Antiochus not for the weale of his contrie but hoping that he should be appoynted to the principalitie â But the king of kinges stirred vp Antiochus mind against the sinner Lysias suggesting that he was the cause of al the euils he commanded as the custome is with them that being apprehended he should be killed in the same place â And there was in the same place a tower of fiftie cubites hauing an heape of ashes on euerie side this had a prospect steepe downe â From thence he commanded the sacrilegious person to be throwne downe into the ashes al thrusting him forward to death â And by such law it chanced the transgressour of the law to dye Menelaus not to be put into the earth â And in deede very iustly because he committed manie offences toward the altar of God the fyre and ashes wherof was holie himself was condemned into the death of ashes â But the king furiouse in mind came to shew
made S. Peter the rocke therof b. 5. 77. Rodde of Aaron brought forth buddes flowers and fruict a 359. Rome begane to be built about the yeare of the world 3. 71. b. 1089. Romane Monarchie was greater then the former b 792. 1003. Ruth a Moabite prefigured the vocation of Gentiles a 564. She was very commendable for her vertues a 569. A comforte to the Gentiles in that Christ descended from her b 473. S Sabbath daie that is our saturdaie instituted a 7. 216. 250. 307. 430. 756. b 947. Sackcloth worne for penance a 774. 802. 977. 1021. 1042. 1080. b 501. 795. 824. 838. Sacramentes of Circumcision a 65. of hostes for sinne 267. of consecrating Priests 275. of diuers washinges and purifications 288. and manie others in the old Law More in number lesse in effect then the Sacramentes of Christ a 705. Sacramentes of the New law for most part were prefigured in the old Testament a 199. 32. 705. Sacrament of the Eucharist was prefigured a 150. 188. 210. Sacrifice is due to God only as Lord of al creatures a 5. 31. 47. 198. 262. b 424. 842. 993. And to no creature how excellent soeuer a. 15. 219. 528. 705. Sacrifice is the proper office of a Priest a 57. Three kindes of Sacrifices a 262. Sacrifice ordained for three causes a 264. b 581. Diuers for diuers sinnes a. 267. for diuers feastes a 380. with distinct hostes appointed by the Law a 425. Sacrifice in beastes birdes and other thinges mystical a 60. 362. Sacrifice by the Law of Moyses limited to one place a 423. 510. 707. 873. by dispensation in other place s. a 519. 545. 707. 893. And in the new Testament one online Sacrifice in al places of the world b 884. 993. Sacrifices of the old Law to be changed b 69. 98. 884. 993. Sacrifice of the Eucharist perpetual to the end of the world b 280. 544. 885. 993. Sacrilege seuerely punished b. 953. Sacrilegious murther reuenged a 908. Sainctes are to be honoured a 8. 34. 218. 531. 935. b 252. Are lawfully and profitably inuocated a 33â 245. 710. 1068. 1110. b 503. 541. 575. 697. 778. 987. 996. They may know our thoughtes a 605. 107. b 541. 578. Salathiel the sonne of Iechonias and father of Zorobabel was borne and died in the captiuitie of Babylon a 824. 947. 951. b 865. Salomon signifieth Pacifier was also called Ecclesiastes the Preacher and Idida beloued He writte three bookes b 333. 334. He was also called the Gatherer b 314. Lamuel b 315. He prefigured Christ in diuers respectes a 856. b 131. 166. Salomon deposed Abiather by extraordinarie commission a 692. Salomons saluation is doubtful a 732. 866. b 354. Salt signifieth discretion and was required in euerie sacrifice a 265 361. It maketh ground barren a 537. Saluation dependeth vpon grace and merites a 33. b 267. 994. See workes meritorious Samaria the head cittie of the tenne Tribes a 737. Samaritanes Schismatiques a 734. fel into manie sectes a 744. 798. 941. Samson a Nazareite and a figure of Christ a 545. 553. He did manie strange great thinges a 548. c. He sinned not in killing himself with the Philistimes a 553. c. 941. Samuel of the tribe of Leui prophecied a childe a 574. He annointed Saul King a 590. Also Dauid 604. He appeared after his death a 631. b 441. Sanaballat procured licence for Manasses to build a schismatical temple b 960. 1000. Sapiential bookes teach the way to serue God b 267. Al fiue are Canonical Scripture b 268. Saraias Highpriest slaine in Rebla a 816. b 997. Satisfaction a 32. 270. Sauiour properly perteineth to Christ is also attributed to some men a 128. 521. Saul the first King of the sraelites began wel a 587. 595. He afterwards offended in disobedience and presumption a 596. 602. 837. He was releeued in spiritual afflition by Dauids musique a 704. Of great enuie he hated and persecuted Dauid a 610. In distresse he consulted a Pithon spirite a 629. And in desperate extremitie killed himselfe a 635. Scandal hurteth the weake not the perfect b 233. Schisme and heretical conuenticles must be auoided a 355. 358. 510. 511. 756. 771. 887. 896. 949. b 56. 232. 238. 526. 696. 710. 777. 862. 894. 896. Schismatical Temples in Garizim and in Egypt b 800. 960. 1000. Schoole of paganisme was set vs in Ierusalem by Iason an Apostata b. 955. Scriptures are of most eminent auctoritie a 3. They haue foure senses a 4. Yea many literal senses b 19. 188. Mystical sense is sometimes as certaine as the literal b 8â1 They are hard to be vnderstood a 3. 16. 22. 46. 115. 435. b. 214. 216. 485. 490. 674. 680. 758. Scriptures seeming contrary are reconciled by tenne rules a 820. They can not in deede be contrary one place to an other ibid. b 293. They are best expounded by the holie Fathers a. 251. b 14. Secresie iustly enioyned or promised bindeth in conscience b 434. Sectes of Panimes Barbarisme Scythisme and Grecisme a. 48. Manie Sectes also of the Schismatical Samaritanes a 798. 941. Innumerable amongst the Grecians b 1000. Sepulchers a 33. 151. 515. Christs sepulcher glorious b. 468. 527. Serpentes most craftie a. 9. Serpent of brasse erected for curing infirmitie a 336. b 366. Afterwards broken in peeces a 799. Seruice of false goddes doth not appease them a 915. Seuen times signifie seuen yeares b. 783. Seuentie two Interpreters of the Hebrew Bible into Greke b 1000 Shamfastnes is sometimes good sometimes vicious b 379. Simon High priest and general captaine b 936. 1003. Simonie committed by Giezi a 770. Sinne entred by enuie of the Diuel a 11. Sinnes before the floud were great in foure respectes a 23. Sinnes of commission and omission a 272. b 820. Sinnes lesse and greater or venial and mortal a 401. 407. b 399. Sinnes of al sortes must be punished a 9. 33. 40. 351. 685. 512. 894. b 65. 95. 188. 345. 413. 459. 535. 557. 569. 576. 591. 631. 719. 817. 888. Sinners for punishment are suffered sometimes to fal into other sinnes a 455. 463. 492. 577. 910. b 389. 572. 679 697. 808. 833. Al sinnes are remissible during this life a 577. 798. 1031. b 65. 188. 328 552. 579. 666. 706. Some sinners are of the Elect and shal be called and iustified b. 8â1 Sinful people are often vnconstant b. 627. Slouth breedeth contempt in this life and damnation in the next b. 404. Sodome and Gomorrha were destroyed with brimstone a 70. Sonnes of God are the faithful godlie people a 20. Sophonias prophecied the captiuitie of the two tribes b 861. Soules of men are dayly created a 6. b 3â8 Soules departed may be releeued by Sacrifice and prayers a 33. 202. 637. 711. 995. b 24. 284. 979. 996. Soules sometimes appeare assuming bodies after death a 632. Spartians otherwise called Lacedemonians descended from Abraham b 933. 934. Succession a special proofe of true doctrine b 926. 934. Succession of spiritual Gouernors prooueth their
from the prerogatiues of the first borne The zeale of Simeon Leui was coÌmendable but their maner of reuenge was manie wayes faultie Iudith â The Priests Scribes furie obstinacie hard harts against Christ Mat. 20. Ioan. 11. Ioan. 18. Taking away of the regal scepter from the Iewes a signe of Christs coming Our Lords real presence in the B. Sacrament prophecied li. 2. Ep. 3. Ancient Fathers suppose that Antichrist shal be of the tribe of Dan. Ioan. 5. Ioseph in manie things prefigured Christ :: Iacob digged a sepulcher for himselfe though it be not hertofore mentioned when he did it S. Aug. q. 170. in Geâ :: This word adoring often in holie Scripture signifieth ciuil honour as here it can haue no other sense Mans wil not God the cause of sinne Ioseph for his brethreÌs sake differred his desired burial in Chanaan The continuation of this booke with Genesis The increase of the Israelites was enuyed feared and their religion hated Gen. 50. Exod. 1. Their persecution Their greater multiplicatioÌ Exod. 2. Num. â Exod. 2. The persecutor admonished and punished Gods people mightely deliuered 3. 5. 7. 12. 14. Miraculously sustained in the desert 16. 17. 20. Instructed with Lawes Moral Ceremonial and Iudicial 26. 27. 30. seq The first part of this booke Of the Israelites seruile affliction in Aegypt and their deliuerie from thence :: Enuie vaine feare v. 10. hatred of true religioÌ v. 13. are the causes why Infidels persecute the faithful :: The first persecution was in temporal losses and bodilie paines by pressing them with workes :: The second was secrete murther :: The third was open murther God must be feared before Princes commanding contrarie things Mat 10. Luc. 12. Act. 4. 5. Princes must be obeyed in lawful things 1. Pet 2. Ro. 13. Allies are sinnes and vnlawful Psal 11â v. 142. Venial sinnes Feare of God meritorious Temporal rewardes promised in the old TestameÌt eternal in the new kind of ãâ¦ã lâvv so ãâ¦ã lled :: Mos in the Aegyptian tongue signifieth vvater and Ises saued Ioseph li. 2. Antiq Clemens Alexan. li. 1. Stromat :: The guiltie persoÌ reiected Moyses for lack of knoweÌ authoritie but God coÌfirmed his coÌmission Act. 7. So the Iewes reiected Christ Iudge of the world :: He feared to tempt God by staying but not the siercââes of the king Heb. 11. :: Oppression of innocents crieth to heauen for reuenge Moyses pareÌts did prudently expose him to some danger to auoide greater Reuelations and Gods determinations do not exclude but include mans endeuour Though Moyses iustly killed the Aegyptian yet others may not imitate his example li. 2. Antiq. li. 16. c. 19. deâiuit Act. 7. The three first lessons on the 4. sunday in Lent See what maner of reuerence and deuotion is prescribed to goe bare fooâe to holie places :: Of holie places and of christian deuotion in going to them S. Hierom writeth largely âpist 17. 18. 27. :: This is the most proper name but the most common is GOD deriued in manie languages of Good Mat. 19. v. 17. :: Al that anie man possessetâ in this world is but lent by God And therfore he iustly taketh away and lendeth to others disposing of al as pleaseth him Act. 7. Al appatitionâ to the Patriarches and Prophetes were made by Angels though sometimes attributed to God Proued by holie Scriptures and Fathers Heb. 2. Exod. 19. 20. Examples Psal 77. Exo. 3. God executeth his wil by Angels The most proper name of God is ãâã WHICH IS :: God designed a rodde for an instrument to work miracles :: See the Annotations cha 7. v. 3. :: Sephora cast the prepuce at Moyses feete and said I had lost thee my spouse except I had redeemed thee with the bloud of my child And the Angel let Moyses goe S. Aug. q. 11. in Exod. iuxta 70. :: Miracles a motiue to true beleefe Miracles necessarie and sufficient to proue extraordinary vocation of new preachers Ioan. 10. Ioan. 15. Mat. 9. Mat. 16. :: VVordlie men thinke Gods people encrease most by rest but indede they multiplie more when they are oppressed S. Cyprian de exhort Mart. c. 10. :: The craftie diuel knowiÌg that weake men afflicted are easely moued to murmur sturred this people against their owne leaders S. Greg. li. 29. c. 14. Moral :: Gods prouideÌce suffereth his children to be most afflicted when relife is nere at hand Theod. q. 13 in Exod. :: Adonai is not the name here vttered to Moyses but is redde in place of the vnknowen name :: Ioseph died first of the twelue bretheren Gen. 50. Leui liued loÌgest and so the yeares of their liues are recorded in holie Scriptures not of the rest Chronolog ãâã :: See Num. 26. v. 59. * patrâââ lem prâ patrua quae latinâ non d ãâ¦ã r. :: It perteined not to Moyses present purpose to prosecute the genealogies of Iacobs other sonnes being come to the origin of the Priestlie tribe in Leui the third soÌne â Aug. q. 15. in Exod. In place of the name of God counted ineffable is commonly redde Adonai Mat. 4. v. 7 10. Rom. 15. v. 11. Iehouah is not the right name of God S. Dionyse S. Hierom. Theodoret Damasâââ :: Aaron also was the prophet of God but subordinate vnder Moyses and ouer Pharao S. Aug. q. 17. in Exod. :: Iannes and Mambres 2. Tim. 3. knowen by tradition :: Induration of hart saith S. Bernard is neither cut with remorse nor softened with pittie nor moued with prayers nor yeldeth to threates yea is more hardned by punishments li. 1. de consid ad Eugen. :: The first plague in water in which the AegyptiaÌs drowned the Hebrewes infants Theodoret q. 19. in exod the like Ap. 16 Because the wicked spil the bloud of Gods Saintes he wil geue them bloud to drinke The name of God attributed to men Iudges called goddes Moyses the God of Pharao Priests called goddes Other titleâ of God geuen to men Moyses a Holie Prophete Priest and Prince * Psal 98. v. 6. Protestants hold God to be the cause that men do sinne yet not the cause of sinne Zuinglius doctrine Caluins doctrine Bezas doctrin By their doctrin it necessarily foloweth that God should he author of sinne The state of the controuersie S. Augustins doctrin ser 88 de temp God forsaketh not til he be forsaken Ezech ãâã Prâ 18. God by not punishing permitted Pharao to indurate him self And that for his former sinnes Heb 12. Apoc. 3. Prou. 8. In absence of grace sinne obdurateth Gods grace in the obstinate like the heate of the sunne in cold water As a father for not punishing is saied to spoile so God to indurate Al the wicked may iustly be damââd but some are iustified and saued Deut. 32. Psal 5. Rom. 9. God neuer willeth but only suffereth sine Pharao abusing Gods benefites hardned his owâe start And âââfully perished Other places of S. Augustin ââââ 1. Gods iustice ââde
ãâ¦ã nt when ãâã are âoââ notorious Rom. 5. Gods patience of it self profitable by euil harts made vnprofitable Miraculârum ãâ¦ã bera âââbra ãâ¦ã sabat Not doing called sometimes doing the contrarie Freewil the cause of diuers endes in Pharao and Nabucodonosor Other ancient Doctors teach the same Origen Eâo 4â S. Basil Chrysostom Damascen Isa 6. Rom. 11. v. 8. Hierom. Theodoret. Gregorie the great Isidorus The act of induration attributed to Pharao himself in diuers places Bible 1552. 1577. 160â How it ãâã ãâã God cast Pharao into the sea when himselfe ranne in wilfully Ser. 89. Not God but man the cause of sine proued by other scrptures True miracles do certainly proue the truth Mar. 16. v. 20. lib. 2. v. 4. Some strange things done by sleight by deceipt of senses by course of nature especially by diuels S. Aug. li. 18. c. 18. ciuit Manie things aboue the diuels natural powre The diuels powre is much restrained False prophets euer faile when they pretend by miracles to proue their doctrine Simon Magus confounded 3. Reg. â9 lib. 1. Cyrola an Arian Bishop detected Caluins attempt misproued and he deââiued Gods prouidence in most danger 1 His special warning not to credit preachers of a new Religion though they pretend to be prophetes or to worke wonders 2 Most dangerous seducers reigne but short time 3 Notes to know Antichrist 4 Against most dangerous assaltes God sendeth most forcible resistaÌce Mat. 24. Ioan 5. 2. Thes 2. Apoc. 13. Apoc. 11 Aâoc 20. See pag. 19. :: If Pharao had not freewil threatning of punishmeÌt were vniust Origen li. 3. Perâar c. de lib aâbâit He that can not do otherwise doth not sinne as both lerned and vnlerned coÌfesse S Aug. de verâ Relig. c. 14. :: The 2. plague Multitude of frogges :: The EnchaÌters could bring more frogges but not take these away :: Pharaos induration ascribed to himself :: The 3. plague Sciniphes smale flying beastes especially molesting mens eyes Philo l. 1. de vita Moysi :: The diuels powre limited by God Iob 1. 2 :: The enchanters conuinced in their vnderstanding confessed the power of God but not changed in affection persisted in malice against the truth :: The 4 plague Abundance of al sortes of flies :: Aegyptians worshipping beasts thought it intolerable abomination to kil or eate or burne tâem in sacrifice âân 43. v. 32 46. v. 34. :: In the Hebrew Pharao hardned his oâânâ hart also this time :: The 5. plague Pestilence amongst cattel :: Not al the beastes died for some died in the 7 10. plagues but al that died pertaineâ to the Aegyptians :: In Hebr. âanââbad ââb Parhaoh Pharaâes hart hardned it selfe :: The 6 plague Boyles in men and beastes :: Poore Enchanters that could neither escape nor cure this plague :: In Hebrew I haue made thee stand in the 70 and chalde paraphrasis I haue kept thee aliue In the Latin I haue put or set thee that in thee through thyn owne malice indurate I may make knowen my powre to maÌkind S. Aug. de Predest et Grat. c. 6. The 7. plague Terrible haile thunders and lightnings :: Rom. 5. :: In Hebrew Vaiachbed libbâ hu vahabadaf And he hardned his ovvne hart he and his seruants :: By Gods patience ouer Pharao his seruants in not destroying them their wicked mind became more obstinate S. Aug. q. 30. 36. in Exod. :: The 8. Plague Innumerable locustes litle flying beastes with long hinder legges that destroy graine grasse fruict Plinius li. 11. c. 29. S. Greg li. 31. c. 20. Moral :: Because Gods seruants may not temporize in religion politiques vniustly charge them to haue bad intentions :: The 9. plague Horrible darknes three dayes together :: Gods people must be resolute in Religion The to plague Death of the firstborne in men beastes of the Aegyptians ââ As before c â v. 3. c. 9. v. 16. c. 10. v. 1. The Epistle in the office on good friday And the 9. prophecie before Masâe on Easter eue :: Such as had not meanes to take a lambe tooke a kidde vsing al the same Rites :: Shachatu immolabunt shal offer or sacrfice not only kil as protestants translate Passage in killing the first-borne of Aegypt and not of Israel S. Hiero. in Mat. 26. :: The idols of Aegypt were ouerthrowne as Dagon was in Azotum 1. Reg. 5. S. Hierom Epist ad Fabiol extradit Hebr. :: Christ obseruing this precept had no leuened bread at his last supper and so instituted the Eucharist in vnleuened :: Sprinckling of bloud with âyslop here âeuit 14 Num. 19 prescribed signifieth maÌs deliuerie by Christs bloud working in Baptisme and other Sacraments Heb. 9. :: Punishment conforme to their sinne for persecuting Gods âiâst begotten sonne Israel Exod. 4. v. 22. Theodor. q. 32. in Exod. :: âawful spoile by the warrant of God Lord of al. :: From the promise made to Abraham Gen 12. v 7. and his first going into Aegypt v. 10 to this time were 4â0 yeares Gal. 3. of which they were in great persecution aboue 80. yeares before that in seruitude about 60. more before that also they were strangers partly in Aegypt partly in Chanaan the rest of this time See Gen. 15. v. 13. The 70. read in Aegypt and in Chanaan for explication as S. Augustin no teth li. 16. c. 10. ciuit Christs action sheweth that the Paschal lambe was a figure of the Eucharist Some things in the Paschal lambe prefigured Christ both on the Crosse and at his last supper Ioan â Some more expresly signified his Passion Others immediatly the Eucharist Ioa. 19. Ancient writers expound this figure of the Eucharist Luc. 2â Tertullian proueth by this figure fulfilled in the Eucharist that Christ hath a true and not a phantastical bodie Hiere ãâã v. 19. Psal 103. The same Sacrifice offered by Priests 1. Cor. 5. S. Gregories moralization of this figure applied to the B Sracrament VVhat persons are to receiue the B. Sacrament The thing figured farre excellleth the figure The Eucharist is also a Sacrifice â The first lesson at Mattins on Candlemasse day :: The old Testament proposed coÌmonly temporal rewardes S Hierom lâp ad Dardanum :: In the Hebrew vvhen Pharao had indurated himselfe :: Gods preuention to auoid tentations sheweth free wilin man :: By this appeareth how much Moyses estemed Iosephs charge concerning translation of his bones Also S. Paul commendeth it Heb. 11. :: Although the Hebrew Greke and Latin haue And he yet Protestants corruptly thrust in the text that he shal to make it sound to their sense that God did not only permit but worke Pharaoes induration :: A sorowful hart lamentably mourning for the people is called crying to God S. Hierom. in Gal. 4. â Reg. 6. :: Protection of Angels The fourth prophecie in the office before Masse on Easter âuâ And the second on whitsuneue :: So in Baptisme al sinnes are destroyed S
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 ââw to kepe the commandments of the second table pertaining to our neighboures * Paying nothing :: The Iudges authorized by God :: VVhere great faults are coÌmitted 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 âââded in iustice cease to be true vertues when iustice is not first obserued S. âierom 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 ãâã ãâã 2. :: For the perpetual vâe and sanctitie of these loaues which none might eate but such as were pure 1. Reg. 21. they prefigured âhe holie Eucharist S. âur in Tââ 1. S Damna âân de oxtho li. 4 c. 14. S. Cyril ââtheâ 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 chieââest 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 Fabiâl 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 ãâ¦ã to bâââââe ââaââd is clââââng from ãâ¦ã then to âe 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 ân 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 Gaâd 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. Theâd q 67. in Exo. God sheweth mercie for the merites of his seruants Grace goeth before merites :: God wâuld 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
