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
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
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 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
not 12. but taketh from him his speare and bottle of water 14. sheweth what he hath done 21. Saul againe confesseth his fault and promiseth peace AND there came Zepheites vnto Saul in Gabaa saying Behold Dauid is hid in the hil Hachila which is ouer against the wildernes â And Saul arose and went downe into the desert Ziph and with him three thousand men of the chosen of Israel to seeke Dauid in the desert Ziph. â And Saul camped in Gabaa Hachila which was ouer against the wildernes in the way and Dauid dwelt in the desert And seing that Saul was come after him into the deset â he sent discouerers and lerned that he was come thither most certainly â And Dauid arose secretly and came to the place where Saul was and when he had seene the place wherein Saul slept and Abner the sonne of Ner the prince of his warre and Saul sleeping in the tent and the rest of the multitude round about him â Dauid spake to Achimelech the Hetheit and Abisai the sonne of Seruia the brother of Ioab saying Who wil goe downe with me to Saul into the campe And Abisai said I wil goe with thee â Dauid therefore and Abisai came to the people by night and found Saul lying and sleeping in the tent and his speare fixed in the ground at his head and Abner and the people sleeping round about him â And Abisai said to Dauid God hath shut vp thine enemie this day into thy handes now therefore I wil thrust him through with my speare in the earth once and twise shal not neede â And Dauid said to Abisai Kil him not for who shal extend his hand vpon the annointed of our Lord shal be innocent â And Dauid said Our Lord liueth vnlesse our Lord shal strike him or his day come to die or descendig into battel he perish â Our Lord be merciful vnto me that I extend not my hand vpon the annointed of our Lord. now therefore take the speare which is at his head cuppe of water and let vs goe â Dauid therefore tooke the speare and cuppe of water which was at Saules head and they went away and there was none that sawe or vnderstood or awaked but al slept because the dead sleepe of our Lord had fallen vpon them â And when Dauid had passed ouer against and stood in the toppe of the mountaine farre of and a good space betwen them â Dauid cried to the people and to Abner the sonne of Ner saying Wilt thou not answer Abner And Abner answering sayd Who art thou that criest and disquietest the king â And Dauid sayd to Abner Art not thou a man And who is like thee in Israel why therefore hast thou not kept thy lord the king for one of the multitude hath entered in to kil the king thy lord â This thing is not good which you haue done Our Lord liueth you are the children of death which haue not kept your lord the annointed of our Lord. Now therefore behold where the kinges speare is where the cup of water is which was at his head â And Saul knew Dauids voice and sayd Is this thy voice my sonne Dauid And Dauid sayd My voice my lord king â and he said For what cause doth my lord persecute his seruant What haue I done or what euil is there in my hand â Now therefore heare I pray my lord King the wordes of thy seruant If our Lord stirre thee vp against me let there be odoure of sacrifice but if the sonnes of men they are cursed in the sight of our Lord which haue cast me out this day that I should not dwel in the inheritance of our Lord saying Goe serue strange goddes â And now let not my blood be shed vpon the earth before our Lord for the king of Israel is come forth to seeke one flea as the perdix is pursued in the mountaines â And Saul sayd I haue sinned returne my sonne Dauid for I wil no more doe thee euil for that my life hath bene precious in thyne eies to day for it appeareth that I haue done foolishly and haue bene ignorant of very many thinges â And Dauid answering sayd Behold the kings speare let one of the kings seruants passe and take it â And our Lord wil reward euerie one according to his iustice and fidelitie for our Lord hath deliuered thee this day into my hand I would not extend my hand vpon the annointed of our Lord. â And as thy life hath bene magnified to day in myne eies so be my life magnified in the eies of our Lord and deliuer he me from al distresse â Saul therefore sayd to Dauid Blessed art thou my sonne Dauid and truly doing thou shalt doe and preuayling thou shalt preuaile And Dauid went into his way and Saul returned into his place CHAP. XXVII Dauid for more securitie goeth againe to Achis king of Geth 5. obtaineth of him the citie of Siceleg 6. by which meanes it becometh subiect to the kinges of Iuda 8. and maketh prayes vpon the enemies of King Achis AND Dauid sayd in his hart at length I shal fal one day into the handes of Saul is it not better that I flee and be saued in the Land of the Philistians that Saul may despaire and cease to seeke me in al the coastes of Israel I wil flee therefore his handes â And Dauid arose and went himselfe and the six hundred men with him to Achis the sonne of Maoch the King of Geth â And Dauid dwelt with Achis in Geth he and his men euerieman his house and his two wiues Achinoam the Iezrahelite and Abigail the wife of Nabal of Carmel â And it was told Saul that Dauid was fled into Geth and he added no more to seeke him â And Dauid sayd to Achis If I haue grace in thy sight let there a place be geuen me in one of thy cities of this countrie that I may dwel there for why abideth thy seruant in the citie of the king with thee â Achis therefore gaue him in that day Siceleg for which cause Siceleg became the kinges of Iuda vntil this day â And the number of the daies that Dauid dwelt in the country of the Philistians was foure monethes â And Dauid went vp and his men and draue prayes out of Gessuri and Gerzi and from the Amalecites for these villages were inhabited in the land in old time as men goe to Sur as farre as the Land of Aegypt â And Dauid stroke al the land neither left he anie man or woman and taking the sheepe oxen and asses camels and garments he returned came to Achis â And Achis sayd to him Whom hast thou set vpon to day Dauid answered Against the south of Iuda and against the south of Ierâmiel and against the south of Ceni â Dauid gaue life neither to man nor woman neither brought them into Geth saying Lest perhaps they
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
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
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
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
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
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.
THE HOLIE BIBLE FAITHFVLLY TRANSLATED INTO ENGLISH OVT OF THE AVTHENTICAL LATIN Diligently conferred with the Hebrew Greeke and other Editions in diuers languages With ARGVMENTS of the Bookes and Chapters ANNOTATIONS TABLES and other helpes for better vnderstanding of the text for discouerie of CORRVPTIONS in some late translations and for clearing CONTROVERSIES in Religion BY THE ENGLISH COLLEGE OF DOWAY Haurietis aquas in gaudio de fontibus Saluatoris Isaiae 12. You shal draw waters in ioy out of the Sauiours fountaines Printed at Doway by LAVRENCE KELLAM at the signe of the holie Lambe M. DC IX APPROBATIO NOs infrascripti in alma Duacensi vniuersitate Sacrae Theologiae Doctores Professores hanc Anglicanam Veteris Testamenti translationem quam tres diuersi eius nationis eruditissimi Theologi non solum fidelem sed propter diuersa quae ei sunt adiuncta valde vtilem fidei Catholicae propagandae ac tuendae bonis moribus promouendis sunt testati quorum testimonia ipsorum syngraphis munita vidimus cuius item Translationis Annotationum auctores nobis de fidei integritate eruditionis praestantia probè sunt noti his rebus adducti nixi fructuose euulgari posse censuimus Duaci 8. Nouembris 1609. GVILIELMVS ESTIVS Sacrae Theologiae Doctor in Academia Duacensi Professor BARTHOLOMAEVS PETRVS Sacrae Theologiae Doctor in Vniuersitate Duacensi Professor GEORGIVS COLVENERIVS S. Theologiae Doctor eiusdem in Academia Duacena Professor TO THE RIGHT VVELBELOVED ENGLISH READER GRACE AND GLORIE IN IESVS CHRIST EVERLASTING AT LAST through Gods goodnes most dearly beloued we send you here the greater part of the Old Testament as long since you receiued the New faithfully translated into English The residue is in haÌd to be finished and your desire therof shal not now God prospering our intention be long frustrate As for the impediments which hitherto haue hindered this vvorke they al proceded as manie do know of one general cause our poore estate in banishment VVherin expecting better meanes greatter difficulties rather ensued Neuertheles you wil hereby the more perceiue our feruent good wil euer to serue you in that we haue brought forth this Tome in these hardest times of aboue fourtie yeares since this College was most happely begune VVherfore we nothing doubt but you our dearest for whom we haue dedicated our liues wil both pardon the long delay which we could not wel preuent and accept now this fruict of our laboures with like good affection as we acknowlege them due and offer the same vnto you If anie demand why it is now allowed to haue the holie Scriptures in vulgar tongues which generally is not permitted but in the three sacred only for further declaration of this other like pointes we remite you to the Preface before the New Testament Only here as by an Epitome we shal repete the summe of al that is there more largely discussed To this first question therfore we answer that both iust reason highest authoritie of the Church iudge it not absolutly necessarie nor alwayes conuenient that holie Scriptures should be in vulgar tongues For being as they are hard to be vnderstood euen by the lerned reason doth dictate to reasonable men that they were not written nor ordayned to be read indifferently of al men ExperieÌce also teacheth that through ignorance ioyned often with pride and presumption manie reading Scriptures haue erred grosly by misunderstanding Gods word VVhich though it be most pure in it self yet the sense being adulterated is as perilous saith Tertullian as the stile corrupted S. Ambrose obserueth that vvhere the text is true the Arrians interpretation hath errors S. Augustin also teacheth that here sies and peruerse doctrines entangling soules and throvving them dovvne headlong into the depth do not othervvise spring vp but vvhen good or true Scriptures are not vvel and truly vnderstood and vvhen that vvhich in them is not vvel vnderstood is also rashly boldly auouched For the same cause S. Ierom vtterly disallowed that al sortes of men wemen old yong presumed to read talke of the Scriptures wheras no articene no tradsman dare presume to teach anie facultie vvhich he hath not first lerned Seing therfore that dangers hurtes happen in manie the careful chief Pastores in Gods Church haue alwaies moderated the reading of holie Scriptures according to persons times and other circumstances prohibiting some and permitting some to haue and read them in their mother tongue So S. Crysostom traÌslated the Psalmes some other partes of holie Scriptures for the Armenians when he was there in banishment The Slauonians and Gothes say they haue the Bible in their languages It was translated into Italian by an Archbyshop of Genua Into French in the time of king Charles the fift especially because the waldensian heretikes had corruptly translated it to maintaine their errors VVe had some partes in English translated by Venerable Bede as Malmesburie witnesseth And Thomas Arundel Archbishop of Canturburie in a Councel holden at Oxford straictly ordayned that no heretical translation set forth by wicliffe and his complices nor anie other vulgar Edition should be suffered til it were approued by the Ordinarie of the Diocese alleaging S. leroms iudgement of the difficultie danger in translating holie Scriptures out of one tongue into an other And therfore it must nedes be much more dangerous when ignorant people read also corrupted translations Now since Luther and his folowers haue pretended that the Catholique Romane faith and doctrine should be contrarie to Gods written word that the Scriptures were not suffered in vulgar languages lest the people should see the truth vvithal these new maisters corruptly turning the Scriptures into diuers tongues as might best serue their owne opinions against this false suggestion and practise Catholique Pastores haue for one especial remedie set forth true and sincere Translations in most languages of the Latin Church But so that people must read them with licence of their spiritual superior as in former times they were in like sort limited Such also of the Laitie yea of the meaner lerned Clergie as were permitted to read holie Scriptures did not presume to interprete hard places nor high Mysteries much lesse to dispute and contend but leauing the discussion therof to the more lerned searched rather and noted the godlie and imitable examples of good life and so lerned more humilitie obedience hatred of sinne feare of God zele of Religion and other vertues And thus holie Scriptures may be rightly vsed in anie tongue to teach to argue to correct to instruct in iustice that the man of God may be perfect and as S. Paul addeth instructed to euerie good vvorke when men laboure rather to be doers of Gods wil vvord then readers or hearers only deceiuing themselues But here an other question may be proposed VVhy we
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
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.
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
which the Lord thy God wil geue thee â Thou shalt not murder â Thou shalt not committe aduoâârie â Thou shalt not steale â Thou shalt not speake against thy neighbour ââlfe testimonie â Thou shalt not couet thy neigbours house neither shalt thou desire his wife nor seruant nor handmaide nor oxe nor asse nor any hing that is his â And al the people saw the voices and the ââames and the sound of the trumper and the mount smoking and being ââighted and stroken with feare they stoode a farre of â saying to Moyses Speake thou to vs and we wil heare let not our Lord speake to vs lest perhappes we die â And Moyses said to the people Feare not for God came to proue you and that his târrour might be in you and you should not sinne â And the people stoode a faâre of But Moyses went ânto the darke cloud wherein God was â Our Lord said moreouer to Moyses This shalt thou say to the children of Israel You haue seene that from heauen I haue spoken to you â You shal not make goddes of siluer nor goddes of gold shal you make to you â An Altar of earth you shal make to me and you shal offer vpon it vour holocastes and pacifiques your sheepe and oxen in euerie place where the memorie of my name shal be I wil come to thee and wil blesse thee â And if thou make an Altar of stone vnto me thou shalt not build it of hewed stones for if thou lift vp thy knife ouer it it shal be polluted â Thou shalt not goe vp by grieses vnto myne Altar lest thy turpitude be discouered ANNOTATIONS CHAP. XX. 3. Strange goddes Protestants pretend here to proue that al Catholiques are Idolaters for honoring Sainctes and their Reliques and Images And they haue so defamed Catholique Religion in this behalfe that the vulgar sorte of deceiued people otherwise knowing Catholiques to be ordinarily of moderate conuersation in life of iust dealing towardes their neighboures addicted to prayer fasting almes and manie good woorkes more wanting among them selues yet supposing them notwitstanding these laudable qualities to be Idolaters are therby auerted from Catholique Religion And surely it were a iust cause if it were true As wel therfore to purge our selues of so haynous an imputed crime as to remoue this dangerous block of erronious conceipt we shal here note some of the Protestants egregious lies against the whole Church militant and blasphemous reproches against the the glorious Sainctes then briefly declare the true and sincere doctrine and practise of the Catholike Church in this point Luther in his posul vpon the Gospel of our Lordes Incarnation sayth Papistâ Virginem Mariam Deum constituunt Omnipotentiam âi in caelo in terra tribuunt The Papists saith he make the Virgin Marie God they attribute to her omnipotencie in heauen and in earth In Papistrie al expected more fauour and grace from her then from Christ himself His scholar Melancton in locis commâââ postilling the first Precept saith Papistes inuocate Sainctes and worship Images in heathnish maner Caluin li. de necess refor Eccles saith those of the Emperours religion meaning al Catholiques so diuide Gods offices among Sainctes that they ioyne them to the Soueraigne God as collegues in which multitude God lieth hidden Against the most glorious virgin mother the same Luther ser de natali virg Mar. feared not to say that he estemed no more of the prayer of S Marie then of anie one of the people And his reason is worse then his wicked assertion for that saith he al that beleue in Christ are as iust and as holie as the virgin Marâe or anie other Sainct how great soeuer The Magdeburgian Centuriators li. 1. Cent. 1. affirme that the virgin Marie sinned greuously yea compare her imagined faultes with the sinne of Eue in paradise li. 2. They charge S. Peter and S Paul also after their conuersions with diuers great crimes Caluin li. 3. Inst c 2. parag 31. condemneth Sara and Rebecca of great sinnes c. 4. reprehendeth Iudas Machabeus for superstitious and preposterous zeale in causing Sacrifice to be offered for the dead In his commentarie in 32. Exodi he accuseth most holie and meke Moyses of arrogancie and pride And li. 3 Instit c. 20. pa. 27. he scuruely scoffeth at al Sainctes in general saying If they heare mortal mens prayers they must haue eares so long as from heauen to earth And calleth them not only homines mortuos dead men which S. Hierom reproued in Vigilantius but also vmbras laruas colluuiem shadovves night goblins stincking silth yet more li. de vera refor Eccles rat he calleth them Monstra carnifices bestias monsters hangmen beastes These and like blasphemies modest men can not but abhore and detest Their lies also are conuinced by S. Hierom handling this matter of purpose against Vigilantius by S. Augustin touching it by occasion li. 20. c. 21. against Faustus the Manachey Thomas VValdensis To. 3. tit 13 de Sacramentalibus against wiclif by al Catechismes and Christian Instructions teaching nothing like but quite contrarie to these mens reportes In summe they al teach that Sainctes are to be honored with religious honour which is greater then ciuil but infinitly inferiour to diuine as the excellencie of God surmounteth al excellencie created For better declaration wherof it is to be considered that seing by the law of God and nature honour is due to excellencie there must be so manie distinct kindes of honour as there be general kindes of excellencie which are three The first of God infinite and incomparably aboue al the second is supernatural but created as of grace and glorie the third is humane or natural consisting in natural giftes or worldlie powre and dignitie al three as distinct as God heauen and earth To these three general kindes of excellencie perteine therfore other three as distinct kindes of honour to wit Diuine due to God only called by vse and appropriation of a greeke world Latria the second Dulia belonging to Sainctes and other holie things eleuated by God aboue the course of nature in diuers degrees but within the ranck of creatures the third is ciuil honour due to humane and worldlie excellencie according to diuers states and qualities of men The first of these which is diuine may in no case be geuen to anie creature how excellent soeuer The third which is ciuil as both Catholiques and Protestants hold for certaine is not competent nor agreable to Sainctes but to mortal worldlie men in respect of temporal excellencie Al the controuersie therfore is about the second VVhich Caluin li. 1. Instit c 11. 12. and al protestant writers denie reiect and so would haue no honour at al geuen to Sainctes Obiecting as old heretikes did that Catholiques do al the same external actes as standing bare head bowing kneeling praying and the like to Sainctes as to God himself VVe
is other mens the best of whatsoeuer he hath in his owne field or in his vineyard he shal restore according to the estimation of the damage â If fire breaking forth light vpon the thornes and catch stackes of corne or corne standing in the fieldes he shal render the damage that kindled the fire â If a man committe money or vessel vnto his frend to keepe and they be stolen away from him that receaued them if the theefe be found he shal restore duble â if the theefe be not knowen the maister of the house shal be brought to the goddes and shal sweare that he did not extend his hand vpon his neighbours good â to doe any fraud as wel in oxe as in asse and sheepe and rayment and whatsoeuer may bring damage the cause of both parties shal come to the goddes and if they geue iudgement he shal restore duble to his neighbour â If a man committee asse oxe sheepe or any beast to his neigbours custodie and it die or be hurt or be taken of enemies and no man saw â there shal be an oath betwen them that he did not put forth his hand to his neighbours good and the owner shal admitte the oath and he shal not be compelled to make restitution â But if it were taken away by stelth he shal restore the damage to the owner â If it were eaten of a beast let him bring vnto him that which was slaine and he shal not make restitution â He that asketh of his neighbour to borow any of these thinges and it be hurt or dead the owner being not present he shal be compelled to make restitution â But if the owner be present he shal not make restitution especially if it were hired and came for the hire of the same â If a man seduce a virgin being not yet despoused and lie with her he shal endowe her and haue her to wife â If the virgins father wil not geue her he shal geue money according to the maner of the dowrie which virgins are wont to receaue â Inchanters thou shalt not suffer to liue â He that lieth with a brute beast dying let him die â He that sacrificeth to goddes shal be put to death but to the Lord only â Thou shalt not molest a stranger nor afflict him for your selues also were strangers in the Land of Aegypt â A widow and an orphane you shal not hurt â If you hurt them they wil crie out to me and I wil heare their crie â and my furie shal take indignation and I wil strike you with the sword and your wiues shal be widowes and your children orphanes â If thou lend money to my people being poore that dwelleth with thee thou shalt not vrge them as an exactour nor oppresse them with vsuries â If thou take of thy neighbour a garment in pledge thou shalt geue it him againe before sunne sette â For that same is the onlie thing wherwith he is couered the clothing of his bodie neither hath he other to sleepe in if he the goddes and the prince of thy people thou shalt not curse â Thy tithes and thy first fruites thou shalt not slacke to pay the first-borne of thy sonnes thou shalt geue me â Of thy oxen also sheepe thou shalt doe in like maner seuen dayes let it be with the damme the eight day thou shalt render it to me â Holie men you shal be to me the flesh that beastes haue tasted of before you shal not eate but shal cast it to the dogges CHAP. XXIII Lawes are appointed to Iudges the enemies oxe or asse to be saued 8. namely not to take bribes 10. The seuenth yeare and day al must rest 14. Three principal feastes must be solemnized euerie yeare 20. Conduction and protection of an Agel is promised 24. the people is agane commanded to destroy Idols 29. VVhy their enemies shal be destroyed by litle and litle THOV shalt not admitte a lying voice neither shalt thou ioyne thy hand to say false testimonie for a wicked person â Thou shalt not folow the multitude to doe euil neither shalt thou in iudgement argree to the sentence of the most part to stray from the truth â The poore man also thou shalt not pitie in iudgement â If thou meete thy enemies oxe or asse going astray bring it backe to him â If thou see the asse of him that hareth thee lye vnderneth his burden thou âhalt not passe by but shalt liât him vp with the same â Thou shalt not decline the poore mans iudgement â A lye thou shalt auoide The innocent and iust person thou shal not put to death because I abhorre the impious man â Neither shalt thou take bribes which doe blind also the wise and peruert the wordes of the iust â The stranger thou shalt not molest for you know the hartes of strangers because your selues also were strangers in the Land of Aegypt â Six yeares thou shalt sow thy ground and shalt gather the corne therof â But the seuenth yeare thou shalt let it alone and make it to rest that the poore of thy people may eate and whatsoeuer shal be leift let the beastes of the field eate it so shalt thou doe in thy vineyard and thy oliuete â Six dayes thou shalt worke the seuenth day thou shalt cease that thy oxe may rest and thine asse and the sonne of thy handmaide may be refreshed and the stranger â Kepe al thinges that I haue said to you And by the name of foren goddes you shal not sweare neither shal it be heard out of your mouth â Three times euerie yeare you shal celebrate feastes to me â Thou shalt keepe the solemnitie of Azymes Seuen dayes shalt thou âaâe azymes as I commanded thee in the time of the moneth of new corne when thou didst come forth out of Aegypt thou shalt not appeare in my sight emprie â And the solemnitie of the haruest of the first fruites of thy worke whatsoeuer thou didst sow in the field The solemnitie also in the end of the yeare when thou hast gathered al thy corne out of the field â Thrise a yeare shal al thy male sexe appeare before the Lord thy God â Thou shalt not sacrifice the bloud of my victime vpon leuân neither shal the fatte of my solemnitie remaine vntil the morning â The first fruites of the corne of thy ground thou shalt carrie into the house of the Lord thy God Thou shalt not boyle a kidde in the milke of his damme â Behold I wil send myne Angel which shal goe before thee and keepe thee in thy iourney and bring thee into the place that I haue prepared â Obserue him and heare his voice neither doe thou thinke him one to be contemned for he wil not forgeue when thou hast sinned and my name is in him â But iâ thou wilt heare his voice and doe al that I speake I wil be enemie to
