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
that they must be iust and gentle and hast made thy children of good hope because iudging thou geuest in sinnes place of repentance †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 †With what diligence hast thou iudged thy children to whose parents thou gauest othes and couenants of good promises †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 †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 †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 †For this cause thou hast geuen iudgement on them as on sensles children to be in derision †But they that were not amended by scornes and reprehensions haue tried the worthie iudgement of God †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 †but either the fyre or the wind o◠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 †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 †Or if they merueled at their vertue operations let them vnderstand by them that he which made these is stronger then they †for by the greatnes of the beautie and of the creature the creator of them may be sene to be knowen therby †But not withstanding there is yet in these lesse complainte For they also perhaps erre seeking God and desirous to finde him †For whereas they conuerse in his workes they enquire they are perswaded that the thinges be good which are seene †But againe neither ought these to be pardoned †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 †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 †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 †and vseth the chippes of that worke to dresse his meate †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 †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 †and maketh a worthie habitation for it and setting it in a wal and fastening it with yron †lest perhaps it fal prouiding for it knowing that it can not helpe it selfe for it is an image and it nedeth helpe †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 †and for health certes he besecheth the weake and for life asketh the dead and for helpe inuocateth him that is vnprofitable †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 †For couetousnes of getting inuented it and the craftesman by his wisdom framed it †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 †shewing that thou art able to saue out of al thinges yea if a man goe to the sea without art †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 †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 †For blessed is the wood by the which iustice is made †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 †But to God the impious and his impietie are odious
alike †For that which is made with him that made it shal suffer torments †For this cause also in the idol of the nations there shal be no respect because the creatures of God were made to hatred and for tentation to the soules of men and for a snare to the feete of the vnwise †For the begynning of fornication is the deuising of idols and the inuenting of them is the corruption of life †For neither were they from the begynning neither shal they be for euer †For this vanitie of men came into the world and therfore there is found a short end of them †For “ the father being sorowful with bitter moorning made vnto himself the image of his sonne quickly taken away and him that then was a dead man now he began to worshipe as god and appointed holie thinges and sacrifices among his seruants †Afterward by succession of time the wicked custom preuayling this errour was kept as a law and thinges grauen were worshipped by the commandement af tyrants †And those whom openly men could not honour for that they were far of their figure being brought from a far they made an euident image of the king whom they would honour that by their carefulnes they might honour as present him that was absent †And to the worshipping of these the excellent diligence also of the artificer holpe them forward that were ignorant †For he willing to please him that entertained him laboured by his art to fashion the similitude in better sort †And the multitude of men caried away by the beautie of the worke him that a little before had bene honoured as a man now they estemed for a god †And this was the deceyuing of mans life because men seruing either affection or kinges gaue the name that is not communicable to stones and wood †And it was not sufficient that they erred about the knowlege of God but also liuing in a great battail of ignorance so manie and so great euils they cal peace †For either sacrificing their children or making abscure sacrifices or hauing watches ful of madnes †they now neither keepe life nor mariage cleane but one killeth an other by enuie or playing the adulterer maketh him sorowful †and al thinges are mingled together bloud manslaughter theft and fiction corruption and infidelitie truble and pâ—â—iutie disquieting of the good †forgetfulnes of God inquination of soules immutation of natiuitie inconstancie of mariage disorder of adulterie and vnchastnes †For the worshippe of idols not to be named is the cause of al euil and the beginning and end †For either when they reioyce they are madde or certes prophecie false thinges or liue vniustly or quickly forsweare themselues †For whiles they trust in idols which are without soule swearing amisse they hope not to be hurt †Two euil thinges therfore shal happen to them worthely because they haue thought euil of God attending to idols and haue sworne vniustly in guile contemning iustice †For it is not the powre of them that are sworne by but the punishment of them that sinne goeth alwayes through the trangression of the vniust ANNOTATIONS CHAP. XIIII 15. The father made vnto himself the image of his sonne Caluin here chargeth this booke with error in affirming that idolatrie begane by supersticiously honoring images of the dead Against which he alleageth that Labans idoles and others more ancient were before anie images of dead men were honoured But he argueth vpon a false ground For labans idols were images as the Hebrew word Teraphim signifieth and is so translated in the English Bibles 1552. and 1577. but because they were images of false goddes and for that Laban called them his goddes a later Bible 1603. rranslateth it better idoles as the Latin and Greke haue idola It is also certaine that Ninus king of Assirians long before Laban yea before Abraham sette vp the image of his Father Belus