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
many other things did I giue Moreouer also the yearly allowance of my dukedome I sought not for the people was very much empouerished †Remember me my God to good according to al things which I haue done to this people CHAP. VI. The enemies guilfully offer to make league with the Iewes 3. but Nehemias procedeth in building the walles 16. and al bordering nations feare them AND it came to passe when Sanaballat had heard and Tobias and Gossem the Arabian and the rest of our enimies that I did build the wal and there was no breach remayning in it how beit at that time I had not put the doores in the gates †Sanaballat and Gossem sent to me saying Come and let vs make a league together in the villages in the field of Ono But they thought to doe me euil †I sent therfore messengers to them saying I am doing a great worke and I can not goe downe lest perhaps it be neglected when I shal come and descend to you †But they sent to me according to this word foure times and I answered them according to the former word †And Sanaballat sent his seruant to me the fifth time according to the former word and he had a letter in his hand written in this maner Among the Gentiles it is heard and Gossem hath sayd that thou and the Iewes meane to rebel and therfore thou buildest the wal and wil aduance thy selfe king ouer them for which cause †thou hast sette vp prophettes also which should preach of thee in Ierusalem saying There is a king in Iurie The king wil heare of these thinges therfore come now that we may take counsel together †And I sent to them saying It is not done according to these words which thou speakest for thou framest these things of thine owne hart †For al these terrified vs thinking that our hands would cease from the worke and we would leaue of For which cause I did the more strengthen my hands †and I entred into the house of Samaia the sonne of Dalaia the sonne of Metabeel secretly who sayd Let vs consult with our selues in the house of God in the middes of the temple and Let vs shutte the doores of the temple because they wil come to kil thee and in the night they wil come to slea thee †And I sayd Doth any man that is like vnto me flee and who being as I am wil goe into the temple and liue I wil not goe in †And I vnderstood that God had not sent him but as it were prophicying he had spoken to me and Tobias and Sanaballat had hyred him †For he had taken a price that I being terrified should do it and sinne and they might haue some euil to vpbraid me withal †Remember me Lord for Tobias and Sanaballat according to such their workes Yea and Noadias the prophete and the rest of the prophetes that terrified me †But the wal was finished the fiue and twenteth day of the moneth of Elul in two and fiftie dayes †It came topasse therfore when al our enimies had heard it that al nations which were round about vs feared were dismayed within them selues and knew that this worke was done of God †But in those dayes also many letters of the principal Iewes were sent to Tobias and from Tobias there came to-them †For there were many in Iurie sworne vnto him because he was the sonne in law of Sechenias the sonne of Area and Iohanan his sonne had taken the daughter of Mosollam the sonne of Barachias †Yea and they praysed him before me and they reported my words vnto him and Tobias sent letters to terrifie me CHAP. VII Nehemias appointeth watchmen in Ierusalem 5. and calling the people together reciteth the number of those which came first from Babylon 68. likewise of their cattel 70. and the giftes of certaine chiefe men towards the reparations AND after the wal was built I had put on the doores and numbred the porters and singing men and Leuites †I commanded Hanani my brother and Hananias prince of the house of Ierusalem for the semed as it were a true man and one that feared God aboue the rest †and I sayd to them Let not the gates of Ierusalem be opened vntil the heate of the sunne And when they yet stood by the gates were shut and barred and I sette watchmen of the inhabitants of Ierusalem euery one by their courses and euery man against his house †And the citie was exceding large and great and the people few in the middes therof there were no houses built †But God gaue me in my hart and I assembled the princes and magistrates and common people that I might number them and I found a booke of the number of them that came vp first and there was found written in it †These are the children of the prouince which came vp from the captiuirie of them that were transported whom Nabuchodonosor the king of Babylon had transported and returned into lurie euery one into his owne citie †They that came with Zorobabel Iosue Nehemias Azarias Rahamias Nahamani Mardochaeus Belsam Mespharath Begoai Nahum Baana The number of the men