place and let the drie land appeare And it was so done â And God called the drie land Earth and the gathering of waters together he called Seas And God sawe that it was good â And said Let the earth shootforth grene herbes and such as may seede fruite trees yelding fruit after his kinde such as may haue seede in it selfe vpon the earth And it was so done â And the earth brought forth grene herbe such as seedeth according to his kinde tree that beareth fruite hauing seede eche one according to his kinde And God saw that it was good â And there was euening morning that made the third day â Againe God said Be there lightes made in the firmament of heauen to diuide the day the night and let them be for signes seasons and dayes and yeares â to shine in the firmament of heauen to giue light vpon the earth And it was so done â And God made two great lights a greater light to gouerne the day and a lesser light to gouerne the night and starres â And he set them in the firmament of heauen to shine vpon the earth â and to gouerne the day the night and to diuide the light the darkenes And God sawe that it was good â And there was euening and morning that made the fourth day â God also said Let the waters bring forth creeping creature hauing life and flying foule ouer the earth vnder the firmament of heauen â And God created huge Whales and al liuing mouing creature that the waters brought forth according to eche sorte al foule according to their kinde And God sawe that it was good â And he â blessed them saying Increase and multiplie and replenish the waters of the sea and let the birds be multiplied vpon the earth â And there was euening morning that made the fifth day â God said moreouer Let the earth bring forth liuing creature in his kind cattle such as creepe beastes of the earth according to their kindes and it was so done â And God made the beastes of the earth according to their kindes and cattle al that crepeth on the earth in his kind And God saw that it was good â and he said â Let vs make Man to our image likenes and let him haue dominion ouer the fishes of the sea and the foules of the ayre and the beastes and the whole earth and al creeping creature that moueth vpon the earth â And God created man to his owne image to the image of God he created him male female he created them â And God blessed them and saith â Increase and multiplie replenish the earth and subdew it and rule ouer the fishes of the sea and foules of the ayre al liuing creatures that moue vpon the earth â And God said Behold I haue giuen you al maner of hearbe that seedeth vpon the earth and al trees that haue in them selues seede of their owne kinde to be your meate â and to al beastes of the earth and to euerie foule of the ayre to al that moue vpon the earth and wherein there is life that they may haue to feede vpon And it was so done â And God sawe al things that he had made and they were very good And there was euening morning that made the sixt day ANNOTATIONS CHAP. 1. 1. In the beginning Holie Moyses telleth what was done in the beginning of the world and so forward euen til his owne time writing aboue two thousand and foure hundreth yeares after the beginning Al which being incomprehensible by humaine witte or discourse he knew partly by Reuelations from God for he had the gyft of Prophecie in most excellent sorte partly by Traditions from his elders who lerned of their fathers For vntil that time the Church had only Traditions of such things as were reueled to special men wherby we see the great authoritie of Traditions before there were Scriptures And since Scriptures were written they are also necessarie for three special reasons First for that we are only assured by Tradition of the Church that those bookes are in dede holie Scriptures which are so accounted and not by the Scripture it selfe for that were to proue the same by the same vntil we be assured of some part that proueth some other partes And this made S. Augustin to say plainly that he could not beleue the Gospel except the Church told him vvhich is the Gospel Secondly holie Scriptures being once knowen to be the word of God and so of most eminent authoritie of al writings in the world as S. Augustin S. Ierome al other Fathers agree yet for the true vnderstanding of the same both the Scripture it selfe and the ancient Fathers remitte vs to the Church namely to those in the Church that are appointed by Gods ordinance in the high place that he hath chosen VVhich were the High Priests in the old Testament as appeareth Deut. 17. Mat. 23. Ioan. 11. And in the new Testament S. Peter and his Successors for whom Christ prayed that his faith should not faile and therfore commanded him to confirme his bretheren Luc. 22. Thirdly for things not expressed in particular in holie Scripture the Scripture and Fathers do likewise remitte vs to Traditions and to the iudgement and testimonie of the Church Christ saying to his Apostles he that heareth you heareth me The Apostles doubted not to say It semed good to the Holie Ghost and to vs. And S. Paul willed the Thessalonians to hold the traditions vvhich they had lerned whether it were by word or by his Epistle 1. In the beginning God made heauen and earth Al writers ancient and later find such difficulties in these first chapters that some otherwise very lerned haue thought it not possible to vnderstand the same according to the proper and vsual signification of the wordes as the letter may seme to sound but expound al allegorically as that by the waters aboue the firmament should be vnderstood the blessed Angels by the waters vnder the firmament wicked spitites and the like So did Origen and diuers that folow him therein Yea S. Augustin in his bookes vpon Genesis against the Manichees written shortly after his conuersion when he could not find as he desired a good and probable sense agreable to the wordes in their proper signification expounded them mystically but afterwards in his other bookes de Genesi ad literam he gratfully acknowledgeth that God had geuen him further sight therin and that now he supposed he could interprete al according to the proper signification of the wordes yet so that he durst not nor would not addict him selfe to one sense but that he was readie to imbrace an other lest by sticking to his owne iudgement he might faile So likewise S. Basil S. Chrisostom S. Ambrose S. Ierome S. Bede and other greatest
that they must be iust and gentle and hast made thy children of good hope because iudging thou geuest in sinnes place of repentance â For if thou didst punish the enemies of thy seruants and that deserued to die with so great consideration geuing time and place whereby they might be changed from their wickednes â With what diligence hast thou iudged thy children to whose parents thou gauest othes and couenants of good promises â Therfore when thou geuest vs discipline thou scourgest our enemies very manie wayes that iudging we may thinke vpon thy goodnes and when we are iudged we may hope for thy mercie â Wherfore to them also which in their life haue liued foolishly vniustly thou hast geuen great torments by the same thinges which they did worshipe â For they wandered long in the way of errour esteming for goddes those thinges that in beasts are superfluous liuing after the maner of sensles infants â For this cause thou hast geuen iudgement on them as on sensles children to be in derision â But they that were not amended by scornes and reprehensions haue tried the worthie iudgement of God â For in what thinges they suffering tooke indignation by those whom they thought goddes when seing they were destroyed in them him whom in time past they denied that they knewe they acknowleged the true God for the which cause the end also of their condemnation shal come vpon them CHAP. XIII Men folowing their phantasies knew not God by his creatures but honored the creatures for goddes 10. Most sottishly also worshipped thinges fashioned by mens handes as goddes BVT al men be vame in Whom there is not the knowlege of God and of these good thinges which are sene they could not vnderstand him that is neither attending to the workes haue they agnised who was the workeman â but either the fyre or the wind oâ the swift ayre or a circle of starres or exceding much water or the sunne and the moone they thought to be goddes rulers of the world â With whose beautie if being delighted they thought them goddes let them know how much the Lord of them is more beautiful then they For the author of beautie made al those thinges â Or if they merueled at their vertue operations let them vnderstand by them that he which made these is stronger then they â for by the greatnes of the beautie and of the creature the creator of them may be sene to be knowen therby â But not withstanding there is yet in these lesse complainte For they also perhaps erre seeking God and desirous to finde him â For whereas they conuerse in his workes they enquire they are perswaded that the thinges be good which are seene â But againe neither ought these to be pardoned â For if they could know so much that they were able to estimate the world how did they not more easely find the Lord therof â But they are vnhappie their hope is among the dead who haue called the workes of mens handes godds gold siluer the inuention of art and the similitudes of beastes or an vnprofitable stone the worke of an old hand â Or if an artificer a carpenter cut streight timber out of the wood pare of al the barke therof cunningly and vsing his art diligently frameth a vessel profitable for the common vse of this life â and vseth the chippes of that worke to dresse his meate â and maketh that which is left therof which is for no vses but being a crooked peece of wood and ful of knobes carueth it diligently in the holownes therof and by the skil of his art fashioneth it and maketh it like to the image of a man â or compareth it to some beast straking it ouer with redde and with paynting making the colour therof ruddie and layeth a colour ouer euerie spot that is in it â and maketh a worthie habitation for it and setting it in a wal and fastening it with yron â lest perhaps it fal prouiding for it knowing that it can not helpe it selfe for it is an image and it nedeth helpe â And concerning his substance his children for mariage making a vow he seeketh to it He is not ashamed to speake with him that is without soule â and for health certes he besecheth the weake and for life asketh the dead and for helpe inuocateth him that is vnprofitable â and for a iourney asketh him that can not walke and for getting and for working and for the euent of al thinges he asketh him that in al is vnprofitable ANNOTATIONS CHAP. XIII 1. They could not vnderstand him that is Philosophers discussing the nature of manie creatures saw that euerie creature proceded of some other thing so there must nedes be one beginning of al absolute of itselfe neither proceding nor depending of an other nor a limited substance As the thing that is a man is not a beast an oxe is not a horse c. and telling what anie thing is we exclude therby that it is not other thinges but saying without addition HE WHICH IS we shew the beginning of al in no sorte limited and this is God VVhom some Philosophers by such discourse found knew in general sometimes confessed but did not honour him as God and therefore were inexcusable as S. Paule concludeth against them Rom. 1. CHAP. XIIII Foolish men intending to saile honour woodden idols in regard of the profite they receiue by shippes 6. by which some were saued in the general diluge 8. Idols and idolmakers are cursed 12. They were not from the beginning 15. but were deuised for memorie of the dead and worshipped with diuine honour 22. So men forgetting God proceeded in idolatrie with other abominable and cruel enormities AGAYNE an other thinking to sayle and begynning to make a iorney through the fierce waues inuocateth wood more fraile then the wood that carieth him â For couetousnes of getting inuented it and the craftesman by his wisdom framed it â But thy prouidence ô Father doth gouerne because thou hast geuen a way euen in the sea and among the waues a most sure path â shewing that thou art able to saue out of al thinges yea if a man goe to the sea without art â But that thy workes might not be voyde of wisdom for this cause also men commit their liues euen to a little wood and passing ouer the sea are deliuered by shippe â But from the begynning also when the prowde giants perished the hope of the world fleing to a shippe rendered to the world feede of natiuitie which was gouerned by thy hand â For blessed is the wood by the which iustice is made â But the idol that is made by handes cursed is both it and he that made it because he in deede wrought it and the same being fraile was called god â But to God the impious and his impietie are odious
of the earthlie world and before the endes of the world stood and before the congregation of the windes did blow â and before the voyces of thunders sounded before the flashinges of lightenings shined and before the fundations of paradise were confirmed â and before beautiful flowers were sene and before the moued powers were established and before the innumerable hostes of Angels were gathered â and before the heightes of the ayre were aduanced and before the measures of the firmamentes were named and before the chymneies were hote in Sion â and before the present yeares were searched out and before their inuentions that now sinne were put away and they signed that made fayth their treasure â then I thought and they were made by me only and not by any other and the end by me and not by any other â And I answered and sayd What separation of times shal there be and when shal the end of the former be and the begynning of that which foloweth â And he sayd to me from Abraham vnto Isaac when Iacob and Esau were borne of him the hand of Iacob held from the bigynning the heele of Esau â for the end of this world is Esau and the begynning of the next Iacob â The hand of a man betwen the heele and the hand Aske no other thing Esdras â And I answered and sayd O Lord dominatour if I haue found grace before thyne eyes â I pray thee shew thy seruant the end of thy signes wherof thou didst shew me part the night before â And he answered and sayd to me Arise vpon thy feete and heare a voice most ful of sound â And it shal be as it were a commotion neither shal the place be moued wherin thou standest â Therfore when it speaketh be not thou afrayd because of the end is the word and the fundation of the earth vnderstood â for concerning them the word trembleth and is moued for it knoweth that their end must be changed â And it came to passe when I had heard I rose vpon my feete and I heard and behold a voice speaking and the sound therof as the sound of manie waters â and it sayd Behold the dayes come and the time shal be when I wil begyne to approch that I may visite the inhabitantes vpon the earth â And when I wil begin to enquire of them that vniustly haue hurt with their iniustice and when the humilitie of Sion shal be accomplished â And when the world shal be ouersigned that shal beginne to passe I wil doe these signes Bookes shal be opened before the face of the firmament and al shal see together â and infantes of one yeare shal speake with their voices wemen with child shal bring forth vntimely infantes not ripe of three or foure monethes and shal liue and shal be raysed vp â And sodenly shal appeare sowen places not sowen ful cellers shal sodenly be found emptie â and a trumpet shal sound which when al shal heare they wil sodenly be afrayd â And it shal be in that time freindes as enimies shal ouerthrow freindes and the earth shal be afrayd with them the vaynes of fountaynes shal stand and shal not runne in three howres â and it shal be euerie one that shal be leaft of al these of whom I haue foretold thee he shal be saued and shal see my saluation the end of your world â And the men that are receiued shal see they that tasted not death from their natiuitie and the hart of the inhabitantes shal be turned into an other sense â For euil shal be put out and deceite shal be extinguished â but fayth shal florish and corruption shal be ouercome and truth shal be shewed which was without fruite so manie dayes â And it came to passe when he spake to me I loe by litle litle looked on him before whom I stood â and he sayd to me these wordes I am come to shew thee the time of the night to come â If therfore thou pray agayne and fast agayne seuen dayes agayne I wil tel thee greater thinges by the day which I haue heard â For thy voice is heard before the Highest For the strong hath sene thy direction and hath fore sene the ehastitie which thon hast had from thy youth â and for this cause he hath sent me to shew thee al these thinges and to say to thee haue confidence and feare not â and hasten not with the former times to thinke vayne thinges that thou hasten not from the last times â And it came to passe after these thinges and I wept againe and in like maner I fasted seuen dayes to accomplish the three weekes that were told me â And it came to passe in the eight night and my hart was trubled againe in me and I began to speake before the Highest â For my spirit was inflamed excedingly and my soul was distressed â And I sayd O Lord speaking thou didst speake from the beginning of creature from the first day saying Let heauen be made and earth and thy word was a perfect worke â And then there was spirit and darknesse was caried about and silence the sound of the voyce of man was not yet from thee â Then thou didst command the lighsome light to be brought forth of thy treasures wherby thy worke might appeare â And in the second day thou didst create the spirit of the firmament and commandest it to diuide and to make a diuision betwen the waters that a certayn part should depart vpward and part should remaine beneth â And in the third day thou didst command the waters to be gathered together in the seueneth part of the earth but sixe partes thou didst drie and preserue that of them might be seruing before thee thinges sowen of God and tilled â For thy word proceded and the worke forth with was made â For sodenly came forth fruite of multitude infinite and diuerse tastes of concupiscence and flowers of vnchangeable colour and odours of vnsearcheable smel and in the third day these thinges were made â And in the fourth day thou didst command to be made the brightnesse of the sunne the light of the moone the disposition of the starres â and didst command them that they should serue man that should be made â And in the fifth day thou saydst to the seuenth part where the water was gathered together that it should bring forth beastes and foules and fishes and so was it done â the dumme water and without life the thinges that by Gods appointement were commanded made beastes that therby the nations may declare thy meruelous workes â And then thou didst preserue two soules the name of one thou didst cal Henoch and the name of the second thou didst cal Leuiathan â and thou didst separate them from eche other For the seuenth part where the water was gathered together could not hold them â And thou gauest to Henoch one part
which is forbid by the law of nature and the reuenge therof here and in other places seuerly threatned yet it was specially geuen both immediatly after the floud and in the law of Moyses with manie the like to exercise men in obedience And the same was renewed for a time by the Apostles to appease a controuersie in the primitiue Church For that the Iewes conuerted to Christ hauing benne long accustomed to this obseruation could not indure to see it broken by themselues or other Christians and being no great burden for the Gentiles it was decreed that al should kepe it And so peace was made Neuertheles it was abolished when the cause ceassed As S. Augustin declareth against Faustus the Manichee Sach is the authoritie of the Church to decree and againe to disanul an obseruation of a thing of it selfe indifferent 21. Druâe Noe sinned not by the common iudgement of ancient Fathers in that he was ouercome with wine because he knew not the force therof hauing drunck only water al his life before But this external rebuke and worldlie disgrace happened to Noe in figure of Christ naked on the Crosse As S. Cyprian Epist 63. ad Coecilium S. Augustin li. 16. de ciuit c. 2. li. 12. contra Faustum Manicheum c. 23. 24 Eucherius Repertus and others vpon this place do teach And likwise that Sem and Iapheth were a figure of the Church consisting of Iewes and Gentiles and Cham of Heretikes and other Infidels that deride the infirmities which our Sauiour sustayned Goe to now yee Manichees saith S. Augustin obiect calumnies to the ancient holie Scriptures doe so yee children of Cham to whom naked flesh semeth vile by which your selues were begotten For neither could yee by anie meanes haue benne called Christians except Christs as he was fortold by the Prophetes had come into the world had drunck that cuppe of his vinyard which could not passe from him had slept in his passion as in drunkennes of folie which is wiser then men and so the infirmitie of mortal flesh which is stronger then men had become naked by the secret counsel of God which infirmitie vnles the WORD OF GOD had taken vpon him the very name Christian wherof yee also glorie had not benne at al in the earth 25. Cursed be Chanaan VVhy Chanaan the sonne is cursed and not his father Cham diuers yeld diuers reasons S. Theodoretus reporteth out of the Hebrew Doctors that Chanaan a boy first saw his grandfathers nakednes and told the same to his father and so they both derided that they should haue couered Chams other sonnes not offending and therfore not his whole progenie but only Chanaan his posteritie were here cursed by Noe. S. Chrisostome supposeth that for so much as God had blessed Noe his three sonnes coming forth of the Arke he could not presume to curse anie of those whom God had blessed therfore cursed Chanaan who in wickednes was like to his father S. Gregorie bringeth this for example of wicked men escaping punishment in this life and are punished in the next and in their posteritie folowing their vices VVhat meaneth it saith he that C ham sinning Chanaan his sonne had sentence of reuenge but that the sinnes of the reprobate prosper here in this life vnreuenged and are punished aftervvards And clere it is that Chanaans most wicked posteritie were subdued in the end and most of them destroied by the children of Israel who were of Sem vnder the conduct of Iosue according to Noes prophetical blessing of Sem and cursing of Chanaan 27. God enlarge This blessing of Iapheth was literaly fulfilled when according to his name which signifieth Latitude or enlargement his plentiful issue possessed most ample countries both in the Continent and Ilandes But mystically it had effect As S. Hierom. S. Augustin Rupertus and others expeund it when the Apostles being Iewes of the race of Sem first builded the Christian Church wherin the most part of that nation refused to dwel contemning Christs Gospel grace and the fulnes of Gentiles entred in and were made inheriters Finally Chanaan is seruant to both Sem and Iapheth in that Heretikes being vnder the Iurisdiction of the Church geathered of Iewes and Gentiles serue to stur vp Catholiques diligence to more exact knowledge of al truth and their patience to more merite and glorie CHAP. X. The genealogie of Noes children by whom the World was increased againe after the floud THESE are the generations of the sonnes of Noe Sem Cham and Iapheth and children were borne to them after the floud â The children of Iapheth Gomer and Magog and Madai and Iauan and Thubal and Mosoch and Thiras â Moreouer the children of Gomer Ascenez and Riphath and Thogorma â And the sonnes of Iauan Elisa and Tharsis the Cetims and the Dodanims â Of these were diuided the Iles of Nations in their countries ech one according to his tongue and their families in their nations â And the sonnes of Cham Chus and Mesraim and Phut and Chanaan â And the sonnes of Chus Saba and Heuila Sabatha and Regma Sabathaca The sonnes of Regma Saba and Dadan â Moreouer Chus begat â Nemrod he began to be mightie in the earth â and he was a valiaunt hunter before our Lord. Therof rose a prouerbe As it were Nemrod the valiaunt hunter before our Lord. â And the beginning of his kingdome was Babylon and Arach and Achad and Chalanne in the land of Sennaar â Out of that land came forth â Assur and builded Niniue and the streets of the citie and Chale â Resen also betwen Niniue and Chale this is the great citie â But Mesraim also begat the Ludims the Anamims the Laabims the Nephthuims â and the Phetrusims and the Casluims of whom came forth the Philistims the Caphtorims â And Canaan begat Sidon his first begotten Hethaeus â and Iebusaeus and Amorrhaeus and Gergesaeus â Heuaeus and Aracaeus Sinaeus ' â and Aradius Samaraeus and Hamathaeus and afterwardes were spred the people of the Chananits â And the limitts of Chanaan were from Sidon as we come to Gerara euen to Gaza vntil thou enter to Sodoma Gomorrha and Adama Seboim euen to Lesa â These are the children of Cham in their kinreds and tongues and generations lands and nations â Of Sem also father of al the children of Herber the elder brother of Iapheth were borne â The children of Sem Aelam and Assur and Arphaxad and Lud and Aram. â The children of Aram Vs and Hul and Gether and Mes. â And Arphaxad also begat Sale of whom was borne Heber â And to Heber were borne two sonnes the name of the one was Phaleg because that in his dayes was the earth diuided and his brothers name was Iectan â The which Iectan begat âlmodad and Saleph and Asarmoth
thinges which his father had vowed and him self he brought into the house of our Lord gold and siluer and of vessels diuers furniture â And there was no warre vnto the fiue and thirteth yeare of the reigne of Asa CHAP. XVI Agaynst the king of Israel king Asa procureth helpe of the Assyrians 7. which a prophet reprouing is put in fetters 11. Asa dieth with disease of his feete and is buried with pompe AND in the six and thirteth yeare of his reigne came vp Baasa the king of Israel into Iuda and with a wall compassed Rama that none could safely goe out and come in of the kingdom of Asa â Asa therfore brought forth siluer and gold out of the treasures house of our Lord and of the kinges treasures and he sent to Benadad the king of Syria who dwelt in Damascus saying â There is league betwen me thee my father also and thy father had concord wherfore I haue sent thee siluer and gold that breaking the league which thou hast with Baasa the king of Israel thou make him retire from me â Which being knowen Benadad sent the princes of his hostes to the cities of Israel who stroke Ahion and Dan and Ablemaim and al the walled cities of Nephthali â which when Baasa had heard he ceased to build Rama and intermitted his worke â Moreouer Asa the king tooke al Iuda and caried away the stones out of Rama and the timber that Baasa had prepared for the building and he built of them Gabaa Maspha â At that time came Hanani the prophete to Asa the king of Iuda and sayd to him Because thou hast had confidence in the king of Syria and not in our Lord thy God therfore hath the armie of the king of Syria escaped out of thy hand â Were not the Aethiopians and Libyians manie moe in chariotes and horsemen and a multitude exceding great whom when thou didst beleue in our Lord he deliuered into thy hand â For the eies of our Lord behold al the earth and geue strength to them that with perfect hart beleue in him Thou therfore hast done foolyshly for this cause from this present time shal battels arise agaynst thee â And Asa being angrie agaynst the Seer commanded him to be cast into fetters for he tooke indignation excedingly vpon this thing and he slewe of the people at that time verie manie â But the workes of Asa the first the lasl are writen in the Booke of the kinges of Iuda and Israel â Asa also fel sicke in the nine and thirteth yeare of his reigne of a most vehement payne of his feete and neither in his infirmitie did he seeke our Lord but rather trusted in the arte of Phisitians â And he slept with his fathers and he died the one and fouâteth yeare of his reigne â And they buried him in his sepulchre which he had digged for himsels in the Citie of Dauid and they layd him vpon his bed ful of spices and odoriâerous oyntementes which were made by the arte of apothecaries and they burnt it ouer him with exceding ambition CHAP. XVII Iosaphat succeding in the kingdom preuaileth in battel agaynst the king of Israel 6. destroyeth Idolaters and sendeth Priestes and Leuites to instruct the people 11. The Philistians and Arabians send presentes to king Iosaphat 13. the leaders of the armie and souldiars are numbred AND Iosaphat his sonne reigned for him grew strong agaynst Israel â And he appoynted numbers of souldiars in al the cities of Iuda that were compassed with walles And he placed garrisons in the land of Iuda and in the cities of Ephraim which Asa his father had taken â And our Lord was with Iosaphat because he walked in the first waies of Dauid his father and he trusted not in Baalim â but in the God of his father and went forward in his preceptes and not according to the sinnes of Israel â And our Lord confirmed the kingdom in his hand and al Iuda gaue giftes to Iosaphat and there grew to him infinite riches and much glorie â And when his hart had taken courage for the waies of our Lord he tooke away also the Excelses and groues out of Iuda â And in the third yeare of his kingdom he sent of his princes Benhail and Abdias and Zacharias and Nathanael and Micheas that they should teach in the cities of Iuda â and with them Leuites Semeias and Nathanias and Zabadias Asael also and Semiramoth and Ionathan and Adonias and Tobias and Thobadonias Leuites and with them Elisama and Ioram Priestes â And they taught the people in Iuda hauing the booke of the law of our Lord and they went about al the cities of Iuda and instructed the people â Therfore the dread of our Lord came vpon al the kingdomes of the landes that were round about Iuda neither durst they make battel agaynst Iosaphat â Yea and the Philistians brought giftes to Iosaphat and tribute of siluer the Arabians also brought cattel of rammes seuen thousand seuen hundred and buckegoates as manie â Iosaphat therfore grewe and was magnified on high and he built in Iuda houses like to toures and walled cities â And he prepared manie workes in the cities of Iuda there were also men of warre and valiant in Ierusalem â of whom this is the number by the houses and families of euerie one In Iuda princes of the armie Ednas duke and with him most valiant men three hundred thousand â After him Iohanan the prince and with him two hundred eightie thousand â After him also Amasias the sonne of Zechri consecrated to our Lord and with him two hundred thousand of valiant men â Him followed Eliada valiant to battels and with him of them that held bow shield two hundred thousand â After this man also Iozabad and with him an hundred eightie thousand readie souldiars â Al these were at the hand of the king beside others whom he had put in walled cities in al Iuda CHAP. XVIII Iosaphat ioyned in affinitiâ with wicked Achab king of Israel goeth with him against Ramoth Galaad four hundred false prophetes promising victorie 14. Micheas prophecying the contrarie 25. is put in prison 28. Achab notwithstanding he changeth his attire and leaueth Iosaphat in danger 33. is slaine IOSAPHAT therfore was rich and verie glorious and was ioyned in affinitie to Achab. â And he went downe to him after certaine yeares into Samaria at whose coming Achab killed muttons and oxen very manie for him and the people that came with him and he perswaded him to goe vp into Ramoth Galaad â And Achab the king of Israel sayd to Iosaphat the king of Iuda Come with me into Ramoth Galaad To whom he answered As I am thou also as thy people so my people also and we wil be with thee in battel â Iosaphat sayd to the king of Israel Consult I besech thee presently the word of our Lord. â Therfore the king of Israel
in heauen and thou vpon the earth therfore let thy wordes be few â Dreames do folow manie cares and in manie wordes follie wil be found â If thou hast vowed anie thing to God differre not to pay it for an vnfaithful and foolish promise displeaseth him But what soeuer thou hast vowed pay it â and it is much better not to vow then after a vow not to performe the thinges promised â Geue not thy mouth to make thy flesh to sinne neither say thou before the Angel There is no prouidence lest perhaps God being wrath against thy wordes dissipate al the workes of thy handes â Where manie dreames are there are manie vanities and wordes innumerable but do thou feare God â If thou shalt see the oppressions of the poore and violent iudgements and iustice to be subuerted in the prouince meruel not at this matter because there is an other higher then the high and ouer these also there are others more eminent â and besides the king of al the earth reigneth ouer his seruant â A couetous man shal not be filled with money and he that loueth riches shal take no fruite of them and this therfore is vanitie â Where great riches are there are also manie that eate them And what doth it profite the owner but that he seeth the riches with his eyes â Sleepe is swete to him that worketh whether he eate much or litle but the sarietie of the rich doth not suffer him to sleepe â There is also an other very il infirmitie which I haue sene vnder the sunne riches kept to the hurt of the owner â For they perish in very euil affliction he hath begotten a sonne which shal be in great pouertie â As he came forth naked from his mothers wombe so shal he returne and shal take nothing away with him of his labour â An infirmitie vtterly miserable as he came so shal he returne What doth it then profite him that he hath labored into the winde â Al the dayes of his life he eateth in darknes and in miserie and in heauines â This therfore hath semed good to me that a man eate and drinke and take ioy of his labour wherwith he hath labored vnder the sunne the number of the dayes of his life which God hath geuen him and this is his portion â And to euerie man vnto whom God hath geuen riches and substance and hath geuen him powre to eate of them and to enioy his portion and to reioyce of his labour this is the gift of God â For he shal not greatly remember the dayes of his life because God doth occupie his hart with delightes CHAP. VI. Riches make not men happie because manie dye shortly 3. and manie rich men wil not vse their riches 8. Likewise studie to know al secrete thinges is vanitie not felicitie THERE is also an other euil which I haue sene vnder the sunne and that frequent with men â A man to whom God hath geuen riches and substance and honour and nothing is lacking to his soule of al thinges which he desireth neither doth God geue him powre to eate therof but a strange man shal eate it vp This is vanitie and great miserie â If a man shal begette an hundred children and shal liue manie yeares and haue manie dayes of age and his soule vse not the goods of his substance and he lacke burial of this man I pronounce shat the vntimely borne is better then he â For he came in vaine and passeth to darknes and his name shal be cleane forgotten â He hath not sene the sunne nor knowen the distance of good and euil â although he liued two thousand yeares and hath not enioyed good thinges do not al thinges hasten to one place â Al the labour of man is in his mouth but his soule shal not be filled â What hath the wiseman more then the foole and what the poore man but to passe thither where life is â Better it is to see that which thou maist couere then to desire that which thou canst not know But this also is vanitie and presumption of spirite â He that shal be his name is already called and it is knowne that he is a man and can not contend in iudgement against a stronger then himself â There be manie wordes that haue much vanitie in disputing CHAP. VII It is in vaine to seke and vnpossible to know al natural thinges 2. It importeth to leade this shorte life in mortification 4. paenance 8. and patience 12. seeking wisdom with competent temporal meanes 15. prouiding for the next world 24. not yelding to concupiscence VVHAT nedeth a man to seke thinges greater then himself wheras he is ignorant what is profitable for him in his life in the number of the dayes of his peregrination and the time that passeth as a shadow Or who can tel him what shal be after him vnder the sunne â Better is a good name then precious ointments and the day of death then the day of natiuitie â It is better to goe to the house of mourning then to the house of banketing for in that the end of al men is signified and he that liueth thinketh what shal be â Anger is better then laughter because by sadnes of the countenance the mind of the offender is corrected â The hart of wisemen where sadnes is and the hart of fooles where mirth â It is better to be rebuked of a wiseman then to be deceiued with the flaterie of fooles â Because as the sound of thornes burning vnder a potte so the laughter of a foole but this also is vanitie â Oppression trubleth the wise and shal destroy the streingth of his hart â Better is the end of a speach then the beginning Better is the patient man then the arrogant â Be not quickly angrie because anger resteth in the bosom of a foole â Say not What is the cause thinkest thou that the former times were better then they are now for this maner of question is foolish â Wisdom with riches is more profitable and doth more profite them that see the sunne â For as wisdom protecteth so money protecteth But lerning and wisdom haue this much more that they geue life to their owner â Consider the workes of God that no man can correct whom he hath despised â In the good day enioy good thinges and beware before of the euil day For as this so that also hath God made that man finde not against him iust complants â These thinges also I saw in the dayes of my vanitie The iust man perisheth in his iustice and the impious liueth a long time in his malice â Be not iust too much neither be more wise then is necessarie lest thou be come more dul â Doe not impiously much and be not foolish lest thou dye not in thy time â It is good that thou hold vp the iust yea
