folowers They belie the Church militant Blaspheme the triumphant Al modest meÌ„ wil condemne these blasphemies Catholique doctrine and practise conuince their lies The true Catholique doctrin Honour due to excellencie Three kindes of excellencie Therfore three kindes of honour Protestants denie anie honour to be due to Saincts Their obiection First answer Example of this necessary distinction Second answer S Augustin declareth this doctrin and geueth both the former answers li. 20. c. 21. Three causes of celebrating Saincts memories Latria is honour proper to God Sacrifice only to God Protestants confesse that the ancient Fathers honored Saincts and their Reliques Manna was put in a golden vessel Heb. 9. How saucie are heretikes to scoffe at so renowmed a Doctor Protestants haue corrupted the text in al their English Bibles God commanded to make Images Christ and Saincts are honored in their Images The first table containeth three precepts the second seuen The first can not wel be diuided The ninth and tenth are as distict as the sixth and seuenth :: Iudicial lawes do instruct in particular â—â—w to kepe the commandments of the second table pertaining to our neighboures * Paying nothing :: The Iudges authorized by God :: VVhere great faults are coÌ„mitted punishment is inflicted according to the enormitie of the sinne aboue the proportion of the iniurie Theodoret q. 50. in Exod. Deut. 25. Mystically He that taketh from the Church a daylie laborer in Gods field sinneth more greuously and deserueth more punishment then he that taketh a priuate man of Christs flock Rabanus :: Iudges called goddes for their eminent authoritie Exo. 7. v. 1. :: The law of nature requireth to do to others as we would they should do to vs. For which cause besides others God suffered his people to be strangers in Aegypt to moue them to compassion towards others in like case Rabanus :: Oppression of the poore crieth to God for renenge :: Al vertues being â—â—â—ded in iustice cease to be true vertues when iustice is not first obserued S. â—ierom in Psal 32. et in Prou. 31. Three principal feastes besides the Sabbath some others :: Pasch in memorie of their deliuerie from Aegypt :: Pentecost when they receiued the Law :: Tabernacles in memorie of Gods protection fourtie yeares in the desert :: Peace with infidels forbidden to Gods people :: As when Moyses had brought the Israentes from bondage and receiued the law for them he built an Altar for Sacrifice so Christ hauing redemed vs and geueÌ„ vs a Law for applicatioÌ„ of the fruict therof Altares are erected Sacrifice offered :: This was donne corporally to the Iewes In Christians Christs bloud applied by Sacrifice and Sacraments sanctifieth their soules Heb. 9. The lesson in Masse on Imber wenesday in Lent A figure of Christs bloud in the B. Sacrament Mat. 26. :: As the Israelites were prompt to offer these external things in the old law so Christians must offer the like for Gods seruice but specially al sortes of vertues Faith hope charitie penance deuotion prayer almes fasting c. :: If Images were vnlawful God would not haue commanded to make Cherubims 〈◊〉 〈◊〉 2. :: For the perpetual vâ—e and sanctitie of these loaues which none might eate but such as were pure 1. Reg. 21. they prefigured â—he holie Eucharist S. â—ur in Tâ—â— 1. S Damna â—â—n de oxtho li. 4 c. 14. S. Cyril â—â—theâ— 4. And consequently Christ is really present in the â— Sacrament For if there were bread in substance it should not excel the figure which is required it euerie thing prefigured Colless 2. :: Christs members by their vnion communitie assist ech other and adorne his tabernacle the Church :: The chieâ—â—est part of the Tabernacle called Sancta sanctorum Holie of holies :: God would not haue darknes in his tabernacle by day nor night signifying that his people ought alwayes to shine in good workes S. Beda li. 3 c. 1. de tabernac :: Vocation necessarie to spiritual function Heb. 5. :: These vestments sign fie that Bishopes and Priestes must haue special vertues discretion puritie of life sincere intention contemplatioÌ„ of God supportation of the peoples infirmitie solicitude of their good examplaâ— life sound doctrin and band of vnion S. Hiero. ad Fabiâ—l de vestitu Sacerdotum to 3. :: Knowledge of the cause and sincere proceding therin are the two keyes of right iudgement :: Special preparation before Bishops and Priests be consecrated :: The first preparation in the p 〈…〉 to bâ—â—â—â—â—e â—â—aâ—â—d is clâ—â—â—â—ng from 〈…〉 then to â—e adorned with the vertues aboue mentioned pag. 234. :: Diuers things were offered at diuers times and al signified Christs Sacrifice in his Church s. Aug li. 1. c 18. coâ— aduers leg prophet yet none daylie but a lambe more particularly signifiing the daylie offering of the lambe of God and perpetual effect therof Origen â—n Ioan. 1. :: That is 7. d ob English For a sicle of the Sanctuarie is about 15. d :: Obolus 3. farthings :: Not by Movses but by an Angel at Gods appointment Gal. 3. v. 19. :: Aaron knew what goddes they ment to wit such as they had senne worshipped in Aegypt and therfore he made them a molten calfe v. 4. :: Excesse in play called foolish mirth is the daughter of gluttonie and mother of Idolatrie S. Greg. li. 31. c. 31. Moral :: To the molten calfe which they had made :: God saying suffer me signifieth that he could be hindered S. Hierom in Ionâ— 1. :: Not only Gods promise but also his seruants merites are here proposed for procuring mercie to the people See the Annotation :: Moyses the meekest manon earth Nu. 12. in Gods cause was most zelous against sinne â— Aug. q. 144. in Exod. :: Aaron confessed the fault briefly not intending a friuolous excuse for he could not thinke but Moyses knew the truth â— Aug. q. 145 in Exod. :: Their zeale vsed with authoritie and order is here rewarded which otherwise wanting when Simeon and Leui slew the Sichemites was blamed by Iacob Gen. 34. 49. :: Moyses not content with his owne saluation would rather perish with the people then they should al be destroied and therfore at his instance God pardoned them S. Hicrâ— Eâ— 12 ad Gaâ—d in Ione 1. S. Aug q. 147. in Exod. This people thought the calfe to be the true God S. Aug. li. 18. c â— ciuit They adored that which the image represented li. 1. c. 11. para 9. Instit Caluin chargeth Moyses with arrogancie Moyses charitie concurred with Gods prouidence In hunc locum S. Aug. q. 149. in Exod. S. Chrys ho. 42. in Gen. Theâ—d q 67. in Exo. God sheweth mercie for the merites of his seruants Grace goeth before merites :: God wâ—uld not in this passage worke such miracles as he did bringing them forth of Aegypt So it is a comination because they werest ubborne and stiffe necked :: The vision of God in gloric
the Sabbath which is the seuenth day in the new we kepe our Lords day after the sabbath that is the eight which seuen and eight making fieftene multiplied by tenne signifying the Law of tenne commandments rise vnto 150. Againe euen multiplied by seuen make 49. wherto one to witte the eight being added make fieftie which multiplied by three signifying the B Trinitie make 150 Neither semed it without cause to this great Doctor that the fiâ—â—â— fieftie end with a Psalme of Paenance crauing mercie remission of sinnes the second with Mercie and Iustice which God ioyneth in the Redemption Iustification and Saluation of men the last with Diuine Praises signifying that by condemning sinnes in our selues through Gods mercie we may be iustified and so beginne in this life which is to be perfected in the next to praise our Lord as S. Paul admonisheth with Psalmes Hymnes and Spiritual Songues Concluding with the tvvo verses appointed by S Dama us Pope to be added in the end of al Psalmes and is obserued euer since his time by tradition in the vvhole Church Glorie to the Father and to the Sonne and to the Holie Ghost As it was in the beginning and now and euer into worldes of worldes in eternitie vvithout end Amen THE THIRD PART OF THE OLD TESTAMENT CONTEINING SAPIENTIAL BOOKES The argument of Sapiential Bookes Hitherto the Law and Historie of Gods peculiar people are set forth in the former partes of the holie Bible after which folowed the Booke of Psalmes which in maner of stile being al in verse is a distinct part but in substance of matter is an Epitome or briefe Summe of al holie Scripture most conueniently therfore placed in the middes of the rest as the Sunne amongst other Planetes a shining great light in a large house Now ensueth the third part conteining Diuine Instructions or Rules of good life A doctrine most agreable to Gods hiegh wisdom and most fitly commended to Man his reasonable creature in earth But besides this principal subiect as before is noted that each part participateth with others in their proper contents so here be manie precepts of the Law renewed sundrie examples of men and thinges past repeted and diuers prophecies vttered of thinges to come though in this part more specially is shewed the ground and as it were the very life or soule of the Law which is Reason the true Rule or Directorie wherin al good lawes are grounded For it both sheweth what ought to be done or auoided directeth mans iudgement to embrace that is good and to flee from al euil not only illuminating the vnderstanding to see that is right and iust but also disposing the internal affection to desire loue choose and preferre the right path of Gods law before whatsoeuer otherwise semeth pleasant or profitable so notwithstanding al dangers difficulties distresses worldlie calamites and death it self effectually perswading to perseuere to the end in holie conuersation Al which by a general name is called Wisdom comprising in one word al good desires holie vertues supernal giftes godlie endeuoures and the whole meanes wherby God is rightly knowen duly serued wherof these fiue Bookes teaching this most excellent and most necessarie maner of life are called Sapiential Neuertheles foure of them haue also other particular names as