of the people of Israel †The children of Pharos two thousand an hundred seuenty two †The children of Saphatia three hundred seuentie two †The children of Area six hundred fiftie two †The children of Phahathmoab of the children of Iosue and Ioab two thousand eight hundred eightene †The children of Aelam a thousand two hundred fiftie foure †The children Zethua eight hundred fourtie fiue †The childeren of Zachai seuen hundred sixtie †The childeren of Bannui six hundred fourtie eight †The children of Bebai six hundred twentie eight †The children of Azgad two thousand three hundred twentie two †The childeren of Adonicam six hundred sixtie seuen †The children of Beguai two thousand sixtie seuen †The childeren of Adin six hundred fiftie fiue †The childeren of Ater childeren of Hezecias ninetie eight †The childeren of Hasem three hundred twentie eight †The children of Besai three hundred twentie foure †The children of Hareph an hundred twelue †The children of Gabaon nyntie fiue †The childeren of Betlehem and Netupha an hundred eightie eight †The men of Anathoth an hundred twentie eight †The men of Bethazmoth fourtie two †The men of Cariathiarim Cephira and Beroth seuen hundred fourtie three †The men of Rama and Geba six hundred twentie one †The men of Machmas an hundred twentie two †The men of Bethel and Hai an hundred twentie three †The men of an other Nebo fiftie two †The men of an other Aelam a thousand two hundred fiftie foure †The childeren of Harem three hundred twentie The childeren of Iericho three hundred fourtie fiue †The childeren of Lod Hadid and Ono seuen hundred twentie one †The childeren of
An exhortation to chastitie temperance 8. and to workes of mercie 10. with praise of a valiant wise woman THE wordes of Lamuel the king The vision wherwith his mother instructed him †What ô my beloued what ô the beloued of my wombe what ô beloued of my vowes †Geue not thy substance to wemen thy riches to destroy kinges †Geue not to kinges ô Lamuel geue not wine to kinges because there is no secrete where drunknes reigneth †lest perhaps they drinke forget iudgements change the cause of the children of the poore †Geue strong drinke to them that be sad and wine vnto them that are of a pensiue minde †let them drinke and forget their pouertie and not remember their sorow any more †Open thy mouth to the dumme to the causes of al the children that passe †open thy mouth decree that which is iust iudge the needie poore †A valiant woman who shal finde far and from the vtmost borders is the price of her †The hart of her husband trusteth in her and he shal not neede spoyles †She shal render good and not euil al the dayes of her life †She hath sought wool and flaxe and hath wrought by the counsel of her handes †She is become as a marchants shippe bringing her bread from farre †And she hath risen in the night and geuen pray to her houshold and meates to her handmaides †She hath vewed a filde and bought it of the fruite of her handes she hath planted a vineyard †She hath gyrded her loines with strength and hath strengthened her arme †She hath tasted and sene that her traficke is good her lampe shal not be extinguished in the night †She hath put her hand to strong thinges and her fingers haue taken hold of the spindle †She hath opened her hand to the neddie and stretched out her palmes to the poore †She shal not feare for her house in the coldes of snow for al her houshould are clothed with duble †Tapestrie clothing she hath made to herself silke and purple is her garment †Her husband is noble in the gates when he shal sitte with the senatours of the land †She made sindon and sold it and deliuered a girdle to the Chananeite †Strength and beautie is her garment and she shal laugh in the later day †She hath opened her mouth to wisedom and the law of clemencie is in her tongue †She hath considered the pathes of her house and hath not eaten her bread idle †Her children arose and commended her to be most blessed her husband and he praysed her †Manie daughters haue gathered together riches thou hast passed them al. †Grace is deceitful and beautie is vayne the woman that feareth our Lord shal be praysed †Geue ye to her of the fruite of her handes and let her workes praise her in the gates ANNOTATIONS CHAP. XXXI 10. A valiant vvoman vvho shal finde Vpon occasion of his mothers most prudent admonition the wiseman singularly praiseth a perfect vertuous woman And that in an exquisite kind of stile in Tetramical lambike verse with perfect order and number of the Alphabet letters Signifying as S Ierom teacheth that as none can reade or speale wordes vnles they first lerne to know the letters so we can not attaine to know the greater Mysteries in holie Scriptures except we beginne with moral good life according to that the Prophet sayth By thy commandments I haue vnderstood And therfore