that the people of God should offer sacrifice though for special purposes certaine particular sacrifices were some times appointed but this dutie obligation presupposed our Lord first admonishing to offer the best and perfectest things in euerie kind prescribeth with what rites and ceremonies it shal be done As in offering an holocaust of the heard it must be a male vvithout spotte and be offered at the dore of the tabernacle the offerer putting his handes vpon the head of the hoste the priests must offer the bloud povvring it in the circuite of the altar plucke of the skinne cut the ioyntes in peeces lay them in order the entrales and feete being vvashed burne al vpon the Altar And the like in other sacrifices al for iust and reasonable causes without which the wisdome of God doth nothing Sap. 7. Psal 103. v 24. 3. An holocaust In respect of diuers things offered the diuers maner and causes of offering there were manie sortes of Sacrifices but al are reduced to three kindes The first was Holocaust in which al was burned in the honour of God and resolued into vapour which ascendeth vpwards in signe that al we haue is of God The second was Sacrifice for sinne that of diuers sortes for the varietie of sinnes and persons and part of this sacrifice was burned the other part belonged to the Priests The third was Pacifique sacrifice wherof one part was burnt an other pertayned to the Priests and an other to them that gaue the oblation And of this kinde there were two sortes one of thanksgeuing for benefites receiued the other to procure fauoure in anie good enterprise or desire Al the which did prefigure and forshew one only Sacrifice of Chtists bodie and bloud offered by him in two maners bloudie on the Crosse once for euer wherof S. Paul expressy speaketh Heb. 9. vnbloudie in formes of bread and wine wherof the same S. Paul speaketh Heb. 13. v. 10. shewing that Christians haue an Altar and consequently a Sacrifice farre excelling those of the Tabernacle and our Sauiour him selfe Math. 26. v. 25. speaking of the contents in the chalice said it was his bloud of the nevv Testament which he then instituted and dedicated as is there noted And the ancient Fathers by Caluins confession in Heb. 9. generally vse this distinction of the same Sacrifice offered in bloudie in vnbloudie maner They likewise teach that al lawful Sacrifices of the Law of nature and of Moyses did end and were complete in this one which is our daylie Sacrifice our immaculate lâmâe our manna our libament our holocaust our Sacrifice for sinne our Pacifique Sacrifice for al purposes and in steede of al old Sacrifices So S. Augustin lib 8. c. 27. lib. 17. c. 20. de ciuit lib. 3 de Bapis c. 19. lib. 1. cont aâuârs lâg ptophet c. 18. 20. S. Chrysost in Psal 95. S. Leo. ser 8. de Pass and other fathers teach 9. Svvetesauour Not that the sauour of corporal things though it were sweter then of burnt flesh and bones delighteth Gods most pure substance but for that mans frailtie in some good sorte performing his dutie is very acceptable to his diuine goodnes For otherwise he required not these Sacrifices nor other external Rites for him felf but he would haue his people for their owne good to be exercised therein especially for three causes First to kepe them from Idolatrie wherto they were very prone as appeareth by their often falling notwithstanding continual admonitions to the contrarie For being as it were burdened with manie ceremonies pertaining to Gods true seruice they might haue lesse mind leysure and occasion to serue Idols Secondly for so much as man consisteth of soule and bodie as the soule must interiorly vvorship God in spirite and veritie so the bodie must also honour him exteriorly seruing iustice vnto sanctification that is by external good workes to increase iustice and sanctitie when by them the mind is instructed and inuited to know and honoure God For otherwise saieth S Dionyse c. 1. âalest Hiârer vnles mans vnderstanding vse the helpe of corporal things diuine veritie can not be attained And S. Augustin lib. 10. c. 5 ciuit teacheth that God commanded external Sacrifices thereby to lead his seruants vnto mortified spirites contrite and humbled harts to mercie and compassion towards others In briefe c. 3. Enchir to the true and perfect seruing of his Diuine powre by faith hope and charitie Thirdly that these external Sacrifices and Rites might prefigure and signifie greater more excellent and more effectual Mysteries of the new Testament For as S. Paul speaketh Heb. 10. the lavv of Moyses hauing a shadovv of good things to come not the verie image of the things brought not to perfection nor tooke avvay sinnes by the bloud of oxen or goaâes but being asisââid a shadovv rather shaded then perfectly shewed the great benefites which the new law as a perfect image liuely representeth especially Christs passion which is the verie fountaine of grace and mercie And wheras the old law could not iustifie Gal. 3. the law of Christ doth in dede iustifie as the Gospel witnesseth saying Ioan 1 v. 17. The lavv vvas geuen by Moyses grace and veritie vvaâ made by Iesus Christ CHAP. II. How to offer flovvre 4. loaues wafers with oile and incense without leauen or honie 12. also first fruictes 13. And salt in euerie oblation VVHEN a soule shal offer an oblation of sacrifice to our Lord fine flowre shal be his oblation and he shal poure oyle vpon it and put franckincense â and shal carie it to the sonnes of Aaron the priests of whom one shal take a handful of the flowre and the oile and al the franckincense and shal put it a memorial vpon the Altar for a most sweete sauour to our Lord. â And that which shal be left of the sacrifice shal be Aarons and his sonnes Holie of holies among the oblations of our Lord. â But when thou offerest a sacrifice baked in the ouen of flowre to wit loaues without leauen tempered with oyle and wafers vnleauened layd ouer with oyle â If thine oblation be of the frying panne of flowre tempered with oyle and without leuen â thou shalt diuide it in litle peeces and shalt poure oyle vpon it â And if the sacrifice be from the gridiron in like maner the flowre shal be tempered with oyle â which offering to our Lord thou shalt deliuer to the handes of the priest â Who hauing offered it shal take a memorie of the sacrifice and burne vpon the altar for a swete sauour to our Lord â and whatsoeuer is left shal be Aarons and his sonnes Holie of holies among the oblations of our Lord. â Euerie oblation that is offered to our Lord shal be made without leauen neyther shal any leauen and honie be burned in the sacrifice of our Lord. â The first fruites only of them and
the cudde but diuideth not the hoofe â And the swine which though it diuideth the hoofe cheweth not the cudde â The flesh of these you shal not eate nor touch their carcasses because they are vncleane to you â These are the thinges that brede in the waters and which it is lawful to eate Al that hath finnes and scales aswel in the sea as in the riuers and the pooles you shal eate â But whatsoeuer hath not finnes and scales of those that moue and liue in the waters shal be vnto you abhominable â and execrable their flesh you shal not eate and their carcasses you shal avoide â Al that haue not finnes and scales in the waters shal be polluted â Of birdes these are they which you must not eate and are to be auoided of you The Eagle and the griffon and the osprey â and the kite and the vulture according to his kinde â and euerie one of the rauens kinde according to their similitude â the ostrich and the owle and the sterne and the hauke according to his kinde â the scritchowle and the diuer and the storke â and the swanne and the onocratal and the porphirion â the herodian and the charadrion according to his kind the lapwing also and the batte â Of foules euerie one that goeth vpon foure feete shal be abhominable to you â And whatsoeuer walketh vpon foure feete but hath the legges behind longer wherwith he hoppeth vpon the earth â that you shal eate as is the bruke in his kind the attake and the ophiomach and the locust euerie one according to their kinde â But of foule whatsoeuer hath foure feete onlie shal be execrable to you â and whatsoeuer shal touch the carcasses of them shal be polluted and shal be vncleane vntil euen â and if it be necessarie that he carie anie of these that be dead he shal wash his clothes and shal be vncleane vntil sunne sette â Euerie beast that hath a hoofe but diuideth it not neither cheweth the cudde shal be vncleane and whatsoeuer toucheth it shal be defiled â That which walketh vpon hands of al beasts which goe on foure feete shal be vncleane he that toucheth their carcasses shal be polluted vntil euen â And he that carieth such carcasses shal wash his clothes and shal be vncleane vntil euen because these thinges are vncleane to you â These also shal be reputed among polluted thinges of al that moue vpon the earth the weesel and the mouse and the crocadile euerie one according to their kinde â the migale and the camelean and the stellion and the lizard and the moule â al these are vncleane He that toucheth their carcasses shal be vncleane vntil euen â and that wherupon anie thing of their carcasses falleth shal be polluted aswel vessel of wood and rayment as skinnes and haire clothes and in whatsoeuer vessel anie worke is done they shal be dipped in water and shal be polluted vntil euen and so afterward shal be cleane â But the earthen vessel wherinto anie of these falleth within it shal be polluted and therfore is to be broken â Al meate which you shal eate if the water be poured vpon it shal be vncleane and al liquor that is dronke of al vessel shal be vncleane â And vpon whatsoeuer ought of such carcasses falleth it shal be vncleane whether ouens oâ pottes with feete they shal be distroyed and shal be vncleane â But the fountaines and the cesternes and al collection of waters shal be cleane He that toucheth their carcasse shal be polluted â If it fal vpon seede corne it shal not pollute it â But if any man poure water vpon the seede and afterward it be touched with the carcasses it shal be forthwith polluted â If a beast be dead of which it is lawful for you to eate he that toucheth the carcasse therof shal be vncleane vntil euen â and he that eateth or carieth anie thing therof shal wash his clothes and shal be vncleane vntil euen â Al that creepeth vpon the earth shal be abhominable neither shal it be taken for meate â Whatsoeuer goeth vpon the brest on foure feete and hath manie feete or traileth on the earth you shal not eate because it is abhominable â Doe not contaminate your soules not touch ought therof lest you be vncleane â For I am the Lord your God be holie because I am holie Pollute not your soules in anie creeping beast that moueth vpon the earth â For I am the Lord that brought you out of the Land of Aegypt that I might be your God â You shal be holie because I am holie â This is the lawe of beasts and foules and of euerie liuing soule that moueth in the waters and creepeth on the earth â that you may know the differences of the cleane and the vncleane and know what you ought to eate and what to refuse ANNOTATIONS CHAP. XI 4. Vncleane you shal repute it In the first age of the world before Noes floud and so forward by tradition and after by the written Law some liuing creatures were reputed vncleane and forbid to be eaten or offered in sacrifice Not as euel of themselues for euerie creature of God is good by nature and creation but this distinction and prohibition was made in the old Testament for iust causes as the ancient fathers note specially three First for instruction of the people much inclined to idolatrie God distinguished al beastes birdes and fishes into cleane and vncleane wherby al men might know that none of them is God For hovv can anie man of reason saieth lerned Theodoret. q. 11. in Leuit. thinck that to be God vvhich either he abhorreth as vncleane or offereth in sacrifice to the true God and eateth therof himself Secondly God commanded this obseruance to exercise his people in obedience with precepts not otherwise necessarie but because he so commanded As at first he commanded Adam not to eate of the tree of knowledge of good and euel The transgression wherof brought al mankind into miserie From which againe Christ by his obedience redemed vs. For obseruation of this law old Eleazarus and the seuen bretheren with their mother did geue their liues rather then they would eate swines flesh and for the same are glorious Martyrs as testifie S. Cyprian Epist 56. ad Thibaritanos li. de exhort Mart. c 11. S. Gregorie Nazianzen orat 20. de Machab. S. Chrysostom de natiuitate septem Machab. S. Ambrose li. 1. de officijs c. 4. li. 2. de Iacob c. 10. 11. and the whole Church celebrating their feast the first day of August Thirdly and most specially these obseruations were commanded for signification of vertues to be embraced and of vices or sinnes to be auoided Such beastes therfore were holden for cleane and allowed for mans foode as diuide the hoofe and ruminate or chew the cudde signifying discretion betwixt good and euel and diligent consideration or
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
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.
therfore for this also remember me my God spare me according to the multitude of thy mercies â But in those daies also I saw the Iewes marying wiues wemen of Azotus and of Ammon and of Moab â And their children spake the halfe part the Azotian tongue and they could not speake the Iewes language and they spake according to the language of the people and people â And I rebuked them and cursed them And I beate of them some men and shaued them bald and adiured them by God that they should not geue their daughters to their sonnes nor take their daughters for their sonnes for themselues saying â Did not Salomon the king of Israel sinne in this kind of thing and surely in manie nations there was not a king like to him he was beloued of his God and God sette him king ouer al Israel him therfore also foren wemen brought to sinne â And shal we also being disobedient persons doe al this great euil to transgresse against our God and to marie foren wemen â And Sanaballat the Horonite was sonne in law to one of the sonnes of Ioiada the sonne of Eliasib the high Priest whom I draue from me â Remember o Lord my God against them that pollute the Priesthood and the right of Priestes and Leuites â Therfore I sepatared from them al strangers and I appoynted the courses of the Priestes and Leuites euerie man in his ministerie â and in the oblation of woode at times appoynted and in the first fruites Remember me my God vnto good Amen ANNOTATIONS Concerning the bookes of TOBIAS IVDITH WISDOM ECCLESIASTICVS and MACHABEES PROTESTANTES and other Sectaries of this time denie these bookes to be diuine Scripture because they are not in the Iewes Canon noâ were accepted for canonical in the primitiue Church But in deede the chiefe cause is for that some thinges in these bookes are so manifest against their opinions that they haue no other answere but to reiect their authoritie An old shift noted and refuted by S Augustin touching the Booke of VVisdome which some refused pretending that it was not canonical but in deede because it conuinced their errors For otherwise who seeth not that the Canon of the Church of Christ is of more authority with al true Christians then the Canon of the Iewes And that the Church of Christ numbreth these Bookes amongst others of diuine and infallible authoritie is euident by the testimonie and diffinition not only of later general Councels of Trent Sess 4. and Florence Instructione Armenorum of Pope Innocentius Epist ad Exuperium and Gelasius Decreto delibris sacris but also the Councel of Carthage An. Dom. 419. S. Augustin lib. 2. Doct. Christ cap. 8. Isidorus lib. 6. Etymol cap. 1. Cassidorus lib. 1. Diuinarum Lectionum Rabanus lib. 2 de Institutione Clericorum and others testifie the same as we shal further note seuerally of euerie booke in their particular places And for so much as our aduersaries acknowlege these Bookes to be Holie and worthie to be read in the Church but not sufficient to proue and confirme pointes of faith the studious reader may consider that the Councel of Carthage calleth them Canonical and Diuine which sheweth that they are of infallible authoritie For a Canon is an assured rule and warrant of direction whereby sayth S. Augustin lib. 11. contra Faustum cap. 5. et lib. 2. contra Cresconium cap. 32. the infirmitie of our defect in knowlege is guided and by which rule other bookes are likewise knowne to be Gods word His reason is because we haue no other assurance that the bookes of Moyses the foure Gospels and other bookes are the true word of God but by the Canon of the Church VVherevpon the same great Doctor vttered that famous saying that he vvould not beleue the Gospel except the authoritie of the Catholique Church moued him thervnto contra Epist Fundamenti ca. 5. True it is that some Catholique Doctors doubted whether these bookes were Canonical or no because the Church had not then declared that they were but since the Churches declaration no Catholique doubteth So S. Ierom testifieth that the Booke of Iudith among the rest semed to him not canonical til the Councel of Nice declared it to be Likewise the Epistle to the Hebrewes the Epistle of S. Iames the second of S. Peter the second and third of S. Iohn S. Iudes Epistle and the Apocalyps were sometimes doubted of yet were afterwardes declared to be Canonical And most Protestantes namely English admitte them al as the assured word of God though they were not alwaies so reputed by al but as S. Ierome affirmeth of S. Iames Epistle Paulatim tempore procedente meruit authoritatem By litle and litle in processe of time merited authoritie THE ARGVMENT OF THE BOOKE OF TOBIE BESIDES the testimonies of Councels and Fathers before mentioned S. Cyprian de Oratione Dominica alleaging this booke cap. 12. saith Diuine Scripture instructeth vs that prayer is good with fasting and almes S. Ambrose li de Tobia â 1. calleth this booke by the common name of Scripture saying he wil briefly gather the vertues of Tobie which the Scripture in historical maner layeth forth at large VVhere he also calleth this historie Prophetical and Tobie a Prophet And lib. 3. offic cap. 14. alleageth this booke as he doth other holie Scriptures to proue that the vertues of Gods seruants farre excel the Moral Philosophers S. Chrysostom ho. 15. ad Heb alleageth Tobias as Scripture denouncing curse to contemners S. Augustin made a special sermon of Tobias as he did of Iob which is the 226. sermon de tempore S. Gregorie parte 3. pastor curae admon 21. alleageth it as holie Scripture And vene able Beda expoundeth this whole booke mystically as he doth other holy Scriptures S. Ierom translated it out of the Chaldee language wherein it was written iudging it more âeâe to displease the Phariâaical Iewes who reiect it then not to satisfie the wil of holie Bishops vrging to haue it Epist ad Chromat Heliodorum to 3. The author is vncertaine but S. Athanasius in Synopsi reporteth the contentes at large And S. Augustin li. quest ex vâroque testamento q. 119. deliuereth both the contentes and cause of writing it briefly thus The seruant of God holie Tobias is geuen to vs after the law for an example that we might know how to practise the thinges which we reade And if tentations come vpon vs not to depart from the feare of God nor expect helpe from anie other then from him It may be diuided into three partes The first foure chapeers shew the holie and sincere maner of life of old Tobias The eight folowing relate the iorney and affayres of yong Tobias accompained and directed by the Angel Raphael In the two last chapters they praise God And old Tobias prophecieth better state of the commonwealth THE BOOKE OF
principal cause efficient of al good mens workes and men the secondarie cause of the same Moreouer Iobs singular patience and other vertues are likewise commended in other holie Scriptures by ancient Doctores Tobiae 2. God permitted tentation to happen vnto Tobias that example might be geuen to his folowers of his patience as of holie Iob S. Iames c. 5. exhorting to patience sayth You haue heard the suffering of Iob and you haue sene the end of our Lord. Tertullian li. de patientia admiring Iobs patience exclameth thus ô most happie man whom neither the driuing away of his flockes of catle nor consuming of the rest with âire nor the losse of his children nor terments of his bâdiâ could drive âââm patience but he stood immoueable in the seruice of God for example to vs that we fall not for anie wordlie damage losse of dearest friendes or corporal afflictions blessed be God by whose blessing we may now yâô happie English Catholiques that patiently suffer the very same kindes of tribulation though not in so great a degree in our time S Cyprian li debâno patientie Iob examined proued by the vertue of patience was aduanced to the very height of prayse a rich lord in possession a more rich father in children sudainly was neither lord nor father was also most greuously afflicted in his flesh and that no tentation might be wanting the diuel armed his wife against him yet was he not moued but by victorious patience thanked God for al In like sorre other holie fathers for encoregement and consolation of the afflicted write much of holie Iobs inuincible patience Aboue al S. Gregorie our Apostle dilateth most excellently in thirtie and fine whole bookes describing proposing his so great vertues to be imitated by al Christianes first of al li. 1. c 5. obseruing how great a prayse it is to be good in such a place in the middes of a crooâed and peruerse nation shining as a light in the vvorld dwelling in the gentiles vvhere vvas the seate of Satan a lillie amongst thornes 5 Offered holocaustes for euerie one Albeit the vertue of Sacrifice as wel of Holocaust in the old Testament as especially of Christs Sacrifice in the New is of infinite valure in it selfe yet the application therof to particular persons and purposes is limited and therfore holie Iob offered not only once for al his children but manie times seuerally for euerie one VVherof see Cardinal Allan li. 2 de Eucharist Sacrific c. 35. CHAP. II. Satan by Gods permission 7. striketh Iob with sâres from the sole of his foote to the toppe of his head 9. His wife also insulteth against him but he sinneth not 11. Three freindes coming to visite and conforte him sitte siâânâ by him seuen dayes AND it came to passe when on a certaine day the sonnes of God were come and stood before our Lord and Satan came among them and stood in his sight â that our Lord sayd to Satan From whence comest thou who answering sayd I haue gone round about the earth and walked through it â And our Lord sayd to Satan Hast thou considered my seruant Iob that there is not the like to him in the earth a man simple and right and fearing God and departing from euil and yet reteyning innocencie But thou hast moued me against him that I should afflict him in vaine â To whom Satan answering said Skinne for skinne al thinges that a man hath he wil geue for his life â otherwise put thy hand and touch his bone and flesh and then shalt thou see that he wil blesse thee in the âace â Our Lord therfore sayd to Satan Behold he is in thy hand but yet saue his life â Satan therfore going out from the face of our Lord stroke Iob with a verie sore boile from the sole of the foote euen to the toppe of his head â who with a shel scraped the corruption sitting on a dunghil â And his wife sayd to him Doest thou yet continue in thy simplicitie blesse God and die â Who sayd to her Thou hast spoken like one of the foolish wemen if we haue receiued good things of the hand of God euil thinges why should we not receiue In al these things Iob sinned not with his lippes â Therfore â Iobs three frendes hearing al the euil that had changed to him came euerie one out of their place Elephaz a Themanite and Baldad a Suhite and Sophar a Naamathite For they had appointed that coming together they would visite him and confort him â And when they had lifted vp their eies a far of they knew him not and crying out they wept and renting their clothes sprinkled dust ouer their head toward heauen â And they sate with him on the ground seuen daies and seuen nightes and no man spake to him a word for they saw the payne to be vehement ANNNOTATIONS CHAP. II. 11. Iobs three freindes For better intelligence of these conflictes betwen holie Iob and his freindes it may here be obserued that they were in dede his freindes as the text simply calleth them that they beleued rightly in God Almightie and were not idolaters that they came of freindly good affection to comforth him though they fel into vvordes of reprouing him as S. Gregorie teacheth they alleaged also manie excellent diuine sentences very truly which therfore Iob reproued not But they erred in their illations against Iob and that of ignorance rather then of sette malice concluding that Iob was guiltie of some enormious sinnes because they saw him so greuously punished and heard him complaine therof his owne conscience knowen to him and hid to them wherof they rashly iudged testifying that he was innocent in respect of so great crimes And in this their particular error though they were not heretikes being not obstinate after that the truth was sufficiently reueled vnto them yet they prefigured heretikes endeuouring by one truth to destroy an other and by arrogating knowlege which they had not promising also âevv thinges vnheard of rather to drovv others to admire them then to edification CHAP. III. Iob lamenteth describing his owne and the general calamities of man 13. and shearing hoâââ theâ escape manie miseries which either are neuer bornt or dye presently after their birth AFTER these things Iob opened his mouth and cursed his day â and spake â Perish may the day wherin I was borne and the night wherin it was sayd A man is concâââed â Be that day turned into darkenesse God require it not from aboue and let it not be lightened with light â Let darkenes and the shadow of death obscure it let a mist possesse it and be it wrapped in bitternesse â A darkesome hurle wind possesse that night be it not counted in the daâes of the yeare not numbred in the monethes â Be that night ãâã not prayse worthie â Let them curse it which