appareth in their titles Only the fourth is called the Booke of Wisdom by appropriation of the general name Al fiue are Canonical and assured holie Scripture as is shewed before and may be further proued of the two later which Protestants denie It is also euident that King Salomon was Auctor of the three former as S. Ierom S. Augustin and other Fathers proue by the holie text it selfe As it is likewise certaine that he either writte or at least by diuine inspiration vttered much more then is now extant For the holie Scripture 3. Reg. 4. testifieth that he spake three thousand Parables and his Songes were a thousand and fiue He disputed of the trees from the ceder that is in Libanus vnto the hyssop which cometh out of the wal and he discoursed of beastes and foules and creeping wormes and fishes Iosephus li. S. c. 2. Antiq. folowing some other Edition saith his songes were fiue thousand and parables as the ordinarie text hath three thousand For he deduced a parable saith Iosephus through out euerie kinde of trees from the hyssop to the ceder In the same maner he treated of beastes and other liuing creatures of the earth water and ayre For he was not ignorant of anie natural thing neither omitted to treate therof but clerly explicated al their natural proprieties Most briefly S. Ierom declareth both the Auctor and matter of these three bookes saying Salomon the Peaceable and amiable of our Lord correcteth maners teacheth the nature of creatures ioyneth the Church and Christ and singeth the swete bridal song of the holie Mariage THE ARGVMENT OF THE PROVERBES THE first booke called Prouerbes that is common vsual pithie sentences shorte in wordes ample in sense and Parables signifying likenes or similitudes wherby more important thinges are vnderstood then expressed instructeth and exhorteth new beginners to lerne and practise al sortes of vertues the only right way to true wisdome and eternal happines It may be diuided into foure partes In the first nine chapters the auctor interposing certaine general preceptes produceth wisdom her selfe inuiting al men to seeke her for the spiritual profite they shal therby enioy From thence to the 25. chap. he geueth sundrie more particular precepts as wel for embracing vertues as shunning of vices In the next fiue chapters more like precepts of the same auctor are added by the care of King Ezechias In the two last chapters either an other Auctor or rather the same vnder an other title commendeth to al men certaine most excellent precepts receiued of his mother wherto he adioyneth the praise of a right wise woman prophetically the Catholique Church THE BOOKE OF PROVERBES WHICH THE HERBREWES CAL MISLE CHAP. I. Parables are profitable to those that loue and wil lerne wisdom 10. Al are admonished not to folow the alurements of sinners 20. but to embrace wisdome 24. and ruine is threatned to the contemners THE Parables of Salomon the sonne of Dauid king of Israel †To know “ wisdom and discipline †to vnderstand the wordes of prudence and to receiue instruction of doctrine iustice and iudgement and equitie †that subtilitie may be geuen to litle ones knowlege and vnderstanding to the youngman †The wise man hearing shal be wiser and he that vnderstandeth shal possesse gouernementes †He shal vnderstand a parable and interpretation the wordes of the wise and their darke sayings †The feare of our Lord is the begynning of wisdom Fooles despise wisedom and doctrine †My sonne f heare the discipline of
hundred †But Timothee fled into Gazara a strong hold wherof Chaereas was the captaine †And Machabeus and they that were with him ioyfully besieged the hold foure dayes †But they that were within trusting to the place blasphemed aboue measure cast forth abominable wordes †But when the fifth day appeared twentie yong men of them that were with Machabeus incensed in their mindes because of the blasphemie went manfully to the wal and with fierce conrege going on they scaled to the top †Yea and the others also mounting vp attempted to set the towres and the gates on fire and to burne the blasphemers themselues aliue †And the hold being sacked for two dayes together they slewe Timothee that was found hyding himself in a certaine place and his brother Chaereas and Apollophanes they killed †Which thinges being done they blessed our Lord in hymnes and confessions who did great thinges in Israel and gaue them the victorie ANNOTATIONS CHAP. X. 8. They decreed Beza in his Annotations in Ioan. 10. v. 22. set forth in English in the yeare 1603. confesseth that the feast vvhich our Sauiour obserued vvas instituted by Iudas Machabius and his bretheren after the restoring of Gods true religion by easting out Antiochus his garrison It is also cleare that this feast vvas in vvinter ibidem agreable to the text in the moneth of Casleu which is Nouember vvheras the feast of tabernacles vvas in September before vvinter and the feast of restauration of the temple after the captiuitie of Babylon vvas in Adar 1. Esd 6. vvhich is Februarie betwen vvhich time and middes of March vvas not competent space for those thinges vvhich Christ did after this feast before his Passion And therfore it is very strange that Beza or other Protestantes vvil denie these bookes to be Canonical vvhich haue so excellent a testimonie by the Euangelist of our Sauiours ovvne fact CHAP. XI Lysias supposing with his armie of fourescore thousand footemen a great band of horsemen to subdue Ierusalem 6. Iudas with his few praying God and going to fight an Angel in forme of an horsemen goeth before them 10. so they setting vpon the enemies kil manie the rest flee 13. Lysias perceiuing Gods powre offereth to procure peace 22. Wherto the king agreeth writting to him 27. and to the Iewes 34. The Romanes also write to the Iewes BVT a litle after Lysias the kings procuratour and cosin and chiefe ouer the affayers being greatly offended with these thinges that had hapened †hauing gathered foure score thousand and al the horsemen came against the Iewes thincking that taking the citie he should make it an habitation for the Gentiles †and he should haue the temple to make gayne of money as the rest of the temples of the Gentiles and euerie yeare the priesthood to be sold †neuer recounting the powre of God but furious in minde he trusted in the multitude of foote men and thousandes of horsemen and in foure score elephants †And he entred into Iurie and approching to Bethsura which was in a narrow place from Ierusalem the space of fiue furlongs he expugned that hold †But as Machabeus and they that were with him vnderstood that the holdes were ex pugned they besought our Lord with weeping and teares and al the multitude together that he would send a good Angel to the sauing of Israel †And Machabeus him self first taking weapons exhorted the rest together with him to aduenture and to geue ayde to their bretheren †And when they went forth together with prompt corege at Ierusalem there appeared going before them an horseman in white clothing with armour of gold shaking a speare †Then al they together blessed our merciful Lord and tooke great corege being readie to penetrate not only men but also most fierce beastes and walles of yron †They went therfore promptly hauing an helper from heauen and our Lord hauing pitie vpon them †And like lyons running violently vpon the enimies they ouerthrew of them eleuen thousand footmen and of horsemen a thousand six hundred †and they put to flight al very many of them being wounded scaped a way naked Yea and Lysias him selfe shamefully fleeing escaped †And because he was not senselesse recounting with him selfe the diminution made on his side and vnderstanding the Hebrewes to be inuincible because they rested vpon the help of the almightie God he sent vnto them †and promised that he would consent to al thinges that are iust and that he would force the king to be their freind †And Machabeus granted to Lysias requestes in al things hauing respect to the commonwealth and whatsoeuer Machabeus wrote to Lysias concerning the Iewes the king granted it †For there were epistles written to the Iewes from Lysias conteyning this tenure LYSIAS to the people of the Iewes health †Iohn and Absalom that were sent from you deliuering the wrytings requested that I would accomplishe those thinges which by them were signified †Therfore whatsoeuer might be brought to the king I declared vnto him and that which the matters permitted I granted †If therfore you kepe fideletie in the affayres hence forward also wil endeuour to be a cause of doing you good †And concerning the rest word for word I haue geuen commandement both to theise and to them that are sent of me to commune with you †Fare ye wel In the yeare an hundred fourtie eight of the moneth Dioscorus the foure twenteth day †But the kings epistle conteyned these thinges King Antiochus to Lysias his brother health †Our father being translated amongst the goddes we being willing that they that are in our kingdome should liue without truble and employ diligence to their owne matters †we haue heard that the Iewes consented not to my father to turne to the rite of the Greekes but that they would keepe their owne institution and therfore that they request vs their rites to be granted them †Being therfore desirouse that this nation also be quiet oradyning we haue decreed that the temple be restored vnto them that they might doe according to the custome of their ancestours †Thou shalt do wel therfore if thou send to them geue the right hand that our pleasure being knowen they may be of good cheere looke to their owne commodities †But to the Iewes the kings epistle was in this manner KING Antiochus to the senate of the Iewes and to the rest of the Iewes health †If you fare wel you are so as we would yea our selues also fare wel †Menelaus came to vs saying that you would come downe to your countrie men that are with vs. †To them therfore that come and goe vntil the thirtith day of the month Xanthicus we geue the right handes of securitie †that the Iewes may vse their owne meates and their owne lawes as also before and that none of them by any meanes