wiâ—e Salomon by instinct of the Holie Ghost as wel by the maner of stile as by the doctrine conteined concludeth his Booke of Parables with praise both of the Church in general which hath al the vertues and good properties here mentioned and of euerie faithful soule sincerely seruing God which either in dede or in desire of mind hath such part of them as may suffice to the attaining of eternal life For concerning the whole Church S Augustin in two Sermons 217. and 218 de temp S. Beda vpon this place and other Fathers shew it euidently Touching also particular soules not only of holie men but also of vvemen the frailer sexe holie Scriptures and Ecclesiastical monuments yelde manie examples besides the most Excellent and immaculate virgin Mother of God as of Sara Rebecca Lia Rachael Elizabeth Marie Magdalen Martha and innumerable others most precious pearles deare spouses of Christ and singular ornaments of his Church THE ARGVMENT OF ECCLESIASTES KIng Salomon a diuine Preacher wherof this Booke is called Ecclesiastes exhorteth al such as haue lerned the principles of good life to contemne this world because al thinges therin are vaine and insufficient to geue repose to mans soule shewing that true felicitie which al men desire consisteth not in natural knowlege gotten by witte and industrie nor in worldlie pleasures much lesse in carnal nor in riches nor in auctoritie or dominion nor in anie other temporal thing as diuers diuersly thinke but only in the true seruice of God by flying from sinne and doing good workes as in the meritoricus cause and essentially in the clere vision of God the proper end for which man was created And so this Booke conteyneth three principal parts First this diuine preacher confuteth al their opinions that imagine a false felicitie in humane worldlie or temporal thinges to the beginning of the 7. chapter In the rest of that chapter and three folowing he teacheth that true felicitie consisteth in the eternal fruition of God and is procured by declining from vices and embracing vertues In the two last chapters he exhorteth al to beginne spedily to serue God and to perseuere therin to the end of this life ECCLESIASTES IN HEBREW CALLED COHELETH CHAP. I. Al temporal thinges in comparison of true felicitie are vaine 4. because they are mutable 8. neither can anie man attaine perfect knowlege to his satisfaction 12. as appeareth by Salomons owne experience THE wordes of Ecclesiastes the sonne of Dauid king of Ierusalem †Vanitie of vanities sayd Ecclesiastes vanitie of vanities al thinges vanitie †What hath a man more of al his labour wherby he laboreth vnder the sunne †Generation passeth and generation cometh but the earth standeth for euer †The sunne riseth and goeth downe and returneth to his place and there rising againe †compasseth by the South and bendeth to the North compassing al thinges goeth forward in circuite returneth vnto his circles †Al riuers enter into the sea and the sea ouerfloweth not to the place whence the riuers issueforth they do returne that they may flow againe †Al thinges are hard man can not explicate them in word The eye is not filled with seing neither is the eare filled with hearing †What is that hath bene the same thing that shal be What is that hath bene done the same that is to
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
that the vessels of gold siluer should be brought which Nabuchodonosor his father had caried away out of the temple that was in Ierusalem that the king and his Nobles might drinke in them and his wiues and concubines †Then were the golden and siluer vessels brought which he had caried away out of the temple that was in Ierusalem and the king and his nobles dranke in them his wiues and concubines †They dranke wine and praysed their goddes of gold and of siluer of brasse of yron and of wood and of stone †In the very same houre there appeared fingers as it were of the hand of a man writing ouer against the candlesticke in the vtter part of the wal of the kings palace and the king beheld the ioynts of the hand that wrote †Then was the kings face changed and his cogitations trubled him and the iunctures of his reynes were loosed and his knees were striken one against the other †The king therfore cried out mightely that they should bring in the magicians Chaldees and southsayers And the king speaking sayd to the wisemen of Babylon Whosoeuer shal read this writing and shal make the interpretation therof manifest vnto me shal be clothed with purple and shal haue a golden chayne on his necke shal be the third in my kingdom †Then al the kings wisemen going in could not neither read the writing nor declare the interpretation to the king †Wherewith king Baltassar was much trubled and his countenance was changed yea and his nobles were trubled †And the queene for the thing that