his time The end of the Sapiential Bookes THE FOVRT PART OF THE OLD TESTAMENT CONTEINING PROPHETICAL BOOKES The argument of Prophetical bookes in general AMongst manie great benefites which God bestowed vpon his peculiar people in the old Testament one principal and very excellent was that besides their ordinarie Pastors and gouerners in spiritual causes the Priestes of Aarons progenic and other clergie men of the same tribe of Leui in âerarchical subordina ion of one chief with other superiors and subiectes disposed in sacred functions he also gaue them other extraordinarie Prophetes of sundrie tribes as admonitors and guides to reduce them from errors of sinne into the right way of vertue Which office the same Prophetes performed as wel by threatning the offenders with Gods wrath and punishment as by exhorting them to repentance and so to trust in Gods assured mercie that he would geue them better times and reliefe from their miseries But most especially these holie Prophetes did foresee and foretel the happie times of Grace in the New Testament The coming of Messias Christ our Redemer and Sauiour With the mysteries of his Incarnation Birth Passion Death Resurrection Ascension Coming of the Holie Ghost Fundation Propagation perpetual Stabilitie of his Church and finally the General Iudgement Eternal Glorie of the blessed and Euerlasting paine of the damned For albeit they preached and prophecied manie thinges properly and immediatly perteyning to the particular state and people of the Iewes and other nations Where they conuersed yet the principal summe of al the prophetical bookes is of Christ and his Church Yea al the old Testament is a general prophecie and forshewing of the New Which as we noted in the beginning is conteyned and lieth hid in the old Neuertheles speaking more distinctly of the proper arguments or contents of the foure partes of the old Testament the former three more peculiarly setforth the Law the Historie and Sapiential precepts and this last part chiefly conteyneth Prophecies of thinges to come Of which the greatest part is now come to passe or dayly fulfilled and the rest shal likewise be performed in due time So now in order after the Legal Historical and Sapiential bookes folow the Prophetical and are these according to the names of the Prophetes that writte them Isaie Ieremie with Baruch Ezechiel and Daniel commonly called the greatter Prophetes and the twelue lesser aâe Osee Ioel Amos Abdias Ionas Micheas Nahum Abacuc Sophonias Aggeus Zacharie and Malachie Who were al singularly inspired and gouerned in their preachings and writinges by the Holie Ghost that they could not erre Yea they were so illuminated in their vnderstanding that they clerly saw that which they vttered And therfore their Prophecies are called Visions for the assured infallibilitie of truth which they auouch For as nothing is more certaine in vulgar knowlege then that which we see with our corporal eyes and therfore of al witnesses the eye witnes is estemed the surest and as in al natural knowlege that is most certaine which is sene by discourse of reason so in supernatural knowlege nothing is more assured then that which is sene by supernatural light Whereof there be three sortes the light of Faith of Prophecie and of Glorie Al three certaine and vndoubted but most clere and manifest is the vision by light of glorie wherby God is sene in himself and al thinges in him that perteyne to the state of euerie glorious Sainct Next therto is the vision by light of prophecie wherwith God illuminateth the vnderstanding of the Prophet by a special extraordinarie and transitorie light of grace that either he clerly seeth the reueled truthes or at least perfectly knoweth that he is moued by the Holie Ghost though he vnderstand not al that the Holie Ghost intendeth and so when and where it is Gods wil he vttereth the same for instruction of others The last which is also certaine but more obscure is the supernatural knowlege which al Catholique Christians haue by light of faith assuredly beleuing al thinges which God reueleth by his Church Concerning therfore this excellent diuine gift of Prophecie granted to few for the benefite of al Gods seruants we are here to informe the vulgar reader that wheras these prophecies are for most part hard to be vnderstood and as S. Peter teacheth not knowen by priuate interpretation but must be interpreted by the same Spirite wherwith they were written our purpose is not to explicate them nor yet to produce large explications of the godlie lerned Fathers but rather fewer and briffer notes then hertofore and for the rest we remitte the more lerned and studious readers according to their capacities to search the same in the commentaries of ancient and late Expositers wishing others to content themselues with the more easie partes of holie Scriptures and other godlie bookes and daylie instructions of spiritual teachers And such as do also read these may obserue with vs these amongst other special causes of the hardnes of the Prophetes One cause is the frequent interruption of sentences with suddaine change from one person or matter to an other without apparent coherence Which S. Ierom noteth in sundrie places As I saie 7. after that the Prophet hath seuerely reprehended king Achab for his distrust of Gods assistance against his temporal enimies v. 13. in the next wordes he prophecieth that a Virgin shal conceiue and beare a sonne Christ our Sauiour and the like in other places An other cause is that the Prophetes speake thinges of some persons which are to be fulfilled in others either of their progenie or prefigured by them As the prophecie of the Iewes and Gentiles comprised in the historie of Esau Iacob Likewise that which Iacob prophecied Gen. 49. of Simeon an Leui not fulfilled in themselues but in the Scribes and Priestes descending of their stock Also much of that which Dauid semeth to speake of Salomon Psal 88. can only be vnderstod of Christ Other examples wil occurre in the Prophetes ensuing Briefly for we can not here expresse al the causes in few wordes prophecies are often times vttered in figuratiue speaches and often not in wordes but in factes other times so mixed with histories and temporal thinges with spiritual againe some thinges perteyning to the old Testament so ioyned with mysteries of the new and the like that most hard it is to discerne nay not possible without special reuelation or instruction of others to know to what purpose or thing euerie part perteyneth or is to be applied for some thinges are spoken only of the historie some thinges of misteries manie thinges of both And the reason why the Holie Ghost doth so vtter these prophecies is noted by S. Ierom in Nahum 3. that the proud and malicious enimies of Religion may not vnderstand them lest sayth he a holie thing should be geuen to dogges pearles cast to swine most sacred mysteries
now when I was preparing for them for these that now are before the world was made wherin they should dwel and no man gaynsayd me â For then euery man and now the creator in this world prepared and haruest not fayling and law vnsearchable their manners are corrupted â And I considered the world and behold there was danger because of the cogitations that came in it â And I saw and spared it very much and I kept vnto my selfe a grape kernel of a cluster and a plant of a great trybe â Let the multitude therfore perish which was borne without cause and let my kernel be kept my plant because I finished it with much labour â And thou if thou adde yet seuen other dayes but thou shalt not fast in them â thou shalt goe into a field of flowers where no house is built thou shalt eate only of the flowers of the field and flesh thou shalt not tast and wine thou shalt not drinke but only flowers â Pray to the Highest without intermission and I wil come and wil speake with thee â And I went forth as he sayd to me into a field which is called Ardath and I sate there among the flowers And I did eate of the herbes of the field and the meate of them made me ful â And it came to passe after seuen dayes and I sate downe vpon the grasse and my hart was trubled agayne as before â And my mouth was opened and I beganne to speake before the Highest and sayd â O Lord thou shewing thy selfe to vs wast shewed to our fathers in the desert which is nor troden and vnfruitful when they came out of Aegypt and saying thou saydst â Thou Israel heare me and sede of Iacob attend to my wordes â For behold I sow my lawe in you and it shal bring forth fruite in you and you shal be glorified in it for euer â For our fathers receiuing the law obserued it not and kept not my ordinances and the fruite of the law did not appeare for it could not because it was thine â For they that receiued it perished not keeping that which had bene sowen in them â And behold it is the custome that when the earth hath receiued sede or the sea a shippe or some vessel meate or drinke when that shal be destroyed wherin it was sowne or into the which it was cast â that which was sowne or cast in or the thinges that were receiued are destroyed withal and the thinges receiued now tarye not with vs but it is not so done to vs. â We in dede that receiued the law sinning haue perished and our hart that receiued it â For the law hath not perished but hath remayned in his labour â And when I spake these thinges in my hart I looked backe with myne eyes and saw a woman on the right side and behold she mourned and wept with a lowd voice and was sorrowful in mynde exceedingly and her garments rent and ashes vpon her heade â And I left the cogitations wherin I was thinking and I turned to her and sayd to her â Why weepest thou and why art thou sorie in mynde And she sayd to me â Suffer me my Lord that I may lament myselfe adde sorrow because I am of a very pensiue mynde and am humbled exceedingly â And I sayd to her What ayleth thee tel me And she sayd to me â I thy seruant haue beene barren and haue not borne childe hauing a husband thirty yeares â For I euery howre and euerie day and these thirty yeares do beseche the Highest night and day â And it came to passe after thirtie yeares God heard me thy handmayd and saw my humilitie and attended to my tribulation and gaue me a sonne and I was very ioyful vpon him and my husband and al my citizens and we did glorifie the Sârong exceedingly â And I nourished him with much labour â And it came to passe when he was growne and came to take a wife I made a feast day CHAP. X. The state of Ierusalem is prefigured by a woman mourning 25. and afterwardes reioyâing AND it came to passe when my sonne was entred into his inner chamber he fel downe and dyed â and we al ouerthrewe the lights and al my citizens rose vp to comfort me and I was quiet vntil the other day at night â And it came to passe when al were quiet to comfort me that I might be quiet and I arose in the night and sled and came as thou âeest into this field â And I meane nowe not to returne into the citie but to stay here and neither to eate nor drinke but without intermission to mourne and to fast vntil I dye â And I left the talke wherin I was and with anger answered her sayd â Thou foole aboue al wemen seest thou not our mourning what thinges chance to vs â Because Sion our mother is sorroweful with al sorrowe and humbled and mourneth most bitterly â And now wheras we al mourne and are sadde wheras we aâe sorrowful and art thou sorrowful for one sonne â For aske the earth and it wil tel thee that it is she thaâ ought to lament the fal of so manie thinges that spring vpon it â And of her were al borne from the beginning and others shal come and behold almost al walke into perdition and the multitude of them commeth to destruction â And who then ought to mourne more but she that hath lost so great a multitude rather then thou which art sorie for one â And if thou say vnto me that my mourning is not lyke the earthes because I haue lost the fruite of my wombe which I bare with sorrowes and brought forth with paynes â but the earth according to the maner of the earth and the present multitude in it hath departed as it came and I saye to thee â as thou hast brought forth with payne so the earth also geueth her fruite for man from the beginning to him that made her â Now therfore kepe in with thy sorrowe and beare stoutly the chances that haue be fallen thee â For if thou iustifie the end of God thou shalt in time both receiue his counsel and also in such thinges thou shalt be praysed â Goe in therfore into the citie to thy husband And she sayd to me â I wil not doe it neither wil I enter into the citie but here wil I dye â And I added yet to speake to her sayd â Doe not this word but consent to him that counseleth thee For how manie are the chances of Sion Take comfort for the sorrowe of Ierusalem â For thou seest that our sanctification is made desert and our altar is throwen downe and our temple is destroyed â and our psalter is humbled and hymne is silent and our exultation is dissolued and the light of our candlesticke is extinguished and the arke of our testament is taken for spoyle
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
dignitie vvisdome or other like qualitie but their iust merites :: A prayer of iust zele e Shal most wicked men stil be suffered to speake so insolently :: A description of heathnish and heretical crueltie :: Scarse anie Atheistes are so blind as thus to thinke but manie sinners so behaue them selues as if God saw not knew not or at least cared not vvhat they do f So vnpossible is it that God should be ignorant or careles vvhat men do that he also knovveth and obserueth most secret thoughtes g Mitigate and temper his afflictions that by patience and fortitude the iust may perseuere and not be ouerwhelmed h The whole Church shal neuer be reiected nor forsaken i Iustice is conuerted into iudgement vvhen iust meaning is put in vvorke and practise that it may appeare in iudgement Also God vvho doth suffereth al iustly vvil conserue his inheritance the Church euen vnto the day of iudgement k The sense is easie by transposing the vvordes al that are right of hart are nere it that is shal like and approue Gods iustice vvhen the vvicked shal repine and blaspheme it l when I felt and complained that I was in danger thou didst assist me m Onlie faith sufficeth not but careful laboure in keping Gods commandmnts is required n The iust do hope for eternal saluation to which God wil bring them o And God the reuenger of wronges wil at last cast the wicked into eternal torments Christ our Lord and king the 5. key a Praise songue with voices b inspired to Dauid written by him This Inuitation is most fitly ordayned by the Church for the proeme or beginning of Mattins c VVith great and solemne exultation d God our Creator is also our Protector Sauiour e Let vs be more diligent and preuent our accustomed time For no man can preuent Gods grace with anie good worke who first preuenteth vs els we can neither doe nor thincke anie good thing f not only in singing his praise with voice but also with musical instruments g So also Isaias c. 45. v. 23. and S. Paul Philip. 2. teach that kneeling or bowing the knees as an external religious ceremonie is acceptable to God h It is most iust and necessarie that we adore God because he made vs and al this world for vs hath also redemed vs and made vs his people as shepe of his pasture and as a Pastor feedeth and gouerneth vs. i of his making k Though some haue often repelled and resisted Gods grace yet if they receiue it being offered againe it wil auaile them to remission of sinnes l The Israelites in the desert tempted God by desiring water and flesh of voluptuous concupiscence without necessitie For Manna did both extinguish their thirst and tasted vnto them whatsoeuer they desired Exo. 16. That also which was left vngathered when the sunne waxed hotte melted v. 21. and serued their cattel for drincke So this tentation was a figure of those which require to communicate vnder both kindes as if one did not conteine as much as both m By this mention of the offence of fourtie yeares as long before passed is conuinced that Moyses writte not this Psalme who died in the very fourtith yeare of their abode in the desert And S Paul citing the wordes of this Psalme Heb. 4. manifestly acknowlegeth Dauid the writter therof and that it was written long after Moyses time in these wordes v 7 Againe he limiteth a certaine day To day in Dauid saying after so long time as is aboue saide To day if you shal heare his voice do not obdurate your hartes For if Iesus that is Iosue had geuen them rest he would neuer speake of an other day afterward n Being greatly offended I approched nere vnto them in punishing the offenders o Those that murmured died in the desert and entered not into the promised land euen so those that finally offend Christ shal not enter into euerlasting rest Heb. 3. 4. It is in mans freewil to resist good motions Concil Triden Sess 6. c. 5 Christs diuine powre the 5. key a Inspired to Dauid and written by him b prophecying the restauration of the temple after the future captiuitie And that in figure of the vniuersal redemption of mankind by Christ from the captiuitie of the diuel â 1. Par. 16. v. 23. c For a new benefite farre greater then the deliuerie of Israel from Aegypt d The same wordes Sing to our Lord thrise repeted signifie the Blessed Trinitie as some Fathers note Likewise v. 7. and 8. Bring ye to our Lord c. in both places concluding in the singular number blesse his name bring to his name importing one God e VVhat creatures soeuer spiritual or corporal visible or inuisible the paganes serue for goddes stil they âe diuels that deceiue them and diuers wayes vsurpe diuine honour making such idolaters to thinke that there is diuine powre where none is f He only is true God who is Creator of heauen and of al creatures For no creature can create anie thing at al that is make anie thing of nothing but only God g Diuers ancient Doctors read more in this place Our Lord hath reigned from the wood to witte Christ by his death on the crosse conquered the diuel sinne and death and thence begane to reigne S. Iustinus Martyr dialogo aduers Triphonem Tertullian li. aduers Iudaeos c. 9. 13 aduers Marcionem li. 3 c. 19. 21. S Augustin in this place according to the old Roman Psalter Before him Arnobius and after him Cassiadorus and others wherby it is probable that it was sometimes in the Hebrew text and blotted out by the Iewes h The Psalmist in abundance of spirite inuiteth al creatures to praise God as Daniel in his Canticle c. 3. i Christ iudgeth now in the world by his ministers discerning and deciding causes rewarding and punishing but especially he wil iudge al in the last day The last iudgement the 9. key a In figure of Christ b whose bodie rose the third day after his death to whom manie returned beleuing in him after his resurrection which fel from him in his passion and to whom al thinges shal be subdued as to their true Lord in the day of iudgement c Holie Dauid and other Prophetes hauing great ioy to see long before in spirite only Christs kingdom extended in the whole earth yea to the Ilandes we Ilanders haue great cause to be gladde that God hath not only so blessed vs long since but as yet conserueth seede wherby we trust the whole Iland shal be againe restored vnto him d As in a cloud with terror God gaue his law to the Iewes so in a cloud with greater terror and maiestie he wil iudge the world e not as manie corrupted seates of iudgement in this world but as a corrected tribunal where iustice and right iudgement shal be practised :: These thinges are denounced as if they were alredy donne
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
a By Israel is here vnderstood the whole people al the kinred or ofspring of Iacob deliuered from Aegypt b As tvvo men do not vvel trauel together except they agree so man can not walke vvith God vnles he agree with God keeping his commandments c Al euil of paine that is punishment for sinne is by Gods permission and ordinance either to bring sinners to repentance or if they dye in mortal sinne the beginning of etetnal punishment d The fayrest and strongest thinges that vvicked men haue shal at last be destroyed :: Rich hard-harted people vvho being vvelthie haue no compassion of the poore * places of Armenia :: After manie admonitions geuen in vaine God suffereth the idolaters to do al the vvickednes they list :: Al these afflictions God sent to the children of Israel for their good but they murmured vvere stil obstinate Agge 2. :: After long captiuitie Christ vvil offer himself to the Iewes and such as receiue him he vvil saue :: VVhen the people neither fele nor feare euil God forseing their calamities lamenteth the same in their behalâ therby admonishing them to know their ovvne danger and by repentance to preuent it Soph. 1. Rom. 12. Psal 96. :: If men seeke good not euil God vvil assist them as in the former verie and in innumerable holie scriptures but it is here sayd perhaps God vvil haue mercie by reason of the difficultie of mans part who conuerteth not alvvayes perfectly as he hath freevvil to do by Gods grace assisting him Isa 13. Iere. 30. Ioel. 1. Soph. 1. Isa 1. Ier. 6. Mat. 2. :: In the first yeare of the 40 and beginning of the second they offered sacrifices to God Leuit. 8. 9. Num. 7. But not aftervvardes S. Aug. q. 47. in Exod. Act. 7. Psal â4 :: It is a fowle odious fault vvhen rich men neglect the poore but most detestable vvhen the rich in Sâân welthie clergie men haue not compassion on them that vvant either spiritual or temporal helpe Iac 5. Iere. ââ :: VVheras Iacob by humilitie patience manie other vertues became great in Gods âauour novv his progenie by pride and delicacie become hateful to God in respect of these sinnes are therfore afflicted and miserably slaine and caried captiues :: To turne the vvorkes of iudgement and iustice into sinnes vvhich are bitter and vngratful is as contrarie to order as it is contrarie to the course of nature that horses should âunne vpon craggierockes or wild buâles be brought to dravv the plough a Locustes svvarming in multitude signified the Assirian âââldâars inuading the tenne tribes as is recorded 4. Reg. 18. b Saâmanasar king of Assirians hauing subdued the tenne tribes inuaded the kingdom of Iuda besieged Ierusalem but his armie was miraculously destroyed 4. Reg. 19. d This third vision signified the calamities vvhich the ten tribes suffered shortly after in the reigne of Manahem 4. Reg. 15 v. 20. c This second vision of sire signified the captiuitie of the two tribes caried into Babylon 4. Reg. 24. 25. e False prophets not induring the vvhol some preaching of true pastores falsely accuse them of rebellion treason and sedition f In this also the false prophetlyed for Amos sayd not Ieroboam shal dye by the svvord but that God would rise vpon the house of Ieroboam vvith the svvord v. 9. fulfilled vvhen Zacharias the sonne of Ieroboam was slaine by Sellum 4. Reg. 15 v 10. * âyeduââtion a By this vision of a hooke is signified that not only the nerer partes of the tenne tribes should be brought into captiuitie vvhich is writen 4. Reg. 15. v. 29. but also the rest which vvere further of as fruite of trees vvhich can not be gathered vvith the hand is dravven vvith a hooke so al vvere caried avvay 4. Reg. 17. v. 6. b In their great prosperitie vvhen they least suspect calamities shal fal vpon them Deut. â Iere 15. Tob. 2. Mar. 1. c It can not be doubted but in the siege there vvas vvant of bread drinke and of other victuals but greater vvant of spiritual foode a Destruction of the Altar b and the Temple importe the abolishing of sacrifice vvhen the two tribes vvere caried into Babylon Psal ââ Iere. 44. c God who defendeth his Church as a strong bundel fast bond together vvil punish the vvicked vvith iust afflictions d Notvvithstanding the great ruine of the Ievves slaine ledde captiues yet God in them conserued the Church that it vvas not destroyed e S. Iames conformable to S. Peters doctrine interpreteth this place of the conuersion of the Gentiles to Christ Act. 15. v. 15. c. Act. 15. Ioel. 3. S Epiph. Iere. 49. :: God directed the cogitations of diuers other Gentiles to ioyne their forces against the Idumeans Isa 29. Gen. 2â :: God admonisheth them vvhat they ought not to do but vvithal foreshevveth that they vvil dispise the levves heir bretheren vvil reioyce in their miseries :: Historically al this prosperitie vvas promised to the levves after their deliuerie from Babylon and so much therof performed as their nevv sinnes hindered not the rest is fulfilled in Christians S Ierom. ep ad Dardam :: The rest of this prophecie is only of Christ possessingal nations To vvhom al the prophetes geue testimonie that al receiue remission of sinnes by his name beleeuing in him Act. 10. v. 43. see S. Augustin li. 18. c 31. deciuit luc 1. v. 3. Mat. 12. Luc. 11. Ionas a figure of Christ prophecied saluation to al nations S. Ierom. Epost ad Paulin. a God creator and Lord of al the vvorld hath also care of al. Rom. 3. v. 29 therfore sent this prophet to the great citie Niniue as likevvise others prophecied to the Babylonians Aegyptians Moabites Ammonites Idumeans c. b Ionas shevveth the cause vvhy he fled ch 4. v. 2. fearing to be counted a fals prophet c The mariners seing no natural cause of so sudaine great a tempest sought to knovv the reason therof by lotte wherto the prophet agreed by Gods inspiration so was discouered d Sacrifice and vovves are knovvne to al men by the light of nature to be gratful to God a That this great fish vvas a vvhale our Sauiour plainly expresseth Mat. 12 v. 40. Mat. 12. Luc. 11. b The prophet doubtles prayed before vvhen they cast him out of the shippe and continued the same prayer being in the vvhales bellie vvith more confidence that he should be safly cast on the brie land v. 5 And therfore rendereth thankes vowing sacrifice of thankes geuing v 10. Psal 119. 129. c Fuâthest that can be from mountaines euen into the depth of the sea vvhich is lower then any other valleyes d Gods vvil is his vvord by vvhich al creatures vvere made and to vvhich as vvel liuing as sensles thinges obey a Diodorus Siculus li. 3. c 1. VVriteth that Niniue was in length 150. stadia or forloÌgs in
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
translate the Latin text rather then the Hebrew or Greke which Protestantes preferre as the fountaine tongues wherin holie Scriptures were first written To this we answer that if in dede those first pure Editions were now extant or if such as be extant were more pure then the Latin we would also preferre such fountaines before the riuers in whatsoeuer they should be found to disagree But the ancient best lerned Fathers Doctors of the Church do much complaine and testifie to vs that both the Hebrew and Greke Editions are fouly corrupted by Iewes and Heretikes since the Latin was truly translated out of them whiles they were more pure And that the same Latin hath bene farre better conserued from corruptions So that the old Vulgate Latin Edition hath bene preferred and vsed for most authentical aboue a thousand and three hundered yeares For by this verie terme S. Ierom calleth that Version the vulgate or common which he conferred with the Hebrew of the old Testament and with the Greke of the New which he also purged from faultes committed by writers rather amending then translating it Though in regard of this amending S. Gregorie calleth it the nevv versioÌ of S. Ierom who neuertheles in an other place calleth the self same the old Latin Edition iudging it most worthy to be folowed S. Augustin calleth it the Italian S. Isidorus witnesseth that S. Ierom version was receiued and approued by al Christian Churches Sophronius also a most lerned man seing S. Ieroms Edition so much estemed not only of the Latines but also of the Grecians turned the Psalter Prophetes out of the same Latin into Greke Of latter times what shal we nede to recite other most lerned men S. Bede S. Anselme S. Bernard S. Thomas S. Bonauenture the rest VVho al vniformly allege this only text as authentical In so much that al other Latin Editions which S. Ierom saith were in his time almost innumerable are as it were fallen out of al Diuines handes and growne out of credite and vse If moreouer we consider S. Ieroms lerning pâetie diligence and sinceritie together with the commodities he had of best copies in al languages then extant and of other lerned men with whom he conferred and if we so coÌare the same with the best meanes that hath bene since surely no man of indifferent iudgement wil match anie other Edition with S. Ieroms but easely acknowlege with the whole Church Gods particular prouideÌce in this great Doctor as wel for expounding as most especialy for the true text and Edition of Holie Scriptures Neither do we flee vnto this old Latin text for more aduantage For besides that it is free from partialitie as being most ancient of al Latin copies and long before the particular Controuersies of these dayes beganne the Hebrew also the Greke when they are truly translated yea and Erasmus his Latin in sundrie places proue more plainly the Catholique Romaine doctrine then this which we relie vpon So that Beza his folowers take also exception against the Greke when Catholiques allege it against them Yea the same Beza preferreth the old Latin Version before al others freely testifieth that the old Interpreter translated religiously VVhat then do our countriemen that refuse this Latin but depriue themselues of the best and yet al this while haue set forth none that is allowed by al Protestantes for good or sufficient How wel this is donne the lerned may iudge when by mature conference they shal haue made trial therof And if anie thing be mistaken we wil as stil we promise gladly correct it Those that traÌslated it about thirtie yeares since were wel knowen to the world to haue bene excellent in the tongues sincere men and great Diuines Only one thing we haue donne touching the text wherof we are especially to geue notice That whereas heretofore in the best Latin Editions there remained manie places differing in wordes some also in sense as in long processe of time the writers erred in their copies now lately by the care diligence of the Church those diuers readings were maturely and iuditiously examined and conferred with sundrie the best written and printed bookes so resolued vpon that al which before were leift in the margent are either restored into the text or els omitted so that now none such remaine in the margent For which cause we haue againe conferred this English translation and conformed it to the most perfect Latin Edition VVhere yet by the way we must geue the vulgar reader to vnderstand that very few or none of the former varieties touched Controuersies of this time So that this Recognition is no way suspicious of partialtie but is merely donne for the more secure conseruation of the true text and more ease and satisfaction of such as otherwise should haue remained more doubtful Now for the strictnes obserued in translating some wordes or rather the not translating of some which is in more danger to be disliked we doubt not but the discrete lerned reader deepely weighing and considering the importance of sacred wordes and how easely the translatour may misse the sense of the Holie Ghost wil hold that which is here donne for reasonable and necessarie VVe haue also the example of the Latin and Greke where some wordes are not translated but left in Hebrew as they were first spoken written which seeing they could not or were not conuenient to be translated into Latin or Greke how much lesse could they or was it reason to turne them into English S. Augustin also yeldeth à reason exemplifying in the wordes Amen and Alleluia for the more sacred authoritie therof which doubtles is the cause why some names of solemne Feastes Sacrifices other holie thinges are reserued in sacred tongues Hebrew Greke or Latin Againe for necessitie English not hauing à name or sufficient terme we either kepe the word as we find it or only turne it to our English termination because it would otherwise require manie wordes in English to signifie one word of an other tongue In which cases we commonly put the explication in the margent Briefly our Apologie is easie against English Protestantes because they also reserue some wordes in the original tongues not translated into English as Sabbath Ephod Pentecost Proselyte and some others The sense wherof is in dede as soone lerned as if they were turned so nere as is possible into English And why then may we not say Prepuce Phase or Pasch Azimes Breades of Proposition Holocaust and the like rather then as Protestantes translate them Foreskinne Passeouer The feast of svvete breades Shevv breades Burnt offerings c. By which termes whether they be truly translated into English or no we wil passe ouer Sure it is an English man is stil to seke what they meane as if they remained
transgressed Morally ancient Fathers here note that albeit the life of the Patriarkes seemeth long to vs yet if we coÌpare the same to eternitie it is nothing Neither by the iudgement of Philosophers may aniething be counted long that hath an end as Tullie bringing Cato wisely disputing sheweth the longest life to be but a short moment VVhereby againe we may see what losse we sustaine by sinne seeing if sinne had not benne we should al haue benne translated from earth to heauen and neuer haue dyed 24. VVas seene no more That Enoch and Elias are yet aliue is a constant knowne truth in the hartes and mouthes of the faithful saith S. Augustin in his first booke de peccat merit remiss c. 3. and confirmeth the same in diuers other places And it is testified by very many both Greeke and Latin Doctors S. Ireneus li. 5. S. Iustinus Martyr q. 85. ad Orthodoxos S. Hippolitus li. de Antichristo S. Damascen li. 4. de Orthodoxafide S. Hierom. epist 61. ad Pamach c. 11. S. Ambrose in Psalm 45. S. Chrysostom ho. 21. in Gen. ho. 58. in Mat. ho. 4. in epist 2. ad Thess ho. 22. in ep ad Heb. S. Greg. li. 14. Moral c. 11 ho. 12. in Ezech. S. Prosp li. vlt. de promis S. Bede in c. 9. Marc. Theophilact and Oâcumenius in cap. 17. Mat. and others innumerable Touching Elias it is manifest in Scriptures that he shal come preach be slaine with an other witnes of Christ before the terrible day of Iudgement Of Enoch Moyses here maketh the matter more then probable saying of euerie one of the rest he dyed onlie of Enoch saith not so but that he appeared or vvas seene no more For which the seuentie two interpreters say And he vvas not found for God translated him VVhich can not signifie death but transporting or remouing to an other place VVhereto agreeth the author of Ecclesiasticus saying Enoch pleased God and vvas translated But most clearly S. Paul saith Enoch vvas translated that he should not see death and he vvas not found for God translated him VVith what plainer wordes can any man declare that a special person were not dead then to say He vvas translated or coÌueyed away that he should not see death Neither is it a reasonable euasion to interprete this of spiritual death For so Adam being eternally saued as S. Irenaeus li. 3. c. 34. Epiphan con haeresim 46. S. Aguââin epist 99. ad Euodium and others teach and the whole Church beleeueth was preserued from that death and so vndoubtedly were Seth and Enos being most holie and the rest here recounted as is most probable Neuertheles for further confutation of the contrarie opinion of Protestants the reader may also obserue the iudgement of S. Chrisostom who affirmeth that Though it be not a matter of faith vvhether Enoch be novv in Paradise from vvhence Adam and Eue vvere expelled or in some other pleasant place Dicunt tamen sacrae Scriprurae quod Deus transtulit eum quod viuentem transtulit eum quod mortem ipse non sit expertus The holie Scriptures say that God translated him and that he translated him aliue that he felt not or hath not experienced death And S. Augustin as expresly saith Non mortuus sed viuus translatus est He to vvit Enoch is translated not dead but aliue Yea he teacheth how his life is sustayned thus many thousand yeares vpon earth And sheweth moreouer that both Enoch and Elias shal dye For seing Enoch and Elias saith he are dead in Adam and carying the ofspring of death in their flesh to pay that debt are to returne to this life of common conuersation and to pay this debt vvhich so long is deferred Diuers reasons are also alleaged why God would reserue these two aliue First to shew by example that as their mortal bodies are long conserued from corrupting or decaying in like sorte Adam and Eue and al others not sinning should haue bene conserued and according to Gods promise neuer haue died but after some good time translated to heauen and indued with immortalitie Secondly to giue vs an argument of immortalitie which is promised after the general Resurrection For seing God doth preserue some mortal so long from al infirmitie we may assuredly beleue that he wil geue immortal eternal life of bobie and soule to his Sainctes after they haue payed the debt of death and are risen againe Thirdly these two one of the law of nature the other of the law of Moyses are preserued aliue to come amongst men againe towards the end of the world to teach testifie and defend the true faith and doctrin of Christ against Antichrist when he shal most violently oppugne persecute the Church Of Enoch it is said in the booke of Ecclesiasticus that he was translated vt det gentibus poenitenntiam that he geue repentance to the nations by his preaching reducing the deceiued from Antichrist And of Elias Malachie prophicieth that he shal come before the great and terrible day of our Lord and shal turne the hart of the fathers that is the people of the Iewes to the sonnes the Christians and of the sonnes the deceiued Christians to the fathers the ancient true Catholiques CHAP. VI. Mans sinnes cause of the deluge 4. Giants vvere then vpon the earth 8. Noe being iust vvas commanded to build the Arke 18. vvherin he vvith seuen persons more and the seede of other liuing things vvere saued AND after that men began to be multiplied vpon the earth had procreation of daughters â The sonnes of God seing the daughters of men that they were faire tooke to them selues wiues out of al which they had chosen And God said My spirit shal not remaine in man for euer because he is flesh his dayes shal be an huÌdred twentie yeares â And Giants were vpon the earth in those dayes For after the sonnes of God did companie with the daughters of men and they brought forth children these be the mightie of the olde world famous men â And God seing the malice of men was much on the earth and that al the cogitation of their hart was bent to euil at al times â it repented him that he had made man on the earth And touched inwardly with sorrowe of hart â I wil saith he cleane take away man whom I haue created from the face of the earth from man euen to beastes from that which creepeth euen vnto the foules of the ayre for it repenteth me that I haue made them â But Noe found grace before our Lord â These are the generations of Noe Noe was a iust and perfect man in his generations he did walke with God â And he begat three sonnes Sem Cham Iapheth â And the earth was corrupted before God and was replenished with iniquitie â And when God had perceiued