the ministerie of Priests The ancient fathers proue that Melchisedech offered Sacrifice in bread wine in figure of Christ and of other Priests of the new Testament Caluin coÌ„temneth al the ancient fathers in ca. 9. Heb. Bible 1579. Heretical translation Heb. 7 Iosue 8. 22. 3 Reg. 8. The greatter blesseth the lesse Paying of tithes in the law of nature Ro. 4. Gal. 3. Iac. 2. :: These three kindes of beastes and two of birdes signifie that the Israelites should be three generations in a strange land the fourth in the desert the fifth in possession of Chanaan Theod. q. 65. in Gen. Act. 17. :: Abraham and his seed werein strange land 400 and odde yeares but in seruitude and affliction about 140. Exo. 12. :: God deferreth to punish either that the wicked may amend or the good be exercised by them S Aug. Psal 54. or because the iniquity is not come to that great measure which his wisdome forâ—eeth and wil punish in the end to his owne more glorie and more good of others S. Greg. ho. 11. in 3. Ezech. To beleue Gods word without staggering is an act of iustice Not workes before faith but ioyned with faith are meritorious Onlie faith doth not iustifie :: Some obey whilest they are rude or in low state but hauiÌ„g got a litle knowlege or aduancement disdaine their aduancers S. Gregorie li. 21. in 1. Reg. 3. Manichees condemned pluralitie of wiues in the Patriarches Luther alloweth it in Christians Other Protestants in some case S. Aug. li. 22. c. 47. cont Faust Luther propsit 62. 65. et 66. S. Aug. de bono coniugali ca. 17. Two sortes of preceptsin the law of nature Pluralitie of wiues sometimes allowed Deut. 21. By the law of Christ in no case lawful Math. 19. Gen. 2. :: He is perfect in this life that sincerly diligently tendeth towards perfection of the next life And this God here commanded to Abraham Christ to al Christians Math. 5. S. Aug. li. de perfect cont Caelest See Gen. 6. v. 9 :: Circumcision and name receiued the eight day signified the association of Saints in heauen after the seuen dayes trauel of this world Ser. de circum apud S. Cyprian :: Abraham laughed not doubting but reioycing S. Ambro. li. de Abraham c. 4. S. Aug. li. 16 c. 26. de ciuit :: Temporal blessings were common to Ismael but spiritual pertained properly to Isaac and Israel their successessors :: Conformitie in Religion conserueth peace in euery familie Tho. Anglus in hunc locum Changing of names is mystical S. Aug. li. 16 c. 28 39. ciuit S. Hierom Tradit Hebraicis Gal. 4. Isa 54. Abraham natural father of foure nations spiritual father of al that do beleue in Christ Rom. 4 11. The Church of Christ euer consisteth of many nations Circumcision a figure of Baptisme Baptisme excelleth Circumcision Two difficulties To whom the punishment pertained wheÌ„ circumcision was omitted what punishment was threatned Circumcision instituted to distinguish the people of God and for remedie of original sinne in some persons but not in al. :: Abraham saw three and adored one professing three diuine persons and one God S. Aug. li. 16. c. 29. ciuit Heb. 13. Rom. 9. :: Abraham laughing with admiration for ioy was not reprehended but Sara laughing of diffidence was reprehended by him that seeth the hart S. Aug. q. 36. in Gen. li. 16. c. 31 ciuit :: what a wall are iust men to their countrie their faith saueth vs their iustice defendeth vs from destruction S. Amb. li. 1. de Abraham c. 6. :: Abraham Lot by hospitalitie metâ—ted to receiue Angels in steed of meÌ„ Heb. 1â— :: This sinne crieth to heauen for reuenge a litle one :: Lots wife turned into salt admonisheth the seruants of God to procede in vertue not to looke back to vice Luc. 17. S. Aug. li. 16. c. 30. ciuit :: Lot neither perfect nor very wicked was deliuered for Abrahams â—â—â—e S. Aug. â— 45 in Gen. :: Moabites Ammonites were two distinct nations perhaps of the 72. See p. 43. :: See pag. 52. :: Not his fathers owne daughter but of his progenie S. Aug. li. 22. cont Faust c. 35. li. 16. c. 19. 30. de ciuit :: Kinges of the earth esteming the Church only for a laudable people of God seeke to subiect her to them selues but knowing her to be the inuiolable spouse of Christ subiect them selues to her and offer to her most honorable giftes S. Aug. il 22. cont Faust c. 38. The sixt part of this booke Of the progenie other blessings of Abraham Isaac and Iacob :: Abraham Sara laughed he admiring she doubting at the ioyful promise of a sonne therfore he is called Isaac which signifieth laughter S. Aug li. 16. c. 31. ciuit :: See chap. 17. v. 21. Rom. 9. Heb. 11. * vvel of oath Separation to be made in families when iust cause requireth Mystical sense li. 15. c. 2. ciuit The true Church doth not persecute but iustly punisheth offenders Heretikes and other infidels do persecute when either by word or sword they impugne the truth Epist 48. 50. Tract 11. in Ioan. Tract 〈◊〉 in 4. Gal. The third prophecie in the office before Masse on Easter eue And the first on whitsuneue Iudith 8. Heb. 112. :: This historie is clere and a most notorious example of perfect obedience :: It is a gratful and religious thing by naming of places to coÌ„serue the memorie of Gods benefites that posteritie may know them S. Chrisost ho. 48. in Gen. :: Nachors progenie is here mentioned to shew whence Rebecca came whom Isaac maried God tempteth not to euil but by experience maketh knowen what vertue is in men Isaac figured Chists diuinitie the RaÌ„me his humanitie Iac. 1. 13. Heb. 11 19. S. Aug. li. 16. c. 32. ciuit Theod. q. 72. in Gen. :: A cleare example of religious office in burying the dead See 2. Reg. 1. and 2. Paral. 35. :: Adoration vsed for reuerence done to men See also c. 27. v. 29. c 33. v 37 and S. Aug. q. 6â— in Gen. :: In choosing a wife a vertuous stock and familie especially true faith and religion are before al other things to be considered preferred S. Amb. li. 1. c. 9. de Abrah S. Chrisost ho. 48. in Gen. :: Her father hauing perhaps manie wiues and euerie one a seueral house she went to her mother house :: As children ought not to mary without their parents good liking so the parties owne consent is most necessarie S. Amb. Epist 43. :: Suach signifieth to speake consideratly with hart or mouth Here S. Ambrose li. 1. c. 1. de Isaac and S. Aug. q. 69. in Gen vnderstand it of mental prayeâ— Ominous speaches sometimes supersticious Some times lawful Holie scripture and the Church are iudges of doubtful obseruations Ioan. 14. Eliezers prayer for a particular signe was lawful deuout and discrete Iudic. 7. 1. Reg. 14 Act. 1.
in the second weke of Lent :: Brothers easily enuie eech other but the parents are glad of their childrens aduancement So Christ al good Pastors :: So the Iewes thinking to preueÌ„t Christs exaltation cooperated vnwitting therto Prosper li. de promiss Dei :: Some read thirtie And as the reading is diuers so Christ whom Ioseph signified is more lesse estimed of diueres S. Aug. Ser. 81. de temp The least offensiue cause is alleaged why Iacob loued Ioseph aboue his bretheren God turneth euil to good effect S. Aug. li. 14. c. 27. ciuit Graue for hel corruptly traÌ„slated See â— Hiero. Ep. 119. S. Aug. li. 20. c. 15. ciuit VVilful corruption * Nu 16. 2. Reg. 22. Iob. 17 Psal 15 17. 85 Iacob spake of hel not of graue Abrahams besome Iue 16. :: Moyses in serteth here this historie because Christ should be borne of the genealogie of Iudas Phares Mat. 1. :: Thamar sinned desiring to be a mother without lawful mariage and Iudas sinned lying with a supposed harlot S. Aug. li. 22. c 61. 62. 63 cont Faust :: Adultrie punisable by death in the law of nature How a man might marie his brothers wife in the law of nature The Churches decree is now our rule :: Ioseph endued with al vertues was a special mirrhor of chastirie S. Amb. li. de Ioseph c â— The foure cardinal vertues reigned in him :: Temperance :: Iustice :: Fortitude :: Prudence :: God is more specially with his seruants in affliction then in prosperitie S Amb li. de Ioseph c. 5 :: Death on the crosse was most cruel most ignominious Cicero 7. Ver yet suffered by Christ and by him madeglorious Sap. 2. Philip 2. Some dreames are natural Some are illusions of euil spirites Some are from God Dan. 4 Holie Scripture and the Church are iudges of doubtful dreames :: Pharao his dreames and his Eunuches were prophetical For by them God for shewed things to come v 25. yet they were no prophets but Ioseph who had the gift to interpret them S. Aug. li. 12. c. 9 de Gen. ad lit S. Greg. li. 11. Moral in c. 13. Iob. :: These things came to passe by Gods particular prouideÌ„ce Psalm 4. God called or caused a samine vpon the land :: Cohen signifieth priest as not only the latin but also the 70. Philo and Iosephus here translate though sometimes it signifieth prince as the Chaldey paraphrasis interpreteth wherby it is probable that this Putiphar was both a priest and a prince * Obliâ—â—â—n * Fruitful or Grovving Holie Ioseph suddenly aduanced Eâ—â—li 11. li de Ioseph Ioseph truly called the reueler of secrets But more honorably the Sauiour of the world Therin a figure of Christ :: If these things which ye say be proued false ye are to be held as spies for your lying S Aug 1. 