had happened to the king and his Nobles entered into the house of the feast and speaking she sayd King for euer liue let not thy cogitations truble thee neither let thy face be changed †There is a man in thy kingdom that hath the spirit of the holie goddes in him and in the dayes of thy father knowlege and wisedom were found in him for king Nabuchodonosor also thy father appoynted him prince of the magicians inchanters Chaldees and southsayers thy father I say ô king †Because more ample spirit and prudence and vnderstanding interpretation of Dreames and shewing of secrets and solution of thinge bound were found in him that is in Daniel to whom the king gaue the name Baltassar Now therfore let Daniel be called and he wil tel the interpretation †Daniel therfore was brought in before the king To whom the king speaking said Art thou Daniel of the children of the captiuitie of Iuda whom my father the king brought out of Iewrie †I haue heard of thee that thou hast the spirit of the goddes and more ample knowlege and vnderstanding and wisedom are found in thee †And now there haue come in into my sight the wise magicians that they might read this writing and might shew me the interpretation therof and they could not declare me the sense of this word †Moreouer I haue heard of thee that thou canst interpret obscure thinges and resolue thinges bound if therfore thou be able to reade the writing to shew me the interpretation therof thou shalt be clothed with purple and shalt haue a cheyne of gold about thy necke shalt be the third prince in my kingdom †To which thinges Daniel answering sayd before the king Thy rewardes be they vnto thee and the giftes of thy house geue to an other but the writing wil I read thee ô king and the interpretation therof wil I shew to thee †O king God the most high gaue to Nabuchodonosor thy father kingdom and magnificence glorie and honour †And for the magnificence which he gaue to him al peoples tribes and tongues trembled and feared him whom he would he killed and whom he would he stroke and whom he would he exalted and whom he would he humbled †But when his hart was eleuated and his spirit obstinatly set to pride he was deposed from the throne of his kingdom and his glorie was taken away †And he was cast out from the sonnes of men yea and his hart was set with the beasts and with the wild asses was his habitation grasse also he did eate as an oxe and with the dew of heauen his bodie was embrewed til he knew that the Highest had powre in the kingdom of men and whomsoeuer it shal please him he wil raise vp ouer it †Thou also his sonne Baltassar hast not humbled thy hart wheras thou knowest al these thinges †but against the dominatour of heauen thou wast eleuated and the vessels of his house haue bene brought before thee and thou and thy nobles and thy wiues and thy concubins haue drunke wine in them the goddes also of siluer and of gold and of brasse of yron and of wood and of stone that see not nor heare nor feele thou hast praysed moreouer the God that hath thy breath in his hand and al thy wayes thou hast not glorified †Therfore from him is the ioynt of the hand sent which hath written this that is drawen †And this is the writing which is ordered MANE THECEL PHARES †And this the interpretation of the word MANE God hath numbred thy kingdom and hath finished it †THECEL thou art weighed in the balance and art found hauing lesse †PHARES thy kingdom is diuided and is geuen to the Medes and Persians †Then the king commanding Daniel was clothed with purple and a cheyne of gold was put about his necke it was proclamed of him that he had powre the third in the kingdom †The same night was Baltassar the king of Chaldee slaine †And Darius the Mede succeded into the kingdom being three score and two yeares old CHAP. VI. King Darius making Daniel one of the three chief rulers of his kingdom 4. and intending also to aduance him higher other princes accuse him for praying to God contrarie to the kings edict 16. wherupon he is cast into the lions denne 21. but is conserued without anie hurt 24. his accusers are deuoured by the lions and commandment is geuen that al men shal feare the God of Daniel IT pleased Darius and he appoynted ouer the kingdom Gouerners an hundred twentie to be in al his kingdom †And ouer them three princes of whom Daniel was one that the gouerners might render account to them the king might susteyne no truble †Daniel therfore passed al the princes and gouerners because there was the spirit of God more ample in him †Moreouer the king thought to appoynt him ouer al the kingdom wherupon the princes the gouerners sought to finde occasion against Daniel on the behalfe of the king and they could finde no cause nor suspicion because he was faithful and no fault nor suspicion was found in him †Those men therfore said We shal not finde against this same Daniel any occasion vnles perhaps in the law of his God †Then the princes and the