V. 1. Turne to some of the Sainctes Eliphaz prouoking Iob to produce some of his opinion or to seeke the helpe and patronage of some Sainct in his cause plainly sheweth the common faith and practise of inuocating Sainctes in that time Els it had benne a frinâlous speach which is not to be imputed to a sensible wise man as he was For it appeareth by the drift of his reasoning that he supposed some of Gods special seruantes would maintaine a good cause but that Iobs cause was such as neither God nor holie Angel nor good man would defend and therfore boldly prouoked him to this trial presuming that he should finde no such patron Neither did he wil Iob in these wordes to cal vpon God only for he could not erre so grosly as to cal God some of the Sainctes but must meane some other holie person And it is clere by the Septuaginta Interpreters that Eliphaz willed Iob to inuocate the Angels saying Inuocate if anie vvil ansvver thee or if thou canst behold anie of the holie Angeles S. Gregorie expoundeth it to the same sense that Sainctes were to be inuocated in a good cause but that Eliphaz here dispicing and deriding holie Iob sayd to him Thou canst not find Sainctes thy helpers in affliction vvhom thou vvouldest not haue thy felovves in prosperitie CHAP. VI. Iob answereth the obiections of Eliphaz shewing that in deede the calamitie which he suffereth is much greatter then his sinnes deserue and therfore his lamentation is excusable 8. wisheth if it so please God that he may dye 13. complaneth that his freindes are become his aduerseries 16 grauely expostulateth that they reprehend him 12. and helpe him not BVT Iob answering sayd â Would God my sinnes were weyed wherby I haue deserued wrath and the calamitie which I suffer in a balance â â As the sand of the sea this would appeare heauier wherfore my wordes also are ful of sorrow â Because the arrowes of our Lord be in me the indignation whereof drinketh vp my spirit and the terrours of our Lord warre agaynst me â Wil the wilde asse roare when he hath grasse or the oxe loweth when he shal stand before the ful manger â Or can an vnsauerie thing be eaten that is not seasoned with salt or can a man tast that which being tasted bringeth death â The thinges which before my foule would not touch now for anguish are my meates â Who wil graunt that my petition may come and that God would geue me that which I expect â And he that hath begune the same would loose his hand and cut me of â And this might be my comfort that afflicting me with sorrow he spare not not I gayne say the wordes of the Holie one â For What is my strength that I can susteyne it or what is mine end that I should doe patiently â Neither is my strength the strength of stones neither is my ââest of brasse â Behold there is no help for me in my self and my familiar freindes also are departed from me â He that taketh away mercie from his frend forsaketh the feare of our Lord. â My brethren haue passed by me as the torrent that passeth swiftly in the valleys â They that feare the hoare frost snow shal fal vpon them â At the time when they shal be dissipated they shal perish and after they waxe hote they shal be dissolued out of their place â The pathes of their steppes are intangled they shal walke in vayne and shal perish â Cosider ye the pathes of Thema the wayes of Saba expect a litle while â They are confounded because I haue hoped they are come also euen vnto me and are couered with shame â Now you are come and euen now seing my plague you are afrayd â haue I sayd Bring ye to me and of your substance geue to me â Or deliuer me from the hand of the enemie and out of the hand of the strong deliuer me â Teach ye me and I wil hold my peace and if I perhaps haue beene ignorant in anie thing instruct ye me â Why haue you detracted from the wordes of truth whereas there is none of you that can controwle me â To rebuke only you frame speaches and you vtter wordes in the wind â You rush in vpon a pupil and you endeuoure to ouerthrow your frend â Notwithstanding accomplish that which you haue begune geue eare and see whether I lie â Answer I besech you without contention and speaking that which is iust iudge ye â And you shal not finde iniquitie in my tongue neither shal folie sound in my iawes ANNOTATIONS CHAP. VI. 3. As the sand of the sea Scarse anie figure is more common in holie Sâipture then Hyperbole wherby ouâ vnderstanding is drawne to coÌceiue the greatnes of thinges that otherwise surpasse vulgar capacitie So Iob signifieth here that his calamitie being vveighed vvith his sinnes in balance vvould appeare heauier not precisely in proportion of the number of sandes in the sea but exceding much in true comparison Of which superabundance of paines patiently suffered by holie Iob and other Sainctes more then their sinnes deserued especially of our B. Sauiour who could not sinne and of our B. Ladie who neuer sinned remayneth an infinitie treasure of satisfactorie workes appliable by the supreme stuard of Gods Church Christs Vicar in earth for satisfaction of others which haue nede and are in the communion of Sainctes and performe the conditions appointed And so this high stuard may in due maner by his authoritie geue limited or plenarie pardones to penitentes of the paines which otherwise they should suffer in this life or in purgaritie for their sinnes first remitted Other Bishops can also geue or dispence so much as the Supreme Bishop alloâteth to their powre al to edification and necessitie of Gods seruantes as dispencers not dissipators of so holie treasure CHAP. VII Iob explicateth diuers calamities of mans life and namely of his owne 6. Suposing it not likelie that he shal returne to former prosperous state 15. desireth to dye THE life of man vpon earth is a warfare his daies as the daies of an hyred man â As a seruant desireth the shadow as the hired man taryeth for the end of his worke â So I also haue had vayne monethes and haue numbred to my self laborious nightes â If I sleepe I shal say When shal I arise and agayne I shal expect the euening and shal be replenished with sorowes euen vntil darkenens â My flesh is clothed with rottenesse and filth of dust my skinne is withered drawen together â My daies haue passed more swiftly then the webbe is cut of the weauer and are consumed without anie hope â Remember that my life is a winde and myne eie shal not returne to see good thinges â Neither shal the sight of man behold me thine eies vpon me and I shal not stand â As a
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
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
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
children and multitude called him king of Israel Ioan 12. At which time as also before he exercised temporal Iurisdiction in correcting abuses in the Temple Mat. 21. Ioan. 2. And when Pilate demanded of him if he were a king Ioan. 18. v. 37. he answered Thou saist that I am a king For this I was borne and for this came I into the world that I should geue testimonie to the truth And though he answered withal that his kingdom to witte the possession and vse therof was not of this world yet Pilate by Gods prouidence writte the title and would not alter it IESVS of Nazareth King of the Iewes But Christs chief inheritance and reward of his merites is God himself as here he professeth by his prophet Dauid which is also the only true perfect inheritance of al Christs seruates vvherfore Clergy men more particularly professe the same when they first enter into their spiritual state addicting and dedicating them selues to serue God in Ecclefiastical sunct on not for temporal inheritance but for a better lotte God himself who is al Good and most perfect goodnes true riches and eternal inheritance In which election of state to liue and serue God in euerie Clergie man sayth Our Lord is the portion of myn inheritance and of my cuppe Thou art he that vvil restore myn inheritance vnto me Man calleth it his inheritance because he was created to serue God and for his feruice to inherite God which reward though he lost by sinne yet euerie one returning to Gods seruice and perseuering therin recouereth by Christ new right and title to the same inheritance performing their duties in their seueral vocations Some traueling in the world but not louing it others sequestered from secular affayres duly administring sacred offices more peculiarly called Diuine seruice â Net leaue my ãâã in hel How Caluin and Beza sometimes corrupt this text alwayes pernert the sense and most absurdly oppose them selues against al ancient holie Farhets concerning the Article of Christs descending in soule denving that into that part of hel called Limbus patrâ is largely noted Gen. 37. Act. 2. 1. pet 3 Only here we may not omitte to aduertise the reader that some Protestants Bibles permitting the word hel to remaine in the text a latter Edition for hel putteth graue with this only note in the former place that thus is chiesly meant of Christ by whose Resurrection al his members haue immortality And Act. 2. they repete their new text by this paraphrasis Thou shlat not leaue me in the graue VV resting that which perteineth to the bodie rising from the graue to the soule which was not at al in the graue al the time the bodie lay there PSALME XVI Aiust mans prayer in tribulation 10. describing his enemies cruelty 13. by way of imprecation foresheweth their destruction 15. and declareth that the iust shal be satisfied in glorie â The â prayer of Dauid HEARE ô Lord my iustice attend my petition With thine eares heare my prayer not in deceitful lippes â From thy countenanee let my iudgement procede let thine eies see equities â Thou hast proued my hart and visited it by night by fire thou hast examined me and there is no iniquitie found in me â That my mouth speake not the workes of men for the wordes of thy lippes I haue kept the hard wayes â Perfite my pases in thy pathes that my steppes be not moued I haue cried because thou hast heard me â God incline thyne eare to me and heare my wordes â Make thy mercies meruelous which sauest them that hope in thee â From them that resist thy right hand keepe me as the apple of the eie â Vnder the shadowe of thy winges protect me â from the face of the impious that haue afflicted me Mine enemies haue compassed my soule â they haue shut vp their fatte their mouth hath spoken pride â Casting me forth now haue they compassed me they haue sette their eies to bend them vnto the earth â They haue taken me as a lion readie to the pray and as a lions whelpe dwelling in hid places â Arise Lord preuent him and supplant him deliuer my soule from the impious thy sword â from the enemies of thy hand Lord from a few out of the land diuide them in their life their bellie is filled of thy secretes They are filled with children and they haue leaft their remnantes to their litle ones â But I in iustice shal appeare to thy sight I shal be filled when thy glorie shal appeare ANNOTATIONS PSALME XVI 1. The prayer of Dauid This Psalme of the matter conteyned is called a prayer VVhich holie Dauid so composed as was both conuenient for himselfe being molested with vniust afflictions by the wicked and for anie other iust person or the whole Church in persecution seruing as a spiritual sword to strike the enimies and as a shield to beare of with patience and fortitude al their forces PSALME XVII King Dauids thankes to God for his often deliuerie from great dangers first in general 9. then more particularly describeth Gods terrible maner of fighting for him 18. against his cruel and otherwise potent enimieâ 22. attributing the same to Gods good pleasure and iustice of his cause 31. praiseth God 33. his only protector 41. and depresser of his enemies â Vnto the end to the seruant of our Lord Dauid who spake to our Lord the wordes of this canticle in the day that our Lord deliuered him out of the hand of al his enemies and out of the hand of Saul and he said 2. Reg. 22. I wil loue thee ô Lord my strength â Our Lord is my firmament and my refuge and my deliuere My God is my helper and I wil hope in him My protectour and the horne of my saluation and my receiuer â Praysing I wil inuocate our Lord and I shal be saued from mine enemies â The sorrowes of death haue compassed me and torrentes of iniquitie haue trubled me The sorrowes of hel haue compassed me the snares of death haue preuented me â In my tribulation I haue inuocated our Lord and haue cried to my God And he hath heard my voice from his holie temple and my crie in his sight hath entered into his eares â The earth was shaken trembled the fundations of mountaines were trubled and were moued because he was wrath with them â Smoke arose in his wrath and fire flamed vp from his face coles were kindled from him â He bowed the heauens and descended and darkenesse vnder his feete â And he ascended vpon the cherubs and flew he flew vpon the wings of windes â And he put darkenesse his couert his tabernacle is round about
geuen me hope â This hath comforted me in my humiliation because thy word hath quickened me â The prowd did vniustly excedingly but I declined not from thy law â I haue bene mindful of thy iudgements from euerlasting ô Lord and was comforted â Faynting possessed me because of sinners forsaking thy law â Thy iustifications were songue by me in the place of my peregrination â I haue bene mindful in the night of thy name ô Lord and haue kept thy law â This was done to me because I sought after thy iustifications Heth. Life â My portion ô Lord I sayd to keepe thy law â I besought thy face with al my hart haue mercie on me according to thy word â I thought vpon my wayes and conuerted my feete vnto thy testimonies â I am prepared and am not trubled to keepe thy commandments â The cordes of sinners haue wrapped me round about and I haue not forgotten thy law â At midnight I rose to confesse to thee for the iudgements of thy iustification â I am partaker of al that feare thee and that keepe thy commandments â The earth ô Lord is ful of thy mercie teach me thy iustifications Teth. Good â Thou hast done bountie with thy seruant ô Lord according to thy word â Teach me goodnesse and discipline and knowledge because I haue beleued thy commandments â Before I was humbled I offended therfore haue I kept thy word â Thou art good and in thy goodnesse teach me thy iustifications â The iniquitie of the prowd is multiplied vpon me but I in al my hart wil search thy commandments â Their hart is crudded together as milke but I haue meditated thy law â It is good for me that thou hast humbled me that I may learne thy iustifications â The law of thy mouth is good vnto me aboue thousands of gold and siluer Iod. Beginning â Thy handes haue made me and formed me geue me vnderstanding and I wil learne thy commandmentes â They that feare thee shal see me shal reioyce because I haue much hoped in thy wordes â I know ô Lord that thy iudgements are equitie and in thy truth thou hast humbled me â Let thy mercie be done to comfort me according to thy word vnto thy seruant â Let thy commiserations come to me and I shal liue because thy law is my meditation â Let the prowde be confounded because they haue done vniustly toward me but I wil be exercised in thy commandments â Let them be conuerted to me that feare thee and that know thy testimonies â Let my hart be made immaculate in thy iustifications that I be not confounded Caph. Hand or Palme of the hand â My soule hath fainted for thy saluation and I haue much hoped in thy word â Myne eies haue fayled for thy word saying When wilt thou comfort me â Because I am made as a bottel in the hoare frost I haue not forgotten thy iustifications â How manie are the daies of thy seruant when wilt thou doe iudgement on them that persecute me â The vniust haue told me fables but not as thy law â Al thy commandmentes are truth they haue vniustly persecuted me helpe me â They haue welnere made an end of me in the earth but I haue not forsaken thy commandments â According to thy mercie quicken me and I shal keepe the testimonies of thy mouth Lamed Discipline â For euer Lord thy word is permanent in heauen â Thy truth in generation and generation thou hast founded the earth and it is permanent â By thy ordinance the day contine weth because al thinges serue thee â But that thy law is my meditation I had then perhaps perished in my humiliation â I wil not forget thy iustifications for euer because in them thou ââst quickned me â I am thine saue me because I haue sought out thy iustifications â Sinners haue expected me to destroy me I vnderstood thy testimonies â Of al consummation I haue sene the end thy commandment is exceding large Mem. Of them â How haue I loued thy law ô Lord al the day it is my meditation â Aboue mine enemies thou hast made me wise by thy commaundment because it is to me for euer â Aboue al that taught me haue I vnderstood because thy testimonies are my meditation â Aboue ancientes haue I vnderstood because I haue sought thy commandments â I haue staied my feete from al euil way that I may keepe thy wordes â I haue not declined from thy iudgements because thou hast set me a law â How sweete are thy wordes to my iawes more then honie to my mouth By thy commandments I haue vnderstood therfore haue I hated al the way of iniquitie Nun. Euerlasting â Thy word is a lampe to my feete and a light to my pathes â I sware and haue determined to keepe the iudgements of thy iustice â I am humbled excedingly ô Lord quicken me according to thy word â The voluntaries of my mouth make acceptable ô Lord and teach me thy iudgementes â My soule is in my handes alwaies and I haue not forgotten thy law â Sinners laid a snare for me and I haue not erred from thy commandments â For inheritance I haue purchased thy testimonies for euer because they are the ioy of my hart â I haue inclined my hart to doe thy iustifications for euer for reward Samech Helpe â I haue hated the vniust and I haue loued thy law â Thou art my helper and protectour and vpon thy word I haue much hoped â Depart from me ye malignant and I wil search the commandmentes of my God â Receiue me according to thy word and I shal liue and confound me not of myn expectation â Helpe me and I shal be saued and I wil meditate in thy iustifications alwayes â Thou hast despised al that reuolt from thy iudgementes because their cogitation is vniust â Al the sinners of the earth I haue reputed preuaricatours therfore haue I loued thy testimonies â Pearse my flesh with thy feare for I am afrayd of thy iudgementes Ain A fountaine or an eye â I haue done iudgement and iustice deliuer me not to them that calumniate me â Receiue thy seruant vnto good let not the prowde calumniate me â Mine eies haue fayled after thy saluation and for the word of thy iustice â Doe with thy seruant according to thy mercie and teacher me thy iustifications â I am thy seruant geue me vnderstanding that I may know thy testimonies â It
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
The impious man diggeth euil and in his lippes fire burneth â A peruerse man raiseth contentions and one ful of wordes separateth princes An vniust man allureth his frende and leadeth him by a way not good â He that with astoinied eies thinketh wicked thinges byting his lippes bringeth euil to passe â A crowne of dignitie old age which shal be found in the wayes of iustice â Better is the patient then a strong man and he that ruleth his minde then the ouerthrower of cities â Lottes are cast into the bosome but they are ordered of our Lord. ANNOTATIONS CHAP. XVI 1. It perteineth to man to prepare the hart For the better vnderstanding of this and other hard places of holie Scripture this general rule euer approued by al Christians is most necessarie that al holie Scripture is true and certaine as being al indited by the Holie Ghost the Spirite of truth and so one place is neuer contrarie to an other though at first sight they may so seme to mans vnderstanding For by this place the Pelagians would proue that man can of himself without the helpe of Gods grace beginne a good thing though without this helpe he cannot performe it because it is here sayd that it petteyneth to man to prepare the hart that is âo beginne a good thing But S. Augustin sheweth that it may not be so vnderstood the cause so it should be contrarie to that saying of our Sauiour VVithout me you can do nothing and that of S. Paul VVe are not sufficient to thinke anie thing of our selues as of our selues but our sufficiencie is of God VVhich tvvo euident places vvith otherlike do shevv that this place hath an other different sense from that vvhich the Pelagians gather Anâ so S. Augustin and other Fathers teach that the vvisman here affirmeth not that man of himself can prepare his hart or beginne a good vvorke but that it perteineth to man to prepare his hart presupposing helpe of Gods grace and hauing so begunne God also gouerneth the tongue and by more grace directeth it âo speake those thinges vvel vvhich the hart purposed and disposed to be vttered vvithout vvhich helpe none is able neither to beginne anie meritorious vvorke nor to prosecute nor perfect that is vvel begunne The like sentence foloweth in the 9. verse The hart of man disposeth his vvay but it perteyneth to our Lord to direct his progresse signifying in both places that after a thing is vvel begunne vvhich can not be vvithout the helpe of Gods grace yet it can not procede vvel vvithout more grace stil directing and streingthning mans freevvil CHAP. XVII BEtter is a drie morsel with ioy then a house ful of victimes with brawling â A wise seruant shal rule ouer foolish children and diuide inheritance among bretheren â As siluer is tried by fyre and gold in the fournace so our Lord proueth the the harts â The euil man obeyeth an vniust tongue and the deceitful obeyeth lying lippes â He that despiseth the poore vpbraydeth his maker and he that reioyceth at an other mans ruine shal not be vnpunished â The crowne of oldmen the childrens children and the glorie of children their fathers â Eloquent wordes become not a foole nor lying lippes a prince â A most gratful pearle the expectation of him that expecteth whither soeuer he turneth himself he vnderstandeth wisely â He that concealeth offence seeketh frendshipes he that in other word repeteth it seperateth the confederate â Reprehension doth more profit with a wiseman then an hundred stripes with a foole â An euil man alwayes seeketh brawles but a cruel angel shal be sent against him â It is better to meete a beare when her yong are taken away then a foole trusting to himselfe in his owne follie â He that rendereth euil thinges for good euil shal not depart from his house â He that letteth water goe is the head of brawles before he suffer contumelie he forsaketh iudgement â He that iustifieth the impious and he that condemneth the iust both are abominable before God â What doth it profit a foole to haue riches wheras he can not buy wisdom He that maketh his house high seeketh ruine and he that refuseth to learne shal fal into euils â He loueth at al time that is a frend and a brother is proued in distresses â A foolish man wil clappe the handes when he is suretie for his freind â He that meditateth discordes loueth brawles and he that exalteth the doore seeketh ruine â He that is of a peruerse hart shal not finde good and he that turneth his tongue shal fal into euil â A foole is borne to his owne ignominie but neither shal the father reioyce in a foole â A ioyful minde maketh a florishing age a sorowful spirit dryeth vp the bones â The impious receiueth giftes out of the bosome that he may peruert the pathes of iudgement â In the face of the prudent wisdom shineth the eies of fooles are in the endes of the earth â A foolish sonne is the anger of the father and the sorow of the mother that bare him â It is not good to doe hurt to the iust nor to strike the prince which iudgeth right â He that moderateth his wordes is lerned and prudent and the lerned man is of a precious spirit â The foole also if he hold his peace shal be reputed wise and if he close his lippes a man of vnderstanding CHAP. XVIII HE seeketh occasions that wil depart from a frend he shal euer be subiect to reproch â A foole receiueth not the wordes of prudence vnlesse thou say those thinges which are in his hart â The impious when he shal come into the depth of sinnes contemneth but ignominie and reproch folow him â Deepe water wordes from the mouth of a man and a streame ouer flowing the fountaine of wisdom â To accept the person of the impious in iudgement is not good that thou decline from the truth of iudgement â The lippes of a foole mingle him with strife and his mouth prouoketh brawles â The mouth of a foole is his destruction and his lippes are the ruine of his soule â The wordes of the duble tongued as it were simple and the same come euen to the inner part of the bellie Feare casteth downe the slothful and the soules of the effeminate shal be hungrie â He that is soft and dissolute in his worke is the brother of him that destroyeth his owne workes â A most strong towre the name of our Lord the iust runneth to it and shal be exalted â The substance of the rich man a citie of his strength and as a strong wal compassing him