otherwise called Iuppiter to be publikly honored by the people as S. Cyril sheweth li. 3. in Iulianum nere the end and S. Ambrose or an other graue Auctor writeth the same in cap. 1. ad Romanos Likewise S. Cyprian li. de Idolorum vanitate S. Chrysostom ho. 87. in Matth. and Egesippus apud S. Ieronym li. de Viris Illustrib testifie that the making of mens images in memorie of the dead was the occasion and beginning of idolâ—tric according as this place repotteth that a Father sorovving for the death of his sonne made an image in his memorie begane to worshippe him as a god causing his seruants also to honour his dead sonne vvith rites and sacrifices VVhich priuate idolatrie vvas absolutely the first that is recorded in holie Scripture or anie other good auctor And the first publique is counted by most auctors that of Ninus vvorshipping the image of his father Belus vvith diuine honour who also pardoned al offenders how enormious soeuer their crimes were that fled vnto that image VVhich allurment together vvith so great a kinges auctotitie drevv innumerable to publique idolatrie VVherupon S. Ierom noteth in cap. 2. Oseae that Ninus became so great and glorious as to make his father to be honored as a god CHAP. XV. The wise gratfully praise the swetenes and mercie of God by whom they are deliuered from idolatrie 6. detesting the makers worshippers of idols BVT ô thou our God art sweete and true patient and disposing al thinges in mercie †For if we sinne we are thine knowing thy greatnes and if we sinne not we know that we are counted with thee †For to know thee is absolute iustice and to know iustice and thy powre is the roote of immortalitie †For mens inuention of euil art hath not brought vs into errour nor the shadow of a picture being a labour without fruite a shape grauen by diuerse colours †the sight wherof geueth concupiscence to the sensles and and he loueth the shape without life of a deade image †The louers of euils are worthie to haue their hope in such thinges both they that make them and that loue and that worshippe them †Yea and the potter pressing softe earth with labour fashioneth euerie vessel to our vses and of the same clay maketh the vessels that are cleane to vse and in like maner them that are contrarie to these but what the vse of these vessels is the potter is iudge †And with vaine labour he fashioneth a god of the same clay he which a litle before was made of earth and a litle after returneth backe whence he was taken being exacted the debte of the life which he had †But his care is not because he shal labour nor because he hath a short life but he contendeth with goldsmithes and siluer smithes yea and he imitateth the copper smithes and counteth it a glorie because he maketh vaine thinges †For his hart is ashes
their wisdom †For they which promised that they would expel feares and perturbations from the languishing soule these with derision languished ful of feare †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 †For wheras wickednes is fearful it geueth testimonie of condemnation for a trubled conscience doth alwayes presume cruel thinges †For feare is nothing els but a bewraying of the aydes of cogitation †And whiles inwardly there is lesse expectation the greater doth he count the ignorance of that cause which maketh the torment †But they that during the night in deede impotent and coming vpon them from the lowest and highest hel slept the same sleepe †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 †Moreouer if any of them had fallen downe he was kept shut vp in prison without yron †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 †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 †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 †For al the world was illuminated with a cleare light none was hindered in their workes †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 †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 †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 †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 †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 †For that night was knowen before of our fathers that they knowing in deede what othes they had credited might be of better comfort †And by thy people in deede the health of the iust was receiued but destruction by the vniust †For as thou didst hurt the aduersaries so vs also thou didst magnifie prouoking vs. †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 †But there sounded a disagreing voyce of the enemies and a lamentable moorning was heard for the bewayled infants †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 †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 †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 †For when quiet silence conteyned al thinges and the night was in the midde way of her course †thy omnipent word salying out of heauen from the royal seates lighted as a seuere conquerour vpon the middes of the land of destruction †a sharpe sword carying thy vnfeyned commandment and standing filled al with death and reached euen to heauen standing on the earth †Then incontinent the visions of naughtie dreames trubled them and feares vnlooked for came vpon them †And one here an other there cast forth halfe aliue shewed for what cause of death he died †For the visions that trubled them forewarned these thinges that they might not perish as ignorant why they suffered euils †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 †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 †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 †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 †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 †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 †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