dispise in his euils in the day of his destruction and thou shalt not be sent out against his armie in the day of his destruction †Neither shalt thou stand in the outgoings to kil them that flee and thou shalt not shut vp his remnant in the day of tribulation †Because the day of our Lord is at hand vpon al nations as thou hast done so shal it be done to thee thy retribution he wil returne vpon thine owne head †For as you haue drunke vpon my holie mount shal al Gentils drinke continually they shal drinke and swallow vp and they shal be as though they were not †And in mount Sion shal be saluation and it shal be holie and the house of Iacob shal possesse those that had possessed them †And the house of Iacob shal be a fyre and the house of Ioseph a flame and the house of Esau stubble and they shal be kindled in them and shal deuoure them and there shal be no remaynes of the house of Esau because our Lord hath spoken †And they that are toward the South shal inherite the mount of Esau and they in the champaine countries Philisthiims and they shal possesse the region of Ephraim and the region of Samaria and Beniamin shal possesse Galaad †And the transmigration of this host of the children of Israel al places of the Chananeits euen to Sarepta and the transmigration of Ierusalem that is in Bosphorus shal possesse the cities of the South †And sauiours shal ascend into mount Sion to iudge the mount of Esau and the kingdom shal be to our Lord. THE PROPHECIE OF IONAS IONAS the sonne of Amathi in Geth of the tribe of Zabulon in the reigne of Ieroboam sonne of Ioas king of Israel not only in wordes but also in his person prophecied and prefigured Christ as our Sauiour himself testisieth And vnder the name of Niniue announceth saluation to al Gentiles that repent and returne to God as Niniue did CHAP. 1. Ionas being sent to preach in Niniue fleeth by sea 4. atempest riseth 8. wherof he being found by lotte to be the cause 12. is cast into the sea 15. and it is caulme AND the word of our Lord was made to Ionas the sonne of Amathi saying †Arise and goe into Niniue the great citie and preach in it because the malice therof is ascended before me †And Ionas arose to flee into Tharsis from the face of our Lord and he went downe into Ioppe and found a shippe going into Tharsis and he gaue the fare therof went downe into it that he might goe with them into Tharsis from the face of our Lord. †But our Lord sent a great winde into the sea and a great tempest was made in the sea the shippe was in danger to be broken †And the mariners were afrayd and the men cried to their god they threw the vessels that were in the shippe into the sea that it might be lightned of them and Ionas went downe into the inner part of the shippe and slept a deepe sleepe †And the gouerner came to him sayd to him Why art thou oppressed with sleepe Rise inuocate thy God if perhaps God wil thinke of vs and we perish not †And euerie one sayd to his felow Come and let vs cast lottes and know why this euil is to vs. And they cast lottes and the lot fel vpon Ionas †And they sayd to him Tel vs for whose cause this euil is to vs what is thy worke what is thy countrie and whither goest thou or of what people art thou †And he sayd to them I am an Hebrew the Lord God of heauen I feare which made the sea and the drie land †And the men feared with great feare and they sayd to him Why hast thou done this For the men knew that he fled from the face of our Lord because he had told them †And they sayd to him What shal we do to thee and the sea shal cease from vs because the sea went and swelled †And he sayd to them Take me vp and cast me into the sea and the sea shal cease from you for I know that for me this great tempest is vpon you †And the men rowed to returne to the land and they were not able because the sea went and swelled vpon them †And they cried to our Lord and sayd We besech thee ô Lord let vs not perish in the life of this man and geue not vpon vs innocent bloud because thou ô Lord hast done as thou wouldest †And they tooke Ionas and cast him into the sea and the sea ceased from his rage †And the men feared our Lord with great feare immolated hostes to our Lord and vowed vowes CHAP. II. Ionas is swallowed by a great fish 3. prayeth with confidence in God 11. and the fish casteth him on the drie land AND our Lord prepared a great fish to swallow done Ionas and Ionas was in the bellie of the fish three dayes and three nightes †And Ionas prayed to our Lord his God out of the bellie of the fish †And he sayd I cryed out of my tribulation to our Lord he hath heard me out of the bellie of hel cried I and thou hast heard my voice †And thou hast cast me forth into the depth in the hart of the sea and a floud