ancient Fathers vnderstood of Anti Christ namely S. Irenaeus lib. 5. aduers Haeres S. Hyppolitus Martyr Orat de consummaâ— soeculi S. Ambrose c. 7 de Benedict Patriarch S. Augustin q. 12. in Iosue Prosper lib. de promiss praedicts Dei P. 4. Theodoret. q. vlt. in Gen. S. Gregorie lib. 30. Moral c. 18 and many others vpon the 7. chap. of the Apocalips where they suppose S. Ioan did omitt Dan from amongst the Elect of the Israelitical Tribes in detestation of Antichrist to be borne of that Tribe And certayne it is that the Iewes wil receiue and folowe him for their Messias as our Sauiour himselfe saith VVhich maketh it very probable that he shal be a Iewe borne else they would not so easily admitt him 22. Ioseph a childe encreasing Ioseph was in manie respectes a figure of Christ especially in that he was loued of his father before al his bretheren solde by his brethrn to the Gentiles of enuie and for money aduanced to dignitie and authoritie the deliuerer of Aegypt from famine and called Sauiour of the world al performed in Christ the true Childe encreasing CHAP. L. Ioseph causeth his fathers bodie to be embawmed 3. the dayes of mourning being expired 6. with Pharaos leaue Ioseph with the ancients of Aegypt al his brethren and elder sorte of Israelites goe and solemnly burie the bodie in Chanaan 14. After their returne his brethren fearing leâ—t ioseph wil now reuenge former iniuries he freely forgeueth al. 22. At the age of 110. yeares adiuring the posteritie to carie his bones into Chanaan he dieth and is put in a coffin VVHICH Ioseph seeing fel vpon his fathers face weeping and kissing him †And he commanded his seruantes the physitians that they should embawme his father with spices †Who fulfilling his commandements there passed fourtie dayes for this was the maner of corses embawmed and Aegypt mourned him seuentie daies †And the mourning time being expired Ioseph spake to the familie of Pharao If I haue found grace in your sight speake in the eares of Pharao †for so much as my father did adiure me saing Behold I die in my sepulchre which I digged for my selfe in the land of Chanaan thou shalt burie me I wil goe vp therfore and burie my father and returne †And Pharao said to him Goe vp and burie thy father as thou wast adiured †Who going vp there went with him al the ancients of Pharaos house and al the elders of the Land of Aegypt †the house of Ioseph with his brethren sauing their little ones and the flockes and heards which they had left in the Land of Gessen †He had also in his traine chariotts and horsemen and it became no smal multitude †And they came to the floore of Atad which is situate beyond Iord aine where celebrating the exequies with great and vehement mourning they spent ful seuen dayes †Which when the Inhabiters of the Land of Chanaan had seene they said This is a great mourning vnto the Aegyptians And therfore the name of that place was called The mourning of Aegypt †Therfore the sonnes of Iacob did as he commanded them †and carying him into the Land of Chanaan they buried him in the duble caue which Abraham had bought with the field for a possession to burie in of Ephron the Hethite against Mambre †And Ioseph returned into Aegypt with his brethren and with al the traine his father being buried †After whose death his brethren fearing and talking one with an other Lest perhaps he be mindful of the iniurie which he suffered and requite vs al the euil that we haue done †they aduertised him saing Thy father commanded vs before he died †that we should say thus much to thee in his wordes I besech that thou forget the wicked fact of thy brethren and the sinne malice which they haue exercised against thee we also desire thee that to the seruants of the God of thy father thou remit this iniquitie Whom when Ioseph ad heard he wept †And his brethren came to him and adoring prostrate on the ground they said We are thy seruantes †To whom he answered Feare not can we resist the wil of God †“ You thought euil against me but God turned that into good that he might exalt me as presently you see and might saue many peoples †Feare not I wil feed you your lirle ones and he comforted them and spake gently mildly †And he dwelt in Aegypt with al his fathers house and liued an hundred and tenne yeares And he sawe the children of Ephraim vnto the third generation Also the children of Machir the sonne of Manasses were borne in Iosephs knees †Which thinges being done he spake to his brethren After my death God wil visite you and wil make you goe vp out of this land to the land which he sware to Abraham Isaac and Iacob †And when he had adiured them and said God wil visite you carie my bones with you out of this place †he died being an hundred and tenne yeares old And being embawmed with spices was put in a coffin in Aegypt ANNOTATIONS CHAP L. 20. You thought euil This plaine distinction sheweth that sinne is wholly of the sinner and that God hath no part therin but turneth it to good For those things which Iosephs brethren did against him were occasions of his aduancement in Aegypt through the omnipotent wisdome of God VVhose â—â—opeitie is out of euerie euil to draw good S. Chrisost ho. 67. in Gen. S. Aug. Enchirid. c. 11. li. 14. c. 27. de â—â—â—it 25. Carie my bones vvith you For the same reasons Ioseph would be finally buried in Chanaan for which Iacob desired to be there buried chap. 47. but Ioseph would not presently be caried thither lest it might haue geuen offence to the Aegyptians or at least haue diminished their fauoure towardes his brethren and withal he would confirme his brethren in their hope of returning seing he was content that his bodie should expect in Aegypt til the whole Nation should returne into Chanaan THE ARGVMENT OF THE BOOKE OF EXODVS MOYSES hauing prosecuted in Genesis the sacred historie of the Church vnto Iosephs death containing the space of 2310. yeares continueth the same in Exodus for 145. yeares more VVhere he first briefly recounteth how a smal number of Israelites especially after the death of Ioseph being much increased a new King risen in the meane time who knew not Ioseph together with other Aegyptians enuying their better partes both of bodie and minde and more fortunate progres in wealth fearing also lest they stil multiplying either by their owne forces or ioyning with other foreners might spoile Aegypt and returne into Chanaan and hating their Religion because they acknowledged one onlie eternal omnipotent God denying and detesting the new imaginarie goddes of the Aegyptians resolued and publickly decreed by oppression to
thy God out of the Land of Aegypt I wil yet make thee sitte in tabernacles as in the dayes of festiuitie †And I haue spoken vpon the prophets and I haue multiplied vision and in the hand of the prophets I haue bene resembled †If an idol in Galaad then in vaine were they in Galgal immolating with oxen for their altars also as heapes vpon the furrowes of the filde †Iacob fled into the countrie of Syria and Israel serued for a wife and for a wife he kept her †But by a prophete our Lord brought Israel out of Aegypt and by a prophete he was preserued †Ephraim hath prouoked me to wrath in his bitternes and his bloud shal come vpon him and his reproch his Lord wil restore to him CHAP. XIII For their obstinacie in idolatrie 7. greatest plagues are threatned 10. from which none shal be able to deliuer them 14. But at last Christ coming wil redeme al by his death EPHRAIM speaking horrour inuaded Israel and he sinned in Baal and died †And now they haue added to sinne and they haue made to themselues a molten of their siluer as it were the similitude of idols the whole is the worke of craftesmen the these they say Immolate men adoring calues †Therfore they shal be as a morning cloude and as a morning dew passing away as dust caught with a whirlewind out of the floore and as smoke out of the chimnie †But I the Lord thy God out of the Land of Aegypt and God beside me thou shalt not know and there is no Sauiour beside me †I knew thee in the desert in the land of wildernes †According to their pustures they were filled and were made ful they haue lifted vp their harr and haue forgotten me †And I wil be vnto them as a lionesse as a leopard in the way of the Assyrians †I wil meete them as a beare her yong being violently taken away and I wil breake in sunder the inner partes of their liuer and wil consume them there as a lion the beast of the filde shal teare them †Perdition is thine ô Israel onlie in me thy helpe †Where is thy king Now especially let him saue thee in al thy cities thy iudges of whom thou saydst Geue me kinges and princes †I wil geue thee a king in my furie and wil take him away in mine indignation †The iniquitie of Ephraim is bound together his sinne is hidden †The sorowes of a woman in trauel shal come to him he a sonne not wise for now he shal not stand the confraction of the children †Out of the hand of death I wil deliuer them from death I wil redeme them I wil be thy death ô death thy bitte wil I be ô hel consolation is hidden from mine eyes †Because he shal diuide betwen bretheren our Lord wil bring a burning winde rising from the desert and it shal drie vp his vaines and shal make his fountaine desolate and he shal spoyle the treasure of euerie vessel that is to be desired CHAP. XIIII The prophet forewarning the people of their future afflictions 2. exhorteth them to repentance and confession of their sinnes 5. foreshewing that God wil geue much grace to the penitent 10. Al which mysteries only the godlie wise shal vnderstand LET Samaria perish because she hath stirred vp her God to bitternes let them perish by the sword let their litle ones be dashed and let the wemen with child be cut in sunder †Conuert ô Israel to our Lord thy God because thou art fallen in thine iniquitie †Take wordes with you and conuert to our Lord and say to him Take away al iniquitie and receiue good and we wil render the calues of our lippes †Assur shal not saue vs we wil not mount vpon horse neither wil we say any more Our goddes the worke of our handes because thou wilt haue mercie on that pupil which is in thee †I wil heale their confractions I wil loue them voluntarily because my furie is auerted from them †I wil be as dew Israel shal spring as the lillie and his roote shal breake forth as that of Libanus †His boughes shal goe and his glorie shal be as the oliuetree and his smel as of Libanus †They shal be conuerted that sitte vnder his shadow they shal liue with wheate and they shal spring as a vine his memorial as the wine of Libanus †Ephraim what haue I to doe any more with idols I wil heare and I wil direct him as a verdant firretree out of me thy fruit is found †Who is wise and shal vnderstand these thinges of vnderstanding and shal know these thinges because the wayes of our Lord be right and the iust shal walke in them but preuaricatours shal fal in them THE PROPHECIE OF IOEL IOEL the sonne of Phatuel borne in Bethoron of the tribe of Issachar prophecied the same time or part therof with Osee according to S. Ieromes rule approued by most expositers that when anie of these twelue Prophetes expresseth not what time he writte the same time is vnderstood which the precedent prophet noteth He prophecied to the kingdom of Iuda as appeareth by expresse mention of Sacrifice Priestes house of God Ierusalem and Sion but describeth also the whole land of twelue tribes consumed by the Eruke Locust Bruke and Blast And after the euersion of the former people the coming of the Holie Ghost vpon the seruants of God men and wemen the 120. faithful gathered in the chamber in Sion Finally foreshewing the general Iudgement and future eternal world CHAP. I. The Chaldees shal miserably waste the kingdom of Iuda 9. take away sacrifice by destroying the temple 10. and so make the land barren spiritually and temporally THE word of our Lord that was made to Ioel the sonne of Phatuel †Heare this ye ancients and harken with your eares al ye inhabitants of the land if this hath bene done in your dayes or in the dayes of your fathers †Vpon this tel you to your children and your children to their children and their childred to an other generation †“ The residue of the eruke hath the locust eaten the residue of the locust hath the bruke eaten and the residue of the bruke hath the blast eaten †Awake you that be drunke and weepe and how le al ye that drinke wine in sweetnes because it is perished from your mouth †For a nation is ascended vpon my land strong innumerable his teeth as the teeth of a lion and his checkteeth as of a lions whelpe †He hath layd my vineyard into a desert and hath pilled of the barke of my figtree stripping he hath spoiled it and cast it forth the boughes therof are made white †Mourne as a virgin girded with sackcloth vpon the husband of her