An exhortation to chastitie temperance 8. and to workes of mercie 10. with praise of a valiant wise woman THE wordes of Lamuel the king The vision wherwith his mother instructed him â What ô my beloued what ô the beloued of my wombe what ô beloued of my vowes â Geue not thy substance to wemen thy riches to destroy kinges â Geue not to kinges ô Lamuel geue not wine to kinges because there is no secrete where drunknes reigneth â lest perhaps they drinke forget iudgements change the cause of the children of the poore â Geue strong drinke to them that be sad and wine vnto them that are of a pensiue minde â let them drinke and forget their pouertie and not remember their sorow any more â Open thy mouth to the dumme to the causes of al the children that passe â open thy mouth decree that which is iust iudge the needie poore â A valiant woman who shal finde far and from the vtmost borders is the price of her â The hart of her husband trusteth in her and he shal not neede spoyles â She shal render good and not euil al the dayes of her life â She hath sought wool and flaxe and hath wrought by the counsel of her handes â She is become as a marchants shippe bringing her bread from farre â And she hath risen in the night and geuen pray to her houshold and meates to her handmaides â She hath vewed a filde and bought it of the fruite of her handes she hath planted a vineyard â She hath gyrded her loines with strength and hath strengthened her arme â She hath tasted and sene that her traficke is good her lampe shal not be extinguished in the night â She hath put her hand to strong thinges and her fingers haue taken hold of the spindle â She hath opened her hand to the neddie and stretched out her palmes to the poore â She shal not feare for her house in the coldes of snow for al her houshould are clothed with duble â Tapestrie clothing she hath made to herself silke and purple is her garment â Her husband is noble in the gates when he shal sitte with the senatours of the land â She made sindon and sold it and deliuered a girdle to the Chananeite â Strength and beautie is her garment and she shal laugh in the later day â She hath opened her mouth to wisedom and the law of clemencie is in her tongue â She hath considered the pathes of her house and hath not eaten her bread idle â Her children arose and commended her to be most blessed her husband and he praysed her â Manie daughters haue gathered together riches thou hast passed them al. â Grace is deceitful and beautie is vayne the woman that feareth our Lord shal be praysed â Geue ye to her of the fruite of her handes and let her workes praise her in the gates ANNOTATIONS CHAP. XXXI 10. A valiant vvoman vvho shal finde Vpon occasion of his mothers most prudent admonition the wiseman singularly praiseth a perfect vertuous woman And that in an exquisite kind of stile in Tetramical lambike verse with perfect order and number of the Alphabet letters Signifying as S Ierom teacheth that as none can reade or speale wordes vnles they first lerne to know the letters so we can not attaine to know the greater Mysteries in holie Scriptures except we beginne with moral good life according to that the Prophet sayth By thy commandments I haue vnderstood And therfore wiâe Salomon by instinct of the Holie Ghost as wel by the maner of stile as by the doctrine conteined concludeth his Booke of Parables with praise both of the Church in general which hath al the vertues and good properties here mentioned and of euerie faithful soule sincerely seruing God which either in dede or in desire of mind hath such part of them as may suffice to the attaining of eternal life For concerning the whole Church S Augustin in two Sermons 217. and 218 de temp S. Beda vpon this place and other Fathers shew it euidently Touching also particular soules not only of holie men but also of vvemen the frailer sexe holie Scriptures and Ecclesiastical monuments yelde manie examples besides the most Excellent and immaculate virgin Mother of God as of Sara Rebecca Lia Rachael Elizabeth Marie Magdalen Martha and innumerable others most precious pearles deare spouses of Christ and singular ornaments of his Church THE ARGVMENT OF ECCLESIASTES KIng Salomon a diuine Preacher wherof this Booke is called Ecclesiastes exhorteth al such as haue lerned the principles of good life to contemne this world because al thinges therin are vaine and insufficient to geue repose to mans soule shewing that true felicitie which al men desire consisteth not in natural knowlege gotten by witte and industrie nor in worldlie pleasures much lesse in carnal nor in riches nor in auctoritie or dominion nor in anie other temporal thing as diuers diuersly thinke but only in the true seruice of God by flying from sinne and doing good workes as in the meritoricus cause and essentially in the clere vision of God the proper end for which man was created And so this Booke conteyneth three principal parts First this diuine preacher confuteth al their opinions that imagine a false felicitie in humane worldlie or temporal thinges to the beginning of the 7. chapter In the rest of that chapter and three folowing he teacheth that true felicitie consisteth in the eternal fruition of God and is procured by declining from vices and embracing vertues In the two last chapters he exhorteth al to beginne spedily to serue God and to perseuere therin to the end of this life ECCLESIASTES IN HEBREW CALLED COHELETH CHAP. I. Al temporal thinges in comparison of true felicitie are vaine 4. because they are mutable 8. neither can anie man attaine perfect knowlege to his satisfaction 12. as appeareth by Salomons owne experience THE wordes of Ecclesiastes the sonne of Dauid king of Ierusalem â Vanitie of vanities sayd Ecclesiastes vanitie of vanities al thinges vanitie â What hath a man more of al his labour wherby he laboreth vnder the sunne â Generation passeth and generation cometh but the earth standeth for euer â The sunne riseth and goeth downe and returneth to his place and there rising againe â compasseth by the South and bendeth to the North compassing al thinges goeth forward in circuite returneth vnto his circles â Al riuers enter into the sea and the sea ouerfloweth not to the place whence the riuers issueforth they do returne that they may flow againe â Al thinges are hard man can not explicate them in word The eye is not filled with seing neither is the eare filled with hearing â What is that hath bene the same thing that shal be What is that hath bene done the same that is to
and let vs enioy the good thinges that are and let vs quickly vse the creature as in youth â Let vs fil ourselues with precious wine and oyntments and let not the flowre of the time passe vs. â Let vs crowne ourselues with roses before they wither let there be no medow which our riote shal not passe through â Let none of vs be exempted from our rioteousnes euerie where let vs leaue signes of ioy because this is our portion and this our lot â Let vs oppresse the poore iust man and not spare the widow nor reuerence the oldmans grey head of long time â But let our strength be the law of iustice for that which is Weake is found vnprofitable â Let vs therfore circumuent the iust because he is vnprofitable to vs and he is contrarie to our workes and reprochfully obiecteth vnto vs the sinnes of the law and defameth in vs the sinnes of our discipline â He boasteth that he hath the knowlege of God and nameth himselfe the sonne of God â He is made vnto vs to the defaming of our cogitations â He is greuous vnto vs euen to behold because his life la vnlike to others and his wayes are changed â We are estemed of him as triflers and he absteyneth from our wayes as from vncleannes and he preferreth the later ends of the iust and glorieth that he hath God for his father â Let vs see therfore if his wordes be true and let vs proue what thinges shal come to him and we shal know what shal be his later ends â For if he be the true sonne of God he wil defend him wil deliuer him from the hands of the aduersaries â By contumelie and torment let vs examine him that we may know his reuerence and proue his patience â To a most shameful death let vs condemne him for there shal be respect had vnto him by his wordes â These thinges haue they thought and haue erred for their malice hath blinded them â And they haue not knowen the sacraments of God nor hoped for the reward of iustice nor estemed the honour of holie soules â For God created man incorruptible and to the image of his owne likenes he made him â But by the enuie of the diuel death entred into the world â and they folow him that are of his part CHAP. III The iust contemned by the wicked and proued by tentations are happie 10. and the wicked vnhappie 12. Chastitie shal be rewarded adulterous generations shal not prosper BVT the soules of the iust are in the hand of God and the torment of death shal not touch them â They semed in the eies of the vnwise to die and their decease was counted affliction â and that which with vs is the way is destruction but they are in peace â And though before men they suffered torments their hope is ful of immortalitie â Vexed in few thinges in many they shal be wel disposed of because God hath tempted them and hath found them worthie of him selfe â As gold in the furnace he hath proued them and as an host of holocaust he hath receiued them and in time there shal be respect of them â The iust shal shine and as sparkes in a place of reedes they shal runne abrode â They shal iudge nations haue dominion ouer peoples and their Lord shal reigne for euer â They that trust in him shal vnderstand truth and the faithful in loue shal rest in him because rest and peace is to his elect â But the impious according to the thinges which they haue thought shal haue correption which haue neglected the iust haue reuolted from our Lord. â For he that reiecteth wisdom and discipline is vnhappie and their hope is vaine and labours without fruite and their workes vnprofitable â Their wiues are sensles and their children most wicked â Cursed is their creature because happie is the barren woman and the vndefiled which hath not knowen bed in sinne she shal haue fruite in visitation of holie soules â and the eunuch that hath not wrought iniquitie with his hands nor thought most wicked things against God for the chosen gift of fayth shal be geuen to him and a most acceptable lot in the temple of God â For of good labour there is glorious fruite and the roote of wisdom which falleth not â But the children of adulterers shal be in consummation and the sede of the vnlawful bed shal be destroyed â And if certes they be of long life they shal be reputed for nothing their last oldage shal be without honour â And if they dye quickly they shal haue no hope nor speach of comfort in the day of acknowledging â For of a wicked nation the endes are cruel CHAP. IIII. Great difference betwen chaste and adulterous generations 7. Speedier death of the iust is recompensed by Gods prouidence 19. but the wicked incurre greater damnation by liuing long O How beautiful is the chaste generation with glorie for the memorie therof is immortal because it is knowen both with God and with men â When it is present they imitate it and they desire it when it hath withdrawen itself and it triumpheth crowned for euer winning the reward of vndefiled conflictes â But the multitude of the impious that hath manie children shal not be profitable and bastarde plants shal not take deepe roote nor lay sure fundation â And if in the boughes for a âime they shal spring being weakly set they shal be moued of the winde and by the vehemencie of the windes they shal be rooted out â For the vnperfect boughes shal be broken and their fruites shal be vnprofitable and sowre to eate and meete for nothing â For the children that be borne of wicked sleepes are witnesses of wickednes against the parents in their examination â But the iust if he be preuented with death shal be in a place of refreshing â For venerable oldage is not that of long time nor accounted by the number of yeares but the vnderstanding of a man are grey heares â and an immaculate life is old age â Pleasing God he is made beloued and liuing among sinners he was translated â â He was taken away lest malice should change his vnderstanding or lest anie guile might deceiue his soule â For the bewitching of vanitie obscureth good thinges and the inconstancie of concupiscence peruerteth the vnderstanding that is without malice â Being consummate in short space he fulfilled much time â for his soule pleased God for this cause he hastened to bring him out of the middes of iniquiries but the peoples that are seing and not vnderstanding nor putting such thinges in their hartes â that the grace of God and mercie is toward his saintes and respect toward his elect â But the iust dead condemneth the impions aliue and youth soone ended the long life of the vniust â For they
alike â For that which is made with him that made it shal suffer torments â For this cause also in the idol of the nations there shal be no respect because the creatures of God were made to hatred and for tentation to the soules of men and for a snare to the feete of the vnwise â For the begynning of fornication is the deuising of idols and the inuenting of them is the corruption of life â For neither were they from the begynning neither shal they be for euer â For this vanitie of men came into the world and therfore there is found a short end of them â For â the father being sorowful with bitter moorning made vnto himself the image of his sonne quickly taken away and him that then was a dead man now he began to worshipe as god and appointed holie thinges and sacrifices among his seruants â Afterward by succession of time the wicked custom preuayling this errour was kept as a law and thinges grauen were worshipped by the commandement af tyrants â And those whom openly men could not honour for that they were far of their figure being brought from a far they made an euident image of the king whom they would honour that by their carefulnes they might honour as present him that was absent â And to the worshipping of these the excellent diligence also of the artificer holpe them forward that were ignorant â For he willing to please him that entertained him laboured by his art to fashion the similitude in better sort â And the multitude of men caried away by the beautie of the worke him that a little before had bene honoured as a man now they estemed for a god â And this was the deceyuing of mans life because men seruing either affection or kinges gaue the name that is not communicable to stones and wood â And it was not sufficient that they erred about the knowlege of God but also liuing in a great battail of ignorance so manie and so great euils they cal peace â For either sacrificing their children or making abscure sacrifices or hauing watches ful of madnes â they now neither keepe life nor mariage cleane but one killeth an other by enuie or playing the adulterer maketh him sorowful â and al thinges are mingled together bloud manslaughter theft and fiction corruption and infidelitie truble and pââiutie disquieting of the good â forgetfulnes of God inquination of soules immutation of natiuitie inconstancie of mariage disorder of adulterie and vnchastnes â For the worshippe of idols not to be named is the cause of al euil and the beginning and end â For either when they reioyce they are madde or certes prophecie false thinges or liue vniustly or quickly forsweare themselues â For whiles they trust in idols which are without soule swearing amisse they hope not to be hurt â Two euil thinges therfore shal happen to them worthely because they haue thought euil of God attending to idols and haue sworne vniustly in guile contemning iustice â For it is not the powre of them that are sworne by but the punishment of them that sinne goeth alwayes through the trangression of the vniust ANNOTATIONS CHAP. XIIII 15. The father made vnto himself the image of his sonne Caluin here chargeth this booke with error in affirming that idolatrie begane by supersticiously honoring images of the dead Against which he alleageth that Labans idoles and others more ancient were before anie images of dead men were honoured But he argueth vpon a false ground For labans idols were images as the Hebrew word Teraphim signifieth and is so translated in the English Bibles 1552. and 1577. but because they were images of false goddes and for that Laban called them his goddes a later Bible 1603. rranslateth it better idoles as the Latin and Greke haue idola It is also certaine that Ninus king of Assirians long before Laban yea before Abraham sette vp the image of his Father Belus otherwise called Iuppiter to be publikly honored by the people as S. Cyril sheweth li. 3. in Iulianum nere the end and S. Ambrose or an other graue Auctor writeth the same in cap. 1. ad Romanos Likewise S. Cyprian li. de Idolorum vanitate S. Chrysostom ho. 87. in Matth. and Egesippus apud S. Ieronym li. de Viris Illustrib testifie that the making of mens images in memorie of the dead was the occasion and beginning of idolâtric according as this place repotteth that a Father sorovving for the death of his sonne made an image in his memorie begane to worshippe him as a god causing his seruants also to honour his dead sonne vvith rites and sacrifices VVhich priuate idolatrie vvas absolutely the first that is recorded in holie Scripture or anie other good auctor And the first publique is counted by most auctors that of Ninus vvorshipping the image of his father Belus vvith diuine honour who also pardoned al offenders how enormious soeuer their crimes were that fled vnto that image VVhich allurment together vvith so great a kinges auctotitie drevv innumerable to publique idolatrie VVherupon S. Ierom noteth in cap. 2. Oseae that Ninus became so great and glorious as to make his father to be honored as a god CHAP. XV. The wise gratfully praise the swetenes and mercie of God by whom they are deliuered from idolatrie 6. detesting the makers worshippers of idols BVT ô thou our God art sweete and true patient and disposing al thinges in mercie â For if we sinne we are thine knowing thy greatnes and if we sinne not we know that we are counted with thee â For to know thee is absolute iustice and to know iustice and thy powre is the roote of immortalitie â For mens inuention of euil art hath not brought vs into errour nor the shadow of a picture being a labour without fruite a shape grauen by diuerse colours â the sight wherof geueth concupiscence to the sensles and and he loueth the shape without life of a deade image â The louers of euils are worthie to haue their hope in such thinges both they that make them and that loue and that worshippe them â Yea and the potter pressing softe earth with labour fashioneth euerie vessel to our vses and of the same clay maketh the vessels that are cleane to vse and in like maner them that are contrarie to these but what the vse of these vessels is the potter is iudge â And with vaine labour he fashioneth a god of the same clay he which a litle before was made of earth and a litle after returneth backe whence he was taken being exacted the debte of the life which he had â But his care is not because he shal labour nor because he hath a short life but he contendeth with goldsmithes and siluer smithes yea and he imitateth the copper smithes and counteth it a glorie because he maketh vaine thinges â For his hart is ashes
and his hope vaine earth and his life viler then clay â because he was ignorant who made him and who inspired into him the soule which worketh and who breathed into him the vital spirite â Yea and they estemed our life to be a pastime and the conuersation of life made for a gayne that we must get euerie way euen of euil â For he knoweth that he offendeth aboue al men which of the matter of earth fashioneth frayle vessels and sculptils â For al the vnwise and vnhappie aboue measure of the soule proude are the enemies of thy people and rule ouer them â because they haue estemed al the idols of the nations for goddes which neither haue vse of eies to see nor nosthrels to take breath nor eares to heare nor fingers of the hands to handle yea and their feete are slow to walke â For a man made them and he that borowed breath the same fashioned them For no man can make God like to himself â For wheras himself is mortal he maketh a dead thing with his wicked handes For he is better then they whom he worshippeth because he in deede liued though he were mortal but they neuer â But they worship also most miserable beasts for the senslesse thinges compared to these are worse then they â Yea neither by sight can any man see good of these beasts But they haue fled from the prayse of God and from his blessing CHAP. XVI God plaguing the Aegyptians for idolatrie and crueltie deliuered the Israelites 5. Chasticed them also but againe shewed them mercie 20. and fedde them with Manna FOR these thinges and by the like to these they haue worthely suffered torments and were destroyed by a multitude of beasts â For the which torments thou didst wel dispose of thy people to whom thou gauest the desire of their delectation a new taste preparing them the quaile for meate â that they in deede coueting meate because of those thinges which were shewed and sent them might be turned away euen from necessarie concupiscence But they in short time being made needie tasted a new meate â For it behoued that without excuse destruction should come vpon them exercising tyrannie but to these onlie to shew how their enemies were destroyed â For when the cruel wrath of beastes came vpon them they were destroyed with the bytings of peruerse serpents â Howbeit thy wrath endured not for euer but for chastisement they were trubled a short time hauing a signe of saluation for the remembrance of the commandment of thy law â For he that turned to it was not healed by that which he saw but by thee the sauiour of al â and in this thou didst shew to our enemies that thou art he which deliuerest from al euil â For the bitings of locusts and flies killed them and there was found no remedie for their life because they were worthie to be destroyed by such thinges â But neither the teeth of venemous dragons ouercame thy children for thy mercie coming healed them â For in memorie of thy wordes they were examined were quickly saued lest falling into deepe obliuion they might noâ vse thy helpe â For neither herbe not plaâster healed them but thy word ô Lord which healeth al thinges â For iâ is thou ô Lord that hast powre of life and death and bringest downe to the gates of death and fetchest agayne â but man certes killeth by malice and when the spirit is gone forth it shal not returne neither shal he cal backe the soule that is receiued â but it is vnpossible to escape thy hand â For the impious denying to knowe thee haue bene scourged by the strength of thine arme suffering persecution by strange waters and haile and rayne and consumed by fyre â For that which was meruelous in water which extinquisheth al thinges fyre more preuayled for the world is reuenger of the iust â For a certayne time the fyre was mitigated that the beasts which were sent to the impious might not be burnt but that they seing might know that by Gods iudgement they suffer punishment â And at a certaine time the fyre aboue his powre burnt in water on euerie side that it might destroy the nation of a wicked land â For the which thinges thou didst nourish thy people with the meate of Angels and bread prepared thou gauest them from heauen without labour hauing in it al delectation and the sweetnes of al taste â For thy substance did shew thy sweetnes which thou hast toward thy children and seruing euerie mans wil it was turned to that that euerie man would â Yea snow and yee susteyned the force of fyre and melted not that they might know that fyre burning in hayle and lightening in rayne destroyed the fruites of the enemies â And this againe that the iust might be nourished it forgat also his owne strength â For the creature seruing thee the Creatour is fierce into torment against the vniust and is made more gentle to doe good for them that trust in thee â For this cause euen then being transformed into al thinges they serued thy grace the nource of al at their wil that desired thee â that thy children might know whom thou louedst ô Lord that not the fruites of natiuitie doe feede men but thy word preserueth them that beleue in thee â For that which could not be destroyed by fyre forthwith being heated with a litle beame of the sunne did melt â that it might be knowen to al men that we ought to preuent the sunne to blesse thee and at the rysing of light to adore thee â For the fayth of the vngratful shal melt as winter yee shal perish as vnprofitable water CHAP. XVII Horrible darkenes falling in Aegypt 19. the rest of the world had ordinarie light FOR thy iudgements ô Lord are great thy wordes inexphcable for this cause the soules lacking discipline haue erred â For whiles the wicked are perswaded that they can rule ouer the holie nation fettered with the bands of darknes and long night shut vp vnder roofes they haue lyen fugitiues from the euerlasting prouidence â And whiles they thincke that they lie hid in obscure sinnes they were dispersed by the darke couert of obliuion being horribly afrayd and disturbed with exceding admiration â For neither did the denne that conteyned them keepe them without feare because the sound coming downe trubled them and sorowful visions appearing to them put them in feare â And no force certes of the fyre could geue them light neither could the clere flames of the starres lighten that horrible night â But there appeared to them soden fyre ful of feare and being stroken with the feare of that face which was not sene they estemed the thinges that were sene to be worse â and there were added derisions of the magical art and contumelious rebuke of the glorie of
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
his life â Who is proued therin perfect shal haue eternal glorie He that could transgressâe and hath not transgressed and doe euils and hath not done â therfore are his good thinges stablished in our Lord al the church of saintes shal declare his almes â Art thou set at a great table open not thy iawe therevpon first â Say not this There be manie thinges which are vpon it â Remember that a naughtie eie is euil â What is created worse then the eie therefore shal it weepe at euerie face When it shal see â stretch not out thy hand first and so contaminated with enuie thou be ashamed â Be not oppressed in a feast â Vnderstand by thyself what thy neighbours thinges are â Vse as a frugal man those thinges that are set before thee lest thou be hated when thou eatest much â Leaue of first for maners sake and exceede not lest thou perhaps offend â And if thou be set in the middes of manie stretch not forth thy hand before them neither doe thou first aske to drinke â How sufficient is a little wine for a man wel taught and in sleeping thou shalt not be pained with it and thou shalt feele no griefe â Watching choler torment to an vnsatiable man â sleepe of health is in a man of spare diet he shal sleepe vntil morning and his soule with him shal be deligted â And if thou hast bene forced with eating much rise from the middes and vomite and it shal refresh thee and thou shalt not bring infirmitie to thy bodie â Heare me my sonne and despise me not and in the end thou shalt finde my wordes â In al thy workes be quicke and al infirmitie shal not chance vnto thee â The lippes of manie shal blesse him that is magnifical in breads and the testimonie of his truth is faithful â In naughtie bread the cittie wil murmur and the testimonie of the naughtines thereof is true â Prouoke not them that loue wine for wine hath destroyed very manie â Fire tryeth hard yron so wine dronken in drunkennes shal rebuke the hartes of the proud â Equal life to al men wine in sobrietie if thou drinke it moderatly thou shalt be sober â What is the life that is diminished with wine â What defraudeth life death â Wine was created for ioyfulnes and not for drunkeÌnes from the beginning â Wine drunken moderately is the ioy of the soule and the hart â Sober drinking is health to soule and bodie â Much wine drunken maketh prouocation wrath manie ruines â Much wine drunken is bitternes of the soule â The couragiousnes of drunkennes is offence of the vnwise lessening the strength and making woundes â In a banquet of wine rebuke not thy neighbour and despise him not in his mirth â Speake not to him wordes of repoch and presse him not in demanding againe CHAP. XXXII Superiors must rule with mekenes 4. teaching those wisdom that are capable thereof 7. Be moderate in musike and in wine 9. Let yongmen be diligent to heare and sparing to speake 13. especially before their betters 1â Be alwayes wel occupied 17. Serue and feare God 21. admitte correction 24. do nothing without counsel HAVE they made thee Ruler be not extolled be among them as one of them â Haue care of them and so sitte thou stil and al thy care being dispatched repose â That thou maist reioyce for their sakes receiue a crowne as an ornament of grace and obteyne the dignitie of the contribution â Speake thou that art elder for it becometh thee â the first word to him that loueth with knowlege hinder not musike â Where there is no hearing power not out speache and extol not thyself out of time in thy wisdom â A litle pearle of the carbuncle in an ornament of gold and the comparison of musicians in a banket of wine â As a signet of the emerauld is in the working of gold so the melodie of musike in ioyful and moderate wine â Heare holding thy peace for thy reuerence good grace shal come to thee â Yong man speake in thine owne cause scarsely â If thou be asked twise let thyne answer hauean head â In manie thinges be as it were ignorant and heare holding thy peace and withal asking â In the middes of greate men presume not and where ancients are speake not much â Before haile there shal goe lightning grace shal goe before shamfastnes for thy reuerence good grace shal come to thee â And at the houre of rysing slacke not thyself but runne before first into thy house and there withdraw thyself and there play â and doe thy conceites and not in sinnes and proud word â And aboue al these thinges blesse our Lord that made thee that doth replenish thee with al his goodes â He that feareth our Lord shal receiue his doctrine and they that wil watch after him shal finde blessing â He that seeketh the law shal be replenished with it and he that doth deceitfully shal be scandalized by it â They that feare our Lord shal finde iust iudgement and shal kindle iustices as light â A sinful man wil flee reprehension and according to his wil wil finde excuse â A man of counsel wil not destroy vnderstanding an aliene and proud man wil not dread feare â Yea after he hath done with feare without counsel he shal be controwled euen by his owne pursuites â Sonne doe nothing without counsel and after the fact thou shalt not repent â Goe not in the way of ruine and thou shalt not stumble at stones commite not thyself to a laborious way lest thou set a scandal to thy soule â And beware of thy children and take heede of them of thy household â In al thy worke beleue thy soule by faith for this is the keeping of the commandmentes â He that beleueth God attendeth to the commandmentes and he that trusteth in him shal not be lessened CHAP. XXXIII Feare of God defendeth from al aduersaries 5. Follie is vnconstant 8. God disposeth al to the best 13. Man is in Gods hand as clay in the poâters 20. Superiors must keepe their auctoritie and their subiectes in discipline TO him that feareth our Lord euils shal not happen but in tentation God wil keepe him and deliuer him from euils â A wise man hateth not the commandments and iustices and he shal not be shaken as a shippe in a storme â A man of vnderstanding beleueth the law of God and the law is sure to him â He that repeteth an interrogation shal better prepare his answer and so shal be heard and shal keepe discipline â The hart of a foole is as a wheele of a carte his cogitation as a turning axeltree â A stalion horse neyeth vnder euerie one that sitteth vpon him so a freind that is a scorner â Why doth one day