139. super Gen. :: Myn old age or me an old man S. Aug. q. 142. Contrition necessarie for the remission of sinnes Disorderlie remission is hurtful Ioseph calleth his brothers spies for their good It is lawful to sweare by creatures â—ier 4. Mat. 5. In some case more conuenient then to name God expresly Diuers mansions in hel :: Guilt of siÌ„ne is a greater bond then the life of Rubens sonnes which he offered Iacob yelded not therto yet granted to this offer of Iudas * Calumniam :: They now adore him whom they sold lest they should adore him S. Greg. ho 22. in Ezech :: See Exodi 8. v. 26. :: Euerie one hauing fiue portions Beniamin had duble Iosephus li. 1. Antiq. Moderation to be vsed in feasting :: By this Ioseph tried his bretherens affection whether they would intrete for Beniamin or suffer him to be captiue as they had be sore sold him selfe to captiuitie Theod. q. 105. in Gen. :: O torments of mercie he vexeth whom he loueth S. Greg. ho. 22. in Ezech. :: Ioseph being in deede a propher knowing more then al sorcerers in Aegypt spoke of himselfe as he was estemed in that place S. Aug. q. 145. super Gen. :: See pag. 130. :: Gods prouidence turned their euil dealing to the good of the whole familie chap. 50. â— â—0 :: Iosephs prâ— deÌ„t proceding before he made him selfe knowen to his brethreÌ„ and them to Pharao procured al this ioy fauour towards them in Aegypt Occasion of sinne to be auoided The eight and last part of this booke Of Iacob and his progenies going into Aegypt Of his and Iosephs death :: That is She bare their fathers in Mesopotamia S. Aug q. 151. in Gen. Aegyptians honoring shepe goates and kyne for goddes detested them that did gouerne kil or eate those cattel God reueleth his wil in holieplaces A difficultie how manie Israelites came at first into Aegypt Act. 7. Numbers mystical sometimes noâ— explicable in the literal sense Euerie mans life is shorte replenished with manie miseries Iob. 14. :: The priests of Aegypt being not forced to laboure for their liuing found out the Mathematiques as wituesseth Aristotle in princ Metaph. Hâ— 65. in Gen. The immunitie and care of Priests in the law of nature Yea amongst Insidels Much more amongst Christians Priests ought to be respected Math. 25. 10. Cohen in some place signifieth Prince but is here translated Priest in al the English Bibles Special place of burial lawfully desired and spiritually profitable Luc 12 But pompe auaileth not the dead Heb. 11. The Septuagint are not contrarie to the Hebrew and Latin text but supplie that was omitted Adoration of God and creatures is not repugnant Mat. 2. :: By this he made a crosse prefiguring the Crosse of Christ Isidor in hunâ— locum The right haÌ„d also in spiritual things preferred before the left Arist li. 2. de caelo textu 8. de inces animal ca. 4. The younger brother preferred signified the Gentiles before the Iewes Procop. Isidor in Gen. The forme of the Crosse prefigured by Iacob crossing his armes Ioan. 12. Collos 2. Protection Inuocation of Angels Proued by ancient Fathers God for his Saints sake sheweth fauour to their frends :: These are predictioÌ„s not al blessings S. Amb. li. de Benedict Patriar :: A prophecie not an imprecation S Aug. li. 16 c 22. on t Faust That these are most profound Mysteries is easie to conceiue but most hard to vnderstand them In some the Patriarch recounteth things past in his life for telling the effects therof to come Other things he forsheweth pertayning to the diuision of the Land of Chanaan others to the times of the Iudges of the Kings of the Captiuitie of Deliuerie from thence of Christ of Antichrist and of the end of this world Of al which diuers ancieÌ„t fathers haue written large coÌ„mentaries godlie treatises :: This prophecie S. Augustin vnderstandeth of S. Paul of the tribe of Beniamin who was first a persecutor and after an Apostle of Christ Ser. 14. de Sanctis Ruben for his sinne was put
from the prerogatiues of the first borne The zeale of Simeon Leui was coÌ„mendable but their maner of reuenge was manie wayes faultie Iudith â— The Priests Scribes furie obstinacie hard harts against Christ Mat. 20. Ioan. 11. Ioan. 18. Taking away of the regal scepter from the Iewes a signe of Christs coming Our Lords real presence in the B. Sacrament prophecied li. 2. Ep. 3. Ancient Fathers suppose that Antichrist shal be of the tribe of Dan. Ioan. 5. Ioseph in manie things prefigured Christ :: Iacob digged a sepulcher for himselfe though it be not hertofore mentioned when he did it S. Aug. q. 170. in Geâ— :: This word adoring often in holie Scripture signifieth ciuil honour as here it can haue no other sense Mans wil not God the cause of sinne Ioseph for his brethreÌ„s sake differred his desired burial in Chanaan The continuation of this booke with Genesis The increase of the Israelites was enuyed feared and their religion hated Gen. 50. Exod. 1. Their persecution Their greater multiplicatioÌ„ Exod. 2. Num. â— Exod. 2. The persecutor admonished and punished Gods people mightely deliuered 3. 5. 7. 12. 14. Miraculously sustained in the desert 16. 17. 20. Instructed with Lawes Moral Ceremonial and Iudicial 26. 27. 30. seq The first part of this booke Of the Israelites seruile affliction in Aegypt and their deliuerie from thence :: Enuie vaine feare v. 10. hatred of true religioÌ„ v. 13. are the causes why Infidels persecute the faithful :: The first persecution was in temporal losses and bodilie paines by pressing them with workes :: The second was secrete murther :: The third was open murther God must be feared before Princes commanding contrarie things Mat 10. Luc. 12. Act. 4. 5. Princes must be obeyed in lawful things 1. Pet 2. Ro. 13. Allies are sinnes and vnlawful Psal 11â— v. 142. Venial sinnes Feare of God meritorious Temporal rewardes promised in the old TestameÌ„t eternal in the new kind of 〈…〉 lâ—vv so 〈…〉 lled :: Mos in the Aegyptian tongue signifieth vvater and Ises saued Ioseph li. 2. Antiq Clemens Alexan. li. 1. Stromat :: The guiltie persoÌ„ reiected Moyses for lack of knoweÌ„ authoritie but God coÌ„firmed his coÌ„mission Act. 7. So the Iewes reiected Christ Iudge of the world :: He feared to tempt God by staying but not the siercâ—â—es of the king Heb. 11. :: Oppression of innocents crieth to heauen for reuenge Moyses pareÌ„ts did prudently expose him to some danger to auoide greater Reuelations and Gods determinations do not exclude but include mans endeuour Though Moyses iustly killed the Aegyptian yet others may not imitate his example li. 2. Antiq. li. 16. c. 19. deâ—iuit Act. 7. The three first lessons on the 4. sunday in Lent See what maner of reuerence and deuotion is prescribed to goe bare fooâ—e to holie places :: Of holie places and of christian deuotion in going to them S. Hierom writeth largely â—pist 17. 18. 27. :: This is the most proper name but the most common is GOD deriued in manie languages of Good Mat. 19. v. 17. :: Al that anie man possessetâ— in this world is but lent by God And therfore he iustly taketh away and lendeth to others disposing of al as pleaseth him Act. 7. Al appatitionâ— to the Patriarches and Prophetes were made by Angels though sometimes attributed to God Proued by holie Scriptures and Fathers Heb. 2. Exod. 19. 20. Examples Psal 77. Exo. 3. God executeth his wil by Angels The most proper name of God is 〈◊〉 WHICH IS :: God designed a rodde for an instrument to work miracles :: See the Annotations cha 7. v. 3. :: Sephora cast the prepuce at Moyses feete and said I had lost thee my spouse except I had redeemed thee with the bloud of my child And the Angel let Moyses goe S. Aug. q. 11. in Exod. iuxta 70. :: Miracles a motiue to true beleefe Miracles necessarie and sufficient to proue extraordinary vocation of new preachers Ioan. 10. Ioan. 15. Mat. 9. Mat. 16. :: VVordlie men thinke Gods people encrease most by rest but indede they multiplie more when they are oppressed S. Cyprian de exhort Mart. c. 10. :: The craftie diuel knowiÌ„g that weake men afflicted are easely moued to murmur sturred this people against their owne leaders S. Greg. li. 29. c. 14. Moral :: Gods prouideÌ„ce suffereth his children to be most afflicted when relife is nere at hand Theod. q. 13 in Exod. :: Adonai is not the name here vttered to Moyses but is redde in place of the vnknowen name :: Ioseph died first of the twelue bretheren Gen. 50. Leui liued loÌ„gest and so the yeares of their liues are recorded in holie Scriptures not of the rest Chronolog 〈◊〉 :: See Num. 26. v. 59. * patrâ—â—â— lem prâ— patrua quae latinâ— non d 〈…〉 r. :: It perteined not to Moyses present purpose to prosecute the genealogies of Iacobs other sonnes being come to the origin of the Priestlie tribe in Leui the third soÌ„ne â— Aug. q. 15. in Exod. In place of the name of God counted ineffable is commonly redde Adonai Mat. 4. v. 7 10. Rom. 15. v. 11. Iehouah is not the right name of God S. Dionyse S. Hierom. Theodoret Damasâ—â—â— :: Aaron also was the prophet of God but subordinate vnder Moyses and ouer Pharao S. Aug. q. 17. in Exod. :: Iannes and Mambres 2. Tim. 3. knowen by tradition :: Induration of hart saith S. Bernard is neither cut with remorse nor softened with pittie nor moued with prayers nor yeldeth to threates yea is more hardned by punishments li. 1. de consid ad Eugen. :: The first plague in water in which the AegyptiaÌ„s drowned the Hebrewes infants Theodoret q. 19. in exod the like Ap. 16 Because the wicked spil the bloud of Gods Saintes he wil geue them bloud to drinke The name of God attributed to men Iudges called goddes Moyses the God of Pharao Priests called goddes Other titleâ— of God geuen to men Moyses a Holie Prophete Priest and Prince * Psal 98. v. 6. Protestants hold God to be the cause that men do sinne yet not the cause of sinne Zuinglius doctrine Caluins doctrine Bezas doctrin By their doctrin it necessarily foloweth that God should he author of sinne The state of the controuersie S. Augustins doctrin ser 88 de temp God forsaketh not til he be forsaken Ezech 〈◊〉 Prâ— 18. God by not punishing permitted Pharao to indurate him self And that for his former sinnes Heb 12. Apoc. 3. Prou. 8. In absence of grace sinne obdurateth Gods grace in the obstinate like the heate of the sunne in cold water As a father for not punishing is saied to spoile so God to indurate Al the wicked may iustly be damâ—â—d but some are iustified and saued Deut. 32. Psal 5. Rom. 9. God neuer willeth but only suffereth sine Pharao abusing Gods benefites hardned his owâ—e start And â—â—â—fully perished Other places of S. Augustin â—â—â—â— 1. Gods iustice â—â—de