buckler of his valiants fyrie the men of the armie in scarlets the raynes of the chariot fyrie in the day of his preparation and the driuers are brought asleepe †In the wayes they are trubled the chariots strooke one agaynstan other in the streetes their appearance are as it were lampes as it were lightning running to and fro †He wil remember his valiants they shal fal in their wayes they shal quickly scale the walles therof and a bowre shal be prepared †The gates of the riuers are opened and the temple throwen downe to the ground †And the souldiar is led away captiue and her handmayds were led away mourning as doues murmuring in their hartes †And Niniue her waters as it were a fishpoole of waters but themselues are fled Stand stand there is none that wil returne †Spoile the siluer spoile the gold and there is no end of the riches of al vessels that are to be desired †She is dissipated and rent and torne and pyning hart and dissolution of the knees and defect in al reynes and the faces of them al as the blacknes of a pot †VVhere is the habitation of lions the pasture of lions welps to which the lion went to goe in thither the lions whelpe and is there none to make them afrayd †The lion hath caught sufficiently for his welpes and hath killed for his lionesses and he hath filled his dennes with praye and his couch with rauening †Behold I to thee saith the Lord of hosts and I wil burne thy chariots euen to smoke and the sword shal eate thy litle lions and I wil destroy thy praye out of the land and the voice of thy messengers shal be heard no more CHAP. III. A description of Niniues ruine 5. made ignominious to al nations 17. forraine souldiars fleing away and al their owne terrified VVO to thee ô citie of blouds al of lying ful of tearing spoile shal not depart from thee †The voice of the whippe and the voice of the violence of the wheele of the neighing horse and of the feruent chariot and of the horsman mounting †And of the glistering sword and of the glittering speare and of a multitude slaine and of a greuous ruine neither is there an end of corses and they shal fal on their bodies †Because of the multitude of the fornications of the harlot beautiful grateful and hauing sorceries which hath sold nations in her fornications families in her sorceries †Behold I to thee sayth the Lord of hosts and I wil discouer thy priuie parts in thy face and wil shew to the Gentils thy nakednes to kingdoms thine ignominie †And I wil throw vpon thee abominations and wil vse thee contumeliously and wil put thee for an example †And it shal be euerie one that shal see thee shal leape backe from thee and shal say Niniue is wasted who shal shake the head vpon thee whence shal I seeke a cōforter for thee †Why art thou better then Alexandria ful of peoples which dwelleth in the riuers waters round about it whose riches the sea waters the walles therof †Aethiopia the strength of it and Aegypt there is no end Afrike and the Libyans haue bene in thine ayde †But she also in transmigration was led into captiuitie her litle ones were dashed in the head of al wayes and vpon her noble ones they haue cast lot and al her great men were made fast in fetters †Thou also therfore shalt be made drunke and shal be despised and thou shalt seeke helpe of the enemie †Al thy munitions as figtrees with their grene figges if they be shaken they wil fal into the mouth of the eater †Behold thy people wemen in the middes of thee to thine enimies the gates of thy land with opening shal be opened fyre shal deuoure thy barres †Draw thee water for the siege build thy munitions enter into the clay and tread making morter hold the bricke †There the fyre shal eate thee thou shalt perish by the sword as a bruke it shal deuoure thee be gathered together as the bruke be multiplied as the locust †Thou hast made thy merchandises more then are the starres of heauen the bruke was spred flew away †Thy kepers as the locusts thy litle ones as it were the locusts of locusts which swarme on the hedges in the day of could the sunne arose they flew away and their place was not knowen where they were †Thy pastours slumbred ô King of Assur thy princes shal be buried thy people lay hid in the mountaynes and there is none to gather them together †Thy destruction is not obscure thy plague is very sore al that haue heard the fame of thee haue clapped the hand vpon thee for vpon whom hath not thy malice passed alwayes THE PROPHECIE OF HABACVC HABACVC borne in Bezochar prophecied the same time with Nahum foreshewing the victories of the Chaldees subdewing manie nations namely the kingdom of Iuda destroying Ierusalem and the temple and carying the people captiue into Babylon and afterwards the ruine of the same Chaldees and relaxation of the Iewes at last the coming of Christ with diuers particular Mysteries described in a Canticle from his Incarnation to the general Iudgement and eternitie of the next world CHAP. I. The prophet lamenteth the imminent ruine of the people by the insolent crueltie of the Chaldees 12. especially for that the holie citie shal be ransacked by idolaters and most wicked men THE burden that Habacuc the prophete saw †How long ô Lord shal I crie and thou wilt not heare shal I crie out to thee suffering violence and thou wilt not saue †Why hast thou shewed me iniquitie and labour to see praye and iniustice against me and iudgement is made contradiction more mightie †For this cause is the law torne iudgement came not to the end because the impious preuaileth agaynst the iust therfore doth there come forth peruerse iudgement †Behold ye in the nations and see meruel and be astonied because a worke is done in your dayes which no man wil beleue when it shal be told †Because loe I wil rayse vp the Chaldees a bitter swift nation walking vpon the latitude of the earth to possesse tabernacles not their owne †It is horrible and terrible out of it self shal the iudgement and the burden therof procede †His horses lighter then leopards and swifter then euening wolues and his horsemen shal be spred abrode for his horsemen shal come from a far they shal flie as an eagle hastening to eate †Al shal come to the praye their faces a burning winde he shal gather together as the sand captiuitie †And he shal triumph ouer kinges tyrants shal be his laughing flocke and he shal laugh vpon euerie munition and shal cast vp a mount and shal