hath compassed me al thy surges thy waues haue passed ouer me †And I sayd I am cast away from the sight of thine eyes but yet I shal see thy holie temple againe †The waters haue compassed me euen to the soule the depth hath inclosed me the sea hath couered my head †I am descended to the extreme parts of the mountaines the barres of the earth haue shut me vp for euer and thou wilt lift vp my life from corruption ô Lord my God †When my soule was in distresse within me I remembred our Lord that my prayer may come to thee vnto thy holie temple †They that kepe vanities in vaine forsake their mercie †But I in the voice of prayse wil immolate to thee what thinges soeuer I haue vowed I wil render for saluation to our Lord. †And our Lord spake to the fish and it vomited vp Ionas vpon the drie land CHAP. III. Againe Ionas is commanded to preach in Niniue that within fourtie dayes it shal be destroyed 5. They al fast and repent 10. and God recalleth his sentence AND the word of our Lord was made to Ionas the second time saying †Arise goe into Niniue the great citie and preach in it the preaching which I speake to thee †And Ionas arose went into Niniue according to the word of our Lord Niniue was a great citie of three dayes iorney †And Ionas began to enter into the citie on dayes iorney he cried
both good euil nn this life :: Feare on mans paâ—t and hope in God do wel consist together So both presumption and desperation are auoided :: Holie Iob knowing it to be vnpossible that God calumniateth anie man inquireth what is the cause why his goodnes afflicteth the iust :: In that I am thy creature thou maist iustly destroy me but in deede because I am thy creature thou 〈◊〉 spare me through thy mâ—â—c◠〈◊〉 me thy grace which if I vse wel thou wilt also geue me eternal rest :: Repentance is alwayes necessarie but most especially at the houre of death The third conflict :: Sophar might haue applied the vice of much speaking to himself and his felowes alleaging manie thinges which proued not their opinion wheras Iobs allegations proued directly that which he affirmed :: Iobs owne conscience affirmed the contrarie c. 6. v. 3. :: He could not iustly confesse iniqeitie which he had not coÌ„mitted :: God suffereth his simple true meaning seruantes to be scorned for the time but afterward the wicked shal be forced to confesse that those whom they derided are worthily in honour before God Sap. 5. â— 3. :: Craftie plotters of deuises at last by Gods iust punishement commit so great absurdites that the meanest may see their foâ—lie :: Iobs state of sinne or innocencie was best knowen to God next to his owne conscience not at al to his aduersaries that presumed to iudge therof :: It semed to his aduersaries that of desperation he would teaâ— his flesh and so kil himself and to be so nere death as if one held his soule in his hand readie to bet it sâ—l from him :: He was in extreme anguish but stil trusted in God :: He denieth that he is guiltie in conscience but desireth to know of God if he haue anie hiâ— sinnes which himself knoweth not :: Al children taking their sâ—bstance from the mother and hauing only a temporal life continually tending to death can not but be subieâ—t to â—anie 〈◊〉 â—â—â—s 〈…〉 itselfe though it may some long is a limited thin◠〈…〉 is very 〈…〉 yea 〈…〉 proportion in respect of eternitie which is infinite yet God hath care to bring this weake creature to life eternal :: The parentes after death are not afflicted with the state of their children as they be in this life The fourt conflict :: Eliphaz not able to answer Iobs solide reasons raileth against him as if he were iniurious to God or taught others to cast away feare :: It is a very rare priuilege to be without spot :: But spot of venial sinnes may be in a iust man :: Al these miseries are incident to the wicked but are falsly applied to holie Iob who â—ndede was iust :: True and freindlie comforters ought to heare the afflicted with patience and not vnmercifully charge him with crimes which they neither know nor his conscience is guiltie of :: A great affliction when one ful of paine and distres is also forced to defend his owne innocencie against calumniators :: As the aduersaries stil obiect great iniquitie to him so he yeldeth them the same true answer :: Not hauing committed such sinnes as he was charged withal in this duble bitternes of corporal paine and calumniation his eye was stil vpon God expecting to be deliuered * Seâ—l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infernus :: This texâ— sheweth euidently that there was a place of rest called hel The fifth conflict :: Baldad perceiuing Iob to speake confidently as the common doctrin of manie opposeth him self neuertheles against him and al that thincke as he doth and so speaketh as to manie in the plural number vvil ye speake and of himselfe his felowes are vve reputed c. So holie Iob a figure of the Church defended the common cause his aduersaries a figure of here tâ—kes speaking some truthes mixed false thinges therwith S. Greg. li. 14. c. 1. :: Blessed Iob saith S. Gregorie li. 14. c. 16. 