charitie God gaue him an other particular law that he should not eate of the tree of knovvlege of good and euil And that for two special reasons which S. Augustin noteth vpon this place First that God might declare him selfe to be Lord of man VVhich was absolutely necessarie for man and nothing at al profitable to God who nedeth not our seruice but we without his dominion should vtterly fal to nothing Nec enim ipso non creante c. For he not creating vs neither could vve haue bene noâ— he not conseruing vs could vve remayne nor he not gouerning vs could vve liue rightly VVherfore he onlie is our true Lord vvhom not for his but for our ovvne profite and saluation vve serue The other reason was that God might geue man matter wherin to exercise the vertue of obedience and to shew him selfe a subiect of God VVhich could not be so properly and effectually declared by keping other lawes nor the enormitie of disobedience appeare so euidently as by fulfilling of Gods wil commanding him or by doing his owne wil moued to the contrarie in a thing of it selfe indifferent only made vnlawful because it was forbid But let vs heare S. Augustins owne wordes Nec potuit melius aut diligentius coÌ„â—endâ—ri quantum malum sit sola inobedientia c. Neither could it saith this great Doctor be better nor more exactly signified how bad a thing sole disobedience is then where a man became guiltie of iniquitie because he touched that thing contrarie to prohibition which if he not forbidden had touched he had not sinned at al. For he that saith for example sake Touch not this herbe supposing it is poysenful and doth forwarne one of death if he touch it death assuredly falleth on the contemner of the precept yea though no man had prohibited and he had touched for he should dye because the same thing bereueth him of health and life whether it had benne forbidden him or no. Also when one forbiddeth that thing to be touched which would not in dede preiudice him that toucheth but him that forbiddeth as if one take an others money being forbid by him whose the money is it is a sinne in him that is forbidden because it is iniurie to him that forbiddeth But when that thing is touched which neither should hurt him that toucheth nor any other if it were not forbid wherfore is it prohibited but that the proper goodnes of obedience and the euil of disobedience might appeare Thus S. Augustin sheweth that disobedience is a sinne because it is against a precept though otherwise the thing that is done were not euil And amongst other good notes teacheth that true obedience inquireth not wherfore a thing is commanded but leauing that to the Superior promptly doth that is appointed 17. Of the tree eate thou not This example of our first parents transgression sheweth how friuolous an answer it is to say that breaking of commanded fastes or eating meates forbidden can not hurt vs the meate being good and holsome for so the fruite of the tree was good and should haue hurt no man if it had not benne forbidden Euen so al meates of their owne nature are good yet the precept of fasting foretold by our Sauiour in general and determined by his Church in particular and so of anie other like law though it be in things otherwise indifferent proceeding from lawful Superiors bindeth the subiects in conscience And the transgression is properly disobedience what other sinne soeuer may also be mixed therwith 17. Thou shalt dye the death Against the new doctrine denying that after sinne is remitted anie temporal punishment remaineth for the same this place declareth that death wherof God forewarned Adam if he should eate of the fruite forbidden remained due and was at last inflicted vpon him for his sinne which was presently remitted vpon his repentance Againe for so much as we are al subiect to death it proueth that we were al guiltie of this sinne by which death came vpon al men as S. Paul teacheth Els God should punish vs without our fault which is vnpossible that his goodnes should do Especially it appeareth in infants who dying before they come to vse of reason can neuer coÌ„mit other sinne for though they were circumcised or had Sacrifice offered or other remedie vsed for them before Christ or baptised since Christ yet they suffer as S. Augustin noteth both death and manie other penalties of sickenes cold heate hunger and the like which can neither be to them matter of merite as to others it may be nor profite them for auoiding of other sinnes seing they dye in their infancie Yea moreouer if they dyed without circumcisioÌ„ or other remedie of those former times their soules perished from their people and now without Baptisme can neuer enter into the kingdome of heauen which could not stand with Gods iustice if they were not guiltie of sinne CHAP. III. By the craft of the Diuel speaking in a serpent our first parents transgressed Gods commandment 7. who being ashamed vvould hide them selues 9 but are reproued by God 14. and besides other particular punishements yet with promise of a Redemer are cast out of Paradise BVT the serpent also was more subtile then al the beasts of the earth which our Lord God had made Which said to the woman Why hath God commanded you that you should not eate of euerie tree of Paradise †To whom the woman answered Of the fruite of the trees that are in paradise we doe eate †but of the fruite of the tree which is in the middes of paradise God hath commanded vs that we should not eate and that we should not touch it lest perhapes we die †And the serpent said to the woman No you shal not dye the death †For God doth know that in what day soeuer you shal eate therof your eyes shal be opened and you shal be as gods knowing good euil †The woman therfore sawe that the tree was good to eate and fayre to the eyes and delectable to behold and she tooke of the fruite therof and did eate and gaue to her husband who did eate †And the eyes of them both were opened and when they perceiued themselues to be naked they sowed togeather leaues of a figge tree and made themselues aprons †And hearing the voice of our Lord God walking in paradise at the after none ayre Adam hid himselfe and so did his wife from the face of our Lord God amidst the trees of paradise †And our Lord God called Adam and said to him Where art thou †Who said I heard thy voice in paradise and I feared because I was naked and I hid me †To whom he said And who hath told thee that thou wast naked but that thou hast eaten of the tree whereof I commanded thee that thou shouldest not eate †And Adam
a ribbe of his side to be his mate and vnseparable companion as man and wife ioyned in Mariage with Gods blessing for increase and multiplication As appeareth in the two first chapters of this booke But God hauing made man right he intangled him selfe â—â— holie Scripture speaketh with infinite questions For the diuel enuying mans felicitie inâ—â—gled our mother Eâ—e with questions and lies and then by her first seduced and deceiued allured also Adam to the transgression of Gods commandment And so they lost original iustice which Adam had receiued for him selfe and al mankind and al proceeding from them by natural propagation are borne the children of wrath in original sinne contracted from Adam slaues of the diuel not only subiect to temporal death but also are excluded for euer from heauenly blisse and glorie except by Christs redemption particularly applied they be restored to grace iustice in this life And touching Adam and Eue whose sinne was not original but actual directly committed by them selues Gods mercie so reclamed them by new grace that they despared not as Cain and some orhers did afterwards but with hope of remission were sorie and penitent and accordingly receiued penance and redemption For God brought Adam from his sinne as holie writte testifieth and the same is collected of Eue God shewing the like signes of his prouident mercie towards them both of which we shal by and by note some for example Now let vs see the more principal points of faith and Religion professed and obserued by the Church of God before Noes floud First they beleeued in one Eternal and Omnipotent God who made the whole world and al things therin of nothing which is easely confessed of al that are not plaine Atheists and may be proued against them by reason And therfore Adam and other Patriarches could not erre in this Article nor others be ignorant therof except they were very wicked The Mysterie also of the Blessed Trinitie three Diuine Persons in one God though farre aboue the reach of mans reason yet was beleued more expresly by somâ— more implied by others and conserued from age to age by tradition at least amongst the chiefe heades and leaders wherupon Moyses afterwardes insinuated the same great Mysterie by diuers wordes and phraseâ— writing of God and his workes The two wordes God created if they be rightly considered importe so much For the word Elohim God in the plural number signifyeth pluralitie of Persons for manie Gods it can not signifie seeing there is but one God and the verbe bara created in the singular number signifyeth one God in nature and substance albeit three Persons For whatsoeuer God doth in creatures is the worke of the whole Trinitie though holie Scriptures do oftentimes appropriate some worke to one Diuine Person some to another which also proueth distinction of Persons in God So the wordes God created heauen and earth signifie the Father to whom powre is attributed In the beginning signifie the Sonne to whom wisdome is appropriated and the words The Sprite of God moued ouer the waters signifie the Holie Ghost by whose bountiful goodnes the waters were made fruictful Likewise Gods owne wordes Let vs make man signifie the pluralitie of Persons and Image and likenes in the singular number signifie one God Men also knew by faith manie things perteyning to them selues As that the bodie was made of the slime of the earth the soule not produced of anie thing formerly existing but created immediatly of nothing and naturally immortal that the soule of Adam was indued with grace and iustice that he fel from that happie state by yelding to tentation and breaking Gods commandment of abstinence that for the same sinne Adam and Eue were cast forth of Paradise and al mankind subiect to death and other calamities For remedie against sinne restauration to grace they beleeued in Christ promised to be borne of the womans seede who by his death should conquer the wicked serpent deliuer man from captiuitie and restore him to spiritual life And this is the cause of the perpetual enmitie betwen the woman especially the most blessed Virgin Mother of whom Christ tooke flesh and the serpent and betwen her seede the spiritual children of Christ and the serpents seede the whole companie of the wicked Of this battle and conquest Targhum Hierosolimitanum thus speaketh There shal be remedie and health to the children of wemen but to thee o serpent there shal be no medicine yea they shal tread thee vnder their feete in the latter dayes by the powre of Christ their King Likewise Gods familiar conuersation with diuers men in mans shape Gen. 2. 