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
of the earth â But if you wil not and wil prouoke me to wrath the sword shal deuoure you because the mouth of our Lord hath spoken â How is the faythful citie ful of iudgement become an harlot iustice hath dwelled in it but now mankillers â Thy siluer is turned into drosse thy wine is mingled with water â Thy princes are vnfaithful companions of theues al loue giftes folow rewardes They iudge not for the pupil and the widowes cause goeth not in to them â For this cause sayth our Lord the God of hostes the mightie one of Israel Alas I wil comfort myselfe vpon mine aduersaries and wil be reuenged of mine enemies â And I wil turne mine hand to thee and I wil boyle out thy drosse til it be pure wil take away al thy tinne â And I wil restore thy iudges as they haue beene before and thy counselers as of old After these thinges thou shalt be called the iust a faithful citie â Sion shal be redemed in iudgement and they shal bring her backe in iustice â And he shal destroy the wicked and the sinners together and they that haue forsaken our Lord shal be consumed â For they shal be confounded for the idols to which they haue sacrificed and you shal be ashamed of the gardens which you chose â When you shal be as an oke the leaues falling of and as a garden without water â And your strength shal be as the isles of to we and your worke as a sparke and both shal be set on fire together and there shal be none to quench it CHAP. II. Al nations shal come to the Church of Christ which shal beginne in Ierusalem 6. And the Iewes shal be reiected for their idolatrie auarice and other sinnes 11. Proud men shal be humbled Gods glorie shal increase 18. Idolatrie shal be destroyed THE word that Isaie the sonne of Amos saw vpon Iuda and Ierusalem â And in the later dayes the montaine of the house of our Lord shal be prepared in the toppe of montaines and it shal be eleuated aboue the little hilles and al nations shal flowe vnto it â And manie peoples shal goe shal say come and let vs goe vp to the mount of our Lord and to the house of the God of Iacob and he wil teach vs his wayes and we shal walke in his pathes because the law shal come forth from Sion and the word of our Lord from Ierusalem â And he shal iudge the Gentiles and rebuke manie peoples and they shal turne their swordes into culters and their speares into siethes nation shal not lift vp sword against nation neither shal they be exercised any more to battel â House of Iacob come ye and let vs walke in the light of our Lord. â For thou hast reiected thy people the house of Iacob because they are filled as in times past and haue had southsayers as the Philisthijms and haue stucke fast to strange children â The land is replenished with siluer and gold and there is no end of their treasures â And their land is replenished with horses and their chariotes are innumerable And their land is ful of idoles they haue adored the worke of their handes which their fingers made â And man bowed himself and man was humbled therfore forgeue them not â Enter thou into the rocke and be hid in a pitte in the ground from the face of the feare of our Lord from the glorie of his maiestie â The loftie eies of man are humbled and the height of men shal be made to stoupe our Lord onlie shal be exalted in that day â Because the day of the Lord of hostes shal be vpon al the proude and loftie and vpon euerie one that is arrogant and he shal be humbled â And vpon al the ceders of Libanus high eleuated vpon al the okes of Basan â And vpon al the high mountaines and vpon al little hilles eleuated â And vpon euerie high towre and euerie fensed wal â And vpon al the shippes of Tharsis and vpon al that is fayre to behold â And the loftines of men shal be bowed and the height of men shal be humbled and our Lord onlie shal be exaited in that day â And idols shal vtterly be destroyed â And they shal enter into the caues of rockes and into the pittes of the earth from the face of the feare of our Lord and from the glorie of his maiestie when he shal rise vp to strike the earth â In that day shal a man castaway the idols of his siluer and the idols of his gold which he had made him to adore mowles and battes â And he shal goe into the clefts of rockes and into the caues of stones from the face of the feare of our Lord and from the glorie of his maiestie when he shal rise vp to strike the earth â Cease therfore from the man whose spirit is in his nosthrels because he is reputed high CHAP. III. The Iewes shal be depriued of wise men 4. and be subiect to childish and effeminate gouerners 8. for their greuous sinnes 16. The proud curious and lasciuious attyre of their wemen 24. shal be turned into ignominie and sorow FOR behold the dominatour the Lord of hostes shal take away from Ierusalem and from Iuda the valiant and the strong al strength of bread and al strength of water â The strong and the man of warre the iudge and the prophete and southsayer and the ancient â The prince ouer fiftie and the honorable of countenance and the counseler and the wise of workemasters and the skilful of mystical speach â And I wil geue children to be their princes and the effeminate shal rule ouer them â And the people shal rush violently man against man and euerie one against his neighbour the childe shal make tumult against the ancient and the base against the noble â For a man shal take hold of his brother one of the house of his father Thou hast a garment be thou our prince and let this ruine be vnder thy hand â He shal answer in that day saying I am no physicion in my house there is no bread nor garment do not appoint me prince of the people â For Ierusalem is gone to ruine and Iuda is fallen because their tongue their inuentions were against our Lord to prouoke the eyes of his maiestie â The knowlege of their face hath answered them and they haue proclaimed their sinne as Sodom neither haue they hid it woe to their soule because euils are rendered to them â Say to the iust that it is wel because he shal eate the fruite of his inuentions â Woe to the impious vnto euil for the reward of his handes shal be made to him â My people their exactours haue spoyled wemen haue ruled ouer them My people they that cal thee blessed the same deceiue thee and dissipate
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
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
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
and the new Testament shew the same God Christ Church and other Mysteries of Religion The old more obscurely with lesle helpes The new more expresly and yeldeth more grace In both Testaments are foure sortes of Bookes Legal Historical Sapiential Prophetical Al these books recited are Canonical and of infallible truth Cone Carth. An. Dni 419. Conc. Laodic cap. 59. Florent Instruct Armen decret 7. Trident Sess 4. S. Atha in Synop. S. Aug. li. 2. doct Christ c. 8 Isider li. 6. Elymol c. I. alibi Nicep li. li. 4. cap. 15. Euseb li. 5. c. 8. Apochryphal of two sortes 1. Not declared canonical 2. Reiected as erronious The Holie Ghost declareth by the Church which Bookes are Diuine Scriptures Mat. 28. Ioan. 14. 16. Act. 2. 20 1. Tim. 3. The old and new Testament differ in time In maner of vttering Varietie of Precepss Promises Meanes Temo 3. quest 10 Algasiae Heb. 7. 9. 10. Gal. 4. The old Testament conteyneth figures of the new A continual visible Church from the beginning of the world to Christ The same Mystical bodie but different in state Diuided into six ages The first age continued 1656. yeares 1. Cor. 10 Gal. 3 Gen. 1. The second 368. or 398. The third about 4â0 Gen. 8. Gen 12. Genebrard Chronolog S. Aug. li. 15. c. 8. ciuit Gal. 3. Exo. 16. 3. Reg. 6. 3 Reg. 7. 1. Esdiae 1. The fourth 480. The fifth 4â0 The sixth nere 640. Al the time from the creation to Christ aboue 4000. yeares MOYSES signifieth taken from the water Exod. 6. Nâm 26. 1. Par. 6. Ioseph li. 2 Antiq. cap. 9. S. Aug ser 88. de temp S. Greg. oratio in laudem Basilij magni S. Aug. li. 18. ciuit c. 39. The excellencie of Moyses Deut. 34. Eccli 45. Glos ord His sepulchre not knowen âo anie man Genesis written by Moyses Alwayes authentical So knowen by Tradition confirmed by Christ Alleaged also by the Apostles Religion reueled to special persons and so obserued by Traditions Mat. 19. Heb. 11. Iacob 2. 1. Pet. 2. 2. Pet. 2. S. Aug. quest vet noui Testam cap. 3. VVhy Scripture was written VVhat Moyses specially sheweth in this booke Man most particularly described The right line from Adam to Noe. The principal Patriarches from Noe to the 12. sonnes of Iâcael Gen. 10. This booke diuided into eight partes 1. 2. 3. 4. 5. 6. 7. 8. The first part Of the creatioÌ of al things The Church readeth this booke in her Office from Septuagesima til Passion Sunday Also this first chapter beginning of the second on Easter Eue before Masse Act. 14 15. 17 24. Psalm 32 6. 135 5. Eccli 10 1. âeb 11 3. :: The firmament is al the space from the earth to the hieghest starres the lowest part diuideth betwene the waters on the earth and the waters in the ayer S. Aug. li. II. de Gen. ad lit c. 4 Iob. 38. Ier. 10 13. :: Likewise heaueÌ is al the space aboue the earth in whose lowest part are birdes and waters in the higher part starres the hieghest is the Empyrial heauen Esa 66. :: The lights made the first day are disposed the fourth day in their proper courses for more distinction of times S. Dionys ca. 4. de diuin nom S. Tho. p. 1. q. 67. a. 4. q. 70. a. 2. :: The SuÌne Moone for though the moone be the least visible starre except Mercurie yet it geueth more light on the earth by reason it is nerer and so Moyses speaketh according to the vulgar capacitie and vse of things S. Aug. li. 2. de Gen. ad lit ca. 16. Col. 3 10. Mat. 19 4. :: Euerie creature in nature is good but al considered together make the whole world perfect most apt to mans vse and Gods glorie S. Aug. li. 1 de Gen. cont Manich. ca. 21. The Church had only Traditions no Scripture aboue 2400. yeares Traditionâ necessarie for three causes 1 âââ Epist âund c. â5 2 Scripture of most eminent authoritie Luc. 10 16. Act. 15 28. 2. Thess 2. Origen super Gen. c. 1. Aug. li. 2. de Gen. cont Manich. ca. 2. â Scriptures hard lib. 1. c. 18. lib. 8. c. 2. Bas ho. 9. in Genes Chrisost epist 44. Amb. Beda in examen Ieron Epistol ad Eustoch Gen. 1. v. 3. 14. Exo. 20 5. 18 v. 20. Ioan. 8 25. Rom. â why Scriptures are hard Three spiritual senses besides the Literal Allegorical Moral Anagogical â Ieron Epistol 8â ad Ocea Tert. dâ Baptis A figure of Baptisme Christians called fishes Light being an accident remayned without subiect by the iudgement of some lerned Fathers The accidents of breade and wine can remaine by Gods power without their subiectes Tenne prerogatiues of man in his creation 1. made like to God 2. The Mysterie of the B. Trinitie insinuated in his creation 3. produced by God him selfe 4. placed in paradise 5. Lord of al earthlie creatures 6. innocencie 7. excellent knowlege 8. powre to liue euer 9. gift of prophecie 10. God conuersed familiarly with man Gods blessing alwayes effectual Especially in the holie Eucharist Not al men âemen commanded to marie God createth not new kindes of creatures yet stil worketh Io. 5 17. conseruing gouerning al things and creatch soules grace and glorie of the same kind S. Aug. li 4 de Gen. adlit â 12. Exod. 20 11. Deut. 5 14. Heb. 4 4. :: Mans soule is immediatly created by God not produced of other substance as the soules of beastes and plants are 1. Cor. 15 45 :: Vvhether this paradise be now extant is vncertayne though it be certaine that Enoch and Elias are yet liuing in earth S. Aug. li. 2. cont Pelagi c. 23. See Perereus li. 3. q. 5. li. 7. q. vltima Mat. 19 5. Mar. 10 7. 1. Cor. 6 16. Eph. 5 31. :: As we say brick is made of earth and a house is built of bricke so Adam was made of earth and Eue built of a ribbe of Adam And that of one ribbe as if God should build a house of one bricke or as in dede he fed 5000. men with fiue loaues Chris ho. 15. S. Aug. Tract 24. in Ioan. S. Tho. p. 1. q. 92. a. 3. :: Not three nor foure nor more for then two were chaÌged to an other number S. Ier. li. 1. cont loui Obseruation of holie dayes by Gods institution ââ Psal 6. 11. Act. 13 14. Leuit. 23. ObseruatioÌ of festiual dayes is religious not Iudaical nor heathnish Honour of Sainctes is to the greater honour of Christ Honââ in 40. Martyrâs VVhy a particular positiue law besides the general lawes of God nature was geuen to man first reason lib. 8. de Gen. ad lit c. 11. Psal 15. â reason The sinne of disobedience Ioyned with damage to him that disobeyeth Ioyned with damage of him that forbiddeth True obedience is blind and prompt Not meate but the diâobedience hurteth him that transgresseth the precept of abstinence Lawes in
4. :: The life of the iust hath fulnes of dayes though it be otherwise short the daies of the wicked are void of fruict be they manie or few S. Ambrose li. de Abraham :: S. Augustin âq 72. in Gen disputeth but could not decide whether Rebecca went to some Priest or Prophet or Altar or whither els or only retyred to priuate prayer :: Holie Scripture premonisheth Iacobs sinceritie lest in the Mysteries folowing he might be suspected of false dealing S. Aug. li. 16. c. 37. ciuit VVhy Agar Cetura being lawful wines are called coÌcubines Their childreÌ signified Pagaines Heretikes Gods predestination and for seing include not exclude the meanes by which his wil is done The couenant made to Abraham pertaned only to Isaac and Iacob not to the rest of his issue li. 16. c. 35. ciuit 2. Reg. 8. Psal 59. Gods mere mercie in electing anie his iustice to the reprobate Rom. 9. Iacob lawfully bought but Esau sinned in selling the first-birth-right :: God by Abrahams exaÌplar life inuited the Aegyptians to true religion now commandeth Isaac to stay in Gerara to the like end S. Theod. q. 76. in Gen. :: See pag 52. :: Adulterie a great sinne also among Painims * The chanel where sometimes a vehement streame ruÌneth sometimes none at al. * VVrangling :: So nations of the world first enuyed the Church of Christ but after made peace with it :: Esau by marying against his parents wil made breach from them External ceremonies in the law of nature Christian for titude preuaileth more by suffering then by forcible resisting The Epistle on Saturday the second weke in Lent :: Iacob secure in conscience that the right of first-birth belonged to him yet feared to geue occasioÌ of offence to his father :: It was truly Gods wil but not in that sââ as Isaac vnderstood it :: Isaac now knowing it to be Gods wil ratified that he had done :: worldlings blessing consisteth in transitorie welth :: The Idumeans being subdued by king Dauid 2 Reg. 8. reuolted from king Ioram and had a king of their owne 4. Reg. 8. they were againe subdued by Hircanus teste Iosepho li. 13. Antiq but againe Herod an Idumean raigned in Iewrie Math. 2. Luc. 1. Iacob did not lie nor sinne in saying he was Esau c. He is proued innocent by the text 1. 2. 3. 4. 5. 6. 7. The Fathers proue his innocencie in this fact Euerie lie is a sinne Some deceipt good Ho. 6. ad Col. Hier. 20. Epist. 125. It was good that Isaac knew not Iacob when he blessed him Good in respect of Esau More to Gods glorie and Iacobs commendation Ho. 53. q. 79. in Gen. :: Isaac againe coÌfirmeth the blessings of Abraham to Iacob and his sede omitting Esau yea and God repeteth the same v. 13. The Epistle in a votiue Masse for trauelers Sap. 10. * House of God :: To whom ynough is not ynough to him nothing is ynough Aulus Gell. VVhy Iacob traueled in poore state A notable example of Gods comforth to the afflicted Al nations beleuing in Christ are blessed in him Erecting and annointing of Altares is a religious office being done to Gods honour The Church lerneth not rites of Idolaters but they of the Church Difference in religious supersticious ciuil honour consisteth in the persons intentions Two sortes of holie oyle Vowes are properly of things which are not otherwise commanded Gen. 14. :: S. Augustin q. 87. in Gen coÌmendeth familiar kissing of kinsfolke and frendes as a laudable custome in some countries It is no where more ciuil modest then in England * VVithout âââges :: Laban greeously offended neither could Lia be excused but Iacob was innocent in this fact :: After seuen daies he had Rachel who was his first spouse S. Hierom Tradit Heb. S. Aug. q. 89. in Gen. :: Not properly ãâã but griefe ââââul ãâã S. Aug. li 22 c 5â cont Faust :: Of pluralitie of wiââs see pag. 62. :: Holie Scripture saith S. Augustin would neuer hââe mentioned such womanlie deâires but to admonish vs to ââke great misteries therin li. 22 c. 56. âoât âaustum :: Iacob did iustly vse this meanes to recouer thââ which Laban withheld sâoÌ him being duâ for the dowrie of his wiues and recompence for his seruice Rupert li. 7. c 39. in Gen. :: Annointing of Altarâ and free vowes are gratful ãâ¦ã es to God See chap. 28. Ter ãâ¦ã :: ãâ¦ã sinned ãâ¦ã Psal 4. Images of false goddes are idols Some images are neither religious nor supersticious Some are religious 1. Reg. 19. ãâ¦ã 3. Rachel tooke away her fathers Idols for hââ good She kept them in recompeÌce of wrongs :: The changing of his name here promised is performed chap. 35. S. Hieron Tradit Heb. Iacobs feare was iust and without fault 1. Ioan 4. q. 102. ãâã Gen. The causes of his feare The humble conceipt of him selfe Eccle. â Esaus inclination meanes to reuenge Iacobs prayer qualified with Humilitie Gratitude Confidence Meeknes Iacobwrestled with an Angel corporally spiritually Osee 12. :: Iacob seing Gods hand in this change of his brothers mind not of flaterie but sincerly acknowledged his benignitie as Gods countenance towards him O Dina saith S. Bernard what nedewas there to see wemen of a strange countrie Tract de gradib humilitatis :: They offended by falsly pretending religion and by excesse in reuenge therfore are reproued by their father v 30. chap. 49 v 5. Otherwise their zeale was iust to punish so foule a fault Iudith 9. * An execrable tree :: God when it pleaseth him maketh the weake stronger then the mightie and few more terrible then âânie S. Châisost ho. 59. S. Aug. q. 112. in Gen. :: The name of supplanter not sufficiently expressing his valure he is also called Israel See the Annotation Math. 2. :: For this fact Ruben was excluded from the chiefe dignitie among his bretheren Gen. 49. Clensing from sinne is the first office of the seruants of God The name ISRAEL signifieth special prerogatiues in the Patriarch Iacob Al his twelue sonnes in their posteritie were heires of the promised land :: The separation of Esau from Iacob :: By the common opinon of Latin and Greke fathers this was holie Iob. as we shal discusse when we come to his booke against the hebrew doctors who say Iob was of Nachors race chap. 4. 10 22. 25. By comparison of interrupted companies the coÌtinual succession of the Church is more glorious One place of Scripture feemeth contrarie to an other but is not Holie Scriptures not easie to be vnderstood Esaus last parting from Iacob The seuenth part of this booke How Ioseph was sold into Aegypt and there aduanced :: These things folowing hapned to Iacob in his generations that is in his childreÌ See S. Chrisost ho. 23. in Gen. :: That for il life they were infamous the hebrew word dâââa signifieth infamie :: The Epistle on friday
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
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
cursed in the old Testament but such as now serue not God rightly and yet prosper in this world shal in a moment descend into hel Iob. 21. :: After manie other plagues and punishments at last the Iewes refusing and persecutiÌg Christ were reiected and Gentiles called into the Church and aduanced aboue them Theod q. 34. in Deut. :: For sinnes past God letteth some runne into reprobate sense permitting them to their owne freewil who being voide of grace wilfully obdurate them selues Theod. q. 37. in Deut. :: A mind secretly infected with idolatric :: The appetite drunken with pleasures thirsteth stil more :: Secrete thinges are knowne to God manifest thiÌges to men Theod. 9. 38. in Deut. :: Some sinners through great repentance become more vertuous and are more rewarded then some that offended lesse :: God gaue man libertie to choose what he would folow S. Aâb in Psal 40. v. 10 By grace men are made able to kepe Gods coÌmandments So the commandmentes are not impossible S. Aug. denat et grat c. 69. et q. 54. in Deut. rheod q. â8 in Deut. S. Cypri li. 3. c. 52. ad Quir. S. Amb. in Psal 40. Freewââ The fourth part An exhortation to serue God with predictioÌ of their often sinnes and punishmentes :: He meaneth that he caÌ not exercise the office of a captaine general and bring the people into the promised land :: Mââter is more easily kept in memorie then prose :: And so by this Canticle they are conuinced that they were abundantly for warned not to breake couenaÌt with God The eleuenth prophecie in the office before Masâe on Easter eue And the third on whitsuneue The canticle at Laudes on Saturday a Al thinges in heauen and in cartâ testifie that God dealeth wel with his people b Doctrine doth fructifie in good soules as raine dew in the ground c Mans first dutie is to praise God d The next to acknowledge his owne sinnes defectes c At the towre of Babel f Israel being but one people possessed the inheritance of seuen other nations g God choise Israel to be his peculiar people of mere grace and protected them h Bees without mens industrie made honie in the rockes i Oliue trees prospered in stonie places k Temporal prosperitie occasion of the Iewes reuolting from God l Noueltie allureth carnal people to idolatrie and heresie m For their peruersnes God withdrew his helpe from them n God first loueth before anie man loueth him but men first for sake God before he forsake them o The Iewes reputed most GeÌtiles foolish yet now they are inferior to al. p For iust causes God some times differreth punishment q True wisdome considereth thinges past vnderstandeth things present and prouideth for things to come r Al infideles confesse more Maiesty in the true God and in his ReligioÌ then in their owne Å¿ Euen such offenders as thinck them selues secure escape not t It is vnpossible that false goddes should helpe theirfolowers in necessitie v The vaine counsel of the wicked being detected shal be punished Caluin contradicteth the holie Scripture Alwaies some good in the Church of the old TestameÌt :: The ancient fathers expound these blessinges rather of the Church of Christ then of the Iewes Synagogue s. Aug. q. 56. Theod. q. 44. in Deut. :: The priestlie tribe must especially preferre Gods seruice before their neerest kinred :: The Temple was built in the tribe of Beniamin which God more specially protected and so they dwelt more securely Theod. q. 45. in Deut. :: Epthaim is preferred before his elder brother agreable to their granfathers prophetical blessing Gen. 48. :: The sinne of ZaÌbri a prince of Simeons tribe in fresh memorie Nu. 25. semeth to be the cause why this tribe is not partilarly blessed but only in general with al Israel The prophetical sense of these blessiÌges is more certaine more euident then the historical The fifth part The death burial and singular praise of Moyses :: God eleuated his visiue powre aboue nature to see so farre :: Onlie Angels whose ministerie God vsed herein knew the place of his burial lest the Iewes prone to idolatrie might haue honored him for God Histor Scholast VVhosoeuer was author the authoritie of this booke is certaine Bookes of holie Scripture principally treating of seueral argumentes yet in the same participat ech sorte with others The côtentes of this books S. Hiero. Epist ad Paulin. S. Amb. in Psal 47 S. Aug. li. 12 c. 31. li. 16. c. 19. contra Faust Manich. Diuided into foure partes The first part Of the passage of Israel ouer Iordan :: Besides Man na which yeâ câassed not they might ãâã they would prouide other meate prefiguring that in the primitiue Church it should be lawful to vse legal ceremonies with euangelical rites for a time til the old law were buried with honour :: Notwithstanding this officious lie which is a venial sinne S. Paul Heb. 11. and S. Iames c. 2. testifie that she was iustified by her faith in God and by good workes towards these men S. Aug. cont Mâudac â 17. See Annot Iac. 2. v. 25. :: In place of the cloud and piller of fire the arke is now caried for their guid and direction :: It perteined to the Leuites office to carie the arke Num. 4 but in this special seruice miraculous passage the Priestes did carie it so the greater may do the office of the lesse not contrariwise :: God shewed by this miracle that Iosue had special commission from him and that vnder his gouernment the people should prosper An obiection for laiheadship of the Church Answer Moyses chief both in spiritual and temporal authoritie which was after diuided betwen the high Priest temporal Prince The high priest superiour Iosue executed Gods wil not by spiritual iurisdictioÌ but with subordination to the high priest Exod. 4. 5. 6. c. Deut. 17. Chap. 5. 8. 22. 23. 24. Other good princes haue also much aduanced religion but not taken supramacie in spiritual causes Veniam âetiturus For maintaining Catholique religion against heretikes the kings of Spaine haue the title Catholique The French Kinges most Christian Kinges of England Defenders of the saith ân Do. 1521. :: Is not the forme of a crosse as conuenieÌt a signe to put christians in mind how our Sauiour redemed vs as these stones were to the Iewes how God brought their fathers ouer Iordan :: See annotations annotations c. 3. v. 8. :: CircuÌcision had bene omitted sourtie yeares whiles they were in the deserte alwayes vncertaine when to march so it is now commanded the second time * Fuâmenâie :: Not God but of Gods hoste Religious honour due to Angels See Annot Exâ 20. Holie places The second part Of conqueâing the Land of promise :: God appointed this long and solemne procession to the end it might appeare that the walles of Iericho âel not by chance noâ by force of mans industrie