And they went forth the king of Sodome and the king of Gomorra and the king of Adama and the king of Seboim moreouer also the king of Bala which is Segor and they set themselues against them in battaile aray in the Woodland vale â to wit against Chodorlahomor king of the Elamites and Chadal king of nacions and Amraphel king of Sennaar and Arioch king of Pontus foure kings against fiue â But the Woodland vale had many pitts of bitume Therfore the king of Sodome and of Gomorra turned their backes and were ouerthrowne there and they that remained fled to the mountaine â And they tooke al the substance of the Sodomites and Gomorrheans and tooke al kind of victuales and went their way â and Lot also and his substance the sonne of Abrams brother who dwelled in Sodom â And behold one that had escaped told Abram the Hebrew that dwelt in the vale of Mambre the Amorrean brother of Eschol and the brother of Aner for these had made a league with Abram â Which when Abram had heard to witt that his brother Lot was taken he numbred of the seruantes borne in his house wel appointed three hundred and eightene and pursued them vnto Dan. â And diuiding his companie he ranne vpon them in the night and stroke them and pursued them vnto Hoba which is on the left hand of Damascus â And he brought backe al the substance and Lot his brother with his substance the wemen also and the people â And the king of Sodom went forth to meete them after he returned from the slaughter of Chodorlahomor and of the kinges that were with him in the vale Sauee which is the kings vale â But â Melchesidech the king of Salem â bringing forth bread and wine for he was the Priest of God most highe â â blessed him and said Blessed be Abram to God the highest which created heauen and earth â and blessed be God the highest by whose protection the enemyes are in thy hands And â he gaue him the tythes of al. â And the king of Sodom said to Abram Geue me the soules and the rest take to thee â Who answered him I lift vp my hand to my Lord God most hiegh possessor of heauen and earth â that from the very woofe-thread vnto the shoe latchet I wil not take of al that are thine lest thou say I haue enriched Abram â except such thinges as the young men haue eaten and the shares of the men that came with me Aner Eschol and Mambre these shal take their shares ANNOTATIONS CHAP. XIIII 18. Melchisedech S. Hierom being earnestly requested by Euagrius to geue his iudgement touching Melchisedech whom a nameles author had endeuored to proue to be the Holie Ghost plainly confuteth that error as also an other error of Origen and Didymus saying he was an Angel Likewise S. Epiphanius heresi 55. 76 relateth and condemneth a third error of some that thought him to be the Sonne of God These two Fathers and S. Augustin li. de heresibus her 34. and diuers others whom S. Hierom alleageth proue euidently that he was a very man a Priest and a king yea the hiegh Priest at least of that countric Superior to Abraham and a figure of Christ Besides these heresies the same S. Hierom relateth two probable opinions The Iewes Rabins generally hold that Melchisedech was Sem the sonne of Noe from whom Abraham and al the Hebrewes descended VVhich they seme rather to affirme as loath to confesse that anie man of other nation then their owne should haue bene greater and more excellent then Abraham in spiritual causes then for anie reason they do or can alleage Yet manie especially latter writers as Liranus Tostatus Genebrardus and others do embrace this opinion as most probable Though S. Hierom semeth only to haue added the Hebrewes opinion as he saith because he would intimate al to his freind when he had first cited grauer authores S. S. Ireneus Hypolitus Eusebius Cesariensis Eusebius Emissenus Apolinarius and Eustathius al agreably affirming that Melchisedech was a Chananite king of Salem which was afterwards called Ierusalem To this opinion agreeth Philo Iudaeus continually speaking of him as of a stranger to the Iewes nation Iosephus also a Iew writeth plainly li. 7. de bello Iudaico c. 18. that he was of Chanaan and Prince of the Chananites Also S. Dionysius Ariopagita Caelest Hier. c. 9. S. Epiphanius her 55. 67 Theoderetus q. 63. in Gen. and Suidas are of the same mind and manie other christitian Doctors VVho confirme their assertion by that S. Paul saith to the Hebrewes He vvhose generation is not numbred among them tooke tithes of Abraham For what els can S. Paul meane but that Melchisedechs kinred and people was diuers from the kinred and people of the Iewes which he could not say of Sem from whom Abraham al Iewes descended as it can not be said that Adam and Noe are of diuers genetation from anie people that now liueth because we al come of them Of this difficultie not pettaining to anie controuersie of our time the studious may see more in F. Pererius his commentaries vpon this 14. chap. of Genesis disp 3. 18. Bringing forth Seing the Royal Prophet Dauid and S. Paul say Christ is a Priest for euer according to the order of Melchisedech we demand of Protestants if Christ fulfilled not Melchisedechs figuratiue Sacrifice offered in bread and wine by offering his owne bodie and bloud at his last supper in formes of bread wine and by instituting the same to be offered by his Priests til the end of the world what other figuratiue sacrifice of Melchisedech they can find performed by Christ by which it may appeare that he is a Priest for euer according to that order Caluin li. 4. Instit c. 18. para 2. Kemnisius par 2. exam pag. 740. 747 Peter martyr in 1. Cor. 5. and most English Protestants grant that Melchisedech was a Priest and that the peculiar function of a Priest is to offer Sacrifice wherfore they hauing no sacrifice wil haue only ministers and no Priests but they denie that Melchisedech offered Sacrifice in bread and wine VVherupon we ioyne issue with them to proue that he did and that by this place amongst others of holie Scripture Kemnisius complayneth that the Latin text hath Obtulit for Protulit Offered for Brought forth And to disproue the same he alleageth the Hebrew Chaldee Greke and S. Cyprian But Catholiques more iustly complaine of him for lying For al Latin Editions haue Proferens bringing forth The question therfore in controuersie is to what end and vse Melchisedech brought forth bread and wine Caluin and Kemnisius say it was only to refresh or feede Abraham and his men and not for sacrifice which their bare saying is without reason for that there was store of victuals in the pray v. 11. and they had
if it haue not workes is dead in it self c. 2. v. 17 And by workes Abrahams faith was consummat v 22. And concludeth thus Do yee see that by workes a man is iustified and not by faith only v. 24. CHAP. XVI Sarai geueth her handmaid Agar as a wife to Abram 4. who conceiuing despiseth her mystresse is therfore afflicted flyeth away 7. But is warned by an Angel to returne and humble herselfe 15. which she doth and beareth Ismael SARAI therfore the wife of Abram had brought forth no children but hauing an handmaid an Aegyptian named Agar â she said to her husband Behold our Lord hath closed me that I might not beare Goe in vnto my handmaid if happely of her at the least I may haue children And when he agreed to her in this request â she toke Agar the Aegyptian her handmaid tenne yeares after that they first dwelled in the land of Chanaan and gaue her vnto her husband â to wife â Who did companie with her but she perceauing that she was with childe despised her mistresse â And Sarai said to Abram Thou doest vniustly against me I gaue my handmaid into thy bosome who perceauing herself to be with child despiseth me Our Lord iudge betwen me and thee â To whom Abram making answere Behold saith he thy haÌdmaid is in thine owne hand vse her as it pleaseth thee When Sarai therfore did afflict her she ranne away â And an angel of our Lord hauing found her beside a fountaine of water in the wildernesse which is in the way to Sur in the desert â he said to her Agar the handmaid of Sarai whence comest thou and whither goest thou who answered From the face of Sarai my mistresse doe I flye â And the angel of our Lord said to her Returne to thy mistresse and humble thy selfe vnder her hand â And again Multiplying sayth he wil I multiplie thy seed and it shal not be numbred for the multitude therof â And againe after that Behold saith he thou art with child and thou shalt bring forth a sonne and thou shalt cal his name Ismael because the Lord hath heard thin affliction â He shal be a wild man his hand shal be against al men and al mens hands against him and ouer against al his bretheren shal he pitch his tents â And she called the name of our Lord that spake vnto her Thou the God which hast sene me For she said verily here haue I sene the backe partes of him that hath sene me â Therfore she called that wel the Wel of him that liueth and seeth me The same is betwen Cadesse and Barad â And Agar brought forth a sonne to Abram who called his name Ismael â Eightie and sixe yeares old was Abram when Agar brought him forth Ismael ANNOTATIONS CHAP. XVI 3. To vvife The Manichees did calumniat holie Abraham and other Patriarches triarches for hauing manie wiues condemning them of incontinencie and adulterie for the same Luther in the contrarie extreme held it not vnlawful but indifferent now in the law of grace for a man to haue more wiues then one at once And some English Protestants hold that for adulterie the innocent partie may marie an other the first liuing But the Catholique doctrin distinguishing times and causes sheweth how pluralitie of wiues was lawful sometimes and at other times especially since Christ altogether vnlawful and vndispensable The summe of which veritie is this By the first institution of Mariage in the state of innocencie and law of nature and by the law of Christ it is vnlawful for anie man to haue more wiues and for anie woman to haue more husbands then one In the one part of which Law notwithstanding God sometimes dispensed For there be two kindes of preceptes pertaining to the law of nature One sorte are as first principles of the law of nature in which God neuer dispeÌseth much lesse anie man As that one woman may not haue more husbands then one because the same would rather hinder procreation and so were directly against the fruict of mariage The other sorte are as conclusions drowne from the first principles in which God sometimes dispenseth but neuer anie man As in this present example seeing it is against natural procreation that one woman should haue manie husbands it is conuenient also there being ordinarily as manie men as wemen in the world that euerie man likwise should be restrained to one wife for so procreation may rather be increased then if some men haue manie wiues and others by that occasion haue none at al except in some special case As after the floud when there was searsetie of people God dispensed with such men as indeede were like to make greatter procreation by pluralitie of wiues VVhich appeareth sufficiently by that Sarai perswaded her owne husband to marie an other wife and he a true seruant of God agreed therto not as a new thing but as a lawful practise of those times And Moyses here and in other places stil speaketh of it as of a custome knowne to the people for lawful If a man saith he haue tvvo vviues one beloued and the other hated and they haue children by him and the sonne of the hated be first borne he can not preferre the sonne of the beloued wherby is clere that two wiues were then lawful and the children of both legitimate and that the first borne must be preferred without respect of first or last mariage Yet this dispensation either ceased before Christs time the cause ceasing when the world was replenished or at least our Sauiour tooke it away restoring Matrimonie to the first institution of two in one flesh who pleaseth to see the Doctors that vnderstand and expound the Scriptures to this effect may read S. Augustin li. 22. c. 30. 47. con Faust Manich. li. 16. c. 25. 38. ciuit li. 1 de adulter coniugijs S. Christom ho. 56. in Gen. S. Amb. li. de Abraham c. 4. Also S. Chrisost S. Hierom. and S. Bede in 19. Mathei CHAP. XVII God renewing his promises to Abram 5. changeth his name 10. and commandeth Circuncision 15. changeth also his wiues name promiseth a sonne of her 20. Likewise that Ismael shal prosper 23. and the same day Abraham circuncised himselfe and Ismael and al the men of his house ANd after that he beganne to be nyntie and nyne yeares old our Lord appeared vnto him and said vnto him I am the God almightie walke before me and be perfect â And I wil make my couenant betwen me and thee and I wil multiplie thee exceadingly â Abram fel flat on his face â And God said to him I am and my couenant is with thee thou shalt be a father of manie nations â Neyther shal thy name be called any more Abram but thou shalt be called Abraham because a father of â many nations I haue made thee â And I wil make thee encrease
sede as the sand of the sea and with meeknes in sending giftes and good vvordes to Esau Thus finally he pacified him and so his owne feare was turned into ioy 24. A man vvrastled This wrestling with an Angel assumpting a bodie in forme of a man was corporal as the effect shewed in Iacobs sinow shrunck vp which made him to halt v. 25 31. It was also spiritual as appeareth by his earnest prayer vrging and at last obtayning the Angels blessing S. Dionys c. 4. cel Hierer S. Greg. prefat in Iob. Theodoret q. 91. in Gen. CHAP. XXXIII Iacob seing Eau come with a great troupe of men feareth harme but is most curteously entertained by him 10. He hardly perswadeth Esau to take giftes 13. and to returne home 17. So Iacob coming by Socoth to Salem there byeth a field pitcheth his tents and erecteth an Altar AND Iacob lifting vp his eyes saw Esau coming and with him foure hundred men and he diuided the children of Lia and of Rachel and of the two handmaides â and he put both the handmaids their children foremost and Lia and her children in the second place and Rachel and Ioseph last â And himselfe going foreward adored prostrate to the grownd seuen times vntil his brother came nere â Esau therfore running to mete his brother embraced him and clasping him fast about the necke and kissing him wept â And casting vp his eyes he saw the wemen and their litle ones and said What meane these And do they perteyne to thee He answered They are the litle ones which God hath geuen to me thy seruant â And the handmaides and their children coming nere bowed themselues â Lia also with her children came nere and when they had adored in like maner last Ioseph and Rachel adored â And Esau said What are the troupes that I did mete He answered That I might find grace before my lord â But he said I haue plentie my brother be thy things to thy selfe â And Iacob said Do not so I besech thee but if I haue found grace in thin eyes take a litle present at my hands for so haue I seene thy face as if I should haue seene the countenance of God be gracious to me â and take the blessing which I haue brought thee and which God hath geuen me who geueth al thinges Scarse at his brothers great instance taking it â he said Let vs march on together and I wil accompanie thee in thy iourney â And Iacob said My lord thou knowest that I haue with me litle ones and sheepe and kine with young which if I cause to ouerlaboure themselues in going in one day al the flockes wil die â It may please my lord to goe before his seruant and I wil folow softly after him as I shal see my litle ones to be able vntil I come to my lord in Seir. â Esau answered I besech thee that of my people at the leastwise which is with me there may remaine some to accompanie thee in the way It is not needful said he this only I haue nede of that I may finde grace my lord in thy sight â Esau therfore returned that day the same way that he came into Seir. â And Iacob cometh into Socoth where hauing built a house and pitched his tents he called the name of that place Socoth that is Tabernacles â And he passed into Salem a citie of the Sichimites which is in the land of Chanaan after he returned from Mesopotamia of Siria and he dwelt beside the towne â And he bought that part of the field wherin he had pitched his tents of the children of Hemor the father fo Sichem for an hundred lambes â And erecting an altar there on it he called vpon the most mightie God of Israel CHAP. XXXIIII For rauishing Dina the Sichimetes being first circumcised are slaine by Simeon and Leui her brothers 27. The rest of Iacobs sonnes spoile the citie 30. Iacob blameth them fearing harme may come by this fact AND Dina the daughter of Lia went forth to see the wemen of that countrie â Whom when Sichem had seene the sonne of Hemor the Heuite the prince of that land he was in loue with her and he tooke her away and lay with her by force rauishing the virgin â And his soule was fast kint vnto her and wheras she was sad he comforted her with sweete wordes â And going to Hemor his father he said Take me this wench to be my wife â Which when Iacob had heard his sonnes being absent and occupied in feeding of the cattle he held his peace til they returned â And when Hemor Sichems father was come forth to speake vnto Iacob â behold his sonnes came out of the field and hearing what had passed they were passing wrath because he had done a foule thing in Israel and committed an vnlawful fact in rauishing Iacobs daughter â Hemor therfore spake to them The soule of my sonne Sichem is sastned to your daughter Geue her vnto him to wife â and let vs contract mariages one with an other geue vs your daughters and take you our daughters â And dwel with vs the land is at your commandement tille occupie and possesse it â Yea and Sichem also said to her father and to her brethren Let me finde grace in your sight and what soeuer you shal appointe I wil geue â raise the dowrie and require giftes and I shal gladly geue what you shal demande only geue me this wench to wife â Iacobs sonnes answered Sichem his father in guile being wrath for the deflouring of their sister â We can not doe that which you demande nor geue our sister to an vncircumcised person which with vs is an vnlawful abhominable thing â But in this order we may be confederate if you wil be like to vs and al the man sex among you be circumcised â then wil we geue and take mutually your daughters and ours and we wil dwel with you and wil be one people â but if you wil not be circumcised we wil take our daughter and depart â The offer pleased Hemor and Sichem his sonne â neither did the young man make delay but forthwith fulfilled that which was demanded for he loued the wench exceedingly and he was the greatest man in al his fathers house â And going into the gate of the citie they spake to the people â These men are men of peace and are willing to dwel with vs let them occupie in the land and til it which being large and wide doth lacke men to tille it their daughters we shal take to wife and ours we wil geue to them â One thing there is for the which so great a good is differred If we circumcise our men sexe folowing the rite of the nation â And their substance and cartle and al things that they possesse shal be ours only in this let vs condescend and dwelling togeather we shal make
these fiue named by the Septuagint and some others not then borne of the lines of Phares and Beniamin recited here by Moyses could be saied to come with Iacob into Aegypt S. Augustin findeth so insoluble that he doubteth not to affirme some great hidden mysterie to be vnderstood by the Septnagint Interpreters in these numbers not otherwise perhaps explicable according to the letter CHAP. XLVII Iacob with his sonnes being come into Gessen Pharao granteth them the same place to dwel in 13. The famine forceth the Aegyptians to sel al their goods landes and possessions to the King 22. except the Priests part to whom the king aloweth necesarie foode without paying for it 27. After seuentene yeares Iacob adiureth Ioseph to burie him amongst his ancesters IOSEPH therfore going in told Pharao saing My father brethren their sheepe and heardes al thinges that they possesse are come out of the Land of Chanaan behold they stay in the Land of Gessen â The vtmost also of his brethren fiue persons he presented before the king â whom he asked What trade haue you They answered We thy seruantes are pastours of sheepe both we and our fathers â We are come to soiourne in the land because there is no grasse for thy seruantes flockes the famine being very sore in the land of Chanaan and we desire thee to command that we thy seruantes may be in the Land of Gessen â And the King therfore said to Ioseph Thy father and thy brethren are come to thee â The Land of Aegypt is in thy sight make them to dwel in the best place and deliuer them the Land of Gessen And if so be thou knowe that there are industrious men among them appoint them maisters of my cattel â After this Ioseph brought in his father to the King and set him before him who blessing him â and being asked of him How manie be the dayes of the yeares of thy life â He answered The dayes of the pilgrimage of my life are an hundred thirtie yeares few and euil and they are not come to the dayes of my fathers in which they were pilgrimes â And blessing the king he went forth â But Ioseph gaue possession to his father and his brethren in Aegypt in the best place of the land in Rhamesses as Pharao had commanded â And he nourished them and al his fathers house alowing victuales to euerie one â For in the whole world there wanted bread and famine oppressed the land especially of Aegypt and Chanaan â Out of which he gethered together al the money for the selling of corne and brought it in vnto the kings treasure â And when the byers wanted money al Aegypt came to Ioseph saying Geue vs bread why die we before thee our money failing â To whom he answered Bring your cattel and for them I wil geue you victuales if you haue not to pay â Which when they had brought he gaue them sustenance for horses and sheepe and oxen and asses and he sustayned them that yeare for the exchange of the cattel â And they came the second yeare and said to him We wil not conceale from our lord that our money fayling our cattel withal haue fayled neither art thou ignorant that we haue nothing besides our bodies and land â Why therfore shal we die in thy sight both we and our land wil be thyne bye vs to be the kings bondmen and geue vs sede lest for default of tillers the land be turned into a wildernes â Ioseph therfore bought al the Land of Aegypt euery man selling his possessions for the greatnes of the famine And he brought it vnder Pharaos handes â and al the people therof from the fardest ends of Aegypt euen to the vttermost coasts therof â â sauing the land of the â Priests which the king had deliuered them to whom also a certaine alowance of victuals was geuen out of the coÌmon barnes and therfore they were not driuen to sel their possessions â Ioseph therfore said to the people Behold as you see Pharao possesseth both you and your land take sede and sowe the fields â that you may haue corne The fifth part you shal geue to the king the other foure I am content you shal haue for sede and for foode to your families and your children â Who answered Our life is in thy hand only let our lord haue a respect vnto vs and we wil gladly serue the king â From that time vntil this present day in the whole land of Aegypt the fifth part is paied to the kings and it became as it were a lawe sauing the land of the priests which was free from this condition â Israel therfore dwelt in Aegypt that is in the Land of Gessen and possessed it and was increased and multiplied exceedingly â And he liued in it seuenteene yeares and al the dayes of his life came to an hundred fourtie seuen yeares â And when he sawe that the day of his death approched he called his sonne Ioseph and said to him If I haue found grace in thy sight put thy hand vnder my thigh and thou shalt doe me this mercie and truth not to bury me in Aegypt â but â I wil sleepe with my fathers and take me away out of this land and burie me in the sepulchre of my ancesters To whom Ioseph answered I wil doe that thou hast commanded â And he said Sweate then to me Who swearing Israel adored God turning â to the beds head ANNOTATIONS CHAP. XLV 22. Sauing the land of the Priests Let them heare which now liue saith S. Chrysostom what great care men had in times past of the priests of idols and let them learne at least to yeeld like honour to true priests to whom the ministerie of al diuine offices is committed For if the Aegyptians in their errors had so great care of Idols thincking them to be more honored if their ministers were respected how great condemnation doe they not deserue that now diminish that which pertaineth to the prouision of priests Doe yee not know that the honour pertaineth to God himself Regard not therfore him to whom the honouris exhibited For it is not for his cause to whom thou doest it but for his sake whose priest he is that of him thou maiest abundantly receiue rewards VVherfore he said He that shal doe it to one of these hath done it for me He that receiueth a prophet in the name of a prophet shal receiue the revvard of a prophet VVil our Lord reward thee according to the worthines or meannes of his ministers According to thine owne alacritie he either crowneth or condemneth c. I say not this for the priests sakes but for yours desiring to gaine you in al things For in lieu of that litle you geue you shal receiue immortal rewards and vnspeakeable good Let vs consider these things and haste to serue them not looking vpon the cost but vpon
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
shal be raised againe from death and together with the soule be eternally glorified 12 In the meane time of this pilagrimage of mankind it is our way-faring special prouision dailie and supersubstantial bread til we shal possesse the promised land the kingdome of heauen in eternal blisse CHAP. XVII The people murmuring againe in Raphidim for want of drinck our Lord giueth them water out of arock 8. Amalech fighteth with them And Moyseslifting vp his hand in prayer Israel ouercometh otherwise Amalech prââaâleth THERFORE al the multitude of the children of Israel setting forward from the desert Sin by their mansions according to the word of our Lord camped in Raphidim where there was no water for the people to drinke â Who chiding against Moyses said Geue vs water that we may drinke To whom Moyses answered Why chide you against me Wherfore doe you tempt our Lord â The people therfore was thirstie there for lacke of water and murmured against Moyses saying Why didst thou make vs goe forth out of Aegypt to kil vs and our children and our beastes with thirst â And Moyses cried to our Lord saying What shal I doe to this people Yet a litle while and they wil stone me â And our Lord said to Moyses Goe before the people and take with thee of the ancients of Israel and the rodde wherwith thou didst strike the riuer take in thy hand and goe â Behold I wil stand there before thee vpon the rocke Horeb and thou shalt strike the rocke and water shal goe out therof that the people may drinke Moyses did so before the ancientes of Israel â and he called the name of that place Temptation because of the chiding of the children of Israel and for that they tempted our Lord saying Is the Lord amongst vs or not â And Amalec came and fought against Israel in Raphidim â And Moyses sayd to Iosue Choose out men and goe forth and fight against Amalec to morow I wil stand in the toppe of the hil hauing the rodde of God in my hand â Iosue did as Moyses had spoken and he fought against Amalec but Moyses and Aaron and Hur went vp vpon the toppe of the hil â And when Moyses lifted vp his hands Israel ouercame but if he did lette them downe a little Amalec ouercame â And the handes of Moyses were heauie therfore they tooke a stone and putte vnder him wherupon he sate and Aaron and Hur staied vp his handes on both sides And it came to passe that his handes were not wearie vntil sunne sette â And Iosue put Amalec to flight his people by the edge of the sword â And our Lord said to Moyses Write this for a monument in a booke deliuer it to the eares of Iosue for I wil destroy the memorie of Amalec from vnder heauen â And Moyses builded an Altar and called the name therof Our Lord my exaltation saying â Because the hand of our Lords throne and the warre of our Lord shal be against Amalec from generation vnto generation CHAP. XVIII Iethro Moyses father in law bringeth to him his wise and childrens 8. And hearing the great workes of God 12. offereth Sacrifice 13 and Wisely aduised Moyses to appoint subordinate officers to iudge lesse causes reseruing the greater to him selfe AND when Iethro the priest of Madian the allied of Moyses had heard al the thinges that God had done to Moyses and to Israel his people and that our Lord had brought forth Israel out of Aegypt â he tooke Sephora the wife of Moyses whom he had sent backe â and her two sonnes of which one was called Gersam his father saying I haue bene a stranger in a forren countrie â And the other Eliezer for the God of my father quoth he is my helper and hath deliuered me from Pharaoes sword â Iethro therfore the allied of Moyses came and his sonnes and his wife to Moyses into the desert where he was camped beside the mountayne of God â And he sent word to Moyses saying I Iethro thy allied come to thee and thy wife and thy two children with her â Who going forth to mere his allied adored and kissed him and they saluted on an other with wordes of peace And when he was entred into the tent â Moyses told his allied al thinges that our Lord had done to Pharao and the Aegyptians for Israel and the whole trauaile which had chanced to them in the iourney and that our Lord had deliuered them â And Iethro reioyced for al the good thinges that our Lord had done to Israel because he had deliuered them out of the handes of the Aegyptians â and he said Blessed is the Lord that hath deliuered you out of the hand of the Aegyptians and out of the hand of Pharao that hath deliuered his people out of the hand of Aegypt â Now doe I know that the Lord is great aboue al goddes for because they dealt proudely against them â Iethro therfore the allied of Moyses offered holocaustes and hostes to God and Aaron and al the ancientes of Israel came to eate bread with him before God â And the next day Moyses sate to iudge the people who stoode by Moyses from morning vntil night â Which thing when his allied had seene to witte al thinges that he did in the people he said What is this that thou doest in the people Why sittest thou alone and al the people attendeth from morning vntil night â To whom Moyses answered The people cometh to me seeking the sentence of God â And when anie controuersie chanceth among them they come vnto me to iudge betwene them and to shew the preceptes of God and his lawes â But he said Thou doest not wel â thou art târed with foolish labour both thou and this people that is with thee the busines is aboue thy strength thou alone canst not susteyne it â But heare my wordes and counseils and God shal be with thee Be thou to the people in those thinges that pertaine to God to report their wordes vnto him â and to shew to the people the ceremonies and rite of worâhipping and the way wherin they ought to walke and the worke that they ought to doe â And prouide out of al the people men that are wise and doe feare God in whom there is truth and that doe hate auaâice and appointe of them tribunes and centurions and quinquagenarians and deanes â which may iudge the people at al tymes and what great matter soeuer ââaâ fal out let them referre it to thee and let them iudge the lesse matters only and so it may be lighter for thee the burden being imparted vnto others â If thou doest this thou shalt fulfil the commandment of God and shal be able to beare his preceptes and al this people shal returne to their places with pâeace â Which thinges when Movses heard he did al thinges that he had suggested vnto him â And choosing substantial men
they camped in Ietebatha in a Land of waters and torrentes â At that time he separated the tribe of Leui to carie the arke of the couenant of our Lord and to stand before him in the ministerie and to blesse in his name vntil this present day â For the which cause Leui had no part nor possession with his brethren because our Lord him self is his possession as the Lord thy God promised him â And I stoode in the mount as before fourtie daies and nightes and our Lord heard me this time also and would not destroy thee â And he said to me Goe and march before the people that they may enter and possesse the Land which I sware to their fathers that I would deliuer to them â And now Israel what doth the Lord thy God require of thee but that thou feare the Lord thy God and walke in his waies and loue him and serue the Lord thy God with al thy hart and with al thy soule â and keepe the commandementes of our Lord and his ceremonies which I command thee this day that it may be wel with thee â Behold heauen is the Lords thy God and the heauen of heauen the earth and al thinges that are in it â And yet to thy fathers was our Lord ioyned and he loued them and chose their seede after them that is to say you from al Nations as this day it is proued â Circumcise therfore the prepuce of your hart and your necke indurate no more â because the Lord your God he is the God of goddes and the Lord of lordes a great God and mightie and terrible that accepteth not person nor giftes â He doth iudgement to the pupil and the widowe loueth the stranger and geueth him victual rayment â And do you therfore loue strangers because you also were strangers in the Land of Aegypt â Thou shalt feare the Lord thy God and serue him only to him thou shalt cleaue and shalt sweare in his name â He is thy praise and thy God that hath done for thee these greate and terrible thinges which thyne eies haue seene â In seuentie soules did thy fathers goe downe into Aegypt and behold now the Lord thy God hath multiplied thee as the slarres of heauen CHAP. XI For the benefites of God wherof some are repeted and others promised the Israelites are bound to loue him 16. but if they forsake him he threatneth punishmentes 26. proposing benediction and malediction as they shal deserue LOVE therfore the Lord thy God and obserue his preceptes and ceremonies his iudgementes and commandmentes at al time â Know this day the thinges that your children know not who saw not the discipline of the Lord your God his great doinges and strong hand and stretched out arme â the signes and workes which he did in the middes of Aegypt to Pharao the king and to al his land â and to al the hoste of the Aegyptians and to their horses and charriottes how the waters of the red sea couered them when they pursewed you and how our Lord destroyed them vntil this present day â and to you what thinges he hath done in the wildernes til you came to this place â and to Dathan and Abiron the sonnes of Eliab which was the sonne of Ruben whom the earth opening her mouth swalowed vp with their houses and tabernacles and al their substance which they had in the middes of Israel â Your eies haue seene al the great workes of our Lord that he hath done â that you may keepe al his commandementes which I command you this day and may enter in and possesse the Land to the which you enter â and may liue in it a great time which our Lord by oath promised to your fathers and to their seede flowing with milke and honie â For the Land which thou goest to possesse is not as the Land of Aegypt which thou camest out of where when the seede is sowen waters are brought in to water it after the maner of gardens â but it is hilly and champion expecting raine from heauen â which the Lord thy God doth alwaies visite and his eies are on it from the beginning of the yeare vnto the end therof â If then you obey my commandementes which I command you this day that you loue the Lord your God and serue him with al your hart and with al your soule â he wil geue rayne to your Land the timely and the lateward that you may gather your corne and wine and oile â and haye out of the fieldes to feede your cattel and that your selues may eate and be filled â Beware lest perhaps your hart be deceiued and you depart from our Lord and serue strange goddes and adore them â and our Lord being wrath shutte vp heauen and the raine come not downe nor the earth geue her spring and you perish quickly from the excellent Land which our Lord wil geue you â Put these my wordes in your hartes and mindes and hang them for a signe on your handes and place them betwen your eies â Teach your children that they meditate them when thou sittest in thy house walkest on the way and liest downe and rysest vp â Thou shalt write them vpon the postes and gates of thy house â that thy daies may be multiplied and the dayes of thy children in the Land which our Lord sware to thy fathers that he would geue it them as long as the heauen hangeth ouer the earth â For if you keepe the commandementes which I command you and doe them that you loue the Lord your God and walke in al his wayes cleauing to him â our Lord wil destroy al these nations before your face and you shal possesse them which are greater and stronger then you â Euerie place that your foote shal treade shal be yours From the desert and from Libanus from the great riuer Euphrates vnto the west sea shal be your borders â None shal stand against you your terrour and feare shal the Lord your God geue vpon al the land that you shal treade as he hath spoken to you â Behold I sette forth in your sight this day benediction and malediction â benection if you obey the commandementes of the Lord your God which I command you this day â malediction if you obey not the commandementes of the Lord your God but reuolt from the way which now I doe shew you and walke after strange goddes which you know not â And when the Lord thy God shal haue brought thee into the Land to the which thou goest to inhabite thou shalt put the benediction vpon mounte Garizim the malediction vpon mounte Hebal â which are beyond Iordan behinde the way that bendeth to the going downe of the sunne in the Land of the Chananeite which dwelleth in the champion countrie against Galgala which is beside the valle that reacheth and entreth farre â For you shal passe ouer Iordan to possesse