vniust maintenance therof and in the exercise of the coyte †And setting nought by the honours of their fathers they esteemed the Greeke glories for the best †by reason wherof they had dangerous contention and they had emulation toward their ordinances and in al thinges they coueted to be like to them whom they had enemies and murderers †For to doe impiously against the lawes of God escapeth not vnpunished but this the time folowing wil declare †And when the gamme vsed euerie fifth yeare was kept at Tyre and the king was present †the wicked Iason sent from Ierusalem sinful men carying three hundred didrachmaes of siluer for the sacrifice of Hercules which they that caryed it requested that it might not be bestowed on the sacrifices because it ought not but that it might be deputed for other charges †And these were offered in dede by him that sent them vnto the sacrifice of Hercules but because of them that were present they were geuen to the making of gallees †And Apollonius the sonne of Mnestheus being sent into Aegypt because of the nobles of Ptolomee Philometor the king when Antiochus vnderstood that himself was made an alien from the affaires of the kingdom prouiding for his owne commodities departing thence he came to Ioppe and from thence to Ierusalem †And being magnifically receiued of Iason and the citie entered in with torch lights and with prayses and from thence he turned his armie into Phaenicia †And after the time of three yeares Iason sent Menelaus brother of the foresaide Simon carying money to the king and to bring answers of necessarie affayres †But he being commended to the king when he had magnified the presence of his power wrested the high priesthood vpon him self ouer bidding Iason three hundred talents of siluer †And hauing receiued commission from the king he came hauing in deede nothing worthie of the priesthood but bearing the mind of a cruel tyrant and the wrath of a wilde beast †And Iason indeede who had circumuented his owne brother being himself deceiued was driuen out a fugitiue into the countrie of the Ammanites †And Menelaus obteyned the princedom but concerning the money promised to the king he did nothing wheras Sostratus that was gouernour of the castel exacted it †For to him perteyned the exacting of the tributes for which cause they were both called out to the king †And Menelaus was remoued from the priesthood Lysimachus his brother succeeding and Sostratus was made gouernour of the Cyprians †And when these things were a doing it chanced the Thaâ—sians and the Mallotians to moue sedition because they were geuen for a gift to king Antiochus concubine †The king therfore came in hast to pacifie them one of his companions Adronicus being lefte substitute †But Menelaus supposing that he had taken a conuenient time stealing certaine vessels of gold out of the temple gaue them to Adronicus and others he had sould at Tyre in their neere cities †Which thing when Onias vnderstood most certainly he rebuked him keeping himself in a safe place at Antioche beside Daphne †Wherupon Menelaus coming to Andronicus desired him to kil Onias Who when he was come to Onias and right handes being geuen with an oath although he was suspected of him had perswaded him to come out of the sanctuarie immediatly he slew him not reuerencing iustice †For which cause not only the Iewes but also other nations likewise were offended and tooke it greuously for the vniust murder of so great a man †But when the king was returned out of the places of Cilicia the Iewes went vnto him at Antioch and also the Greekes complayning of the vniust murder of Onias †Antiochus therefore was sorie in his minde for Onias and being inclined to pitie he shed teares remembring the sobrietie and modestie of the deceased †And his hart being incensed he commanded Andronicus being spoiled of the purple to be led about al the citie and that in the same place wherin he had committed the impiety vpon Onias the sacrilegious person should be depriued of his life our Lord repaying him worthie punishment †And manie sacrilegies being committed of Lysimachus in the temple by the counsel of Menelaus and the rumour being bruited abrode the multitude gathered together against Lysimachus much gold being now caryed out †But the multitudes making insurrection and their mindes replenished with anger Lysimachus arming almost three thousand began to vse vniust handes a certaine tyrant being captaine farre growne in age and also in madnes †But as they vnderstood the endeuour of Lysimachus some tooke stones some strong clubbles and certaine threw ashes †And manie in deede were wounded certaine also throwne to the ground but al were put to flight the sacrilegious person also himself they slew beside the treasurie †Concerning these thinges therefore iudgement began to be commenced against Menelaus †And when the king was come to Tyre three men sent from the ancients put vp the matter vnto him †And when Menelaus was ouercome he promised Pâ—olomee to geue much money to perswade the king †Pâ—olomee therfore went to the king being in a certaine courte as it were to coole himself and brought him from his purpose †and Menelaus certes being guiltie of al the euil was quitted of the crimes and the poore wretches who if they had pleaded the cause euen before Scythians should be iudged innocent them he commanded to death †Quickly then did they vniustly suffer which prosecuted the cause for the citie the people and the sacred vessels †For the which thing the Tyrians also being offended were very liberal towards the burial of them †But Menelaus because of their auarice that were in power continewed in authoritie increasing in malice to the betraying of the citizens CHAP. V. Visions of armies fighting in the ayre appeare in Ierusalem fourtie dayes 5. Iason with a thousand men surpriseth the citie killeth manie citizens but is expulsed and dyeth myserably 11. Antiochus persecuteth the Iewes 15. spoyleth the temple and prophaneth holie thinges 27. Iudas with others flee into the desert AT the same time Antiochus prepared a second iourney into Aegypt †And it came to passe that through out the whole citie of Ierusalem were senne for fourtie dayes in the ayre horsemen running hither thither hauing golden stoles and speares as it were companies armed †and coursing of horses set in orders by rankes and that there were encounterings together neere hand and shakings of sheildes and a multitude of men in helmets with swordes drawen and throwing of darts and the glittering of golden armour and of al kind of harnes †Wherefore al prayed that the wonders might be turned to good †But when there was a false rumour gone forth as though Antiochus had bene parted this life Iason taking vnto him no lesse then a thousand men suddenly set vpon the citie