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
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
Ostriches :: Falcons or Ierfalcons other haukes :: Horses are of singular great corege :: Haukes wherof Aristotel saith there be ten kindes pliââe sixtene :: Eagles of most strong sight :: If we discusse al Iobs wordes saith S. Gregorie we shal find nothing wickedly spoken but only smale speâce of pride in speaking too much of his owne afflictioÌ and too litle of Gods goodnes towards him li. 23. c. 1. :: Though Iob had truly auouched that his sinnes deserued not so great afflictions yet he ought to haue acknowleged that God afflicted him iustly for some other cause knowne to God but vnknoweÌ to him which he not confessing semed to make Gods iudgement vniust or of none effect S. Greg. li. 32. c. 3. :: An Elephant the greatest of al beastes of long life strong meke tân perate chaist ouercome by the Vnicorne or Dragon or taken by the nose ledde away How much more doth Gods prouidence geue man powre to ouercome the diuel :: An huge great fish perhaps the whale exceding mans powre to be managed yet is subiect as also the diuel signified therby to Gods powre and prouidence :: God ruleth al his creatures not with crueltie as a tyranne but with iustice ease and powre :: God at last destroyeth him whom man can not ouercome :: Angels with reuerent feare doe honour Gods powre And valient mariners and other soldiars are terrified when they see this so huge a fish Mystically Gods preachers and perfectest seruantes shal naturally feare the terrour of Gods iudgement :: And the diuel reigneth ouer proude men S. Greg. li. 34. c 4. 17. :: Iob here simply ackowledged his error in speaking so much in defence of his owne innocencie and so litle of Gods prouidence in afflicting him for his more merite and Gods more glorie :: Before he defended a truth against his opposite freindes now with more resignation he contented himself with his affliction :: Iob did penance both for himself and others :: In that he had al other thinges duble and children in the same number as before it is a signe that the former perished not but died in good state God by his sentence condemned the error of Iobs freindes and iustified his assertion Errors ought not to beholden stil being once condemned Much lesse raised againe being hertofore buried S. Aug. deside oper S. Cyprian li. 4. ep 2. Apud Euseb li. 6. c. 35. Gen. 2. 4 7 Exod. 23. Deut. 15. Numbers mystical Great or manie sacrifices for great offences Deuotion of him that offereth sacrifice increaseth the effect Prayers of holie men or Sainstes derogate not from Christ VVhy we haue made few annotations in this booke The argument of this historie Iob in prosperitie was tempted inuisibly more then ordinary men of lower state or lesse perfection 2. Tim. 3. Much more by losse of al his goodes and children in one day Most of al by bodilie affliction And reuiling of his wife Holie Iob lamented his affliction and the general miseries of man VVhere Iob expected comforth in tribulation the diuel procured him more affliction Iob sore afflicted in bodie had nine seueral confflictes about the cause therof before it was decided The first conflict The maine point of the controuersie The second conflict The ground of these mens error The third conflict The fourth conflict The fifth conflict The sixth conflict The seuenth conflict The eight conflict The ninth conflict Newest Sectaries hold themselues the wisest Especially these of our dayes that relie ech one vpon his owne priuate spirite In the tenth place God decided the controuersie Penitentes pardoned Iob rewarded The literal sense of this historie Aliegorical Anagogical Moral Holie Iob proceded by degrees to perfect patience This booke vndoubtedly is canonical Scripture Late Hebrew Doctors and some Catholiques hold diuers authors of sundry Psalmes Prefat in Psal Epist 134. 139. It is much more probable that Dauid was author of al. Proued by S. Augustin S. Chrysostom and greatest part of Doctors Mat. 22. v. 16. Act. 4. v. 24. Ro. 4. v. 6. Ro 11. v. 9. Heb. 4. v. 7. The common voice of Christians some general councels cal it Dauids Psalter Proued by other Scriptures S Ierom attributeth the summe of this booke to Dauid only The Psalmes are a Summe of al other Scriptures Mat. 5. 7. 11. 22. Luâ 16. S. Greg. in Psal penitent They coÌteine the summe of Legal Historical Sapientiential and Prophetical doctrine Gods prouidence in sweetly drawing our consent cooperation of freewil which is necessarie to saluation Ser. 15. de verb. Apost S. âasil in prâlog Apoc. 5. Holie Scriptures a sealed booke li. 4 dialogi c. 42. The Psalter is the key of other Scriptures Iac. 5. But it self is also sealed But one principal key of ech Psalme Tenne keyes of the Psalter Also tenne stringes 1. Key One God the B. Trinitie 2. Gods workes 3. Gods prouidence 4. The Hebrew people 5. Christ our Redemer 6. Conuersion of Gentiles the Catholique Church 7. Faith good workes 8. Dauids owne actes 9. General Resurrection Iudgement 10. Eternal glory and paine Foure wayes to find the proper key of euerie psalme 1. By the title 2. Allegation in the new Testament 3. Greatnes of thinges affirmed 4. Conference of places li. 3 c. 4. de pecca merit The stile of this booke is Poetrie Abuse derogateth not from good thinges Dauids Psalter more ancient then any profane poetrie now extant Musike very ancient Gen. 4. Sacred poetrie most excelleÌt Prefat VVhy King Dauid wâââte diuine poetrie The first cause his natural inclination to musike 1. Reg. 16. v. 23. 2. Verse more easie more plesant Eccli 40. S. Aug. S. Basil in Praeâat 3. Most special great and memorable thinges writte in verse Exo. 1â Deut. 32. Iudic 5. Iudith 16. Prou 31. 1. Reg. 2. Isa 38. Isa 12. 26. Ezeâh 38 Iaâ 2. Abac. 3. Dan. 3. Luc. 1. 2. Câticles in the new Testament 4. Both diuine musike and dirtie in Gods temple 1. Parâ 23 25. 5. The great vse of these Psalmes in the Catholique Church 56. 117. 65. The whole Psalter in the ordinarie office eâââââ weke Certaine Psalmeâ euerie day 4. 30. adv 7 53 62. 66. 90. 94. 118. 133. 148. 149 150. Many Psalmes in other Ecclesiastical offices Bishops bond to be skilful in Dauids Psalter Other Priestes to haue competent knowlege therin VVhy this booke is called the psalter Other instrumentes make consorte with the Psalter Al vertues are referred to Gods honour Scriptures are to be expounded by the coÌmon spirit of the Church not by priuate men They consist in vnderstanding Holy Fathers do best expound them Some Mysteries are hidden They proue our humilitie The right maner of seruing God The 7. key a He is in the right way to eternal felicitie b not continued to euil suggestions Mat. 5. c not continued in sinne d not finally persisted in wicked life e He is wholly occupied delighted in keeping
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
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
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
and long The name Cedar is interpreted blackenes and obscuritie which signifieth darkenes of error and sinne g The wicked afflict those that geue no cause of offence Gods protection the 3. key a Towardes Ierusalme and towards heauen b Al helpe cometh from heauen that is from God who of his diuine ordinance especially heareth prayers made in holie places 3. Reg 7. c The iust speaketh and wisheth wel to his owne soule Especially the vvhole Church reioyceth in Gods assured protection d The militant Church e Prosperitie f nor aduersitie can ouerthrow the Church g spiritual life Ioyes of heauen promised to the iust the 10. key a Diuers Prophetes told the Iewes in captiuitie that they should returne to Ierusalem Al Prophetes Christ also and his Apostles and Priestes preach the entrance and ioyes of heauen to the iust Al vvhich the Psalmist savv in prophetical spirite and reioyced b The Ievves coÌsider that sometimes they vvere ioyful in the Temple of Ierusalem Christians reioyce in the comforte they haue in the militant Church c Communitie and participation of spiritual graces is a great ioy to Catholiques vvherof the âamâ Prophet speaketh Psal 118. v. 6â and often elsvvhere d Al the tvvelue Tribes frequented Ierusalem e and al nations of the vvorld do come to the Catholique Church f Seates of Iudgement vvere placed in Ierusalem g and seates of Iudgement in the Catholique Church h of Christ i Christ exhorteth to aâke k and promiseth to geue that is rightly asked Christians also inuite each other to pray for the Church Matt. ââ v. 22. l Christ prayeth for his Church m and gaue his peace to the Apostles and in them to their successors n For in heauenlie Ierusalem al good thinges are prepared are geuen to Sainctes reigning there foreuer A praâeâ in afflict oâ the 7. key a Seruantes expecting necessaries at their masters handes are commonly very attentiue to receiue that vvhich they hope for so must the faithful praying God be very attentiue and not distracted in their prayers b An other example of handmaides who generally are more diligent then men c Though God suffer his seruantes to sustaine some affliction and reprech yet he heareth and deliuereth them before they be oppressed d Seing persecution stil increase or continevv long the faithful are then specially to conceiue hope of speedie ââl eâc Gods protection the 3. key a If God had not sent his helpe and defence to vs b we could not haue escaped the force of our enimies c The vvord perhaps doth not here import a doubt or vncertanitie but in modest maner of asseueration leaueth the iudgement of the euent that should hapen if God did not protect his seruantes to their ovvne consideration vvhich is an vsual phrase in most languages d So sudainly should the vveake vvithout Gods protection be destroyed as men are deuoured svvalovved vp by rauening vvild beasts euen before they be throughly dead So vvas Ionas svvalovved into the vvhales bellie e Furious persecution f Suddaine great trubles g Mans subteltie often deceiueth an other man but there is no counsel able to circumuent God Gods protection the 3. key a Thâse that confidently trust in God are in such securitie as is mount Sion vvhich is a hil defended also vvith other hilles round about b An other thing required to this securitie is to dvvel vvithin Ierusalem not the terrestrial citie for as S. Augustin obserueth the levves that dwelt therin are destroyed or made captiues and hitherto reiected of God but in the Catholique Church c God wil not alwayes nor finally leaue his seruants in tribulation but only a vvhile for their good d This prayer is also an asseueration for it is certaine that God wil defend and reward the good and right of hart e And no lesse assuredly God wil punish not only the notorious wicked and principal auctors of wickednes but also al those that for feare or for commoditie or for anie other cause decline into obligations bondes couenants or anie vvay consent in external shew with the wicked against God as in outward profession of Heresie or Schisme though such temporizers do not thincke in their hart that the pretended religion is true wherto they are drawne to yeld external conformitie For as the Psalmist here teacheth our Lord wil bring al such accessarie offenders to the same iudgement and punishment vvith the principal vvorkers of iniquitie f Al vvhich being punished then Ierusalem the Catholique Church shal haue peace The deliuered from captiuitie reioyce the 7. key a The Ievves released from captiuitie vvere excedingly and almost incredibly comforted as men for great and vnexpected sundaine ioy thinke it rather a dreame then a truth that they are deliuered from miseries So S. Peter vvhen he vvas deliuered out of prison by an Angel thought it rather a vision then a true deliuerie Such spiritual ioy deuoute soules haue vvhen they are deliuered from sinne Act. 1â b VVheras in the tvvo former verses and very commonly the Prophet speaketh in the preter tense for the assurance of that he foreshevveth as if it vvere already donne yet here he vt eâeâh his prophecie in the future tense that the Gentiles wil confesse that God dealeth magnifically vvith his people c The people also themselues gratfully confesse that God dealeth magnifically vvith them d The Prophet forseing al this in spirite prayeth for the performance hereof e And that it may spedely be done as a torrent that runneth in the south part of the vvorld is commonly very great much desired but scarse expected f This is the ordinarie disposition of God that his seruants shal make their seeding vvhich is doe good vvorkes saith S. Augustin vvith teares in tribulation vpon earth g and reape a plentiful haruest the revvard of their suffering and vvel vvorking in the next life In assured hope vvherof the Psalmist and the vvhole Church joyfully conclude this Psalme vvith the tvvo verses folovving Gods helpe in al good vvorkes the 3. key a God not permitting Dauid to build the Temple promised that his sonne should build it and therfore besides other good admonitions geuen to his sonne Salomon he directeth this Psalme to him to be songue vvith others in the dedication of the Temple 3. Reg. 8. 2. Par. 5. b Vnlesse God be the principal Agent no vvorke can prosper c It is vaine to atempt anie thing vvithout Gods grace assisting d they that so doing thincking they haue done something rest e after their painful trauel must rise againe beginne anevv because that vvhich they seme to haue done vvel is nothing vvorth nor shal haue revvard f Contrarivvise vvhere God geuing grace those that truly loue him do good vvorkes g vvith great ease and dilight as they take their sleepe h they merite inheritance in heauen i for their good vvorkes k the revvard is promised to the true children of God borne to him in the
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
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.
Mat. 11. v. 20. Mar. 1. Luc. 1. 7. Psal 131. v. 17. b S. Iohn vvas first onceiued likevvise first bârne and he first preaâhed and shortly after him our Sauiour came c Christ is the Angel of the testament because he made the Pact of peace betvven God and man d In the meane time God threatneth to punish al euen secrete sinnes e knovven âo him though not to other vvitnesses Zach. 1. v. 3. f Paying of tithes is most strictly commanded Iob. ãâ¦ã v. 14. Isa 5â v. â g Sinne of murmuring against God is great blasphe mie and not to lerable For vvhen they were punished by famine for defrauding the Leuites of tithes they blasphemously imputed it to God as though he had not such care of his owne people as he had of other nations vvhich had abundance of temporal goodes a In the day of iudgement it shal plainly appeare vvhat difference is betvven the iust and the wicked Zach. 3. v 8. 6. v. 11. Luc. 1. v. 78. Exo. 20. Dâut 4. 5. 6. Mat 11 17. v 11. b The Septuagint for explication adde Thesbites And S. Ierom. in 17. Mat teacheth that Elias shal in dede come and restore al thinges c Christs first coming was in al mekenes not in terrour but his coming to iudge wil be dreadful And therfore the prophet here meaneth not S. Iohn Baptist but that Elias himself shal come before the great and dreadful day of our Lord. * vtter destructionâ Prooemial questioÌs touching these bookes They are called Machabees of Iudas Machabeus Iudas had this surname for his streingth and valââe li. 1. c. 2. v. 64 65 66. Others also called Machabees li. 2. c. 6. 7. There be foure bookes VVritten by vncertaine auctors The tvvo last are not Canonical v. 24. Ievves Protestantes denie also these two first Their arguments * li. 1. c. 1. v. 1. 7. 11. 57. ch 4. v. 52. ch 6. v. 16. ch 8. v. 16. li. 2. ch 1. v. 19. ch 2. v. 25. ch 12. v. 43. ch 14 v. 41. ch 15. v. 39. Euseb li. 3. c. 25. hist S. Ierom de viru illustrib Ansvvers Approued by Councels And by Ancient Fathers The same contentes of both the bookes Foure principal partes The occasion of so extraordinarie disposition ââ 2. c. 2. v. 24. The historie conteyneth tvvo partes An order how to reade these bookes Read first the preface li. 2. ch 2. v. 20. The first part of the historie The persecution of the Church by Antiochus B :: Other kings reigned before Alexander in Grece but he vvas the first that reigned in that great Monarchie erected by himselfe :: By deliuering his ring to Perdicca he gaue him auctoritie to distribute his kingdomes Iâsânuâ li. 12. ââurtius li. 10. * li. 2. c. 3. v. 1. :: Epiphanes Noble in reâowme D :: This Antiochus begane his reigne in the yeare 137. from Seleuchus the first king of Syria after Alexander otherwise this vvas the 156 yeare of the Grecian Monarchie Euseb in chroniâo * li. 2. c. 4. v. 7. F :: Being established in the kingdom of Syria he coueted also the kingdom of Aegypt * li. 2. c. 4. v. 21. H :: Iosephus li. 12. c. 6. vvriteth that Antiochus first killed such as vvould haue hindred his entrance into Ierusalem and aftervvards those that opened the gates vnto him but vvould haue hindered him from spoyling the temple :: This vvas Apollonius as appeareth li. 2. c. 5. v. 2â :: The tovvre of Sion fortified and kept :: by a garrison of Macedonians :: It sufficed not this cruel tyrant to spoile Gods people of their goodes and manie of their liues but he also peruerted manie in religion because his master the diuel seeketh to destroy mens soules :: Daniels prophecie ch 9. vvas here in part fulfilled as in a figure and our Sauiour confirmeth it âlaâ 24 of Antichrist setting vp abomination of desolation in the holie place * li. 2. c. 5. v. 11. The 2. part The warres of the Machabees begune by this Mathathias and prosecuted by his sonnes especially by Iudas as in the seuen chapters folovving and more largely in the second booke from 8. chapter to the end of the last K This smal helpe of great importance is that ayde wher of Daniel prophecied ch 11. v â4 :: Mathathias not of priuate spirite but being general capitaine of the people did this iustice according to the lavv vvhere it is commanded to kil the auctors of false pretended religion Deut. 13. S. Cyprian Exhort ad Martyrium c. 5. S. Beruar Epist 158. ad Innocent Num. 25. :: These are commended by S. Ambrose li. 1. Offic. c. 40. and other fathers dying in the simplicitie of doues though they had not the prudence of serpents which others obseruing are more commended especially in respect of the whole Church so dangerously impugned which God in dede wil euer defend and conserue from vtter ruine Yet he vseth also ordinarie meanes by lawful vvarres and the like :: Assideans othervvise called Esseni not hypochâyâically as the Pharises nor erroniously as the Sadduces but sincerely professed a peculiar holie rule of life Iosephus li. 2 c. â2 de bello Iudaico Gen. 22. Gen. 41. Num. 25. Iosue 1. Num. 14. 2. Reg 2. 4. Reg 2. Dan. 3. Dan. 6. :: In al affayres order is of singural importance that euerie office be designed to ââââest persons As here Mathathias appointed Simon the chiefe for determining matters in counsel Iudas the first for execution and that the rest should obey these two and ech of these the other in his office :: He did not arrogate to himself to be chief but being designed by his father vvas so accepted by his bretheren the good people ioyned vvith them in defence of the lavv of God Iudas had foure battles and victories against foure general captaines sent by king Antiochus Epiphanes The first against this Apollonius * li. 2. c. 8. v. 1. M :: The second against Seron :: The natural frailtie of man feareth to encounter vvith a strong enemie but true confidence in Gods helpe which is euer assured in a good cause geueth corege and getteth the victorie :: Not only the Ievves resisted Antiochus innouations in religion but also diuers other nations reuolted and rebelled because he commanded al âo leaue their for merrites and goddes and to accept of his goddes only ch 1. v. 43. persecuting al that did not therto conforme themselues :: Praying fasting other vvorkes of penance are the best armour in holie vvarres for religion :: Publique place of prayer vvas first in Silo. Iosue 18. after in Maspha 1. Reg. 7. lastly in Ierusalem a penta contarchos Deu. 20. :: This most godlie resolution encoreged themselues procured Gods merciful protection :: The third battle made by Iudas vvas against this Gorgias an other captaine of Antiochus Epiphanes :: Vigilancie in rulers and pastors preserueth from al the diuels stratagems ::
Confidence in God procureth his assistance Psa 106. * li. 2. c. 8. v. 8. O :: The fourth great battle of Iudas vvas agaynst Lysias sent by Antiochus into Iurie 1. Reg. 17. 1. Reg. 14. :: As it vvas the first and chiefe intention of Iudas to defend religion holie things so hauing expugned their enimies his chief care is to purge the temple and to restore al holie rites of Gods true seruice :: Altars temples statues of false goddes made of stone and set vp in the temple ch 1. v. 50. vvere novv destroyed :: The temple vvas purged tvvo yeares some thing more after the prophanation vvhich vvas in the yeare 145. ch 1. v. 57. :: Our Sauiour obserued this feast being instituted long after the Lavv of Moyses Ioan. 10. v. 226 Ioan. 10. * li. 2. â 10. v. â :: In this chapter is mention of tenne battles in vvhich Iudas or his bretheren Ionathas and Simon vvere victors Q :: The first against the Idumeans in Aârabathane :: The second against the Beanites a vtterly destroyed :: The third against the Ammonites b villages :: The fourth against the Galadites :: The fifth against the Galileans of the Gentiles :: The sixth against the Carnaimites :: The seuenth against the Ephronites Num. 20. :: A good and pious captaine cherisheth and comforteth the vveake souldiars and enâoreged âl to shew their soâtitude :: Men that preâume of their ovvne strength without commission from lawful auctotitie haue not Gods assistance and so faylein their attemptes as not called of God amongst those men by vvhom saluation is made in Israel v. 62. :: The eight against the Idumeans in Chebron :: The ninth against the Samaritanes :: The tenth against the Philistimes in Azotus :: The ful historie of Antiochus Epiphanes his death is vvritten in this chapter to the 16. v. and in al the 9. of the second booke Finally he returned into the countrie of Babylon but before he arriued there he heard the bad newes of his armie in Iurie fel into intolerable and desperate diseases v. 8. and li. 2. ch 9. v 5. :: Al this vvas but seaned repentance li. â ch 9. v 13. :: Antiochus begane to persecute the Ievves in the yeare 143. ch 1. v. 21. and dying this yeare 149 it appeareth that his persecution dured about six yeares or some vvhat more agreable to the answer of the Angel Dan. 8. v. 14. that it should indure 2300. dayes vvhich make six yeares almost foure monethes vvithin vvhich time Iudas by his valure obteyned purged the holie places in the yeare 148. ch 6. v 52 some monethes before Antiochus death * li. 2. c. 9. v. 1. S * li. 2. c. 10. v. 10. V :: Bloud of the grup vvine Deut â2 v 14. aââ iuyce of mulberies do incite elephantes to fight Aâ some kinde of bloud or smel therof doth incire houndes to hunt Vallesius c. 82 sacrae Philosophia :: S Ambiose li. 1 c. 40 Offic. highly commendeth the fortitude of this souldiat putting himself in so present danger of death fighting for religion * li. 2. c. 13. v. 1. X :: This Scleucus vvas brother to Antiochus Epiphanes so Antiochus Eupator vvas Demetrius his consin german :: Alcimus was novv in place of the high-priest as Menelaus had bene before him set vp by Antiochus therfore is righâly here sayd he vvould haue bene the chiefe priest but in dede vvas not For the true high-priesthood vvas amongst the Machabees :: This vsurper vvith his complices deuised false accusations against Iudas and the rest to incense the king against them And by great giftes gayned the kings fauour li. 2 c. 14. v. 4. :: Among the Scribes the Assideans vvere first consulted being as lerned as the Pharises or anie other and in dede more sincere as we noted ch 2. v. 42. :: And so Alcimus deceiuing them in a matter of fact tovvitte that himself meant truly as he did not cruelly murdered threâ score of them Psal 78. * li. 2. c. 14. v. 1. :: This Nicanor vvas the most terrible enimie against Iudas but was at last slaine by him v. 43. li. 2. c. 15. v. 28. Z * li. 2 c. 14. v. 12. :: This was the last conflict betwen Iudas and Nicanor vvritten more largely in the last chapter of the second booke 4. Reg. 19. :: VVhiles Iudas disposed thinges perteyning to religion and the common-vvealth Demetrius prepared for warres ch 9. v. 3. * li. 2. c. 15. v. 1. :: Of the renow med actes of the Romans other Historiographers haue also vvritten largely especially Liuius Diodorus Iustinus Florus Varre Plutarchus and manie others d :: Vvhat places these vvere losephus expresseth li. 12. c. 17. :: Polybius li. 5. vvriteth that Antiochus had 102. elephants in his vvarre against Prolemeus therfore it is not to be merueled that he had 120. against the Romans :: Though Rome vvas then gouerned by tvvo consuls Yet one only ruled euerie day in their course not both in one day for so saith Liuius li. 2 hist it should haue bene more terror of tvvo rulers then before it had bene of one king :: This happened about a yeare after the death of Nicanor ch 7. v. 50 li. 2 c. 15 38. :: Strongest men are not free from first motions of perturbation but reflecting vpon their ovvne infirmitie and considing in Gods prouidence take corege in a good cause being assured either of temporal victorie or of eternal glorie As now it happened to this most glorious Champion v. 18. :: The mightie may fal in the sight of men but Iudas his fortitude proued and confirmed by former heroical actes vvith prosperous successe vvas now perfectly consummate by this most glorious end S. Ambr. li. 1. c. 4â Offre :: VVhere there is no gouernour the people shal fal Pro. 11. v. 14. :: Ionathas the third general captaine of the Macha bees vvas also high priest after the death of Iudas Though Alcimus by the kinges fauoure vniustly vsurped the office ch 7. v. 9. vvhiles Iudas yet liued and vntil this time v 54. :: They also killed him v. 38. 42. :: To reuenge or punish faultes in due measure other right circumstances is a special vertue moderating mans defence of his person honour or right vvithout crueltie or remisnes and so the children sometimes are temporally punished for their parents finnes and the communitie for their leaders either for their consent before the fact or after or to preuent that they doe not the like S. Tho. 2. 2. q. 108. 2. Par. 20. v. 3. :: Ionathas and his men svvame not to the other side but to an other place on the same side for othervvise the armies had bene parted by the riuer and so there had bene no conflict that time :: Iosephus li. 12. c. 17. confesseth that Iudas vvas highpriest but erreth in saying he succeded after Alcimus neither considering that Alcimus vvas not in dede