vp the soule and assisting the same to the end The second lesson in Masse on Imber Saturday in Lent :: God worketh and we cooperate for he taketh not away but helpeth free wil. S. Aug. q. 15. in Deut. :: Peculiar place appropriate to Gods seruice :: In the deseâ—â— they could not obserue the ceremonies of the Law but comming to rest they were bound to kepe al one sette forme of holie rites No hostes lawful in sacrifice but such as the law appointed New precepts may be added not contrarie to the former :: Noueltie in Religion is a marke of idolatrie or heresie :: Euerie priuat man is not commanded nor warrented by this to kil but euerie one is bound to informe the Magistrate and so by order of iustice to procede against the wicked Such as wil not indure discipline are called children of Beâ—lial that is vvithout yoke :: If these thiÌ„gs were vncleane by nature they were not lawful for anie nation to eate but being only forbid to the Iewes sheweth that this prohibition was ceremonial only for that time and people :: Al shew of crueltie to be auoided Mystically this presigured that Christ for the similitude of sinful flesh signified by a kidde should not be slaine in his infancie â— Tho. 1. 2. q. 102. â— 6. ad 4. :: The Israelites were bouÌ„d to do their endeuour that none should be needie among them notwithstanding for exercise of loue charitie Gods prouidence suffered some to be poore â— 7. 11. :: He that can and wil not feede his neighboure in extremitie killeth him S. Amb. li. 2. de Offic. c. 7. The rest of the feastes are mentioned Leuit. 23. Num. 28. 29. :: Here only three of the principal 1. Pasch 2. Pentecost 3. Feast of Tabernacles :: It is not ynough to doe that is iust except it be donne iustly to a good end for loue of iustice :: In the councel of Priestes one supreme Iudge which was the High Priest v. 12. :: There were not manie presidentes at once but in succession one after an other :: Pluralitie of wiue is not here forbid for king Dauid transgressed not this precept hauing more then one or two but Salomon offended in multiplying manie wiues S. Aug. q. 27. in Deut. :: Temporal good Princes take the law and word of God at the Priests handes Supreme Iuge of controuersies Sentence of the Iewes consistorie infallible The high priest was chief Iudge Protestantes friuolous euasion English Bible 1603. Pride in priuate opinion punished with death :: This sorte of false prophets signified Heretikes that preach false things in Christs name :: These prefigured Apostataes which renouncing Christ expresly professe false goddes The same wordes may haue diuers literal senses :: The way to the cities of refuge were paued and markes set for direction that he which fled might not erre in his way :: This was sayd to the whole people who must not intreate for the murderers pardon but the kinsmen of him that was slaine might remitte the punishment :: This pertained to the Iudge who without partialitie must do iustice :: Men possessed with such desires haue not like valure to good souldiars And by worde or example often discorege others So in spiritual warfare we must not be addicted to worldlie profites or pleasures :: By this ceremonie and abiuration they purged them selues that they were not negligent in doing iustice :: Mystically he is cursed that persisteth in sinne as it were hanging on the tree by which our first parents sinned :: Their houses had flat roofes as manie of our churches pallaces and castles where battlements are necessarie for danger of falling when anie walke theron :: For correction of so couetous a mind the whole fruicte must be offered to pious vses Theodoret. q. 23. in Deut. :: Such as are barreÌ„ in good workes can not enter into Gods house Theod. q. 25. in Deut. :: These natioÌ„s not able to hurt the children of Israel neither by denying ordinarie curtesies nor by force nor by hyring BalaaÌ„ to curse them yet inuegling them with carnal sinnes signified obstinate peruerse sinners that nouer amending can neuer be rightly receiued into the Church of God :: Onlie lawful enemies are here called strangers where therfore is iust cause of warre there only it is lawful to exercise vsurie S. Amb. li. de Tobia c. 15. :: Vowes binde where otherwise was no obligation :: This hebrew phrase signifieth that pledging the thing wherin the meanes of life consisteth is as if he pledged his life :: In case the laborer susteyneth his life by his dailie wages then not to pay him is in effect to kil him and such sinne crieth to God for reuenge VVhether the band of mariage could be â—oosed or no in the old law amongst ChristiaÌ„s it can not be dissolued No not for adultrie Only before consummatioÌ„ Mariage is dissolued by solemne vow in Religion :: S. Paul expoundeth this of the spiritual laborer in Gods Church that he must haue his main tenaÌ„ce for his trauel 1. Cor. 9. 1. Tim. 5 It was also ment of oxen so it hath two literalseÌ„ses Theod. q 31. in Deut. :: He that disdaineth to honour his brother is iustly despised :: A lasie familie vnprofitable to the coÌ„moÌ„wealth Mystically Pastors and Doctors must beget spiritual children to Christ not to themselues so they are called Christians not Paulians whom S. Paul conuerted And he that is elected by the church to spiritual functioÌ„ neglecteth his dutie is worthie of reproch and in famie S. Aug. li. 32. c. 10. cont Faust Manich. :: Amalec first impugned Israel after they had passed the redsea Exo. 17. Mariage with the brothers wife he dying without issue Rutâ— 3. 4. The third lesson in Masse on Imber Saturday in whit funweke :: Laban pursued Iacob when he parted from Mesopothamia of Syria Gen. 27. The first lessoÌ„ in Masse on Imber Saturday in Lent :: The people payed euerie yeare two â—â—thes first to the Leuites the second for entertaining trauelers to from IerusaleÌ„ euerie third yeare a third tith for relief of the poore inhabitantes :: Mutual pact betwen God his peoples that they seruing him he wil reward them The third part Gods promises threates for keeping or breaking his commandments :: The ancientes of euerie tribe :: The Leuites proper office was to blesse :: But by occasion of sinne their office was also to pronounce curses :: Though the sinnes were secrete yet the offenders were cursed publique sinnes were also publikely punished :: Temporal blessings belonged to sensual people of the old testament now the poore in spirite are blessed that mourne and suffer persecution for truth and iustice :: The poore beiÌ„g releeued of thy superfluitie shal blesse thee :: Thou shalt rule ouer others none ouer thee :: Yet alwaies with this condition if thou serue God :: Thus most coÌ„monly sinners were
Ser 1. de S. Andrea S. Beda 〈◊〉 4. S. Aug. cont Faust S. Greg. in li. 1. Reg. et in Iob. Inuocation of Patriarches S. Hiere Ep. 12. ad Gauden Obiections answered by holie Scriptuâ—es Iob. 4â— How Sainctes knâ—w mens prayers Titles geuen to men in office and to Sainctes lib. de mortalitate Angels adâ—â—ed Reliqués Images Exequies fâ—â— the dead Purgatorie To. 2. in sept Psal paeuitent Limbus pattâ— No entrance into heauen before Christ Resurrection Iudgement Eternal paine of the damned and glorie of the blessed 1. Co◠◠〈◊〉 dowries of glorified bodies presigured 1 Cor. 〈◊〉 Cathâ— câ—â—s Rom p. 1. c 12. q 9. The Church more knowen to other nations then before The Ecclesiastical and temporal states more distinguished Succession of High Priestes Distinction of offices in Priestes Leuites Succession of temporal princes interrupted Dukes Iudges Kinges M 〈…〉 Church Murmure Idolatrie 〈…〉 e. 〈…〉 〈…〉 * Iudic. 3. Ordinarie meanes of conseruing the Church No participation with infiâ—els No 〈…〉 But one Tabernacle One Altar 〈◊〉 〈…〉 8. Chris orat 1. aduers Iudeos One supreme Iudge of controuersies Al bound to obey him His sentence infallible The Church of Christ preserued from â—â—â—ing in Religion Math. 16. 28. Luc. 22. Ioan 14. 16. Eph. 4. â— Tâ—m 3. Not anie temporal but Christs kingdom is in al nations and perpetual S. Aug. li. 17. â—â— de â—â—uit S. â—â—pipâ—â— here 's 2â— The Church of Christ vniuersal Act. 4. in hunc Psalm The Iewes wil not see Christ 2. Cor. 3. And Heretikes wil not see the Church which yet is alwayes visible S. Aug. in Psal 30. câ—nâ— 2. Collat. Carthag at cont Donatist Ibidem The beginning of the fifth age * Firmnes * in strength :: A vessel so 〈…〉 for the 〈…〉 being 〈…〉 :: â—atus contayned 〈…〉 :: Had designed and dedicated to holie vses :: There was no more with in the arke Deut. 10. but on the outside was the rodde of Aaron Nu. 17. Heb. 9. the golden potte with Manna Exod 16 Heb 9. and the booke of the law repeted by Moyses Deut. 31. :: Prices blesse their people parentes their children :: Salomon knew wel Gods conditional promise but perseuered not in keping his coÌ„mandments and therfore a great part of the kingdom was takeÌ„ from his children yet the right of the kingdom of Iuda remayned to his seede euen to Christ our Sauiour :: Reward of good workes :: External workes of penance except they proceede from the hart suffice not for remission of sinne :: External worship is not acceptable to God except it procede from internal sinceritie and dâ—â—odon VVherfore S. Augustin sayth God is worshipped in faith hope and charitie Enchirid c. â— :: Salomon did not â—el these cities for he could not alienate them but let the king of Tyre haue the vse and reuenewes in payment for timber for the gold which he sent * dirtie or disples sing :: a monument :: Part of Arabia is called Saba nere to Iurie but this Saba is beyond Arabia as S. Hierom testifieth in Esaiae 60 li. 17 it semeth to be in Aethiopia for our Sauiour saith Mat. 12. The quene of the South came froÌ„ the endes of the earth to heare the vvisdom of Salomon :: As this quene had no spirite when she saw Salomons wisdom so the Church gathered of gentiles knowing Christs grace finding the masters of Euangelical doctrin casting away the spirite of pride and laying of al hautinesse of mind lerned to distrust in her self and to trust in the great mercie of her king S. Greg in Psal 7. paâ—â—ten to 2. * A wonderful thing that a Quene vpon fame of a mans wisdom traueled so farre to heare him speake and to