answer :: Euil wordes for curteous vsage heret o sore and for late gentil intreating by messengers :: Things tyeâ— in bundels are stronger and more secure then single and loose :: Dauid is resolute and often repeteth that it is not lawful for priuate subiectes to kil their prince no although him selfe was annointed to succede :: Gods prouidence sent this extraordinary sleepe and inspired Dauid to doe this fact for more iustification of his innocencie :: These countries were neither subiect to the Philistijms not to the Israelites and were also of those nations whom God had coÌ„manded to destâ—roy dwelling within the land of Chanaan Deut 25. The fourth part Of the ruine of Saul and exaltation of Dauid :: Not manie but one excellent person an old man come lie in apparel Saul adored not Samuel with diuine honour but with dulia reuerencedue to a blessed soule * â—iadagâ— cognouit Luevv :: In state of the dead in an other world not in the same particular state S. Augustin opinion whether Samuele soule appeared or no. More probable that his verie soule appeared not compelled by the euil spirite but obeying Gods secrete ordinance First proose 2 3 4 â— to â— pag. 210. Soules sometimes appeare after death loco 〈◊〉 tatâ— :: He speaketh by amplification to make his fact seme more reasonable whereas the time of Dauids abode with him was but foute monethes ch 27. v. 7. :: Consuit out Lord for me so Dauid by the priests mediation was instructed what to do :: It is not against Gods coÌ„mandment Deut. 4. 12. to make new lawes so they be conformable not contrarie to Gods former lawes Saul killing himself after that he was wounded 〈◊〉 his enimies signifieth those that being ouercome by tentations desperatly persist wilfully die in their sinne S. Greg. â—â—o 10 :: These men are coÌ„mendable for gratitude towards Saul who had deliuered them ch 11. for a vvorke of mercie in burying the dead for pietie towards their king and princes and for fortitude in atchiuing so heroical an act This booke is wholly of Dauid His succession to the kingdom His vertues Faultes Thankes and Prophecie :: He fained al this thincking to get fauoure for Saul killed himself li. 1. ch 31. but Dauid punished him as such a crime desetued v. 15. :: Exequies of Saul obserued with mourning weeping and fasting :: The Philisthijms were strong cunning archers therefore Dauid commanded that his subiectes should lerne and exercise the same maner of fight :: This second annointing as also the third ch â— was in confirmation and to put him in possession of the first mâ—â—â— long before 1. Reg. 16. :: He reigned two yeares before he beganne much to decline but in al seuen yeares and a half for so long Dauid reigned only in Iuda v. 11. :: Hence perhaps cometh the phraise that one armie playeth vpon an other vvith smal and great arâ—â—lane that is strike and kil their enimies with al sortes of gunnes Iosephus li. 7. c. 1. Antiq. :: Am I coâ—temptible in thy sight and yet head of them that oppose against Dauid I that haue donne so much for thee wil not indure to be reprehended for a smal fault So God suffereth the maintainers of an euiâ— quarel to fal out among them selues wherby the right cause is aduanced :: weake being newly receiued king and not able to punish strong offenders But Ioab others were afterwardes punished 3. Reg. 2. :: They annoint him againe in confirmation of their consent as Iuda had donne chap. 2 acknowledging Gods ordinance 1. Reg. 16. :: King Dauid now atcheued that the tribe of Iuda could not in the time of Iosue Iosue 15. :: Idoles that haue eyes and can not see feete and can not goe shal not enter into the Church of Christ * â—câ—lp â—â—lia :: 〈…〉 there 〈…〉 〈…〉 that 〈…〉 as he 〈…〉 to 〈…〉 S. 〈…〉 S. 〈…〉 :: To dance before the arke is to dance before our Lord. :: The tabernacle made by Moyses was a goodlie thing but being couered with skinnes and in manie respectes insufficient for Gods seruice Dauid desired to build a glorious Temple But was not permitted to do it for mysterie sake to signifie that Christ the true Salomon should build his Church that farre excelleth the Synagogue of the Iewes and old Testament S. Augustin li. 17. c. 8. deciuit a He that supposeth this great promise to be fulfilled in Salomon erreth much sayeth S. Augustin ibidem b S. Paul expoundeth this of Christ Heb. 1. v 5. c This can not be saied of Christ but of Salomon and of anie christian so this place hath manie literal senses d The Sea Apostolique priestly powre in the church of christ is this perpetual kingdom S. Epiphanius Heresi 29. e Here and in manie other places the Hebrew word is of the plural number Elohim Goddes signifying more diuine Persons f The worke of mans Redemption is appropriated to God the Sonne :: For 〈◊〉 â—â—pâ—â—â—â— Dauid compâ—ssing then with cordes as 〈…〉 are eâ—â—iâ—â—â—â—d cast them on the around and by lotte killed some and spared some aliue :: Sette 〈◊〉 an Arch in memorie of triumph * â—rchaâ—â—â—lâ—r :: These were archers and sling throwers of the guard Pharaâ—â—rasis â—hâ—ll :: Or priestes oâ— chief rulers See the annotation Gen 47. v. 22. 1. Paâ—â—l 18. v. 17. :: The partiâ—â—lar inhereâ—â—â—â— that perâ—â—ined to Sauls familie :: Not siâ—â—e 〈◊〉 table with the king but haue his diet of the kinges prouision besides the forsaide inheritance :: This Naas king of Ammon curtously intertained Dauids freindes which escaped from the king of Moab killing most of them that were coÌ„mended to him because Dauid had leift his countrie and was returned into Iuda 1. Reg. 22. Histor Eccles :: Then do sius the Eâ—â—rerour pretenâ—ing to be excused from punishment for his sinnes because king Dauid also was an adulter â— and a manslaver S. Ambrose replied saying Thou that hast solovveding Dauid evving folovv him â—epenting After which admonâ—tion the Emperour most humbly did publique penance inioyned him by the Bishop in vâ—â—a Theodâ—sij :: Now then some of thy seede shal be violently slaine so were slaine three of his owne sonnes Ammon chap. 13. Absalom chap. 18. Adonias 3. Reg. 2. six sonnes of Iosaphat and al Iorams sonnes saue one â— paralip 21. also Ochozias Amasias Iosias 2. Par. 24 25. 35. and the sonnes of Sedechias himselfe hauing his eyes put out and so brought into Babylon 4. Reg. 25. :: Praised and thanked the king :: These children died before him as appeareth cha 18. :: Concubines were lawfully maried but had not al priuilegies as other wiues See 〈◊〉 25. Iudiâ— 19. :: He couered his head that he might not be seene to weepe lest he should discorege the people neuertheles the people also wept and likewise couered their heades :: King Dauid was here abused by false information to which he ought not so easely to