3. 4. 6. and 7. was a signe of Christs incarnation And The Sacrifices immolated did prefigurate his death in respect wherof it is said in the Apocalips The Lambâ— was slaine from the beginniing of the world But more expresly S. Paul testifieth that Abel Enoch and Noe beleeued in Christ naming them for example of the first age and others of other times and in the end concludeth that manie more being approued by the same faith receiued not the promise to wit in their life time God prouiding that they without others of the new Law should not be consummate that is not admitted into heauenlie ioyes fruition of God vntil the way of eternal glorie were opened by our Lords Passion and Asâ—ension Neither did the true seruants of God in those first dayes only beleeue in hart but they also professed their saith Religion by external Rites namely in offering of Sacrifice the most special homage seruice to God which is clerly testified cha 4. as wel bloudie in figure of Christs Passion as vnbloudie in figure of the holie Eucharist Also the accepting of the one rightly offered by Abel reiecting the other not donne sincerly by Cair was declared by external signes which Cain disdayning and enuying his brothers good worke knowing his owne to be naught of mere malice killed his brother Besides Sacrifice they had also other Rites in publique Assemblies praying and inuocating the name of our Lord in more solemne maner from Enos time and so forvvard according to that is recorded of him in the end of the fourth chapter for douteles Adam Abel and Seth did also pray and call vpon God and therfore it was some addition or increase of solemnitie in the seruice of God which is referred to Enos They had moreouer other ceremonies of the seuenth day particularly blessed and sanctified by God kept holie by Adam and other Patriarches as Abben Ezra witnesseth in his commentaries vpon the tenne commandements Of abstayning from meates for it semeth the more godlie sorte did eate no flesh before the floud which was after permitted Obseruation of cleane and vncleane beastes for Sacrifice Of peculiar places dedicated to religious vses where people mette together to pray Likwise diuers
the ceremonies therof A stranger shal not ioyne with you †Watch in the custodie of the Sanctuarie and in the ministerie of the altar lest indignation rise vpon the children of Israel †I haue geuen you your brethren the Leuites out of the middes of the children of Israel and haue deliuered them a gifte to the Lord to serue in the ministeries of his tabernacle †And thou and thy sonnes looke to your priesthood and al thinges that perteyne to the seruice of the altar and that are within the vele shal be executed by the priestes if anie stranger approch he shal be slaine †And our Lord spake to Aaron behold I haue geuen thee the custodie of my first fruites Al thinges that are sanctified of the children of Israel haue I deliuered to thee and to thy sonnes for the priestlie office as euerlasting ordinances †These thinges therfore shalt thou take of those that are sanctified and are offered to the Lord. Al oblation and sacrifice and whatsoeuer is rendred to me for sinne and offence becometh Holie of holies shal be thine and thy sonnes †In the Sanctuarie shalt thou eate it males onlie shal eate therof because it is to thee a cōsecrated thing †But the first fruites which the children of Israel shal vow and offer I haue geuen thee and thy sonnes and thy daughters for a perpetual right he that is cleane in thy house shal eate them †Al the best of oile and wine and corne whatsoeuer first fruites they offer to the Lord I haue geuen them to thee †Of fruites al the first that the ground bringeth forth and are brought to the Lord shal turne to thy vses he that is cleane in thy house shal eate them †Euerie thing that the children of Israel render by vow shal be thine †Whatsoeuer first breaketh forth from the matrice of al flesh which they offer to the Lord whether it be of men or of beastes shal be thy right yet so that for the first borne of man thou take a price and euerie beast that is vncleane thou cause to be redemed †whose redemption shal be after one moneth for fiue sicles of siluer by the weight of the Sanctuarie A sicle hath twentie oboles †But the first borne of beefe and sheepe and goate thou shalt not cause to be redemed because they are sanctified to the Lord. onlie the bloud of them thou shalt powre vpon the altar and the fatte thou shalt burne for a most sweete odour to the Lord. †But the flesh shal turne to thy vse as the consecrated brest and the right shoulder shal be thine †Al the first fruites of the Sanctuarie which the children of Israel offer to the Lord haue I geuen thee and thy sonnes and daughters for a perpetual right A couenant of salt is it for euer before the Lord to thee and to thy sonnes †And our Lord said to Aaron In their land you shal possesse nothing neither shal you haue a portion among them I am thy portion and inheritance in the middes of the children of Israel †And to the sonnes of Leui I haue geuen al the tithes of Israel in possession for the ministerie wherwith they serue me in the tabernacle of couenant †that the children of Israel approch not any more to the tabernacle nor committe deadlie sinne †onlie the sonnes of Leui seruing me in the tabernacle and bearing the sinnes of the people it shal be an euerlasting ordinance in your generations No other thing shal they possesse †being content with the oblation of tithes which I haue separated for their vses and necessaries †And our Lord spake to Moyses saying †Command the Leuites and denounce vnto them When you shal receiue of the children of Israel the tithes which I haue geuen you offer first fruites of them to the Lord that is to say the tenth part of the tenth †that it may be reputed to you for an oblation of first fruites as wel of the barne floores as of the presses †and of al thinges wherof you receiue tithes the first fruites offer to the Lord and geue them to Aaron the priest †Al thinges that you shal offer of the tithes and shal separate for the giftes of the Lord they shal be the best and chosen thinges †And thou shalt say to them If you offer al the goodlie and the better thinges of the tithes it shal be reputed to you as if you had geuen first fruites of the barne floore and the presse †and you shal eate them in al your places as wel you as your families because it is the reward for the ministerie wherwith you serue in the tabernacle of testimonie †And you shal not sinne in this point reseruing the principal and fatte thinges to your selues lest you pollute the oblations of the children of Israel and die CHAP. XIX A redde cow is offered in burnt victime for sinne 9. whose ashes are mingled in water for expiation of diuers legal vncleanes 11. as by touching the dead 14. by entring into the tent of the dead also the vessel that is therin and the vessel that lacketh a couer 22. and whatsoeuer the vncleane toucheth AND our Lord spake to Moyses and Aaron saying †This is the religion of the victime which the Lord hath appointed Command the children of Israel that they bring vnto thee a redde cow of ful age wherin is no blemish and that hath not caried yoke †and you shal deliuer her to Eleazar the priest who bringing her forth without the campe shal immolate her in the sight of al †and dipping his finger in her bloud shal sprinkle it against the doores of the tabernacle seuen times †and shal burne her in the sight of al committing aswel her skinne and the flesh as the bloud and the dong to the fire †Wood also of the cedar and hyssope and scarlet twise died shal the priest cast into the flame that wasteth the cow †And then at length washing his garmentes and his bodie he shal enter into the campe and shal be polluted vntil euen †But he also that burneth her shal wash his garmentes and his bodie and shal be vncleane vntil euen †And a man that is cleane shal gather the ashes of the cow and shal powre them out without the campe in a most cleane place that they may be reserued for the multitude of the children of Israel and for water of aspersion because the cowe was burnt for sinne †And when he that caried the ashes of the cow hath washed his garmentes he shal be vncleane vntil euen The children of Israel and the strangers that dwel among them shal haue this for a holie thing by a perpetual ordinance †He that toucheth the dead corps of a man and is vncleane therfore seuen daies †shal be sprinkled of
which now doe burne frankencense on thee and he shal burne mens bones vpon thee †And he gaue a signe in that day saying This shal be the signe that our Lord hath spoken Behold the altar shal be clouen and the ashes shal be powred out in it †And when the king had heard the word of the man of God which he cried out against the altar in Bethel he stretched forth his hand from the altar saying Take him And his hand withered which he stretched forth agaynst him neither was he able to draw it backe vnto him †The altar also was clouen and the ashes were powred out of the altar according to the signe which the man of God had told before in the word of our Lord. †And the king said to the man of God Besech the face of our Lord thy God and pray for me that my hand may be restored me And the man of God besought the face of our Lord and the kinges hand was restored to him and it became as it was before †And the king spake to the man of God Come home with me that thou mayst dyne and I wil geue the giftes †And the man of God answered the king If thou wouldest geue me the halfe part of thy house I wil not come with thee nor eate bread nor drinke water in this place †for so was it enioyned in the word of our Lord cōmanding Thou shalt not eate bread nor drinke water nor returne by the way that thou camest †He departed therfore by an other way and returned not by the way that the came into Bethel †And a certaine prophete being old dwelt in Bethel to whom his sonnes came and told him al the workes that the man of God had done that day in Bethel and the wordes which he had spoken to the king they told their father †And their father sayd to them What way went he His sonnes she wed him the way by which the man of God was gone which came out of Iuda †And he said to his sonnes Sadle me and asse Who when they had sadled it he