and the stranger and pupil and widow which abide with you in the place which our Lord thy God shal choose that his name may dwel there â and thou shalt remember that thou wast a seruant in Aegypt and thou shalt keepe and doe the thinges that are commanded â The solemnitie also of Tabernacles thou shalt celebrate seuen daies when thou hast gathered thy fruite of the barne floore and the presse â and thou shalt feast in the festiuitie thou thy sonne and thy daughter thy man seruant and woman seruant the Leuite also and stranger and pupil and widow that are within thy gates â Seuen daies shalt thou celebrate the feastes to our Lord thy God in the place which our Lord shal choose and our Lord thy God wil blesse thee in al thy fruites and in euerie worke of thy handes and thou shalt be in ioye â Three times in a yeare shal al thy male appeare in the sight of our Lord thy God in the place which he shal choose in the solemnitie of Azymes in the solemnitie of weekes and in the solemnitie of Tabernacles There shal not appeare before our Lord any emptie â but euerie one shal offer according to that he hath according to the blessing of our Lord his God which he shal geue him â Iudges and maisters shalt thou appoynt in al thy gates which our Lord thy God shal geue thee in euerie of thy tribes that they may iudge the people with iust iudgement â and not decline to either part Thou shalt not accept person nor giftes because that giftes blinde the eies of the wise and change the wordes of the iust â Iustly shalt thou pursew that which is iust that thou mayest liue and possesse the Land which our Lord thy God shal geue thee â Thou shalt plante no groue nor any tree neere the altar of our Lord thy God â Neither shalt thou make nor sette to thy self a statue which thing our Lord thy God hateth CHAP. XVII Perfect hostes not mamed nor defectiue must be offered to God Idolaters stoned to death 8. VVhen inferior iudges differ the cause must be decided by the High Priest in consistorie Who is warranted not to erre therin and al are bound to obey his sentence 14. The dutie also of a king Whom in future time God wil condescend to geue them is described with special charge to receiue the law of God at the Priestes handes THOV shalt not immolate to our Lord thy God a sheepe and an oxe wherein there is blemish or any fault because it is abomination to our Lord thy God â When there shal be found with thee within one of thy gates which our Lord thy God shal geue thee man or woman that do euil in the sight of our Lord thy God and transgresse his couenant â that they goe and serue strange goddes and adore them the sunne and the moone and al the hoste of heauen which thinges I commanded not â and this is told thee and hearing it thou hast inquired diligently and found it to be true and the abomination is committed in Israel â thou shalt bring forth the man and the woman that haue committed that most heynous thing to the gates of thy citie and they shal be stoned â At the mouth of two or three witnesses shal he perish that is to be slaine Let no man be killed one onlie geuing testimonie against him â The hand of the witnesses shal be first to kil him and the hand of the rest of the people shal be layd on last that thou mayest take away the euil out of the middes of thee â â If thou perceiue that the iudgement with thee be hard and doubtful betwen bloud and bloud cause and cause leprosie and not leprosie and thou see that the wordes of the iudges within thy gates doe varye arise and goe vp to the place which our Lord thy God shal choose â And thou shalt come to the priestes of the Leuitical stocke and to the iudge that shal be at that time and thou shalt aske of them â who shal shew thee the truth of the iudgment â And thou shalt do whatsoeuer they that are presidentes of the place which our Lord shal choose shal say and teach thee â according to his law and thou shalt folow their sentence neither shalt thou decline to the right hand nor to the left hand â But â he that shal be proude refusing to obey the commandement of the Priest which at that time ministreth to our Lord thy God and the decree of the iudge that man shal die and thou shalt take away the euil out of Israel â and the whole people hearing shal feare that none afterward swel in pride â When thou art entred the Land which our Lord thy God wil geue thee and doest possesse it and dwellest in it and sayest I wil sette a king ouer me as al nations haue round about â him shalt thou sette whom our Lord thy God shal choose of the number of thy brethren A man of an other nation that is not thy brother thou canst not make king â And when he is made he shal not multiplie to him selfe horses nor lead backe the people into Aegypt taking high courage for the number of his horsemen especially whereas our Lord hath commanded you that in no case you returne any more the same way â He shal not haue manie wiues that may allure his minde nor huge weightes of siluer and gold â And after he shal sitte in the throne of his kingdome he shal copie to him selfe the Deuteronomie of this Law in a volume taking the copie of the priestes of the Leuitical tribe â and he shal haue it with him and shal reade it al the dayes of his life that he may learne to feare our Lord his God and keepe his wordes and ceremonies that are commanded in the law â And that his hart be not lifted vp into pride ouer his brethren nor decline to the right side or the left side that he may reigne a long time and his sonnes ouer Israel ANNOTATIONS CHAP. XVII 8. If the iudgement be hard For a ful and assured decision of al controuersies God here instituted to his people a supreme Tribunal that in case inferior Iudges varied in iudgement recourse might be had to the Councel of Priestes where one chiefe Iudge the High Priest was appointed to geue sentence and al others commanded to receiue and obey the same 9. vvho shal shevv the truth God so assisted this consistorie with his spirite of truth that their sentence was infallible though otherwise they might erre either in life or in priuate opinion VVherfore our Sauiour distinguishing betwen their publique doctrin and their workes taught the people that for somuch as the Scribes and Pharisees sate in Moyses chaire and yet transgressed Gods commandmentes euerie one should obserue and doe as they saide but not doe according to their
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
made an end of diuiding the Land by lotte to euerie one by their tribes the children of Israel gaue possession to Iosue the sonne of Nun in the middes of them â according to the commandement of our Lord the citie which he requested Thamnath Saraa in mount Ephraim and he built the citie and dwelt in it â These are the possessions which Eleazar the priest and Iosue the sonne of Nun and the princes of the families and of the tribes of the children of Israel diuided by lotte in Silo before our Lord at the doore of the tabernacle of testimonie and they parted the Land CHAP. XX. Six cities of refuge for such as commit casual manslaughter are named 6 in which remayning til the death of the high priest they may then returne to their proper dwelling place and be safe AND our Lord spake to Iosue saying Speake to the children of Israel and say to them â Separate the cities of the fugitiues of the which I spake to you by the hand of Moyses â that he may flee to them whosoeuer shal strike a soule vnwitting and may escape the wrath of the nigh kinseman which is the reuenger of bloud â when he shal be fled to one of these cities he shal stand before the gate of the citie and shal speake to the ancientes of that citie those thinges that may proue him selfe innocent and so they shal receiue him and geue him place to inhabite â And when the reuenger of the bloud shal pursew him they shal not deliuer him into his handes because he stroke his neighbour by ignorance neitheir is he proued to be his enemie two or three dayes before â And he shal dwel in that citie til he stand before iudgement rendring a cause of his fact and the high priest die which shal be at that time then shal the manslaer returne and enter into the citie and his house out of the which he had fled â And they appointed Cedes in Galilee of the mount of Nepthali and Sichem in the mount of Ephraim and Cariatharbee the same is Hebron in the mount of Iuda â And beyond Iordan against the East quarter of Iericho they appointed Bosor which is situated in the champaine wildernes of the tribe of Ruben and Ramoth in Galaad of the tribe of Gad and Gaulon in Basan of the tribe of Manasses â These cities were appointed to al the children of Israel and to the strangesrs that dwelt among them that he might flee to them which vnwittingly had striken a soule and might not die in the hand of the kinseman coueâing to reuenge the bloud shed vntil he might stand before the people to declare his cause CHAP. XXI Cities with suburbes are assigned to the tribe of Leui. 4. To the sonnes of Caath by the line of Aaron being priestes thirtenne 5. to the rest of Caaths progenie being Leuites tenne 6. To the sonnes of Gerson Leuites thirteâne 7. To the sonnes of Merari Leuites 34. of a lower degree twelue 9. with the names of al the cities 39. in al fourtie eight 41. So Gods promise is fully performed hauing geuen the whole Land to Israel in peaceable possession AND the princes of the families of the Leui came to Eleazar the priest and Iosue the sonne of Nun and to the chief of the kinredes in euerie tribe of the children of Israel â and they spake to them in Silo of the Land of Chanaan and said Our Lord commanded by the hand of Moyses that cities should be geuen vs to inhabite and their suburbes to feede cattel â And the children of Israel gaue of their possessions according to the commandement of our Lord cities and their suburbes â And the lotte came forth vnto the familie of Caath of the children of Aaron the priest out of the tribe of Iudas and Simeon and Beniamin thirtene cities â And to the rest of the children of Caath that is to the Leuites which remayned out of the tribes of Ephraim and Dan and the halfe tribe of Manasses ten cities â Moreouer to the children of Gerson came forth a lotte that they should take of the tribes of Issachar and Aser and Nephthali and the halfe tribe of Manasses in Basan cities in number thirtene â And to the sonnes of Merari by their kinredes of the tribe of Ruben and Gad and Zabulon twelue cities â and the children of Israel gaue to the Leuites cities and their suburbes as our Lord commanded by the hand of Moyses geuing to euerie one by lotte â Of the tribes of the children of Iudas and Simeon Iosue gaue cities whose names be these â to the children of Aaron by the families of Caath of the Leuitical stocke for the first lotte came forth to them â Cariatharbe the father of Enac which is called Hebron in the mountaine of Iudas and the suburbes therof round about â But the fieldes and the townes therof he had geuen to Caleb the sonne of Iephone to possesse â He gaue therfore to the children of Aaron the priest Hebron a citie of refuge and the suburbes therof Lobna with the suburbes therof â and Iether and Estemo â and Holon and Dabir â and Ain and Ieta and Bethsames with the suburbes therof nine cities of two tribes as hath bene said â And of the tribe of the children of Beniamin Gabaon and Gabae â and Anathoth and Almon with their suburbes foure cities â Al the cities together of the children of Aaron the priest thirtene with their suburbes â But to the rest by the families of the children of Caath of the Leuitical stocke was geuen this possession â Of the tribe of Ephraim the cities of refuge Sichem with the suburbes therof in the mountayne of Ephraim and Gazer â and Cibsaim and Beth horon with the suburbes therof foure cities â Of the tribe of Dan also Eltheco and Gabathon â and Aialon and Gethremmon with the suburbes therof foure cities â Moreouer of the half tribe of Manasses Thanac and Gethremmon with their suburbes two cities â Al the cities ten and their suburbes were geuen to the children of Caath of the inferiour degree â To the children of Gerson also of the Leuitical stocke he gaue of the half tribe of Manasses the cities of refuge Gaulon in Basan and Bosram with their suburbes two cities â Moreouer of the tribe of Issachar Cesion and Dabereth â and Iaramoth and Engannim with their suburbes foure cities â And of the tribe of Aser Masal and Abdon â and Helcath and Rohob with their suburbes foure cities â Of the tribe also of Nephthali the cities of refuge Cedes in Galilee and Hammoth Dor and Carthan with their suburbes three cities â Al the cities of the families of Gerson thirtene with their suburbes â And to the children of Merari Leuites of the inferiour degree by their families was geuen of the tribe of Zabulon Iecnam and Cartha â and Damna and Naalol foure cities with their suburbes â Of the tribe
craftely lye in waite for him â Consider and see al his lurking holes wherein he is hid and returne to me with the certeintie of the thing that I may goe with you Yea and if he shal stoppe vp himselfe into the earth I wil search him out among al the thousandes of Iuda â But they rising went into Ziph before Saul and Dauid and his men were in the desert Maon in the champaine country at the right hand of Iesimon â Saul therefore and his companie went to seeke him and it was told Dauid and forthwith he went downe to the rocke and abode in the desert Maon which when Saul had heard he pursued Dauid in the desert Maon â And Saul went at the side of the mountaine on the one part and Dauid and his men were in the side of the mountaine on the other part moreouer Dauid despayred that he could escape from the face of Saul Saul therefore and his men in maner of a ring compassed Dauid and his men to take them â And a messenger came to Saul saying Make hast and come because the Philistijms haue powred in themselues vpon the land â Saul therefore returned leauing of to pursew Dauid and he went to meete the Philistians for this cause they called that place the Rocke diuiding CHAP. XXIIII Saul chancing to come into a caue Dauid being hid with others in the same place only cutteth the skirt of his cloke 5. which after shewing Saul acknowledgeth his fault and ceaseth for a time to persecute him DAVID therefore went vp from thence and dwelt in the safest places of Engaddi â And when Saul was returned after he pursued the Philistians they told him saying Behold Dauid is in the desert Engaddi â Saul therefore taking vnto him three thousand chosen men of al Israel went forth to search out Dauid and his men yea ouer the steepe broken rockes which are accessible only to wilde goates â And he came to the shepcotes which fel in his way as he went and there was a caue which Saul entred into to doe his casement moreouer Dauid and his men lay hid in the inner part of the caue â And the seruantes of Dauid sayd to him Behold the day whereof our Lord sayd to thee I wil deliuer thee thyne enemie that thou mayest doe to him as it shal seeme good in thyne eies Dauid therefore arose and cut of the hemme of Saules cloke softly â After this Dauids hart stroke him for that he had cut of the hemme of Saules cloke â And he sayd to his men Our Lord be merciful vnto me that I doe not this thing to my Maister the annointed of our Lord that I should lay my hand vpon him because he is the annointed of our Lord. â And Dauid perswaded his men with wordes and permitted them not to rise against Saul moreouer Saul rising out of the caue went on his iourney begunne â And Dauid rose vp after him and going out of the caue cried behind Sauls backe saying My Lord King And Saul looked backe behind him and Dauid bowing him selfe flat toward the ground adored â and sayd to Saul Why doest thou heare the wordes of men that say Dauid seeketh euil against thee â Loe this day thyne eies haue seene that our Lord deliuered thee in my hand in the caue and I had a cogitation to kil thee but myn eie hath spared thee For I sayd I wil not extend myn hand vpon my lord because he is the annointed of our Lord. â But rather see and knowe o my father the hemme of thy cloke in my hand that when I did cut of the hemme of thy cloke I would not extend my hand vpon thee Marke and see that there is no euil in my hand nor iniquitie neither haue I sinned against thee but thou lyest in waite for my life to take it away â Our Lord iudge betwen me and thee and our Lord reuenge me of thee but be not my hand vpon thee â As also it is sayd in the old prouerbe FROM the impiovs shal impietie procede be not therefore my hand vpon thee Whom doest thou persecute O King of Israel â Whom doest thou persecute thou persecutest a dead dog and a flea â Our Lord be iudge iudge betwen me and thee and he see and iudge my cause and deliuer me out of thy hand â And when Dauid had fully ended speaking such wordes to Saul Saul sayd Is this thy voice my sonne Dauid and Saul lifted vp his voice and wept â and sayd to Dauid Thou art iuster then I for thou hast donne me good turnes and I haue rendred thee euil â And thou hast shewed this day what good thinges thou hast done to me how our Lord deliuered me into thy hande and thou hast not killed me â For who when he hath found his enemie wil let him goe in a good way But our Lord render thee this good turne for that which thou hast wrought toward me this day â And now because I knowe that thou most certeinly shalt reigne and haue the kingdome of Israel in thy hand â sweare to me in our Lord not to destroy my seede after me nor to take away my name from the house of my father â And Dauid sware to Saul Saul therefore went in to his house and Dauid and his men went vp into safer places CHAP. XXV Samuel dieth and is mourned 3. Dauid requesting 10. and not obtaining victuals of Nabal 13 threatneth to kil him 14. But his wife Abigail prudently preuenteth the reuenge 18. by sending victuals 23. and geuing good wordes 37. Al which when Nabal vnderstandeth he âainteth and after tenne dayes dieth 39. Dauid marieth Abigail 43. also Achinoam 44. and his wife Michol is geuen to an other AND Samuel died and al Israel was gathered together and they mourned for him and buried him in his house in Ramatha And Dauid rising went downe into the desert of Pharan â And there was a certaine man in the wildernes of Maon and his possession in Carmel and that man was exceding great and he had three thousand sheepe a thousand goates and it chanced that his flocke was shorne in Carmel â And the name of that man was Nabal and the name of his wife Abigail and that woman was very wise and beutiful moreouer her husband hard and very il and malicious and he was of the kindred of Caleb â When Dauid therefore heard in the desert that Nabal sheared his flocke â he sent tenne yong men and sayd to them Goe vp into Carmel and you shal come to Nabal and shal salute him in my name peaceably â And you shal say Peace be to my brethren and to thee and peace to thy house and to al whatsoeuer thou hast be peace â I haue heard that thy shephards which were with vs in the desert did sheare we haue neuer molested them neither hath ought beene wanting to them at any time of the flocke al the time
holie persecution then bringing them forth of the fornace of Egypt in his strong hand as is recorded in the former age at last his Diuine Maiestie deliuered to them his perfect and eternal Law conteyned in two tables distributed into tenne preceptes teaching them their proper duties first towards himselfe their God and Lord then towards ech other Adding moreouer for the practise and execution therof other particular precepts of two sortes to witte Ceremonial prescribing certaine determinate maners and rites in obseruing the commandements of the first table pertaining to God and Iudicial lawes directing in particular how to fulfil the commandements of the second table concerning our duties towards our neighbours So we see the whole law is nothing els but to loue God aboue al and our neighboures as our selues The maner of performing al is to beleue and hope in one onlie Lord God honour and serue him alone who made al of nothing conserueth al wil iudge al and render to al men as they deserue and therfore fully to confirme this point he beginneth his commandements with expresse prohibition of al false and imaginarie goddes saying Exod. 20. v 3. Thou shalt not haue strange goddes after threates to the transgressours and recital of the other nine commandementes he concludeth v. 23. with repetition of the first saying You shal not make goddes of siluer nor goddes of gold shal you make to you ãâ¦ã iâ repeted and explaned Deut. 5. And in the next chapter Moyses ãâ¦ã the people saith Heare Israel the Lord our God is one Lord. And God himselfe speaking againe sayth Exod. 23. See ye that I am onlie and there is no other God besides me The royal prophet Dauid 2 Reg. 22. and Psalm 17. who is God but our God and in sundrie other places the seneâ doctrine of one God is grounded confirmed and established The Misterie of the B. Trinitie or of three Diuine Persons is no lesse true and certaine then that there is but one God though not so manifest to reason noâ so expressly taught in the old Testament yet beleued then also and often in inuaded where God is expressed by names of the plural number as Elobim Elim Elahâ Saddai Adonai Tsebaoth which import pluralitie of Persons in God who is bââe one nature and substance Distinction also of Persons in God ãâ¦ã ced Exod. 33. God saying I wil cal in the name of the Lord That is as S. Augustin and other fathers expound it the second Person by his grace maketh his seruants to cal vpon God More distinctly Psalm 2. The Lord said to me Thou art my Sonne I this day haue begotten thee Psalm 109. The Lord said to my Lord that is God the Father to God the Sonne who according to his diuinitie is the Lord of Dauid according to his humanitie the sonne of Dauid The same king Dauid maketh mention also of the third Person the Holie Ghost praying Psalm 50. Thy holie Spirit take not from me In the forme of blessing the people Num. 6. al three Persons some to be vnderstood in the name of our Lord thrise repeted our Lord the Father blesse thee and keepe thee Our Lord the Sonne shew his face to thee and haue mercie vpon thee Our Lord the Holie Ghost turne his countenance vnto thee and geue thee peace Of the Incarnation of the Sonne of God we haue in this age manie prophecies and figures Moyses euidently Deut. 18 forsheweth that after other prophets Christ the Sonne of God should come in flesh and redeme mankind as S. Peter teacheth Act. 3. Likewise in his Canticle and Blessing of the tribes Deut. 32 33 he speaketh more expresly of Christ and his Church then of the Iewes and thier Synagogue The starre prophecied by Balaam Num. 24. forshewed both to Iewes and Gentiles that Christ should subdue al nations Iosuâ both in name and office was a manifest figure of IESVS Christ Also the Iudge and Kinges some in one thing some in an other most especially king Dauid and king Salomon were figures of our Lord and Sauiour Iesus Christ The brasen serpent Num. 21. sign fied Christ to be crucified as him selfe expenndeth it Ioan. 3. Bri fly the whole Law was a pedagogue or conductor to bring men to Christ Galat. 3. and by him to know God and them selues to wit God omnipotent al perfect Creator of al our Father Redemer and Sanctifier and man his chief earthlie creature though of himselfe wââkâ and impotent yea through sinne miserable yet in nature of free condition indued wish vnderstanding to conceiue and discourse and with freewil to choose or refuse what liketh or displeaseth him For God appointing al creatures their offices ingraffed in al other thinges inuariable inclination to performe the same so that they could neither by vertue nor sinne make their state better not worse then it was created but ordaining Angels and men to a higher end of eternal felicitie left their wils free to agree vnto or to resist his precepts and counsels VVherupon Angels cooperating with Gods grace were confirmed in glorie and some reuoking were eternally damned Man also offending fel into damnable state but through penance may be saued if he cooperate with new grace of our Redemer which is in his choise to doe or omitte As when God gaue his people meate in the desert Exod. 16. he so instructed them how to receiue it and vse it without force or compulsion that he might proue them as himself speaketh whether they would walke in his law or no. And after making couenant with them Exod. 19. Deut. 26. required and accepted their voluntarie consent entring into formal contract or bargaine betwen him self and them he promising on the one partie to make them his peculiar people a priestlie kingdome and a holie nation they on the other partie promising loyaltie obedience and obseruation of his commandements saying Al thinges that our Lord hath spoken we wil doe For which cause Gods promises are conditional Deut. 7. if thou kepe his iudgements God wil keepe his couenant to thee Againe most plainly Deut. 11. Behold I sette before your sight this day benediction and malediction and Deut. 30. I cal for witnesses this day heauen and earth that I haue proposed to you life and death blessing and cursing Choose therfore life that thou mayest liue In al which it is certaine that Gods promise being firme mans wil is variable and so the euent not necessarie which made Caleb hoping of victorie to say Iosue 14. if perhaps our Lord be with me Neither doth Gods foreknowledge make the euent necessarie for he seeth the effect in the cause as it is voluntarie or casual yea God knoweth al before and some times fortelleth thinges vvhich conditionally vvould happen and in deed the condition fayling come not to passe as 1. Reg. 23. God answered that the men of Ceila would betray Dauid meaning if he staied there vvhich
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.
when their mightie ones shal be taken then shal he with them be strooken through with the sword â that euerie nation may know that Nabuchodonosor is God of the earth and besides him there is none other CHAP. VI. Holofernes in great rage sendeth Achior to Bethulia that he may there be slaine with the Israelites 8. He is leift bound to a tree 10. from whence the Israelites taking him he telleth them the cause 14. They entertaine him courteously and earnestly pray to God for helpe AND it came to passe when they had ceased to speake Holofernes being sore offended said to Achior â Because thou hast prophecied vnto vs saying that the nation of Israel is defended of their God that I may sheu thee that there is no God but Nabuchodonosor â when we shal haue strookeÌ them al as one man then thy self with them shalt die by the sword of the Assyrians and al Israel with thee shal perish by destruction â and thou shalt proue that Nabuchodonosor is lord of the whole earth and then the sword of my warfare shal passe through thy sides pearsed thou shalt fal among the wounded of Israel and thou shalt no more fetch breath til thou be destroyed with them â But if thou thinke thy prophecie true let not thy countenance quaile and the palenesse that is in thy face let it depart from thee if thou thinke these my wordes can not be accomplished â And that thou mayst know that thou shalt proue these thinges together with them behold from this houre thou shalt be associate to their people that whiles they shal receiue worthie punishment of my sword thou withal may be subiect to the vengeance â Then Holofernes commanded his seruantes that they should take Achior and lead him into Bethula and should deliuer him into the handes of the children of Israel â And the seruantes of Holofernes taking him went through the champaine but when they came neere the mountaynes the slingers came forth against them â And they turning out of the way by the side of the mountayne tyed Achior to a tree hand and foote and so left him bound with withes and returned to their lord â Moreouer the children of Israel descending from Bethulia came to him Whom loosnig they brought to Bethulia and setting him in the middes of the people demanded what was the matter that the Assyrians had left him bound â In those dayes the princes there were Ozias the sonne of Micha of the tribe of Simeon and Charmi who also is Gothoniel â In the middes therefore of the ancientes and in the sight of al Achior told al thinges that he had spoken being asked of Holofernes and how the people of Holofernes would haue killed him for this word â and how Holofernes him selfe being angrie coÌmanded him to be deliuered for this cause to the Israelites that when he should ouercome the children of Israel then he might command Achior also himself to die by diuerse tormentes for this that he had said The God of heauen is their defender â And when Achior had declared al these thinges al the people fel on their face adoring our Lord and with common lamentation and weeping they powred out their prayers with one accord to our Lord â saying Lord God of heauen and earth behold their pride and haue regard to our humilitie and attend the face of thy sainctes and shew that thou forsakest not them that presumeof thee and that thow humblest them that presume of them selues and glorie of their power â Their weeping therfore being ended the peoples prayer by the whole day being finished they comforted Achior â saying The God of our fathers whose power thou hast set forth he wil geue thee this recompence that thou rather shalt see their destruction â And when the Lord out God shal geue this libertie to his seruantes be God with thee also in the middes of vs that as it shal please thee so thou with al thine mayst conuerse with vs. â Then Ozias the counsel being ended receiued him into his house and made him a greate supper â And al the ancientes being called they refreshed them selues together after the fasting was ended â But afterwarde al the people was called together and al the night long within the church they prayed desiring helpe of the God of Israel CHAP. VII Holofernes besiegeth Bethulia 6. cutteth their conduite of water 9. kepeth their fountaines 12. the people murmure and mutenie 18. yet they pray to God 23. and the high priest determineth if aide come not within fiue dayes to deliuer the citie to the Assyrians BVT Holofernes the next day commanded his armies that they should goe vp against Bethulia â And there were of warre foote men an hundred twentie thousand and horse men two and twentie thousand besides the preparations of those men whom the captiuitie had taken and had beene led away out of the prouinces and cities of al youth â Al prepared them selues together to the fight agaynst the children of Israel and they came by the hil side vnto the toppe which looketh toward Dothaim from the place which is called Belma vnto Chelmon which is against Esdrelon â But the children of Israel as they saw the multitude of them laid them selues prostrate vpon the earth casting ashes vpon their heades praying with one accord that the God of Israel would shew his mercie vpon his people â And taking their weapons of warre they sate at the places which by a narrow path way lead directly betwen the mountaynes and they were keping them al day and night â Moreouer Holofernes whiles he compasseth round about found that the fouÌtayne which ranne in went directly to their conduite on the south side without the citie and he commanded their conduite to be cut asunder â Neuerthelesse there were fountaynes not far from the walles out of which secretly they semed to draw water to refresh them selues rather then to drinke â But the children of Ammon Moab came to Holofernes saying The children of Israel trust not in speare nor in arrow but the mountaynes defend them the hilles standing meruelous stipe gard them â Therfore that thou mayst ouercome them without ioyning battel set kepers of the fountaynes that they may not draw water of them and without sword thou shalt kil them or at the least being wearied they wil yeld their citie which they thinck being set in the mountaynes can not be ouercome â And these wordes pleased Holofernes and his souldiars and he placed round about an hundred men at euerie fountayne â And when that watch had beene fully kept for twentie dayes the cesternes fayled and the collections of waters to al the inhabitantes of Bethulia so that there was not within the citie wherof they might be satisfied no not for one day because water was dayly geuen to the people by measure â Then al the men and wemen yong men and children being gathered
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
can not possesse them â There remayned not of his meate therfore nothing shal continewe of his goodes â When he shal be filled he shal be straytened he shal burne and al sorow shal fal vpon him â Would God his belly were filled that he may send forth the wrath of his furie vpon him and rayne his battel vpon him â He shal flee wepons of yron and shal fal vpon a bowe of brasse â The sword plucked out and coming forth of his scabbard and glistering in his bitternesse the horrible shal goe and come vpon him â Al darkenesse is hid in his secretes fyre that is not kindled shal deuoure him he shal be afflicted leaft in his tabernacle â The heauens shal reuele his iniquitie and the earth shal rise against him â The blossome of his house shal be opened âe shal be plucked downe in the day of Gods furie â This the portion of an impions man from God the inheritance of his wordes from our Lord. CHAP. XXI Iob requiring his freindes to heare him 7. discourseth of the cause why some euil men prosper al this life BVT Iob answering sayd â Heare I besech you my wordes and doe penance â Beare with me that I also may speake and after my wordes if it shal seme good laugh ye â Is my disputation agaynst man that I ought not worthely to be sorie â Harken to me and be astonied and put the finger vpon your mouth â And I when I shal remember am afrayd and trembling shaketh my flesh â Why then doe the impious liue are they aduanced and strengthened with riches â Their seede contineweth before them a multitude of kinsemen and of nephewes in their sight â Their houses be secure and peaceable the rod of God is not vpon them â Their bullock hath conceiued and hath not made abortion their cow hath calued and is not depriued of her calfe â Their litle ones goe forth as flockes and their infantes reioyse with pastimes â They hold the timbrel the harpe reioyse at the sound of the organe â They lead their daies in wealth and in a moment they goe downe to hel â Who sayd to God depart from vs we wil not the knowlege of thy waies â Who is the Omnipotent that we should serue him and what doth it profite vs if we shal pray him â But yeâ because their good things are not in their hand be the counsel of the impious far from me â How often shal the candel of the impious be extinguished and inundation come vpon them and shal he deuide the sorowes of his furie â They shal be as chaffe before the face of the winde and as ashes which the whirlewinde scattereth â God shal reserue the sorow of the father to his children and when he shal haue rendred it then shal he know â His eies shal see his owne slaughter and he shal drincke the surie of the Omnipotent â For what doeth it pertayne to him concerning his house after him although the number of his monethes be diminished the halfe â Shal anie man teach God knowledge who iudgeth the high ones â This man dieth strong and in health rich and happie â His vowels be ful of fatte and his bones be embrewed with marrow â But an other dieth in bitternesse of soule without anie riches â And yet they shal sleepe together in the dust and wormes shal couer them â Surely I know your cogitations and vniust sentences agaynst me â For you say Where is the house of the prince and where are the tabernacles of the impious â Aske anie of the wayfaring men and you shal vnderstand that he knoweth these self same thinges â Because the euil man is kept vnto the day of perdition and he shal be led to the day of furie â Who shal reproue his way before him and who shal repay him the thinges that he hath done â He shal be brought to the graues and shal watch in the heade of the dead â He hath beene sweete to the grauel of Cocytus after him he shal drawe euerie man and before him innumerable â How therfore doe ye comforth me in vayne whereas your answer is shewed to be repugnant to the truth CHAP. XXII Eliphaz contendeth that God is not pleased with a iust mans afflictions 5. falsly imputeth enormious crimes to holie Iob 12. and grosse errors 21. wisheth him therfore to repent that so he may prosper BVT Eliphaz the Themanite answering sayd â Can man be compared with God yea though he be of perfect knowlege â What doth it profite God if thou be iust or what doest thou aduantage him if thy way be vnspotted â Shal he be afrayde to reproue thee and come with thee into iudgement â And not for thy very great malice and thine infinite iniquities â For thou hast taken away the pledge of thy brethren without cause and the naked thou hast spoyled of clothes â Water to the wearie thou hast not geuen and from the hungrie thou hast withdrawen bread â In the strength of thine arme thou didst possesse the earth and being the mightiest thou didst obteyne it â Widowes thou hast sent away emptie and the armes of pupilles thou hast broken in peeces â Therfore art thou compassed with snares and soden feare trubleth thee â And thoughtest thou that thou shouldest not see darkenes and that thou shouldest not be oppressed with the violence of ouerflowing waters â Doest thou not thinke that God is higher then heauen is exalted aboue the toppe of the starres â And thou sayest For what knoweth God and he iudgeth as it were by a mist â The cloudes are his couert neither doth he consider our thinges and he walketh about the poles of heauen â Doest thou couet ro keepe the path of worldes which wicked men haue troden â Who were taken away before their time and a floud hath euerthrowen their foundation â Who sayd to God Depart from vs and as though the Omnipotent could do nothing they estemed him â Whereas he had filled their houses with good things whose sentence be far from me â The iust shal see and shal reioyse and the innocent man shal skorne them â Is not their exaltation cut downe and hath not fire deâoured the remnantes of them â Agree thou therfore to him and haue peace and by these thinges thou shalt haue the best fruites â Receiue the law of his mouth and put his wordes in thy hart â If thou wilt returne to the Omnipotent thou shalt be builded vp and shalt make iniquitie far from thy tabernacle â He shal geue for earth flint and for flint torrentes of gold â And the Omnipotent shal be agaynst thine enemies siluer shal be heaped together vnto thee â Then shalt thou a bound in delightes vpon the Omnipoten and shalt lift vp thy face to God â Thou shalt aske him and he wil heare thee and thou
that when God once reueiled anie thing by publique fact or vnto competent witnesses it sufficed for euer to al reasonable men and so Eliu might applie the sentence to himselfe which God had denounced to his three freindes in the same cause Much lesse are Protestantes excusable which not only persist in errors coÌdemned in their owne felowes as in Luther Caluin Beza others but also in other old heresies as their doctrine of iustification by only faith condemned in the Apostles time their denying the cerimonies of Baptisme the Sacraments of Confirmation of Penance condemned in the Nouatians or that patient sustaining of worldlie losses and other afflictions such as Iob suffered are not satisfactorie or meritorious workes 8. Take seuen oxen and seuen rammes In the number of seuen is a mysterie of perfection and fulnes often vsed in holie scripture For God creating the world and al thinges therin in six dayes rested the seuenth Seuenfold punishment was required for Cain Seuen payres of cleane beastes were conserued in in Noes arke And in the law the ground rested from tillage the seuenth yeare with innumerable the like As S. Gregorie in this place and other Fathers note in their workes Also twise seuen victimes offered in sacrifice import the greatnes of these mens offence in accusing Iob and in auouching their false opinion 8. Iob shal pray for you Neither had so manie sacrifices sufficed as S. Chrisostom obserueth Orat. 5. in Iudaeos vnles Iob also had prayed for the offenders VVhere we see that both Sacrifice the deuotion of him that offereth it haue their effectes whereof commeth the distinction vsed in Scholes of Opusoperatum and Opus operantis As it is manifest likewise that mediation of one man for an other did not derogate from Gods benigne mercie in the law of nature wherein these men liued Nor now from Christes mediation in the law of Grace 2. Cor. 1. v. 11. A BRIEF RECAPITVLATION of this strange and sacred historie FOr auoiding prolixitie this volume growing great we haue for most part contracted our Annotations into the margen making very few others in this booke which otherwise offered much more occasion as wel for explicating hard places as of other doctrinal and moral instructions Neither in dede can ordinarie Annotations wel suffice for vnderstanding of this and other hard bookes But rather large Comentaries are required such as S. Gregorie and other ancient Fathers as also F. Iohn de Pineda and others haue lately written wherto we therfore remitte the lerned readers And for the benefite of others of our nation we shal here briefly recapitulate the summe and principal pointes of this holie and admirable historie consisting in a singular holie mans conflictes and glorious victorie against inuisible and visible aduersaries both in prosperous and aduerse fortune First this holie man Iob in al abundance of wealth and riches blessed with manie children ch 1. sitting in a princelie throne and royal dignitie ch 29. in the land of Hus was not only assaulted with common tentations of the enuious enimie as al are that liue piously in God but so much the more as he was more godlie sincerer and perfecter then other men yet he neuer set his hart vpon worldlie or temporal thinges but with al due feare so serued God and parted from euil that Satan himself the calumniator of mankind could not charge him with anie sinne at al. Though he would not for al that confesse him to be iust or perfect but for further trial of him demanded and obtained licence of God to touch at his posssesions and so bereued him of al his goodes children in one day And when he perseuering constant in vertue thanking God for al not sinning in his lippes neither speaking anie foolish thing against God the diuel getting more ample permission to touch his bones and flesh chap. 2 susudenly stroock him with most grieuous botch or boyle from the sole of the foote to the toppe of the head who sitting on a dunghil and scraping the corruption of his sores with a shel in extreme paine his owne wife by the diuels suggestion reuiled him for his sinceritie and prouoked him to blaspheme God but he seuerely reprehended her follie stil keeping necessarie patience Then came three special freindes noble wisemen or litle kinges to visite and comforte him who in seuen dayes not speaking one word of consolation nor entering into anie discourse with him at last Iob himself chap. 3. broke this long silence but not his patience lamentably bewayling the extremitie of his paines imputing al to the miseries of mans estate corrupted by sinne discoursed of certaine penal euiles or malades ensuing therupon wishing for his owne part if it had so bene Gods pleasure for he sincerly feared God that either he had not bene borne or bene shortly taken out of his world cursing sinne and the proper effectes therof remaining in man wishing also to haue wanted the ordinarie benefites of education in his infancie and al his former prosperitie so that he might haue escaped the calamities wherwith he was now afflicted Al which he vttering in way of contemning al worldlie thinges and supposing his freindes there present would haue so vnderstood him and had compassion with him they contrariwise by art of the diuel God so permitting fel into indignation in stead of comforting their most afflicted freind sharply reprehended him rashly iudged his conscience and falsly condemned him not only of impatient speach as offensiue to God and his Angels and to al good men but also of other enormious sinnes as pride tyrannie presumption hypochrisie and blasphemie because heretofore he semed to the world as iust and holie and now as they imagined in his deserued punishment charged God with iniustice wherupon grew diuers long disputes betwen Iob and his three freindes a fourth also intruding himselfe when the others ceassed So that Iob indured nine conflictes and in the tenth God iudged him the victour which shal yet better appeare if we repete the summe of their argumentes his answers with Gods decision of the controuersie In the first conflict Eliphaz the chiefest of Iobs freindes in the. 4. and 5. chapters accused Iob of great impatience and insolencie against God also both him and his familie of tyrannie like to a cruel lion and lions whelpes alleaging for proofe the prosperitie of good men punishment of the wicked and a particular vision Adiured him therfore to acknowlege and repent the same But Iob in other two chapters auoched that in deede his afflictions were greater then his sinnes deserued relying vpon his innocencie knowen to his owne conscience Described also the manifold calamities of mans life desired to die and so to end his worldlie miseries Then Baldad the second opposite freind in the 8. chap. pretending to free Gods iudgement from al shew or resemblance of iniustice charged Iob and