life we must desire more and more knowledge of true doctrin h from the first vse of reason at which time manie are careles i negligent to lerne how to serue God k As God is sweete in geuing good motions l so he is seuere to them that resist his grace m God mercifully p euenteth with his grace n and iustly rewardeth good workes o Gods law is his couenant with man p and testimon e of his wil. q sinne in respect of auersien from God is great nedeth â—e grace r He that feareth God which is the beginning of wisdome receiueth fiue spiritual commodities here mentioned 1 God iustructeth him by his law 2 bestoweth al necessaries vpon him 3 others shalimitate his good example 4 God wil protect him 5 According to Gods couenant he shal enioy the manifest sight of God for his eternal reward â—mans weaknes without Gods helpe t TribulatioÌ„s can not be aâ—oâ—deâ— but must necessarily be suffered therfore ô God gâ—ue vs grace to passe through them without sinne v myn affliction w take away the cause and affliction wil be mitigated Ioan. 15. x wicked men of â—â—ured do end â—our to draw others into sinne y Those that hope in God shal neuer be confounded z Al The letters of the Alphebet being complete in this Psalme this last verse beginneth with Pere Redeeme praying God to redeme and deliuer Israel that is the whole Church from tribulations Dauids prayer distressed in persecution The 8. key a This Psalme is also a counenient prayer for anie Christian in tribulation b Be thou ô God arbiter of the cause bet 〈…〉 Saul and me thou knowest myn innocencie in this behalfe though I am uniustly charged by Saul and his freindes c Lest perhaps I be not so innocent as I desire and as in respect of Saul I hope that I am do thou O God proue me as thou wilt by tribulations d Dauid in confidence of a good conscience and zele against the wicked alleageth his sincere proceding more then ordinarie men may do God so inspiring him extraordinarily e The rest of this Psalme euerie Priest reciteth in Masse before he offer the holie Sacrifice professing putting him selfe in memorie that he must only communicate with the innocent or of pure conscience f and so approch to the Altar prefigured Leuit. 16. v. 4. g Shutting the eares of my hart from euil and vaine thoughtes I wil attend to godlie inspirations h and so with mental prayer and external voice as the holie order of this sacred office requireth praise thee ô God in thy meruelous workes Epi. â—â—â— c. 11. i I can not but singularly loue the excellencie of this place dedicated to thy seruice where is true faith vnitie and charitie of thy people the guard of holie Angels the administratioÌ„ of sacred mysteries assistance of the Holie Ghost real presence of Christ our Lord al replenished with Diuine maiestie k This representeth vnto me the glorious heauenlie kingdom of God and al Sainctes l Suffer me not therfore to be contaminate by the wicked nor to be deuoured with them m They are stil readie to committe more and more iniquities n themselues being corrupted endeuour by giftes of wordly commodities to corrupt others o Euerie one ought so to purge his conscience that he may be innocent or free from great sinne p deliuer me from this necessitie of dwelling among the wicked q I intend to walke right r I desire â—â— praise thee amongst thy true faithful seruantes A singular great afflictioÌ„ to be hindered from Gods true seruice Christians must abhorre and abstaine from al conuenticles of Heretikes and other Infidels An other confident prayer of Dauid in tribulation The 3. Key a Before his second annointing as is probable 2. Reg. 2. b Against ignorance God illuminateth his seruantes c against infirmitie he geueth streingth d so he nedeth not to feare anic mans malice suteltie nor force Luc. 21. v. 15. e How special a benefite Dauid estemed it to be in the Catholique Church the only true house of God! f Albeit the spiritual or carnal enemie seke to ouerthrow me yet I am secure in the Catholique Church g God either suffereth not the enemie to find his seruant h or not to be able to hurt him spiritually i wheÌ„ a martyr or confessour dieth then he getteth the victorie against the perseâ—ntors k Diligently recounting al thy benefites I render thankes by sacrifice and praise l not only in hart but also singing with loud voice and instrument m In my inward sincere cogitation I desire and seeke that I may see thee n face to face 1. Cor. 13. v. 12. o In the meane time ô Lord grant me thy fauour p leaue me not though thou be angrie with me q He speaketh in the person of orphanes r Though car nal parentes forsake the iust man in tribulation yet God hath then most special care of him Å¿ Establish my hart in thy law t conserue me in the right way which thou hast already taught me and it is the more necessarie because myne enemies labour to peruert me v the willes vv false witnesses accused Dauid others accused Christ Mat. 26. others do stil accuse the iust Mat 5. x the wicked please themselues in lying but the chief hurt finally turneth vpon themselues y The prophet and al iust men are comforted by God and hope of reward in heauen z The iust exhorteth his owne soule to patience a fortitude b and longanimitie Psal 30. An other prayer of Dauid for deliuerie from euils The 8. key a Omitte not to comfort me b Suffer me not to be ouercome for God tempteth none to euil Iac 1. c The iust in zele of iustice pray that sinne may be punished d Ignorance doth not excuse when men may and wil not vnderstand e God saueth not without our cooperation with his grace f being comforted in spirite my bodie is as it were refreshed g freely and gladly h God protecteth and prospereth the kings good endeuoures for his people i As Psal 19. and often elswhere the subiectes pray for their Superior so mutually the superior prayeth for the subiectes The Church of Christ endowed with excellent mysteries The 6. key a 2. Reg. 6. v. 17. 1. Par. 16. v. 1. â—04 105. c Mysteries of the Catholique Church prophecied in this Psalme b Offer sacrifice of thankes for the singular benefites after recounted in this Psalme c Rammes were of the more principal thinges that were offered in the law of Moyses But the sonnes of rammes importe in mystical sense better hostes then rammes d The first thing in sacrifice is to glorifie honour and adore God in sinceritie of spirite e in his holie Catholique Chuâ—h f Here is a greater matter intimated then happened in the bringing of the Arke into a tabernacle prepared in Sion when Dauid danced and offered hostes for sacrifice others ioyning with