17 looking sincerly on his owne life saw that his affliction was greater then his sinnes deserued and in that respect was not equal yet it was iust for God being iust geueth a iust reward a crowne of iustice as S. Paul speaketh of himself 2. Tim. 4 :: Al refused holie Iob in his affliction euen those whom he had loued most who therfore ought most to haue loued him againe :: An expresse profession of his faith of the Resurrection :: VVe shal rise againe not as one tree riseth in place of an other but the self same persones changed in qualities not in substance The sixth conflict :: Al mans life is short and as a moment in comparison of eternitie but it is not alwayes true that thewiked are shortly punished in respect of this life as this disputer applieth it to proue Iob to impious Therfore Iob answereth in the next chapter â— 13. That ordinarily the wicked lead their dayes to witt their whole life in vvealth and then in a moment goe downe to hel So the rest of these mens assertions are for most part true in some sense but il applied :: Though he disputed with three men yet it was concerning diuine thinges not humaine but of Gods prouidence and iustice of the resurrection of eternal life and punishment :: See ch 20. v 5. :: The same word is in Hebrew Greke and Latin for hel as in the 7 and 17. chap. other places which sheweth that besides hel of the daÌ„ned the resting place also of holie fathers in the old Testament was called by the general name of hel * a riuer of hel The seuenth conflict :: In dede wheÌ„ a iust man hath donne his dutie he is vnprofitable to God but he is profitable to himself which greatly pleaseth God who desireth mans good and it redoundeth to Gods glorie that he hath such seruantes â—â—at 5. v. 17. :: After imputation of false crimes this 〈…〉 chargeth 〈…〉 also with 〈◊〉 a 〈…〉 error of the Aegyptians that God hath no prouidence of men in this world Aristotel li. dâ— mundo textu 84. So some heretikes in their phrensic accuse Catholiques of condemned heresies :: VVhiles he expected some comforth of his freindes they stil afflicted him more and more chargeing him with falâ—â— crimes and so aggrauating his grief both of bodie and mind :: Therfore he appealeth to Gods iudgement seate for sentence :: Gods seruantes know that he wil punish wickednes but know not when the wicked presume that he wil neuer punish them :: Heretikes doing and teaching against their owne knowledge are afterward striken with blindnes that they can not see the truth S. Greg. li. 16. c. 26. :: Sinners running into both extremes of defect and excesse are likewise punished with contrarie tormentes :: Man by powre of free wil ofteÌ„ presumeth to spend the time in sinning which God granteth him to do penance for former sinnes Rom. 2. The eight conflict :: Iob answered before ch 9. yet blind
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
Iewes See page 12. n Gods benefites bestowed vpon Dauid and vpon faithful Christians prefigured by him are for euer to be praised by al peoples and nations Gods prouidence in suffering euil the 3. key a This Psalme was made vpon the same occasion and to the same purpose as the former b to exhorte the iust and innocent to patience c by Dauids memorable example d Few are so wicked but they speake and pretend iust thinges e but neither thincke wel f nor do wel but both contrarie which feaned sanctitie is duble iniquitie g These wicked sinners that flatter and incite king Saul seme to haue spent al their life from their infancie in malice h Their furie is vnquiet til they may wound the innocent with their poisonful sting i neither wil they harken to good admonitions but stoppe their eares like an aspe that layeth one eare close to the ground and stoppeth the other with his taile k But God wil breake their cruel force l though it semeth most strong and in superable m Gods iust determination of punishing the wicked stil remaineth bent and readie though execution be some while differred n That force and powre which is now inuincible hard and strong like a lions strongest teeth shal then be as impotent and soft as waxe o Gods wrath like fire the most forcible element shal fil vpon them and they shal be cast into vtter darkenes depriued of the sunne and al comfortable light p Before their malice can bring to effect the great mischieffes which they plotte and purpose God suddainly cutteth them of before they fully vnderstand of either sicknes or death casteth them as it were aliue into hel q The iust reioyce in the punishment of the wicked for three causes first in zele of