see his gouernment but it was Gods inspiration to signifie by this figure that the Church of Christ should be gathered of the Gentiles in al nations Kiges Quenes noâ— potent Princes also submitting themselues to Christ Isaae c. 49. :: Though pluralitie of wiues was then alowed yet it was forbid to multiplie manie Deut. :: The tribe of Iuda :: By Ierusalem is vnderstood the tribe of Beniamin wherin it stood so there remained two tribes to Salomons heyres 2. Reg. â— â—â— Reg. 10. :: From the time that Salomon fel to idolatrie he was more impugned by three perpetual aduersaries Adad Razon and Hieroboam mystically signifying the flesh the world and the diuel :: This fact coÌ„firmed his wordes that he spoke seriously fained not :: VVhether he repented and was saued or no is vncertaine The third part The diuision of the Kingdom Seueral reigues of certaine kinges and preaching of special prophetes :: This pharaise noteth the sequel not the final cause As chap. 14. â— â— :: A diuelish policie to make a religion conformable to the temperal state :: For such a religion such priestes were fittest :: Places on hilles where they sacrificed calues and other thinges to the images of calues :: This foreshewing long before the name of a childe that should be borne importeth that he should do great thinges See 4. Reg. 2â— :: This man of Bethel was indeede a prophet of God but in this lied wickedly and so deceiuing the other prophet made him to breake Gods commandment for which he was slaine VVhervpon Hieroboam swhom the wiked prophet sought to please was lesse afeard to procede in idolatrie :: Not only the deceiuer but also he that is deceiued is guiltie and punishable for breakiÌ„g Gods coÌ„mandment :: By this it appeareth to be Gods worke and punishment :: Ieroboam did not wittingly and of purpose set vp false goddes to the end he might prouoke God to anger for his intention only was to kepe the people froÌ„ going to Ierusalem left by that occasion they should returne to Roboam their Lord king of Iuda ch 12. v. 27. But by settiÌ„g vp idols he did prouoke God consequently to anger So here and in other places this phrase that he might prouoke that it might be fulfilled and the like signifieth not the final cause but the sequele of other factes without direct intention :: Dauids postetitie conserued for his sake :: Those altares which Salomon had made for his wiues that were idolaters Asa destroved not but al which RoboaÌ„ and Abias had made or suffered to be made for their owne people he pulled downe Iosias afterward destroyed also those which Salomon had made 2. â—â—â—â—l 34. :: The aâ—â—â—ouâ— of schisme punished in his posteritie :: Al those that were in the campe chose their general to be their king and preuailed therin though an other half of Israel chose and folowed an other for a time :: Thebni being then dead he reigned peaceably for he began his reigne the 27. yeare of Asa â— 15. 16. and reigned in al 12. yeares :: VVhen Hiel began to build Iericho his eldest sonne died so the rest successiuely that the last died when he finished the building because God by the mouth of
then spiritual cogitations of faith and religion and therfore it is compared to a woman traueling with child who hath moâ—â— careful and greuous paines k In vvhich great confflict of mans spirite God by his grace geueth force to breake through the contrarie assaultes of our enimie to remoue al impediments and to ouercome the difficulties l This consideration that al is now done that was of old prophecied is a meruelous confirmation and consolation to Christians m Grace and mercie is only granted to those that are vvithin or come vnto the Catholique Church n As God is praised for his mercie so also for his iustice which do neuer preiudice the one the other o Consider the fortresses of the Church which are the holie Fathers and Doctors that watch and defend her vvalles p So rest you assured for al matters of faith in this pillar of truth q obserue and marke diligently how manie particular Churches were spedely founded in the world r and declare this to other generations that they may also hold fast the same faith or returne vnto it if they be relapsed or at last embrace it if sowner they haue not Å¿ Christ God incarnate that vvorketh al this is our very God and Sauiour not for a few yeares an hundred six hundred or a thousand but for euer and euer t he shal rule as a king and consequently haue a kingdom his militant Church euermore to the very end of this vvorld As he shal like vvise haue his triumphant Church in eternitie Exhortation â—o flee from sinne for feare of hel The 7. key a In this and diuers other titles both before and ye ensuing is said To the sonnes or for the sonnes of Core a Psalme or Canticle or vnderstanding the like but in no place a Psalme Canticle c. of the sonnes of Core vvhich no way proueth that they vvere the authores of such Psalmes but rather the contrarie b Al ye nations and sortes of people c that dwel vpon the earth lerne this lesson vvhich I wil teach you d Holie Dauid harkened to God inspiring him e and declared to others that vvhich he receiued from God f not only by his penne or tongue but also for better instilling it into their mindes he sounded it vpon the instrument called the Psalter vvhich had tâ—nne stringes signifying the obseruation of the tenne commandments g What especial thing is there in this life vvhy or for vvhich I or anie haue cause to feare â—he dreadful day of iudgement h Marry this we must feare iniquitie by which any supplanteth defraudeth oppresseth or anie vvay wrongeth others for that vvil inuolue the offender in the sentence of eternal damnation i Such be they that trust in their present powre riches or other wordlie thing k A mans owne brother can not helpe a sinner in that day l much lesse anie other man so the Hebrew phraise by zeugma vnderstandeth an other negatiue particle m stil suffer paine n and not dye but liue in eternal torments o Al both wise and foolish do dye temporally but the wise liuing in eternal ioy the foolish liue in eternal paine p those that beleue not anie other life after this q and those that beleuing an other life yet liue badly in this shal perish in eternal damnation r They shal neuer returne from their sepulchers Å¿ to enioy againe their houses and earthlie possessions t which vainely they labour to establish in their posteritie v A most pithie and brief consideration for man to thinke how absurdly he being endewed with reason vnderstanding free wil like vnto Angels and capable of eternal glorie setteth his vvhole studie and care vpon corporal and temporal thinges so making himselfe like vnto brute beastes vv This care of wordlie thinges is the stumbling block and cause of eternal ruine x yet they shal be obstinate and praise their owne desires stil persisting therin y Amongst other creatures a sheepe can least helpe her selfe in miserie euen so the damned in hel are altogether vnable to deliuer themselues from thence or to get any relief z in the general resurrection they shal be most of al in miserie as euer dying and neuer dead the iust vvhom they vvronged shal be their iudges al freindes shal faile them after they haue passed their glorie and pleasure in this vvorld a The confidence of the iust b He shal leaue al worldlie thinges and take nothing with him c temporally d so long as he enioyeth wordlie profites he wil seme gratful to God e but they shal not see the true light of heauen f Remember and consider ô worldlie man that God made thee an excellent creature which thou neglecting makest thyself like to a beast As v. 13. General Iudgement the 9. Key a To be songue or tuned by Asaph a maister of musike b God almightie who is greater then are al falsly supposed goddes or holie persons that patticipating of his goodnes are called goddes as Kinges Priestes Iudges coming into this world in mans nature calleth al men to saluation c The Church of Christ began in Sion d Christ that came in humilitie and more obscurely to suffer and to redeme vs vvil come iâ— maiestie and manifestly to iudge e Immediately before the general iudgement fire shal burne al transitorie thinges f Geue signes in the firmament g and in earth h VVhich know that to keepe Gods commandments in folowing vertues is aboue the oblation of external sacrifice i God instructeth his people k Sacrifices are gratful to God l but in regard that God needeth not these earthly thinges he rather requireth a gratful mind For otherwise man in dede can geue nothing to God seing al that is in the whole world is Gods owne in proprietie m Spiritual sacrifice of prayse n due payment of voluntarie vowes made in honour of God o and praying to him for helpe in tribulation are most grateful p He that wil teach others must especially flee from sinne serue God sincerly q God is honored by mans gratitude and other good workes Sacrifice of praise disposeth men to the fruit of external sacrifice The Sacrifice of the Eu harist prophecied The fourth penitential Psalme The 7. key a Pertayning not only to Dauid but also to al penitentes especially of the new testament b My sinnes being very great nede thy great mercie c Yea manie sortes of thy mercies not only remission of the crimes but also mitigation of the paines due for the same Thy merciful grace to be truly sorie to make some part of satisfaction to beware hereafter not to fal againe to geue better example of penance and of vertuous life and to perseuer to the end d O God thou hast forgeuen me and taken away my sinnes as thy prophet hath told me 2. Reg. 12. v. 13. but my soule so fouly polluted nedeth yet more washing e cleanse also the dregges that remaine and al