is algoâd :: God by his grace maketh his seruants to cal vpon his name S. Aug. q 154. in Exod. :: None in this life can see God as Saincts do in glorie 1. Ioan. 3. Rom 9. :: Moyses saw more glorious workes effectes of God then other Prophets yet not his substance and diuine nature Theodoret. q. 68. in Exod S Hier. de verb. Isa vidi Dom. S. Chrysost ho. 4. de in copie Dei natura :: The first tables being broken yet others are made so though the first grace geuen in Baptisme be lost Yet there remaineth penance as the second table of saftie after shipwrake S. Hiero. Epis ad Demedriad * chief ruler :: Notwithstanding his former commination chap. 33. v 3 God here promiseth new benefites :: God by an angel not Moyses supra v 1. Deut. 10. v. 2. 4. :: How soeuer the commandments are diuided in both tables here it is certaine that there be no more nor fewer then tenne in al. :: So his face appeared to the beholders by reason of the glistering beames of his countenance shining gloriously after his conuersation with God fourtie dayes which signifieth that much more that which abideth in al eternitie is in glorie 2. Cor. 3. :: The same veile saieth S. Paul remaneth vpon the hart of the Iewes that they can not see Christ til by his special grace they shal be illuminated 2 Cor 3. The like is vpon the hart of Heretikes that can not see the Church S. Aug. in Psal 30. con 2. :: After the fall of the people to Idolatrie their punishment and repentaÌce their reconciliation to God and new tables of the commandments made and written Moyses repeteth the former precept of keping the Sabbath and prouideth al necessaries to the making of the Tabernacle wherto the Princes and people most promptly and liberally contribute S. Aug. q. 172. in Exo. :: As matter alone is not sufficient for a building without artificers to whom God geueth special skil so for expounding holie Scripture God geueth particular knowledge to Pastors and Doctors to the consummation of Sainctes to the worke of the ministerie to the edifying of the bodie of Christ the Church Ephes 4. :: As the people abounded in deuotion so the workmen of modestie and religion would haue no more then necessarie â Augustin q. â71 in Exod. :: The Cherubins couering al vpon and within the arke signifie saith S Gregorie Nyssen that the Scriptures haue a hiegher sense then the literal de vita Moyseos post medium :: These wemen watched there for deuotion and it semeth the same custome continued til Christs time For Anna the widow obserued this state of life Luc. ââ :: Alexander the great seeing Iaddus the hiegh Priest bearing this venerable plate on his forehead with great reuerence went vnto him and adored the name of God written in the plaâe Iosephus li. 11. c. 8. Antiq. :: The Tabernacle prepared in the first yeare and erected the first day of the second yeare signifieth the Church of Christ prepared in the old Testament established exalted and confirmed in the new :: More holie then anie thiÌg without the Sanctuarie but the Sancta Sanctorum it selfe was then most holie of al places in this world :: A gomor of Manna was now put in the arke mentioned before chap. 16. :: VVithout al doubt sââth S. Augustin q. 173. in Exod. Moyses prefigured other persons when he entred into the cloud on mount Sinai and others now when he could not enter into the tabernacle reple nished with the glorie of God In Sinai he signified those that penetrate the profound mysteries of Christ here the Iewes who vnderstaÌd not the same Exod. vlt. So soone as the Tabernacle was erected God declared the offices of the Leuites written in this booke wherof it is called Leuiticus Nu. 1. Epist ad Paulinum Leuit. 1. 8. The contents of this booke 11. 12. 18. 23. 26. 27. Diuided into fiue parts The first part of this booke Of diuers sortes of Sacrifices :: The best and perfectest of euerie kind is to be offered to God not the blind lame or weake Gen. 4. Malach. 1. Sacrifice presupposed to be necessary God prescribeth the rites to be obserued therin Three kindes of Sacrifice Holocauste Sacrifice for sinne Pacifique Sacrifice For benefites receiued or desired Al sacrifices of the old Testament prefigured Christs Sacrifice on the Crosse and in the Eucharist Not the external worke for it selfe but sincere deuotion pleaseth God External sacrifices were ordained 1. to keepe the people from Idolatrie 2. To induce them to internal vertues Io. 4. v 24. Rom. 6. v. 19. Psal 5â 3. To signifie greater Mysteries of the new Testament :: These oblations were specially for the poorest sorte So God tempered his law to the abilitie of euerie one Theod. q. 1. in Leuit. :: As literally no leauen not honey might be offered in sacrifice so al sinne and carnal delectatioÌ must be excluded in christian life :: That salt signifieth discretion appeareth by S Paul exhorting to seasonal our talke with salt Collos 4. v. 6. :: In holocaust onlie the male was offered câap 1. in other sacrifices both sexes were acceptable :: These partes and the fatt were burned as an Holocaust the rest of the oblation being pacifique :: Ignorance of that we are bond to know is sinne and more in Priests then in others :: VVe see here and in manie other places that numbers are mystical not alwayes supersticious :: A Priest and the whole multitude offered the same sacrifice of a calfe for their sines the Prince offered a male goate a priuate person a femal See Theod ret q 1. in Leââ versus finem :: Though in ordinarie sacrifices for sinne one part was alotted to the Priests by whose ministerie God remitted sinnes yet of the sacrifice for a priests sinnes or for the sinnes of the multitude the priests had no part lest they should saue cost or reape commoditie by sacrifice for their owne or the whole peoples sinnes but al was burned as in a holocaust Theodoret q. 3. in Leuit. S. Tho 1 2. q. â02 2. 3. ad 8. :: VVhen periurie doth preiudice an others cause he that knoweth the truth is bond to reueil it to the Iudge but with discretion to auoide scandal :: Swearing to do that is euil or not doing that is lawfally sworne is sinne :: For remission of sinne restitution is first required if âniuââe was done :: Besides restitution satisfaction is also necessarie for the offence to God Theodoret. q. 2. in ãâã :: Such examples of penaÌce or satifaction for sinne besides restitution of that was wrong fully taken are frequent in Moyses Law :: This fire was first sent miraculously from God inâra c. 9. v. 24. and according to this coÌmandment was perperpetually conserued from which al fire was to be taken that was vsed in the tabernacle S. Aug. q. 31. Theod. q 9. in
promised land S. Hierom. de Mans 42. to 3. :: They were retained in the ayre til the earth broken vnder them was closed againe :: Amram maried his aunt which sheweth that the second degree in consanguinitie is not forbid by the law of nature though it was after prohibited by a positiue law Leuit 18. :: For the general murmuring wherof al the people were guiltie cha 14. â 29. :: Temporal Princes are also pastors or shepheards of the people but this made not Iosue supreme in spiritual causes For it is clere in the next lines that he had but part of Moyses his glorie or office and that was to be temporal prince Eleazar being chief in causes spiritual before vvhom and the multitude he was ordained Duke but Eleazar consulted God for him and directed his principal actions called here his going out and going in :: Varietie of Sacrifices for diuers times :: Euerie day twise 1. 2. :: On the Sabbath day 3. :: The Neomenia or new moone :: Pasch or Phase 4. 5. :: Pentecost 6. :: Feast of Trumpets 7. :: Feast of Expiation :: For remissioÌ of sinnes the penitents did cooperate by penal workes of fasting and abstinence from euen vntil euen Leuit. 23. ãâã â2 S. Aug. q. 57. in Num. Theod. q. 32. in Leuit. :: Feast of Tabernacles 8. 9. :: Feast of Assemblie and Collection :: He that voweth abstinence from a thing lawful maketh it vnlawful to him selfe by his vow S. Aug. q. 56. in Num. :: In this case God wil not impute it to her for a siÌne S. Aug. q. 58. :: By afflicting of the souleâ here vnderstood restraining sensual delectation S. Aug. q. 57. in Num. :: The husbaÌd reuoking his consent once geuen by word or by silence to his wiues vow sinned but the wife was bound to obey him and so was excused Vowes of things not commanded S. Aug q. 57. in Num. :: VVith whoÌ he sinned with them he was also iustly punished :: These wemen bringing imagies of Beelphogot caused the Israelites to offer sacrifice to him before they should committe fornication with them :: In more detestation of the parents sinne God coÌmanded to kil these children so they were preuented from committing the like crimes But ordinarily wemen children ought not to be slaine after the victorie Deut. 20. v. 14. :: A right figure of those that would possesse heauen without labour or danger But none shal be crovvned vnles he striue lavvfully 2. Tim. 2. :: These remonings and camping places signifie by what degrees christians leauing sinnes and folowing Christ our guide may come to perfect pietie S. Hierom. de mans 42. ad Fahiol :: Danger to those that destroy not infidelitie and al enormious sinnes which dwelt in their soules before their conuersion Two handes which worke saluation :: Otherwise called the dead sea where Sodom and Gomort had stood :: A mountaine so called of the multitude of scorpions which were in it :: Mediterraneal sea called great in respect of the lakes in the holie Land :: Mount of Libanus :: Yet not before sentencâ of death â 12. 24. S. Aug. q. 65. in Num. :: Mystically this signified that the way to true life was not open before Christs death Theodor. q. 51. in Num. S. Grig ho. 6. in Ezechielem :: Al were not bound by this law to marie but al that would marrie must contract within their owne tribe Restrant in Mariages also for a temporal cause âââ â â ãâã Tradition Christ a King and a Priest This booke is a repetition explication and suplement of the Law S. Aug. q. 49. in Deuteroâ It presigured the Gospel et princ Leutero Mans vlt. Conteineth fiue partes Chap. 1. 4. 12. 27. 31. 34. The first part A repetition of Gods benefites the peoples ingratitude and punishment :: God so helpeth his seruantes that they also must cooperate S. Aug. q. 1. in Deut. :: Difference of sinnes :: God is also angrie with his good seruantes and punisheth theÌ temporally for smal sinnes S. Aug. q. 1. in Iosue :: These were men of very great stature but not equal to the giantes before the sâould :: By this we are instructed to fight agaâst inâideles but not without special cause against christians signified by the childreÌ of Lot and Esau :: The I dumeans once denied them passage Num. 20. v. 20. but afterwards granted therto :: God permitted him for his former sinnes to indurate him selfe See Exod. 7. v. 3. :: Longer sorte of cubites are a foote and 9 inches so this bed was 15. foote and nine inches long and 7. foote brode Vitruuius Agricola :: Esdras adding these wordes and often times the like did not against the law because such additions are agreable and not contrarie to that which was written before :: See Num. ãâã â 12. The second part A repetition explication of the law :: To kepe Gods coÌmandments is counted by al nations the most excellent wisdome :: Here and in other places it is manifest that the commandments called the Decalogue are iust tenne :: Venial and least sinnes passe not with out temporal punishment :: This was also a Mysterie that the old law signified by Moyses could not bring to heauen the true land of promise but the law of Christ signified by Iosue Theodoret q. 43. in Deut. :: Conuersion of the Iewes in the end of the world As other Scriptures are included in the law so also TraditioÌs are conteined in the Scriptures Brentius KeÌnisius Caluin The Church commended by Scriptures approueth Traditions :: It is not ynough to beleue only or to know the commandments but necessarie also to fulfil them in âvorâe :: The title of mediator lawfully ascribed to Gods lieuâenant in âârth :: Coueting as other mans wife and coueting his goodes differ as much as the exterior actes of adultry and of theft And so these two commandments are as distinct as the former two Images of Idols forbid but not of other things :: Some adoration agreeth to creatures but seruice of Latria to God onlie S. Aug. q 61. in Gen. Not withstanding this commination God ofrentimes differreth punishment expecting the sinners repentance :: Gods promises coÌditional if his people serue him :: God is able to make foode of what he plesse or to sustaine men without ââcate :: A serpent lesse then a scorpion making those whom he byteth to die of thirst Solââus in polyhist cap. de Africa :: Holie Scripture vseth the figure Hyperbola folowing the vulgar maner of speakiÌg as wel to helpe the vnderstanding as to moue affectioÌ in great and extraordinarie things :: The similitude of a calfe and called it their god Exed 32. :: This Mosera where Aaron died is more commonly called Hor. Num. 20. 33. :: VVhen iust cause requireth an oath it must be made in the name of God not of false goddes :: Raine after seeding and before haruest signifieth Gods grace first stirring
wherupon they begaÌne to detest Abimelec and so hatred grew betwen him them which is a most euil spirite but their former sinne not God was the cause therof S. Aug. q. 45. in Iudic. :: For more reuenge he sowed the citie with salte which maketh ground barren Theod. q. 17. in lib. Iudie :: Euels shal betide the vniust man to destruction Psal 139. Vngtatful people render iniuries for benefites Infidels promote wicked men to authoritie Abimelech a figure of Antichrist 2. Thess 2. :: Not euerie one that sayeth Lord Lord but he thaâ doth the wil of God c. Mat. 7. :: The hebrew word Zânah signifieth also ân ân keeper :: If they had not concurred to his expulsion it might haue sufficed to haue sent for him but in this case the ancientes iudged it meete to goe in person and to in treat him So Christ was reiected by the Iewes and returneth not to them til in the end of the world they shal seeke vnto him â Aug. q. 49. in Iudic. postâeâiuÌ Num. 20 :: In the opinion of infidels it semed that they possessâd countries by the helpe of false goddes and so they thought them selues to haue iust title Much more iust is the title when God almighty geueth victorie of conquest S. Aug. q. 48. in Iudie :: He argueth vpon prescription of 300. yeares being nere so much for there wanted scarce thirtie being from the conquest made by Moyses Num. 21. til the time of Iephte about 270. yeares :: This vow was vnlawful for the law forbiddeth to offer man or woman in sacrifice Exo. 34. v. 20. Deut. 12. v. 31. :: In the old testament mariage was ordinarily preferred before single life but in the new it is better to kepe virginity 1. Cor. â â 38. Iephte offended in vowing vndiscretly But not in performing his vow as ancient fathers thinke more probable S. Augustin S. Ambrose S. Hierom. S. Chrysostom S. Gregorie Nazianzen Theodoret. Bible â603 Protestants censure :: That is exposeâ my self to danger trusting to Gods helpe ââyâ owne handes when others would not assist me :: Iephte being of Manasses tribe the Ephraites enuied his glorie and calumniously obiected that he and his followers were fugitiues so raised a tumulte to their owne ââââe :: Abstinence not only from thinges vncleane by the law but also from wine and sider was a preparation to the childe who should abstaine from them al his life :: Other Nazerites obserued a prescripte rule of abstinence for a time only Num. 6. but Samson al his life as a more perfect figure of Christ :: Manue taking the Angel for a holie prophete iustly thought he would not admitte not coÌmand anie thing but that was lawful And so did as the Angel appointed him though he was no priest nor the place proper to sacrifice but by extraordinarie dispensation :: Though Manue saw not God in his owne person yet seing him in his messenger feared death S. Aug. q. 54. in Iudiâ Protestantes either contradict themselues or teach Arrianisme Bible 1603. :: It was prohibited Deut. 7. v. 3. to make mariage with the Gentiles but God some times dispensed as here it appeareth he did v. 4. :: By threates they made heâ betray her husband and neuertheles destroyed both her and her father cha â5 v. 6. so persecuters of the Church deale with such as trayterously or of frailtie serue their turne :: Being Iudge of the people he had helpe of others to âake so manie foxes with ââââes or otherwise being great store in that countrie :: A notorious miracle to kil so manie with so meane a weapon without other helpe of man And by common reason as vncredible as the great mysteries of Catholique Religion :: It was a greater miracle to draw water out of a drie bone then out of the earth or stones but al things are possible to God which he pleaseth to do * or an Inâeâper :: For such admirable streingth the heth âiâh people thought Samson to be Hercules S. Aug. li. 18. c. 19. ciuit But he was indeede farre stronger then they feaned of Hercules who they said was not able to fight against two whereas Samson alone killed a thousand with the iaw bone of an asse c. 15. v. 15. :: Supernatural streingth or grace departeth when any leaue the rule of their profession :: He desired to be reuenged not of rancour of mind but of zele of iustice And so al the elect glorified Sainctes desire reueÌge Luc. 18. v. 8. Apoc. 6. v. 10. Samson excused in killing himselfe wiÌth his enemies Samson a figure of Christ The third part Of certaine accidentes which happened in the time of the Iudges :: In hebrew pesel vmassecah in Latin sculptile constatile a grauen molten thing an image or forme made in mettle for a god and so called v. 5. was in dede an idol of Gentilitie and nothing at al against sacred Images of Christ and his Sainctes in the Catholique Church wherof more is noted Gen. 31. Exo. 20. :: Annointed his haÌdes with oyle as was prescribed Exo. 29. Leu. 8 But such an apish imitation was of no value where was neither true vocation in the annointed for he descended not of Aâton but of Moyses chap. 18. v. 30. nor authoritie in him that vsed this ceremony b An Apostata Leuite was accounted more sufficient then an idolatrical priest to serue an idol so he that is a Priest of a Deacon once catholikly consecrated is a sufficient yea too sufficient a minister with protestantes c Their whole portioÌ was assigned Ios 19 but through their owne ââouth they possessed litle of it so that hitherto the greatest part was not receiued d They ment the false god which the apostata Leuite serued e The diuel answered as his maner is obscurly sometimes truly sometimes falsly :: Pesel eidolon sculptile the grauen thing falsly called god c. 17. v. 5. :: She was his lawful wife and so called v. â â 9. et also is called concubine because she had no dawrie nor as yet enioyed the priuiledges of a mistris in her husbands house :: Omission contempâ to punish hainous ââimes is a ãâ¦ã cause to make wââââ ãâ¦ã :: One of the tribe of Iuda :: Being farre more in number hauing the iust cause yet had the worse because they trusted in their owne streingth :: God also punished al Israel by this ciuil warre for suffering idolattie in the tribe of Dan. cha 18. v. 30. which they ought to haue punished Deut. 13. v. 12. :: By this it appeareth that this historie happened not long after the death of Eleazarus Ios 24. v. 33. to whom hissonne Phinees succeded in the spiritual Supremacie of the Church :: Lest either iustice be ouer sharpe or mercie too relaxe with great art of discretion gouernours must obserue mercie iustly aduising and discipline piously châsticings S. Greg. li 1. Epist 24. :: In the time of the Iudges
the people presumed more to do that semed to them selues right or good though it was nought which afterwardes the kinges more restrained and punished The historie of Ruth is regestred in holie Scripture for the genealogie of Dauid and especially of our Sauiour Christ Iudic. 12. :: Noemi perswaded not to idolatre but in sinuated that if Ruth would not returne to her countrie she must also leaue the false goddes And so she answered that she would serue the same true God of Israel :: She had a husband and two sonnes and sufficient prouision but now was bereued of them al. :: The Church vseth this salutation in the holie sacrifice and other diuine office :: Booz doubted not but reward was due to good workes :: Yea a ful reward answeâable to Ruâh pietie Vvhich must be spiritual and eternal :: The euent shewed that Noemi was inspired by God to geue such direction to Ruth to foretel what Booz would doe :: It was very coÌmendable that she loued her first husband and mother in law but more vertue infleing occasion of sinne with young men and seeking to marie according to the law of God with her former husbands kinsman Deut. 25. :: Booz calleth his kinsman brother as Abraham called Lot his brother Gen. 13. being his Nephevv :: See Deut. 25. noting here withal that the penaltie was lesse whch an other kinsman vndertaking the mariage the woman was preueÌted from complayning before the iudge :: Here appeareth the final cause of writting this historie to shew the Genealogie of King Dauid from Iudas the Patriarch of whom Christ should descend so prophecied Gen. 49. and shewed to be performed Mat. 1. qqÌ in 1. Reg. c. 1. These histories are also expounded mystically by the ancient Fathers Prologâ in 1. Reg. li. 17. c. 4. ciuit Ep. ad Paulin. The general contents of al the bookes of Kinges Para lippomenon Samuel writ the first part but vncertaine who writ the rest CoÌtents of the first booke diuided into foure partes These bookes are read at Mattins from the feast of the B Trinitie vntil the first sundaie of August The first part Of the gouernments of Heli and Samuel and of changing the state into a kingdome :: This childe being of the tribe of Leui though not of Aarons stock was lawfully vowed to the seruice of the tabernacle by his parentes during his childhood but coming to yeares of discretion he was at his owne electioÌ to continew or to depart If he had bene of anie other tribe he must haue bene redemed Leuit. 27. The Canticle at Laudes on wenesday :: Leaue of to praise idoles as ye haue accustomed to doe :: The Church of Gentiles :: The Synagogue of the Iewes S. Aug. li. 17. c. 4. ciniâ :: Neither Dauid noâ Salomon much lâssâ anââ other King possened or âudged the endes of the taâth but ââââts enheritance reacheth to the endes of the earth Psal 2. v. 18. :: Sinnes directly against God and that hinder his seruice are more hardly remitted but none at al aâe irremissible before death because during life euerie one may truly repent if he wil and to al true peniteÌtes God promisseth remission of sinnes Ezech. 33. :: Gods determination to punish tooke not away their freewil but for their obstinacie he leift them to themselues without his grace and so iustly punished them See S. Aug. li. 5. cont Iulian. c. 3. :: This was fulfilled as in the figure in Samuel not wholly for priesthood stil remained in the line of Aaron as appeareth in Achias Abiathar Sadoc ch 14. 22. 2 Reg. 8. but perfectly in Christ 1. Reg. c. 2. :: Rare thinges are called precious and so the gift of prophecie is here termed which was then granted to few :: This vision happened early in the morning before the time of dressing the lampes when some were put out and others light :: Their confidence of helpe from God by presence of the arke was good and commendable but their sinnes deserued to be punished :: This zele of religion in Heli towards the arke is a great signe that he died in good state though he was temporally punished for not correcting his sonnes :: So sowne as Christs Gospel or Testament came among the Gentiles al false goddes idolatry fel downe S. Beda qq in 1. Reg. c. 3. :: The arke being a holie thing as Reliques are was terrible to their false god the diuel so the Reliques of S. Babilas ouerthrew the false god Apollo as â Chrysoââ testifieth at large li. cont Gentiles ãâã 5. :: Obstinate sinners doe harden their owne hartes not God but by suffering them so to do âee Aânot âââd 7. :: As the arke was terrible to the infideles chap. 5. so also to those that beleued right but vsed it not reuerently :: These men knowing that the presence of the arke was good for them though the Bethsamites had benne punished for their irreuerence towardes it feared not to receiue and kepe it :: That is ãâ¦ã say the Phili ãâ¦ã who were ãâ¦ã oâ the seuen nations of Chanaan which God commânded his people to destroy ãâ¦ã the Amorrheites :: Heli his sonnes gâieuously offending in then office before chap 2. and now Samuels sonnes also peruerting iudgemât gaue occasion to the people to demand a lâng to iudge their temporal causes rightly not declining to wrong for bribes :: Misphat signifieth maner fashion or proceding :: God alwaies heareth those that truly repent for their sinnes but doth not alwayes deliuer them from afflictions which are due for offences or profitable for probation and merite of his children ââod 19. Deut. 17. Iudiâ 2. v. 16. Vvhy the peoples demand to haue a king is disliked Kinges sometimes oppresse their subiectes by Gods sufferance but vniustly â Cyp. li. 3. ep 9. siue 65. â Hierâ in Osee 8. â Greg. li. 4. c. 2. in 1. Reg. 8. Kinges haue prerogatiues aboue but not contâaric to the lawes Euil princes may be deposed by God the Church but not by the people only Concil Lateran c. 3. de heret Pointes obserued in the constitution and deposition of King Saul 1. 2. 3. 4. 5. 6. 7. 8. The second part The election annointing gouernement of King Saul :: One that by diuine inspiration foreseeth thinges too come :: Oppression of innocentes crieth to heaven :: â Gregorie here noteth that such as are placed in height of gouernement are annointed with oyle which signifieth mercie light and cuâing of others :: But the litle vessel foreshewed that Saul not perseuering in grace should be deposed from his kingdom li. 4 c. 5. in 1. Reg. 10. :: Samuel enioynetâ obedience to Saul to trie his humilitie S. Greg. li. 4 c. 5. in 1 Reg 10. :: God gaue him peculiar grace for executing the office of a king :: By and by also the gift of prophecie :: Then superious :: By lotte the people were assured that the election was of God