passage of Israel forth of Aegypt through the read sea in a Canticle after that he had related the same whole historie more at large in prose that al might sing and so render thankes with melodious voice and musical instruments praising God Likewise in an other Canticle he comprised the whole law a litle before his death So also Barac and Debora and after them Iudith song praises to God for their victories in verse Salomon writte the end of his Prouerbes and a whole booke intituled Canticles the Prophet Ieremie his Lamentations in verse Anna hauing obtained her prayer for a sonne gaue thankes to God with a Canticle The like did king Ezechias for recouerie of health The Prophets Isaias Ezechiel Ionas A bacuc and the three children in the fornace againe in the new Testament the B. virgin mother iust Zacharie deuout Simeon gaue thankes sang praises to God in Canticles Fourthly albeit the holie King was not permitted to build the gorgious Temple for Gods feruice as he greatly desired to haue done yet he prouided both store of muâitians foure thousand in number of which 288. were maisters to teach made these Psalmes as godlie dirties for this holie purpose in al solemnities of feastes and daylie sacrifice when the Temple should afterward be built Fiftly he made these Psalmes not only for his owne others priuate deuotion nor yet so especially for the publique Diuine seruice in the Temple and other Synagogues of the Iewes but most principally for the Christian Catholique Church which he knew should be spred in the whole earth Forseing the maruelous great and frequent vse therof in the Christian Clergie and Religious people of both sexes As he prophecieth in diuers Psalmes Al the earth sing to thee sing Psalmes to thy name Againe I vvil sing Psalmes to thee ô God in the Gentiles in al peoples and Nations VVhich him selfe neuer did but his Psalmes are euer since Christ song by Christians conuerted from gentilitie as we see in the Churches Seruice For the whole Psalter is distributed to be song in the ordinarie office of our Breuiarie euerie weke And though extraordinarily for the varietie of times and feastes there is often alteration yet stil the greater part is in Psalmes Certayne also of the same Psalmes are without change or intermission repeted euerie day And such as haue obligation to the Canonical Houres must at least read the whole Office priuatly if they be not present where it is song The Office also of Masse ordinarily beginneth with a Psalme In Litanies and almost al publique Prayers and in administration of other Sacraments and Sacramentals either whole Psalmes or frequent verses are inserted Likewise the greatest part of the Offices of our B. Ladie and for the dead are Psalmes Besides the seuen Poenitential and fiftene Gradual Psalmes at certaine times So that Clergie mens daly office consisteth much in singing or reading Psalmes And therfore al Byshops especially are strictly bond by a particular Conon Dist 38. cap. Omnes psallentes to be skilful in the Psalmes of Dauid and to see that other Clergiè men be wel instructed therin According to the Holie Ghosts admonition by the pen of the same Royal Prophet Psal 46. Psallite sapienter Or intelligenter that is Sing Psalmes vvith knovvlege and vnderstanding them Not that euerie one is bond to know and be able to discusse al difficulties but competently according to their charge vndertaken in Gods Church Otherwise euerie one that is or intendeth to be a Priest may remember what God denounceth to him by the Prophet Osee c. 4. Because thou hast repelled knovvlege I vvil repel thee that thou do not the function of Priesthood vnto me Thus much touching the Author the contentes the poetical stile final cause of this holie Psalter As for the name S. Ierom S. Augustin and other Fathers âeach that wheras amongst innumerable musical instruments six were more specially vsed in Dauids time mentioned by him in the last Psalme Trumpet Psalter Harpe Timbrel Organ and Cimbal This booke hath his name of the instrument called Psalter which hath tenne strings signifying the tenne commandements and is made in forme as S. Ierom and S. Bede suppose of the Greke letter Î delta because as that instrument rendreth sound from aboue so we should attend to heauenlie vertues which come from aboue Likewise vsing the harpe which signifyeth mortification of the flesh other instruments which signifie and teach other vertues we must finally referre al to Gods glorie reioyce spiritually in hart and render al praise to God Concerning interpretation of holie Scriptures AS Prophecie or other holie Scripture was not at anie time by mans wil but the Prophetes holie men of God spake inspired by the Holie Ghost so no prophecie nor explication of Scripture is made by priuate interpretation 2. Pet. 1. but by the same Spirite wherwith it was written which our Sauiour gaue to the Church to abide for euer the Spirite of truth to teach al truth Ioan. 14. 16. Neither perteyneth it to euerie one to discerne the true spirite but to some 1. Cor. 12. Holie Scriptures consist not in reading but in vnderstanding S. Ierom Dialogo aduers Luciferianos The wordes of holie Scripture are so to be vnderstood as holie men the Sainctes of God haue vnderstood them S. Aug Ser. 18. de verb. Domini Men must lerne of men not expect knowlege immediatly of God nor only by Angels Idem in prologo Doct. Christ There be some thinges mentioned in holie Scripture which God wil haue hidden and those are not to be curiously searched S. Amb. li. 1. c. 7. de vocat Gentium By those thinges which to vs are hidden in holie Scripture our humilitie is proued S. Greg. ho. 17. super Ezech. THE BOOKE OF PSALMES PSALME I. The Royal prophet Dauid placed this Psalme as a Preface to the rest conteyning 1 true happines which consisteth in flying sinnes and seruing God 3. The good doe prosper 5. not the wicked 6. as wil appeare in the end of this world BLESSED is the man that â hath not gone in the counsel of the impious hath not â stoode in the way of sinners and hath not â sitte in the chayre of pestilence â But his â wil is in the way of our Lord and in his law he wil meditate day and night â And he shal be as a tree that is planted nigh to the streames of waters which shal geue his fruite in his time â And his leafe shal not fal and al thinges whatsoeuer he shal doe shal prosper â The impious not so but as dust which the winde driueth from the face of the earth â Therfore the impious shal not rise againe in iudgement nor sinners in the councel of the iust
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
my bones shal say Lord who is like to thee Deliuering the needie from the hand of them that are stronger then he the needie and poore from them that spoile him Vniust witnesses rysing vp asked me things that I knew not â They repayed me euil things for good sterilitie to my soule â But I when they were trublesome to me did put on cloth of heare I humbled my soule in fasting and my prayer shal be turned into my bosome â As a neighbour as our brother so did I please as mourning and sorowful so was I humbled â And they reioyced against me and came together scourges were gathered together vpon me and I was ignorant â They were dissipated and not compunct they tempted me they scorned me with scorning they gnashed vpon me with their teeth â Lord when wilt thou regard restore thou my soule from their malignitie myne only one from the lions â I wil confesse to thee in the great Church in a graue people I wil prayse thee â Let them not reioyce ouer me that are my aduersaries vniustly that hate me without cause and twinckle with the eies â Because they spake in deede peaceably to me and in the anger of the earth speaking they meant guiles â And they opened their mouth awide vpon me they said Wel wel our eies haue seene â Thou hast sene ô Lord keepe not silence Lord depart not from me â Arise and attend to my iudgement my God and my Lord vnto my cause â Iudge me according to thy iustice ô Lord my God and let them not reioyce ouer me â Let them not say in their hartes Wel wel to our soule neitheir let them say We haue deuoured him â Let them blush and be ashamed together that reioyce at my euils Let them be clothed with confusion and shame that speake great things vpon me â Let them reioyce and be glad that wil my iustice and let them say alwayes Our Lord be magnified that wil the peace of his seruant â And my tongue shal meditate thy iustice thy prayse al the day PSALME XXXV The prophet describeth the wicked malice of obstinate sinners 6. Against which he opposeth Gods infinite goodnes 9. with his prouident mercie towards the worst and iust reward of the good 12. praying to escape the dangerous gulfe of pride â Vnto the end to the seruant of our Lord Dauid him selfe THE vniust hath said within him selfe that he would sinne there is no feare of God before his eies â Because he hath done deceitfully in his sight that his iniquitie may be found vnto hatred â The wordes of his mouth are iniquitie and guile he would not vnderstand that he might doe wel â He hath meditated iniquitie in his bed he hath set himselfe on euery way not good and malice he hath not hated Lord thy mercie is in heauen and thy truth euen to the clowdes â Thy iustice as the hilles of God thy iudgementes are great depth Men beastes thou wilt saue ô Lord â as thou hast multiplied thy mercie ô God But the children of men shal hope in the couert of thy winges â They shal be inebriated with the plentie of thy house and with the torrent of thy pleasure thou shalt make them drinke Because with thee is the fountaine of life and in thy light we shal see light â Extend thy mercie to them that know thee and thy iustice to them that are of a right hart Let not the foote of pride come to me and let not the hand of a sinner moue me â There haue they fallen that worke iniquitie they were expelled neither could they stand PSALME XXXVI An exhortation not to enuie nor imitate the euil who for most part prosper in this world and are damned eternally but to flee euil and doe good duly considering that God diuersly permitteth and punisheth the wicked and likewise comforteth and afflicteth the iust al for their good â A Psalme to Dauid him self HAVE no emulation toward the malignant neither enuie them that doe iniquitie â Because they shal quickely wither as grasse and as the blossomes of herbes they shal soone fal â Hope in our Lord and doe good and inhabite the land and thou shalt be fed in the riches therof â Be delighted in our Lord and he wil geue thee the petitions of thy hart â Reuele thy way to our Lord and hope in him and he wil doe it â And he wil bring forth thy iustice as light and thy iudgement as midday â be subiect to our Lord and pray him Haue no emulation in him that prospereth in his way in a man that doth iniustices â Cease from wrath and leaue furie haue not emulation that thou be malignant â Because they that are malignant shal be cast out but they that expect our Lord the same shal inherite the land â And yet a litle while and the sinner shal not be and thou shalt seeke his place and shal not find it â But the meeke shal inherite the land and shal be delighted in multitude of peace â The sinner shal obserue the iust and shal gnash vpon him with his teeth â But our Lord shal scorne him because he foreseeth that his day shal come â Sinners haue drawen out the sword they haue bent their bowe That they may deceine the poore and needie that they may murder the right of hart â Let their owne swordes enter into their hartes and let their bowe be broken â Better is a litle to the iust aboue much riches of sinners â Because the armes of sinners shal be broken in pieces but our Lord comfirmeth the iust â Our Lord knoweth the daies of the immaculate and their inheritance shal be for euer â They shal not be confounded in the euil time and in the dayes of famine they shal be filled â because the sinners shal perish But the enemies of our Lord forth with as they shal be honoured and exalted vanishing shal vanish as smoke â The sinner shal borrow and not pay but the iust is merciful and wil geue â Because they that blesse him shal inherite the land but they that curse him shal perish â With our Lord the steppe of man shal be directed and he shal like wel of his way When he shal fal he shal not be brused because our Lord putteth his hand vnder â I haue bene yong for I am old and I haue not sene the iust forsaken nor his seede seeking bread â Al the day he is merciful and lendeth and his seede shal be in blessing â Decline from euil and doe good and inhabite for euer and euer â Because our Lord loueth iudgement and he wil not forsake his sainctes they shal be
not his meates â Because after the similitude of a southsayer and diuiner he esteemeth that which he knoweth not Eate and drinke wil he say to thee and his minde is not with thee â The meates which thou hadst eaten thou shalt vomite vp and shalt lose thy beautiful wordes â Speake not in the eares of the vnwise because they wil despise the doctrine of thy speach â Touch not the boundes of litle ones and into the filde of pupils enter not â For their nerekinsman is strong and he wil iudge their cause against thee â Let thy hart enter into doctrin and thyne eares to wordes of knowlege â Withdrawe not discipline from a childe for if thou shalt strike him with the rod he shal not die â Thou shalt strike him with the rod and deliuer his soule from hel â My sonne if thy minde shal be wise my hart shal be glad with thee â And my reines shal reioyce when thy lippes shal speake right thinges â Let not thy hart enuie sinners but in the feare of our Lord be thou al the day â because thou shalt haue hope in the later end and thyn exaltation shal not be taken away â Heare my sonne be wise direct thy minde in the way â Be not in the feastes of great drinkers nor in their comessations which contribute flesh together to eate â because they that are geuen to drinking and that pay shottes shal be consumed and drousines shal be clothed with ragges â Heare thy father that begot thee and contemne not thy mother when she is old â Bye truth and sel not wisedom and doctrine and intelligence â The father of the iust reioyceth with gladnes he that hath begotten a wiseman shal reioyce in him â Let thy father be glad and thy mother and let her reioyce that bare thee â My sonne geue me thy hart let thyne eies kepe my wayes â For an harlot is a deepe dich a strange woman a narrow pitte â She lyeth in wayt in the way as a robber and whom she shal see not circumspect she wil kil â To whom is woe to whose father woe to whom browles to whom diches to whom woundes without cause to whom bloud sheeding eies â Is it not to them that passe their time in wine and studie to drinke out their cuppes â Behold not wine when it waxeth yelow when the colour therof shal shine in the glasse it goeth in pleasantly â but in the end it wil bite like a snake and as a basiliske it wil powre abrode poysones â Thine eies shal see strange wemen and thy hart shal speake peruerse thinges â And thou shalt be as one sleeping in the middes of the sea and as the gouernour fast a sleepe the sterne being lost â And thou shalt say They haue beaten me but I was not greeued they drew me and I felt not When shal I awake and finde wines againe CHAP. XXIIII EMVLATE not euil men neither desire thou to be with them â because their mind doth meditate robberies and their lippes speake deceites â By wisedom the house shal be built and by prudence it shal be strengthened â In doctrine the cellars shal be replenished with al precious and most beâutiful substance â A wiseman is strong and a lerned man strong and valiant â Because warre is managed by due ordering there shal be saluation where manie counsels are â Wisedom is high for a foole in the gate he shal not open his mouth â He that thinketh to doe euils shal be called a foole â The cogitation of a foole is sinne and a detracter the abomination of men â If thou despaire being wearie in the day of distresse thy strength shal be diminished â Deliuer them that are led to death and those that are drawen to death cease not to deliuer â If thou say I am not of force he that seeth into the hart he vnderstandeth and nothing deceiueth the keeper of thy soule and he shal render to a man according to his workes â Eate honie my sonne because it is good and the honie-combe most sweete to thy throte â so also the doctrine of wisedom to thy soule which when thou shalt finde thou shalt haue hope in the later end and thy hope shal not perish â Lie not in wayte nor seeke impietie in the house of the iust nor spoile his rest â For â seuen times shal the iust fal and shal rise againe but the impious shal fal into euil â When thine enemie shal fal be not glad and in his ruine let not thy hart reioyce â Lest perhaps our Lord see and it displease him and he take away his wrath from him â Contend not with the most wicked nor emulate the impious â because euil men haue not hope of thinges to come and the lampe of the impious shal be extinguished â Feare our Lord my sonne and the king with detracters medle not â because their perdition shal sodenly rise and the ruine of both who knoweth â These thinges also to the wise to know a person in iudgement is not good â They that say to the impious Thou art iust peoples shal curse them and tribes shal detest them â They that rebuke him shal be praysed and blessing shal come vpon them â He shal kisse the lippes who answereth right wordes â Prepare thy worke abrode and diligently til thy ground that afterward thou mayst build thy house â Be not witnes without cause against thy neighbour neither alure any man with thy lippes â Say not As he hath done to me so wil I doe to him I wil render to euerie one according to his worke â I passed by the filde of a slothful man and by the vineyard of a foolish man â and behold nettels had filled it wholy and thornes had couered the face therof and the wal of stones was destroyed â Which when I had seene I layd it in my hart and by the example I lerned discipline â A litle I say thou shalt sleepe a litle thou shalt slumber a litle shalt thou ioyne thy handes together to rest â and as a poste pouertie shal come to thee beggerie as a man armed ANNOTATIONS CHAP. XXIIII 16. Seuen times shal the iust sal A iust man that is to say Gods true seruant free from mortal sinne is subiect during this life to manie tentations imperfections and may often fal into venial sinnes and not lose iustice nor the true title of a iust man as here he is called nor become the diuels seruant nor Gods enemie but through Gods grace helping his weaknes he riseth agaâne from smal sinnes stil perseuering in Gods fauoure wheras contrariwise the impious falleth into euil towitte into more and more sinne through malice and lacke of grace riseth not so easily
found of them that seeke her â She preuenteth them that couete her that she first may shew herself vnto them â He that awaketh early to her shal not labour for he shal find her sitting at her doores â To thinke therfore of her is perfect vnderstanding and he that watcheth for her shal quickly be secure â Because she goeth about seeking them that be worthie of her and in the wayes she wil shew her self to them cheerefully and in al prouidence she wil meete them â For the beginning of her is the most true desire of discipline â The care therfore of discipline is loue and loue is the keeping of her lawes and the keeping of the lawes is the consummation of incorruption â and incorruption maketh to be next to God â Therfore the desire of wisdom leadeth to the euerlasting kingdom â If therfore you be delighted with thrones and with scepters ô ye kinges of the people loue wisdom that you may reigne for euer â Loue the light of wisdom al ye that beare rule ouer peoples â But what wisdom is and how she was made I wil declare and I wil not hide from you the mysteries of God but from the beginning of her natiuitie I wil search out and sette the knowlege of her into light and wil not let passe the truth â neither wil I goe with pyning enuie because such a man shal not be partaker of wisdom â But the multitude of the wise is the health of the round world and a wise king is the stabilitie of the people â Therfore take ye discipline by my wordes and it shal profite you CHAP. VII Wheras al men haue the like birth and death 7. Wisdom maketh great difference bringing al goodnes 13. and knowlege 17. as wel of natural thinges 22. as moral 25 Which heauenlie gift is a sparckle and participation of wisdom increated God himself I also certes am a mortal man like to al and of the earthlie kinred of him that was made first and in the wombe of my mother was I fashioned flesh â the time of ten monethes was I brought together in bloud of the seede of man and the delectation of sleepe concurring â And I being borne receiued the common ayre and fel vpon the earth that is made alike and the first voice like to al men did I put forth weeping â I was nourished in swadling clothes and great cares â For none of the kinges had other begynning of natiuitie â There is one entrance therfore into life to al men and like departure â For this cause I wished and vnderstanding was geuen me and I inuocated and the spirit of wisdom came vpon me â and I preferred her before kingdoms and thrones and riches I counted to be nothing in comparison offer â Neither did I compare the precious stone to here because al gold in comparison of her is a litle sand and siluer in the sight of her shal be estemed as clay â Aboue health and beautie did I loue her and purposed to haue her for light because her light can not be extinguished â And al good thinges came to me together with her and very much honestie by her handes â and I reioyced in al because this wisdom went before me and I was ignorant that she is the mother of al these â Which I lerned without fiction and doe communicate without enuie and her honestie I hid not â For she is an infinite treasure to men which who so haue are made partakers of the frenship of God commended for the gifts of discipline â And to me God hath geuen to speake according to my minde and to presume thinges worthie of those that are geuen me because he is the guide of wisdom and the creator of the wise â for in his hand are both we our wordes and wisdom and the knowlege and discipline of workes â For he gaue me the true knowlege of those thinges which are that I may know the disposition of the round world and the vertues of the elements â the beginning end middes of times the permutations of changeable seasons and consummations of times â the courses of the yeare and dispositions of the starres â the natures of beastes and furies of wilde beastes the force of windes and the cogitations of men the differences of plantes and vertues of rootes â and whatsoeuer are hid thinges and not forsene I haue lerned for wisdom the worker of al taught me â For in her is the spirite of vnderstanding holie onlie manifold subtil eloquent moueable vndefiled sure swete louing good sharpe who nothing hindereth wel doing â gentle benigne stable certaine secure hauing al powre forseing al thinges and that conteyneth al spirites intelligible cleane subtile â For wisdom is more moueable then al moueable thinges and reacheth euerie where because of her cleannes â For she is a vapour of the powre of God a certaine sincere emanation of the glorie of God omnipotent and therfore no defiled thing cometh vnto her â For she is the brightnes of eternal light the vnspotted glasse of Gods maiestie and the image of his goodnes â And wheras she is one she can doe al thinges and permanent in herselfe she reneweth al thinges and by nations transporteth herself into holie soules she maketh the frendes of God and Prophetes â For God loueth none but him that dwelleth with wisdom â For she is more beautiful then the sunne and aboue al disposition of the starres being compared to light she is found the first â For night succedeth to it but malice ouercometh not wisdom CHAP. VIII VVisdom excelling al thinges that can be desired 9. is worthely preferred as the cause of much estimation 13. and of immortal glorie 16. without molestation 21. Alwhich is Gods gift SHE reacheth therfore from end vnto end mightely and disposeth al thinges swetely â Her haue I loued and haue sought her out from my youth and haue sought to take her for my spouse and I was made a louer of her beautie â She glorifieth her nobilitie hauing consociation with God yea and the Lord of al hath loued her â For she is the mistresse of the discipline of God the chooser of his workes â And if riches be desired in life what is richer then wisdom which worketh al thinges â And if vnderstanding doe worke who is the worker of those things that are more then she â And if a man loue iustice her labours haue great vertues for she teacheth sobrietie and prudence and iustice and strength then the which nothing is more profitable in life to men â And if a man desire multitude of knowlege she knoweth thinges past coniectureth of thinges to come she knoweth the subtilities of wordes and the solution of arguments she knoweth signes and wonders before they be done and the euentes of times and ages â I purposed therfore to
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
their wisdom â For they which promised that they would expel feares and perturbations from the languishing soule these with derision languished ful of feare â For although none of the monsters disturbed them being moued with the passing by of beasts and hissing of serpents they perished trembling and denying that they saw the ayre which by no meanes any man could avoyde â For wheras wickednes is fearful it geueth testimonie of condemnation for a trubled conscience doth alwayes presume cruel thinges â For feare is nothing els but a bewraying of the aydes of cogitation â And whiles inwardly there is lesse expectation the greater doth he count the ignorance of that cause which maketh the torment â But they that during the night in deede impotent and coming vpon them from the lowest and highest hel slept the same sleepe â were sometime molested with the feare of monsters sometime fayled by passing away of the soule for soden feare and vnlooked for came vpon them â Moreouer if any of them had fallen downe he was kept shut vp in prison without yron â For if one were a husbandman or if a shepheard or worker of the labours in the silde were sodenly taken he susteyned necessitie ineuitable â For with one chayne of darkenes they were al tyed together Whether it were the hissing winde or among the thicke boughes of trees the sweete sound of birdes or the force of water running downward exceedingly â or the mightie sound of rockes tumbled headlong or the running of playing beasts that were not sene or the mightie noyse of roaring beastes or an Echo resounding from the highest mountaynes they made them swoone for feare â For al the world was illuminated with a cleare light none was hindered in their workes â But ouer them onlie was layd an heauie night the image of darkenes which was to come vpon them They therfore were vnto themselues more heauie then the darknes CHAP. XVIII In the Aegyptian darknes the Israelites saw clerly and were not sene of their enimies 5. For the Aegyptians crueltie against the Hebrewes infants al their owne first borne were slaine and their whole armie drowned in the redsea 20. But fire deuouring the rebellions in Chores schisme was quenched by Aarons intercession BVT to thy saincts there was very great light and their voyce in deede they heard but figure they saw not And because themselues also did not suffer by the same thinges they magnified thee â and they that before had bene hurt because they were not hurt gaue thankes and that there might be a difference they asked a gift â For the which cause they had a burning pillar of fyre for a guide of the vnknowen way and thou gauest them the sunne without hurt of a good harbour â They in deede worthie to lacke light and to suffer the prison of darkenes which kept thy children shut vp by whom the vncorrupt light of the law began to be geuen to the world â When they decreed to kil the infantes of the iust and one child being layd forth and deliuered thou to the reprouing of them didst take away a multitude of children and destroyedst them together in the mightie water â For that night was knowen before of our fathers that they knowing in deede what othes they had credited might be of better comfort â And by thy people in deede the health of the iust was receiued but destruction by the vniust â For as thou didst hurt the aduersaries so vs also thou didst magnifie prouoking vs. â For the iust children of the good sacrificed secretly and disposed the law of iustice in concorde that the iust should receiue both good euil alike singing now the prayses of the fathers â But there sounded a disagreing voyce of the enemies and a lamentable moorning was heard for the bewayled infants â And the seruant with the master was afflicted with like punishment and a man of the vulgar sort suffered the like thinges to the king â Al therfore alike by one name of death had dead ones innumerable For neitheir did the liuing suffice to burie them because in one moment that which was the nobler nation of them was destroyed â For concerning al thinges being incredulous because of the inchantments but then first when there was destruction of the first begotten they promised to be the people of God â For when quiet silence conteyned al thinges and the night was in the midde way of her course â thy omnipent word salying out of heauen from the royal seates lighted as a seuere conquerour vpon the middes of the land of destruction â a sharpe sword carying thy vnfeyned commandment and standing filled al with death and reached euen to heauen standing on the earth â Then incontinent the visions of naughtie dreames trubled them and feares vnlooked for came vpon them â And one here an other there cast forth halfe aliue shewed for what cause of death he died â For the visions that trubled them forewarned these thinges that they might not perish as ignorant why they suffered euils â But then there touched the iust also a tentation of death and a disturbance of the multitude was made in the wildernes but thy wrath did not long continew â For a man without blame hasting to pray for the people bringing forth the shilde of his ministerie prayer and by incense alleaging supplication resisted the wrath and made an end of the necessitie shewing that he is thy seruant â And he ouercame the multitudes not in strength of bodie nor with might of armour but with a word subdewed he him that vexed him rehearsing the oathes of the parents and the testament â For when they were now fallen dead by heapes one vpon an other he stood betwen and cut of the violence and seperated that way which leadeth to the liuing â For in the vesture downe to the foote which he had was al the world and the glorious thinges of the fathers were grauen in the foure iewels of stones thy magnificence was written in the diademe of his head â And to these he that destroyed gaue place these did he feare for the proofe onlie of wrath was sufficient CHAP. XIX Aegyptians persecuting the Hebrewes were drowned 10. hauing bene plagued before with flies and frogges 11. Quailes were geuen to the people of Israel 13. The barbarous not receiuing or euil intreating Gods people were strooken with blindnes 17. And al creatures serue God in punishing the impious and rewarding the godlie BVT vpon the impious euen to the later end there came wrath without mercie For he foreknew also the thinges that should come vnto them â because when they had permitted that they should depart and had sent them away with great diligence they repenting pursued them For hauing as yet moorning betwen their hands and lamenting at the graues of the dead they tooke to themselues an other cogitation of follie and whom by
proued them for tenne dayes â And after tenne daies their faces appeared better more corpulent then al the children that did eate of the kings meate â Moreouer Malasar tooke away the meates and the wine of their drinke and he gaue them pulse â And to these children God gaue knowlege and discipline in euerie booke and wisedom but to Daniel the vnderstanding of al visions and dreames â The dayes therfore being accomplished after which the king had sayd that they should be brought in the gouernour of the eunuches brought them in the sight of Nabuchodonosor â And when the king had spoken to them there were not fond such of them al as Daniel Ananias Misael and Azarias and they stood in the kings sight â And euerie word of wisedom and vnderstanding that the king demanded of them he found in them more by ten fold aboue al the southsayers magicians that were in al his kingdom â And Daniel was euen to the first yeare of Cyrus the king CHAP. II. Nabuchodonosor dreameth and forgeteth his dreame 4. which the magicians not able to tel 12. are adiudged to dye 14. But Daniel praying with his three felowes by reuelation 24. telleth 36. and interpreteth the dreame 46. the king adoreth him confessing his God to be the onlie true God and aduanceth him his felowes IN the second yeare of the kingdom of Nabuchodonosor Nabuchodonosor saw a dreame and his spirit was terrified and his dreame was fled from him â But the king commanded that the south sayers should be called together and the magicians and the sorcerers and the Chaldees to declare vnto the king his dreames who when they were come stood before the king â And the king sayd to them I saw a dreame being confounded in minde I know not what I saw â And the Chaldees answered the king in Syriach King for euer liue tel the dreame to thy seruants and we wil declare the interpretation therof â And the king answering sayd to the Chaldees The word is departed from me vnles you tel me the dreame and the coniecture therof you shal perish and your houses shal be confiscate â But if you tel the dreame the coniecture therof you shal receiue of me rewards gifts and much honour the dreame therfore and the interpretation therof tel you me â They answered the second time sayd Let the king tel his seruants the dreame we wil declare the interpretation therof â The king answered sayd Surely I know that you redeme time knowing that the word is departed from me â If therfore you shew me not the dreame there is one sentence of you that you haue also framed a guilful interpretation and ful of deceite to speake vnto me til the time passe away Tel me therfore the dreame that I may know that you speake a true interpretation also therof â The Chaldees therfore answering before the king sayd There is no man vpon the earth that can accomplish thy word ô king yea neither anie king great and mighty demandeth such a word of anie southsayer magician and Chaldee â For the word that thou askest ô king is weightie neither shal there be found any that can shew it in sight of the king except the goddes whose conuersation is not with men â Which thing being heard the king in furie and in great wrath commanded that al the wisemen of Babylon should perish â And the sentence being gone forth wisemen were slaine Daniel and his felowes were sougth for to perish â Then Daniel inquired concerning the law and the sentence of Arioch the prince of the kings warfar who was gone forth to kil the wisemen of Babylon â And he asked him that had receiued the powre of the king for what cause so cruel a sentence was gone forth from the face of the king When Arioch therfore had shewed the matter to Daniel â Daniel going in desired the king that he would geue him a time to tel the solution to the king â And he went into his house and he told the matter vnto Ananias Misael Azarias his felowes â that they should aske mercie at the face of the God of heauen vpon this sacrament Daniel and his felowes might not perish with the rest of the wisemen of Babylon â Then was the mysterie reueled to Daniel by a vision in the night and Daniel blessed the God of heauen â and speaking sayd The name of our Lord be blessed from euerlasting for euer more because wisedom and strength are his â And he changeth times and ages transporteth kingdoms establisheth them geueth wisedom to the wise and knowlege to them that vnderstand discipline â he reueleth profound hidden thinges and knoweth the thinges that are done in darkenes and light is with him â To thee ô God of our fathers I confesse and I prayse thee because thou hast geuen me wisedom strength and now thou hast shewed me the thinges that we desired of thee because the kings word thou hast opened to vs. â After these thinges Daniel being entered in to Arioch whom the king had appoynted to destroy the wisemen of Babylon spake thus vnto him Destroy not the wisemen of Babylon bring me in before the presence of the king I wil tel the solution to the king â Then Arioch in hast brought in Daniel to the king and said to him I haue found a man of the children of the transmigration of Iuda that can tel the solution to the king â The king answered and said to Daniel whose name was Baltassar Thinkest thou in very dede thou canst tel me the dreame that I saw and the interpretation therof â And Daniel answering before the king sayd The mysterie that the king demandeth the wisemen the Magicians and the southsayers and the inchanters can not declare vnto the king â But there is a God in heauen that reueleth mysteries who hath shewed vnto thee king Nabuchodonosor what thinges are to come in the later times Thy dreame and the visions of thy head in thy bed are these â Thou ô king beganst to thinke in thy bed what should be hereafter and he that reueleth mysteries shewed thee what thinges are to come â To me also not in the wisedom that is in me more then in al men aliue is this sacrament reueled but that the interpretation might be made manifest to the king and thou mightest know the cogitations of thy minde â Thou ô king didst see and behold as it were one great statua that statua great and high of stature stood ouer against thee and the sight therof was terrible â The head of this statua was of the best gold but the breast and the armes of siluer moreouer the bellie and the thighes of brasse â and the legges of yron of the feete a certaine part was of yron and a certaine of earth â Thou sawest so til a stone was cut out