parente his vvrath must nedes be very great to euerie sinner for his ovvne proper sinnes p The hope of glorious resurrection turneth our calamities into spiritual ioy q Yea the more we suffer in this life for the truth the greater is our comforth in hope of reward r Not only in that we are thy creatures but also in that we are thy seruants we are thy proper worke therfore in both these respectes ô God looke vpon vs with clemencie ſ lead also our posteritie into the right way and make them thy seruantes t O God illuminate our vnderstanding v make our actions by thy grace profitable to vs. vv and make perfect in vs the worke of charitie In which one worke al good workes are included and to which al other are directed For then workes are right sayth S. Angustin when they are directed to this one end Gods prouidence the 3. key a Praise of Gods prouidence with thankes b Which Dauid songue with voice c He that firmely relieth and resteth vpon Gods prouidence is assuredly protected by him d Al secret and sutle machinations e and from al crueltie of tyrants f Terrors obscurly suggested by euil men or spirites with erronions conceipte that men are not bond in time of temporal dangers to confesse the truth g Open persecution threatning present death except men denie the truth which they know h circumuention of craftie enimies by sutle arguing and drawing men into error and so to decline from Catholique Religion i long torments euen to death except Gods seruants wil relent and denie the truth which they assuredly beleue and know in their conscience that they are bond to professe it k On thy left side in aduersitie manie fal from God l on thy right side in prosperitie manie more forgete and forsake God m In sincerely sayng thou art my hope thou makest God thy refuge n Angels haue protection of men by Gods ordinance o The diuel corruptly alleageth this scripture Mat. 4 omitting the latter part of this verse which sheweth when Angels protect iust men towitte when they walke in a right path obseruing ordinarie course in their actions not in geuing themselues headlong into needles danger as the same diuel proposed to our Sauiour to cast himself downe from the pinnacle of the temple Such falling is not the way of the iust but of Lucifer that fel from heauen So S. Bernard noteth Ser. 15. in hunc Psal p God speaketh the rest that foloweth in this Psalme q In eternal saluation Foure sortes of persecution for the Catholique faith 1. 2. 3 4 God leaueth none but those that first leaue him The vvorkes of God admirable the 2. key a Voices beginning instrumentes prosecute this song b when we rest from worke then especially vve ought to thincke vpon Gods vvorkes praise and thanke him for the same c To geue thankes d In prosperitie e in aduersitie f On euerie instrument of tenne stringes signifying the obseruation of the tenne commandments g namely on the Psalter h also on the harpe which signifieth mortification i Carnal and sensual man k he that thinketh only of present thinges not of future l The iust in confidence of a good conscience expect exaltation of their powre m and great consolation in the end of their life n Then shal the iust see their enimies depressed and themselues florish like the palme and ceder trees as folovveth o Militant Church p triumphant q Publikly professe Gods praeises as in the wordes folowing Perpetuitie of the Church the 6. key a Praise to be songue vvith voice b composed by Dauid c the sixth day of the weeke vvhich is our friday d in vvhich day the Church of Christ vvas founded by his bloud shed on the crosse f gloriously escending in soule into limbus and in bodie to his graue g he then put on al armour of strength strength to reforme the world and to inlarge his kingdom according to his owne prediction where he saide If I be exalted from the earth I wil draw al thinges vnto myselfe Ioan. 12. v. 31. Our Sauiour founding his Church by his death begane then to reigne therin h Not only in Iurie and Samaria but the whole earth i and the same Church shal not be destroyed k Christ being eternal hath an euerlasting Church l Al sortes of persecuters the High priestes who sometimes vvatered the spiritual land like riuers vvith Scribes Pharises and other incredulous Ievves also Paganes Turkes and Heretikes haue oppugned the Church m With more force then anie persecutions in the old Testament n but though al these assaultes be great and meruelous yet Christ in protecting his Church is more meruelous o Articles of faith are not euidently apparent to knovvlege but euident to credibilitie to those that are disposed by Gods grace illuminating their vnderstanding and mouing their free vvil to geue consent of beleefe if they vvil p It behoueth therfore al members of the Church to conuerse piously and religiously in this life seing she hath so excellent a spouse protector and instructor q euen to the end of the vvorld Eternal saluation and damnation the 10. key a The Hebrevv letter Lamed vvhich ordinarily is prefixed to the datiue case or signifieth to being set before proper names is a signe of the genetiue case Yet the Septuagint expresse it by the datiue and so doth the latin ipsi Dauid and consequently our English hath to Dauid himselfe to shevv a difference betvven sacred and profane vvriters For in humane bookes the vvriter and auctor is al one but in diuine the Holie Ghost is the proper auctor and a man is the vvriter To signifie therfore the principal auctor Dauid is sometimes named as the instrumental cause to vvhom the Holie Ghost inspired this and other Psalmes and by vvhom they vvere vvritten And vvhen the titles expresse othervvise A Psalme of Dauid yet it is so to be vnderstood that the Holie Ghost is alvvayes the principal auctor and Dauid the instrumental ministerial or secondarie auctor But vvhen other names are expressed either in the genetiue or datiue case or hovvsoeuer it proueth not that those men vvere the vvriters of the same Psalmes but importeth some other thing as by S. Augustins iudgement vve noted in the proemial Annotations page 3. 4. vvherby is proued that this Psalme vvas not written nor composed by Moyses as Hebrevv Rabbins suppose but by the Royal Psalmist Dauid b Made and ordinarily songue in the sourth day of the vveke our vvenesday in vvhich day Iudas the traitor sold our Sauiour Christ to his enimies The reuenge of vvhich vvickednes and of al other sinnes is here prophecied c God more commonly called the God of mercie vvhich vertue in him is aboue al his vvorkes Psal 144 is also the God of reuenges according to his iustice d He procedeth in iudgement resolutly not depending nor fearing not respecting anie person povvre
our sinnes al his life l He prayed also for his resurrection and glorification m VVith al possible confusion Christs exaltation the 5. key Mat. 22. Act. 2. 1. Cor. 15. Heb. 1. 10. a God the Father b To God the Sonne the Lord of Dauid and of al mankind yet the sonne of Dauid according to his humanitie c He limiteth not the time but excludeth al time wherin the enimie might imagine that Christs kingdom should cease signifying that Christ shal reigne til al his enimies be subdued much more afterwards in al eternitie d The Church of Christ beginning in Ierusalem on whitsunday the fiftith day from his Resurrection continueth euer more e Thou shalt haue principalitie f in the day of thy powrful conquest and rising from death g in excellencie of al holie spiritual mysteries and graces h because I God the Father of my substance begate thee God the Sonne in eternitie The same which Micheas saith c. 5. v. 2. His comingforth from the beginning from the dayes of eternitie i God most firmly and vnchangeably affirmed that thou Christ our Messias art not only a King but also a Priest Heb. 5. v. 7. k not for a time as Aaron was but for euet l neither of Aarons order but according to the Order of Melchisedec m Kinges that sometimes persecute Christans are subdued with other people to Christ n He shal iudge and punish the incredulous people o make great slanghters amongst those that resist p and bring princes with their populous kingdome to nothing q He shal in the meane time and also his best seruants suffer much tribulation in this life r and for the same â—e highly exalted in life euerlasting Christs Priesthood for euer both in function and in effect The resemblance of Christs and Melchisedecs Priesthood Graces geuen to the Church the 6. key a I wil praise God both in secret for discharge of myn owne conscience b and in publique for edification of others This Psalme in the Hebrew is composed with euerie verse and middle of verse begunning with a distinct letter in order of the Alphabet c Gods wil is the whole cause of al his workes d Euerie worke of his is praise worthie and magnifical e God hath leift one most special and beneficial memorie of al other benefites his owne bodie and bloud in memorie of his Passion and our redemption f the spiritual foode and sustinance of al the soules that rightly feare him g Of his promise to conserue his Church perpetually h the powrable operation of his death and of al his mysteries i Gods commandments do iustifie al that kepe them k He also of his mercie redemed man that he might be able to kepe his precepts l Begingning with feare of God bringeth at last by other degrees to true wisdom which two are the first and last of the seuen giftes of the Holie Ghost The meanes to be happie the 7. key a The Septuagint Interpreters added this mention of Aggeus and Zacharie returning from captiuitie to signifie that this Psalme was very proper meete to be coÌ„mended to the people at that time wherby they might lerne that their sinnes were the cause of their captiuitie and of al their miseries and if they desired temporal or spiritual prosperitie they must obserue the meanes here prescribed to obtayne the same b He that sincerly feareth God wil take great delight in keping his commandments This Psalme is also composed by the Alphaber as the next before Psal 1. c So doing he and his shal prosper d The iust shal not only prosper in this world but also in the next e God wil also comfort the iust in tribulations f That shal geue discrete and wholsome counsel to the afflicted g Workes of mercie are also called iustice because they concurre to mans iustification 2. Cor. 9â— h and to his saluation Gods prouidence the 3. key a Al Gods