persons Tit. â The thinges demanded differ much D. ââistous Motiuo 23. Personal presence at heretical seruice in England a distinctiue signe of conformity to heresie A case very like to ours 2. Machab â 7. :: His grief was gââ it because he haâ not meanes to recompence the losse to the owneâ :: A husband man in yorkshire called Ketle had the gift to see euil spirites wherby he often detected ãâ¦ã red their âad purposes âââ brig li. â c. ãâã Rer. Anglic. :: By bread and water is vnderstood ordinarie meate and drinck v. 2â :: Discourse of mans reason can not reach to the powre of God who can do al that he wil and wil doe al that he saith therfore the incredulous are iustly punished v. 20. :: This was true in some sense sicknes ending when death came :: Athalia v. 26. is called the daughter of Amri VVherfore it semeth that either she was the adopted daughter of her brother Achab or is there called the daughter of her grandfather VVhen Naboth was falsly accused vniustly stoned to death as if he had blaâphe med God and cursed the king for his pretended crimes his sonnes were also slaine and his landes and goodes conââââate which appeaâeth by the kings present going to posieââe the vinyard 3. Regâ 21. :: This Ionadab instituted a peculiar rule of religious abstinence which his posterity duly ob serued Iâââm 35. :: Iehu sinned in feaning and causing others to sacrifice to Baal his zele wanting both diseretion and equitie for euil must not be done that good may come therof Rom. 3. :: âoral good vvorkes done in state of mortal sinne not meriting eternal life aâe often rewarded temporally S. Aug. cont âenâ c. 2. :: Ambition cause of much crueltie :: Our Sauiour calleth this high priest Zacharias which signifieth blessed of our Lord for the iustice which he did towards Athalia and Ioas. S. ââârom li. 4. in Math. c. 23. :: Great respect is to be had of holie places VVherof cometh the priuilege of Sanctuaries :: That is the ordinarie ob lation for ech particular person Exod. 30. * a chest or almâs boxâ :: Dedicated to helie vse :: He was buried in the citie but not in the sepulcher of the kinges 2 Paral. 24. for his impietie in the latter part of his life :: It was reueiled to the prophet that so often as the king should strike the earth so often he should haue victories against the Syrians but not how often he would strike on the earth Deut. ãâã :: Amongst kinges being at variance Seing one an other importeth as much as to fight a battle ââââ 1. :: Otherwise called Ozias 2. Paral. 26. Mat. 1. :: This punishment was inflicted vpon him for his presumption to offer inceÌse on the altar 2. Paralip 26. :: He was buried honorably in the citie of Dauid that is nere to the walles but in the filde because he was a leper euen to his death 2. Paral. 26. :: Some men of Ruben Gad Manasses and Nepthali were caried captiues into Assyria :: Otherwise called Azarias â 1. * the great vessel * the place vvhere the king offered :: That is consequently they did prouoke him as 3. Râg 14. v. 9. :: Not truly worshipped but made shew to worshippe For true worship of God admitteth not worship of anie false god â 34. The second part Actes of other kinges til the captiuitie of Iuda :: This image of a serpent not only when it wrought miraculous health but also long after was worthely reserued in memorie of the benefite but when the people offered sacrifice vnto it which is proper to God only good Ezechias did laudably breake it And to shew that there was no deitie in it called it Nohestan that is a peece of brasse And so in the Catholique Church when anie holie Relique or Image is abused it is taken away or theerrour otherwise corrected See S. Aug. li. 10. â 8. ciuit Ser. 4 de verb. Apost 101. de temp * a peece of brasse * or recorder :: He sasly addeth of his owne that he should destroy it For Isaias prophecied the contrarie that the Assyrians campe should be destroyed Isaâe 37. and so it came to passe ch 19. v. 35. 2. Pharal 32. :: Paganes and Heretikes are foolish impudent to compare their false goddes and phancies with God almightie and Cathelique Religion :: Before the Arke Propitiatorie being the special place of prayer :: Though manie in the kingdom of Iuda sel to ido lattie yet in respect of the rest publikly professing true faith and religion the Church is stil called a virgin and despiceth and idolaters blasphemers and false goddes :: A pleasant hill in the forrest :: If these tenne lines importe so manie houses then the dial going forwardes againe by like degrees this day was increased by twentie houres and soe was longer then that in which Iosue procured stay of the sunne the space of one day to witte of twelue houres Iosue 10. as S. Dyonise thinketh Epist ad Polâcarp See Glossa erd in Iosue :: the Iewes sinned more greuously reuolting from the Law of God and contemning the admonitions of holie prophetes then the nations that had neither law nor prophetes to instruct them :: God stil preserued some in true religion though they also suffered tribulations with the wicked for the general sinnes of the king and people Psâl 88. v. 35. Yea this king Manasses in captiuitie became vertuous and recouered his kingdom 2 Pacalip 33. :: VVithin the second wall the citie hauing three wals 3. Reg. 3. :: Because they had offered sacrific to false goddes and in vnlawful places they were suspended from offering anie more sacrifice at al. â Reg. ãâã 3. Reg 13. :: Iosephus writeth that this godlie king gaue thirtie thousand lambes and kiddes to the poore people for their Pasch three thousand oxen for Holocaustes The priestes also Leuites added more of their owne li. 10. Antiq. c. 5. :: Albeit Manasses repented and was restored to Gods fauour to his kingdome 2. Paral 3. Yet his sinnes were temporally punished both in himself and his posteritie :: Not dying in peace for he was slaine by Nabuchodonosor Iosephus li. 10. c. 8. Ant. And his bodie was cast out of the citie according as Ieremie prophecied c. 22. vvith the burial of an asse shal he be buried c. :: In this he greuosly offended hauing sworne to serue him And therfore Ezechiel c. 1â fortelleth the miserie that wil fal vpon him shal he that broke couenant escape c. :: Certaine falsprophetes perswaded the king and the people not to beleue the prophetes which forwarned them of these calamites because sayd they they contradicte one an other Ieremie saying âh 32. 34. the eyes of Sedecias should see the eyes of Nabuchodonosor and should be led into Babylon and Ezechiel saying c. 12. v. 13. that he should not see Babylon :: Both saying most
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 ãâã Christ Mat. 1. 4. Reg. 11. :: Gods promise being absolute and certayne yet humane meanes were neuertheles required * the vveâeliâ 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 * simulââra :: By the law euerie one payed yearly halfe a sicle towards the repayring of the tabernacle and so afterwardes of the temple Ex. 30. Maâ ãâã :: He that killed his spiritual father was slaine by his owne seruantes 4. Reg. 14. Dâât 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 peniteÌt in haât for their sinnes Gods dispensation might be sappâsed foâ legal purification iâ case of ââce âine which otherwise was stâââly commaââââ Lââât 5. ãâã ãâã Deut. 27. c. :: Voluntarie workes of superetogation more then was commanded :: Besides consession of sinnes there is also coÌfession of Gods excellencie goodnes 4. Râg 18. Isaie 36. :: âore danger of pâââe 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 miseââe come vpon the people :: This Phase o ãâ¦ã h made by Ioââas 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 ââre 25. :: It is like that Esdras added this coÌclusion 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 meâitorions 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 coÌmission Mat. 1â Priestes by their negligeÌce do sinne but lose not their authoritie Deut. 17. v. ãâã The Church of the old Testament conserued in truth Much more the Church of Christ ââ Psal 30. conc â li. 3. â 32. de doctrin christ â Tim. 3 4. Reg. 19. â Esâr 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 amouÌt 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 ãâã corage to offer sacrifice :: By the ordinance of Dauid
v. â * ch 3. v. 3. E :: Great hurt to a king that is ruled much by one counseler Salomon teacheth that VVhere are manie counsellers cogitations are confirmed âron 15. v. 22. * F ch 3. v. 14. ch 4. v. 17. * Excepâ the 72. G The Epistle on wenesday in the 1. weke of âânâ And in a votiue Masse against Paganes :: Idoles are nothing in the vvorld 1. Cor. 8. but baâe imaginations of men :: The Church vseth this prayer in the offertorie the 22. sunday after Pentecost as a parcel of holie Scripture Of herselfe nor for wordlie glorie she desired not to marie a heathen king but for the coÌmon good she maried him God dispensing with the law in this behalf See ch 2. G * H ch 13. v. 8. :: Vesâimânta oratus not ornâââs her playing wâede :: A notable example for Noble wemen how to kepe their state remaine neuer theles humble in hart :: By this comparison of angels she ment that the king excelled al or most part of men * K ch 5. v. â L :: At last this king saw his owne errour in beleuing one false counseller ouer much ch 1â v. â ãâã 1â v. 6. :: As Mardocheus suggested thâ king confirmed the obseruation of a feast in memorie of Gods benefice and so both Iewes and Genââles kept it * M chap. 9. v. â â 18. c. 47. ciuit conc 2. de Lazar Rom. 9. Praesat ãâã Iob. Iob of the race of Esau VVhy God suffered him to be so afflicted The contentes according to the historie Iob an especial figure of Christ Prafââ Moral documentes in this booke True logike Philosophie Hard and eaâic thinges to be vnderstood are both profitable VVritten by Iob himself most part in verse Diuided into three partes This booke is read the two fârââ wekes of September The first paââ The change of Iobs prosperous sâaââ into affliction ãâ¦ã :: Diuels appeare not in Gods sight but sometime in presence of Angels which represent God S. Athan q. 8. ad Antiâcâââ :: God doth not directly send euils bât permitteth them to happen to his seruantes :: By this holie example ancient fathers condeme the senââes Stoikes who are neuer moued S. Aug. li. 1. c. 9. ciuit S. Paul also reproueth men vvithout affection Rom. 1. v. 31. Aswal Iob as other prophetes writ their owne actes and prayses Good workes are both Gods workes and mens workes Praefââ in Iob. Iobs patience inuincible in âl sortes of âââliction English Catholiques lose their goodes and children and are afflicted in bodie Great commendation to be good amongst the bad Philip. 2. Apoc. 2. âântie Sacrifice being of infinite vertue yet the valure in application is limited :: A man of plâine ãâã true dealing mixed with meekâââ with out al guile is called a simple right man S. Greg. li. 1. Moral â 2 âââ :: His wife perswading him to desperation and blasphemie signified carnal cogitions which corrupt the soule inwardly as afflictions do affault the flesh outwardly S. Greg. li. 3. c. 24. :: Seuen dayes together euerie day and night some good part These visiters of Iob were in dede his freindes and professed true religion They erred in Iobs particular case li. 3. â 24. And prefigured heretikes li. 5. â 18. :: After so long ââleâce at last ââb expresseth hiââSpandââ so ãâ¦ã des ãâ¦ã great ãâ¦ã ãâ¦ã the ãâ¦ã ãâ¦ã ly ãâ¦ã ãâ¦ã ud ãâ¦ã o ãâ¦ã ãâã by God bu ãâ¦ã to m ãâ¦ã bein ãâ¦ã ãâ¦ã nne euen from his conception and ãâã wishing that whatsoeuer concurred to his longer afflictions in this life and hââdârââ his more spedie deliuerie from dangers and calamities had not bene for so he had benne sowner at âest as Gods goodnes should dispose of him Al which was a lawful desire and no sinne at al. See 1. Pineda in c. 2. Iob. The second part Diuers discourses and disputes about the cause of Iobs afflictions The first constrct betwen Eliphaz and Iob. :: No innocent euer perished eternally but innocent Abel was slaine temporaly and innumerable others suffer calamities for their greater merite :: Heretikes pretend such obscure visions more to gette credite then to edifie others S. Greg. li. 5. c. 18. :: Iob easely granteth that man may not compare not contend with God ch 9. v. 1. Yet men may be innocent free from greuous sinnes :: This disputer hauing pretended an imaginarie vision from God ãâã Iob now he supposeth that neither God noâ Angel noâ other holie person wil patrââage his cause nor iudge of his case as he doth but that al wil condemne him of impatience follie enuie and other sinnes :: This proueth unporteth that a man must not thincke to passe his life without trauel but must get his bread vvith svveat of his brovves or suffer other calamities :: Gods goodnes deliuereth his seruantes the space of this laborious life :: And most especially in the houre of death S. Org. li. 6. c. 18. ânuocation of Sainctes especially Angels in Iobs time li. 5. c. 30. :: A man of sincere conscience confesseth the sinnes wherof he is guiltie yet acknowledgeth not al wherwith others may vniustly charge him :: Sândâe wayes without water :: Iobs aduersaâies preââmed to teach him but because they erred in their applying of true assertions in his case which himself vnderstood and not they he acconted not their discourses for good doctrin The vse of Hyperbole in holie Scripture Treasure of satisfactorie workes in the Church Pardons do applie the suffering of some for the satisfaction of others :: A souldiar must be alwayes readie to indure trauel to be promptly obedient content to be beaten by his superior with out al resistance vpon paine of his life he is alwayes subiect to cares and to danger of death and therfore must euer be readie to dye * Seol :: Iust Iob supposing he was at the point of death prayed God to spare or cease to punish him more and to accept of that affliction which he had already suffered So the Church in behalf of soules departed in state of grace prayeth God to spare and cease from further punishing them and to geue them eternal rest :: The second confflict This second disputer charged Iob to be obââââate who in dedâ was constant ãâã a true setled iudgement :: Euen thus heretikes imagine Catholikes to the ignorant and therfore fil their mouthes and bookes with thinges that are not denied and yet inserre much falshood sophistically applying one truth against an other being them selues ignoraÌt how to reconcile difficulties :: Iob here granteth that which was truly said by his aduersarie sheweth how he did wrong apliâârue doctrin against him and so stil defendeth his owne in nocencie and iust quarel :: Angeles moue the spheres of heauen :: Euen so S. Paul though he was not guiltie in conscience of anie crime yet he would not therin iustifie himself 1. Cor. 4. :: This is an assured true assertion that God afflicteth
both good euil nn this life :: Feare on mans paât and hope in God do wel consist together So both presumption and desperation are auoided :: Holie Iob knowing it to be vnpossible that God calumniateth anie man inquireth what is the cause why his goodnes afflicteth the iust :: In that I am thy creature thou maist iustly destroy me but in deede because I am thy creature thou ãâã spare me through thy mââcâ ãâã me thy grace which if I vse wel thou wilt also geue me eternal rest :: Repentance is alwayes necessarie but most especially at the houre of death The third conflict :: Sophar might haue applied the vice of much speaking to himself and his felowes alleaging manie thinges which proued not their opinion wheras Iobs allegations proued directly that which he affirmed :: Iobs owne conscience affirmed the contrarie c. 6. v. 3. :: He could not iustly confesse iniqeitie which he had not coÌmitted :: God suffereth his simple true meaning seruantes to be scorned for the time but afterward the wicked shal be forced to confesse that those whom they derided are worthily in honour before God Sap. 5. â 3. :: Craftie plotters of deuises at last by Gods iust punishement commit so great absurdites that the meanest may see their foâlie :: Iobs state of sinne or innocencie was best knowen to God next to his owne conscience not at al to his aduersaries that presumed to iudge therof :: It semed to his aduersaries that of desperation he would teaâ his flesh and so kil himself and to be so nere death as if one held his soule in his hand readie to bet it sâl from him :: He was in extreme anguish but stil trusted in God :: He denieth that he is guiltie in conscience but desireth to know of God if he haue anie hiâ sinnes which himself knoweth not :: Al children taking their sâbstance from the mother and hauing only a temporal life continually tending to death can not but be subieât to âanie ãâã âââs ãâ¦ã itselfe though it may some long is a limited thinâ ãâ¦ã is very ãâ¦ã yea ãâ¦ã proportion in respect of eternitie which is infinite yet God hath care to bring this weake creature to life eternal :: The parentes after death are not afflicted with the state of their children as they be in this life The fourt conflict :: Eliphaz not able to answer Iobs solide reasons raileth against him as if he were iniurious to God or taught others to cast away feare :: It is a very rare priuilege to be without spot :: But spot of venial sinnes may be in a iust man :: Al these miseries are incident to the wicked but are falsly applied to holie Iob who ândede was iust :: True and freindlie comforters ought to heare the afflicted with patience and not vnmercifully charge him with crimes which they neither know nor his conscience is guiltie of :: A great affliction when one ful of paine and distres is also forced to defend his owne innocencie against calumniators :: As the aduersaries stil obiect great iniquitie to him so he yeldeth them the same true answer :: Not hauing committed such sinnes as he was charged withal in this duble bitternes of corporal paine and calumniation his eye was stil vpon God expecting to be deliuered * Seâl ãâã ãâã ãâã ãâã ãâã Infernus :: This texâ sheweth euidently that there was a place of rest called hel The fifth conflict :: Baldad perceiuing Iob to speake confidently as the common doctrin of manie opposeth him self neuertheles against him and al that thincke as he doth and so speaketh as to manie in the plural number vvil ye speake and of himselfe his felowes are vve reputed c. So holie Iob a figure of the Church defended the common cause his aduersaries a figure of here tâkes speaking some truthes mixed false thinges therwith S. Greg. li. 14. c. 1. :: Blessed Iob saith S. Gregorie li. 14. c. 16. 17 looking sincerly on his owne life saw that his affliction was greater then his sinnes deserued and in that respect was not equal yet it was iust for God being iust geueth a iust reward a crowne of iustice as S. Paul speaketh of himself 2. Tim. 4 :: Al refused holie Iob in his affliction euen those whom he had loued most who therfore ought most to haue loued him againe :: An expresse profession of his faith of the Resurrection :: VVe shal rise againe not as one tree riseth in place of an other but the self same persones changed in qualities not in substance The sixth conflict :: Al mans life is short and as a moment in comparison of eternitie but it is not alwayes true that thewiked are shortly punished in respect of this life as this disputer applieth it to proue Iob to impious Therfore Iob answereth in the next chapter â 13. That ordinarily the wicked lead their dayes to witt their whole life in vvealth and then in a moment goe downe to hel So the rest of these mens assertions are for most part true in some sense but il applied :: Though he disputed with three men yet it was concerning diuine thinges not humaine but of Gods prouidence and iustice of the resurrection of eternal life and punishment :: See ch 20. v 5. :: The same word is in Hebrew Greke and Latin for hel as in the 7 and 17. chap. other places which sheweth that besides hel of the daÌned the resting place also of holie fathers in the old Testament was called by the general name of hel * a riuer of hel The seuenth conflict :: In dede wheÌ a iust man hath donne his dutie he is vnprofitable to God but he is profitable to himself which greatly pleaseth God who desireth mans good and it redoundeth to Gods glorie that he hath such seruantes ââat 5. v. 17. :: After imputation of false crimes this ãâ¦ã chargeth ãâ¦ã also with ãâã a ãâ¦ã error of the Aegyptians that God hath no prouidence of men in this world Aristotel li. dâ mundo textu 84. So some heretikes in their phrensic accuse Catholiques of condemned heresies :: VVhiles he expected some comforth of his freindes they stil afflicted him more and more chargeing him with falââ crimes and so aggrauating his grief both of bodie and mind :: Therfore he appealeth to Gods iudgement seate for sentence :: Gods seruantes know that he wil punish wickednes but know not when the wicked presume that he wil neuer punish them :: Heretikes doing and teaching against their owne knowledge are afterward striken with blindnes that they can not see the truth S. Greg. li. 16. c. 26. :: Sinners running into both extremes of defect and excesse are likewise punished with contrarie tormentes :: Man by powre of free wil ofteÌ presumeth to spend the time in sinning which God granteth him to do penance for former sinnes Rom. 2. The eight conflict :: Iob answered before ch 9. yet blind