iustice conforming his wil and mind to Gods iudgement secondly for that himselfe through Gods mercie hath escaped that terrible damnation thirdly for that he is now deliuered from molestation and continual tribulation r The iust seing or by faith knowing what punishment remaineth for the wicked is therby assured that the good shal reape fruict for his wel doing and that in the meane time God ruleth and iudgeth on the earth though as yet it appeareth not so euidently An other prayer of Dauid in danger the 8. key a King Saul hauing thrise attempted in vaine to kil Dauid 1. Reg. 18 v 11. c. 19. v. 9. sene some of his guard to feâ—ch him from his owne house that he might be slaine but God moued the mind of Michol to admonish him of the danger and to helpe him away in saftie though Saul thought she would haue bene a scandal vnto him or cause of ruine by the handes of the Philistians 1. Reg. 18. v. 21. Vpon which occasion Dauid made this Psalme As he also made others for perpetual memorie of Gods like benefites in deliuering him in iminent dangers VVhen Saul sent three troupes of serieants to kil him and solowed them himselfe 1. Reg. 19. v. 20 likevvise vvhen he vvas knovven and bevvrayed before Achis king of Geth 1. Reg. 21. also in Ceila in the deserts of Ziph and of Maon c. 23 in Engaddi c. 24. in Hachila c. 26. and againe amongst the Philistians c. 27. and 30. b They haue so straictly beseged me that it is now in their haudes to take away my life c Of my part I haue committed no sault against myn enimies for which they can haue aâ—ie iust cause to persecute me d The prophet soreseing in spirite that the Catholique Church shal be vniustly persecuted prayeth and teacheth others to pray that God wil mercifully visite his faithful people of al nations e and not spare obstinate persecuters f Persecuters laboring how much or how long soeuer shal at night that is in the end of al their wicked endeuoures be vnsatisfied in their desires g as hungrie dogges that runne hunting al the day night also stil seeking not finding wherwith to fil their rauenous mouthes and deuouring bellies h They threaten and determine to vse al crueltie i as if there were no God that heareth and wil punish it k Through Gods grace the Church is stil strong and the vertuous do perseuere l God suffereth afflictions to fal vpon his seruants to kepe them exercised lest in prosperitie they forgete their duties to him m Depriue them of powre that they may not do so much euil as they desire n After that their iniquitie is complete o they shal be accused and punished for their blasphemies and lies p As. v. 7. q They shal in vaine seeke oyle for their lampes with the foolish virgins repent with Iudas and finding no helpe r shal continually blaspheme in hel Å¿ In the resurrection King Dauids thankes for victories the 8. key a The change of state from aduersitie to prosperitie in the people of Israel was a figure of the like change in the Church of Christ b worthie to be remembred c for the instruction d of Gods beloued e as the same are more largely recorded in the bookes of kinges f God suffereth his people to be afflicted as wel for their sinnes as for exercise in vertue g after sheweth his mercie in pardoning and fauour in aduancing them h by punishiÌ„g sinners i VVarning them to ameÌ„d k and then restoreth them to former good state l God also as he hath promised by his holie oracle m hath aduanced king Dauid in his temporal kingdom and doth much more aduance him and other elect in euerlasting life n As a vessel for meaner vses o Bring it vnder my dominion p As God doth sometimes punish q so he also rewardeth r strongly with fortitude A confident prayer for Christs Incarnation the 5. k. â—y a In songues of praise and thankes to God b From al coastes of the earth faithful people pray to God c the Church builded vpon an assured fundation is exalted to great powre and dignitie d God conducteth defendeth and deliuereth those that confidently trust in him e in the Church a place of assured protection f Christâ— kingdome the Church perpetual to the end of this world and eternal after the general Resurrection g Who is able to vnderstand or explicate how great Christs mercie is in redeming vs h and his truth in performing his promised rewardes i For so imestimable benefites I wil alwayes praise thee with Psalmes Canticles or other thankes in this life k and eternally in the life to come Exhortation to good life in respect of reward or punishment the 7. key a Directed to Idithun one of the masters of musike to sing it or to make tune for it b The wicked threating to ruinate others Dauid or anie iust man feareth them not because his soule is subiect to God c Therfore I firmely purpose neuer to be moued from God d In vaine do you myn aduersaries stil assault me e though ye be al confederate to kil me f