garments that stood vpon the waters of the riuer when he had lifted vp his right hand his left hand vnto heauen and had sworne by him that liueth for euer that â vnto a time times the halfe of a time And when the dispersion of the hand of the holie people shal be accomplished al these thinges shal be accomplished â And I heard vnderstood not And I sayd My Lord what shal be after these things â And he said Goe Daniel because the wordes are shut vp and sealed vntil the prefixed time â Manie shal be chosen and made white shal be tried as fyre and the impious shal doe impiousely neither shal al the impious vnderstand but the learned shal vnderstand â And from the time f when the continual sacrifice shal be taken away and the abomination to desolation shal be set vp a thousand two hundred ninetie dayes â Blessed is he that expecteth and cometh vnto dayes g a thousand three hundred thirtie fiue â But thou h goe vntil the time prefixed and thou shalt rest and stand in thy lotte vnto the end of the dayes ANNOTATIONS CHAP. XII 7. Vnto a time and times and half a time Our Sauiour saying Matt. 24. v. 22 that the dayes of Antichrists great persecution shal be shortned and Apoc. 17. v. 10. the great persecutor that is to come must tarie a shorte time it is necessarie to say that the time of the same persecutor here signified to Daniel as also before ch 7. v. 25. repeted Apoc 12 v. 14 by these termes of a time times and half a time can not possibly importe any long time And therfore the ancient Fathers vniformely vnderstand by a time one yeare by times two yeares and so by half a time half a yeare Vvhich is somewhat more clere in other termes in this ch v. 11. by a thousand tvvo hundred ninetie dayes v. 12. a thousand three hundred thirtie dayes Apoc. 11. v. 3. Two witnesses shal prophecie against Antichrist a thousand two hundred sixtie dayes Apoc 12. v 6. The Church shal be fedde in the wildernes the same number of dayes 1260. But most clerly Apoc. 11. v. 2 Apo. 13. v. 5. this great persecution shal indure 42. monethes that is three yeares a half Hitherto vve read Daniel in the Hebrevv volume That vvhich folovveth euen to the end of the booke is translated out of Theodotions Edition CHAP. XIII Two old iudges ouercomen with carnal concupiscence tempt chaste Susanna 22. who constantly resisting 27. is by them falsly accused 41. condemned of adultrie 45. Daniel conuinceth them of false testimonie 60. and they are punished with death AND there was a man dwelling in Babylon and this name Ioakim â he tooke a wife named Susanna the daughter of Helcias exceding fayre and fearing God â For her parents being iust instructed their daughter according to the law of Moyses â And Ioakim was very rich and he had an orchard nere vnto his house and to him the Iewes resorted together because he was the more honorable of al. â And there were b two ancients appointed iudges in that yeare of whom our Lord spake That iniquities came out of Babylon from the seniour iudges that semed to rule the people â These frequented the house of Ioakim and al that had iudgements came to them â And when the people returned at noone Susanna went in and walked in her husbands orchard â and the ancients saw her dayly going in and walking and they were inflamed to the concupiscence of her â and they subuerted their sense and declined their eyes that they would not see heauen nor remember iust iudgements â They were both therfore wounded with the loue of her neither did they shew their griefe one to the other â for they were ashamed to shew one an other their concupiscence being desirous to lie with her â and they watched euerie day carefully to see her And one sayd to the other â Let vs goe home because it is the houre of dinner And going forth they departed one from an other â And when they were returned they came into one place and asking of each other the cause they confessed their concupiscence and then in commune they appoynted a time when they might fynd her alone â And it came to passe when they obserued a fitte day she went in on a time as yesterday and the day before with two maydes onlie would be washed in the orchard for it was an hote season â And there was none there but the two ancients hid beholding her â She therfore sayd to the maydes Fetch me oile and washing balles and shut the doores of the orchard that I may be washed â And they did as she had commanded and they shut the doores of the orchard and went out by a backe doore to fetch the thing that she had commanded and they knew not that the ancients were hid within â But when the maydes were gone forth the two ancients arose and ranne to her and sayd â Loe the doores of the orchard be shut and no bodie seeth vs and we are in the concupiscence of thee wherfore consent to vs and lie with vs. â and if thou wilt not we wil geue testimonie against thee that there was a yong man with thee and for this cause thou didst send out thy maydes from thee â Susanna sighed and sayd Perplexities are to me on euerie side for if I shal doe this it is death to me and if I doe it not I shal not escape your handes â But it is better for me without the act to fal into your handes then to sinne in the sight of our Lord. â And Susanna cried out with a lowd voice but the ancients also cried out against her â And one ranne to the doore of the orchard and opened it â when the seruants therfore of the house had heard the crie in the orchard they rushed in by the backe doore to see what it was â And after the ancients spake the seruants were ashamed excedingly because neuer had there bene such a word sayd of Susanna And the morow came â And when the people was come to Ioakim her husband the two ancients also came ful of vniust cogitation against Susanna to put her to death â And they sayd before the people Send to Susanna daughter of Helcias the wife of Ioakim And forth with they sent â And she came with her parents and children and al her kinne â Moreouer Susanna was exceding delicate and beautiful of face â But those wicked men commanded that she should be vncouered for she whas couered that so at least they might be satisfied with her beautie â Her frendes therfore wept al that had knowne her â But the two ancients rysing vp in the middes of the people layd their handes vpon her head â Who weeping looked vp to heauen for
voice Great art thou ô Bel and there is not any deceite with thee â And Daniel laughed and he held the king that he should not goe in and he sayd Behold the pauement marke whose steppes these are â And the king sayd I see the steppes of men wemen and of infantes And the king was angrie â Then apprehended he the priests their wiues their children and they shewed him secrete litle doores by which they came in consumed the thinges that were on the table â The king therfore them he deliuered Bel into the powre of Daniel who ouerthrewe him his temple â And there was a great dragon in that place the Babylonians worshipped him â And the king sayd to Daniel Loe now thou canst not say that this same is not a liuing god adore him therfore â And Daniel sayd The Lord my God I doe adore because he is the liuing God â but thou ô king geue me licence and I wil kil the Dragon without sword and clubbe And the king sayd I geue thee licence â Daniel therfore tooke pitch fatte and heares and sod them together he made lumpes and gaue into the Dragons mouth the Dragon burst in sunder And he sayd Loe whom you worshipped â Which when the Babylonians had heard they were wrath excedingly and being gathered together against the king they said The king is become a Iewe. Bel he hath destroyed the Dragon he hath killed he hath slaine the priests â And they sayd when they were come to the king Deliuer vs Daniel otherwise we wil kil thee thy house â The king therfore saw that they pressed vpon him vehemently and compelled by necessity he deliuered Daniel to them â Who cast him into the lake of lions and he was there six dayes â Moreouer in the lake were seuen lions there were geuen to them two bodies euerie day two sheepe and they were not geuen vnto them that they might deuoure Daniel â And there was d Habacuc a prophete in Iewrie he had boyled broth had broken bread in a bowle and he went into the field to carie it to the reapers â And the Angel of our Lord sayd to Habacuc Carie the dinner which thou hast into Babylon to Daniel who is in the lake of lions â And Habacuc sayd Lord Babylon I haue not sene and the lake I know not â And the Angel of our Lord tooke him by the toppe of his head and caried him by the heare of his head put him into Babylon ouer the lake in the force of his spirit â And Habacuc cried saying Daniel take the dinner that God hath sent to thee â And Daniel sayd Thou hast remembred me ô God and hast not forsaken them that loue thee â And Daniel rysing vp did eate Moreouer the Angel of our Lord restored Habacuc forth with in his place â The king therfore came the seuenth day to lament Daniel and he came to the lake and looked in and behold Daniel sitting in the middes of the lions â And the king cried out with a lowd voice saying Great art thou ô Lord the God of Daniel And he drew him out of the lake of lions â But those that had bene the cause of his perdition he cast into the lake and they were deuoured in a moment before him â Then the king sayd Let al inhabitants in the whole earth feare the God of Daniel because he is the Sauiour doing signes meruels in the earth who hath deliuered Daniel out of the lions denne THE ARGVMENT OF THE TWELVE LESSE PROPHECLES VVHY Isai Ieremie Ezechiel and Daniel are called the foure greater Prophetes and these twelue the lesse there semeth no other certaine and proper reason but because they writte more largely and these more brifely For otherwise without essential difference al the sixtene as also Baruch whose booke is inserted with Ieremies and Moyses Samuel the Royal Psalmist Dauid Nathan Elias Elizeus Esdras Nehemias and manie others some writing bookes some not were absolutly true Prophetes of God indued with the holie spirite of prophecie had the like reuelations with the same assurance of truth in great part of the same Mysteries as wel perteyning to the old Testament as to the New And so these twelue contracted into the straitnes of one volume sayth S. Ierom multò aliud quam sonant in litera praefigurant Prefigurate a farre other thing then they sound in the letter Sygnifying as he elswhere explicateth that they do foreshew manie important thinges not only perteyning no the Iewes and some other peoples of those former times but also of al nations to be conuerted to Christ They were not al at one time but O see Ioel Amos Abdias Ionas and Micheas prophecied before the captiuitie of the tenne Tribes Nahum Habacuc and Sophonias after that captiuitie and before the captiuitie of the two Tribes And the other three Aggaeus Zacharias and Malachie after the relaxation from captiuitie Neither did they al prophecie in the same places nor concerning the same people and so haue their particular arguments as we shal briefly note of euerie one as they folow in order Here vve may note for instruction of the vulgar reader that the Prophetes commonly vse one of these names when they direct their speach of the kingdom of two Tribes Iuda Beniamin Ierusalem or The house of Dauid Because Iuda vvas the chiefe and most vvorthie tribe Beniamin the other only tribe besides Leui that ioyned vvith Iuda Ierusalem the Metropolitan and Royal citie vvhere both the Temple and Kinges palace vvere situated The House of Dauid is the familie vvherof succeded al the kinges of that kingdom so long as it stood and of vvhich some remayned in more estimation then anie other euen to Christ Likevvise they vse some of these other names vvhen they speake of the kingdom of tenne Tribes Ephraim Ioseph Samaria Iezrahel Bethel or Bethauen For that their first king Ieroboam vvas of the tribe of Ephraim and so descended from Ioseph Samaria and Iezrahel vvere the chifest cities of that kingdom Bethel vvas one of the places Dan the other vvhere Ieroboam set vp the tvvo calues VVhich place vvas othervvise more truly called Bethauen the house of the idol or of vanitie or iniquitie The names also of Israel and Iacob were more commonly vsed for the tenne tribes who being more in number vsurped and appropriated to themselues the names of their general Progenitor and Patriarch Yet sometimes these names importe al the tvvelue tribes including also Leui. And sometimes especially after the captiuitie of the tenne tribes these names signifie the tvvo tribes only vvhich more imitated Iacobs steppes and vertues then the tenne THE PROPHECIE OF OSEE OSEE borne in Belomoth as writeth S. Epiphanius of the tribe of Issachar prophecied in the reigne of Ozias otherwise called Azarias Ioathan Achaz Ezechias kinges
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
subuersion the wrath of indignation â Now therfore ô my sonnes be ye emulatours of the law geue your liues for the testament of your fathers â And remember the workes of the fathers which they haue done in their generations you shal receiue great glorie and an eternal name â Abraham was he not in tentation found faythful and it was reputed to him vnto iustice â Ioseph in the time of his distresse kept the commandment and he was made lord of Aegypt â Phinees our father feruent in the zele of God receiued the testament of an euerlasting priesthood â Iesus whiles he accomplished the word was made the duke in Israel â Caleb whiles he testifieth in the church receiued an inheritance â Dauid in his mercie obteyned the seate of the kingdom for euer â Elias whiles he zeleth the zele of the law was receiued into heauen â Ananias and Azarias and Misael beleuing were deliuered out of the flame â Daniel in his simplicitie was deliuered out of the lions mouth â And so thinke ye through generation generation that al that hope in him are not weakened â And of the wordes of the sinful man be not afrayd because his glorie is dung worme â to day he is extolled to morow he shal not be found because he is turned into his earth his cogitation is perished â You therfore my sonnes take courege doe manfully in the law because in it you shal be glorious â And behold Simon your brother I know that he is a man of counsel heare ye him alwayes he shal be a father to you â And Iudas Machabeus valiant of strength from his youth let him be to you the prince of warfare he shal manage the battel of the people â And you shal bring to you al the doers of the law and reuenge ye the reuenge of your people â Repay retribution to the Gentiles and attend to the precept of the law â And he blessed them and was layd to his fathers â And he died the hundreth and six and fourtith yeare and he was buried by his sonnes in the sepulchers of his fathers in Modin and al Israel lamented him with great lamentation CHAP. III. Iudas Machabeus punisheth the wicked 10. killeth Apollonius in battel 13. Seron braggeth but is also ouerthrowen 25. Antiochus furiously incensed 29. gathereth money in Persis 32. leauing Lysias viceroy 38. who sending a great armie against the Israelites 42. Iudas and his bretheren commending the cause to God by prayer and penance 54. resolue to fight against their enemies AND Iudas that was called Machabeus his sonne arose in his steed â and al his bretheren helped him and al that had ioyned themselues to his father and they fought the battel of Israel with ioy â And he dilated glorie to his people and put on him a brigantine as a giant and girded about him his warlie armour in battels and protected the campe with his sword â He became like a lion in his actes and as a lions whelpe roaring in hunting â And he persecuted the wicked enquiring them out and such as trubled his people them he burnt with fyre â and his enemies were repelled for feare of him al the workers of iniquitie were trubled and saluation was directed in his hand â And he exasperated manie kinges and reioyced Iacob in his workes and for euer his memorie is in benediction â And he walked through the cities of Iuda and destroyed the impious out of them and turned away wrath from Israel â And he was renowned euen to the vttermost part of the earth he gathered theÌ that perished â And Apollonius gathered together the Gentils and from Samaria a powre much and great to make battel against Israel â And Iudas vnderstood it and wentforth to meete him and he stroke and killed him and there fel manie wounded and the rest fled away â And he tooke the spoiles of them and the sword of Apollonius Iudas tooke away and he fought with it al his dayes â And Seron capitaine of the armie of Syria heard that Iudas gathered a congregation of the faithful and an assemblie with him â and he sayd I wil make me a name wil be glorified in kingdom wil ouerthrow Iudas and those that are with him that despised the word of the king â And he prepared himself and there went vp with him a campe of the impious strong helpers to doe vengeance vpon the children of Israel â And they approched euen as far as Bethoron Iudas went forth to meete him with few â But as they saw the armie coming to meete them they sayd to Iudas How shal we a few be able to fight against so great a multitude and so strong and we are wearied with fasting to day â And Iudas sayd It is an easie matter for manie to be inclosed in the hand of few there is no difference in the sight of the God of heauen to deliuer in manie and in few â Because not in the multitude of the armie is the victorie of battel but from heauen is the strength â They come to vs in an obstinate multitude and in pride to destroy vs and our wiues and our children and to spoile vs. â But we wil fight for our liues and our lawes â and our Lord himself wil destroy them before our face but you feare them not â And as he ceased to speake he flew vpon them sodenly and Seron was destroyed and his host in his sight â and he pursewed him in the descent of Bethoron euen to the playne and there fel of them eight hundred men and the rest fled into the land of the Phylisthims â And the feare of Iudas and of his bretheren and the dread fâl vpon al the nations round about them â And his name came to the king and al nations told of the battels of Iudas â And as king Antiochus heard these wordes he was wrath in his mind and he sent and gathered the armie of al his kingdom a campe exceding strong â and he opened his treasurie and gaue wages to the armie for a yeare and he commanded them that they should be readie at al assayes â And he saw that money fayled out of his treasures and the tributes of the region smal because of the dissension and the plague that he had made in the land to take away the ordinances that were from the first dayes â and he feared lest he should not haue as once and twise for costs and gifts which he had geuen before with a large hand and he had abunded aboue the kinges that had bene before him â And he was excedingly astonied in minde purposed to goe into Persis and to take the tributes of the regions and to gather together much siluer â And he left Lysias a noble man of the bloud royal ouer the kings affayres from the
both them coming against vs and the whole world with one becke â And he admonished them also of the aydes of God that were geuen to their fathers and that vnder Sennacherib an hundred foure score fiue thousand perished â And of the battel that they had against the Galatians in Babylonia how al they when it came to the point the Macedonians their felowes staggering being only six thousand slewe an hundred twentie thousand by reason of the ayde geuen them from heauen and for these thinges obteyned verie manie benefites â With these wordes they were made constant and readie to dye for the lawes and their countrie â He appointed therfore his brethren captains ouer both orders Simon and Ioseph and Ionathas vnder euerie one putting a thousand and fiue hundreth â Beside this also the holie booke being read vnto them by Esdras â and a signe of Gods helpe being geuen in the foreward the duke himself ioyned battel with Nicanor And the Almightie being made their helper they slew aboue nine thousand men and the greater part of Nicanors armie being made weake with woundes they forced to flee â And taking away their money that came to buy them they pursued them on euerie hand â but they returned being taken short with the time for it was the day before the Sabbath for the which cause they continewed not pursewing them â But gathering together the armour and spoiles of them they kept the Sabbath blessing our Lord that deliuered them this day distilling the beginning of mercie vpon them â But after the sabbath they diuided the spoyles to the feeble and to orphans and to widowes the rest themselues had with their felowes â These thinges therfore being done and obsecration being made in common of al they desired our merciful Lord that he would be reconciled to his seruants vnto the end â And of them that were with Timothee and Bacchides fighting against them they slew aboue twentie thousand wanne the high holdes and they diuided manie prayes making equal portion to the feeble pupils and widowes yea and to the elder men â And when they had diligently gathered together their armour they layd al together in conuenient places and the residue of the spoiles they caried to Ierusalem â and Philarches that was with Timothee they slewe a wicked man which in manie thinges had afflicted the Iewes â And when they kept the feast of victorie in Ierusalem him that had burnt the holie gates that is Callisthenes when he was fled into a certaine house they burnt a worthie reward being repayed him for his impieties â But the most impious Nicanor who had brought a thousand merchants to the sale of the Iewes â being humbled through the helpe of our Lord by them whom he esteemed no bodie laying aside his garment of glorie fleeing by the midland came alone to Antioch hauing gotten great infelicitie by the destruction of his armie â And he that had promised that he would render tribute to the Romanes of the captiuitie of Ierusalem now professed that the Iewes had God their protectour that for him they could not be wounded because they folowed the lawes appointed by him CHAP. IX Antiochus repulsed from Persepolis 3. and hearing that his armie is ouerthrowne in lurie 9. wormes issuing from his bodie intolerably stincking 11. acknowlegeth his wicked desertes 14. promiseth amendment 18. writeth to the Iewes praying them to obey him and his sonne 28. and dyeth miserably AT that time Antiochus returned out of Persis dishonourably â For he had entered into the citie which is called Persipolis and he attempted to spoile the temple and to oppresse the citie but the multitude running together to armes they were put to flight and so it chanced that Antiochus after his flight returned with dishonour â And when he was come about Ecbatana he vnderstood the thinges that were done to Nicanor and Timothee â And swelling in anger he thought that he might wreake the iniurie of them that had put him to flight vpon the Iewes And therfore he commanded his chariorte to be driuen iorneing without intermission the heauenlie iudgement vrging him forward because he spoke so proudly that he would come to Ierusalem make it an heape of the sepulcher of the Iewes â But he that seeth al thinges our Lord the God of Israel stroke him with an vncurable and inuisible plague For as he ended this verie speach a cruel plague of the bowels tooke him and bitter torments of the inner parts â and in dede very iustly as who had tormented the bowels of others with manie and new torments albeit he by no meanes ceased from his malice â And beside this replenished with pride breathing fire in his minde against the Iewes and commanding the matter to be hastened it chanced him going with violence to fal from the chariot and his limmes to be vexed with a greeuous bruising of the bodie â And he that seemed to himself to rule euen ouer the waues of the sea replenished with pride aboue the measure of man and to weye the heights of mountaines in a balance now being humbled to the ground was caried in a portatiue seate testifying the manifest power of God in himself â so that out of the bodie of the impious man wormes crawled abundantly and his liue flesh fel of for paynes with his smel also stinke the armie was anoyed â And he that a litle before thought to touch the starres of heauen him no man could carie for the intolerable stinke â Hereby therfore he begane being brought from his great pride to come to the knowlege of him self admonished by the plague of God his paines increasing euerie moment â And when neither himself now could abide his owne stinke thus he sayd It is reason to be subiect to God a mortal man not to thinke of himself equally with God â And this wicked man prayed to our Lord of whom he was not to obteyne mercie â And the citie to the which he came in hast to haue brought it to the ground to haue made it a sepulchre of bodies heaped together now wisheth to make it free â And the Iewes whom he sayd he would not vouchsafe worthie no not of burial but would geue them to birds wilde beastes to be spoiled destroy them with the litle ones now he promiseth to make them equal with the Athenians â The holie temple also which before he had spoiled he would adorne with goodlie donaries and would multiplie the holie vessels and of his reuenewes would allow the charges perteyning to the sacrifices â Besides these thinges that he would be a Iew also would walke through euerie place of the earth and would declare the power of God â But the paines ceasing not for the iust iudgement of God was come vpon him despayring he wrote to the Iewes by the maner of a supplication an epistle conteyning these words â To HIS
which was dried the third day to dwelt therin where are a thousand mountaynes â But to Leuiathan thou gauest the seuenth part being moyst and kepst it that it might be to deuoure whom thou wilt and when thou wilt â And in the sixt day thou didst command the earth to create before thee cattel and beastes and creeping creatures â and ouer these Adam whom thou madest ruler ouer al the workes which thou didst make out of him are al we brought forth and the people whom thou hast chosen â And al these thinges I haue sayd before thee ô Lord because thou didst create the world for vs. â But the residue of the nations borne of Adam thou saydst that they were nothing and that they were like to spittle and as it were the droping out of a vessel thou didst liken the abundance of them â And now Lord behold these nations which are reputed for nothing haue begune to rule ouer vs and to deuoure vs â but we thy people whom thou didst cal thy first onlie begotten emulatour are deliuered into their handes â and if the world was created for vs why doe not we possesse inheritance with the world how long these thinges CHAP. VII Without tribulations no man can attayne immortal life 17. which the iust shal inherite and the wicked shal perish 28. Christ wil come and dye for mankind 36. Prayers of the iust shal profite til the end of this word but not after the general iudgement 48. Al sinned in Adam 52. and haue added more sinnes 57. but it is in mans powre 62. by Gods grace to liue eternally AND it came to passe when I had ended to speake these wordes the Angel was sent to me which had bene sent to me the first nights â and he sayd to me Arise Esdras and heare the wordes which I am come to speake to thee â And I sayd Speake my God And he sayd to me The sea is set in a large place that it might be deepe and wide â but the entrance to it shal be set in a straict place that it might be like to riuers â For who witting wil enter into the sea and see it or rule ouer it if he passe not the streite how shal he come into the bredth â Also an other thing A citie is built and set in a plaine place and it is ful of al goodes â The entrance therof narrow and set in a stepe place so that on the right hand there was fire on the left depe water â and there is one onlie pathe set betwen them that is betwen the fire and the water so that the pathe can not conteyne but onlie a mans steppe â And if the citie shal be geuen a man for inheritance if he neuer passe through the peril set before it how shal he receiue his inheritance â And I sayd So Lord And he sayd to me So it is Israel also a part â For I made the world for them and when Adam transgressed my constitution that was iudged which was done â And the entrance of this world were made streite and sorowful paynful and few and euil and ful of dangers stuffed very much with labour â For the entrances of the greater world are large and secure and making fruite of immortalitie â If then they that liue entring in enter into these streite and vayne thinges they can not receiue the thinges that are layd vp â Now therfore why art thou trubled wheras thou art corruptible and why art thou moued wheras thou art mortal â And why hast thou not taken in thy hart that which is to come but that which is present â I answered and sayd Lord dominatour behold thou hast disposed by thy law that the iust shal inherite these thinges and the impious shal perish â But the iust shal suffer the streites hoping for the wyde places for they that haue done impiously haue both suffered the streites and shal not see the wide places â And he sayd to me There is no iudge aboue God nor that vnderstandeth aboue the Highest â For manie present doe perish because the law of God which was set before is neglected â For God commanding commanded them that came when they came what doing they should liue and what obseruing they should not be punished â But they were not perswaded and gaynesayd him and made to them selues a cogitation of vanitie â and proposed to themselues deceites of sinnes they sayd to the Highest that he was not and they knew not his wayes â and dispised his law and denyed his couenaunces and had not fidelitie in his ordinances and did not accomplish his workes â For this cause Esdras the emptie to the emptie and the ful to the ful â Behold the time shal come and it shal be when the signes shal come which I haue fore told thee and the bride shal appeare and appearing she shal be shewed that now is hid with the earth â and euerie one that is deliuered from the foresaid euils he shal see my meruelous thinges â For my sonne IESVS shal be reueled with them that are with him and they shal be merie that are leaft in the foure hundred yeares â And it shal be after these yeares and my sonne CHRIST shal dye and al men that haue breath â and the world shal be turned into the old silence seuen dayes as in the former iudgementes so that none shal be leaft â And it shal be after seuen dayes and the world shal be raysed vp that yet waketh not and shal dye corrupted â and the earth shal render the thinges that sleepe in it the dust them that dwel in it with silence and the cellars shal render the soules that are commended to them â And the Highest shal be reueled vpon the seate of iudgement and miseries shal passe and long sufferance shal be gathered together â And iudgement onlie shal remayne truth shal stand and fayth shal waxe strong â and the worke shal folow and the reward shal be shewed and iustice shal awake and iniustice shal not haue dominion â And I sayd First Abraham prayed for the Sodomites and Moyses for the fathers that sinned in the desert â And they that were after him for Israel in the dayes of Achaz and of Samuel â and Dauid for the destruction and Salomon for them that came vnto the sanctification â And Elias for them that receiued raine and for the dead that he might liue â and Ezechias for the people in the dayes of Sennacherib and manie for manie â If therfore now when corruptible did increase and iniustice was multiplied and the iust prayed for the impious why now also shal it not be so â And he answered me and sayd This present world is not the end much glorie remaineth in it for this cause they prayed for the impotent â For the day of iudgement shal be the end of this time and the beginning of
deeds a. 429. 969. 100. ofâân commended in the sapiential bookes b 288. 296. 297. 300. 302. also 784. Alphabet ân Hebrewe is mystical and very hard b. 215. 650. Altares erected for sacrifice a. 47. 51. 94. 101. 227. 685. 720. 947. b. 905. Amân required diuine honour a. 1040. he fauoured traytors a. 1053. persecuted the Iewes a. 1041. and him selfe was hanged a. 1046. Ambition breedeth sedition a 663. it deceiueth and ouerthroweth a. 670. 1045. Ambition abundance and idlenes are the cause of much corruption b. 701. Amos a heardesman prophecied before the captiuitie of the tenne tribes b. 829. Amram nephew of Leui and father of Moyses and Aaron lawfully maried his aunt a. 168. 299. 3â8 Angels offer mens prayers to God a. 214 1006. resist the diuel a. 13. and wicked men a. 369. b. 9â3 especially Antichrist b 802. their ministerie in the Church a 47. 161. 242. 249. 545. 546. 935. 1061. 1072. b 781. they protect men and places a. 147. 193 478. 519. 527. 924. 995. 996. 1007. 1029. b. 323. 670 798. 973. 992. they are exceding many b. 792. 992. they learne secretes one of an other b. 794. Antichrist probably supposed to come of the tribe of Dan a. 150. the Iewes wil receiue him b. 801. He is prefigured a. 534. 538. 1014. b. 794. 801. 895. 970. He shal be strong and cruel for a short time b 792. to witte three yeares and a halfe b. 803. He shal then be ouerthrowne b 747. Antiochus his cruel edict b. 894. 1001. his repentance in sicknes was not sincere not fruictful b. 911 969. He died miserably b. 911. 968. 1002. he was a figure of Antichrist b 970. Antiquitie a note of true doctrine b. 331. Aod by especial inspiration killing Eglon is not to be imitated a. 522. Apostasie from faith first happened in Cain a. 16. after in Nemrod a. 45. 48. in Ieroboam a 734. and others Arke of Noe how great a 25. it was a figure of the Church a 28. Arke of the Testament much reuerenced a. 336. 360. 579. 583. 584. 647. 843. 876. 882 b. 147. 949. 996. It ouerthrewe Dagon a. 581. Arphaxad king of the Medes vainly boasted a 1012. Ashes a holy ceremonie a 12. 32. 1019. 1023. 1042. 1108. b 533. 559. 795. 844. 902. 904. Assidians professed a religious rule of life b 898. 915. 972. 977. 982. Threescore of them martyres b. 915. Auarice a detestable sinne especially in Clergie men a 576. 585. b 530. 558. 562. Aureola an especial accidental glorie of Martyres holy Doctors Virgins b 802. B Baal the false god of the Moabites Madianites Sidonians and other nations a 370. worshipped some times by Iewes was once ouerthrowne by Gedeon a 528. againe his prophetes destroyed by Elias a 747. Iehu also killed many worshippers of Baal a 783. and king Ioas destroyed his temple a 906. Babylon built a 45. was long potent and glorious but at last destroyed b 469. 518. 639. 642. c. 713. 8â3 Balaam the sorcerer first refused afterwardes attempted to curse Gods people a 389. His asse spake a 370. He prophecied true and good thinges of Israel a 371. c. he was slaine together with the Madianites a 386. Baptisme prefigured a 4. 32. 199. b. 197. 740. 994. It taketh away al sinnes a. 193. b. 197. S. Iohn Baptist precursor of Christ b. 887. Baruchs prophecie is Canonical Scripture b. 661. Beda most modest in expounding holie Scripture a 46. Behemoth an elephant or an other greater beast is subiect to Gods ordinance a 1106. Belus Iuppiter imagined by idolaters to be the greatest god a. 42. b. 1076. Beza corrupteth the Gospel a 46. sayth God created man to falle a 171. b 394. Blessing of creatures operatiue a. 5. 47. 90. 93. It belongeth to the greater to blesse the lesse a. 59. 48â 524. 721. Blessing by a sette forme of wordes a. 35. Blinde leaders excuse not their folowers a 572. Brasen serpent erected a. 336. was afterwardes broken in peeces a. 799. how it healed those that were hurt b 366. Brothers are foure maner of wayes a. 53. 570. Burden of Babylon the like sigsignifieth doleful coÌminatorie prophecie of ruine b 469 c. 854. C Caath the sonne of Leui. father of Amram and grandfather of Aaron and Moyses a 167. Caluin contemneth al the fathers a 59. maketh God the auctor of sinne a. 171. carpeth at Moyses a 245. chargeth the booke of Wisdome with error b. 364. Canon of the Church of Christ is an infallible rule declaring which are diuine Scriptures a 989. and of more auctoritie then the Iewes Canon ibidem Canticle of Canticles is a sacred Colloquium or Enterlude b 334. it perteyneth to three spouses b. 335. Captiuitie of the tenne tribes in Assyria a. 798. Captiuitie of the two tribes in Babylon had three beginninges a. 813. 932. b. 649 Ierem. 52. v. 28. 29. 30. and b. 77â Dan. 1. and the same captiuitie was released by degrees at diuers times a. 944. c. 1. Esd 1. 2. 6. 2. Esd â Catholique name designeth true Christians and the true Church a. 22. Catholiques are spiritual souldiars a. 10â0 Al Catholiques participate of the prayers and other good workes of al the iust b 223. Ceremonies in the law of nature a. 32. 211. obserued by Salomon not expressed in the writteÌ law a 877. Prescribed to Ezechiel to lye on one side a certaine time b 685. ceremonial lawes at large from the middes of Exodus and the greatest part of Leuiticus continually vsed in diuine seruice b 959. ordayned for three especial causes a. 264. 283. Children of the Church are the spiritual seede of Abraham a. 53. Choise to be made of desires wordes and deedes b 425. Christ our Redemer promised a. 10. 12 359. 364. 768. 963. b 244. He was prefigured by Abel a. 13. by Noe a. 28. by Abraham a. 51. by Melchisedech a. 55. and others innumerable and forshewed by al the Prophetes 449. His Incarnation other mysteries folowing especially in these places a. 31. 47. 197. 373. 703. 934. b. 16. 16. 45. 113. 158. 202. 203. 313. 325. 462. 463. 464. 494. 495. 506. 536. 542. 601. 603. 609. 667. 702. 790. 841. 850. 860. 871. 872. 874. 941. 990. 991. His genealogie from Phares the sonne of Iudas to Dauid a 571. from Dauid to the captiuitie a. 939. from the captiuitie to Ioseph and consequently to his B. mother of the same familie b. 1004. Christ being in Aegypt the idoles lost their power b 476. His Passion and Resurrection more particularly a. 13. 88. 362. 366. 553. 1060. b. 26. 46. 49 at large 70. 256. 540. 568. 580. 636. 877. His Resurrection the third day b. 816. He was sould for thirtie pence a. 117. b. 880. Christ a Priest and a King a. 56. 397. b. 36. 204. He came in humilitie b. 511. He wil come in Maiestie b. 888. Christians called fishes a. 4. and are of three states a 709. Church of Christ prefigured by the Arke of Noe