Gods commandments âos â f To him that vseth Gods grace wel more grace is continually geuen âââe 17. g Through such grace he shal perseuer h al thinges worke to the good of them that loue God sincerely i The wicked are carried with euery light tentation k Al rysing at the last day the wicked shal not rise with hope nor comforth but in desolation l the happie congregation of the blessed m approueth rewardeth n in eternal damnation They are happie in hope that decline from euil Iustice consisteth in fleing euil and doing good Of Christ the 5. key Also of his Church the 6. key a Both geÌtiles b and Iewes striue invaine against Christ Act. 4. c Pilate and Herod d Annas and Caiphas e The voice of wicked men f especially libertines striuing to shake of al discipline g God for al this wil turne the haries of manie h seuerly reprehend i and iustly punish the obstinate k Christ shal reigne in his kingdome the Church l God the Father speaketh to m God the Sonne Act. 13. Heb. 1. 5. n Christ as man hath the Church for his inheritance o Spred through the whole world p Gods inââexwiâ powre Apoc. 2. 19. q A prophecie that kinges shal be conuerted and submit themselues to Christs discipline r None is secure before death Å¿ Some fal from the way of saluation t God wil iudge iustly in the end of this short life both the euil and good So this Psalme concludeth with the ninth key Persecution cannot hinder the glorie of Christ The Church neuer faileth in hâne Psal Custome in sinne more hardly cured Kinges conuerted to Christianitie Defend Catholiques and punish heretikes Apostataes fauoure heretikes and schismatikes because they hate al Christians Ad Petil li. 2. c. 92. Ad Gaud li. 2. c. 26. Ioy and feare Dauid persecuted by his sonne The 8. key a O God let me know how greuiously I haue sinned b that al Israel 1. Reg. 15. v. 13. with al their hart foloweth Absolom So against Christ the Priestes the People Gentiles al conspired Ioan ââ c my life d he can not escape e But I auouch that God alwaies defendeth me f geuing me victorie g coÌfirming my kingdom h heauen i I lay downe k and rested in expectation of thy helpe l And am deliuered Christ dyed was buried rose againe m I know thou wilt help me and so I besech thee to do n The streÌgth and furie o health and saftie coÌmeth from God p Abundance of grace promised to Gods seruantes Titles of the Psalmes added by ââââas and the Septuagint âiue thinges to be noted ââ the titles Psal 4. 6. 8. 15. 16. c. VVhy this is called the Psalme of Dauid The time and occasion of making this Psalme King Dauid prefigured Christ The same Scripture hath diuers literal senses Confidence in God necessary The 7. key a In an instrument apt for verses b This Psalme perteyneth to the beloued signified by the word Dauid S. Aug. li. 17. c. 14. ciuit S. Beda in Psal c VVhen Saul vniustly persecuted iust Dauid God heard his prayers d being straictly beseeged 1. Reg. 23. 26. e Likewise helpe me when soeuer I shal nede f Why do you stil harden your hartes g honour and transitorie glorie h false and deceiptful riches Ephos 4. i Euery godly soule k Rich with vertues l Euerie iust soule hath confidence in God that he wil heare his crie m Iust anger is good necessarie agaiÌst sinne n but then is most nede to beware not to excede in passion haue therfore a continual purpose neuer to sinne o Euil cogitations p bewaile repent before you sleepe q Not only external but most especially internal sacrifice of iustice and obseruation of Gods commandments is most necessarie r The solide rewardes promised by God Å¿ reason and grace are freely geuen to man wherby he may know that God wil reward the iust Heb. II. v. 6. t VVherin a iust man inwardly reioyceth v For example and in figure of heauenlie rewardes God gaue temporal wealth in the old testament w For example and in figure of heauenlie rewardes God gaue temporal wealth in the old testament x For example and in figure of heauenlie rewardes God gaue temporal wealth in the old testament y In this confideÌce the iust may rest contented z God so promiseth euerie iust person in particular The signification of this phrase To the end in tâ etitles of Psalmes 1. Par. 15. Rom. 10. Three spiritual sacrifices necessarie Of penance Iustice Praise VVhat is due to God To our selues To our neighbour To our enemies The world The flesh The diuel To sinne Light of reason sheweth there is a God that rewardeth The general iudgement The 9. key a The faithful iust soule that ouer coÌmeth her enimies by vertue b eternal glorie c The praier of the whole Church or of anie faithful euer beloued soule d Gods helpe is presently granted of his part though it be sometimes differred for the more good of his seruantes e Before al other affayres we must pray to God S. Ciprian in fine orat Dominicae f The wicked and wickednes haue noe conuersation with God g in the day of iudgement h by final sentence of eternal daÌnation i Not in mans powre but in Gods mercie must the iust man trust k In the Church of God l with reuerential feare as in Gods presence m No true nor solide goodnes in the wicked n They thinke nothing but vanitie and mischiefe o yelding lothsome stinâh bitternes and rancor p yet they flatter with feaned good wordes Psal 13. Rom. 3. q Albeit the iust desire the conuersion of the wicked yet if they wil not repeÌt then the iust conforme their desires to Gods iust iudgement which shal be manifested in the end of the world r The iust shal receiue sentence of eternal glorie God is not author nor cause of sinne A pathetical praier of a sinner the first penitential Pâalme the 7. key a This Psalme perteyneth also to penitentes in the new testament b condemneme not eternally c Spare me also for part of the temporal paine which I deserue Psal 37. d Geue me the medicine of grace e My sorow hath inwardly pearced me euen to the bones f with feare of thyiust wrath g leauest thou me in this calamitie h Shew againe thy fauorable contenance i from this fearful affliction k Though my sinnes haue deserued the contrary yet shew thy mercy l This life is the time of repentance after death no cenuersion m In hel nothing but blasphemie n I haue in part lameÌted o I wil adde more sorow penance p I wil persist in my penance til I be throughly watered with thy grace q myn eyes are dimme with weeping for feare of thy iust iudgement r my heares are gray with sorrow Å¿
Without a Redemer to do good Rom. 5. d Without faith in Christ none had meritorious workes These three verses being not in the Hebrew nor Greke yet are in the English an 1577. and are three distinct verses in other psalmes 5. 9 â5 e They are wholly occupied in vexing others Isa 52. â 8. f The Prophet speaketh this in the person of God g With greedines to hurt the good h Not beleeuing in God they feared Idols that is diuels i who in dede can not hurt Gods seruants k Though innumerable be very wicked yet some are iust l mocked and derided those that trust in God m The Prophet wisheth and withal prophecieth that Christ our Sauiour wilcome who is premised to Israel n Redemed man from the captiuitie of the diuel o those that supplant vice p and contem plate God VVithout Christs grace no man is nor can be iust The law shewed the insufficiencie of mans wil. Grace cureth the wil The wil being cured cooperateth with gâââe Venial sinnes exclude not from heauen Good workes done in mortal sinnes auail not to saluation Of eternal Beatitude The 10. key a In heaue as appeareth by the last verse b One requisite thing is to be free or cleansed from sinne c the second is to do good d Sincerely in thought e word and f dede g nor harkened to detraction h Glorie is the reward of good workes i Vsurie excludeth from heauen VVhy this and certaine others are called the Psalmes of Dauid Both faith and good workes necessarie to saluation Heb. 1â Only the state of glorie is immutable Of Christs victorie The 5. key a Stylographiae signifieth a thing most worthie to be noted towitte Christ crucified b and most worthie of the prophets consideration c Christ as man did often pray as appeareth in the Gospel d Christs passion was not needful nor profitable to God but to man e God speaketh shewing that Christ should make his meruelous charity knowen to his Apostles and other seruantes f Men feeling their infirmities and miseries g make hast in seeking remedies h Sacrifices to idols shal â cease in Gentiles i Their names shal be changed from heathen to be called Christians k Eternal glorie coÌsisteth in seing God l God is the reward of suffering paines for Christ m In diuision of temporal inheritance land is measured by cordes as Iosue 10. so portions in heauen are geuen with large measure n Christ also receiued al nations for his inheritance o Wisdome to make good election of spiritual thinges rather then temporal p Not only by day but also by night q Also my corporal paines geue me instruction r Christ had God continually before his eyes cuerieman ought to thincke frequently of God Å¿ for God stil protecteth the iust Act. e. v. 25. t in limbo patrum v Christs body corrupted not in the graue Act. 2. 13 w death and resurrection is the way to life x Perfect glorie consisteth in seing God y in eternity Christ a King sometimes exercised temporal iurisdiction God the proper inheritaÌce of Christ and Christians Clergie men professe expresly to serue God for God him felfe not for temporal profite psal ââ v. 11. 2 ãâã a. v. 4. Protestantes denving that Christ deââended into limbus translate graue for bââ 1552. 1577. 1603. Gods prouidence protecting the iust The 3. key a in my iust cause heare my petition b seing I pray sincerly not in feaned affection c Thou that 's seest al thinge declare my right against mine aduersaries d my inteÌtion e most secret cogitations f by tribulations g Whose conscience is pure from greuous sinne may pray with this confidence otherwise repentance is first necessarie But the whole Church may euer pray in this maner because there be alwayes some iust and holy in respect of whom it is truly called holy h for thy precepts i the narrow way of vertue k none can of them selues walke rightly but by Gods helpe l against thy omnipotent powre m from their cruel and furious countenance n they haue shut out al pittie or commiseration o They intend vtterly to destroy me euen to the ground p Except God preuent maÌs industry is not sufficieÌt q restraine their powre which they haue by thy permission that they may not persecute so much as they intend r This is a prophecy that the wicked from the elect Å¿ which iudgement beginneth sometimes in this life t the pleasures of this world which God approueth not nor acknowledgeth amongst good thinges v the iust shal be approued w Nothing doth satiate mans mind but the sight of God in eternal glorie This Psalme called a Praier is both a sword buck ââr in afflictioÌ Dauid singularly protected by God The â key a Though literally this Psalme perteyned to Dauid yet in figure of Christ and of the Church or eâerie iust soule b The Holie Ghost inspired Dauid to render these thankes for his often deliuerie from dangers c Saul is specially named because he was his most potent worldlie enimie d These first wordes as also diuers others are added and many changed in this and other Psalmes by the Septuagint who often leauing the Hebrew text render the sense and so this agreeth in substance with the same Psalme recorded 2. Reg. 22. e by whom I am strong Hâb 2. f high firme saluation g This is aptly applied to al mankind after his fal declaring our state in sinne and inducing to penance in the office of Masse on Septuagesima sunday h mortal flesh subiect to death i violent incursions of tentions to sinne k exceding great afflictioÌs of mind like to torments of hel which I also feare l secrete tentations haue deceiued me m Earnest prayer is the best remedie in al tribulations n As it is certaine that God heard Dauids prayers so he assuredly heareth al that sincerly flee vnto him o Gods anger against sinne maketh high and loftie thinges to shake euen the most obstinate presumptuous sinners p Diuine wrath is like to smoke of the nosethrles or flaming fire and burning coles q Gods punishment sometimes cometh so swiftly as if the heauens bowed towards the earth r Gods furie is as a darke desolate night or horrible wist r Yet wheÌ sinners repeÌ God most speedely as fleing with winges of mercie comforteth protecteth them Å¿ God being in him selfe in coÌprehensible is also secret in his determinations and couert in his procedinges or actes t Gods spleÌdor oppressing maÌs sense yet instructeth him by his meruelous vvorkes VVhich mystically signifieth that Christ illuminateth the vvorld by his Apostles and other preachers denouncing his iustice peace and his vvil in al thinges perteyning to man v from tribulations w From Saul AbsoloÌ Moabites Ammonites and al temporal and spiritual enemies So in the rest of this Psalme the Prophet speaketh for most part in proper termes vvithout Metaphores or other figures
life we must desire more and more knowledge of true doctrin h from the first vse of reason at which time manie are careles i negligent to lerne how to serue God k As God is sweete in geuing good motions l so he is seuere to them that resist his grace m God mercifully p euenteth with his grace n and iustly rewardeth good workes o Gods law is his couenant with man p and testimon e of his wil. q sinne in respect of auersien from God is great nedeth âe grace r He that feareth God which is the beginning of wisdome receiueth fiue spiritual commodities here mentioned 1 God iustructeth him by his law 2 bestoweth al necessaries vpon him 3 others shalimitate his good example 4 God wil protect him 5 According to Gods couenant he shal enioy the manifest sight of God for his eternal reward âmans weaknes without Gods helpe t TribulatioÌs can not be aâoâdeâ but must necessarily be suffered therfore ô God gâue vs grace to passe through them without sinne v myn affliction w take away the cause and affliction wil be mitigated Ioan. 15. x wicked men of ââured do end âour to draw others into sinne y Those that hope in God shal neuer be confounded z Al The letters of the Alphebet being complete in this Psalme this last verse beginneth with Pere Redeeme praying God to redeme and deliuer Israel that is the whole Church from tribulations Dauids prayer distressed in persecution The 8. key a This Psalme is also a counenient prayer for anie Christian in tribulation b Be thou ô God arbiter of the cause bet ãâ¦ã Saul and me thou knowest myn innocencie in this behalfe though I am uniustly charged by Saul and his freindes c Lest perhaps I be not so innocent as I desire and as in respect of Saul I hope that I am do thou O God proue me as thou wilt by tribulations d Dauid in confidence of a good conscience and zele against the wicked alleageth his sincere proceding more then ordinarie men may do God so inspiring him extraordinarily e The rest of this Psalme euerie Priest reciteth in Masse before he offer the holie Sacrifice professing putting him selfe in memorie that he must only communicate with the innocent or of pure conscience f and so approch to the Altar prefigured Leuit. 16. v. 4. g Shutting the eares of my hart from euil and vaine thoughtes I wil attend to godlie inspirations h and so with mental prayer and external voice as the holie order of this sacred office requireth praise thee ô God in thy meruelous workes Epi. âââ c. 11. i I can not but singularly loue the excellencie of this place dedicated to thy seruice where is true faith vnitie and charitie of thy people the guard of holie Angels the administratioÌ of sacred mysteries assistance of the Holie Ghost real presence of Christ our Lord al replenished with Diuine maiestie k This representeth vnto me the glorious heauenlie kingdom of God and al Sainctes l Suffer me not therfore to be contaminate by the wicked nor to be deuoured with them m They are stil readie to committe more and more iniquities n themselues being corrupted endeuour by giftes of wordly commodities to corrupt others o Euerie one ought so to purge his conscience that he may be innocent or free from great sinne p deliuer me from this necessitie of dwelling among the wicked q I intend to walke right r I desire ââ praise thee amongst thy true faithful seruantes A singular great afflictioÌ to be hindered from Gods true seruice Christians must abhorre and abstaine from al conuenticles of Heretikes and other Infidels An other confident prayer of Dauid in tribulation The 3. Key a Before his second annointing as is probable 2. Reg. 2. b Against ignorance God illuminateth his seruantes c against infirmitie he geueth streingth d so he nedeth not to feare anic mans malice suteltie nor force Luc. 21. v. 15. e How special a benefite Dauid estemed it to be in the Catholique Church the only true house of God! f Albeit the spiritual or carnal enemie seke to ouerthrow me yet I am secure in the Catholique Church g God either suffereth not the enemie to find his seruant h or not to be able to hurt him spiritually i wheÌ a martyr or confessour dieth then he getteth the victorie against the perseântors k Diligently recounting al thy benefites I render thankes by sacrifice and praise l not only in hart but also singing with loud voice and instrument m In my inward sincere cogitation I desire and seeke that I may see thee n face to face 1. Cor. 13. v. 12. o In the meane time ô Lord grant me thy fauour p leaue me not though thou be angrie with me q He speaketh in the person of orphanes r Though car nal parentes forsake the iust man in tribulation yet God hath then most special care of him Å¿ Establish my hart in thy law t conserue me in the right way which thou hast already taught me and it is the more necessarie because myne enemies labour to peruert me v the willes vv false witnesses accused Dauid others accused Christ Mat. 26. others do stil accuse the iust Mat 5. x the wicked please themselues in lying but the chief hurt finally turneth vpon themselues y The prophet and al iust men are comforted by God and hope of reward in heauen z The iust exhorteth his owne soule to patience a fortitude b and longanimitie Psal 30. An other prayer of Dauid for deliuerie from euils The 8. key a Omitte not to comfort me b Suffer me not to be ouercome for God tempteth none to euil Iac 1. c The iust in zele of iustice pray that sinne may be punished d Ignorance doth not excuse when men may and wil not vnderstand e God saueth not without our cooperation with his grace f being comforted in spirite my bodie is as it were refreshed g freely and gladly h God protecteth and prospereth the kings good endeuoures for his people i As Psal 19. and often elswhere the subiectes pray for their Superior so mutually the superior prayeth for the subiectes The Church of Christ endowed with excellent mysteries The 6. key a 2. Reg. 6. v. 17. 1. Par. 16. v. 1. â04 105. c Mysteries of the Catholique Church prophecied in this Psalme b Offer sacrifice of thankes for the singular benefites after recounted in this Psalme c Rammes were of the more principal thinges that were offered in the law of Moyses But the sonnes of rammes importe in mystical sense better hostes then rammes d The first thing in sacrifice is to glorifie honour and adore God in sinceritie of spirite e in his holie Catholique Chuâh f Here is a greater matter intimated then happened in the bringing of the Arke into a tabernacle prepared in Sion when Dauid danced and offered hostes for sacrifice others ioyning with
is most faithful that he vvil forgeue sinners and receiue them into his fauoure againe when so euer they resoluing to serue him repent and cease to sinne h Thou ô God that hast care of al creatures not only of men but also of brute beastes art euer readie of thy part to saue both moderate men in vvhom the light of reason remaineth and also grosse senseles persons vvhich are become brutish like horse and mule or other beastes i For so our Lord multiplieth his mercie k Yet with condition that sensles or brutish men must become reasonable men the children of men not coltes whelpes pigges c. l Sinners thus conuerted shal not only haue al necessaries in this life as al liuing creatures haue in this world but also shal hope of spiritual heauenly eternal glorie prepared for Angels and children of men as in the verses folovving m Leât anie impediment hinder the obtayning and possession of eternal revvard the iust must specially pray not to be infected vvith pride n nor be ouercome by the forcible tentations of other sinners by persvvasion not euil example o The first sinne tovvit of diuels vvas pride and mans sinne vvas by persvvasion of the diuel p neither of which could escape punishment An exhortatioÌ to contempt of this vvorld The 7. key This Psalme is composed in order of the Alphabet euerie distick beginning vvith a diuers letter to moue the reader to diligent attention which may serue in place of a larger coÌmentarie a For Dauids and euery iust mans instruction b Neither be thou offended that the wicked do prosper in this world nor imitate them that thou maist also prosper c For al this life and consequently the prosperitie therof is shorte and vncertaine d Put thy trust in God liuing content in this world e he wil geue thee that is necessarie f Commend al thyn affaireâ to God g Partly making vertue appeare to the comfort of the vertuous and example of others in this life but especially in the next world h the land of the liuing Matâ i By way of imprecation as in manie other places the prophet forsheweth that wicked men shal fal into the euils which they prepare for others k Though the iust fal of frailtie orignorance into venial sinne yet Gods grace shal stay him that he fal not into mortal The iust falleth seuen times in the day riseth Prou. 24. l So king Dauid obserued and it very rarely happeneth that the iust or their children are ââcle 2. destitute of necessarie sustenance in this vvorld If it chance in some it is to their greater merite and is manifestly recompensed in spiritual giftes In which sense S. Basil expoundeth that it is alwayes verified For God euer rewardeth good workes either temporally or spiritually or both wayes S. Augustin also conc 3. in hunc Psal exemplifieth in Abraham Isaac and Iacob with al his familie who were forced to goe into other countries by reason of famine and by Gods prouidence were there susta ned Gen. 12. 26 46 and S Paul among his other tribulations mentioneth famine and thirst 2. Cor. 11. v. 27. Seing therfore these so iust persons sought their bread in necessitie he expoundeth this holie Scripture in the Allegorical sense that the Church from her beginning in Ierusalem to the end of the world neuer wanteth the true word of God true faith and doctrin which is the spiritual bread vvher vvith the soule is nourished m In these tvvo priÌciples declining froÌ euil and doing good true iustice consisteth n and he that finally obserueth these tvvo pointes merâteth and shal possesse heauen Pro. 31. Isa ââ o to draw him to mortal sinne which is death of the soule p rewardes q mans iustice and wel doing is not of his owne powre but of Gods grace The third penitential Psalme The 7. key a In remembrance that by sinne ââ lost the rest and peace which man had in the state of innocencie secondly we lost the peace of conscience thirdly the rest and peace of eternal felicitie b Condemne me not to eternal paine c nor punish me in purgatorie fire but purge me so in this life that the purging fite be not needful By which fire saith S Augustin though some shal be saued grauâor tamen erât ille âgnis quam quicquid potest homo paâân hac vita yet that fire shal be more greuous hen whatsoeuer a man can suffer in this ââife S. Gregoây also expoundeth this same place as if Dauid sayd thus I ânew it will coâe to passe that after the end of this life some shal be cleansed by purging flames some shal be vnder the senteâce of eternal damnation But because I do esteme that transitorie fire more intolerable then al present tribulation I desire not only not to be rebuked in furie of eternal damnation but also I feare to be purged in the wrâth of transitorie correption Thou therfore ó Lord whom I serue in my spââiââ whom I know to be the Sauiour of al men rebuke me not in furie of perpetual damnation not chatise me in wrath of purging punishment See Annotat. Psal 6. d Afflictions of mind and bodie sent by thy iust iudgement e thou hast strooke me with an heauie hand f I already feele in my flesh in al my bones and powreâ great affliction g considering thy iustice h and my sinnes i which are excedingly increased almost ouerwhelming my spirite sinnes not washed away by penance by their weight carie the soule into more and more wickednes l stil corrupting those partes which were whole before as a pestered sore that is not cured m not able to goe streight to do anie good worke being guiltie of greuous sinne n concupiscence striuing in me o from the sorrow of my hart my voice hath broken out into clamour p â God thou knowest my desire to be restored to thy fauour q those that were my freindes and companions in sinne are become myn enemies because I forsake them r sought by al meanes to intangle me againe Å¿ I now renouÌce al sinne t I now relie vpon thee ô God v for this cause I am returned to thee and do pray that mine enemies may not preuail against me w I resigne my selfe to thee x though thou knowest al yet with mouth consession is made to saluation y and I meditate of that which my sinne hath deserued z one kind of detraction is in reueling secrete faultes an other in feaning and imputing false crimes the third here mentioned in calling vertue vice as penance hypochrisie a Graunt me Lord final perseueraÌce in thy grace and seruice Gods prouidence The 3. key a Some expound this Psalme of the Iewes in captiuitie in Babylon but this title and the matter conteyned shew that it rather peteineth to the new Testament b to be songue by Idithun and his scholars successors or rather by Christianes c weake men in