b no better then bulles with kyne that is captaines and popular people c endeuoring to alienate the constant proued confessors from their faith d A prophecie that manie should be conuerted to Christ in Aegypt and Aethiopia as appeareth by the innumerable multitude of religious Monkes Nunnes in those countries shortly after the Apostles dayes e The like afterwards in al other nations whom therfore the prophet inuiteth to praise God for so inestimable benefites in the whole world f Christ wil come to iudge in terrour of voice and vvith magnificence accompanied vvith holie Angels and other Sainctes Markes of the Church Visibilitie Sanctitie Vnitie Perpetuitie Assured veritie No other pretended Church hath the marke of vnitie or the rest Christs afflictions and victorie the 5. key a Perteyning to the nevv Testament b for gentiles conuerted to Christianitie and from vice to vertue c prefigured in Dauid d Vehement afflictions inuir on my hart e I am as one intangled vvith quickesand or quadmyre in the bottom of a great vvaâ—â—â— f Our Lord svveat bloud for anguish in his prayer and vvas not deliuered from his Passion neither are his seruantes presently deliuered from tribulations but as is most to Gods honour and their ovvne good Ioan. 15. g Our Sauiour who had no sinne pay de the ransom for al sinnes h O God thou knovvest that this vvhich semeth follie to vvorldlie men is true vvisdom i and though men charge me vvith offences thou knovvest that I am innocent k Suffer not the weake to be scandalized in my passions l The zele of seeking God honour in propagaring and aduancing his Church is the cause of persecution As vve see those are lesse persecuted vvhich haue lesse godlie zele Ioan. 2. Rom. 15. m The vvicked do reproch those that mortifie themselues n The great men and iudges also the drunkards and rascalitie of the people o But I direct my prayer to thee p Expecting the time of thy good pleasure q â—ribulations r Though Christ died and vvas buried and in soule descended into hel yet he could not be holden in his sepulchre nor in limbo but rose againe Å¿ That they may either be conuerted or confounded and so do no more hurt t Not anie that could mitigate our Sauiours affliction vvould shevv compassion tovvards him â—at 27. v But contrativvise vvhen he complained of thirst they gaue him gal and vinegre to drinke â—an 19. vv A prophecie of the destruction of the Ievves at the time of Pasch vvhen they should thinkâ— to eate their paschal lamb vvith ioy â—om 11. x They are also blinde in hart that they vvil not see the truth of Christs doctrine y but bovv themselues to earthlie thinges and vvorldlie gaines euen to this day 〈◊〉 1. z Christ vvhom God of this mercie designed to suffer death for redemption of mankind the Ievves of mere enuie and malice persecuted to death a A prophecie that God would suffer them to fal from one iniquitie to an other b In the end of their liues they shal not be found in the booke of life vvhere they suppose themseelues to be vvritten c The voice of Christ humbling himselfe to death euen to death of the Crosse d from which he rose againe e Deuout praise and thankesgeuing please God more then sacrifices of the most tender calues which vvere othervvise also gratful sacrifices f God doth assuredly comfort al such as are imprisoned for professing the truth g Al the creatures of God h God wil alvvayes establish and protect the Catholique Church i and particular Churches members of the vniuersal shal also prosper k Perpetuâ—l succession of the Catholique Church Dauids prayer in persecutioÌ„ the 8. key a An apt prayer also for the afflicted in the nevvv Testament b from the danger of Absolom 2. Reg. 18. or from anie persecutor c Al men at al times nede Gods helpe d but most present nede in present dangers The rest of this Psalme is conteyned in the 39. Psalme from the 15. verse but there the whole Church prayeth for helpe the world being almost drowned in sinnes here Dauid or other particular persons or peoples pray in their seueral distresses Psal 39. A prayer for perseuerance in vertue the 7. key a Though this Psalme as also diuers others is intitled to or for Dauid it proueth not that some other was the author therof but the Seuentie Interpreters in sinuate hereby that it perteyneth in more particular sorte to Dauid growing old b they adde also the sonnes of Ionadab a most holie familie c who for their singular pietie were suffered to remaine in Ierusalem in the first captiuitie Ierem. 35. d The wordes of Dauid or anie faithful iust person e God of his iustice reuengeth the iniuries Psal 30. done to his seruantes Christ our king Iudge the 5. key a This Psalme is of Christ perfigured by Salomon whose kingdom was most glorious of al the kinges of Gods people for of king Salomon himselfe manie thinges in this Psalme can not be truly vnderstood S. Aug. b O God most blessed Trinitie geue powre and authoritie to the Sonne of Man God incarnate King of al kinges c the Sonne of king Dauid to iudge for mankind against the diuel d Christ paying ransom for al mankind and so man renouncing the diuel and seruing God is iustly not iniuriously deliuered from captiuitie of sionâ— and of the diuel e A prophecie of the Apostles receiuing powre to preach Christs Gospel of peace and reconciliation of men to God by penance f and of other Apostolical men that folow theâ—â— steppes g Salomon in figure of Christ was for a time a iust and good king h But only Christ not Salomon nor anie other king of that people contineweth or reigneth for euer i The maner of Christs Incarnation most silent swete and gratful k Agane the prophet inculcateth that Christs kingdom his Church shal continew for euer l The Church is not only vniuersal in al times but also in places Isaiae 6â— m The three Sages or Kinges which adored our Sauiour and offered gold frankencense and myrrh were the first that fulfilled this prophecie and afterwards Constantin the great and other Emperors Kinges and Princes n Amongst other Ilandes great Bryttannie the greatest of Europe was conuerted to Christ according to this prophecie first some few in the Apostles time Metaphrastes apud Surium Theodoret epist ad Timoth. Sophronius Ser. de Nat. Apost alij More in the time of Eleutherius Lastly our Englisc nation by S. Augustin and others sent by S. Gregorie Mat. â— :: How is this prophecie verified except the Church be alwayes visible o No miracles can be donne but by Gods powre p Aboue al other desires the holie prophet wished Gods glorie and praises in al the earth as it is in heauen q It semeth by this appendix added by Esdras that this Psalme was last composed though not put in the last place