got vp †and went after the man of God and found him sitting vnder a rerebinth and he said to him Art thou the man of God that camest out of Iuda He answered I am he †And he sayd to him Come home with me that thou mayst eate bread †Who sayd I can not returue nor come with thee neither will eate bread nor drinke water in this place †because our Lord spake to me in the word of our Lord saying Thou shalt not eate bread and thou shalt not drinke water there nor returne by the way thou wentest †Who sayd to him I also am a prophet like to thee and an Angel hath spoken to me in the word of our Lord saying Bring him backe with thee into thy house that he may eate bread and drinke water He deceiued him †and brought him backe with him he did eate therfore bread in his house and drunke water †And when they sate at the table the word of our Lord came to the prophete that brought him backe †And he cried out to the man of God which came out of Iuda saying Thus sayth our Lord Because thou hast not beene obedient to the mouth of our Lord and hast not kept the commandment which our Lord thy God commanded thee †and hast returned and eaten bread drunke water in the place wherin he commanded thee that thou shouldest not eate bread nor drinke water thy dead bodie shal not be brought into the sepulchre of thy fathers †And when he had eaten drunke he sadled his asse for the prophet whom he brought backe †Who when he was gone a lion found him in the way and killed him and his bodie was cast forth in the way and the asse stood by him and the lion stood by the dead bodie †And behold men passing by saw the dead bodie cast in the way and the lion standing beside the bodie And they came and diuulged it in the citie wherein that old prophet dwelt †Which when that prophet heard which had brought him backe out of the way he sayd It is the man of God that was disobedient to the mouth of our Lord and our Lord hath deliuered him to the lion he hath torne him and killed him according to the word of our Lord that he spake to him †And he sayd to hie sonnes Sadle me an asse Who when they had sadled †and he was gone he found his dead bodie cast forth in the way and the asse and the lion standing by the corse the lion did not eate of the dead bodie nor hurt the asse †The prophet therfore tooke the corse of the man of God and layd it vpon the asse and returning brought it into the citie of the old prophete that they might mourne for him †And he layd his corse in his owne sepulchre and they mourned for him Alas alas my brother †And when they had mourned for him he savd to his sonnes When I shal be dead burie me in the sepulchre wherein the man of Ged is buried beside his bones lay my bones †For assuredly the word shal come to passe which he hath foretold in the word of our Lord agaynst the altar that is in Bethel and agaynst al the temples of the excelses that are in the cities of Samaria †After these wordes Ieroboam returned not from his wicked way but on the contrarie part he made of the most abiect of the people priestes of the excelses Whosoeuer would he filled his hand and he was made a priest of the excelses †And for this cause did the house of Ieroboam sinne and was ouerthrowen and destroyed from the face of the earth CHAP. XIIII Ahias the prophet forsheweth the ruine of Hieroboams famili 12. namely the death of his sonne for whom being sick the mother consulteth the prophet 20. Hieroboam dieth and his sonne Nadab reigneth 21. Some also of the people of Iuda committing idolatrie and other sinnes 25. the King of Aegypt inuadeth and sacketh Hierusalem 31. Roboam dieth and his sonne Abias reigneth AT that time Abia the sonne of Ieroboam was sicke †And Ieroboam sayd to his wife Arise and change thy habite that thou be not knowen to be the wife of Ieroboam and goe into Silo where Ahias the prophete is which spake to me that I should reigne ouer this people †Take also in thy hand ten loaues and crackneles and a vessel of honic and goe to him for he wil shew thee what shal happen to this childe †The wife of Ieroboam did as he had spoken and rising vp went into Silo and came into the house of Ahias but he could not see because his eies were dimme for age †And our Lord sayd to Ahias Behold the wife of Ieroboam cometh in to consult thee concerning her sonne that is
garder therof †And Eliseus sayd to him fetch a bow and arrowes And when he had brought him a bow and arrowes †he sayd to the king of Israel Put thy hand vpon the bow And when he had put his hand Eliseus put his handes ouer the kinges handes †and sayd Open the east window And when he had opened it Eliseus sayd Shote an arrow And he shot And Eliseus sayd The arrow of the saluation of our Lord and the arrow of saluation agaynst Syria and thou shalt strike Syria in Aphec til thou consume it †And he sayd Take vp the arrowes Who when he had taken them agayne he sayd to him Strike the earth with a iauelin And when he had striken three times and stood stil †the man of God was angrie with him sayd If thou hadst striken fiue or six or seuen times thou hadst striken Syria euen to destruction but now three times shalt thou strike it †Eliseus therfore died and they buried him And the rouers of Moab came into the land the same yeare †And certayne persons burying a man saw the rouers and threw the bodie in the sepulchre of Eliseus Which when it had touched the bones of Eliseus the man reuiued and stood vpon his feete †Hazael therfore the king of Syria afflicted Israel al the daies of Ioachaz †and our Lord had mercie on them and returned to them for his couenant which he had with Abraham and Isaac and Iacob and he would not destroy them nor vtterly cast them away vntil this present time †And Hazael the king of Syria died and Benadad his sonne reigned for him †Moreouer Ioas the sonne of Ioachaz tooke the cities out of the hand of Benadad the sonne of Hazael which he had taken out of the hand of Ioachaz his father by the right of warre three times did Ioas strike him and he deliuered the cities to Israel CHAP. XIIII Amasias king of Iudakilleth those that had slaine his father 7. and striketh Edom. 8. Prouoking Ioas king of Israel to warre receiueth a contemtible answer 11. prouoking againe is beaten in battle and Ierusalem is ransact 15. Ioas dieth and his sonne Ieroboam foloweth the bad steppes of the first Ieroboam yet recouereth manie places lost before and dying his sonne Zacharias reigneth IN the second yeare of Ioas the sonne of Ioachaz the king of Israel reigned Amasias the sonne of Ioas the king of Iuda †Fiue and twentie yeares old was he when he began to reigne and nine and twentie yeares he reigned in Ierusalem the name of his mother was Ioadan of Ierusalem †And he did right before our Lord but yet not as Dauid his father He did according to al thinges which Ioas his father did †but this onlie that he tooke not away the excelses for yet the people immolated and burnt incense in the excelses †And when he obtayned the kingdom he smote his seruantes which had slaine the king his father †but their children that killed him he did not put to death according to that which is written in the booke of the law of Moyses as our Lord commanded saying The fathers shal not die for the children neither shal the children die for the fathers but euerie one shal die in his owne sinne †He smote Edom in the Vail of Salt pittes ten thousand and tooke the rocke in battel and called the name therof Iectehel vntil this present daye †Then Amasias sent messengers to Ioas the sonne of Ioachaz the sonne of Iehu the king of Israel saying Come let vs see one an other †And Ioas the king of Israel sent agayne to Amasias the king of Iuda saying A thistle of Libanus sent to a cedar tree which is in Libanus saying Geue thy daughter to my sonne to wife And the beastes of the forest that are in Libanus passed and trode the thistle †Thou striking hast preuayled ouer Edom and thy hart hath puffed thee vp be content with the glorie and sit in thy house Why prouokest thou euil that thou mayst fal and Iuda with thee †And Amasias agreed not And Ioas the king of Israel went vp and they saw eche other he and Amasias the king of Iuda in Bethsames a towne of Iuda †And Iuda was strooken before Israel and euerie man fled into their tabernacles †But Ioas the king of Israel did take Amasias the king of Iuda the sonne of Ioas the sonne of Ochozias in Bethsames and brought him into Ierusalem and he brake downe the wal of Ierusalem from the gate of Ephraim vnto the gate of the corner fowre hundred cubites †And he tooke al the gold and siluer and al the vessel that were found in the house of our Lord and in the kinges treasures and hostages and returned into Samaria †But the rest of the wordes of Ioas which he did and his strength wherwith he fought against Amasias the king of Iuda are not these thinges writen in the Booke of the wordes of the daies of the kinges of Israel †And Ioas slept with his fathers and was buried in Samaria with the kinges of Israel Ieroboam his sonne reigned for him †And Amasias the sonne of Ioas the king of Iuda liued after that Ioas the sonne of Ioachaz the king of Israel was dead fifetene yeares †But the rest of the wordes of Amasias are not these thinges writen in the Booke of the wordes of the daies of the kinges of Iuda †And there was a conspiracie made against him in Ierusalem but he fled into Lachis And they sent after him into Lachis and killed him there †And they caried him away vpon horses and he was buried in Ierusalem with his fathers in the Citie of Dauid †And al the people of Iuda tooke Azarias sixtene yeares old and made him king for his father Amasias †He built Aelath and restored it to Iuda after that the king slept with his fathers †In the fiftenth yeare of Amasias the sonne of Ioas the king of Iuda reigned Ieroboam the sonne of Ioas the king of Israel in Samaria one and fourtie yeares †and he did that which is euil before our Lord. He departed not from al the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne †He restored the borders of Israel from the entrance of Emath vnto the Sea of the wildernesse according to the word of our Lord the God of Israel which he spake by his seruaÌ„t Ionas the sonne of Amathi the prophete who was of Geth which is in Opher †For our Lord saw the afliction of Israel exceding bitter and that they were consumed vnto the imprisoned meanest persons and that there was none to helpe Israel †Neither did our Lord determine that he would destroy the name of Israel from vnder heauen but he sâ—ued them in the hand of Ieroboam the sonne of Ioas. †But the rest of the wordes of Ieroboam and al that