al other nations to erre for their sinnes in their fond phantesies of false goddes reserued the Israelites for his Church e establishing the principalitie therof in Sion f For obtaining and conseruing of Sion from wicked Infidels God ouerthrewe al sortes of contrarie forces g God not only gaue his people temporal victories ouer their enimies but also illuminated their mindes with knowlege of true religion h others are often trubled in mind hearing the truth but are not conuerted through their obstinate follie i VVorldlie men in supine carlesnes as in a sleepe passe ouer this life and afterwards find themselues excluded from heauen for lacke of merites and good workes with the foolish virgins k God vndertaking the defence of his people and threatning the aduerse part l they failed in courage as men ouercome with drowsines of sleepe m Euen from the first notice of thy wil the aduersaries were deiected fearing thy poâeââ wrath n Terrible signes from the firmament appearing before the day of iudgement :: The Prophetes ââ often speake in the pretertence for the assurance of the thinges to come o persecuters and others being terrified shal be astonied and silent p God vvil come to iudge the vvorld more especially for the iusts sake q Men that shal seriously thinke and meditate vpon these thinges vvil praise and thanke God for them r and the effect and svvere repast of such meditation shal make as it vvere a great festiual day in the deuout soule spiritually ioyned vvith God Å¿ The soule thus inflamed with Gods loue is then apt of gratitude for his goodnes tovvardes man to make vovves of thinges vvherto vve are not obliged t but most necessarie it is to be maturely aduised and not rashly nor lightly to vovv for being once vovved vve are strictly bound to vvhatsoeuer vve haue lavvfully promised And it is great sinne to vâvv vndiscretly v Remembring that for vovves and al other vvorkes vve must ansvver to God vvho is a terrible iudge readie to punish in bodie and soule sparing none for their greatnes not princes nor kinges nor vulgar sorte for al are to him alike Gods special protection of the Ievves the. 4. key a For Idithun to sing or to make tune for it b For the faithful congregation to consider Gods benefites c Hauing heretofore prayed Psal 14â d I haue obtayned e Especially being in tribulation and praying vvith hart and handes lifted vp as vvel in the night as day f I vvas not frustrate of my prayer g I vvas sometimes in such anguish that nothing semed comfortable h but I ãâ¦ã d vpon God so firmly i that my spirite came inâo an exâasie oâââaunce k I arose early before the ordinarie time of avvay king l my hart being attentiue invvardly I vttered nothing vvith my tongue m I diligently examined my conscience n Assuredly God vvil not reiect for euer but he vvil be pleased with his Church o VVhiles I thus thought I erred greatly novv I see and confesse that God suffereth al calamities for the good of his seruantes p and this I knevv not by my selfe but by the inspiration of God making this change in me by his gracious hand q The progenie of Iacob receiued and nourished in Aegypt for Iosephs sake as his adopted children r The read sea and Iordan felt thy diuine powre and obeyed thy wil. Å¿ Noise of vvaters meeting after the Israelites vvere passed thunders and lightninges also hapened to the terror of the persecutors though not mentioned in Exodus Exâ 14 By the ministerie of Moyses and Aaron Gods great Benefites bestovved vpon the levves and their ingratitude the 4 key a Commended to Asaph a chiefe musitian that the people might vnderstand and consider Gods benefites b Neither the lavv not the people vvas Dauids but presenting Gods perso n he speaketh in his name or authoritie vvith vvhose inspitation he vvas replenished S. Greg. Prefat in Iob. c. 2. Mat. ââ 5. 35. c Albeit the prophet reciteth historically thinges donne yet the same vvere parables similitudes and figures of other thinges d yea of secret hidden Mysteries obscurly signified in the old Testament and reueled in the nevv e which partly we know by written holie Sriptures f partly by Traditions g God of his mercie without precedent merite raised vp a peculiar people of Abraham Isaac and Iacob h and gaue them a particular law first of Circuncision more largely by Moyses i So Abraham instructed his children and his house after him Gen. 18. k in like sorte others taught their children l For three causes God gaue his law that his people may haue confidence in him he shewing his care to instruct and gouerne them m that they remember his benefites n and kepe his commandmentes o The Iewish nation very often and in great numbers murmured rebelled and committed other great sinnes and therfore Dauid exhorted the people of his time not to do the like And this exhortation perteyneth more especially to Charistianes as S. Paul teacheth 1. Cor. 10. p They first trusting in their owne strength without Gods commandment Num. 14. went forth to batle and were ouerthrowne 1. Par 7 v. 21 â Par. 7. âââ q Tanis the principal citie in Aegypt nere the riuer Nilus where Moyses wrought his great miracles ãâã 14. This cloude shadowed them from the heate of the sunne in the day and the fire shined in the night al the time that they were in the desert Å¿ In mount Horeb and there was continual water in al the campe which occupied nere foure miles in length and breadth t Which naturally wanted water but by miracle had abundance v Not content with Manna they demanded to haue flesh vv Stil incredulous not beleuing Gods omnipotencie they thought that albeit he had geuen them manna and water yet he could not geue them flesh x By bread in general is vnderstood al competent meate vsual for a table y For this incredulitie murmuring and other sinnes God kept the children of Israel fourtie yares in the desert tâl al hat were of age when they came from Aegypt were dead except only Iosue and Caleb z In the meane time amongst other punishments manie mutmurers woâc burnââo death with strange fire Num. 11. a Manna made by Angels b God so changed the wind that it brought abundance of quailes and other birdes into their campe Exo. 16. Nu. 11. c Immediately after a moneth for so long they had abundance of these birdes ibid. v. 20. they were striken with a plague and manie died for their concupiscence d The most fresh strong men died and so were hindered from possessing the promised land of Chana an e In fourtie yeares aboue six hundred thousand died f They offered morning sacrifice g But were not sincere in their hartes h Howsoeuer multitudes of people committe great sinnes and are seuerely punished yet Gods mercie preferueth some by his effectual grace and neuer suffereth the
whole Church to faile nor to be destroyed i Mans life is like the winde that stil passeth and the same returneth not As Aristotel teacheth Here the Hebrewes note the middes of the Psalter in 1263. verses and so manie in the rest k The people of Israel murmured so often in the desert that it was not easie to tel how often See the Annotation l For efâsoones repenting they offended God againe and againe m The first signe was in turning a rodde into a serpent which was a miracle but no plague the other signes were also plagnes to the Aegyptians n The first plague o Pooles lakes and al sortes of water yea showers or raine water which seldome happeneth in Aegypt p The fourth plague in order as they are recited in Exodus * Câââmyâam q The second plague r This was a lesse plague not mentioned in with the greater Å¿ The eight plague Exodus t The seuenth plague v This also is omitted in Exodus w Not only al trees and plantes but also beastes were subiect to the haile x and to firie leghtnings y In these general termes of wrath indignation and tribulation the Prophet comprehendeth al the other plagues to witte the third of scinies the fifth of pestilence the sixt of boyles in men and beastes the ninth of darknes three dayes together z Al which God sent by the ministerie of diuels euil angels a The tenth and greatest plague 11. v. 5. c. 12. v. 29. b Egyptians also descended from cham by his sonne Mesraim Gen. 10. v. 6. Exod. c After that Aegypt was thus plagued God brought Israel out of their seruitude as a shepheard leddeth his sheepe and defendeth them d Iudea a hillie countrie e Into that countrie which God chose and endewed with manie blessinges f As is written in Iosue g After the conquest and quiet possession the Israelites often fel into grosse sinnes especially in the time of Iudges h A croked bow deceiueth the archer so this people failed to serue God and deceiued them selues i In their altares erected in hilles to Idoles * Scuptilibus k By grauen imagies of Idoles they prouoked God to indignation l Not absolutely to nothing but punished them exceedingly til they repented and then spared and deliuered them from tribulation as appeareth in the booke of Iudges m The Arke of God sometime kept in Silo Iosue 18. in the tribe of Ephraim was taken by the Philistims 1. Keg 4. and neuer returned thither agane n but whersoeuer the Arke was there God more especially heard their petitions and gaue answers o For their sinnes God suffered the Arke to be taken p And the Israelites to be sore afflicted by their enimies q The zele and iust wrath of God suffered these calamities to happen r Ophni and Phinees the sonnes of Heli slaine and Heli himselfe hearing that the Arke was taken fel from his stoole and broke his neck 1. Reg 4. Å¿ Neuertheles God plagued the infidels and conserued his Church 1. Reg. 5. t As before v. 60. v After a time the Arke was brought into the tribe of Iuda w The Church was firme and euer preserued in the old testament til Christ and from Christs time to the end of the world x Gods particular grace in choosing and exalting Dauid was a special benefite to the Israelites y To rule and gouerne the people of Israel z Prudently vsing his powre and authoritie The people of Israel often murmured in the desert Tenne times more notori ously 1. 2. 3. 4. 5. 6. 7. 8. 9. The Church suffereth verie great persecutions the 6. key a to be sungue by Asaph and his companie in the behalfe of people vnited in faith b Cruel infidels haue inuaded those thinges which perteyne to thy Church c euen possessed and prophaned the holie temple of the Iewes and Churches of Catholique Christians Fulfilled by Antiochus in Ierusalem by the Vandals in Afrike by Protestants and Puritanes in diuers partes of Europe and wil be more vniuersally by Antichrist in al Christendom d Insteed of great and fare Churches Gods seruantes are fane to vse meane houses yea poore cotages e Some persecutors suffer not Martyrs bodies to be buried but hang them on polles and pinnacles where birdes may eate them f Christianes Gallileans Catholiques Homousians and now Papistes in spite and reproch g Sinnes prouoking Gods wrath are one cause why he suffereth his people to be persecuted h Though the faithful committe some sinnes yet in respect that they beleue righly haue zele in Gods cause and denie not God they are nerer to grace and fauour i Especially when they repent and confesse their sinnes then those that neither know not wil know God but obstinatly impugne and resist the truth k so much afflicted and despised that none wil regard the truth which we professe l Albeit ô Lord thou suffer vs to be punished yet suffer not thyn enimies to insult as though thou were not our God and consequently thou haddest no people at al in the world m Therfore we pray that the reuenge of thy seruantes bloud may be so notified that it can not be denied nor doubted of Which is also here prophecied that it wil so come to passe in the end n Preserue also ô God the reliques of thy seruantes the successors of thy Martyrs o This also is a prophecie that God wil most seuerely reuenge the blasphemie of persecutors p Gods people deliuered from persecution and perpetually conserued wil alwayes praise God for the same Christ our Redemer from sinne and captiuitie the. 5. key a Perteyning to the new Testament b especially to Gentiles that shal be conuerted to Christ c for perpetual memorie to the congregation of faithful d By Ioseph the prophet vnderstandeth al Israel because the first birthright being taken from Ruben waâ geuen to him to witte duble portion of enheritance two tribes of twelue e Appeare and shew thy mightie hand before thy people f wherof Ephraim Beniamin and Manasses folowing the Arke when they marched or camped should most directly see what appeared therin the other nine tribes being placed before it and on both sides Num. 2. g Thou which alwayes can helpe vs now vse thy powre in deliuering vs from this temporal miserie h Set vs in a better state i Shew thy benigne countenance and fauoure Mystically send the promised Messias Christ the essential Image of God 2. Cor. 4. v. 4. Collos 1 v. 15. k How long wilt thou differre to heare our prayer l Thou dost iustly punish vs but thou temperest the same with measure that it exceede not to our ruine m God first preuenting vvith his grace n man may cooperate therwith to his iustification and saluation o Thy Church and people p the Chananites q The cloude and piller of fire were visible guides r and it multiplied mightely Å¿ Hyperbolical speach to signifie the great multiplication
secure True testimonie Liberalitie Industrious trauel Solide doctrine True testimonie VVise fitte magistrates Pa ãâ¦ã ce ââ teachers âoyâltie to kinges and Prânâes Don estical peace A good wife is Gods gift Diligence Obedience Almes dedes Moderate chastââmeât Patience Folow good counsel Trust in God Good wil to helpe the poore Feare of God Diligent trauel Iust correction Honour of parents Desire to lerne True testimonie Feare of eternal punishment Sobrietie Obedience to Princes Concord Industrie Profound counsel Fidelitie Sinceritie Execution of Iustice Neceâsitie of grace ââquitie Good toward âââes Right vse of senses Diligent trauel Prudence Knowlege is ãâ¦ã ewel Secu ãâ¦ã in ââeââsnipe Truth Counsel in warre Consult with the faithful Honour of parents Law ful gaine Meeknes Equitie Trust in Gods prouidence Performance of vowes Publique iustice Puritie of minde Three kinglie vertues Prudence with fortitude Punishment of sinnes Gods prouidence ch 14. v. 12. 16 v. 2. Mercie and iudgement Humilitie Fortitude Truth Equitie Right in hart Domestical peace Commiseration Chastisment of sinne Charitie Almes dedes Almes in secrete Iust punishment Obseruation of orders Temperance paâcimonie Pietie Domestical peace Frugalitie Iustice and mercie Fortitude Guard of the tongue Modestie Diligent trauel Liberalitie Sinceritie in religion True testimonie and found doctrine Amendment of faultes Conformitie to Gods wil. Gods grace necessarie Honest fame Contentment with out state Prudence Pouertie of spirite Care of the soules health Good custome in vertues Diligent trauel Equitie Almes dedes Better to geue then to take Expel the incorrigible Cleanes of hart The godlie prosper Fortitude Care of chastitie Chatisment Compassion :: Rules of wisdom are necessarie profitable and vpon practise found pleasant rightly directing al our thougtes wordes and dedes Care of the poore because they are deare to God Flee from euil companie which may corrupt thee Auoide suretishipe leât thou fal into distresse Kepe ancient traditions Diligent trauel Modestie and discretion at the table of great persons Mediocritie of riches and contentment with meane state Eate not with a niggard lest he be secretly greued ouâwardly dissembling and thyself repent it Aduise not the vncapable Hurt not orphanes for they are deare to God Diligent studie of wisdom Moderate chatisment profiteth youth Vertues of children are ioyful to the parentes Contentment with Gods wil. Hope of reward Lerne and practise vvisdom Sobrietie and Temperance Honour of parents VVisdom most precious See v. 15. and 16. Bodelie and spiritual puritie So brietie alvvayes necessarie Detest drunkennes Drunkennes is deceiptful dangerous beastlie hurtful to others senselesse and vnsatiable Flee euil companie lest thou be alured to vice VVisdom and vertues not wickednes do prosper temporally and spiritually Counsel in warres and other great affayres Good purposes Report wel of others Fortitude VVorkes of mercie according to our ha biliue VVisdom is swete and geueth hope Toleration of others imperfections * Oftentimes S. Aug. li. 11. c. 31. ciust VVith out which none liueth Charitie towards enemies Haue peace with al so much as may be Loialâie to God king Equitie in iudgement condemning the guiltie deliuering the innocent is very gratful to al. Order in al affaires Discretion in bearing witnes Reuenge not Diligent labour and vigilance to prouide necessaâies and to auoide beggerie A iust man falling into venial sinnes is not therby vniust nor Gods enimie Al sinnes are not mortal The 2. part More Parables of Salomon gathered by others Gods workes are not al reueled Kinges haue some secretes Publique iustice and punishment of sinne Modestie and Humilitie Care of others fame Compose controuersies secretly rather then contend in publique court Speake in due time Prudent admonition Diligence in publique affaires Performance of promised industrie Meeknes * ãâ¦ã âeare Temperance Modestie True testimonie Trust not a dissembler * A consuming ãâã hard earth Striue not with the incorrigible Alacritie Charitie towards enimies Rom. 12. Heare not detraction Domestical peace Ioy of wel doing Profession of truth Humilitie in knowlege Gouernment of the tongue Aduance not the vicious Patience in false sclander Chastisment Answer a foole wisely detecting his follie Place fitte men in office VVise men in authoritie Vertuous in honour and Lerned to teach Make fooles to kepe silence Returne not to sormer sinnes Humble opinion of thy self Fortitude Profitable laboures At least some good worke Loue not idlenes 2. Pet. 2. Intermedle not in brawles Vnfained friendshipe especially in familiar acquantance Punish batemakers Pacific the wrathful Heare not whisperers of euil reportes Flee from hypocrites VVhose flaterie and soft speach are suspicious they wil fal at last into their owne trappes truth preuailing Trust not to future vncertainties Praise not thyself Beware of a fooles wrath for it hath no mercie Loue freindlie seueritie not enemies flaterie Temperance in meate Iust care of thy familie Esteme freindlie counsel Old friendes are better surer then a kinsman Be wise euen for thy fathers sake Foresee and preuent dangers Trust not enimies Suspect extraordinarie curtesie Tolerate incorrigible brawlers with patience lest they become worse by thy striuing to amend them Conserue that is good Conscience is best witnes Contentment with our state Humilitie desireth not praise Right of hart Strine not to teach a foole Discharge thy dutie VVhiles thou art in this life Be content with thinges necessarie and they shal be geuen to thee Mat 6. v. 33. Innocencie is without feare General pietie of the people procureth Gods fauour Neighbourlie compassion Zele of iustice Remember the day of iudgement Honestie and pouertie No want nor waste Just gaine in traffike Obedience to magistrates Geue counsel sincerely Humilitie in authoritie Place the godlie in office Acknowlege thy faultes Feare to offend Clemencie in princes and prudent liberalitie Reuenge bloudshed Harmles life Diligent labour Iust dealing Iust iudgement Moderate gaine Freindlie correption To robbe parents is a greuous crime ââalt not thyself Trust not thyne owne iudgement Almes dedes Godlie magistrates Loue to ââe corrrected Choose godlie magistrates Loue wisdom Iust and liberal magistrates Sincere amitie Iust joy of the wickeds fal Compassion of the poore Care of common good Contend not with a foole Defend the iust Discretion in iust anger Derestation of lying Contentment in state of life Equitie in iudgement Chastisment of youth God neuer permitteth al to be euil Instruct children Pray to haue good Pastors Compel the froward to obey Consideration in speaking Subdue the flesh to the spirite Meeknes Humilitie Participate not with sinne Feare not men in Gods cause remembring that God is Iudge of al. Hate al wickednes Obey spiritual and temporal parents The fourth part Other singular precepts with prayse of a prudent woman :: The wisest man best knoweth that he wanteth much of perfect wisdom yet in his humilitie supposeth that others haue attained some what more then himself :: Christ the Sonne of God is wisdom it self and as the Sonne of man hath perfect wisdom :: Bondslades are to be