built in Aegypt by Ananias in in the time of Ptolomee Philometor both schismatical Iosephus l. 11. c. S. li. 13. c. 6. :: Besides former great masaker c 5. foure most notorious martyrdomes are here related 1 Vvemen with their circumcised children 2 Other people for keeping the sabbath :: A necessaire admonition to the weake in time of persecucion 3 Eleazarus nintie yeares old cruelly slaine :: He vvas excellently lerned in holie Scriptures and in al diuine and humane knovvlege :: To feyne or make outvvard shevv of consent to false religion is neuer lavvful :: In the old restament none could enter into heauen but the most iust went to Limbus when they died :: Old age saith S. Ambrose li. 2. c. 10. de Iacob patri ought to be the hauen not the shipvvrake of thy former life 4 The fourth Martyrdom vvas of seuen bretheren and their mother â VVhosoeuer please to read more of these glorious Martyres may sec the large discourses of Flanius Iosephus in his booke de Machabeis And of sundrie ancient Fathers S. Cyprian li 4. Epist ep 6. S. Chrysostom homilia de natiuitate septem Machabaeorum S. Ambrose li. 1. Offic. c. 40. c li. 11. de Iacob c. 9. S. Augustin de origine animae Tract 8. in Epist 1. Ioan Ser. 110. de diuersis S. Prosper li de praedict par 2. c. 40. S. Prudentius hymno de Romano Martyre S. Leo. Ser de Nat septem fratrum Machab. S. Gaudentius Brixanus Tractatu de Machabeis S. Ephrem Ser. de morte S. Victorinus Aser Carmine de septem Machabeis Deut. 32. v. 43. :: A promise is properly of a good thing bindeth the promiser to do that vvhich is in dede good In so much that whosoeuer promiseth svveareth or vovveth to do euil is bond not to do it And to do it is a distinct sinne besides the former :: In that this godlie woman deceiued the tyrant she did vvel lavvfully vsing aequiuoeation * li. 1. c. 2. v. 1. The second part of the historie The vvarres of the Machabâeâ begune by Mathathias li 1. c. 2 and prosecuted by Iudas I. :: In al good attemptes deuout prayer is the first preparation And no vvhere more necessary then in battel As vvel for good successe supposing alwayes a good cause as also that euerie one pray for his ovvne soule that it be in state of grace * li. 1. c. 3. v. 10. :: This Philip a Phrygian was left in Ierusalem by Antiochus to afflict the Ievves ch 5. v. 22. N :: A iust and religious cause is the very best helpe that can be in vvarres 4 Reg. 19. Of this battel vvith the calatians there is no other mention in holy scripture but it semeth to be that vvherin they assisted Antiochus the first called Soter vvhen he repelled the Galatians inuading Asia vvherof Appianus vvriteth in bellis Syriacis And Iosephus testifieth l. 12 c 3. that Antiochus Magnus sonne of Soter much fauored the Ievves for their explottes donne in his fathers dayes * li. 1. c. 4. v. 28. R :: A chief citie of Persis called Elymais li. 1. c. 6. v. 1. :: Antiochus vvas in dede really and seriously greued and truly acknovvledged that his affliction vvas for his sinnes li. 1. c. 6. v. 11. but he vvas not truly penitent for the offence committed against God his neighbour but only for his ovvne calamitie miserie therfore could not obreyne mercie to remission of his sinnes nor release of the punishment So also the damned in hel knovv confesse that they are punished for their sinnes but haue not true repentance for their offence against God :: Of this tyrant S. Cyprian geueth this censure li. de exhort Martyrij King Antiochus an inueterate enimie to al the good Nay in Antiochus Antichrist is expressed * li. 1. c. 6. v. 17. P :: This recouering and clensing of the temple vvas after the fourth battel of Iudas vvhich vvas against Lysias one of Antiochus chiefe captaines as appeareth li. â c. 4 and so was before the death of Antiochus vvritten here ch 9. li. 1. c. 4. v. 5. * li. 1. c. 5. v. 1. T :: It is neuer an act of fortitude but of extreme pusillanimity when one in temporal miserie killeth himselfe to be ridde therof But is a most heroical act to dye willingly for Gods glorie :: Against this Gorgias Iudas had a victorie before in the time of Antiochus Epiphanes li. 1. c. 4. :: Timothee the second captaine general of Antiochus vvith Bacchides was once before ouerthrowne li. 1. c 8. v. 30. :: Iosephus Gorion li. 3. c. 13. saith these tvventie zelous young men vvere of the Assidians who professed a certaine religious forme of life of vvhom mention is made before li. 1. ch 2 v 42. c. 7. v. 13. Protestantes confesse that Iudas instituted this feast It is distinct from other feastes v. 5. :: This Lysias also bad bene vanquished before li. 1. c. 4. v. 28. :: Knovving that the Patriarches Abraham Isaac Iacob likevvise Moyses Iosue and manie others vvere singularly assisted by Angelles these Machabees in their good cause prayed for Angelical helpe and had it but ioyntly vvith their ovvne endeuour although some times God geueth such victories vvithout cooperation of men Exo. 14. 4. Reg. 19. :: Lysias vvas in dede the kings consin v. â5 but he calleth him brother for honour sake :: An other Timothee was slaine ch 10. v 37. :: Also an other Apollonius vvas slaine before li. 1. c. 3. v. 11. :: A furlong is about the eight part of a myle so this fire vvas sene thirty miles of others count a furlong to conteyne a thousand foote the fifth part of a myle so it vvas sene 48. myles distant Iosue 6. :: Tubianci or Tubieni signifie religiously good it is pro bable that these vvere the Assideans li 1. c. 2. v. 42. c 7. v. 13. :: Iudas had the victorie twise before against this Gorgias li 1. c. 4. v. 1. li. 2. c. 10. v. 14. :: It was commanded Deut. 7. v 25. not to couet nor take aniething perteyning to idols but to destroy al See this sinne punished Iosue 7. 1. Reg. 15. c. :: Vnles it had bene the doctrine practise of the Church to pray for the dead Iudas could neuer haue thought of anie such matter :: It is only profitable for those that dye penitent * li. 1. c. 6. v. 18. This text is clere for praying for the dead in the argument pa. 890. Likevvise the Greke S. Augustin ep 61. ad Dulcit l. 1. c. 23. de morib li. de cura pro mort c. 1. Enchir. c. 110. Denial of this doctrine is heresie Mat. 12. Iudas vvas high priest when he caused prayers and sacrifice to be offered for the dead It was the general practise of âhe Church And is yet obserued by the Iewes W :: In the first booke ch 6 v. 30 the number of
this armie differeth from the number here recorded the cause is for that sometimes those only are counted vvhich vvere permanent sometimes others are also counted vvhich came vncertainly The like difficulties of differences occurre often in the bookes of kinges and Paralipomenon :: The vvatch word this night was The victorie of God * li. 1. c. 7. v. 1. Y :: Alcimus was of Aarons stock li. 1. c 7. v. 14. but for this apostasie here mentioned was vncapable of high priesthood so Matthathias vvas ordayned being of the same progenie and most sincere in religion * a golden bough :: This description of the Assideans made by their malicious enimie in calumnious and odious termes sheweth vvel their singular zele sinceritie in promoting Gods seruice And so their aduersaries malignant accusations more against them then al others is a plaine testimonie of their more rate and more singular vertues * li. 1. â 7. v. 26. a :: Apostates and politikes make their gayne by spoyling the faithful :: Nicanor a right worldlie politike a figure of Pilate and of such temporizing Iudges counsellers and courtiers as lacke zele in religion :: They knevv not precisely vvhere Iudas vvas neither vvould they search for him to deliuer him to the persecutor :: Bacchus called also Liber and by manie other names feaned by infidels to be auctor and god of wine And therfore drunkards dedicate feastes temples to him :: S. Augustin epist 61. ad Dulâitium l. 2. c. 23. ad epist 2. Gaud discussing thââ fact saith the helie scripture dotâ tel it not praise it As to be admired not to be imitated that either it vvas not vvel done by him or at least is not conuenient in this time of grace * li. 1. c. 7. v. 39. c :: Pâophane men make their aduantage of religious mens good conscience but Iudas rightly instructed in this case defended his iust cause also in the sabbath li. 1. c. 3. v. 40. :: O Luciferian blasphemie :: This dreame was from God as the effect shevved And Iudas knevv also that it so was by internal inspiration as Ioseph Mat. 1. v 20. vvas assured of his dreames :: Ieremie ch 38. v. 17. persvvaded the king of Iuda to yeld himself vvith the citie and people to the Chaldees and not to resist But novv he deliuereth a svvord to Iudas exhorting him to fight according to Gods vvil in diuers cases and times for there is a time of vvare and a time of peace Eccle 3. v 8. :: Gods honour holie thinges are first and principally to be respected before vvordlie freindes though they also must be regarded in due order and place 4. Reg. 19. li. â c 8. v. 1. c. f :: More being vvritten in the first booke this auctor maketh one conclusion of al because other persecuters being also ouercome the land was againe caulme after stormes Prayer of Sainctes is euidently proued by this place It is also proued by manie other holie Scriptures Neither is this place to be omitted The auctor of this booke asketh pardon for his stile not for the doctrine nor historie But the auctors of these Annotations crane pardon for al defectes Gods true Seruice hath alvvayes continued in the visible Church Faith in one God is the ground of al religion The B. Trinitie reueled to some and vttered obscurely in the old testament Distinction of Persons in one God The Father The Sonne The Holie Ghost Other places proue pluralitie of Persons in God The mysterie of Christs Incarnation is more frequent more plaine in the holie Scriptures especially in the Prophetes Ieremie Baruch Ezechiel Daniel Aggeus Zacharias Malachias Also the bookes of wisdom Ecclesiasticus Machabees Prophecies figures of the B virgin mother of God Angeles excel corporal creatures in multitude And in powre They helpe men and are lavvfully inuocated by men Diuels hating God and al mankind neuer cease to tempt men to sinne They seke to be honored vvith sacrifice Sacrifice is the proper seruice of God Sacrifice of the new testament in al places More pure and excellent then the old The old ceased and the new succeded which shad also be abandoned by Antichrist Transsubstantiation confessed by Rabbins Baptisme Penane Holie orders Feastes Fastes ordinarie And extraordinarie Abstinence Forme of good life prescribed in the sapiential bookes The ascending by steppes ãâã from earth to heauen â Ioan. 2. VVithout Gods grace preuenting no man can thinke or do anie thing meritorious 2. Cor. 3. Confidence of good vvorkes done in grace Voluntarie vovves like to Euangelical connsels Perpetual virginitie Prayers of Sainctes Reliques Holie vesseles Signe of the Crosse Prayer for the dead Resurrection Iudgement Euerlasting punishment and eternal reward The coming of Elias conuersion of the Iewes The state of the Church in the times of heathen Monarchies in general Their state in the captiuitie King Iechonias ânââ sedeâh High-priest vvere in Babylon before the vvhole nation vvas captiue Iechonias intertayned in captiuitie as a prince Daniel vvith other three children were caried before âniâ of the kinges into Baoylon They vvere singularly esteemed Sometimes in danger But preserued by God Ieremie prophecied in Ierusalem and in Aegypt Ezechiel and Daniel in Babylon The Monarchie of Medes and Persians Cyruslicensed the Ievves to returne and build vp their temple Prophecie of Christ after seuentie vveekes Mardocheus Esther Aman. Iudith Aggeus and Zachatias The ãâã more glorious in the nevv testament Malachie The Grecian Monarchie King Alexander honored Iaddus the Highpriest The schismatical temple in âatizim An other schismatical temple in Aegypt The Seuentie tvvo Interpreters Prophane lerning florished amongst the Crecians but they erred excedingly in matters of Religion Primum principium Sammum âoâum Pithagorians Stoikes Achademikes Peripatetikes Epicures The assured fayth of the Church the citie of God Psal 93 1. Cor. 3. The Machabees professed the same Antiochus his Edict Martyres for this fayth For circumcision For keeping the Sabbath For abstayning from svvines flessh Holie vvarres for the Church and religion Matthathias Iudas Machabeus A religious prayer The temple clensed Antiochus dyed miserably Niââor âlaine Iudas dyed gloriously Ionathas Altimus dyed miserably Simon Ioannes Hyrcanus The Romane Monarchic Hered the first strange king of the Iewes He enlarged the temple But sold the office of Highpriest This king was a signe of Christs coming The genealogie of Christ from the captiuitie pag. 939 Succession of Highpriestes pag. 713. 939. The true suecession continued also in the times of vsurpers A petition to IESVS CHRIST 2. Paral. 33. v. 12. 4. Reg. 23. v. 21. 2. Paral. 35. v. 1. Exo. 12. Leuit. 23. Num. 28. 4. Reg. 23. v. 29. 2. Paral. 35. v. 20. 4. Reg. 23. v. 30. 2. Par. 36. v. 1. 4. Reg. 24. v. 1. v. 17. Iere. 37. v. 2. Iere. 25. v. 12. 29. v. 10. Dan. 9. v. 2. 2. Paral. 36. v. 22. 2. Esd 1. v. 1. 6. v. 3. Iere. 26. v. 12.
we entring the Land there be this purple corde a signe and thou tie it in the window by the which thou hast let vs downe and gather thy father and mother and brethren and al thy kindred into thy house â He that shal goe forth of the doore of thy house his bloud shal be vpon his head and we shal be quitte But the bloud of al that shal be with thee in the house shal redound vpon our head if any man touch them â But if thou wilt betray vs and vtter this talke abroade we shal be quitte from this oath wherwith thou hast adiured vs. â And she answered As you haue spoken so be it done and dismissing them to goe she hong the purple corde in the window â But they walking came to the mountaines and âaried there three dayes til they returned that pursewed them for seeking euerie way they found them not â Who being entred into the citie the discouerers returned and came downe from the mountaine and passing ouer Iordan they came to Iosue the sonne of Nun and told him al thinges that had chanced to them â and said Our Lord hath deliuered al this land into our handes and al the inhabitantes therof are ouerthrowen with feare CHAP. III. After three dayes abode by the bankes of Iordan 3. the Priestes with the Arke of God entering first into the riuer 15. the vpper part miraculously standeth and swelleth the lower running away they goe into the midde chanel and there stay whiles al the people passe ouer drie foote IOSVE therfore rysing vp in the night remoued the campe and departing from Setim they came to Iordan he and al the children of Israel and abode there for three dayes â Which being passed the herauldes went through the middes of the campe â and beganne to proclaime When you shal see the arke of couenant of our Lord your God and the priestes of the Leuitical stocke carying it ryse you also and folow them going before â and let there be betwen you and the arke the space of two thousand cubites that you may see it a farre of and know which way you may goe because you haue not walked by it before and beware you approch not to the arke â And Iosue said to the people Be sanctified for to morrow our Lord wil doe among you merueilous thinges â And he said to the priestes Take vp the arke of the couenant goe before the people Who fulfilling his commandementes tooke it and walked before them â And our Lord said to Iosue This day wil I beginne to exalt thee before al Israel that they may know as I was with Moyses so am I with thee also â And doe thou â command the priestes that carie the arke of the testament and say to them When you shal be entred into part of the water of Iordan stand in it â And Iosue said to the children of Israel Come hither and heare the word of our Lord your God â And againe he said In this you shal know that our Lord the liuing God is in the middes of you and shal destroy in your sight the Chananeite and Hetheite the Heueite and Pherezeite the Gergeseite also and the Iebuseire and the Amorrheite â Behold the arke of the couenant of the Lord of al the earth shal goe before you into Iordan â Prepare twelue men of the tribes of Israel one of euerie tribe â And when the priestes that carie the arke of the Lord of the whole earth shal sette the steppes of their feete in the waters of Iordan the waters that are beneath shal runne downe and decay and those that come from aboue shal stand together in one heape â Therfore the people went out of their tabernacles to passe ouer Iordan and the priestes that caried the arke of the couenant went on before them â And they being entered into Iordan and their feete dipped in part of the water and Iordan in the haruest time had filled the bankes of his chanel â the waters that came downeward stoode in one place and like a mountaine swelling vp appeared farre from the citie that is called Adom to the place of Sarthan but those that were beneth ranne downe into the Sea of the wildernes which now is called the dead sea vntil they wholy decayed â And the people went against Iericho and the priestes that caried the arke of the couenant of our Lord stoode girded vpon the drie ground in the middes of Iordan and al the people passed ouer through the drie chanel ANNOTATIONS CHAP. III. 8. Command the priestes Because Iosue commanded the priestes to take the arke and stand with it in Iordan for that also chap. 5 he ministred or appointed others to minister the Sacrament of CircuÌcision Likewise chap. 8. blessed the people and chap. 24. renewed Gods couenant with them English Protestantes inferre that he was chief superior in spiritual causes and therfore lay princes are supreme heades gouerners of the Church immediatly vnder God But none of these actions nor al put together do proue their purpose For notwithstanding he very lawfully did these and other like thinges yet he had a spiritual superior in earth which was Eleazar the high priest For Moyses being extraordinarie superior of al both in spiritual and temporal causes the ordinarie priesthood and spiritual supremacie was established in Aaron and his sonnes as appeareth Leuit. 8. Num. 20. and other places and the temporal gouernment after Moyses was geuen to Iosue succeding to him Num. 27. not in al but in part of his glorie or authoritie his whole honour or power being destributed betwen the high Priest and the temporal Prince as learned Theodoret q. 48 in Num. noteth vpon the sacred text expresly distinguishing their offices v. 21. that Eleazar the priest should consult our Lord for him and so receiue answer in doctrin and veritie Exod. 28. Leuit. 8. and that Ioâue should goe out and goe in and al the children of Israel vvith him that is lead and gouerne the people at Eleazars vvord VVhere it is manifest that Iosue was not set ouer Eleazar but Eleazar ouer him That therfore which Iosue did in spiritual affaires was in subordination to the high priest by whose direction approbation or ratihabition he commanded some of the priestes to carie the arke and with it to goe into Iordan and coming into the mâdde chanel to stand there whiles al the armie and people passed ouer also gaue order that al should be circumcised blessed the people read the law and after godlie exhortations renewed the couenant betwen God and them al in way of execution of Gods wil coÌmandementes not by anie pretended iurisdiction in spiritual thinges In like sorte manie other good temporal Princes as wel in the old as the new Testament haue disposed and executed diuers thinges perteining to Gods seruice their office requiring that they should set forward maintaine and defend
true faith and religion Especially Christian Princes of whom Esai propheciced chap. 49. that Kinges should be softer fathers and Queenes the nources of the Church Conformably wherto S Augustin teacheth li. 3 c. 51. cont Crescon that Kinges in that they are Kinges serue God by commanding good thinges and forbidding euel not only perteining to humaine societie but also belonging to Gods religion To this effect Constantin the great did manie religious actes yea euen those thinges which our aduersaries wrest to their owne sense shew euidently his due submission to his spiritual pastors As when vrged by the Donatistes peruerse importunitie and being desirous as S. Augustin testifieth Epist 166. to bridle so great impudencie he heard and iudged Bishop Cecilians cause after other Bishops sentence for him against the heretikes where he both gaue iudgement agreable to the Bishops and yet pleading parden excused himself for this fact VVhich had not neded if he had bene the ordinarie or competent iudge Optatus also writeth li. 1. cont Parmen that the same Emperour Constantin exclamed against the appellantes in these wordes O raâida furoris audacia sicut in causis Gentilium sââri solet appellationem interposuerunt O outragious boldnes of furie like as in causes of Gentiles is wont they haue interposed an appeal The like good offices did Iustinian and Charles the great and manie other Christian Emperours and Kinges for which they are much renowmed in the whole Church and some haue benne honoured for their religious zele with glorious titles geuen to them and their successors To the Kinges of Spaine from the time of Alâonsus King of Castil aboue eight hundred yeares agone for expelling the Arians was geuen the title of Cathoque as Michael Ritins a Neapolitân writeth To the French Kinges the title of most Christian from the time of Philip the Emperour about 400. yeares since for expelling the Albigenses as recordeth Nicholaus Gillius To our King Henrie the eight of England for his booke of the Sacramentes against Luther Pope Leo the tenth gaue the title Defender of the saith CHAP. IIII. In memorie of their miraculous passage twelue chief men of the twelue tribes âuke so manie great stones from the middes of Iordan 9. and put other twelue where the priestes stood with the arke 18. The waters returne to their former course And the twelue stones are erected for a monument VVHo being passed ouer our Lord said to Iosue â Choose twelue men one in euerie tribe â and command them that they take vp out of the middes of the chanel of IordaÌ where the feete of the priestes stoode twelue most hard stones which you shal put in the place of the campe where you shal pitch tentes this night â And Iosue called twelue men whom he had chosen out of the children of Israel one of euerie tribe â and he said to them Goe before the arke of our Lord your God to the middes of Iordan and carrie from thence euerie man a stone on your shoulders according to the number of the children of Israel â that it may be a signe among you and when your children shal aske you to morrow saying What meane these stones â You shal answer them The waters of Iordan decayed before the arke of the couenant of our Lord when it passed ouer the same therfore were these stones sette for a monument of the children of Israel for euer â The children of Israel therfore did as Iosue commanded them carying out of the chanel of Iordan twelue stones as our Lord had commanded him according to the number of the children of Israel vnto the place wherein they camped and there they sette them â Other twelue stones also Iosue put in the middes of the chanel of Iordan where the priestes stoode that caried the arke of the couenant and they be there vntil this present day â But the priestes that caried the arke stoode in the middes of Iordan til al thinges were accomplished which our Lord had commanded Iosue to speake to the people and Moyses had said to him And the people made hast and passed ouer â And when they had al passed ouer the arke also of our Lord passed ouer the priestes also went before the people â The children of Ruben also and Gad and the half tribe of Manasses went armed before the children of Israel as Moyses had commanded them â and fourtie thousand fighting men by troupes and bandes marched through the plaine and champion countrie of the citie of Iericho â In that day our Lord magnified Iosue before al Israel that they should feare him as they had feared Moyses whiles he yet liued â And he said to him â Command the priestes that carie the arke of the couenant that they comme vp out of Iordan â Who commanded them saying Come ye vp out of Iordan â And when they that caried the arke of the couenant of our Lord were come vp and began to treade on the drie ground the waters returned into their chanel and ranne as they were wont before â And the people came vp out of Iordan the tenth day of the first moneth and camped in Galgal against the East side of the citie of Iericho â the twelue stones also which they had taken out of the chanel of Iordan Iosue sette in Galgal â and said to the children of Israel When your children shal aske their fathers to morrow and shal say to them What meane these stones â You shal teach them and say By the drie chanel did Israel passe ouer this Iordan â your Lord God drying the waters therof in your sight vntil you passed ouer â as he had done before in the readsea which he dried til we passed throuh â that al the people of the earth may learne the most strong hand of our Lord that you also may feare our Lord your God CHAP. V. The kinges of Chanaan are sore frighted with the newes of Israels passage ouer Iordan 2. Circumcision is againe commanded and obserued which had bene ommitted in the desert fourtie yeares 10 They make their Pasch 12. Manna ceaseth 13. And an Angel appeareth to Iosue THERFORE after that al the kinges of the Ammorrheites which dwelt beyond Iordan at the west side and al the kinges of Chanaan which possessed the places nigh to the great sea had heard that our Lord had dried the streames of Iordan before the children of Israel til they passed ouer their hart failed and there remained no spirit in them fearing the entring of the children of Israel â At that time our Lord said to Iosue Make thee kniues of stone and circumcise the second time the children of Israel â He did that which our Lord had commanded and he circumcised the children of Israel in the hil of the prepuces â And this is the cause of the second circumcision Al the people that came out of Aegypt of the malekinde al the fighting men died in the desert by