seruants b In respect of God al creatures are low though they be in heauen c See the example of Ioseph so aduanced d of Sara Rebecca Rachael and other wemen made fruictful The meruelous passage of Israel from Aegypt the 4. key a People of false religion counted barbarous especially such as also persecute the true Religion for otherwise the Aegyptians were both ciuil in maners and lerned in manie sciences b The people of Iewes were more notoriously renowmed in the world from the time of their deliuerie out of Aegypt for the peculiar people whom God sanctified and in whom as in his elected enheritance or dominion he dwelled and reigned c The Psalmist writing in verse doth often describe thinges in poetical maner but more truly then prophane poetes for that in very dede al creatures otherwise sensles as the sea do in a sorte feele the powre of their Creator obey his wil d VVhen the Israelites went forth of Aegypt e when they entred into Chanaan f Either there was an earthquake or some other mouing of hilles not mentioned by Moyses or els the Psalmist speaketh of the rockes of the torrentes which bowed that the Israelites might rest in Ar and lie in the borders of the Moabites Num 21 v 15 g By the figure Apostrophe he speaketh to the sea riuer and hilles vsing also Prosopopoeia as if senfles thinges vnderstood and should answer h An other miraculous benefite that the rocke yelded them water in their necessitie * Here some Hebrewe Rabbins beginne an other Psalme but by the coherence of the matter S. Augustin proueth that it iâ— but one Psalme where is shewed that the true inuisible God is knowen by such workes as are here recited and contratiwise that the GeÌ„tils idoles are not goddes because they are made of siluer gold or other matter by mens handes hauing resemblance of liuing thinges are altogether sensles i Thou didstal this ô God of mere mercie towards thy people k for thy truths sake seing thou didst promise to protect them l that the Gentiles should not take occasion to blaspheme m This is a iust prayer of the zelous conforming their desires to Gods wil But if God geue idolaters grace to amend then al the iust wil also reioice in their cenuersion n Though manie Iewes fel to idolatrie yet there alwayes remained so manie in Gods true seruice that it mighst stil be truly saide The house of Israel hath hoped in our Lord as is here auerred o This in effect al worldlie politikes say in their hartes as it were quitting their interest of heauen to God p and contenting themselues with earthlie possessions q But when such prophane men are dead they make no shew at al of praising r for parting from the earth they descend into hel and there eternally blaspheme God God â— Å¿ Contrarivvise the iust aspiring to heauen vvhich is the proper kingdom of God vsing this vvorld as they ought to do for a meanes to ascend into heauen shal
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 coÌ„sider 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 â—amâ— 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 aâ—ke k and promiseth to geue that is rightly asked Christians also inuite each other to pray for the Church Matt. â—â— 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 praâ—eâ— 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 â—â—l eâ—c 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 Thâ—se 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 eâ—eâ—h 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
Ieremie vttered by him long after those which are in the former chapters yea and after some of those which are recorded in the chapters folowing For he speaketh here of the time when Nabuchodonosor inuaded the countrie :: Gods grace is euer ready that sinners may conuert if they vvil Deut. 7. 11 30. :: This was prophecied before that which is written in the chapter precedent for the prophetes do not obserue the order of historie :: By Galaad he signifieth the kinges palace :: By Libanus Ierusalem :: By sanctifie segregate separate or designe to this office Deut. 29. 3. Reg. 9. :: The fourth sonne of Iosias 1. Par. 3. v. 15. :: To whom as is probable Nabuchodonosor gaue the title of king after the death of Sedecias :: Otherwise called Ioachin the sonne of Ioakim 4. Reg. 24. v. 6. This Ioachin or Iechonias was restored to good estate 4 Reg. 25. v. 27. but not to the dignitie or power of a king neither Salathiel Zorobabel or others of his posteritie til Christ Ezec 13. 34. Isa 4. 40. 45. :: Christ who is iust of himself who maketh others iust and without whom no man can be iust Ezec. 34. Dan 9. Ioa. 1. v. 45. Deut. 33. :: To trust their owne iudgement not beleuing the definitions of the Church relying euerie one vpon his priuate spirite is a manifest note of heretikes false prophetes or Apostataes :: Mission of Pastors Prophetes was alvvayes so necessary in Gods Church that whosoeuer coÌ„meth without right mission is a false prophet a woolfe not a pastor :: False prophetes may do false miracles that is strange thinges to deceiue others but can not worke true miracles Because therfore it is hard for vulgar people to iudge which are false miracles the former note of right mission is a more secure marke to know true false prophets :: Literally he prophecieth that king Ieconias and others caried in the first traÌ„smigration into Babylon should be released or exalted and king Sedecias with his children folovvers should perish but mystically he prophecieth that the good shal prosper be high ly rewarded the wicked shal be miserable and most seuerely punished :: As is noted before ch 21. these prophe cies are not written in order of the time when they were vttered For this vision perteyneth to Ioakim who was father to Ieconias and elder brother to Sedecias of whom the for mer chapters make mentioÌ„ 4. Reg. 17. :: This wicked king is called Gods seruant in that he was his instrument oâ— minister to punish other sinners Dan. 9. 1. Esd 1. 3. Esd 1. :: These seuentie yeares begane in the eleuenth yeare of Sedecias :: This metaphor of a cuppe signifieth that Gods wrath is powred out to punish sinners As Psa 74. v. 9. Isa 51. v. 17. :: The Ismaelites Agarenes otherwise called Sarazens powled their heare to the eares left the lowest part long as now the Polonians Hungarians vse to be powled 1. Pet. 4. Ioel. 3. Amos. 1. :: As those that labour in the vinepressesing to encorege ech other so in affliction it wil be necessarie to doe the like :: Though God of his nature is most meke like to a doue yet prouoked by sinne he powreth out wrath * Men of the cities :: Gods coÌ„mâ—nations are conditional if the people persist in sinne they shal be punished as is threatned but if they repent the punishment shal be mitigated â— Reg 4. :: It is a most coÌ„mon phrase of holie Scripture to say al for most part Ch. 25. 2. Par. 36. 1. Esd 1. 3. Esd 1. :: Common people doe easily change their iudgement sometimes to the better as here to saue the prophets life sometimes to worse as when they had receiued our Sauiour with ioy on palmesunday within few dayes after they cried Crucifie him Mich. 3. :: Bandes and chaynes are apt signes of captiuitie because they are the very instruments wherwith captiues are bond :: Hangmen or executioners are Gods instruments his seruantes in punishing the wicked Ch. 23. 29. Ch. 14. :: It is so false that the treasures caried away shal quickly be restored that in dede more shal be caried away before the former be recouered 4 Reg. 25. 4 Reg. 24. 4. Reg. 25. :: Sedecias reigning eleuen yeares the fourth yeare of his reigne may vvel be called in the beginning of his reigne :: The prophet hearing a good thing falsly auouched wisheth it might be so but left others be deceiued warneth the people not to beleeue it because it is false and shal not happen as the false prophet affirmeth The 4. part Consolations and threates as the people shal deserue with the destruction of Ierusalem cap tiuitie of the king people and their release after 70. yeares :: Against the flatery of false prophetes affirming that the captiues shal shortly be reduced Ieremie sincerely writeth vnto them that they must remaine in Babylon a long time Ch. 14. Ch. 25. 2. Par. 36. I. Esd 1. Dan. 9. 3. Isd I. :: The seduced people thought the false prophets had bene true prophetes of God Ch. 24. :: Their miserie shal be so great that it shal be as a prouerbe of them that wish euil to others to say The malediction of the Ievves fal vpon you as is more clerly explicated v. 22. :: It is probable by this Ch. 31. Ezec. 33. other places that vvith the evvo tribes of the kingdom of Iuda manie of the tenne tribes returned also from captiuitie whose chiefe citie was Samaria Iod. 1. Amos. 5. Sopho. 1. :: Only the true Church is perpetually consetued without interruption al other nations kingdomes coÌ„gregations do change and are consumed :: After seuentie yeares captiuitie the temple shal be reedified but more fully more perfectly this prophecie is fulfilled in Christ and his Apostles when the citie was built in a hiegh place the citie which can not be hidde sette in a mountaine :: Christ of the issue of Iacob :: VVho according to his diuinitie is the Sonne of God as he sayth of himselfe Ioan. 14. I am in the Father and the Father in me :: Together with the two tribes manie also of the tenne tribes were reduced from captiuitie And when Christ came into this world they were more readie to receiue him then the other two tribes Mat. 13 Mar. 6 Luc. 4. Ioan. 4. Isa 2. â—â—ich 4. Zach. â— :: God wil also â—â—evv his mercie to the tene tribes signified by Ephraim as a father loueth his first begotten :: By Rachel the mother of Ioseph Beniamin are signified al the vvemen of both kingdomes Israel Iuda mourning the miseries of the captiuitie And particularly of the mothers lamenting the slaughter of their children nere Bethlehem Mat. 2. Mat. 2 :: Gods grace is the principal cause of iustification :: Mans cooperation by freewil is the secoÌ„darie cause :: Christ in his mothers wombe in stature an infant