certaine that Salomon was sometime innocent and holie but was peruerted by wemen 3. Reg. 11. 3 Reg. 3. v 9. 12. :: Here againe it is euident that the Auctor reporteth Salomons speaches 1. Paral. 28. v. 5. 2. Par. 1. v. 9. :: VVisdom increated is with God yea is God him selfe Prou. 8. v. 22. :: VVisdom vvhich is geuen to men procedeth from God as a gift created :: Mans wisdom vvithout special wisdom from God is not sufficient to gouerne ourselues much lesse others The 3. part The excellent effectes of wisdom iustice :: Adam Gen. 1. v. 27. :: By this it is certaine that our first pareÌt Adam truly repented and had remission of his sinne Gen. 4. v. 8. Gen. 6. :: Noe. :: Abraham Gen. 19. :: Lot :: In al trees about Sodom there is only shew of fruite which when it is touched falleth into dust :: Lots wife an example of inconstancie :: Iacob Gen. 28. Gen. 37. :: Ioseph Gen. 41. :: Gods peculiar people Exo. 1. Exo. 3. Exo. 14. Exo. 12. Exo. 15. :: Moyses Exo. 16. Exo. 27. :: The Amalachites Exo. 17. Num 20. :: VVhen the Israelites wanted water God gaue them abundance out of rockes :: But turned the Aegyptians waters into blood :: After affliction the benefite of peace is more gratful :: Moyses was reiected when he iudged betwen his bretheren Exo. 2. :: 14. but was afterwards the deliuer of the whole people Act. 7. v. 45. Leuit. 26. v. 22. Iere. 8. v. 17. â Aegyptians seruing beasts for goddes were plaged by frogges stuiphes flees and locustes :: God made no creature euil as the Manichees foolishly imagined neither is there any God but one who alone created al thinges :: From the land of Iurie called sacred because God was there tightly serued in the old testament and mans redemption vvas wrought there by Christ Exo. 23. Deut. 7. :: By custom malice became as it were natural after that nature was corrupted :: Gods powre being almightie is only limited by his vvil Rom. 1. v. 23. :: Serpents battes moles like beastes which seme not only super fluous in the world but also hurtful yet were estemed as goddes :: Knowing him to be the only true God by vvhom they saw their false goddes destroyed yet they did not serue him as God :: Gods most proper name is HE WHICH 1â Exo. 3. v. 14. Rom. 1. Deut. 4. :: Seing no creature how excellent soeuer is or may be estemed a god it is more foolish to thinke an Image or statua or anie thing framed by mans handes can be God Isa 4. Iere. 10. God is the beginning of al thinges absolute and independing :: Great madnes to inuocate a wodden idol more base commonly more corruptible then the wood of a shippe :: As the Israelites went through the redsea :: The auctor prophetically alludeth to the wood of the Crosse on which our Sauiour redemed mankind :: From whole death procedeth mans iustification :: Inuention of Idols brought men to spiritual fornications corruption of maners :: This first idolatrie was only prâuâtly exercised by the father and his seruants at their masters coÌmandment by which occasion publique idolatrie came into the world wicked custom in time preuailing :: The name GOD in the proper signification can not be geuen to anie creature Manie enormious crimes procede from dolatrie :: Two sort es of periurie swearing by false goddes and swearing vntruthes Caluin falsly chargeth this booke vvith ârâor Gen. 31. Images of false goddes are rightly called idols Idolatrie begane by vvorshipping images of dead men vvith diuine honour Priuate idolatrie was before publique :: Of the diueâs sortes of idols and âdolaters see our brife Annotion vpon the 113. Psal :: Idolaters hauing forsaken and forgot the onlie true God become as Atheists making their temporal gaine of false goddes :: And so waxing insolent contemte and persecute the seruants of God :: Some idolaters worshipped brute beastes for goddes as being better then sensles images but al are abominable :: The Aegyptians were plagued for their idolatrie :: And that by beastes because they worshipped beastes for goddes and by death of their first begotten for their crueltie against Gods people :: God punished his owne people as a father for their amendment :: The brasen serpent not by anie vertue inherent but as a signe of Gods fauoure vvas the meanes of curing the people Num. 21. :: VVith the plague of haile there vvas also fire mixed Exo. 9. v. 24. VVhich destroyed the profitable cattle :: But burnt not other beastes that plagued the Aegyptians :: Haile did not extinguish the fire by Gods povvre aboue nature :: See the miracles of Manna Annoe Exod 16. :: He speaketh againe of Manna :: The vaine imagination of the vvicked that himself shal be saued vvil faile him Exo. â 10. :: Literally the ãâ¦ã s ââââa knes thâer dayes together Exo 10. v. 22. Morally they other gânâ les vvere in darknes vvithout faith in God til Christs Resurrection the third day :: A trubled conscience is a great torment :: This signified the conuersion of al nations to Christ :: The Church is called holie because it professeth holines and hath alwayes some holie men without the Church there is no sanctitie :: VVhen the Aegyptians drowned the Hebrews children Moyses was saued and reserued to guide the Israelites when the Aegyptians were drowned :: A prophecie of Christ comming into this world when there was temporal peace but extreme darkenes of âgnorance :: An other example of difference in Gods punishing his people for their âmendment and of the obstinate vnto their âuine Exo 14. â â8 Num. 16. â 46. Num 10 :: God foreseing the Aegyptians malice permitted them to persecute his people but was no way the cause nor auctor of their sinne Exo. 14. Exo. 16. :: The Amorrheites refused to grant them passage Num 21. v. 21. The Aegyptians brought them into seruitude Exo. 1. God changing the natural properties of elementes by them wrought iustice on sinners S. Greg. ââ 35. in Euang. Exo. 9. v. 24. Exo. 16. v. 2â Particular testimonies that this booke is holie Scripture It was written in Hebrew translated into Greke Difference betwen Ecclesiasticus and Ecclesiastes Panaretos The contents diuided into two partes By reason of a more perfect law the people of Israel were more renowmed then anie other nation in the world Deut. 4. :: Translations into other languages hardly expresse the seâse of the original tongue The 1. part Praises and preceptes of vvisdom :: Mans vvisdom is not able to comprehend the vvorkes of God :: Eternal glorie is the fruicte of the feare of our Lord not that this one vertue sufficeth but it is the beginning grounded in true faith and bringeth forth other vertues diuine giftes vvith the fruites of the Holie Ghost a ioyful crowne in the end Prou. 1. 9. :: Men drowned in
sinne thincke the seruice of God a most tedâous loathsome thing :: Desire not to dye that thou maist therby be couered from vvorldlâe miseries for that is a desperate desire but haue patience in this lâfe that thou maist fiâde rest in God * Coâââing :: As vertues are to be revvarded so al sinnes shal be punished Namely external pretence of holines vvith secrete euil intention Distrust in God Impatience and the like :: The progenie of Gods children bring forth the fruite of obedience and loue :: Honour and estimation of parents is the chiefest obligation that man hath towardes his neighbour the first after his dutie to God Exo. 20. Deut. 5. Gen. 27. 49. :: Almes geuen or prayer made or sacrifice offered for parents doth merite reward at Gods hand :: Al greatnes in men proceding from God bindeth them so much the more to humilitie VVhich vertue God most specially loueth that so they may shew gratitude for his benefites Philip. 2. Pro. ââ v. â :: Those that dare liue in sinful state tempting God euen to the last houre commonly perish therin Dan 4. v. 24. :: Geue not occasion by thy hard dealing with the poore that they curse thee :: For if thou geue cause God who is their protector wil reuenge them against thee :: They that folow wisdom shal be safe :: Through shamfastnes to yeld vnto sinne or not to reproue sinne is vicious :: But to be ashamed and to abhorre sinne is very good and necessarie :: Al men are bonde to say the truth at conuenient times v 23. And euer bond to auoide vntruthes :: Euerie one is bond âather to lose his lâfe then to do against iustice oâ to denie the truth Though thou be so potent that no man can hinder thy euil de signment yet do it not because God wil punish it :: After that sinne is forgeuen there remaineth ofâeâ times punishment for satisfaction * Couering or death Prou 10. v. 4. :: Constancie in good purpose meriteth :: the promised peace and iust reward :: So Gedeon pacified the Ephraimites that were incensed against him Iudic. 8 :: Manie preferre lerning before pietie which S. Augustin reproueth preferring the godlie before the lerned that are lesse vertuous The vnlerned rise sayth he and take the kingdom of heauen and we with our lernings without halt loe how we tumble in the durt li. 8. c. 8. Consess :: what soeuer anie soweth that he shal reape and the wicked shal eate the fruites of his owne workes Iob. 9. Psal 142 Eccle. 7. :: Great prudence and sortitude are required in al Iudges spiritual and temporal :: In hel are two punishments fire burning and the worme of conscience vering the soule both are eternal Leuit. ââ Tâb â Deut. 1â Leuit. â Num ââ :: VVorkes of mercie are also profitable to the dead as prayer almes and sacrifice for soules in purgatorie Rom 1â v. 15. :: A most especial preseruatiue from sinne :: Briberie sometimes corrupteth kinges much more other inferior Iudges And therfore it is better to suffer damage then to contend by law against the rich Gal 6. Prou. 26. Prou. 22. v. 24. :: In al consultations conferre with the skilful for the blinde can not iudge of colours the dease of musike the sicke of taist nor worldlie mân of spiritual thinges :: Seing ielosie betwen man wife is dangerous much more vnnecessarie conuersation betwen other men and wemen especially probable occasions of sinne must be auoided Prou. â :: Constancie in good thinges namely in freindshippe is very necessarie :: A sinner that prospereth is like to a somer floure in the filde that is quickly cut downe and withereth :: Example of rulers is of greate efficacie Prou. 29. Dan. 4. :: The causes of translating kingdomes dominions :: Couetuosnes is the roote of al euiles 1. Tim. 6. in that for lucie manie fal into al sortes of sinnes euen into schisme and heresie erring from the faith ibidem v. 1â :: Neuertheles pride is the beginning of al sinne as this text expresly testifieth and the reason is for that mans inordinate self loue is the cause of declining from Gods commandments they which runne on in that course cast themselues headlong into the depth of al mischief and of eternal miserie Prou. 17. Prou. 1â :: A wisman humbling himself by penance as Daniel did or being vniustly humbled by others as Ioseph was shal be exalted by God :: Expect the end of an other mans speach before you beginne to answer :: Expect also if anie that is elder or better able wil answer first Deut. 13. Iob. 42. :: One punishment of sinne is blindnes of hart Especially where is no remorse of conscience :: In prosperitie is feare and in aduersitie hope of change :: It is rather crueltie then mercie to nourish a wicked man persisting in sinne for so he runneth stil into more wickednes and into eternal damnation :: but the penitent is to be comforted and assisted :: Euerie one is bond to loue his enemie of charitie but in prudence it be houeth not to credite him According to our Sauiours rule Be wise as serpents and simple as dooues Mat. 10 Deut. 7. :: He that conuerseth with a greater man then himself except it be with vertuous is forced often to suffer much and to yeld to manie inconueniences :: Pusill animitie in a superior maketh him omite his dutie committe errors fearing to do that perteyneth to his office which his auctoritie requireth :: Acception of persous hindereth manie good counsels promoteth manie euil thinges Iac. 3. :: He that can not afforde nourishment to his owne bodie by such meanes as he hath sinneth against God abusing his benefites against himself whom he vniustly afflicteth and against his neighbour whom he scandalizeth Prou. 27. v. â0 :: In the old testament al descended into some part of hel Isa 40. v. 7. :: There shal be particular reward of euerie good worke :: VVho so euer shal resolue with himself to liue iustly shal be sure to haue grace for God preuenteth our weakenes and so continueth to helpe al that acccept his grace :: He doth iniurie to God to his word that preacheth wel and liueth euil :: Beza sayeth God ordained Adams fall but to a good end and that God iustly decreed that which men vniustly haue done in refut 2. calumnae ad Castel But this holie Scripture teacheth the contrarie that God gaue man both freewil and sufficient grace that he might if he would haue kept his preceps The same is also clerely taught Deut 7. 11. 30. and other places Gen. 2. Mat. 19. v. 17. Ier. 2. v. 8. :: Fire of concupiscence if it be not ouercome in this life wil procure the fire of Gods wrath which shal neuer be extinguished Gen. 6. Num. 26. Rom. 2. v. 6. :: Euen a dish of colde water geuen in almes shal be rewarded Mat. 10.
no light of vertue in himself like the moone butsometimes semeth to haue more light sometimes lesse sometimes none at al. S. Bernard Prou. 10. :: He that expresly doth iniurie to an other is iuitly punished also in this vvorld :: Hovv secretly soeuer anie hutteth an other he vvoundeth his ovvne conscience and can not escape Gods iudgement Prou. 26. Eccle. 10. :: He that seeketh reuenge contrarie to the course of iustice or of euil intention or of rancor of mind sinneth greuously âut 6. Râm 11. Charitie requireth that we remitte iniuries with three conditions if the offender be truly penitent if the remission of punishment be not against iustice nor against necessarie discipline ãâã ââ :: Vndiscrete reporte to one what an other hath saide is often cause of much discontentment and of dissention :: To heare detraction is as bad as to speake it :: Lending is a worke of mercie a kinde of almes To repay that is borowed is a worke of iustice wittingly not to restore is as bad as theft Exo. 22. Deut. 14. Tâb 4. :: Great fruite of workes of mercie :: Prudence requireth that by helping an other thou doest not ouerthrovv thyself Prââ 1â 2â Deut. 6. :: The eldest sonne being heire to his father is to haue âpecial case of the other children euen to the aduenturing of his owne hurt for their liues :: Teeth on edge oâ gâashing of teeth is a part of hel paines âââ 8. 1â sometimes beginneth in this life :: ãâ¦ã is aboue al richeâ and honour Deut. 14. :: Suffer not vnnecessarie pensiuenes to afflict thy mind through pusillanimitie Prau 12. 15. 17. :: ââut relie wholly ââââ God 's ââl and prouidence resigning thy wil ââto his :: They that imploy al their studie to getre vertues shal be more free from tentations of the flesh :: And from drawsines of mind whereupon S Ierom admonisheth Loue the studies of holie Scriptures and thou vvilt not loue the vices of the fresh Epist ad Rusticum Monach :: It is in mans freewil to transgresse therfore they are happie that through Gods grace do not breake his commandments Prou. ââ Prou. 22. :: As bread is the chiefe sustenaÌce of the bodie so doctrine is of the minde which being good nourisheth if it be bad corrupteth them that receiue it Psa 103. Prou 31. :: Humilitie is necessarie in al but most especially in men of auctoritie The greatest art in this life is to contemne vaine glorie in height of auctoritie S Greg. de cura pastorali Eccle. 3. :: God diâecteth mens resolutions and actions when they vse the meanes of consultation as he hath appointed for vvhen two or three are gathered in his name he is in middes of them Mat. 18. :: Do not against thy coÌference :: Men ledde with passions runne from one vice into an other without ceasing Especially heretikes runne into manie errors Against which S Paul prescribeth this rule It is best that the hart be established with grace Heb. 13. v. 9. Rom. â :: Vaine dreames are not to be regarded but some are good from God Gen 37. 40. 41. Dan. 2. 4. Mat. 1. :: Vvhatsoeuer is written in holy Scripture is vndoubtedly true and no âote of the law shal perish :: God also prouideth that alwayes there be some which truly explicate his lavv Psa 32. Prou. 21. v. 27. Prou. 15. v. 8. Leuit. 19. :: He that destroyeth that an other buildeth bringeth tvvo mens labours to nothing :: Râcidiuation into sinne maketh the âoââer repentaÌce frustrate Mat. 18. v. 33. :: Sacrifices of penance Psal ââ of iustice Psal â and of praise ââa 4â ãâ¦ã then ãâ¦ã 1. Reg. 15 v. 22. Iere. 7. :: Neuertheles ãâ¦ã is also necessarie Exo. ââ ãâã â4 Dâââââ 2 Cor. â ââââ :: Often times so much Aâ Prou. 24. Seuen times shal the iust fal shal âââ againe Leuit. 22. Deut. 1â 2 Pââââ 19. Rom. 2. Act. 10. :: This prayer implieth also a prophecie of the conuersion of the Gentiles as the like very often in the Psalmes 58. 6â 65. c. Exo. 4. Num. 6. :: As there iâ difference of meates ãâã so there ought to be discret on in wordes in choosing a wiâe in al actions and desires :: In concord smal thinges increase by discord al thinges goe to hauocke :: As freindshippe is a most necessarie thing in humane life so fained freÌdshippe is most dangerous :: Man is bond to vse al pruâlentendeuour withal most especially to pray for Gods direction :: The dayes of the Blessed in heauen who see God are eternal :: The same which S. Paul admonisheth 1. Cor 11. let euerie one proue him self by examining rectifying his conscience 1. Cor. 6. :: Mans bodie naturally needeth sustenaÌce sometimes phisike and so doth his soule which as it is more excellent so it ought to be more regarded Exo. 25. Isa 38. Spiritual infirmitie requireth spiritual phisike :: To auoide euil speach shew that thou art truly sorie for the death of thy freind But moderate thy sorow lest it hurt thy self Prou. â5 17. 2. Reg. 12 :: VVhen pastores haue ley sure from preaching they may then profite others by writing So S. Paul not only preached but also writte So likewise the Doctors of the Church and other holie fathers :: Besides actiue life commended in the former chap. it is necessarie that vertuous men vse also meditation coÌtemplation Vnto which foure dispositions are requisite described in this chapt 1. True knowlege of holie Myââeries without the which meditation wil be erronious 2. :: Puritie of soule free froÌ greuous sinnes and endowed vvith vertues :: Humilitie is especially required in contemplatiue persons 3. Gen. 1. Exo. 1. :: Hope of eternal reward comforteth encoregeth the seruants of God 4. Gen. â :: In the meane time God geueth necessaries for this life VVhich the good vse rightly to their merite the wicked vse euil to their damnation :: Diuels were created in state of grace and of their owne wil fel from God consequently are eternally punished :: The penalties which al men euen new borne infants suffer do shew that al in general are guiltie of original sinne for if they were not guiltie then punishment were not iust That Christ also would be subiect to the same penalties was for the sinnes of others And though his â mother vvas preserued from this sinne yet she vvas not exempted from the general penaltie of al mankinde Gen. 7. Eccle. 1. :: The societie of Christs Church florishing in al vertues excelleth the benefites of the old Testament :: Euerie one is bound to labour that he want not necessaries :: It is to no purpose after death to accuse the shortnes or length of life pretending the same to haue bene cause of sinne For God doth al iustly yea and for the best if men would so vse his benefites :: It behoueth children and scholars to
Pharises made deuising wicked traditions contrarie to Gods commandments Mat. 15. v. 5. :: The Iewes are called a deceiptful nation because they broke their promise made to God that they would serue him and kepe his commandments Exo. 19. v. 8. 4 Reg. ââ :: Senacharib not by his owne powre but as Gods instrument minister afflicted the Israelites Neuertheles he persecuted them of his owne free wil which God vsed for the punishment of his people In general therfore euil men are like to instruments without sense but differ in that mens actions are voluntarie vnreasonable and sensles creatures haue no wil at al but only natural apânes and inclination Iudi. 7. :: By these places Senacherib passed with his armie from Aegypt to Ierusalem :: The blessed virgin Act. 13. :: Christ our Sauiour replenished with the seuen giftes of the Holie Ghost of whose infinite plenitude his seruantes participate as it pleaseth his diuine spirite to impert 2. Thes 2. Rom. 15. :: Christ after his death which to the vvorld was ignominious vvould be gloriously buried by very honorable persons Ioseph and Nicodemus with abundance of most precious spices vvrapped in finne linnen and laide in a nevv monument to shew that the glorie of the iust beginneth from their death where the glorie of the vvicked endeth Christs sepulchre stil also remaineth glorious honored euen by the Turkes much more by Catholique Christians Exâ 15. Psal 117. The 2 part Tenne prophetical comminations against so manie people 's The 1. against Babylon :: The Iewes gaue thankes for their deliuerie from captiuitie of Babylon much more the Church of Christ rendereth thankes for her deliuerie from al sinnes :: Nemrod began the kingdom of Babylon Gen. 10. his sonne Belus did much augment it and his sonne Ninus brought it to be a very great Empire Monarchie But at last after 1240. yeares it was ouercome by Cyrus king of Persia Ezech. 32. Ioel. 3. Mat. 24. Mar. 13. âuc 2â :: Medes and Persians were called sanctified in that they were the ministers of Gods iustice in the ruine of Babylon which the Prophet foretelling calleth it The burden of Babylon :: After the slaughter there shal be so few Babylonians or Chaldeans left aliue that one man shal be more rare and precious then much fine gold Psal 1â6 Gen. 1â :: An other citie was built by the same name but much lesse in an other place of Chaldea :: Isaie prophecied the destruction of Babylon aboue 100. yeares before the Iewes were caried thither captiue and their captiuitie indured 70. yeares VVhich was released by Cyrus after he had ouercome the Babylonians Yet this space of nere 200. yeares is counted a short time in respect of so great a Monarchie as this was which had now continued aboue a thousand yeares from the time of Ninus yea was begunne by Nemrod Gen. 10. v. v. :: As Lucifer the greatest diuel so Nabuchodonosor king of Babylon fel through pride into extreme miserie :: The miraculous destruction of the Assiriansarmie beseging Ierusalem is recorded 4. Reg. 19. :: The second commination is against the Philistians 4 Reg 1â :: Though Achaz was dead whom the Philistims feared yet Ezechias a better king did afflict them more then the other had done 4. Reg. 18. v 8. Much more Ozias 2. Par. 26 :: From Ierusalem which is situated on the north of Philistea :: The third commination was against the Moabites :: Destruction made in the night preuented that they feared not the imminent danger but so much the more they were afflicted being sodainly oppressed vvith extreme myserie Iere. 4â EEâch 7. :: Miscrie euen of ââmiâs moueth a charitable hart to compassion So the Prophet lamenteth the Moabites afflictioÌ :: In the great miserie of he Moabites the Prophet saw one special cause of consolation that Christ the lambe of God which taketh away the sinnes of the world should be borne of their lineage by one of thâer progenie :: Of Ruth a Moabite who was maried to Booz and so was Dauids great grandmother Ruth 4. See the argument of Ruth :: The vvarres against Moab continued three yeares :: In vvhich it was brought into seruitude The fourth prophetical commination vvas against the Syrians Iosue 10. 11. c. :: After that the Assirians had afflicted the Israelites and their confederates them selues were also afflicted The fift was against the Aethiopians and Aegyptians * Or paper boates :: The Aegyptians bid their messengers goe swiftly tel the Iewes that they shal haue present helpe according as they require expect :: But the prophet shevveth that the Aegyptians them selues shal be ouerthrowne by the Assirians :: VVhen our B. Sauiour was caried in his infancie by his mother into Aegypt the idoles of that countrie lost their powre And the inhabitantes vvere specially blessed afterwards very manie beleued in Christ and sincerely serued him :: Both Iewes and Christians vnderstand this prophecie of the conuersion of the Aegyptians to Christ But the Ievves expect it as yet to come vve know that it is already fulfilled At least in part For there vvere sometimes manie Christians in that countrie yea manie most excellent Sainctes S. Paul S. Antonie S. Hilarion and innumerable others :: The holie prophet of noble bloud vvas not disobedient nor ashamed to goe naked because nothing is more honest then to obey Gods commandment S. Ierom. in âunâ locum Gods prouidence in punishing al that trust in men not in him Examples of mutations in kingdomes The sixt commination was against the Assirians specially the Babylonians :: Cyrus king of the Persians a people of smal powre of the Medes of great streingth Iere. 51. Apoc. 14. :: The seuenth prophetical commination was against the Idumeans :: The eight against the Ismaelites Arabiam :: The ninth against the cheefe rulers of Ierusalem :: Sion situated on a hil and often called a montaine is here called a vale for the afflicted state wherin it was in the captiuitie :: This Sobna had some of fiâe about the Temple but by craftie intrusion and vniust vsurpation rather then by lawful induction was very couetous ambicious so by Gods iudgement fel into miserie The tenth commination was against the Tyrians :: Tyrus was an iland as Ezechiel also describeth it ch 27. in the entrance yea situated in the hart of the sea but not farre distant for king Alexander filled vp that passage of water and made it continent :: The Tyrians reioyced in the Iewes captiuitie therfore God punished them with like captiuitie of 70. yeares The third part Prophecies perteyning to the whole world Osee 4. :: Diuersitie of states which is now in the world shal cease at the general iudgement and al men shal receiue according to their delertes :: Nere the end of the world manie forgetting the law of God nature wil rage in extreme furie against others persecuting murthering one an