that neither running is of the swift nor warre of the strong nor bread of the wise nor riches of the lerned nor grace of the artificers but time and chance in al. †Man knoweth not his owne end but as fishes are taken with the hooke and as birdes are caught with the snare so men are taken in the euil time when it shal sudenly come vpon them †This wisdom also I haue sene vnder the sunne and haue proued it to be very great †A litle citie and few men in it there came against it a great king and compassed it and builded fortes round about and the siege was perfired †And there was found in it a man poore and wise and he deliuered the citie by his wisdom and no man afterward remembred that pooreman †And I sayd that wisdom is better then streingth how then was the wisdom of the pooreman contemned his wordes were not heard †The wordes of the wise are heard in silence more then the crie of a prince among fooles †Better is wisdom then weapons of warre and he that shal offend in one point shal lose manie good thinges CHAP. X. Considering the great difference betwen wisdom and follie 4. it behoueth to resist vehement tentations diligently 5. As when euil ignorant men haue auctoritie ouer the wise 8. The wicked often fal into their owne snares 10. are hard yet not vnpossible to be corrected 11. Detracters are like serpents 12. wise graue princes are profitable childish are hurtful to the commonwealth 18. which by their negligence tendeth to ruine 20. yet subiectes ought not to iudge euil of them FLIES dying marre the sweetnes of ointment Wisdom and glorie is more precious then a litle and temporal follie †The hart of a wiseman is in his righthand and the hart of a foole is in his lefthand †Yea and the foole walking in the way wheras himself is vnwise estemeth al men fooles †If the spirite of him that hath powre ascend vpon thee leaue not thy place because carefulnes wil make the greatest sinnes to cease †There is an euil that I haue sene vnder the sunne as it were by errour proceding from the face of the prince †a foole set in high dignitie and the rich to sitte beneth †I haue sene seruants vpon horses and princes walking on the ground as seruants †He that diggeth a pitte shal fal into it and he that breaketh the hedge a serpent shal bite him †He that remoueth stones shal be afflicted in them and he that cutteth trees shal be wounded of them †If the iron shal be blunt and that not as before but shal be made blunt it shal be sharpened by great labour and after industrie shal wisdom solow †If a serpent bite in silence nothing lesse then it hath he that detracteth seoâ—etly †The wordes of the mouth of a wiseman grace and the lippes of the vnwise shal throw him downe headlong †The beginning of his wordes is follie and the later end of his mouth is most wicked errour †A foole multiplieth wordes A man is ignorant what hath bene before him and what shal be after him who can tel him †The labour of fooles shal afflict them that know not to goe into the cittie †“ Woe to thee ô land whose king is a childe and whose princes eate in the morning †Blessed is the land whose king is noble whose princes eate in their time to refection and not to riotousnes †In slouthfulnes the roofe of the house shal goe to ruine in the infirmitie of the handes the house shal droppe through †They make bread for laughter and wine that liuing they may make merie and to money al thinges obey †In thy cogitation detract not from the king and in the secret of thy chamber curse not the richman because euen the birdes of the ayre wil carie thy voice and he that hath winges wil declare the sentence ANNOTATIONS CHAP. X. 16 VVoe to thee o land vvhose king is a childe S. Ierom as in most part of his commentaries vpon this booke expoundeth this passage in two senses simply according to the first apparance of the letter and mystically concerning the Church The wiseman semeth in dede sayth he to reproue the principalitie of yongmen and to condemne luxurious iudges for that in the one by want of age is infirme wisdom in the other mature age is weakened by delicacies And contrary wise he approueth a prince of good partes liberal education commendeth those Iudges which do not preferre voluptuousnes before publique affayres but after great labour and administration of the commonwealth are constrained as by necessitie to take meate Yet to me saith this great Doctor something more sacred semeth to lye hidde in the letter that in Scripture they are called yongmen who forsake old auctoritie and contemne ancient precepts of forefathers who neglecting Gods commandment desire to establish traditions of men Touching which points our Lord threatneth Israel by Isaias for that this people hath refused the water of Siloe that runneth with silence and hath turned away the old fishpond choosing the streames of Samaria and gulfes of Damascus I wil geue yongmen to be their princes and deluders shal rule ouer them Read Daniel Thou shalt finde God ancient of dayes Read the Apocalips of S. Iosu Thou shalt finde the head of our Sauiour white as snow and as white wool Ieremie also because he was wise and grauitie was reputed in his wisdom was forbid to cal himself a childe VVoe therfore to the land whose king is the diuel who alwayes couering nouelties rebelled in Absalom against the father VVoe to that land whose Iudges and Princes loue the pleasures of this vvorld VVho vntil the day of death come say Let vs eate and drinke for to morow we shal dye Contrarivvise blessed is the land of the Church vvhose King is Christ the Sonne of the freeborne descending from Abraham Isaac and Iacob the stock of Prophetes and of al Saintes ouer vvhom sinne ruled not and for that cause they vvere truly free of vvhom vvas borne the holie Virgin Marie more free hauing no shrubbe nor branch out of the side but her vvhole fruite sprungforth into a floure saying in the Canticles I am the floure of the filde the lillie of the valles The princes also of this land are the Apostles and al sainctes vvho haue their king the sonne of the freeborne the sonne of the freevvoman not of the bondvvoman Agar but borne of the freedom of Sara Neither do they eate in the morning nor quickly For they seke not pleasure in this present vvorld but shal eate in their due time vvhen the time of revvard shal come and they shal eate in fortitude and not in confusion Al the good of this present vvorld is confusion but of the future vvorld is perpetual fortitude Thus farre
the tribes of Iacob †Blessed are they that saw thee and were honored in thy freindshipe †For we liue by life only but after death our name shal not be such †Elias was in dede hid in the whirlewind his spirit was complete in Eliseus in his daies he feared not the prince and no man ouercame him by might †Neither did any word ouercome him and his bodie prophecied being dead †In his life he did wonders and in death he wrought meruelous thinges †In al these thinges the people repented not and they departed not from their sinnes til they were cast out of their land and were dispersed into al the earth †And there was leaft a verie smal nation and a prince in the house of Dauid †Some of them did that which pleased God but others committed manie sinnes †Ezechias fenced his citie and brough in water into the middes thereof and digged a rocke with yron and built a wel for water †In his daies came vp Sennacherib and sent Rabsaces and lifted vp his hand against them and put forth his hand vpon Sion and became proude by his mightines †Then were their harts and hands moued and they were in sorow as trauailing wemen †And they inuocated our merciful Lord and spredding their handes they lifted them vp to heauen and the holie Lord God quickly heard their voice †He was not mindful of their sinnes neither did he geue them to their enemies but purged them by the hand of Isaie the holie prophete †He ouerthrew the campe of the Assirians and the Angel of our Lord destroyed them †For Ezechias did that which pleased God and went strongly in the way of Dauid his father which Isaie commanded him the great prophet and faithful in the sight of God †In his daies the sunne returned backward added life to the king †By a great spirite he saw the last thinges and comforted the mourners in Sion †For euer he shewed the thinges to come secret thinges before they came to passe ANNOTATIONS CHAP. XLVIII 10 VVho art vvritten Amongst other quarels Protestantes except against the authentical auctoritie of this booke because the auctor saith that Enoch and Elias shal come againe to appease the wrath of our Lord to reconcile the father to the sonne and to restore the tribes of Iacob But that this is no iust exception is clere by other holie Scriptures where the same vniforme doctrin of the whole Church is no lesse euident then in this booke For God himself saith the same also by the mouth of his prophet Malachie Behold I wil send you Elias the prophet before the day of our Lord come the great and dreadful Christ also sayth Elias in deede shal come and restore al thinges VVherupon S. Chrysostom after he hath shewed how terrible Antichrist shal be by reason of his temporal powre crueltie and wicked lawes he addeth Feare thou not He shal only haue force in the reprobate that perish For then also Elias shal come to fortifie the faithful Likewise the wordes in the Apocalips I wil geue to my two witnesses they shal prophecie a thousand two hundred and three score dayes were euer inuariably vnderstood by tradition from the first preachers of Christ as the ancient writer Aretas testifieth that Enoch and Elias shal come admonish al not to geue credite to the deceiptful wonders of Antichrist and that they shal trauel in this testimonie the space of three yeares and a half For 1260. dayes come very nere to that space of time CHAP. XLIX Praises of Iosias who like to Dauid and Ezechias tooke away occasions of idolatrie 8. Praises of Ieremie 10. Ezechiel 12. and the twelue Prophetes 13. Also of Zorobabel Iesus the sonne of Iosedech Nehemias Enoch Ioseph Seth Sem and Adam THE memorie of Iosias is according to the confection of perfume made by the worke of an apothecarie †His remembrance shal be sweete as honie in euerie mouth and as musick in banket of wine †He was directed by God into the repentance of the nation and he tooke away the abominations of impietie †And he gouerned his hart toward our Lord and in the daies of sinners he strengthened pietie †Except Dauid and Ezechias and Iosias al committed sinne †For the kinges of Iuda forsooke the law of the Highest and contemned the feare of God †For they gaue their kingdom to others and their glorie to a strange nation †They burnt the chosen citie of holines and made the waies thereof desolate in the hand of Ieremie †For they euil intreated him who was consecrated a prophet from his mothers wombe to ouerthrow and pluck vp and destroy and to build againe and renewe †Ezechiel who saw the sight of glorie which he shewed him in the chariote of Cherubs †For he made mention of the enemies in rayne to doe good vnto them that haue shewed right waies †And the bones of the twelue prophets wel may they spring out of their place for they haue strengthened Iacob and haue redeemed themselues in the fidelitie of power †How may we magnifie Zorobabel for he also was as a signet on the right hand †and so Iesus the sonne of Iosedec who in their daies built the house and erected the holie temple to our Lord prepared to euerlasting glorie †And Nehemias in the memorie of much time who erected vs our walles ouerthrowen and set vp the gates and lockes who built our houses †No man hath bene borne in the earth like to Henoch for he also was taken vp from the earth †Neither as Ioseph who was a man borne prince of his bretheren the stay of the nation the ruler of his bretheren the stay of the people †and his bones were visited and after death they prophecied †Seth and Sem obteyned glorie with men and aboue euerie soule in the beginning Adam CHAP. L. Praises of Simon the High Priest 27. Detestation of certaine persecuting aduersaries 29. With conclusion that the obseruers of this doctrine shal be wise and happie SIMON the sonne of Onias the high priest who in his life held vp the house and in his daies strengthned the temple †The height also of the temple was founded by him the duble building and high walles of the temple †In his daies the welles of waters flowed out and they were filled as the sea aboue measure †Who had care of his nation and deliuered it from perdition †Who preuailed to amplifie the citie who obteyned glorie in conuersing with the nation and amplified the entrance of the house and the court †As the morning starre in the middes of a cloude and as the ful moone he shineth in his dayes †And as the sunne shining so did he shine in the temple of God †As the rainbow that shineth among