auctoritie a 35. 50. 115. 206. 317. 713. 828. 8â0 939. 984. b 926. Succession of Patriarches and of Highpriestes See Supreme head of the Church and the Historical table Succession conserued in the Machabees after the apostacie of Manasses Alcimus c. b 956. 1004. Sunne a very excellent creature but not so excellent as man b 398. Sunne stood the space of a day a 488. Returned backe tenne degrees a 805. b 505. Supreme head of the Church a 35. 50. 171. 327. 433. 475. 846. 657. 899. 905. 912. 960. b 1004. Sureââeshipe is dangerous b 276. Susanna was deliuered from false sentence by Daniel conuincing the wicked Iudges b 805. Suspension from Priestlie function a 811. Sustenance is the proper hyre of spiritual woorkmen a 55. Swearing by creatures a 131. See Othes Swete answer appeaseth anger a. 532. b 289. 381. T Tabernacle described a 230. c. finished and erected a 259. It signified the Church of Christ ibid. Temperance in feasting a 134. 1037. Temple intended by Dauid a 648. 848. was built by Salomon a 699. 871 It was destroyed by the Chaldees a 815. 933. b 648. 658. and reedified after the relaxation from captiuitie a 945. c. But the former was more excellent a 948. b 868. The second was prophaned and much impared by Antiochus Epiphanes b 893. 959. but recouered and clensed by Iudas Machabeus b 905. 970. 1002. It was enlarged and adorned by Herod b 1003. and finally destroyed by the Romanes b 545. Temples schismatical were built in Garizim and in Egypt b 960. 1000. Temporal paine remaineth due after sinne is remitted a 33. Tenne Tribes in great part fel into schisme and Idolatrie a 734. but not al a 744. 750. 941. 992. 1010. Manie of them returned from captiuitie a 982. b 600. 602. 743. Two tribes and tenne tribes are called by sundrie names b 810. Tentations happen to the strongest but hurt them not b 919. Teraphim signifie images as wel lawful as vnlawful a 103. 612. b 813. Thau the Hebrw letter had the forme of a Crosse b 688. Time is short in comparison of eternitie a 1077. 1084. Time or season is to be considered and obserued b 320. Tithes payed in the law of nature and of Moyses a 59. 319. 418. 986. b 887. Tobias his booke is Canonical a 989. 990. He neuer yelded to schisme nor idolatrie a 941. 991. He prophecied a 1008. Tongues diuided in Babel a 43. Traditions were long before Scriptures a 3. They are necessary and certaine a 397. 409. Traitors do commonly calumniate good gouernours b 954. Translations doe not fully expresse the sense of the original tongue b 374. Transubstantiation confessed by Rabbines b 993. Treasure of satisfactorie workes in the Church a 1069. Tribulations are profitable to men a 115. 1067. b 64. 133. 170. 218. 273. 322. 339. 347. 531. 551. 711. Trinitie of Diuine Persons in God a 30. 47. 67. 196. 702. 934. b 86. 93. 792. 989. Truth must be auouched b. 380. V Vanitie described by Salomon b 317. c. Venial sinnes a 157. b. 34. 305. Verse more pleasant to the minde and more easie to be remembred a 460. b 11. Vertues described and commended in al the fiue Sapiential bookes b 267. c. more particularly b 282. to the page 313. Vertue afflicted moueth to compassion b 957. Vestments of Bishops and Priestes a 234. signifie vertues requisite in Clergie men a 236. Vinetree signifieth the Church b 698. Virginitie a 542. It is a great blessing and meritorious state in the Church of Christ b 530. preferred aboue Mariage b 531. 995. Vision of God is perfect felicitie a 247. b 38. Visions of the Prophetes are often obscure b 675. 749. 871. Vnion domestical and ciuil is necessarie before peace can be made with strangers b 743. Vocation to spiritual functions is necessarie a 234. 251. 323. 326. 346. 792. b 588. Vowes a 95. 319. 335. 384. 385. 444. 709. 824. b 140. 323. 6. 3. 843. Vnlawful vowes do not bind a 542. Yet Iepthe is otherwise probably excused in sacrificing his daughter a 543. Vsurie is forbidde a 224. 313. 443. b 34. 105. 310. 705. 714. W Warres often made by Gods seruants a 55. 211. 366. 385. 403. 414 440. Seq In the bookes of Iosue Iudges Kinges and Paralipomenon Also b 896. 986. Smale numbers ouercame greater b 931. c. In warres a iust cause is the best armour b 966. Water made swete by Moyses throwing in a peece of wood a 195. By Elizeus casting in salt a 763. Water drawne out of rockes a 211. 365. 417. 978. b 144. 193. 207. Water procured by Elizeus a 765. Waters of the redde sea stood like to walles a 193. Likewise of Iordan a 474. b 207. Water of lustration holie â 340. Wemen being vertuous and prudent are preferred before riches beautie c. b 315. Some most excellent both in the old and new Testament b â16 Wemen in extreme hunger did eate their owne children a 774. b 655. 658. Likewise men sometimes did the same b 663. 681. Widohood is a holie state of life a 1035. The Booke of Wisdome is Canonical Scripture a 989. b 343. 349. Wisdome taken three waies Increated which is God himselfe Spiritual wisdome and Humane wisdome b 270. 353. 355. Wisdome spiritual comprehendeth al vertues and diuine giftes and compriseth al the meanes wherby God is serued b 267. consisteth in keping the law of God b 582. Wisdome and therby eternalglorie is attained by gradation from vertue to vertue b 352. 995. Wisdome considereth thinges past present and to come a 463. especially it considereth the Creator ad supernatural vertues a 1091. Wisemen are most humble b 313. Worldly wise are not to be consulted in spiritual thinges b 385. Worldlie men thinke the Church may be destroyed by persecution a 165. Workes necessarie to saluation a 33. b 267. 994. Al workes are not sinful a 23. Workes without true faith or grace may merite temporal reward but not eternal a 784. b 34. 728. 764. Workes done in grace are meritorious a. 61. 200. 347. 352 442. 539. 567. 704. 895. 936. 970. 988. 995. b 76. 227. 395. 764. 85. 995. Workes of mortification a 272. 593. 1021. b 126. 331. 395. 901. Workes of supererogation a 920. 936. b 530. 613. 952. 995. Al voluntarie workes shal be rewarded or punished a 15. 722. 988. b 31. 271. 273. 376. 383. 666. 706. Y Yeares mystical The seuenth yeare the ground rested a 312. debtes were remitted amongst the Iewes a 428. the fiftith yeare was Iubelie with remission of seruitude and testauration of inheritance a 312. Younger must regard and esteme the iudgement of elders b 433. Younger brother for mysterie preferred before the elder as Iacob before Esau a 85. Ephraim before Manasses a 146. Moyses before Aaron a 169. Dauid and Salomon before their elder brethren a 604. 688. Youth is the fittest time to get vertue and knowledge b 332. 448. Z Zachatias Highpriest was slaine by Ioas
commanded not alwaeys Leuit 17. Act. 15 li 32. â 13. Noe sinned not in drunkennes S. Chrisost ho. 29. S. Theod. q. 65. S. Amb. 6. 30. de Noe Arca. Li. 72. 6. 24. cont Faust Noe a figure of Christ Sem and Iaphet a figure of the Church C ham of Insidels VVhy Chanaan is cursed rather then Cham. q. 57. lâ Geu ho. 29. Sinnes punished in the posteritie Li. 26. Moral c. 18. The effect of blessing and cursing Act. 13. Rom. 11. Ep hes 2. Tradit Hebra Li. 16. ciuit c. 2. Li 12 c. 24. cont Eaust Li 4. c. 38. in Gen. Iapheths blessing Literal Mystical How Heretikes serue Catholiques :: That is in his sight who can not be deceiued :: Hence S. Augustin geathereth that the people of Israel were called Hebrewes of this Heber l. 16. c. 3. ciuit :: Heber hauing a sonne borne when the tongues were diuided called him Phaleg which signifieth diuision S. Aug. li. 16. c. 11. ciuit Nemrod king of Babylon a suâtle cruel giant Li. 1. c. 4. Antiqiâ l. Antiq. Chalda âi 1. c. 2. in Osee li. 16 c. 3. 4. 17. ciuit Berosus Annian li. 4. c. 5. Eusebius in chron aliâ An Arch-heretike Assur sonne âf Sem or ãâã king of Assirians li. 1. Antiq c. 4. Li. 16. c. 3. ciuit Euseb in chron Iud. 19. Num. 25. 4. Reg. 1. 3. Reg. ãâã First false goddes The common opinion o ãâ¦ã tongnes is not clere in Scripture Yet this number of nations and tongues may be probably geathered in this and other places of Genesis S. Aug. 16. c. 3. ciuit The Hebrews chiefe of these nations Gen. 24. 19. 17. 25 6. 25 23. The fourth part of this booke Of the diuision of toÌgues and nations :: He that spea keth so confusedly that he is not vnderstood is said to bable :: Moyses here sheweth the succession of Patriarches from Sem to Abraham as he did before from Adam to Noe. S. Aug. li. 16. c. 10. ci :: Vr a citie or territorie of Chaldea 70. Interpret and Iosephus li. 1. Antiq. Abram was commanded to goe forth of Chaldea as appeareth Act. 7. v. 4. Though this iourney is here ascribed to Thare as the principal person Pride is cause offchisme and heresie False pretences deceiue the simple S. Chris ho. 30. in Gen. Cassian âollat 4. c. 12. Heretikes prosper for a time but are confounded in the end Ministrie of Angels Li de tâfus ling. ho. 11. in Numer li. 16. c. 6 ciuit li. 2. Moral in c 1. lob God turneth the offence of men to good Two miracles In priuation of one tongue and geuing a new Diuision among euil men is profitable Li. 34. Moral in c. 41. Iob. ho. 11. in Gen. l. 16. c. 11 li. 18. c. 39. ci S. Aug. li. 6. c. 4. ciuit The member offending is punished Heber and his familie coÌsented not to the building of Babel Ho. 30. in Gen. S. Greg. ho 30 in ââan Gift of toÌgues most profitable to the Church Scriptures hard 1. Par. 1. Iuc 3. v. 36. Li. 16. c. 10. ciuit Some think Moyses omitted Cainan for a mysterie Mat. 1. Refutation Others coniecture Cainan should not be in the text of the 70. Quest Hebra Editio quedam vaticana But neuer anie Catholique nor heretike before Beza put Cainan out of S. Lukes Gospel Prefat coÌment in Acta Apost A memorable sentence of S. Beda Beza sacrilegiously proud The heretical English Editions differ in this point 1552 1577. Noe and Sem liued in Abrahams time Articles of Religion professed in the second age Gen. 8. One God External Sacrifice Priesthood Altares Christ Crosse The B. Trinitie Redemer Gen. 9. Heb. 11. Gen. 9. Gods blessing operatiue Fathers blessing cursing â 9. v. 25. â 9. v. 4. â 9. v. 20 Abstinence from bloud Cleane and vncleane â 10 10. â 11. 2. Pet. 2. Penance preached and inflicted â 9. 5. â 11. Ministerie of Angels Resurection Iudgement Eternal ioy and paine Church visible Good and bad in the Church Cap. 8. 9. c. 10 21. Ho. 3â in Gen. li. 16. c 11. li. 18. c. 39. ciuit Alwaies some good L. 5. c. 35. Moral in 3. Iob. Nemrod an Arch-heretike Ioseph li. 1. c. 4. Antiq. His proud heresie The first Sect of Infidels was Barbarisme before the floud The second Scythisme Li. de heresibus Crueltie Vntruthes are vnconstant The third Sect was Grecisme Idolatrie Satur dâârum Dinastae were those that raigned in Aegipt by force and policie after were great goddes and litle goddes Idolatrie and Heresie are coÌfuted by that they beginne disorderly and are at dissention in their imagined Religions Luthers progenies differ as much in opinions of Religion as Painimes do in their false goddes in c. 11. Oâee Sectes in England diuers from Luther and eech one from the rest Proud and coÌtentious spirites are hardly perswaded to the truth Vnlerned Catholiques beleue the same saith in al points with the lerned li. 16. c. 10. ciuit The succession of Patriarches from Noe to Abraham Abraham a principal Patriarch The beginning of the third age The fifth part of this booke Of Abrahams leauing his couÌtrie Gods blessing of his seede commandment of Circumcision Act. 7. :: In Christ borne of Abrahames seede al nations are blessed Gal. 3. Heb. 11. :: Abram dedicated Altars to God especially in those places where he receiued promises or benefites S. Chrisost ho. 31. in Gen. :: God by corporal affliction hindered Pharao and his men from doing violence to Sarai S. Chrisost ho. 32. in Gen. Gen. 13. Men are bond to do their lawful endeuoures and to commit the test to God li. 16. â 19. ciuit q. 16. in Gen. :: Foure sortes of bretheren inholie writte geâman brothers as Iacob and Esau of kinred as Abraham and Lot of the same nation as the Iewes and Samaritanes in Religion as al Catholiques :: Not the children of the flesh but the children of promisse are the seede Rom. 9. and are innumerable Apoc. â â 9. :: Abraham enriched by God would take no more of man but his soldiars sustenance The proper hire of spiritual work men S. Chrisost in Gen. Tomo 3. prope initium Old heresieâ concerning Melchisedech A probable opinion that Sem and Melchisedech was al one Ep. ad Euag. More probable that Melchisedech was a Chananite Heb. 7. v. 6. Proued by S. Pauls wordes Psal 109 Heb. 7. Christ is a Priest according to the order of Melchisedech VVhy the Protestants haue ministers and no Priests The state of the controuersie v. 24. S. Chris ho. 36. in Gen. Melchisedech offered sacrifice in bread and wine The latin text iustified by other places yea by Protestants translations The Hebrew text sheweth that Melchisedec did the office of a Priest in bread and wine The proper office of a Priest is to offer Sacrifice Guiliel vvhitak contra Gregor Martin Christ stil exerciceth the office of Priesthood according to the order of Melchisedech by
ãâ¦ã nt when ãâã are âoââ notorious Rom. 5. Gods patience of it self profitable by euil harts made vnprofitable Miraculârum ãâ¦ã bera âââbra ãâ¦ã sabat Not doing called sometimes doing the contrarie Freewil the cause of diuers endes in Pharao and Nabucodonosor Other ancient Doctors teach the same Origen Eâo 4â S. Basil Chrysostom Damascen Isa 6. Rom. 11. v. 8. Hierom. Theodoret. Gregorie the great Isidorus The act of induration attributed to Pharao himself in diuers places Bible 1552. 1577. 160â How it ãâã ãâã God cast Pharao into the sea when himselfe ranne in wilfully Ser. 89. Not God but man the cause of sine proued by other scrptures True miracles do certainly proue the truth Mar. 16. v. 20. lib. 2. v. 4. Some strange things done by sleight by deceipt of senses by course of nature especially by diuels S. Aug. li. 18. c. 18. ciuit Manie things aboue the diuels natural powre The diuels powre is much restrained False prophets euer faile when they pretend by miracles to proue their doctrine Simon Magus confounded 3. Reg. â9 lib. 1. Cyrola an Arian Bishop detected Caluins attempt misproued and he deââiued Gods prouidence in most danger 1 His special warning not to credit preachers of a new Religion though they pretend to be prophetes or to worke wonders 2 Most dangerous seducers reigne but short time 3 Notes to know Antichrist 4 Against most dangerous assaltes God sendeth most forcible resistaÌce Mat. 24. Ioan 5. 2. Thes 2. Apoc. 13. Apoc. 11 Aâoc 20. See pag. 19. :: If Pharao had not freewil threatning of punishmeÌt were vniust Origen li. 3. Perâar c. de lib aâbâit He that can not do otherwise doth not sinne as both lerned and vnlerned coÌfesse S Aug. de verâ Relig. c. 14. :: The 2. plague Multitude of frogges :: The EnchaÌters could bring more frogges but not take these away :: Pharaos induration ascribed to himself :: The 3. plague Sciniphes smale flying beastes especially molesting mens eyes Philo l. 1. de vita Moysi :: The diuels powre limited by God Iob 1. 2 :: The enchanters conuinced in their vnderstanding confessed the power of God but not changed in affection persisted in malice against the truth :: The 4 plague Abundance of al sortes of flies :: Aegyptians worshipping beasts thought it intolerable abomination to kil or eate or burne tâem in sacrifice âân 43. v. 32 46. v. 34. :: In the Hebrew Pharao hardned his oâânâ hart also this time :: The 5. plague Pestilence amongst cattel :: Not al the beastes died for some died in the 7 10. plagues but al that died pertaineâ to the Aegyptians :: In Hebr. âanââbad ââb Parhaoh Pharaâes hart hardned it selfe :: The 6 plague Boyles in men and beastes :: Poore Enchanters that could neither escape nor cure this plague :: In Hebrew I haue made thee stand in the 70 and chalde paraphrasis I haue kept thee aliue In the Latin I haue put or set thee that in thee through thyn owne malice indurate I may make knowen my powre to maÌkind S. Aug. de Predest et Grat. c. 6. The 7. plague Terrible haile thunders and lightnings :: Rom. 5. :: In Hebrew Vaiachbed libbâ hu vahabadaf And he hardned his ovvne hart he and his seruants :: By Gods patience ouer Pharao his seruants in not destroying them their wicked mind became more obstinate S. Aug. q. 30. 36. in Exod. :: The 8. Plague Innumerable locustes litle flying beastes with long hinder legges that destroy graine grasse fruict Plinius li. 11. c. 29. S. Greg li. 31. c. 20. Moral :: Because Gods seruants may not temporize in religion politiques vniustly charge them to haue bad intentions :: The 9. plague Horrible darknes three dayes together :: Gods people must be resolute in Religion The to plague Death of the firstborne in men beastes of the Aegyptians ââ As before c â v. 3. c. 9. v. 16. c. 10. v. 1. The Epistle in the office on good friday And the 9. prophecie before Masâe on Easter eue :: Such as had not meanes to take a lambe tooke a kidde vsing al the same Rites :: Shachatu immolabunt shal offer or sacrfice not only kil as protestants translate Passage in killing the first-borne of Aegypt and not of Israel S. Hiero. in Mat. 26. :: The idols of Aegypt were ouerthrowne as Dagon was in Azotum 1. Reg. 5. S. Hierom Epist ad Fabiol extradit Hebr. :: Christ obseruing this precept had no leuened bread at his last supper and so instituted the Eucharist in vnleuened :: Sprinckling of bloud with âyslop here âeuit 14 Num. 19 prescribed signifieth maÌs deliuerie by Christs bloud working in Baptisme and other Sacraments Heb. 9. :: Punishment conforme to their sinne for persecuting Gods âiâst begotten sonne Israel Exod. 4. v. 22. Theodor. q. 32. in Exod. :: âawful spoile by the warrant of God Lord of al. :: From the promise made to Abraham Gen 12. v 7. and his first going into Aegypt v. 10 to this time were 4â0 yeares Gal. 3. of which they were in great persecution aboue 80. yeares before that in seruitude about 60. more before that also they were strangers partly in Aegypt partly in Chanaan the rest of this time See Gen. 15. v. 13. The 70. read in Aegypt and in Chanaan for explication as S. Augustin no teth li. 16. c. 10. ciuit Christs action sheweth that the Paschal lambe was a figure of the Eucharist Some things in the Paschal lambe prefigured Christ both on the Crosse and at his last supper Ioan â Some more expresly signified his Passion Others immediatly the Eucharist Ioa. 19. Ancient writers expound this figure of the Eucharist Luc. 2â Tertullian proueth by this figure fulfilled in the Eucharist that Christ hath a true and not a phantastical bodie Hiere ãâã v. 19. Psal 103. The same Sacrifice offered by Priests 1. Cor. 5. S. Gregories moralization of this figure applied to the B Sracrament VVhat persons are to receiue the B. Sacrament The thing figured farre excellleth the figure The Eucharist is also a Sacrifice â The first lesson at Mattins on Candlemasse day :: The old Testament proposed coÌmonly temporal rewardes S Hierom lâp ad Dardanum :: In the Hebrew vvhen Pharao had indurated himselfe :: Gods preuention to auoid tentations sheweth free wilin man :: By this appeareth how much Moyses estemed Iosephs charge concerning translation of his bones Also S. Paul commendeth it Heb. 11. :: Although the Hebrew Greke and Latin haue And he yet Protestants corruptly thrust in the text that he shal to make it sound to their sense that God did not only permit but worke Pharaoes induration :: A sorowful hart lamentably mourning for the people is called crying to God S. Hierom. in Gal. 4. â Reg. 6. :: Protection of Angels The fourth prophecie in the office before Masse on Easter âuâ And the second on whitsuneue :: So in Baptisme al sinnes are destroyed S
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
ment only of those that persist impenitent and obstinate The fourt part The prayses of Iudith who with al the people praise God :: Iudith was a special figure of the B. Virgine Marie to whom these praises perteyne in more eminent sorte then to anic other creature S. ãâã bertâs Carneteâsis :: S. Ephreââ ser de 2. A ââontu citeth this place as holie scripture so testifying this booke to be canonicaâ :: Such giantes as were before Noes floud Gen. 6. :: Nor such as were after Num. 1â Deut. â :: Euerlasting torments of fire wormes perteyne to the damned bodies S. Aug. li. 21. c. 4. ets ââuit and greater paines to the damned soules especially the losse of Gods vision :: In the Greke â 11. Manie deâred her to mariage :: Liuing in al 105. yeares she was widow about sixtie nine for when she slew Holofernes she was about fourtie yeares old ch 10. v. 18 and her husband was then dead three yeares and a halfe before âh 8. v. 4. Iudith an example of holie widowhood Manie incitementes concurring to the contrarie made her widowhood more excellent Deu. 25. v 5. Ruth 3. v. 12. widowhood an Euangelical counsell Melite S. Atha S. Greg. Nazian Origen apud Euseb lib 6. c. 25. hist This whole booke is canonical The contentes VVritten by Mardocheus Diuided into ââure partes This booke is read at mattins the last weeke of September The first part beginneth in the 11. ch A B :: Modestie and temperance amongst heathen people condemneth Christianes that vrge men to drinke immoderatly and so cause them to be drunke S. Au. Ser. 231. â32 de tempore The end of immoderate feasting is commonly browling Here the king became furious and the queene was diuorsed from him :: Brentius approueth the sentence of this parasice but Iosephus li. 11 c 6. Macrobius li 7. c. 1. Saturn S. Ierom ad Rustic and S. Ambrose l. de ââhâ c. 14 iudge the queenes refusal lawful and agreable to the Persians lawes which prohibited maried weââ to come in sight of other men in great assemblies neither had the king iust cause to break that law for pleasing his phansie in his drunken humour v. 10. Luther also wresteth this example in fanoure of adulterie par 2. de diuortio folio 177. Editionis ââitenber ãâã 1553. 4 Reg. 24. :: Deut. â v. 3. Israelites are forbid to marie with Gentiles yet when there was no danger to be peruerted and great hope of good Esther by Mardocheus counsel consented to marie king Assuerus though otherwise she detested the bed of the incircumcised and of euerie stranger âh 14. v. 15. K. Dauid also maried the kings daughter of Gessuâ 2. Reg. 3. v. 3. :: Mardocheus hearing suspicious wordes and obseruing their actions sawe that they intended euel and informed the King wherby their ââeson was disouered Rab. âalom Iosep * C ch 12. v. 1. D :: Aman exacted such honour as heathen people gaue to their lesse goddes which was also idolatrie for Mardocheus was willing to giue him ciuiâ honour euen to kisse the steppes of his feete but feared and refused âo geue Godlie honour to him ch 13. v. 13. 14. S. Thâ 2. 2. q. 84. a. 1. :: Such is the preposterous ânrie of rancour to appoint the day of executing his malice before he had got the kings decree The second part The Iewes danger to be massacred * E ch 13. v. 1. :: The letter at large is in the seuen first verses of the 13 ch of which this is the summe F The third part The deliuerie of the Iewes from danger :: The first and best remedie in distresse is to do workes of penance for sinnes coÌmitted 1. Cor. 11. ãâ¦ã :: Great confidence in Gods helpe when mans helpe fayleth and in dede this meanes by mouing the kings haât to grant Esthers petition was Gods special worke * G ch 1. v. 1. H * I ch 15. v. 4. K :: This prudence in delaying to propose her petition increased the kings desire to know it moued him to promise more assuredly so bond him the more to accomplish it :: Gods eye which neuer slepeth saw whath Aman intended and for execution of his owne diuiue iustice vsed this meanes bây subtracting slepe that time from the king and inspiring his mind to heare the histories read and to reward good seruice donne Ioseph :: Ambicious men are most bâânde in conceite of their owne deserts and fortunes :: Either they had read Gods promise to the Iewes Gen 13 15. c. or coniectured this by humaine prudence :: After three-dayes fast of al the Iewes with prayers and other workes of penance Esther asked and obtained the saftie of the whole people more precious to her then halfe of the kingdom :: Horrour of a guiltie conscience is commonly the first torment of a sinner S. Chrissocons 4. de Lagaro :: VVhat litle trust in false freindshipe when bad men once fal into disgrace :: Such honour is due to kinges yea though they be Infideles because they haue terrestrial maiestie and authoritie from God And the contrarie opinion and behauiour of heretikes vvhich despice Dominion and blaspheme Maiestie is condemned by S. Iude in his Epistle v. 8. * Lch. 16. v. 1. M :: VVhere no more danger remaineth remission of iniuries is more commendable then reuenge but where malice continueth and new danger may probably ensue iustice is necessarie and afterwards peace may be made more securely S. Bernad ser 2. dâ verb. Apost :: In the âiâa slaughter Amans tenne sonnes were slayne and afterwards also hanged v. 14. The fourth parth Other thinges folowing their deliuerie from danger :: The Iewes in Susan kept the fiftenth day holie v. 18 those that dwelt in other places kept the fourtenth day :: A feast instituted by Mardocheus was accepted and obserued by al the Iewes as a constitution agreable and not contratie to the law Deut. 4. v. 2 12. v. 32. Psal 76. Great and maruelous changes by the power of God D. Tho. prologo in Epist Canonic Esther a figure of our B ladie And of the Church :: S. Ierome here aduertiseth the reader that he found al hitherto in the Hebrew And the parcels which folow only in the Septuaginta Greke Edition which either they translated out of the Hebrew or added by inspiration of the Holie Ghost * The Greke of the 72. Interpreters A :: Except the 72. The first part The presage and occasion of Esthers aduancement and Amans persecuting the Iewes :: Mardocheus had this dreame before Amans aduancement or his owne and the peoples danger 4. Reg. 24. :: Mardocheus was a good dragon and Aman a bad one :: Esther by her fountaine of teares and humble supplication quenched a great flame of Gentiles against the Iewes ch 10. * B chap. 1. v. 1. C :: Here it appeareth that Aman was a fauourer of traitors of perhaps of the same conspiracie * D ch 3.
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
spirite the perfections which he wisheth in Christ in maner of congratulating describeth his fortitude fighting against the diuel for the Church n purposing o prosecuting p and perfecting the conquest and so establishing thy spiritual kingdome q Not vvith warlike armour of this world but by assaulting the aduersarie with truth r defending thyseâfe and thy souldiers with the shield of mildnes Å¿ and striking the enemie with the sword of iustice VVhich right force of spiritual fight hath meruelous good successe t Preaching of Christs Gospel his grace mouing the hartes of the hearers is liuelie and forcible more pearcing then anie two edged sword v The example of people conuerted shal moue the hartes of the aduersaries to come also vnto the truth w Christs kingdom shal haue no end Luc 1. v. 33. x Thou defendest and rewardest the good finally forsakest and punishest the wicked y more peculiarly the God of Christ by hypostatical vnion z Diuers kinges as Dauid him selfe Iosaphat Ezechias and Iosias were as godlie as Salomon and perseuered good to the end which is doubted Salomon did not but Christ incomparably was annointed indued with al graces aboue al kinges a Mortification which conserueth from putrifying b humilitie aswaging pride c being smal in the first spring grovveth great d humanitie assumpted and sanctified persons in vvhom Christ dwelleth as in cleane shining odoriferous houses e sincere faithful soules more deare to their spouse Christ then daughters of temporal kinges f The Catholique Church in faith purified as gold g vvith varietie of states as Clergie Laity and diuers sortes of religious Orders and other professions al vnited in the same faith hope and charitie h carifully al that Christ thy spouse speaketh to thee by his Spirite i diligently put the same in practise k vvith al obedience and readines and returne not to former infidelitie noâ to corrupt life l Christ loueth the Church adoined with his giftes m and mutually his true children loue and serue him n Manie of al nations submitle themselues and al that they haue to Christ o Internal vertues are most especial ornaments p exterior are required to edifie others in diuers sortes of vertues q By this meanes manie more are conuerted to christianitie r and one countrie inuiteth and draweth another Å¿ As Apostles came in place of Patriarches and Prophetes so stil Bishops and Priestes succede in the Church pastors and gouernours therof t These pastores shal stil teach the true Christian doctrin v and stil there shal be Christian people that wil folow and professe the same Caluin expoundeth this Psalme contratie to S. âaul No saluation out of the Church Perpetual succession of Byshops in place of the Apostles The Church prospereth also in persecution The 6. key a Belonging to the Church of Christ b As wel the cause vvhy God suffereth his Church to be persecuted at his assured protection in difficulties are hidden secretes to the world c Al refuge is not secure for one man is not able alwayes to defend an other but God is a sure and strong refuge d euer able and in conuenient time vvilling to helpe e This whole vvorld is ful of tribulations but the Church suffered the greatest in the first persecutions shal suffer as great in the time of Antichrist English Catholiques suffer most of al nations in this age and can not be suppressed but stil increase in number and fortitude f Therfore al Catholiques may assuredly know that the whole Church can not faile g though very manie as now in England h and very eminent persons as some noblemen and some Priestes haue reuolted yet al vvil not i Such bad examples make the good to recollect themselues more diligently and to reiâycâ in Gods grace by which they stand fast k before the heate of persecution shal inuade al for the elect the dayes of tribulation are shortned l Sometimes one nation or kingdome rebelleth against the Church but can not destroy it m by the spirite of Christ Antichrist and al his members shal be destroyed n The Church sometimes hath great peace and tranquilitie o God himselfe restrayneth the wicked suddainly abating their furie or cutting of their forces Vocation of Gentiles The 6. key a For Christians that leaue the sinnes of their fathers and reioyce in Christ crucified See Annotation Psal 41. b True ioy of the hart sheweth it selâe both in voice of exultation and also in gesture of body by clapping of handes dancing as king Dauid did before the Arke 2 Reg â likevvise vvith instruments c To al the wicked d not only of one or few kingdoms but of al the earth e VVhen kinges and countries become Christians they are made subiectes to the Church that vvas before not heades and rulers therfore f Christ God man after his Passion rose from death and ascended g not leauing his Church desolate but making her ioyful by an other comforter the Holie Ghost h The same Christ is our God by his Diuinitie i and our king by his Humanitie k Doe your endeuour to vnderstand vvhat you sing read or heare in Gods word At least to know the principal Mysteries and pointes of Christian doctrin euerie one according to their capacitie and state or profession l The faithful of the old and nevv Testament are vnited in the seruice of one and the same eternal God m In respect of the Blessed Trinitie holie Scripture here and in manie places vseth names of the plural number as Eloim Goddes not diuiding Gods substance vvhich is one but insinuating distinction of Diuine Persons The Father the Sonne and the Holie Ghost VVhich Mysterie is more expresly mentioned in Baptisme and professed by Christian gentils then it was by the people of the Ievves The Church founded and protected by God The 6. key a Voices beginning the musike instruments prosecuted b especially for the second day of the weke the day after the sabbath which is our Sunday called Dominica our Lords day c Ierusalem and mount Sion were most obliged to praise God for greatest benefites receiued so the Catholique Church therby prefigured and hauing receiued farre greatter is most of al bonden to be gratful d This can not be affirmed of Sion or Ierusalem but is only verified of the Catholique Christian Church e whose coastes do extend to the North and to al quarters of the round earth f The same one God one Christ one Faith and one Religion in al particular Churches of the vvhole militant Church g And this Vniuersalitie and Vnitie shal be after that Christ taking mans nature shal be ascended and shal send the Holie Ghost to found beginne this Church h For the assured certaintie of that is foreshewed the Prophet speaketh in the preteââence as if it vvere already done in his time which he then savv in spirite i Nothing more moueth he hart affecteth al the bodie and soule
Iewes See page 12. n Gods benefites bestowed vpon Dauid and vpon faithful Christians prefigured by him are for euer to be praised by al peoples and nations Gods prouidence in suffering euil the 3. key a This Psalme was made vpon the same occasion and to the same purpose as the former b to exhorte the iust and innocent to patience c by Dauids memorable example d Few are so wicked but they speake and pretend iust thinges e but neither thincke wel f nor do wel but both contrarie which feaned sanctitie is duble iniquitie g These wicked sinners that flatter and incite king Saul seme to haue spent al their life from their infancie in malice h Their furie is vnquiet til they may wound the innocent with their poisonful sting i neither wil they harken to good admonitions but stoppe their eares like an aspe that layeth one eare close to the ground and stoppeth the other with his taile k But God wil breake their cruel force l though it semeth most strong and in superable m Gods iust determination of punishing the wicked stil remaineth bent and readie though execution be some while differred n That force and powre which is now inuincible hard and strong like a lions strongest teeth shal then be as impotent and soft as waxe o Gods wrath like fire the most forcible element shal fil vpon them and they shal be cast into vtter darkenes depriued of the sunne and al comfortable light p Before their malice can bring to effect the great mischieffes which they plotte and purpose God suddainly cutteth them of before they fully vnderstand of either sicknes or death casteth them as it were aliue into hel q The iust reioyce in the punishment of the wicked for three causes first in zele of iustice conforming his wil and mind to Gods iudgement secondly for that himselfe through Gods mercie hath escaped that terrible damnation thirdly for that he is now deliuered from molestation and continual tribulation r The iust seing or by faith knowing what punishment remaineth for the wicked is therby assured that the good shal reape fruict for his wel doing and that in the meane time God ruleth and iudgeth on the earth though as yet it appeareth not so euidently An other prayer of Dauid in danger the 8. key a King Saul hauing thrise attempted in vaine to kil Dauid 1. Reg. 18 v 11. c. 19. v. 9. sene some of his guard to feâch him from his owne house that he might be slaine but God moued the mind of Michol to admonish him of the danger and to helpe him away in saftie though Saul thought she would haue bene a scandal vnto him or cause of ruine by the handes of the Philistians 1. Reg. 18. v. 21. Vpon which occasion Dauid made this Psalme As he also made others for perpetual memorie of Gods like benefites in deliuering him in iminent dangers VVhen Saul sent three troupes of serieants to kil him and solowed them himselfe 1. Reg. 19. v. 20 likevvise vvhen he vvas knovven and bevvrayed before Achis king of Geth 1. Reg. 21. also in Ceila in the deserts of Ziph and of Maon c. 23 in Engaddi c. 24. in Hachila c. 26. and againe amongst the Philistians c. 27. and 30. b They haue so straictly beseged me that it is now in their haudes to take away my life c Of my part I haue committed no sault against myn enimies for which they can haue aâie iust cause to persecute me d The prophet soreseing in spirite that the Catholique Church shal be vniustly persecuted prayeth and teacheth others to pray that God wil mercifully visite his faithful people of al nations e and not spare obstinate persecuters f Persecuters laboring how much or how long soeuer shal at night that is in the end of al their wicked endeuoures be vnsatisfied in their desires g as hungrie dogges that runne hunting al the day night also stil seeking not finding wherwith to fil their rauenous mouthes and deuouring bellies h They threaten and determine to vse al crueltie i as if there were no God that heareth and wil punish it k Through Gods grace the Church is stil strong and the vertuous do perseuere l God suffereth afflictions to fal vpon his seruants to kepe them exercised lest in prosperitie they forgete their duties to him m Depriue them of powre that they may not do so much euil as they desire n After that their iniquitie is complete o they shal be accused and punished for their blasphemies and lies p As. v. 7. q They shal in vaine seeke oyle for their lampes with the foolish virgins repent with Iudas and finding no helpe r shal continually blaspheme in hel Å¿ In the resurrection King Dauids thankes for victories the 8. key a The change of state from aduersitie to prosperitie in the people of Israel was a figure of the like change in the Church of Christ b worthie to be remembred c for the instruction d of Gods beloued e as the same are more largely recorded in the bookes of kinges f God suffereth his people to be afflicted as wel for their sinnes as for exercise in vertue g after sheweth his mercie in pardoning and fauour in aduancing them h by punishiÌg sinners i VVarning them to ameÌd k and then restoreth them to former good state l God also as he hath promised by his holie oracle m hath aduanced king Dauid in his temporal kingdom and doth much more aduance him and other elect in euerlasting life n As a vessel for meaner vses o Bring it vnder my dominion p As God doth sometimes punish q so he also rewardeth r strongly with fortitude A confident prayer for Christs Incarnation the 5. k. ây a In songues of praise and thankes to God b From al coastes of the earth faithful people pray to God c the Church builded vpon an assured fundation is exalted to great powre and dignitie d God conducteth defendeth and deliuereth those that confidently trust in him e in the Church a place of assured protection f Christâ kingdome the Church perpetual to the end of this world and eternal after the general Resurrection g Who is able to vnderstand or explicate how great Christs mercie is in redeming vs h and his truth in performing his promised rewardes i For so imestimable benefites I wil alwayes praise thee with Psalmes Canticles or other thankes in this life k and eternally in the life to come Exhortation to good life in respect of reward or punishment the 7. key a Directed to Idithun one of the masters of musike to sing it or to make tune for it b The wicked threating to ruinate others Dauid or anie iust man feareth them not because his soule is subiect to God c Therfore I firmely purpose neuer to be moued from God d In vaine do you myn aduersaries stil assault me e though ye be al confederate to kil me f
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.