heauen to burne his sacrifice thereby confounding foure hundred and fifty false prophets of Baal 6. By prayer procured rayne 3. Reg. 18. 7. Fasted vvithout eating or drincking fourtie daies and nightes together 3. Reg. 19. 8. Procured fire from heauen which deuoured two insolent captaines and their hundred men 4. Reg. 1. 9. Diuided the riuer of Iordan vvith his cloke that himselfe and Elisens passed ouer the drie chanel 10. VV as assumpted in a firie chariote into some place vvhere he yet liueth And parting a vvay Obtained of God the like duble spirit of prophecie and miracles to Eliseus In like maner Eliseus 1. diuided Iordan againe by Elias cloke and so returned to his disciples 2. Amended the bitternes of certaine waters by casting in salte 3. Boies being cursed by him for deriding him were forth vvith torne by beares 4. Reg. 2. 4. He procured water without rayne for three kinges in the campe 4. Reg. 3. 5. Multiplied a poore vvidovves Oile 6. By his prayers barren woman became frutefull 7. He raised her sonne from death 8. Made the bitter broth of his disciples sweete 9. Fedde maine with few loaues 4. Reg. 4. 10. Cured Naaman of leprosie 11. Stroke Giezi with the same 4. Reg. 5. 12. Naaman of leprosie 11. Stroke Giezi with the same 4. Reg. 5. 12. Made yron to swimme 13. Knewe the secret counsels of the Syrian king 14. Made one see horsemen and firie chariotes which to others were inuisible 15. Made the Syrianes blinde that vvere sent to apprehend him and so ledde them into samaria 16. For shewed vnexpected plentie of corne the next day VVith the death of a great man that would not beleue it 4. Reg. 7. 17. And after his death an other mans dead bodie touching his bones reuiued 4. Reg. 13. Other Prophets vvrought also miracles but these for example may suffice to she vve that God preserued religion also in the kingdome of Israel VVhich himselfe further testified euen in most desolate times vvhen Elias lamented that he vvas leift alone 3. Reg. 19. For God ansvvered that seuen thousand meaning therby a great multitude had not bowed their knees to Baal not so much as in out vvard she vve conformed themselues to infidelitie or idolatrie Iehu in his time destroyed all the worshippers of Baal 4. Reg. 10. But none at anie time could wholy destroy true Israelites For God would not suffer it 4. Reg. 14. v. 27. Yea not vvithstanding diuers notorious heresies vvere preached folovved in that kingdome of the Tenne tribes yet ab did not fall nor embrace them Iecoboam not onlie made and set vp golden calues but also taught that they vvere Gods saying Behold thy goddes O Israel which brought thee out of the land of Aegypt 3. Reg. 12. making temples altars and imaginarie priestes which were not of the children of Leui. Also a feast the fiftenth day of the moneth after the similitude of the solemnitie that was celebrated in Iuda Al which the holie Scripture saith He fourged of his owne hart The very propertie of Archeretickes But the true Priestes Leuites and manic others that had geuen their hart to seke our Lord went into Ierusalem to immolate theire victimes before our Lord the God of their fathers 2 Par. 11. Yea Naaman a stranger of Syria and a Neophite in religion taught by his example that none may yeld conformitie nor otherwise communicate with Infideles then Gods Priests or Prophetes approue for lawful 4. Reg. 5. Vnto this heresie of leroboam Achab by Iezabels perswasion added the worshipping of Baal as God 3. Reg. 16. making both temple and altar to him in Samaria Ieroboams priests seruing fitly this purpose Though al the former heretikes no more agreed to this new heresie then Iutherans now admitte of Caluinisme For Iehua Ieroboamite destroyed al Iezabilits that he could by a stratageme gette together 4. Reg. 10. v. 28. 29. Muchlesse did al Israel serue Baal Againe after that Salmanazar king of Assyria had taken Samaria and placed there a new people 4. Reg. 17. they learning the rites of the Israelits religion mixed their Paganisme there with and made a new heresie or rather manie new heresies For being diuers nations they had in seueral conuentieles their particular goddes and so manie diuers Sects The Babylonians Cutheites Emathites Heueites and Sapharuaimites 4. Reg. 17. But as the Priestes which taught them rites of true religion allowed not of this mixture so doubtles some people harkened to their admonitions and kept religion simply and sincerely And at this very time of the Tenne tribes captiuitie holie Tobias who was carried captiue with the rest neither before nor after the captiuitie leift the law of God But went to Ierusalem when others serued leroboams golden calues to the Temple of our Lord and there adored the Lord God of Israel And in captiuitie bestowed himselfe in workes of mercie towardes the liuing and dead of his nation Tob. 1. As for the kingdom of Iuda it was more free from heresies For very few or none of those kinges that fell to other grosse enormities yea to manifest idolatrie became heretikes as is probablie collected by that Isaias the Prophet being sent to Achaz admonished him conuersed and dealt with him as with one that beleued wholly and solely true religion assuring him that God would protect Ierusalem bidding him not to feare the two smoking firebrandes in the wrath of Rasin king of Syria and of Phacce king of Israel Isa 7. Further bidding him aske a singe of God he answered though frovvardliâ yet not as an infidel I wil not aske and I wil not tempt our Lord. Yea though Vrias the High Priest by commandment of the same king 4 Reg. 16. made a new altar in place of Gods Altar yet he erred not in faith nor in doctrine as teaching in Moyses chayre but in fact onclie and of frailtie for feare of the king aâ the king offended in his externall act to slatter the king of Syria And in this case God sent Isaiââ to admonish the king which Vrias neglected or durst not do Likwise Ioram 4. Reg. 8 2. Par. 21. Ochozias 2. Par. 22. Ioas in the latter part of his life 2. Par. 24. Manasses in the former part of his reigne 4. Reg. 2. 2. Par 33. and sowe other kinges of Iuda committing idolatrie and making others to fall with them either were not wholie peruerted or at least drew not al with them For not onlie Prophets in whose hand or ministerie God spake and reproued these sinnes but manie others kept their Zele of true religion as appeared in their promptnes to serue God when by good kinges Asa Iosaphat Ezechias Iosias and others they were exhorted or admitted so to do 4. Reg. 18. 23. 2. Par. 15. 17. 29. 30. 31. 33. 34. c. Finally wheras diuers good princes disposed thinges belonging to Diuine seruice in the temple correcting faultes and
wil not that you search my doing and til I bring you word let nothing els be done but pray for me to our Lord God â And Ozias the prince of Iuda said to her Goe in peace and our Lord be with thee to the reuenge of our enemies And returning they departed CHAP. IX Iudith in hearecloth ashes prayeth for the deliuerie of the people remembering like benefites of God 12. craueth powre to ouerthrow Holofernes VVHO going away Iudith went into her oratorie and clothing her self with hearecloth put ashes vpon her head and falling prostrate to our Lord she cried to our Lord saying â Lord God of may father Simeon who gauest him a sword for defenee against strangers which were rauishers in their coinquination and discouered the virgine vnto confusion â and gauest their wemen into praye and their daughters into captiuitie and al the praye to be diuided to thy seruantes which were zelous in thy zele helpe I bebesech thee oÌ lord God me a widow â For thou hast done the thinges heretofore and hast purposed one thing after an other and that hath bene done which thou wouldest â For al thy wayes are readie and thy iudgementes thou hast put in thy prouidence â Looke vpon the campe of the Assyrians now as thou didst voutsafe to see the campe of the Aegyptians when they ran armed after thy seruantes trusting in chariotes and in their horsemen and in a multitude of men of warre â But thou didst looke ouer their campe and darke nesse wearied them â The depth held their feete and the waters ouerwhelmed them â So let these also be made ô Lord which trust in their multitude and in their chariotes and in pikes and in shieldes and in their arrowes and glorie in their speares â and know not thy self art our God which destroyest warres from the beginning and Lord is thy name â Lift vp thyne arme as from the beginning and dash their power in thy power let their power fal in thy wrath which promise that they wil violate thy holie thinges and pollute the tabernacle of thy holie name with their sword throw downe the horne of thyne altar â Bring to passe Lord that his pride be cut of with his owne sword â let him be caught with the snares of his eies in me and thou shalt strike him from the lippes of my charitie â Geue me constancie in mind that I may contemne him and powre that I may ouerthrow him â For this shal be a memorial of thy name when the hand of a woman shal ouerthrow him â For not in multitude is thy power ô Lord neither in strength of horses is thy wil neither haue the proud pleased thee from the beginninge but the prayer of the humble and meeke hath alwayes pleased thee â God of the heauens creatour of the waters and Lord of euerie creature heare me wretch praying and presuming of thy mercie â Remember Lord thy testament and geue a word in my mouth and strengthen counsel in my hart that thy house may continew in thy sanctification â and al Nations may acknowledge that thou art God and there is no other besides thee CHAP. X. Iudith excellently adorned and very beautiful goeth with her handmaide towards the campe 11. is taken by the watch 16. and brought to Holofernes AND it came to passe when she had ceased to crie to our Lord she rose from the place wherein she lay prostrate to our Lord. â And she called her abra and going downe into her house she tooke from her the hearecloth and put of the garmentes of her widowhood â and washed her bodie and anoynted her self with ointement and plaited the heare of her head and put a crowne vpon her head and clothed her self with the garmentes of her ioyfulnes and put pantoââes on her feete and tooke braceletes and Lilies and âareleâes and ringes and with al her ornamentes she adorned her self â To whom also our Lord gaue beautie because al this trimming did not depend of sensualitie but of vertue ther fore our Lord amplified this beautie on her that she might appeare to al mens eies of incomparable comlines â She therfore layd vpon her abra a bottel of wyne and a veÌssel of oyle and polent and drie figges and bread and cheese and went foreward â And when they were come to the gate of the citie they found Ozias expecting and the ancientes of the citie â Who when they saw her being astonished maruailed at her beautie exceedingly â Yet asking her no question they let her passe saying The God of our fathers geue thee grace and strengthen al the counsel of thy hart with his powre that Ierusalem may glorie vpon thee and thy name may be in the number of the holie and iust â And they that were there said al with one voyce So be it so be it â But Iudith praying our Lord passed through the gates she and her Abra. â And it came to passe when she went downe the hil about breake of day the watchmen of the Assyrians mette her and held her saying whence comest thou or whither goest thou â Who answered I am a daughter of the Hebrews therfore am I fled from their face because I knew it should come to passe that they should be geuen you vnto spoyle because that contemning you they would not of their owne accord yeld themselues that they might find mercie in your sight â For this cause I thought with my self saying I wil goe to the presence of the prince Holofernes that I may tel him their secretes and shew him by what entrance he may winne them so that there shal not fal one man of his armie â And when those men had heard her wordes they considered her face and she was a wonder in their eies for they marueiled at her beautie excedingly â And they said to her Thou hast saued thy life in that thou hast found such counsel that thou wouldest come downe to our lord â And this know thou that when thou shalt stand in his sight he wil deale wel with thee and thou shalt be most gratious in his hart And they brought her to the tabernacle of Holofernes telling him of her â And when she was entered before his face forth with Holofernes was caught in his eies â And his guard said to him who can contemne the people of the Hebrewes which haue so beautiful wemeÌ that we should not worthely fight against them for these â Iudith therfore seeing Holofernes sitting in a canopie which was wouen of purple and gold and emerauld and pretious stones â and when she had looked in his face she adored him falling prostrate vpon the ground And the seruantes of Holofernes lifted her vp their lord commanding it CHAP. XI Holofernes demanding Iudith the cause of her coming 4 she deceiueth him with a probable narration THEN Holofernes said to her Be of good chere and
feare not in thy hart because I haue neuer hurt man that would serue Nabuchodonosor the king â And thy people if they had not contemned me I would neuer haue lifted vp my speare ouer them â But now tel me for what cause hast thou departed from them and it hath pleased thee to come to vs â And Iudith said to him Take the wordes of thy handmayde for if thou wilt folow the wordes of thy handmayde our Lord wil do with thee a perfect thing â For Nabuchodonosor the king of the earth liueth and his power liueth which is in thee to the chastising of al straying soules that not onlie men serue him by thee but also the beastes of the field obey him â For the industrie of thy mind is reported to al nations and it is declared to al the world that thou onlie art good and mightie in al his kingdom and thy discipline is bruted to al prouinces â Neither is that vnknowne which Achior spake neither are we ignorant of that thou hast commanded to come vpon him â For it is certaine that our God is so offended with sinnes that he hath sent word by his prophetes to the people that he wil deliuer them for their sinnes â And because the children of Israel know they offended their God thy dread is vpon them â Moreouer also famine hath inuaded them and for drought of water they are now estemed among the dead â Finally they ordayne this to kil their cattel and to drinke the bloud of them â and the holie thinges of our Lord their God which God commanded not to be touched in corne wine and oile these haue they purposed to bestow and they wil consume the thinges which they ought not to touch with their handes therfore because they do these thinges it is sure that they shal be geuen into perdition â Which I thy handmayde knowing am fled from them and our Lord hath sent me to tel thee these verie thinges â For I thy handmayde worshippe God euen now being with thee and thy handmayde wil goe forth and I wil pray God â and he wil tel me when he wil repay them their sinnes and I coming wil tel thee so that I may bring thee through the middes of Ierusalem and thou shalt haue al the people of Israel as sheepe that haue no pastor and there shal not so much as one dog barke against thee â because these thinges are told me by the prouidence of God â And because God is angrie with them I am sent to tel these vetie thinges to thee â And al these wordes pleased Holofernes and his seruantes and they maruailed at her wisedom and one said to an other â There is not such a woman vpon the earth in looke in beautie and in sense of wordes â And Holofernes sayd to her God hath done wel which sent thee before the people that thou mightest geue them into our handes â and because thy promise is good if thy God shal doe this for me he shal also be my God and thou shalt be great in the house of Nabuchodonosor and thy name shal be renowmed in al the earth CHAP. XII Iudith is brought into Holofernes treasurehouse 2. hath leaue to abstaine from the Gentils meates 5. and to goe forth in the night to pray 10. The fourth day she cometh to Holofernes banket 16 he is taken with concuspiscence and drinketh very much wine THEN he bad her goe in where his treasures were layd vp and bad her tarie there and he appoynted what should be geuen her of his owne banket â To whom Iudith answered and said Now I can not eate of these thinges which thou commandest to be geuen me lest there come displeasure vpon me but I wil eate of these thinges which I haue brought â To whom Holofernes said If these thinges which thou hast brought with thee shal fayle thee what shal we doe to thee â And Iudith said Thy soule liueth my lord that thy handmayde shal not spend al these thinges til God doe by my hand these thinges which I haue purposed And his seruantes brought her into the tabernacle which he had commanded â And whiles she went in she desired that she might haue licence to goe forth in the night and before day to prayer and to besech our Lord. â And he commanded his chamberlaynes that as it pleased her she should goe out come in to adore her God for three dayes â And she went forth in the nightes into the vale of Bethulia and washed her self in a fountaine of water â And as she came vp she prayed our Lord the God of Israel that he would direct her way to the deliuerie of his people â And going in she remayned pure in the tabernacle vntil she tooke her owne meate in the euening â And it came to passe in the fourth day Holofernes made a supper to his seruantes and sayd to Vagao his eunuch Goe and perswade that Hebrew woman that she consent of her owne accord to dwel with me â For it is a foule thing with the Assyrians if a woman mocke a man in doing that she passe free from him â Then Vagao went in to Iudith said Let not the good yong maide feare to goe in to my Lord that she may be honoured before his face that she may eate with him and drinke wine in ioyfulnes â To whom Iudith answered Who am I that I should gaynesay my lord â Al that shal be good and best before his eies wil I doe And whatsoeuer shal please him that shal be best to me al the dayes of my life â And she arose and decked herself with her garmentes and going in she stood before his face â And the hart of Holofernes was strooken for he burnt in the concupiscence of her â And Holofernes said to her Drinke now and sit downe in ioyfulnes because thou hast found grace before me â And Iudith said I wil drinke my lord because my soule is magnified this day aboue al my dayes â And she tooke and did eate and dranke before him those thinges which her handmayde had prepared her â And Holofernes was made pleasant toward her and dranke wine exceeding much so much as he had neuer drunke in his life CHAP. XIII Holofernes lying in a druncken sleepe Iudith cutleth of his head 12. so returneth with her mââde through the gard as it were to pray cometh to Bethulia 16. exhorteth al to thinke God and sheweth them the head 22. She is blessed of al. 27. Achior also praiseth God and Iudith AND when it was waxen late his seruantes made hast to their lodgings and Vagao shut the chamber doores and went his way â And they were al ouerladen with wine â And Iudith was alone in the chamber â Moreouer Holofernes lay in his bed fast a slepe with very much drunkennes â And Iudith said to her mayd that she should stand without before the chamber
laide oppen before prophane persons S. Gregorie also alleageth an other reason ho. 17. in Ezech. that occasion of humilitie may be geuen vs by those thinges which are hidden in holie Scriptures And increase also of merite by beleuing more then we vnderstand because faith hath not merite where reason geueth experiment THE ARGVMENT OF THE PROPHECIE OF ISAIE ISaie the sonne of Aâos and nephew as S. Ierom insinuateth to king Amasias prophecied in the times of Osias Ioathan Achaz Ezechias and in the beginning of Manasses Kinges of Iuda in al aboue three score yeares and was cruelly put to death sawed into partes by commandment of Manasses He is commonly called the Euangelical Prophet for his ample and particular speaches of Christ more large and more plaine then in aââe other of the old Prophetes His stile is high and eloquent according to his liberal education being of the royal bloud For so it pleaseth the Holie Ghost to vtter his diuine prophecies diuersly according to the qualities and conditions of the persons by whom he speaketh by Isaie in a loftie and by Amos in a meane stile as a musitian soundeth the same songue by a simple pipe by a corneâ trumpet or other musical instrument Which S. Paul also witnesseth saying Diuersly and by diuers meanes God spake to the fathers in the Prophetes Isaie therfore conuersing in the kingdom of Iuda especially in the Emperial and Metropolitan citie of Ierusalem preached prophecied manie thinges perteyning to the Tribes of Iuda and Beniamin as also to the tribe of Leui. Which after the schisme of Ieroboam repayred in maner al to the kingdom of Iuda where God was rightly serued He prophecied also of the tenne Tribes the kingdom of Israel of the future captiuities of them both and of the reduction of Iuda Also he prophecied of other nations and peoples with whom the Iewes had either emnitie or freindlie conuersation and of al the world But most especially of the coming of Christ to redeme and deliuer mankind from captiuitie of sinne The whole prophecie conteyneth two general partes First more principally the Prophet admonisheth and threatneth the people that they shal be punished for their manifold sinnes in the 39. former chapters In the other 27. he comforteth them signifying that God of his mercie wil after chatisment their repentance deliuer them from their aduersaries Yet so that ech part participateth of the principal contents with the other More particularly the whole booke may be diuided into eight partes In the twelue first chapters the Prophet admonisheth alsortes in the kingdom of Iuda of their ingratitude towards God with manie other sinnes and of iust punishment but mixt with consolation of Gods mercie and thanksegeuing for the same In eleuen chapters folowing he directeth his speach to other Nations aduersaries to the Iewes In foure more he extendeth his admonitions to al the world stil intermixing some consolations In other foure he reprehendeth both the kingdoms of Israel and Iuda for seeking helpe of strange nations In the next eight chapters he prophecieth of diuers dangers immineÌt to the kingdom of Iuda of their captiuitie in Babylon of Gods benignitie deliuering them very much in euerie part of Christ and his Church Then in fiue chapters he prophecieth very particularly of the comfortable deliuerie from sinne by Christ In other foure from temporal captiuitie by Cyrus King of Assirians And finally in the last eightene chapters he prophecieth largely of the perfect deliuerie by Christ conuersion of al Nations reiection of the Iewes til nere the end of the world when they shal also returne to Christ THE PROPHECIE OF ISAIE CHAP. I. Isaie prophecying in the dayes of foure kinges of Iuda 2. admonisheth both princes and people of their ingratitude and other sinnes against God 7. for which they shal be led captiue 11. Neither shal sacrifices nor prayers saue them 16. except they cleanse their soules from sinnes 20. which they not doing shal be seuerely punished 26. Wherby the reliques shal be purged and the Church shal flourish THE vision of Isaie the sonne of Amos which he sawe concerning Iuda and Ierusalem in the dayes of Ozias Ioathan Achaz and Ezechias kinges of Iuda â Heare ye heauens geue eare ô earth because our Lord hath spoken I haue brought vp children and exalted them but they haue despised me â The oxe hath knowen his owner and the asse his masters crib but Israel hath not knowen me and my people hath not vnderstood â Woe to the sinful nation the people loden with greeuous iniquitie the wicked seede vngracious children they haue forsaken our Lord they haue blasphemed the holie one of Israel they are reuolted backewards â For what shal I strike you anie more which adde preuarication euerie head is sicke euerie hart in heauines â From the sole of the foote vnto the toppe of the head there is no health therein wound and wayle and swelling stroke it is not bound vp nor cured with medicine nor mollified with oile â Your land is desolate your cities burnt with fire your countrie strangers deuoure before your face and it shal be made desolate as in the spoile of enemies â And the daughter of Sion shal be left as a vineyard and as a cottage in a place of cucumbers and as a citie that is wasted â Vnlesse the Lord of hostes had lefte vs seed we had beene as Sodom and we should be like to Gomorrha â Heare the word of our Lord ye princes of Sodom geue eare to the law of our God ye people of Gomorrha â To what purpose do you offer me the multitude of your victimes saith our Lord I am ful the holocaust oframmes and the fatte of fatlings and the bloud of calues and lambes and buck goates I haue not desired â When you should haue come before my sight who sought for these thinges at your handes that you should walke in my courtes â Offer sacrifice no more in vaine incense is abomination to me The Newe moone and the Sabbath and other sestiuities I wil not abide your assemblies are wicked â My soule hateth your Calendes and your solemnities they are become tedious to me I haue laboured in susteyning â And when you shal streach forth your hands I wil turne away mine eies from you when you shal multiplie prayer I wil not heare for your handes are ful of bloud â Wash you be cleane take away the euil of your cogitations from mine eies cease to doe peruersely â Lerne to doe good seeke iudgement succour the oppressed iudge for the pupil defend the widow â And come and accuse me sayth our Lord if your sinnes shal be as scarlet they shal be made white as snow and if they be red as vermelon they shal be white as wooll â If you be willing and wil heare me you shal eate the good thinges
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