good thinges not commanded deserue greater reward Mat. 21. Mar. 11. Luc 19. :: The prophet foreseing in spirit the careles negligence of some pastores of iust zele charitie inueigheth against them watning them of their greeuous punishment Iere. 6. 8. Sap. 2. Issue of children was a blessing of the old Testament Virginitie is a greater blessing in the Church of Christ Exo. 2â Deut. â Protestantes expositions of this place not true Bible 1603. The ancient fathers vnderstand this prophecie of vowed chastitie Preferring it before Mariage a Ipsi sunt qui habent in cââlo praemia âaeteris prestantiora b Gloriam prepriam excellentemque nec erit quid commune cum multis c In aeternae mansione silijs preferuntur :: Iust men dying seme to the vvicked to perish :: But they are gathered to the happie society of other blessed soules And commonly God so taketh away the iust when he wil punish the wicked people that they may not in this world see the general calamitie of others Isa 62. 7. 10. :: To the humble contrite penitents God sheweth al benignitie and granteth vvished good thinges as prosperous windes to sea faâring traueâers the like :: Those that persist obstinate can haue no remission of sinne Isa 46. v. 22. :: Many sinners are so fast a sleepe in their wickednes that they can not or rather wil not heare ordinarie admonitions to such therfore Gods preachers must crie and not cease to crie as with a loude trumpette exalt their voice opportunely importunely with al patience and longamitie til they make the dease to heare to beleue the truth and the duÌme to speake that is to prosesse vertue in word dede Mar. 7. Zach. 7. Ezec. 18. âat 25. Isa â1 Protestants de tract from the praise profite of fasting Cultus Des. Luc. 2. v. 37. Leuit 16. 33. This seripture reproueth not fasting but admonisheth to fast especially from sinne Num. 29. v. 6. 7. v. 8 Christs fast an example of the 40. dayes fast in Lent Dan 9. Ione 3. 3 Reg. 19. Exo. 24. 34. Num. 11. Isa 50. :: No defect is in God spowre nor wil that he deliuereth not the faithful from afflictions but their sinnes are the impedimen t for vvhich he punisheth them that they may repent then he wil deliuer them v. 20. Iob. 15. Prou. 1. Rom. 7. :: No pure man being able to redeme and deliuer mankind from captiuitie of sinne God became man to accomplish this worke Ephes 6. 1. Thes 5. Rom. ââ :: The Church hath stil the spirit of truth and therfore can neuer erre :: God preuenting with his grace euerie one must cooperate by gratfully accepting this benefite and so dispose him self to iustification :: Only those that come into the Church receiue the light of true faith al others are in darkenes Isa 49. :: This prophecie began to be fulfilled when the 3. Sages came on swift beastes to adore Christ and offered giftes Mat 2. :: This is fulfilled in great Britanie Ireland other ilandes as Tertullian Origen S. Beda proue against the Iewes and S. Chrysostom against the Gentiles Apoc. 21. â 25. :: This was accomplished when the Romane Emperours and other Monarches and nations receiued the faith of Christ :: S. Ierom compelled as he saith to leaue the histo rical sense because it is not conuenient to say the walles and sundation of Ierusalem were adorned with precious stones and the temple which should be most glorious was made of wood expoundeth this place of excelleÌt men The holie mosteloquent man Cyprian the Mar tyr and the confessor of our time Hilarius do they not seme to thee the high trees that haue built the Church of God Apoc. 21. v. 23. Apoc. 22. v. 5. :: Our Sauiour was not neither needed to be visibly annoynted as Aaron Dauid others were but inuisibly by God vvith oyle of gladnes aboue al others Ps 44. v. 8. vvith the Holie Ghost and with powre Act. 10. v. 39. of vvhose fulnes al others receiue Ioan. 1. v. 16. Luc. 4. v. 18. :: It was a griefe and sorow to the Apostles first preachers of Christs Gospel that both the Iewes departed from God Gentiles stâl folowed idolatrie but shortly after manie were conuerted :: And preferred their owne happie lotte before al other Iewes Gentiles :: True preachers and pastors cease not from preaching the truth for anie threates terrour or torment But say with this prophet For Sion that is for the good of the Church I vvil not cease c with S. Paul The vvord of God is not tied 2. Tim. 2. :: The Church of Christs is perpetually visible in her watchmen the pastors gouerners therof Mat. 21. Zach. 9. :: S. Dionyse Hâerâr caelest c 7. supposeth this to be the quaestion of the hieghest order of Angels admiring Christs beauty to be so excellent not withstanding that he is embâewed with bloud ascending from Edom which signifieth terrestrial from Bosra a vvalled citie ouerthrovven that is from Ierusalem into heauen vvith triumph after a bloudie victorie Apoc. 19. v. 13. :: The Angel guardian of the Church which standeth before the face of God Christ testifying that also the particular guardians do alwayes see the face of his Father Mat. 18 Exo. 14. Deut. 26. âa% 2. :: God is neuer the cause of error or harnes of hart but by indulgence not punishing sinners harden their ovvne hartes so S. Ierom. The Ievves supposed that for their sinnes the Patriarches did not acknovvlege them for their children Yet hoped that God of his mercie vvould releue them in distresse How the old patriarches knevv the state of men in this vvorld âap 15. Luc. 16. Sainctes in glorie see more cleâly then Prophets in this life li. 22. c. 29. ciuit That Sainctes know helpe mortal mens necessities is certaine but the maner how is obscure âura pro mort c. 16. :: The good people with Priestes and Prophetes of the old Testament most feruently desired Christs comming 1. Cor. â :: And signifieth for as Gen. 14 v. 18. And the English Bibles translate for in this place though the Hebrew text hath vaâ that is and. But vve vvith S. Ierâm and other ancient Fathers folow the authentical Latin which hath eâ in this place enim in the other :: Likewise the same particle and signifieth yet as if he had said yet vve ââal be saued Psal 78. :: This can not be meant of the Ievves but necessarily of the Gentiles Rom. 10. :: But this is euidently spoken of the Iewes and so S. Paul testifieth of both these places Ro. 10. v 20. 21. Prou. 1. Iere. 7. :: Nothing can be more plain lyvttered then is here the doctrine of mans freewil :: Likevvise of revvard punishment of good and euil workes :: The name of Iewes shal be exectable * Othe of execration :: And Gods seruantes shal be called Christians Apoc. 21. ::
of compassion âid wepe with their goddesse :: The prophet being first instructed by a voice that the destruction is nere at hand * Vas intersectionis :: forthvvith in the same vision ãâ¦ã men coming to kil the idolaters :: Yet one is sâât before the six to âaâke some vvhom Gods mercie vvil saue from the slaughter because he neuer suffereth his Church to be vvholly destroyed * Marke vvith â :: For abuses of holie Sacrifices Sacramentes and other sacred Rites God suffereth first Churches and Monasteries to be destroyed and clergie men and other religious persons to be persecuted and so punishment proceedeth to other offenders as 1. Pet. 4. v. 17. iudgement beginneth at the house of God Some translate Signe a signe or sette a marke vpon the foreheades Others translate more distinctly Signe Thau vpon the foreheades or Marke the foreheades vvith Thau or T. That is with the letter which hath the forme of a Crosse It was in the time of Ezechiel in figure now is in remembrance of Christs Crosse The ancient Fathers testifie the continual vse of the signe of the Crosse in the Church Exo. 1â 1. Cor. â Honour of the Crosse proueth Christ to be God The signe of the Crosse vsed in Baptisme in Confirmation in the B Eucharist and in aâ holie Rites Miraculous apparitions of the signe of the Crosse The signe âââ the Crosse shal appeare before Christ coÌming to iudge The vnsigned shal be confounded The rightly signed shal be glorified :: In this vision appeared in the ayre as it vvere a man sitting in a throne of sapphire stone ouer the image of Cherubs foure wheeles vnder them :: The strange forme of these foure payre of wheeles signified the consonant agrement of the old and nevv Testament S Greg. ho. 6. in Ezech. :: They were readie to goe forward backward on the right hand on the left or to what part soeuer without turning about :: It semeth euerie one had as it vvere foure faces v. ât al like mens faces but one more resembling a mans face then the other one some what resembling an ore face c. 1. here called the face of a cherish another the face of a lion the other of an eagle :: The prophet in Chaldea saw in spirite what was dont in Ierusalem :: VVere not nevv houses builded say the false prophetes sine Ieremie said that al our houses should be destroyed vvherupon they inferiâ that his prophecie is false :: and so counted themselues as secure in Ierusalem as flesh in the potte :: The false prophetes feared warres but not captiuitie therfore the prophet assureth them that the people shal feele both sword captiuitie :: He lamented not the death of the false prophet but feared great ruine of the people seeing this wicked man dye so sodenly :: God stil conserueth his Church from vtter ruine as the prophets do often affirme Iere. 4. v. 27. ch 5. v. ââ 18. Psal 88. â â ââ :: Prouide furniture for trauel :: Trusse vp carie bag and bagage from one place to an other :: The false prophetes argued here Ezechiel of contradiction that the king should be caried into Babylon and should not see Babylon But the euent conuinced their rash iudgement For he vvas caried thither blinde 4. Reg. ââ :: That which is commonly saide of manie is called a prouerbe :: False prophetes perswaded the people that seing the captiuitie foretold by the prophetes was not yet come therfore it would neuer come As heretikes shal denie the day of general iudgement â Pet. â :: As a wal of clay or morter without straw or other temperature is washed away with rayne so vaine hopes of securitie without repentance good vvorkes deceiue the careles people that liue in sinne :: There were also false prophetisses feaning to be illuminated with the spirit of Prophecie as Debora Iud 4 Holda 4. Reg 22. other holie vvemen vvere in dede true prophetisses but these by :: flaterie deceiued the people saying they vvere in good state and in securitie vvhen they vvere in sinne in exâteme danger of both temporal and eternal ââââ :: God reueled to the prophet that these men came not sincerely to lerne but were setled in their hart to serue the idoles As vvorldlie men in heretical countries do inquire of Catholique Priestes vvhat they should do but remaine resolued to participate with heretiks :: Such men are first of al to be admonished to depart from idolatrie heresie schisme from al practise therof which is the first step of true conuersion to God :: God permitteth false prophetes to be deceiued to deceiue in punishment of their owne sinnes and of the people that heare them 3. Reg. 22. v. 19. 2. Par. 18. v. 18. :: Daniel then liuing Noe Iob departed from this life did sometime pray for the people els this allegation of their interceding were not to the purpose of confirming Gods immutable decre to punish this obstinate people As is noted of Moyses and Samuel Iere. 15. :: Noe is named for example of spiritual Pastors of the Church Daniel of al religious orders Iob of holie laie people S. Gregorie li 1. c. 1â âor :: There shal alvvayes be Pastors to bring forth seede spiritual children of God Gods Church is very often and fitly compared to a vine in respect of the excellent fruite so the branches cut of from the Church are most like to wilde superfluitie of the vine good for nothing but to the fire S. Aug. Tract 81. in Io. :: In burning a fagot the middes being first consumed v. 4. the rest of both endes are likewise put in the fire til al be consumed so none that are out of the Church can escape the fire :: Ezechiel was now in Babylon and therforce this admonition which he should geue to Ierusalem was to be notified there by letters and messengers sent thither for this purpose :: By al this is signified that God made the Israelites of a barbarous nation to be ciuil and gaue them not only thinges necessarie but also :: ornaments aboue the state of other nations especially in spiritual benefites geuing a Law with Sacrifices Sacraments and other holy rites :: Adulterous wemen doe deceiue their husbandes bringing them other mens children but the Ievves gaue their lawful children to the vvorst adulterers sacrificing them to idols 4. Reg. 16. 17 21. 23. :: Al fornication is abominable but that is must detestable when vveâââ gâue revvards to men for fornication or adultrie :: As Ierusalem was wont to be vvicked in former times so it is novv :: Ambition ãâ¦ã idlenes are cause of much more sinnes temperance laboure bring forth much good fruite Olla si tollas perâere cupidinis arcus Take avvay idlenes Cupids bovv is vveake Labor omnia vincit :: By Sodom other cities are vnderstood al nations vvhich shal come to Christ :: After that al other nations are
after the birth of Christ The same doth S. Augustin ser 6. 18 dâ temp S Amb. cp 81. S. Chrys ho. de ââ Bapt. b This astonishment and reuerence of the prophet c and the great attention which he is admonished to haue import the great mysteries of Christ and his Church and not only the temple rites of the old law which vvere but figures of the new :: Holy thinges are ordinarily to be done in holie places and therfore sacred vestures by touching vvherof men vvere sanctified Exo. 29. v. 37. must not be vsed out of the temple Leuit. 10. v. 9. Deut. 18. :: The land that was assigned to holie vses vvas called sanctified and could not be alienated to priuate men nor other purposes * sanctificatum :: The princes portion of land vvas round about the clergies portion that he might defend them and the peoples part round about the princes that they might defend him :: These measures vvere of equal capacitie but the ephi serued for drie thinges the bat for liquid as appeareth v. 13. 14. :: As the people were bond to pay certaine first fruites to their temporal prince :: so he was mutually bond to pay the charges of publique sacrifices for al the people S. Ierom also expoundeth this mutual obligation to consist betwen the people and hiegh priest :: After the captiuitie albeit king Dauids progenie continued in Salathiel Zorobabel and others yet they had not the state of kinges or temporal princes and therfore not only Christian Doctors but also Rabbi Dauid other Hebrewes vnderstand this prophecie of Christ the true Messias and of the sacrifices rites of his Church the letter neuertheles alluding to the forme of the old lavv :: Al vvorkes done by the true children of God that is to say done in the state of grace do merite eternal reward :: But other moral good vvorkes done in state of mortal sinne are only revvarded temporally in this vvorld and not in life euerlasting See cha 36. v. 25. :: There is no historie nor probabilitie that vvaters issued out of the temple vvhich vvas reedified by Zorobabel Neither did al sortes of fishes liue in anie such vvater nere the temple as are mentioned v. 9. And therfore this prophecie hath an hiegher and truer sense of the Church of Christ and the vvater of Baptisme :: S. Iohn savv this riuer of liuing vvater as clere as chrystal proceding from the seat of God of the lambe And the tree of life yelding tvvelue fruites rendring his fruite euerie moneth c. Apoc. 22. :: Iosephs two sonnes had ech one a vvhole portion and so there vvere twelue tribes besides the Leuites who had other better meanes then the rest :: By the twelue tribes of Israel S. Ierom vnderstandeth the vniuersal multitude of al glorified Sainctes noting that no mention is here made of the cities of refuge as in the bookes of Numeri and Iosue because in the glorious habitation of Sainctes there can be no nede of refuge where al are perfect al secure :: As the first borne of liuing thinges first fruictes of al thinges springing so the first portion of land allââed to Gods seruice is called the first fruites :: The North side of the citie being in length 4500. reedes of six sacred cubites euerie rede the vvest side also and consequently the other two sides east and south in al 18000. reedes which make 36. miâles of 1000. passes euerie mile it is certaine that this description agreeth not to the terrestrial citie of Ierusalem which was nothing nere so large And therfore the later Iewish Rabins hold opinion that when their Messias commeth the citie of Ierusalem shal be built so great But al Catholique Doctors vnderstand it mystically of the Church of Christ :: S. Iohn the Apostle had the same vision of this new Ierusalem Christs triumphant Church Apoc. 21. 22. :: The Synagog of the Ievves being left desert Mat. 23. v. 38. Christ is vvith his militant Church al dayes euen to the consummation of the world Mat. vlt. and vvith his Church triumphant illuminating and glorifying it for euer and euer Apoc. 22. v 5. a ch 1. v. 6. b ch 1. v. 3 4. Reg. 20. v. 18. Daniel of the royal bloud c ch 1. v. 1. He vvas most holie d ch 9. v 23. e Ezech. 14. 28. f ch 6. v. 5. most wise and most loyal His booke is excellent but hard to be vnderstood ch 3. v. 24. ch 13. ch 14. Certaine partes of this booke are denied by the Ievves and some others It is probable that these partes were some times in the Hebrew or the Chaldee Obiection out of S. Ierom. First solution Second solution They are proued to be Canonical by the Councels and other Fathers The prayer of Azarias The Hymne of the three children The histore of Susanna The histories of Bel and the Dragon The contents in general Epist ad Paulm In particular Diuided into three partes The first part Actes of Daniel with the other three Hebrevv children and of the kinges of Babylon 4. Reg. 24. v. 1. :: Part of the holie vessels some especial persons vvere caried away but the king was released at this time for he reigned in Ierusalem eight yeares more eleuen in al. 2 Par. 36. v 5. a Daniel as chief vvas an example to the other three children in their maner of life vvherby is also probable that they being al of the tribe of Iuda v. 6. he was nerer of the royal bloud of which some vvere taken into the kings court v. 3. b Three causes moued them to abstayne froÌ the kings meates left they might eate any thing offered to i dols or forbid by the lavv of Moyses because such delicare diet might prouok to glâtonie or in time when they should be elder to other sinnes Theod. * leanes p ãâ¦ã c. c By mention of the first yeare of Cyrus is sufficiently signified that Daniel liued al the time of the captiuitie And ââ 10. it is farther clere that he liued in the third yeare very like longer :: Nabuchodonosor had this dreame the second yeare after his great conquest of the Moabites Ammonites Syrians Aegyptians making his kingdom a great Monarchie so it vvas in the 25 yeare of his reigne vvhen Daniel vvas about the age of 35. yeares * prosessors of Astrologie :: It is in dede more easie to tel by the diuels helpe what one hath dreamed because dreames being past might either procede from the diuel or by some external signes be knovvne vnto him but to declare the signification which is to come and âncertaine iâ aboue the diuels or mans povvre who can only coniecture what is probable doe often erre therin See the Annotations Gen. 40. :: By shevving the kings former cogitation before his dreame he gaue great assurance of the true spirite of prophecie that the king might securely beleue the interpretation