drunke euen to the dregges †There is none that can vphold her of al the children that she hath borne and there is none that taketh her by the hand of al the children that she hath brought vp †There are two thinges which haue happened to thee who shal be sorie for thee Spoile and destruction and famine and the sword who shal comfort thee †Thy children are throwen forth they haue slept in the head of alwayes as the orix that is snared ful of the indignation of our Lord of the rebuke of thy God †Therefore heare this poore little one and drunken not of wine †Thus sayth thy dominatour our Lord and thy God who hath fought for his people Behold I haue taken out of thy hand the cuppe of drousines the botome of the cuppe of mine indignation thou shalt not adde to drinke it any more †And I wil put it in their hand that haue humbled thee and haue sayd to thy soule Bow downe that we may passe ouer and thou hast layd thy bodie as the ground and as a way to them that passe ouer CHAP. LII The prophet alluding to the deliuerie of Sion and Ierusalem from Babylonical captiuitie sturreth vp the Church of Christ to reioyce for the deliuerie from sinne 7. which Christs Apostles preached 10. with great fruite in al nations ARISE arise put on thy strength ô Sion put on the garments of thy glorie ô Ierusalem the citie of the holie one because the vncircumcised and vncleane shal adde no more to passe by thee †Be shaken out of the dust arise sit vp Ierusalem loose the bonds of thy necke ô captiue daughter of Sion †Because thus sayth our Lord You were sold for nought and without siluer you shal be redemed †Because thus sayth our Lord God My people went downe into Aegypt at the beginning to be a seiourner there and Assur without any cause did oppresse them †And now what haue I here sayth our Lord because my people is taken away for nought Their rulers doe vniustly sayth our Lord and continually al the day my name is blasphemed †For this cause shal my people know my name in that day because I myself that spake loe am present †How beautiful vpon the mountaines are the feete of him that euangelizeth preacheth peace of him that telleth good preaching health that sayeth to Sion Thy God shal reigne †The voice of thy watchemen they haue lifted vp their voice they shal prayse together because eie to eie they shal see when our Lord shal conuert Sion †Reioyce prayse together ye deserts of Ierusalem because our Lord hath comforted his people he hath redemed Ierusalem †Our Lord hath prepared his holie arme in the sight of al the Gentiles and al the endes of the earth shal see the saluation of our God †Depart depart goe ye out from thence touch not a polluted thing goe out of the middes of her be cleansed ye that carie the vesseles of our Lord. †Because you shal not goe out in tumult neither with flight shal you make hast for our Lord wil goe before you and the God of Israel wil gather you together †Behold my seruant shal vnderstand he shal be exalted and shal be lifted vp and shal be exceding high †As manie haue bene astoined vpon thee so shal his looke among men be inglorious and his forme among the sonnes of men †He shal sprinkle manie nations kinges shal shut their mouthe vpon him because they to whom it was not told of him haue sene and they that heard not haue beheld CHAP. LIII Al wil not beleue Christs Gospel to whom it shal be preached 2. as the mysterie of his ignominious death for al mens sinnes 7. which he wil suffer most mekely 10. for which his name shal be glorified in al places VVHO hath beleued our hearing and the arme of our Lord to whom is it reueled †And he shal come vp as a yong spring before him and as a roote from a thirstie ground there is no beautie in him nor comelinesse and we haue sene him and there was no sightlines and we were desirous of him †Despised and most abiect of men a man of sorowes and knowing infirmitie and his looke as it were hid and despised whereupon neither haue we estemed him †He surely hath borne our infirmities and our sorowes he hath caried and we haue thought him as it were a leper and striken of God and humbled †But he was wounded for our iniquities he was broken for our sinnes the discipline of our peace vpon him and with the waile of his stripe we are healed †Al we haue strayed as sheepe euerie one hath declined into his owne way and our Lord hath put vpon him the iniquitie of al vs. †He was offered because him self would and opened not his mouth as a sheepe to slaughter shal he be led and as a lambe before his shearer he shal be dumme and shal not open his mouth †from distresse and from iudgement he was taken vp who shal declare his generation because he is cut out of the land of the liuing for the wickednes of my people haue I striken him †And he shal geue the impious for his burial and the riche for his death because he hath not done iniquitie neither was there guile in his mouth †And our Lord would breake him in infirmitie if he shal put away his soule for sinne he shal see seede of long age and the wil of our Lord shal be directed in his hand †For that his soule hath laboured he shal see and be filled in his knowlege the same my iust seruant shal iustifie manie and he shal beare their iniquities †Therefore wil I distribute vnto him verie manie and he shal diuide the spoiles of the strong for that he hath deliuered his soule vnto death and was reputed with the wicked and he hath borne the sinnes of manie and hath prayed for the transgressours CHAP. LIIII Gentiles who were barren shal multiplie in the Church of Christ 10. from which Gods mercie shal neuer be separated PRAISE ô barren woman which bearest not sing prayse and make ioyful noyse which didst not beare because manie are the children of the desolate more then of her that hath a husband saith our Lord. †Enlarge the place of thy tent and stretch out the skinnes of thy tabernacles spare not make long thy coardes and fasten thy nailes †For thou shalt penetrate to the right hand and to the left and thy seede shal inherite the Gentiles and shal inhabite the desolate cities †Feare not because thou shalt not be confounded nor blush for thou shalt not be ashamed because thou shalt forget the confusion of thy youth and the reproch of thy widowhood thou shalt remenber no more †Because he shal rule ouer thee that made thee the
her hart had confidence in our Lord. †And the ancients sayd When we walked alone in the orchard this woman came in with two maydes shut the doores of the orchard and she sent away the maydes from her †And a yongman that was hid came to her and lay with her †But we being in a corner of the orchard seeing the iniquitie ranne to them and saw them lie together †And him in deed we could not take because he was stronger then we and opening the doores he lept out †but her when we apprehended we asked what yongman it was and she would not tel vs of this thing we are witnesses †The multitude beleued them as the ancients and the iudges of the people and they condemned her to death But Susanna cried out with a lowd voice and sayd Eternal God which art the knower of hidden things before they come to passe †thou knowest that they haue borne false witnes against me and loe I dye wheras I haue done none of these thinges which these men haue maliciousely forged against me †And our Lord heard her voice †and when she was led to death our Lord raysed vp the holie spirit of a yong boy whose name was Daniel †and he cried out with alowd voice I am cleane from the bloud of this woman †And al the people turning to him sayd What is this word that thou hast spoken †Who when he stood in the middes of them sayd So folish ye children of Israel not iudgeing nor discerning that which is the truth haue you condemned the daughter of Israel †Returne ye to iudgement because they haue spoken false testimonie against her †The people therfore returned with speede and the ancients sayd to him Come and sitte in the middes of vs and tel vs because God hath geuen thee the honour of old age †And Daniel sayd to the people Separate them far one from an other and I wil discouer them †When they were therfore diuided one from the other he called one of them and said to him O thou inueterated of euil dayes now are thy sinnes come which thou didst committe before iudging vniust iudgements oppressing innocents and dismissing offenders our Lord saying The innocent and the iust thou shalt not kil †Now then if thou sawest her tel vnder what tree thou sawest them talking together Who sayd Vnder a schine tree †And Daniel sayd Wel hast thou lyed agaynst thine owne head for behold the Angel of God taking the sentence of him shal cut thee in the middes †And remouing him away he commanded that the other should come and he sayd to him Seede of Chanaan and not of Iuda beautie hath deceiued thee and concupiscence hath subuerted thy hart †so did you to the daughters of Israel and they fearing spake to you but the daughter of Iuda did not abide your iniquitie †Now therfore tel me vnder what tree thou tookest them speaking one to an other Who said Vnder a prine tree †And Daniel said to him Wel hast thou also lyed against thine owne head for the Angel of our Lord tarieth hauing a sword that he may cut thee in the middes and kil you †Therfore al the assemblie cried out with a lowd voice and they blessed God which saueth them that hope in him †And they rose vp against the two elders for Daniel had conuinced them by their owne mouth to haue geuen false testimonie and they did to them as they had dealt naughtely against their neighbour †to doe according to the law of Moyses they killed them and innocent bloud was saued in that day †But Helcias and his wyfe praysed God for their daughter Susanna with Ioakim her husband and al her kinne because there was no vnhonest thing found in her †And Daniel became great in the sight of the people from that day thence forward †And king Astyages was layd to his fathers Cyrus the Persian receiued his kingdom CHAP. XIIII Daniel detecteth the fraud of Bels priestes who pretend that Bel eateth much meate 21. for which they are slaine and the idol destroyed 22. Likewise he destroyeth a dragon which the Babylonians held for a god 27. He is cast into the lake of seuen lions 32. whithet Habacuc miraculously bringeth him meate 39. the lions hurt him not his accusers are deuoured AND Daniel was the kings ghest and honoured aboue al his freindes †There was also an idol among the Babylonians named Bel and there were bestowed on him euerie day of floure twelue aâ—ctabaes and fourtie sheepe and of wine six great pottes †The king also did worshipe him and went euery day to adore him But Daniel adored his God the king sayd to him Why dost thou not adore Bel. †Who answering sayd to him Because I worshipe not idols made with hand but the liuing God that created heauen and earth and