esteme that which their elders teach :: though the same doth not seme reasonable in their owne opinion Mat 5. v. 28. :: It is not lawful to reueale that which we iustly promise to conceale Leuit 19. Deu. 1 16 Prou. 24. Iacob â :: There is lesse danger in conuersing familiarly with a wicked man then with a freindlie woman In which conuersarion much prudence is required as is before admonished chap. â :: The excellencie of God which can not be sene with mortal eye Exo. 33. is proposed to our meditation in his workes The like in Iob. 38. 39. 40. 41. and in manie places of holie Scripture :: Of al sensles creatures yea of sensible also that haue not reason the sunne is most excellent Of which al corporal âreatures receiue their light by whose influence al generation of creatures procedeth wherof is this Maxime in Philosophie that the sunne and man begette a man And Aristotel calleth the sunne the father of men and of goddes li. 2. de anima But the faithful know it is a creature inferior to man in respect of his reasonable soule and in them both in al other creatures acknowlege superexcellent infinite Maiestic in God VVhich also appeareth euen in the least creatures whose natural substances qualities with other accidents the more anie man considereth the more he shal admire God the onlie Creator of al. The 2. part Examples and praises of holie men with praise thankes to God :: Vertuous men are rightly called Lordes and Princes so the children of Heth sayde to Abraham My Lord theââ art a prince of God among vâ Gen. 23. :: Enoch shal preach penance in the time of Antichrist Gen 5. Gen. 6. :: Noe was perfect Gen. 9. Gen. 12. :: Abraham father of al the beleuers in Christ Gen. 22. Heb. 11. :: Isaac and Iacob were blessed in Abraham Exo. 3. Num. 12. :: Moyses saw Gods workes more clerely then other Prophets yet saw not his substances as is noted Exo. 33. :: Aarons priesthood continued so long as Moyses law that was til Christ And now the priesthood according to the order of Melchisedech continueth to the end of the world Exo. 28. Leuit. 8. Num. 16. :: The tribe of Leui had not a portion of inheritance separate from the iest but had tithes first fruites and oblations for their temporal prouision Num. 25. :: King Dauid gaue special assistance to the Priestes and greatly aduanced Gods seruice 1. Paral 23. âââ :: Iosue succeded in the temporal gouernment for the spiritual perteyned to the successors of Aaron Num. 27. Iosu 10. Only Iosue and Caleb remained of those which came out of Aegypt al the rest dyed in the desert and their children entered into Chanaan Num. 14â Iosu 14. :: Though some of the Iudges were sometimes great sinners yet they were finally iust for their good actes much renowmed 1. Reg 17 :: Samuel annointed Saul and Dauid kinges 1. Reg 7. â Reg. 12 :: If Samuel himself had not appeared but some other spitite it could not haue bene noted in his praises See 1. Reg. 28. 1 Reg. 28 2. Reg 11 1. Reg. 17 Ibidem 1. Reg 18 :: Amongst al the renoumed actes of Dauid his pure and sincere hart most pleased God 1. Par. 25 2. Reg 12 :: For Dauids sake God gaue wisdom to Salomon and peace in his kingdom 3. Reg. 3. :: By Apostrophe the auctor turneth his speach to Salomon 3. Reg 4. 3. Reg. 10 :: Salomons sinnes were punished but Gods mercie continued in conseruing his posteritie Psal 88. 3 Reg. 11 Psal 88. v. 34. 3 Reg. 1â 3. Reg 17 :: Elias procured fire from heauen to burne his sacrifice 3. Reg. 18 and âwâe more to burne an hundred men which persecuted him 4. Reg. 1. 3. Reg. 19 4. Reg. 2. :: The miracle wrought by his dead bodie shewed that he was an holie prophet 4. Reg. 13. See the miracles of Elias and Eliseus To. 1. pag. 940. 4 Reg 13 4. Reg. 20 4. Reg. 18 :: Prayer preuailed when forces were not sufficient Sec 4. Reg. 19. 4 Reg. 19 Isa 37. 4. Reg 2â Isa 38. Not only this booke but also other holie scriptures witnes that Elias shal returne and preach before the end of the world S. Chrysostom Aretas and other Doctors testifie the same See Annot. Gen. 5. Mal. 4. Mat. 17. In 2. Thes 2. Apoc. 11. 4. Reg. 22 2. Par 34 4. Reg. 23 :: Manie other kinges of Iuda refrained alwayes from committing idolatrie but these three destroyed al places of idolatrie in their kingdom which the others did not 4. Reg. 25 Iere. 1. Ezech. 1. Agge 2. 1. Esd 3. 3. Esd 5. Zach. 3. 2. Esd 2. Gen. 5. Gen. 39. 40. c. :: See the Annotation ch 38 v. 10. :: Ioseph prophecying that the people should depart from Aegypt willed them to carie his bones with them Gen. 50. So by carying his bones they professed that he had truly prophecied :: This Simon called Iustus and Priscus was high priest when this booke was written in the time of Ptolomie the first king of Aegypt a very holie man and dead before it was translated into Greke about the time of Ptolomie the third called Euergetes nere 300. yeares before Christ Iosephus li. 12. Antiqui * Libationâ Three nations the Idumeans Philistijmes and Samaritanes did most persecute the Isralites the Samaritanes were not one pure nation but mixt of Assirians and Iewes and so here called no nation Num. 6. v. 23. :: They are also called a foolish people because they knowing true religion mixed idolatrie therwith according to diuers sectes as appeareth 4. Reg. 17. v. 29. :: VVhere we are not able to render recompence to benefactors especially to God we are the more bond to acknowlege his manie great benefites altogether vndeserued by vs. :: VVhen senses are most ripe and the soule most free from great sinnes is the aptest time to serue God to get al vertues and true knowlege Eccle. 12. :: In stead of riches labour to get wisdom for it is much better then al gold siluer :: Merite is in this life and reward in the next Gods special benefite of sending Prophetes to the people The function of Prophetes to exhorte to repentance with hope of Gods mercie by Christ Foure greatter Prophetes and welue lesseâ were auctors of the prophetical bookes folowing Baruchs booke being inserted in Ieremies Prophecies are called visions for their certaintie Light of prophecie is next to the light of glorie and more clere then the light of faith Prophecies are hard to be vnderstood for diuers causes 2. Pet. 1 Suddaine transition from one thing to an other S. Ierom. iâc 2. 3 Nahum That which is spoken of certaine persons is ment of others S. Chrys âo 8. iâââath 2. S. Aug. dâcatech âââibus c. 3. Prophecies are often vttered in figuratiue speaches Some consist in thinges done others are mixt with histories and temporal thinges with
but in al perfection a man :: God promised the Iewes multiplication of men :: And of catle which were a principal riches as appeareth by the word pecunia deriued of pecus Isa 54 Ioa. 6. :: The seede of Israel remaineth foreuer not in the incredulous Iewes saith S. Ierom but in those which with the Apostles by the Apostles beleue in Christ :: VVhen the citie was besie ged and Ieremie in prison prophecied that it should be taken and subdued by the enimies yet he bought landes to signifie that in time they should be deliuered from captiuitie :: Sedecias was brought to the king of Babylon in Reblatha where they put out his eyes thence caried him blind to Babylon 4. Reg. 25. and so coming to that citie he could not see it Ezech. 12. v. 13. Exo 3â :: By the force of the sword famine pestilence as Psa 59. v. 6. that they flee from the face of the bovv :: VVhen they were in the vvildernes newly deliuered from Aegypt they committed manie hainous crimes in murmuring schisme idolatrie and other carnal spiritual sinnes Psal 35. 1. Reg. 21. :: Lest anie should thinke that by Gods iust and seuere punishment or by anie reuolting from his seruice the Church might be vtterly destroyed he stil promiseth mercie towards the reliques of his people that they shal neuer al fayle but continew til the Redemer of mankind Christ shal come And much lesse shal Christs Church euer faile after his coming :: Besides manie other reuelations this prophet had two visions in prison in confirmation that God would conserue his people and Church for euer notwithstanding their manifold great sinnes great affliction and destruction of manie for the same :: An euident prophecie and promise of Christ Iere. 23. v. 5. :: Borne of the seede of Dauid :: Dauids progenie shal continew vnto Christ whose kingdom vvhich is his Church shal haue no end Luc. 1. v. 33 Psal 88. v. 30. :: S Hypolitus and al ancient Fathers teach that the holie Eucharist is the coÌplement of al sacrifices of the old Testament :: Gods most special prouidence blessed the families of Dauid and Aaron aboue al other kinreds :: See ch 32. v. 4. 4. Reg. 25. v. 7. :: Recidiuation into sinnes after remission offendeth God more then the former sinnes as ouâ Sauiour teacheth by a parable Ma. 18. Exo. 21. Deut. 15. :: God was not the cause of the Babylonians crueltie but permitted and directed the same to punish the Iewes :: Here againe it appeareth that the prophet obserueth not the order of time in vvriting his visions For the thing here recorded happened before the prophecies mentioned in the former chapters :: This Ionadab vvas a man of powre estimation very familiar vvith Iehu king of Israel 4. Reg. 10. v. 15 :: The Rechabites descended not of Israel but of Iethro a Madianite Moyses father in lavv as both Hebrevv Lâ in Do ãâ¦ã by ãâ¦ã on :: In case of necessitie they entered into the city otherwise remained in tentes :: Seing these religious Rechabites obserued obediently the rule of their father founder in vvorkes of supererogation othervvise not commanded much more al are bound to kepe Gods commandments Iere. 18. v. 11. 25. v. 5. Religious Orders in the old Testament The rule of Rechabites differed from the Nazareites children of the Propheces They were figures of more perfect orders in the Church of Christ Mat. 19. v. 12. 21. Diuers kindes of Religious Orders Luc 18. v. 22. Varieties of Religious Orders make no difference in Catholique Religion But do much adorne the whole Church Psal 44. v. 11. 1â :: Besides preaching which the euil disposed did either not duly regard or quickly forget God commanded that his wil should also be written for a perpetual admonition if they would read it or heare it redde and for a testimonie against them and a warning to others :: He was not now in prison for v. 19. certaine noble men of the court aduised both Baruch and him to hide themselues but kept himself close in some secret place as most Priestes do now in England that they may better exercise their function then if they were in the persecutors handes :: The secretarie cut out the leaues and burnt them by the kings commandment as appeareth v. 25. c. :: God did not translate them to an other place but they hyding themselues by Gods direction the searchers could not finde them :: His sonne Iechonias reigned but three monethes which is counted as no reigne Theodoret. Ch. 22. v. 19. Nor anie of his issue in wordlie glorie as their predecessors had reigned S. Tho. p. 3. q. 3â a. 2. ad 3. 4 Reg. 24. 2 Para. 36. â Esd 1. :: As Herod dealt afterwards with S. Iohn Baptist so this king estemed reuerenced and feared Ieremie and yet persecuted him :: It is an old deuise of persecuters to pretend false causes against the innocent so Iulian the Apostata charged Cristian Catholiques with treason and sedition Hist. tripart li. 6. c. 27. so did also the Arrians Vandals other heretikes against Catholiques as Raffinus and Victor testifie Iere 2â â 9. :: The Hebrew phrase life shal beliuing and liuing he shal liue signifieth that he shal liue most securely Mystically this saftie in voluntarie banishment signifieth that voluntarie temporal penance saueth from eternal damnation :: God euer moueth some to pittie the innocent afflicted til at last he geueth them acrowne of glorie for their constant patience :: Prophecies are not only certaine when a thing is absolutly affirmed but also when they are conditional as this was and the euent should haue bene accordingly if the king had folowed the prophets aduise though by not going the contrarie captiuitie and much miserie happened to the king and people 4. Reg. 25 â Reg. 25. Iere 52. :: Possession of one gate gaue sufficient entrance to the whole armie whereupon the king and his chiefe nobles fled by a posterne gate :: He expostulated iustly reproued Sedecias for rebelling breaking his othe shewing ingratitude for so much as Nabu chodonosor had made him king reposed coÌfidence in him The fifth part Ieremie prophecieth the destruction of the Iewes going into Aegypt and of sundrie nations for their idolattie and crueltie :: This heathen prince seing the Iewes afflicted for their sinnes confesseth the iustice of God not sparing to punish his owne elected people 4. Reg. 25. :: Being chiefe gouernour he promiseth according to his place to defend the people to answer for them and to be their agent and procurator in whatsoeuer the Chaldees should command or require of them * This thing 4. Reg. 25. :: Such cruel tragedies are commonly atchiued by falshood treacherie pretending freindshipe intending mischief :: Not sincerely weping but hypocritically feaâing to lament the destruction of the Temple Citie :: Auarice tameth crueltie when nothing els can :: It semeth
Ieremie prophecied ch 24. v. 9. I vvil geue them into reproch to be a parable and a prouerb c. :: Iewes by their sinnes prouoking God to punish them with captiuitie gaue occasion that other nations said God could not defend his people blaspheming against his powre when he exercised iustice :: Rabbi Dauid the Chaldee Paraphrasis expound this place of remission of sinne And al Christian Doctors vnderstand it of Baptisme which in dede is in water clensing sinnes Ephes 5. v. 26. âit 3. v 5. :: An euident text that by Gods grace some men do kepe the commandments :: A duble prophecie of two great benefits the reduction of the Iewes from captiuitie and of the Gentiles from idolatrie to Christ wherein also is included the mysterie of resurrection a One cause of distrust that the people of Israel should not be restored from captiuitie was because they were like to drie bones b Secondly they had al generally lost their hope of restitution c Thirdly they semed like to trees or plantes cut of at the very root d Yet God by his powre and goodnes restored them e Before Christ ioyned the Gentils to his Church he first vnited the two kingdoms of Iuda Israel signifying that Catholiques which labour for conuersion of heretikes as now in England must first agree amongst themselues then shal their endeuoures be more effectual For so al shal sooner be made one fold vnder one shepheard :: Fulfilled by Christ the good Pastor who bringeth al nations into one folde vnder one pastor Ioan. 10. v. 16. :: Gog signifying hid or couered was the common surname of the Scithian kinges :: Mâgog out of the hid were the people and adherents of Gog persecuting the faithful :: Alluding to those that endeuoured to spoyle and oppresse the Iewes after their relaxation from captiuitie he prophecieth of Antichrist and al heretikes that seeke to peruert or to suppresse Catholique Christians who are deliuered rom the bondage of the diuel by Baptisme and other Sacraments of Christ :: Antichrist signified by Gog shal persecute the Church nere the end of the vvorld :: In euerie part of the vniuersal Church God wil at last destroy Antichrists powre confounding him and al his adherentes Gog and Magog the king and kingdom of Scithia Gââ 10. Signifying al persecuters of the Church especially Antichrist Psal â Isa 11. Dan. 1â VVho shal be destroyed :: Antichrist persecuting the Church in al partes of the world shal be resisted by some in euerie place and at last vanquished :: Not vvith material fire but with zele and âeruour Catholiques shal resist him and finally ouercome him :: Gods people vvere not made captiues by the povvre of their enimies as if God could not defend them but by his permission for punishment of their sinnes Foure expositions of this vision 1. Of the temple and citie reedified after the captiuitie 2. That Messias shal build a material temple and citie 3. That this prophetical vision was conditional ch 18 v. 23. ch 33. v. â1 4. That it cannot al be expounded according to the historie but only mystically The fift part Restauration of the temple vvith thinges perteyning therto more especially the glorie of the Church militant triumphant :: Into the destroyed citie of Ierusalem :: Mount Sion :: called exceding heigh mystically in that it signifieth the Church of Christ for historically Sion vvas not so exceding hiegh :: In the Hebrevv text in the Chaldee Paraphrasis in the 70. Interpreters it is thus of six cubites in a cubite and a palme to signifie that these cubites vsed in measuring sacred thinges conteyned six palmes vvheras the ordinarie cubite conteineth but fiue palmes See ch 43. v. 13. :: Larger within then without to spread the light within the place to auoide the danger of hurt from abrode as the windowes of Salomons temple 3. Reg. 6. as also in casties and towres is commonly vsed In explicating this vision by reason of the obscuritie is great varietie amongst the expositors but al agree that God here reueled to the prophet that he vvil reward the good tevvitte in the old Testament temporally in the nevv spiritually first vvith grace in this life and with eternal glorie in life euerlasting :: To the gates of the vtter vval vvas ascent of seuen steppes but of the inner vval v. 32. of eight steppes to signifie that mââe perfection is required in the new Testament then was in the old for vvhich more grace is geuen and better revvard S. Greg. :: For that the pillers are not measured it semeth they were of the same height and bignes as the former vvere built by Salomon 3. Reg. 7. v. 1â :: This description of the temple order of priesthood vvith the partition and fertilitie of the land is much more excellent then was in Salomons time the new temple reedified by Zorobabel was much meaner then Salomons and therfore this prophecie as likevvise the prophecies of Aggeus Zacharias cannot be vnderstood of the temple in Ierusalem but of the Church of Christ S. Ierom in ch 40 Ezec. S. Aug. li 18. c. 45. ciuit :: In the vval of the temple vvere interchangeably painted a Cherub signifying knovvlege a palmetree signifying victorie representing to men that they must be instructed in diuine knowlege âo sight for victorie :: Signifying our Sauiour vvho in his humanitie suffered miseries but as a lion ouercame al enimies S. Ierom finding the Hebrevv text and the 70. interpreters and others to differ not only in vvordes but also in the sense explicating as semed to him most probable auoucheth vvithal that saying of Socrates Sciâ quodnescio I knovv that I do not ânovv anie thing perfectly For it is a part of knovvlege saith he to ânovv that thou art ignorant :: Al the world is lightned by the preaching of Christs Apostles and their successors and the triumphant Church shal perfectly shine vvhen that vvhich is so vvne iâ corruption âhal âââe in incorruption ââ c. 1. Cor. 1â S. Ierom. S. Thomas also exponndeth this place of the â virgin conceiuing the Sonne of God p 3. q 27. a 3. ch 9. ch 1. :: God hath left the house of the Ievves desolate âaâ 23. v. 38 but remaineth vvith the Church of Christ al dayes to the end of the vvorld Mat 28 v. 2â And the perfect impolluted Church vvithout spoâ or vvââncle Eph 5 v. 27. is only the ãâ¦ã hant Church :: The sacred cubite or cubite vsed in sacred thinges was longer then the common cubite by one palme :: The altar is called Ariel the lion of God because fire sometimes descending from God vpon the altar consumed the sacrifice as a lion consumeth his praye S. Ierom. S. Ierom expoundeth this of the hardnes of scripture which no man vnderstaÌndeth fully but the sonne of God Mat. 11. v. 27. Likevvise of of our B. Ladie a perpeâual virgin also
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
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
it into three troupes setting ambushmentes in the fieldes And seeing that the people came out of the citie he arose set vpon them â with his owne troupe oppugning and besieging the citie and two troupes scattered through the field pursewed the aduersaries â Moreouer Abimelech al that day oppugned the citie which he tooke killed the inhabitantes therof and destroyed it so that he sowed salt in it â Which when they had heard that dwelt in the towre of Sichem they entered into the temple of their god Berith where they had made a couenant with him and therof the place had taken his name which was exceding wel fensed â Abimelech also hearing that the men of the towre of Sichem were gathered together â he went vp into mount Selmon with al his people and taking an axe he cut of the bough of a tree and laying it on his shoulder carying it he said to his companions That which you see me do doe ye out of hand â They therfore cutting of boughes from the trees euerie man as fast as he could folowed their captaine Who compassing the forte burnt it and so it came to passe that with the smoke and the fyre a thousand persons were slaine men and wemen together of the inhabitantes of the towre of Sichem â And Abimelech departing thence came to the towne of Thebes which compassing he besieged with his armie â And there was in the middes of the citie an high towre to the which were fled both men and wemen together and al the princes of the citie the gate being shut very strongly and they standing vpon the batlementes of the towre by the bulwarkes â And Abimelech coming nere the towre fought manfully and approching to the doore endeuoured to put fire vnder it â and behold one woman casting from aboue a peece of a milstone dashed it against the head of Abimelech and brake his brayne â Who called by and by his esquire and said to him Draw out thy sword and strike me lest perhaps it be said that I was slaine of a woman Who doing as he was commanded slew him â And when he was dead al that were with him of Israel returned into their seates â and God repayed the euil that Abimelech had done against his father killing his seuentie brethren â The Sichemites were also rewarded for that which they had wrought and the curse of Ioatham the sonne of Ierobaal came vpon them ANNOTATIONS CHAP. IX 8. The trees went to annoint a king According to the historie Ioatham Gedeons youngest sonne by a parable iustly expostulateth the iniurie donne by the Sichemites to his fathers house in preferring a base bound womans sonne and cruelly murdering the rest of his sonnes who with much trauel and manie dangers of his owne life had deliuered them from seruitude But in the spiritual sense which as the ancient fathers note is chiefly intended Idolaters and Heretikes are reproued who rather accept of vniust vsuâpeâs that wil serue their licentious appetites and mantaine vice and wickednes then to be ruled by iust and lawful Superiors appointed by Gods ordinance indued with grace of the Holie Ghost signified by the oliue tree such as bring forth wholsome swete vertues signified by the sigge tree and are replenished with admirable fortitude signified by the vine tree and in their places set vp base ambitious crnel and crabbed spirites signified by the bramble or brere Thus Nemrod Abimelech Mahomet and innumerable other tyrantes haue benne aduanced especially Antichrist shal be extolled aboue al that is called God or is vvorshipped and shal most cruelly persecute al Chatholiques that wil not conforme them selues to his procedings But in fine as here is prefigured in Abimelech sire shal rise against this bramble Antichrist and shal denoure him and al his together S. Beda 99. in lib. Iudic. c. 6. CHAP. X. Thola ruleth in Israel twentie three yeares 3. lair twentie two 6. The people fal againe to idolatrie are afflicted by the Philisthimes and Ammonites 10. they crie to God for helpe who biddeth them cal for helpe to the goddes whom they haue serued 16. but crying stil to God and throwing away their idoles he hath compassion of them AFTER Abimelech there arose Ruler in Israel Thola the sonne of Phua the vncle of Abimelech a man of Issachar which dwelt in Samir of mount Ephraim â and iudged Israel three and twentie yeares and died and was buried in Samir â After him succeded Iair the Galaadite who iudged Israel for two and twentie yeares â hauing thirtie sonnes sitting vpon thirtie asse coltes princes of thirtie cities which of his name were called Hauoth Iair that is the townes of Iair vntil this present day in the Land of Galaad â And Iair died and was buried in the place which is called Camon â But the children of Israel ioyning new sinnes to their old did euil in the sight of our Lord serued the Idols Baalim and Astaroth the goddes of Syria and of Sidon and of Moab and of the children of Ammon and of the Philisthimes and they left our Lord and did not serue him â Against whom our Lord being wrath deliuered them into the handes of the Philisthijms and of the children of Ammon â And they were afflicted and sore opressed for eightene yeares al that dwelt beyond Iordan in the Land of the Amorrheite which is in Galaad â in so much that the children of Ammon passing ouer Iordan wasted Iudas and Beniamin and Ephraim and Israel was afflicted exceedingly â And crying to our Lord they said We haue sinned to thee because we haue forsaken our Lord God haue serued Baalim â To whom our Lord spake Haue not the Aegyptians and the Ammorrheites and the children of Ammon and the Philisthijms â the Sidonians also and Amalech and Chanaan oppressed you you cried to me and I deliuered you out of their hand â And yet you haue forsaken me and haue worshipped strange goddes therfore I wil not adde to deliuer you any more â goe and inuocate the goddes which you haue chosen let them deliuer you in the time of distresse â And the children of Israel said to our Lord We haue sinned render to vs whatsoeuer pleaseth thee only now deliuer vs. â In saying which thinges they threw away out of their coastes al the idols of strange goddes and serued our Lord God who sorowed for their miseries â Therfore the children of Ammon crying together pitcht their tentes in Galaad against whom the children of Israel being assembled camped in Maspha â And the princes of Galaad said euerie one to their neighbours Who of vs shal first beginne to fight against the children of Ammon shal be the duke of the people of Galaad CHAP. XI Iephte reiected by his brethrens is intreated by the ancientes of Galaad to returne and fight for them against the Ammonites 12. with whom he first pleadeth the cause of Israel
by iust reasons 26. and long prescription But they persisting obstinate he 30. inconsideratly vowing 32. ouerthroweth them 34. and sacrificeth his onlie daughter THERE was at that time Iephte the Galaadite a most valiant man and a warrier the sonne of a woman that was an harlot who was borne of Galaad â And Galaad had a wife of whom he had sonnes who after they were growen cast out Iepthte saying Thou canst not be heyre in the house of our father because thou art borne of an other mother â Whom he fleeing and auoyding dwelt in the Land of Tob and there were gathered to him needie men and theeuiâh and folowed him as their prince â In those dayes the children of Ammon fought against Israel â who pressing sore vpon them the ancientes of Galaad went to take Iephte out of the Land of Tob to helpe them â and they saied to him Come and be our prince and fight against the children of Ammon â To whom he answered Are not you they that hated me and cast me out of my fathers house and now are come to me forced by necessitie â And the princes of Galaad said to Iephte For this cause be we now come to thee that thou goe forth with vs and fight against the children of Ammon and be the captaine of al that dwell in Galaad â Iephte also said to them If you be come to me sincerly that I should fight for you against the children of Ammon and if our Lord deliuer them into my handes shal I be your prince â Who answered him Our Lord which heareth these thinges him selfe is mediatour and witnes that we wil doe as we haue promised â Iephte therfore went with the princes of Galaad and al the people made him their prince And Iephte spake al his wordes before our Lord in Maspha â And he sent messengers to the king of the children of Ammon which should say in his person What is betwen me and thee that thou art come against me to wast my Land â To whom he answered Because Israel tooke my land when he ascended out of Aegypt from the coasts of Arnon vnto Iaboc and Iordan now therfore with peace restore the same to me â By whom Iephte againe sent word and commanded them that they should say to the king of Ammon â Thus sayth Iephte Israel did not take the Land of Moab nor the Land of the children of Ammon â but when they ascended out of Aegypt he walked through the desert vnto the Readsea and came into Cades â And he sent messengers to the king of Edom saying Suffer me that I may passe through thy land Who would not condescend to his requestes He sent also to the king of Moab who also him selfe contemned to geue passage He abode therfore in Cades â and compassed the Land of Edom at the side and the land of Moab and came against the East quarter of the Land of Moab and camped beyond Arnon neither would he enter the boundes of Moab for Arnon is the border of the Land of Moab â Israel therfore sent messengers to Sehon the king of the Ammorrheiâes who dwelt in Hesebon and they said to him Suffer me to passe through thy land vnto the riuer â Who also him selfe despising the wordes of Israel suffered him not to passe through his borders but gathering an infinite multitude went forth against him into Iasa and resisted strongly â And our Lord deliuered him into the handes of Israel with al his armie and he stroke him and possessed al the Land of the Ammorrheite the inhabiter of that countrie â and al the coastes therof from Arnon vnto Iaboc from the wildernes vnto Iordan â Our Lord therfore the God of Israel subuerted the Amorrheite his people of Israel fighting against him and wilt thou now possesse his land â Are not those thinges which Chamos thy God possessed dew to thee by right But the thinges that our Lord God hath obteyned conquerour shal come to our possession â vnlesse perhaps thou be better then Balac the sonne of Sephor the king of Moab or canst shew that he wrangled against Israel and fought against him â when he dwelt in Hesebon and the litle to wâes therof and in Aroer and the townes therof or in al the cities nere Iordan for three hundred yeares Wherfore haue you so long attempted nothing for reclaime â Therfore I doe not sinne against thee but thou doest euil against me denouncing me vniust warres Our Lord be iudge the arbiter of this day betwen Israel and betwen the children of Ammon â And the king of the children of Ammon would not harken to the wordes of Iephte which he sent him by the messengers â Therfore the spirite of our Lord came vpon Iephte and circuiting Galaad and Manasses Maspha also of Galaad and thence passing to the children of Ammon â he vowed a vow to our Lord saying If thou wilâ deliuer the children of Ammon into my handes â whosoeuer shal first come forth out of the doores of my house and shal meete me returning with peace from the children of Ammon him wil I offer an holocauste to our Lord. â And Iephte passed to the children of Ammon to fight against them whom our Lord deliuered into his handes â and he stroke from Aroer til thou come to Mennith twentie cities and as farre as Abel which is sette with vineyardes with a very great plague and the children of Ammon were humbled by the children of Israel â But Iephte returning into Maspha to his house his onlie begotten daughter mette him with tymbrels and daunces for he had not other children â Whom when he saw he rent his gatmentes and said Wo is me my daughter thou hast deceiued me and thy self art deceiued for I haue opened my mouth to our Lord and I can doe no other thing â To whom she answered My father if thou hast opened thy mouth to our Lord do vnto me whatsoeuer thou hast promised the reuenge and victorie of thyne enemies being granted to thee â And she said to her father This only graunt me which I desire Suffer me that two monethes I may goe about the mountaines and bewayle my virginitie with my felowes â To whom he answered Goe And he dismissed her two monethes And when she was gone with her felowes and companions she mourned her virginitie in the mountaines â And the two monethes being expired she returned to her father and he â did to her as he had vowed who knew not man Thence forth a fashion in Israel and a custome was kept â that after the compasse of a yeare the daughters of Israel assemble together and mourne the daughter of Iephte the Galaadite foure dayes ANNOTATIONS CHAP. XI â9 Did to her as he had vovved VVhether Iephte did wel or no in sacrificing his daughter hauing vowed to offer in sacrifice whosoeuer or whatsoeuer should first mete him returning with victorie as it
b Conserue me in thy grace c As before v. 149. * eloquia d Sincere profession of innocencie is no arrogancy e Gods essential veritie is the beginning from vvhence as from the fountaine al other truthes are deriued f And al commandments proceding from this first truth are for euer immutable a Potent wicked mâââ persecute the godââe without cause that is vvithout anie iust reason mouing them vvithout the effect intended by them vvhich is to drawe Gods seruants from truth and equitie b vvhose hart being possessed vvith the true feare of God they persist in keping Gods commandments c Yea they also reioyce in keping the commandments vvith such difficultie as those doe that gaining the victorie ouer their enimies carie avvay great and rich spoyles * eloquia d Euerie day the iust praise God often signified by the number of seuen From hence also the Church of Christ tooke example to institute the seuen Institution of Canonical Houres by the Church Canonical Houres vvhich is the ordinarie Ecclesiastical Office consisting as S. Isidorus and manie other Fathers testifie of Hymnes Psalmes Canticles Antiphones Lessons Responsories other Prayers Praises distributed into distinct times beginning in the night vvherof that part is called the Nocturne one or three according to the diuersitie of the Office and perteineth to one or more of the foure Vigiles into vvhich souldiars diuide the vvhole night VVherto also the Laudes are added Then Prime in the morning Aftervvards the Third houre Sixt Ninth and in the euening Euensongue and Compline Against vvhich most ancient and religious Constitution especially against the part called Vigiles or Nocturnes certaine Heretikes repined and calumniated the Churches custome as superfluous and vnfructful to spiritual This religious institution reprehended by Drowsie Heretikes Vigilantians VVicliffists Lutherans Seuentimes in the day I haue sayd prayse to thee for the iudgements of thy iustice worke violating of Gods ordinance who made the night for rest and the day for laboure For which caufe they were called Nyctazontes Somnicolosi Drowsy heretikes As the same S. Isidorus testifieth li. 1. c. 22. de Offic. Eccles S. Ierom Epist ad Riparium noteth the same heresie in Vigilantius calling him Dormitantius because he reprehended holie Vigiles as if it were better to sleepe then wake in time of Diuine seruice VViclif also raised vp the same heresie as witnesseth Thomas VValdensis To 3. Tit 3. c. 21. Lastly Luther and al his broode But the holie obseruation of Canonical Houres is proued by manie ancient Fathers to be altogether agreable to the holie Scriptures both of Approued by S Beda S. Gregorie S. Augustin the old and new Testament So S. Beda in 18. Luc. li. 4. c. 7. Hist Angl. S. Gregorie the Great li 3. Dialogi c. 14. S. Augustin Ser. 55. de temp exhorting the people to rise early to the Vigiles or Nocturnes and in aniewise to come to the Third houre Sixt and Ninth Let none saith he withdravv himselfe from the holie vvorke but vvhom either sicknes or publique vtilitie or perhaps some great necessitie holdeth backe S. Ierom. Epist 22. ad Eustoch in Epitaph Paule c. 10. maketh expresse menrion of the Third houre Sixt S. Ierom. Ninth Morning and Euening also of Midnighst adding that no Religious is ignorant that sometimes they must rise to Diuine Seruice tvvise yea thrise in the night S Basil in Regulis fusius disput ad Interrog 37. de Instit Monachorum S. Basil first sheweth this ordiance to be agreable to the holie Scriptures and namely to this place of the Psalmist S. Cyprian in fine exposit Orat. Domini affirmeth S. Cyprian that besides the three houres in vvhich Daniel and his felovves prayed the Church of Christ hath added more And as manie suppose S. Clement li 8. S. Clement Constitut Apostol c. 40. shevveth the sette Houres of prayers and the reasons therof Make your prayers Early in the morning at the Third houre Sixt Ninth Euening and at the Time of cocke crovving Early geuing thankes because our Lord hath illuminated vs the night being passed the day coming in VVhy publike prayer is constituted at these houres the Third because that houre our Lord receiued Pilats sentence the Sixt houre because then he was Crucified the Ninth because al thinges were moued when our Lord was crucified abhorring the audacitie of the wicked not bearing the ignominie of our Lord at Euening geuing thankes for that God hath geuen vs the night for rest of dayes labours at the Cocke crovving because at that time the coming of the day is denounced to exercise the vvorkes of lighst thus S. Clement Touching the distinct and sette times of publique prayer the continual practise by tradition teacheth that Martines vvith Laudes vvere said in the night about the first Cockcrovving Prime early in the morning The other partes in the day time At euening Euensongue and lost of al Compline And touching the place If for the infidels saith the same holie Father there be Not lavvful to goe to Church nor to pray vvith Insidels not accesse to the Church the Bishop must geather the Assemblie at home that the godlie may not enter into the Church of the vvicked for the place doth not sanctifie man but man the place VVherfore if the vvicked occupie the place that place is to be shunned because it is prophaned by them for as Priestes de sanctifie holie thinges so the vvicked do contuminate them If neither at home not in the Church Assemblies can be celebrated let euerie one by himselfe sing read pray or tvvo or three be geathered together For Mat. 18. 2. Cor. 6. vvhere tvvo or three are geathered in my name saith Christ there am I in Nor vvith Heretikes the middes of them Let not the godlie pray with an heretike no not at home For vvhat societie is there of light vvith darknes VVhy the 15. Psalmes folowing are called Gradual Canticles The historical sense The mystical sense These Psalmes are consolââoâie prayers and prophecies Prayeâ in tribulation the 7 key a Former experience of Gods mercie in hearing the prayers of those that inuocated him geueth hope that he wil heare in like case b Nothing is more dangerous then vntrue and deceiptful tongues nothing more damage then to diminish and detract from the good same of the iost and therfore this is a most necessarie prayer that God wil deliuer vs from the wicked tongues of Turkes Heretikes and other wicked men c What punishment is great ynough for wicked tongues d Surely the malice of wicked tongues deserueth sharpest punishments to be afflicted by strong handes e Iewes lamented their long absence from the holie land especially from Ierusalem and the Temple Christians mourne for their restraint from Gods Seruice and long perigrination from heauen f Of Cedar the sonne of Ismael came Mahomet the Turkes false prophet whose tyrannie is great
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