whole Church to faile nor to be destroyed i Mans life is like the winde that stil passeth and the same returneth not As Aristotel teacheth Here the Hebrewes note the middes of the Psalter in 1263. verses and so manie in the rest k The people of Israel murmured so often in the desert that it was not easie to tel how often See the Annotation l For efâ—soones repenting they offended God againe and againe m The first signe was in turning a rodde into a serpent which was a miracle but no plague the other signes were also plagnes to the Aegyptians n The first plague o Pooles lakes and al sortes of water yea showers or raine water which seldome happeneth in Aegypt p The fourth plague in order as they are recited in Exodus * Câ—â—â—myâ—am q The second plague r This was a lesse plague not mentioned in with the greater Å¿ The eight plague Exodus t The seuenth plague v This also is omitted in Exodus w Not only al trees and plantes but also beastes were subiect to the haile x and to firie leghtnings y In these general termes of wrath indignation and tribulation the Prophet comprehendeth al the other plagues to witte the third of scinies the fifth of pestilence the sixt of boyles in men and beastes the ninth of darknes three dayes together z Al which God sent by the ministerie of diuels euil angels a The tenth and greatest plague 11. v. 5. c. 12. v. 29. b Egyptians also descended from cham by his sonne Mesraim Gen. 10. v. 6. Exod. c After that Aegypt was thus plagued God brought Israel out of their seruitude as a shepheard leddeth his sheepe and defendeth them d Iudea a hillie countrie e Into that countrie which God chose and endewed with manie blessinges f As is written in Iosue g After the conquest and quiet possession the Israelites often fel into grosse sinnes especially in the time of Iudges h A croked bow deceiueth the archer so this people failed to serue God and deceiued them selues i In their altares erected in hilles to Idoles * Scuptilibus k By grauen imagies of Idoles they prouoked God to indignation l Not absolutely to nothing but punished them exceedingly til they repented and then spared and deliuered them from tribulation as appeareth in the booke of Iudges m The Arke of God sometime kept in Silo Iosue 18. in the tribe of Ephraim was taken by the Philistims 1. Keg 4. and neuer returned thither agane n but whersoeuer the Arke was there God more especially heard their petitions and gaue answers o For their sinnes God suffered the Arke to be taken p And the Israelites to be sore afflicted by their enimies q The zele and iust wrath of God suffered these calamities to happen r Ophni and Phinees the sonnes of Heli slaine and Heli himselfe hearing that the Arke was taken fel from his stoole and broke his neck 1. Reg 4. Å¿ Neuertheles God plagued the infidels and conserued his Church 1. Reg. 5. t As before v. 60. v After a time the Arke was brought into the tribe of Iuda w The Church was firme and euer preserued in the old testament til Christ and from Christs time to the end of the world x Gods particular grace in choosing and exalting Dauid was a special benefite to the Israelites y To rule and gouerne the people of Israel z Prudently vsing his powre and authoritie The people of Israel often murmured in the desert Tenne times more notori ously 1. 2. 3. 4. 5. 6. 7. 8. 9. The Church suffereth verie great persecutions the 6. key a to be sungue by Asaph and his companie in the behalfe of people vnited in faith b Cruel infidels haue inuaded those thinges which perteyne to thy Church c euen possessed and prophaned the holie temple of the Iewes and Churches of Catholique Christians Fulfilled by Antiochus in Ierusalem by the Vandals in Afrike by Protestants and Puritanes in diuers partes of Europe and wil be more vniuersally by Antichrist in al Christendom d Insteed of great and fare Churches Gods seruantes are fane to vse meane houses yea poore cotages e Some persecutors suffer not Martyrs bodies to be buried but hang them on polles and pinnacles where birdes may eate them f Christianes Gallileans Catholiques Homousians and now Papistes in spite and reproch g Sinnes prouoking Gods wrath are one cause why he suffereth his people to be persecuted h Though the faithful committe some sinnes yet in respect that they beleue righly haue zele in Gods cause and denie not God they are nerer to grace and fauour i Especially when they repent and confesse their sinnes then those that neither know not wil know God but obstinatly impugne and resist the truth k so much afflicted and despised that none wil regard the truth which we professe l Albeit ô Lord thou suffer vs to be punished yet suffer not thyn enimies to insult as though thou were not our God and consequently thou haddest no people at al in the world m Therfore we pray that the reuenge of thy seruantes bloud may be so notified that it can not be denied nor doubted of Which is also here prophecied that it wil so come to passe in the end n Preserue also ô God the reliques of thy seruantes the successors of thy Martyrs o This also is a prophecie that God wil most seuerely reuenge the blasphemie of persecutors p Gods people deliuered from persecution and perpetually conserued wil alwayes praise God for the same Christ our Redemer from sinne and captiuitie the. 5. key a Perteyning to the new Testament b especially to Gentiles that shal be conuerted to Christ c for perpetual memorie to the congregation of faithful d By Ioseph the prophet vnderstandeth al Israel because the first birthright being taken from Ruben waâ— geuen to him to witte duble portion of enheritance two tribes of twelue e Appeare and shew thy mightie hand before thy people f wherof Ephraim Beniamin and Manasses folowing the Arke when they marched or camped should most directly see what appeared therin the other nine tribes being placed before it and on both sides Num. 2. g Thou which alwayes can helpe vs now vse thy powre in deliuering vs from this temporal miserie h Set vs in a better state i Shew thy benigne countenance and fauoure Mystically send the promised Messias Christ the essential Image of God 2. Cor. 4. v. 4. Collos 1 v. 15. k How long wilt thou differre to heare our prayer l Thou dost iustly punish vs but thou temperest the same with measure that it exceede not to our ruine m God first preuenting vvith his grace n man may cooperate therwith to his iustification and saluation o Thy Church and people p the Chananites q The cloude and piller of fire were visible guides r and it multiplied mightely Å¿ Hyperbolical speach to signifie the great multiplication