hath powre ouer al flesh †And the king sayd to him Doeth not Bel some vnto thee to be a liuing God Seest thou not how much he eateth and drinketh euerie day †And Daniel smiling sayd Be not deceiued ô king For this same is within of clay and without of brasse neither hath he eaten at any time †And the king being wrath called his priests sayd to them Vnlesse you tel me who it is that eateth these expenses you shal dye †But if you shew that Bel eateth these things Daniel shal dye because he hath blasphemed against Bel. And Daniel sayd to the king Be it done according to thy woord †And the priests of Bel were seuentie beside their wiues and litle ones children And the king came with Daniel into the temple of Bel. †And the priestes of Bel sayd Behold we goe forth thou ô king set the meates mingle the wine shut the doore seale it with thy ring †and when thou shalt come in the morning vnles thou finde al eaten of Bel dying we wil dye or Daniel that hath lyed against vs. †And they contemned because they had made vnder the table a secrete entrance by it they came in alwayes and deuoured those thinges †It came to passe therfore after they were gone out the king set the meates before Bel Daniel commanded his seruants and they brought ashes and he sifted them ouer al the temple before the king and going forth they shut the doore and sealing it with the kings ring they departed †But the priestes went in by night according to their custome and their wiues and their children and they did eate and drinke al. †And the king arose in the first breake of day and Daniel with him †And the king sayd Are the seales safe Daniel Who answered Safe ô king †And forth with when he had opened the doore the king looking on the table cried out with a lowd
forced to promise libertie to the children of Israel vvhich he aftervvards denied e The read sea f when Iosue brought the people ouer Iordan g in remembring and reciting these singular benefites h Gods chosen people the Iewes did often exasperate God by their ingratitude murmuring and other sinnes whom the prophet therfore admonisheth i not to be proud lest they be subdued and brought lowe k By way of inuitation the Psalmist prophecieth the conuersion of Gentiles l The voice of the whole Church confessing Gods prouidence and protection that she neuer faileth for the Iewes falling from Christ the Gentiles beleued in him and some nations or countries falling from Religion others are conuerted m God suffereth his Church to be persecuted with al kindes of tribulation as some are here recited n But through Gods assistance his seruants passe through and ouercome al tentations o Sacrifice of thankes p and voluntarie vowes q that which anie promiseth to God in tribulation they must performe accordingly r Thâ—se were the best external sacrifices of the old law Å¿ But both then and now the internal sacrifices of contrite hart of iustice and of diuine praise best please God t from the hart which is vnder the tongue and directeth the tongue what to speake v VVhosoeuer wil be heard in prayer must repent of his sinnes Propagation of the Church the 6. key a This Psalme beginning to be songue by voices instruments were adioyned b God first remitte our sinnes c then geue vs thy manifold graces d grant faith and repentance e and so forgeuenes of sinnes f Al nations shal be conuerted g God the Fater h God the Sonne i God the Holie Ghost saue the peoples of al nations by Euangelical preaching of thee the most Blessed Trinitie The Church stil conserued The 6. key a In maner of praying that God wil vouchsafe to defend the Church the Psalmist prophecieth that God wil arise b and the enimies shal flee away not daring to abide the combate c As God is terrible to the wicked so he is comfortable to the iust d Resist not Gods inspiration but receiue it with ioy and thankes e who triumpheth ouer death f God is Lord not only of these or those nations countries or other creatures but absolutly and vniuersally of al. g That is the true holie Church which hath h vnitie in doctrin touching faith and maâ—ers i That be bond in sinne S. Cypr. ep 76. k euen rebellious willes are altered by Gods mercie and freely embrace his law l also the dead and drie hartes that cared not for spiritual thinges are softened and quickned with new grace m The benefites bestowed on the Israelites are written in the bookes of Moyses Iosue and Iudges n Not mans deseruing but Gods mere good wil and free grace caused Christ to come and by himselfe and his Apostles to preach the Euangelical doctrin which watereth the whole world o God chose the weake but made them strong p Those whom thou hast chosen and so made thyn owne peculiar people shal enioy this grace q Thou gauest Manna in the desert the B Sacrament in the new testament r God geueth to the preacher what to speake Å¿ and to some he geueth also powre to worke miracles in confirmation of their doctrin Mar. 16. t Some potent king or as it is in the Hebrew kinges being beloued of the beloued of God the only Sonne of God shal yeld themselues to the same beloued Sonne of God v which shal redound to the glorie and beautie of his Church gayning such spiritual prayes from the diuel w If you be in such danger that the aduersaries cast dice oâ— lottes for your persons and goodes yet you shal be deliuered as if a doue with her glistering fethers like siluer and gold flie away into a secure place without losse or diminution but rather with increase of vertues x VVhen the heauenlie king determineth thus of earthlie kinges y they shal be purged from their sinnes and made white like snow that falleth in mount Selmon which is a shadowed hil thicke with trees in mount Ephraim nere to Iordan z The Church of God is visible and durable like to a mountane a Combined or ioyned together as when milke is turned into curde and so into cheese b fructful enriched by spiritual giftes of the Holie Ghost c ye that are not of this Church do in vaine and erroniously imagine that anie other mountaines are vnited d Innumerable Angels ministers of Gods wil do continually attend vpon his Diuine Maiestie as if he who otherwise nedeth no seruice were caried by them as in a chariotte of infinite magnificence Dan 7. e So God appeared in Maiestie when he gaue his law in mount Sinai f Christ ascended with innumerable Angels attending vpon him g caried with him the fathers of the old testament that had benne captiue Ephes 4. h as man he receiued giftes of God in and for men his faithful seruantes i yea also he receiued for his merite that innumerable which before were incredulous were conuerted and God dwelt in their soules k Our Lord I say our Lord and none but he could ouercome death by dying l Though Christ died to deliuer al men from death yet he wil geue capital sentence of eternal death to al that obstinatly remaine his enimies and multiplie sinnes vpon sinnes to the end of their temporal life m Euen of the iudest barbarous nations manie shal be conuerted to Christiantie n namely Gods grace is extended into the Ilandes of the Ocean and other seas o But such seuere slaughter shal fal vpon the obstinate contemners of this grace that mens feete shal be defiled in their bloud and dogges shal lappe it Exiâ—iâ—â—â—â— ab â—â—â— p Manie haue sene or knowen in general but the faithful more exactly know how Christ came into this world his conuersation therin and his going forth q his reigning now in heauen our Mediatour by whom al other intercessors haue accesse to God r The Apostles sowing the first seede of Euangelical doctrin Å¿ with whom other Apostolical men t and other soules of al nations conuerted by their preaching most ioyfully sing together in hart voice and instruments especially in good workes shew their gratful affections to our Redeemer v And al this in the particular Churches of diuers Kingdomes and partes of the world vv beginning with the Israelites in Ierusalem and so proceding into al furie and Samaria and to the vt most of the earth Act. 1. x S. Paul of Iacobs yongest sonne Beniamin last called to Apostleship was chiefly sent to the Gentiles y Other Apostles of diuers tribes sent first to the Iewes secondarily to Gentiles z As the Church begane by the omnipotent powre of God so by the same only powre it is conserued a Chastice therfore ô God al persecuters of thy Church who are but as weake wauering reedes in comparison of thy powre
breadth 90. so it was in citcuite of the vvalles 480. And euerie forlong hauing 125. paces of fiue foote the pace the compasse vvas 60. Italian myles about 50. or 48. English myles a sufficient trauel of three dayes to passe through the principal streates and more publique places therof b As vvel this as manie other like prophecies shevv that Gods threates are conditional if sinners vvil repent for then God changeth his sentence S. Chrys ho. 5. ad popul S. Iero in hun â—ocum S. Greg. li. 16 c. 18 Moral The same is also clere Iere 18. v. 8. c Great remorse detestation of sinne maketh penitents to excede in austere vvorkes vvhich being vvel meant is accepted at Gods handes so it be not indiscreete Iere. 18. Ioel. â— a Ionas coniectured by their penance that God vvould for this time spare Niniue and so vvas afflicted fearing that both this and other prophecies should be reputed vn certaine But this doubt is solued vnderstanding Gods threates to be conditional as before ch 3 v. 4. and so it proued For they falling againe into former sinnes vvere afterwards destroyed Nahum 1. 2 3. Psal 58. Ioel. 2. b Ionas had iust cause to be greued so God had iust cause of compassion that the citie should not perish In this prophecie vvhich is also an historie vvho could haue thought that Ionas had bene a figure of our Sauiours death and resurrection vnles himself had so expounded it Mat. 12. * greued S. Epiph. devita prophet Micheas prophecied the same time vvith Isai c. a If the prophet should not admonish the people both he and they should dye in their sinne Iere. 3. v. 18 19 but he dischargin his office as â—od is witnes they not repenting shal perish in their iniquitie Deut. 32. Isa 1. Isa 26. b Samaria gathering riches by traffike with idolaters communicated also vvith them in idolatrie therfore their riches shal be caried into Niniue other places of Assyria c Tel not these calamities vvhich I foreshew amongst your enimies lest they reioyce therat d But lament in your ovvne houses vvhich shal be ruined replenished vvith dust S. Ierome here testifieth the hardnes of this place praying for the assistance of the Holie Ghost to vnderstand it e Ironiously he sayth the glorie that is the miserie of Israel shal be extended to Odolla the vttermost citie of Iuda a By the figure Liptote that is here called vnprofitable vvhich is indede extreme hurtful hath nothing profitable in it b The princes of the people command the prophets not to speake and inculcate so much of future afflictions c God ansvvereth that his threates procede from his mercie For he vvould saue al and those that either vvalke rightly or repent shal feele the effect of his mercie but except they be admonished neither the good vvil perseuere in goodnes nor the euil returne into the right vvay d In further proofe of Gods mercie he promiseth to gather his Church of al nations by Christ a The chief of both the kingdomes the tvvo tribes the tenne were great extorcioners and the poore murmuring against the rich also extorted ech from other imitating the greater sorte in euil b False prophetes sought also their priuate gaine c Likewise the Iudge peruerted iudgement scraping their tempo al profite of other mens quarels Ezec. 22. Soph. 3. d And therfore al sortes greeuously offending shal al vvorthely perish Iere. 26. a The Ievves confesse this prophecie to be of Christ the promised Messias but denie it to be of our Sauiour IESVS of Nazareth framing for their purpose diuers arguments which the lerned may see very vvel confuted by Doct. Franc. Ribera in this place The later dayes are this whole time from Christ to the end of the vvorld which is the last time or state after which shal be no other statâ— of time but eternitie Though in some places the later dayes or last dayes signifie the time that folovveth after the thing then mentioned as Isa 9. v. 1. 