The Angel prosecuting his speach to the prophet sheweth that he had prayed for the king of Persians from the first time after the ouerthrow of Babylon seing him vvel affected tovvards the levves as vvas also the next king Cyrus vvho in dede released them * Cambyses 1. Smerdes magus Darius Histaspis * Xerxes Alexander come to his height b Scarsely touching other successors of Alexander the holie scripture here prophecieth of the kinges of Aegypt on the south side of Iurie Syrians on the North by whose warres the Ievves were most molested c Euerie prophecie saith S. Irân li. 4. c. 43 before it be fulfilled is aenigma a ridle or obscure proposition But vvhen it is past may more easily sometimes certainly be interpreted So by histories of things now past he gathereth very probably that by this king of the south vvas vnderstood ââolomeus sonne of Lagus king of Aegypt king of Aegypt king of Syria Isa 19. v. 19. d His sonne called Ptolomeus Philadelphus excelled his father in povvre and magnificence e This king of the North semeth to be Antiochus Theos king of Syria f Ptolomeus Euergetes king of Aegipt inuaded and spoyled Syria g Seleucus Ceraunus and Antiochus magnus sonnes of Seleucus callinicus shal raise nevv warres against Ptolomeus Philopator king of Aegypt but the elder brother being slaine in the way Antiochus shal prosecute the vvarre h He shal in uade and kilmanie but not preuaile i Manie Ievves deceiued by Onias fleeing into Aegypt shal erect a temple and sacrifice falsly auouching that they fulfil the prophecie of Isaie ch 19. v. 19. m Euen in the hotest persecution of Antiochus Nero or Antichrist some shal constantly confesse true religion k According to the historie al expositers vnderstand this of Antiochus Epiphanes who liued and died basely but mystically of Antichrist very potent glorious in this world yet shal haue base beginning and an ignominious end l This title Prince of the league or couenant perteyneth directly to Antichrist who wil ioyne himself vvith the Iewes pretending to obserue the law of Moyses and so they vvil receiue him as their Messias Ioan. 5. v. 43. S. Ireneus li. 5. c. 25. S. Ierom. alij n The God of povvre or strength either Iupiter the Grecians great god or their ovvne streingth vvherin Antiochus and Antichrist shal trust o His royal tabernacle or palace betvven the dead se a and the mediteranian a â Michael the guardian Angel and protector of the Ievves in the old testament ch 10. v. 13. 21. now of the Church of Christ vvil defend the same against Antichrist nuisibly as the Ecclesiastical pastors shal do visibly b Al shal rise in bodie but al shal not be changed into better 1. Cor. 15 v. 51. * in the lavv of God c A glorious Aâreola or accidental revvard besides the essential be atitude shal be geâen to those that duly performe the office of pastors in teaching others as there is an other like to Martyrs and an other to Virgins d Daniels prophecie is shut and sealed not to be interpreted by humane vvitte but by the spirite of God vvhervvith the Church is illuminated taught gouerned moued viuificated S. Iero. in Gal. e A time ordinarily signifieth one yeare as ch 4. v. 13 so here is signified the space of three yeares and a halfe as ch 7 and Apo. 12. v. 14. c. f From the taking avvay of the daylie sacrifice and placing of abomination tovvite the practise of heresie to desolation that is abolishing so much as is possible the holie Sacrifice of Masse to the end of that persecution shal be 1290. dayes g VVhy 45. dayes are added to the former number is meruelous obscure neither may vve presume amongst diuers expositions to censure vvhich semeth most probable h But vve are content to goe avvay vvith Daniel v. 9. and 13. vvithout further searching the profound sense of so hiegh mysteries Mat. 24. Antichrists persecution shal not be long Ancient fathers vnderstand this terme to be three yeares and a halfe Agreably to other scriptures S Iren li. 5. cont heres 8. Ierom S. Theod. in hun lo S. Aug. li. 20. c. 23. ciuit S. Prim. S. Beda c. The 3. part Other histories not novv extant in Hebrevv a S. Athanasius in Synopsi reciteth this historie in the beginning of Daniel And S. Aug. ser 242. de tem supposeth that Daniel about the age of tvvelue yeares indued vvith the spirit of prophecie discouered the malicious falshood of them that accused Susanna b In the transmigration vvhich vvas made in the third yeare of Ioakim king of Iuda the Iewes were better entreated and had their ovvne iudicial tribunal other priuilegies vntil the captiuitie vvhich happened about 19 yeares after in the eleuenth yeare of Sedecias At which time they were brought into much more bondage c For more colour of iust proceding these vvicked men gaue their false testimonie sentence before the people d The people gaue their opinions that she deserued death but the false Iudges gaue sentence For so the forme of the lavv required vvhich they prerended to fulfil Leu. 20. Deut. 22. e Daniel by the gift of prophecie savv declared that she vvas innocent f VVheras therfore the people had consented to her death he denied his consent vndertooke to conuince the false vvitnesses as he did v. 54. 58. Iere. 22. v. 3. Exo. 23. v. 7. Deut. 19. v. 19. g By this first prophetical act Daniel begane vvorthely to be esteemed h This last verse of Astyages otherwise called Darius and of Cyrus succeeding him perteyneth to the ninth chapter And here mention is made of them to signifie that Daniel beginning to prophecie in his childhood continued euen to old age For betvven this historie of Susanna the death of Darius vvere about nintie yeares a It semeth most probable that this king vvas Euilmerodach who fauoured the Ievves deliuered Iechonias otherwise called Ioachin out of prison 4. Reg. 25. v. 17. Gen. 10. v 10. * amphorâ b VVhich supposed Daniel vvas novv about the age of 55. yeares For being caried into Babylon at the age of tenne yeares vvas there 8. yeares before Ioachin who was there 37. yeares before he vvas deliuered from prison vvhich make in al. 55. c Not only the Babylonians as is manifest in manie places but also the Romanes and most nations worshipped Bel for a great god But it is more wonderful that both the Chaldees and the Romans otherwise most wise worshiped a serpent or dragon a beast naturally most hating men most abhorred by al men The cause of this blindnes can be no other but Gods iust punishment suffering them for their abominable pride and other sinnes to fal into so sotish conceites as to thinke that serpentes could either greatly benefite them or by such vvorshippe be appeased and cease from annoying them As Valerius vvriteth li. 1. c. 8. â Augustin also li. 14
a. greable to mans nature and freevvil by his loue and charitie not as beastes are dravven by feare force :: To make shevv of turning to God and to trust more in men is as vayne as to thinke to fede or to gouerne the vvinde Gen. 25. 32. :: The historie of Iacob and his children written in Genesis and Exodus vvhich the prophet here toucheth sheweth the singular benefites of God tovvards this people Gen. 28. Exo. 14. a VVhen Iero boam first set vp the calues to be adored the people had horrour therof yet consented therto b and shortly after some added the idol of Baal 3 Reg. 16. c and of other idols as this place testifieth Isa 43. d Euils that happen are al of mans owne procurement by his sinnes vvherof God is no vvay the auctor or cause e vvho of his part doth al for the helpe of man for vvhether he punish or pardon al is to saue men so God is onlie cause of helpe and of al good but not of euil as it is euel he is in dede the cause of punishment vvhich is called malum paenae the euil of paine Amos. 3. v. 6. but this for amendment during this life and of iustice after death 1. Reg. â f This can not be vnderstood of temporal death from vvhich God vvil noâ deliuermen nor of violent death from vvhich he vvould not deliuer those that vvere slaine by the Assyrians but necessarily of eternal death from vvhich the iust shal be deliuered 1. Cor. 15. Heb. 2. Ezec. 19. a Such imprecations in holie scriptures are sometimes only predictions as Psal 68. v. 23. so here is prophecied what shal happen to the Israelites in Assyria S. Ierom. sometimes are the zelous desires of Sainctes conformable to Gods iustice as Psal 149. v. 6. 7. 8. 9. Iâel 2. Zach. 1. b VVhen the Israelites shal conuert to God as some did vvhen Christ came and manie wil nere the end of the vvorld then Christ wil heale theÌ c No humane vvitte is able to vnderstand this and other prophetes yet the iust shal know so much as is necessarie S. Ierom. in prooem S. Aug. li. 18. c. 28. ciuit S. Epiph. de vita Patriarâ Ioel prophecied the same time vvith Osee Especially to the two tribes S. Iero. Epist ad Paulin. The contents :: Prophecies perteyne not only to those that then liue when they are vttered but also to al poste ritie euen to the end of the vvorld that it may appeare vvhat is fulfilled and vvhat yet resteth to come in due time :: VVhen Ierusalem vvas taken and the Temple destroyed by the Babylonians the sacrifice necessarily ceased according to this and other prophecies :: Fasting praying and other good vvorkes of manie assembling together are an especial meanes to appeaze Gods vvrath prouoked by former sinnes The captiuitie described by the harme of most noysome thinges Ierusalem foure times spoyled by the Babylonians Dan. I. 1. 2. 3. 4. VVhy vve make not more Annotations a Prophets do often speake in such phrase as if they admonished the people vvhat to doe vvhen in dede they foreshevv what they wil do in their distresses b In the time when God wil suffer affliction to fal vpon them for their sinnes * take no harme Isa 13. Ezec. 32. Mat. 24. Iere. 30. Amos. 5. Sopho. 1. c For better mouing the hart to true repentance d God requireth these external workes of penance And where the same are wanting at least in vvil it is a manifest signe that the hart is not truly penitent S. Ierom. â Psal 85. e Zele is an indignation rising of loue vvhen one seeth anie person or thing vvhich he loueth contemned or vvronged So God hath zele for his people when they are vniustly afflicted more of the malice of their afflicters then for iustice Yet God suffereth often times his people to be punished for their ful correction and for their more merite f So that vvhich God here promiseth by his prophet touching his protection and deliuerie of his people was not fulfilled til after the seuentie yeares of their captiuitie nor then fully but is verified in those that beleue in Christ And especially after this life vvhen his glorious Saincts shal liue in eternal ioy g That this is a plaine prophecie of the mission of the Holie Ghost performed on VVhitsunday the fiftith day after Christs Resurrection and the tenth after his Ascension S. Peter teacheth Act. 2. Isa 44. Act. 2. Rom. 1â a S Ierom and most other expositers vnder stand this chapter of the general Iudgement though some expound it of the relaxation of the Ievves from captiuitie and of the punishment of their enimies b And so Iosaphat is literally vnderstood the place on the east side of Ierusalem betwen the Temple and mount Oliuet whence our Sauiour ascended into heauen Neither is there anie reason why the Iudgement should rather be in an other place seing this is expressed by name signifying The Iudgement of our Lord. Apoc. 14. c This duplication of the vvord peoples importeth an innumerable multitude in that valley of concision also repeted to signifie that there al Gods enimies shal be vtterly damned to eternal destruction as it vvere cut in peeces as fuel to the fire of hel Psal 128. v. 4. Our iust Lord vvil cut the neckes of sinners Iere. 21. Amos. 1. Amos. 9. Amos prophecied the same time vvith see and Ioâl S. Ierom âââââ ad âââââ Especially Against the tenne tribes a As Dauid was called from keping shepe made a king a Prophet so Amos being a shepheard oâ hearde man was also made a Prophet b Iosephus li. 9. c. 1. Antiq. sayeth this earthquake happened when king Onias presumed to offer incense but it must nedes be vnderstood of a former in the dayes of Ieroboam v. 1. who died in the 38. yeare of Oâias â Par. 26. at least 14. yeares before his deposition for he reigned in al. 52 Iâel 3. Zach. â4 c Three signifie the multitude of their sinnes for three is the first number that is called manie or may be called al. d and foure signifie excesse in multitude so that albeit God doth forgeue a multitude of sinnes yet at last for so great excesse he hasteneth their punishment * The god of the Ammonites a Besides other sinnes of the Moabites their crueltie in dravving the bones of the king of Idumea out of the graue as S. Ierom testifieth by tradition and their king immolating his ovvne sonne 4. Reg. 3. exceeded the rest and therfore vvere at last more seuerely punished b The most heynous sinne in Iuda vvas that hauing the lavv to instruct them they contemned and transgressed it c Israel much more contemned the same lavv of God committed the sinnes of al nations d Sonnes committed incest vvith their fathers vviues the fathers vvith their daughters in lavv vvhich most detestable sinnes must nedes be seuerly punished * puellam Num. 21. Deut. 2.
as the wounded in the streets of the citie when they yelded vp the ghostes in the bosome of their mothers Wherto shal I compare thee or wherto shal I liken thee ô daughter of Ierusalem wherto shal I make thee equal and comfort thee ô virgin daughter of Sion For great is thy destruction as the sea who shal heale thee Thy prophetes haue sene false and foolish thinges for thee neither haue they opened thyne iniquitie to prouoke thee to penance but they haue sene false burdens and banishements for thee Al that passed by the way haue clapped their handes vpon thee they haue hissed and moued their head vpon the daughter of Ierusalem saying Is this the citie of perfect beautie the ioy of al the earth Al thyne enemies haue opened their mouth vpon thee they haue hissed and gnashed with the teeth and haue sayd We wil deuour Loe this is the day which we expected we haue found it we haue sene it Our Lord hath done the thinges that he meant he hath accomplished his word which he commanded from the dayes of old he hath destroyed and hath not spared and he hath made the enemie ioyful ouer thee and hath exalted the horne of thine aduersaries Their hart hath cryed to our Lord vpon the walles of the daughter of Sion Shede teares as a torrent by day and night geue no rest to thyself neither let the aple of thyne eye cease Arise prayse in the night in the beginning of the watches powre out thy hart as waters before the sight of our Lord lift vp thy handes to him for the life of thy litle ones which haue fainted for famine in the head of al high wayes See ô Lord and consider whom thou hast vintaged thus shal wemen then eate their owne fruite litle ones of the measure of a spanne is the priest and the prophet slaine in the sanctuarie of our Lord The childe and the old man lay on the ground without my virgins and my yongmen are fallen by the sword thou hast killed in the day of thy furie thou hast strooken neither hast thou had mercie Thou hast called as it were to a solemne day those that should terrifie me round about and there was none in the day of the furie of our Lord that escaped and was left whom I brought vp nourished mine enemie hath consumed them CHAP. III. I THE man that see my pouertie in the rod of his indignation He hath led me and brought me into darknes and not into light Only against me he hath turned and hath conuerted his hand al the day He hath made my skinne old and my flesh he hath broken my bones He hath built round about me and he hath compased me with gaul and labour In darke places he hath placed me as the euerlasting dead He hath built round about against me that I goe not forth he hath aggrauated my fetters Yea and when I shal crie and aske he hath excluded my prayer He hath shut vp my wayes with square stones he hath subuerted my pathes He is become vnto me a beare lying in waite a lyon in secret places He hath subuerted my pathes and hath broken me he hath made me desolate He hath bent his bow and set me as a marke for the arrow He hath shot in my reines the daughters of his quiuer I am made a derision to al my people their songue al the day He hath replenished me with bitternes he hath inebriated me with wormwood And he hath broken my teeth by number he hath fed me with ashes And my soule is repelled from peace I haue forgotten good thinges And I sayd Mine end is perished and mine hope from our Lord. Remember my pouertie and transgression the wormwood and the gual Remembring I wil be mindful and my soule shal languish in me Recording this thing in my hart therfore wil I hope The mercies of our Lord that we are not consumed because his commiserations haue not fayled New in the morning great is thy fidelite Our Lord is my portion sayd my soule therfore wil I expect him Our Lord is good to them that hope in him to the soule that seeketh him It is good to waite with silence for the saluation of God It is good for a man when he beareth the yoke from his youth He shal sit solitarie and hold his peace because he hath lifted himselfe aboue himself He shal put his mouth in the dust if perhaps there be hope He shal geue the cheeke to him that striketh him he shal be filled with reproches Because our Lord wil not reiect for euer Because if he hath reiected he wil also haue mercie according to the multitude of his merciés For he hath not humbled from his hart and cast of the children of men To stamp vnder his fete al the prisoners of the earth To auert the iudgement of a man before the face of the Highest To peruert a man in his iudgement our Lord hath not knowne Who is this that hath commanded it to be done our Lord not commanding it Out of the mouth of the Highest there shal not procede neither euil thinges nor good What hath the liuing man murmured man for his sinnes Let vs search our wayes seeke and returne to our Lord. Let vs lift vp our hartes with our handes to our Lord into the heauens We haue done wickedly and prouoked to wrath therfore thou art inexorable Thou hast couered in furie and hast strooken vs thou hast killed and not spared Thou hast sette a cloude before thee that prayer may not passe Thou hast made me to be rooted out and abiect in the middes of the peoples Al the enemies haue opened their mouth vpon vs. Prophecie is made vnto vs feare and snare and destruction Myne eye hath shed streames of waters in the destruction of the daughter of my people Myne eye is afflicted neither hath it bene quiet because there was no rest Til our Lord regarded and looked from the heauens Mine eye hath spoyled my soule for al the daughters of my citie Myne enemies in hunting haue caught me as a birde without cause My life is fallen into the lake and they haue layd a stone vpon me The waters haue flowed ouer my head I sayd I am vndone I haue inuocated thy name ô Lord from the lowest lake Thou hast heard my voice turne not away thine eare from my sobbings and cries Thou didst approch in the day when I inuocated thee thou hast sayd Feare not Thou hast iudged ô Lord the cause of my soule redemer
of my life Thou hast seene ô Lord their iniquitie against me iudge my iudgement Thou hast seene al their furie al their cogitations against me Thou hast heard their reproch ô Lord al their cogitations against me The lippes of them that rise vp against me and their cogitations against me al the day See their sitting downe and their rysing vp I am their psalme Thou shalt render them a recompence ô Lord according to the workes of their handes Thou shalt geue them a shild of hart thy labour Thou shalt persecute in furie and shalt destroy them from vnder the heauens ô Lord. CHAP. IIII. HOW is the gold darkned the best colour changed the stones of the sanctuarie dispersed in the head of al streetes The noble children of Sion they that were clothed with the principal gold how are they reputed as earthen vessels the worke of the potters handes Yea euen the lamiaes haue opened their breast they haue geuen sucke to their yong the daughter of my people is cruel as the ostrich in the desert The tongue of the suckling hath clouen to the roofe of his mouth for thirst the litle ones haue asked bread and there was none that brake it vnto them They that fed volâptuously haue dyed in the wayes they that were brought vp in scarlet haue imbraced the dung And the iniquitie of the daughter of my people is become greater then the sinne of Sodom which was ouerthrowen in a moment and handes tooke nothing in her Her Nazareites whiter then snow purer then milke âuâdier then the old yuorie fayrer then the sapphire Their face is made blacker then coales and they are not knowne in the streetes their skinne hath clouen to their bones it is withered and is made as wood It was better with them that were slaine with the sword then with them that were killed by famine because these pyned away consumed by the barrennes of the countrie The handes of pitiful wemen haue sodden their owne children they were made their meate in the destruction of the daughter of my people Our Lord hath accomplished his furie he hath powred out the wrath of his indignation and he hath kindled a fyre in Sion and it hath deuoured the fundations therof The kinges of the earth and al the inhabitants of the world did not beleue that the aduersarie and the enemie should enter in by the gates of Ierusalem For the sinnes of her prophets and the iniquities of her priestes which haue shed the bloud of iust men in the middes of her The blind wandered in the streetes they were polluted with bloud and when they could not they held their skirtes Depart ye polluted they cryed to them depart get ye hence touch not for they brawled were moued they said among the Gentiles He wil adde no more to dwel among theÌ The face of our Lord hath diuided them he wil not adde to respect them they haue not reuerenced the faces of the priests neither had they pitie on the ancients Whiles we yet stood our eyes fayled towards our vaine helpe when we looked attentiue to a nation that was not able to saue Our steppes slipped in the way of our streetes our end draweth nere our dayes are accomplished because our end is come Our persecuters were swifter then the eagles of the heauen vpon the mountaines they pursued vs in the desert they lay in waite against vs. The spirit of our mouth Christ our Lord is taken in our sinnes to whom we haue said In thy shadow shal we liue among the Gentiles Reioyce and be glad ô daughter of Edom which dwellest in the Land of Hus to thee also shal the cuppe come thou shalt be made drunken and naked Thine iniquitie is accomplished ô daughter of Sion he wil adde no more to transport thee he hath visited thine iniquitie ô daughter of Edom he hath discouered thy sinnes CHAP. V. The prayer of Ieremie the Prophet REmember ô Lord what is fallen to vs behold and regard our reproch â Our inheritance is turned to aliens our houses to strangers â We are made pupils without father our mothers are as it were widowes â Our water we haue drunke for money our wood we haue bought for a price â We were led by our neckes no rest was geuen to the wearie â We haue geuen our hand to Aegypt and to the Assyrians that we might be filled with bread â Our fathers haue sinned and they are not we haue borne their iniquities â Seruantes haue ruled ouer vs there was none that would redeme vs out of their hand â In peril of our liues did we fetch vs bread at the face of the sword in the desert â Our skinne was burnt as an ouen by reason of the tempests of famine â They humbled the wemen in Sion and the virgins in the cities of Iuda â The princes were hanged vp by the hand they did not reuerence the faces of the ancients â Yongmen they abused vnchastly and the children fel in wood â The ancients decayed out of the gates the yongmen out of the quier of the singers â The ioy of our hart hath fayled our quyre is turned into mourning â The crowne of our head is fallen wo to vs because we haue sinned â Therfore is our hart made sorowful therfore are our eyes darkned â For mount Sion because it is perished foxes haue walked on it â But thou ô Lord shalt remaine for euer thy throne in generation and to generation â Why wilt thou for euer be forgetful of vs wilt thou forsake vs in length of daies â Conuert vs ô Lord to thee and we shal be conuerted renew our dayes as from the beginning â But reiecting thou hast reiected vs thou art angrie against vs excedingly THE ARGVMENT OF BARVCHS PROPHECIE MANIE ancient Fathers supposed this Prophecie to be Ieremies though none doubted but Baruch his scribe was the writer therof So S. Xistus Epist ad omnes fideles S. Ireneus li. 5. c. 35. S. Clement of Alexandria li. 1. c. 10. li. 2. c. 3. Pedag. S. Cyprian li. 2. c. 5. 6. contra Iudaeos Eusebius Coesariensis li. de Propheticorum libor appellationibus Cap. de Ieromia li. 6. c. 19. Demonst Euangel Lactantius li. 4. c. 13. Diuin Instit The first Councel of Nice li. 2. fol. 105. 109. S. Hilarie li. 5. de Trinit sub finem S. Cyril of Ierusalem Catechesi 4. 11. de Concursu Domini S. Basil li. 4. cont Eunomium S. Ambrose li. de fide c. 7. cont Arianos li. de Paenit c. 8. li. 3. Examer c. 14. S. Gregorie Nazianzen Orat. 49. deside Epist. 2. ad Cledânium S. Epiphanius cont