2 Tim. 3. v. 1. Isa 2. b True and sincere christians loue kepe peace yea rather sustaine iniuries with meeknes then contend one against an other 1 Cor. 6. c Al such quiet patient people as vvalke in the name of God our Lord wil kepe this peace yea euen vvith them that hate peace Pâ— 119. suffering persecution with alacritie of minde Heb. 10. v. 34. S. Iren l. 4. c 67. aduers haeres S Iustin Apolog. 2. pro Christian S. Cyril in hunc locuÌ„ d The Iewes shal be at last conuerted to Christ Soph. 3. Luc. 1. Dau. 7. e Captiuitie of the two tribes f The relaxation from captiuitie a Ierusalem is called daughter of the spoiler that is addicted to spoyling oppressing the poore as ch â— and therfore shal be spoyled yet shal be restored conserued til Bethlehem bring forth the Dominatour Christ our Lord. Mat. 2. Ioan. â— b Bethlehem a smal citie of least account amongst manie yet by Christ borne there it became not a litle one but more excellent then manie others Mat. â— v. 6. Christ man and God The Church hath alvvayes true pastors a VVheras God shevved most singular great benefits the vngratful malignant people required him with most vvicked reprochful crueltie As is excellently set forth in the Churches seruice on good friâ—day Iere. 2. Exo 14. Num. 22. b Both Moyses Aaron were figures of our Sauiour and their sister Marie a figure of B Marie the mother of Christ c VVorkes of iustice mercie do farre excel external sacrifice of the old lavv Leuit. 26. Deut. 28. Agge 1. d Thou Ierusalem art so wicked foolish as to imitate the most vvicked kings and people of the tenne tribes Amri Achab. 3. Reg 16. v. 25. 30. a Such general speach doth not importe absolutly al vvithout exception but that very manie or the farre greater part of the vvicked remaned so stil notvvithstanding the prophetes diligence in preaching by the vvhich fevv were conuerted b In time of great general distresse ne rest freindes euen domestical may not be trusted because euerie one in such case hath care of himself though it be vvith preiudice of others Mat. 10. v. 21. â—5 c Babylon shal be taken and spoyled by the Medes Persians by them the Iewes shal be deliuered vvherat the Chaldees vvil much repine d Pastors office is to feede and rule vvith meate and rodde vvith doctrine and discipline Iere. 10. Act. 10. Collos 2. Iuc 1. v. 55. 73. Gen. 22. v. 17. f God gaue truth to Iacob performing that vvhich was promised g of his mere mercie to Abraham S. Ierom. Epist ad Paulin. Nahum prophecied about 50. yeares after Ionas â—ere 135. before the destruction of Niniue a Burden signifieth comminatorie pen siue prophecie of ruine and punishment Allegorically Nahum according to his name comforteth the iust shevving that God vvil reuenge them by destroying
wash his stole in wine and in the bloud of the grape his cloke †His eyes are more beautiful then wine and his teeth whiter then milke †Zabulon shal dwel in the shore of the sea and in the road of shippes reaching as farre as Sidon †Issachar a strong asse lying at rest betwen the borders †He saw rest that it was good and the earth that it was very good and he put vnder his shoulder to cary and became seruing vnder tributes †Dan shal iudge his owne people as also an other tribe in Israel †Be Dan “ a snake in the way a serpent in the path byting the hoosses of the horse that his ryder may fal backward †I wil expect THY SALVATION O Lord. †Gad the gyrded shal fight before him and himself shal be gyrded backward †Aser his bread is sat and he shal geue daynties to kinges †Nepthali a â—art let forth geuing speaches of beautie †Ioseph a child encreasing encreasing and comelie to behold the daughters coursed to and for vpon the wall †But the dart men did exasperate him brawled and enuied him †His bowe sate vpon the strong the bands of his armes and his handes were dissolued by the handes of the mightie of Iacob thence came forth a pastour the stone of Israel †The God of thy father shal be thy helper the Almightie shal blesse thee with the blessinges of heauen from aboue with the blessinges of the deapth that lieth beneath with the blessings of the pappes and of the wombe †The blessinges of thy father were strengthned with the blessings of his fathers vntil the desire of the eternal hilles came be they vpon the head of Ioseph vpon the crowne of the Nazarite among his brethren †Beniamin a rauening woolfe in the morning shal eate the pray and in the euening shal diuide the spoile †Al these in the tribes of Israel twelue these things spake their father to them and he blessed euerie one with their proper blessings †And he commanded them saying I am geathered vnto my people burie you me with my fathers in the duble caue which is in the field of Ephron the Hethite †against Mambre in the Land of Chanaan which Abraham bought with the field of Ephron the Hethite for a possession to burie in †There they buried him Sara his wife there was Isaac buried with Rebecca his wife there also Lia doth lie buried †And when he had finished the precepts wherwith he instructed his sonnes he plucked vp his feet vpon the bed and died he was put vnto his people ANNOTATIONS CHAP. XLIX 4. Because thou didest ascend thy fathers bed For this crime of incest Ruben was depriued of his first birth-right VVho being by order of birth former in guiltes wherby he should haue had duble portion and greater in Empire wherby he should haue bene Prince or Lord ouer his bretheren the former prerogatiue was geuen to Ioseph whose two sonnes were heades of two Tribes the other was geuen to the Tribe of Iuda in Dauid and his posteritie He was also depriued of his prerogatiue in Priesthood which was after annexed to the Tribe of Leui wherupon the Chaldee paraphrasis speaketh thus to Ruben It belonged to thee to haue receaued three better lettes then thy brethren Priesthood Best portion and the Kingdome But because thou hast sinned the duble portion is geuen to Ioseph the Kingdome to Iudas and Priesthood to Leui. 5. Veselles of iniquitie Albeit Simeon and Leui were moued with iust zeale to punish the soule crime committed by Sichem against their sister and whole familie yet in their maner of reuenging were manie sinnes worthely condemned by Iacob both immediatly after the fact and here at his death For before the slaughter they committed there greate sinnes in that they rashly did it vnknowne to their father therby putting him themselues in extreme danger if God had not maruelously protected them in falsly pretending agreement and league with the Sichamites which they ment not to performe and in sacrilegiously abusing the Sacrament of Circumcision making it a cloke to deceiue their ennemies In the fact also they committed other foure grosse crimes cruelly killing those that offered other abundant satisfaction murthering others that were altogether innocent sacking and destroying the citie and carying away wemen and children captiue Mystically S. Ambrose Ruffinus Isidorus and others vnderstand this prophecie of the Scribes and the Priestes descending of Simeon and Leui who were most eagre against our Sauiour as himself more plainely fortold saing The sonne of man balbe betrayed to the chiefe Priestes and to the Scribes and they shal condemne him to death Their furic was cursed aboue al surie Because as Iacob here saith it vvas stubborne or obstinate for they did not only condemne Christ to death in their wicked councel but also vrged and pressed Pilat endeuoringe to saue him sturred vp the people to crye Take him avvay Crucisie him Yea their indignation was so hard that they preferred Barabbas before Christ 10. The scepter shal not be taken avvay Here the Patriarch Iacob fortelleth the time when the promised Messias should come into the world by this signe that the scepter should not be taken from Iuda til the same Redeemer of mankind were at hand Not that the regal scepter should remaine in the Tribe of Iuda from Iacobs death â—il Christes comming for that Kingdome beganne first in Dauid aboue six hundred yeares after Iacobs death and after the captiuitie of Babylon the highe Priests of the Tribe of Leui did gouerne also the state not only the Church other six hundred yeares But the sense is that of the Tribe of Iuda should rise most gloriouse Kinges whose crowne and Kingdome should remaine with the Iewish Nation vntil their expected Messias should drawe nere and then be taken from them by the Gentiles VVhich was downe by Herod whose father was an Idumean his mother an Arabique Thus the Ancient fathers with one accorde vnderstood this prophecie S. Iustinus Martyr Ser. cum Triphone Eusebius Cesarien lib Hist Eccles. cap 6. S. Athanasius lib. de Incarnat S. Ambrose lib de Benedict Patriarch c. 4. S. Chrysostom Ilo 67. in Gen. S. Augustin lib. 18. c. 45. de ciuit Theodoretus q. vlt. in Gen. 11. He shal vvash hisstole in vvyne By wine and bloud of the grape what other thing is shewed saith S. Cyprian Epist ad Coecil 63 but the wine of the Chalice of our Lordes bloud Likwise Tertullian lib 4. contra Marcionem expoundeth the stole to signifie Christs flesh and the wine his bloud In al which booke his drift is to shewe that Christ did not destroy the olde Testament but fulfilled the figures and prophecie therof And not that Christ gaue his bodie in figure only as our aduersaries alleadge him 17. Be Dan a snake in the vvay This prophecie most
put it vpon their shoulders †And the children of Israel did as Moyses had commanded and they asked of the Aegyptians vessels of siluer and gold and very much rayment †And our Lord gaue grace to the people before the Aegyptians that they did lend them and they spoyled the Aegyptians †And the children of Israel sette forward from Ramesse into Socoth almost six hundred thousand of foote men beside litle ones †But also the common people of al sortes innumerable went vp with them sheepe and heardes and beastes of diuerse kindes exceding manie †And they baked the meale which a litle before they had taken out of Aegypt tempered and made hearth cakes vnleauened for it could not be leauened the Aegyptians vrging them to depart not suffering them to make any tarriance neither did they thinke vpon preparing any meate †And the dwelling of the children of Israel that they abode in Aegypt was foure hundred thirty yeares †The which being expired the same day al the armie of our Lord went forth out of the Land of Aegypt †This is the obseruable night of our Lord when he brought them forth out of the Land of Aegypt this night al the children of Israel must obserue in their generations †And our Lord said to Moyses and Aaron This is the religion of the Phase No aliene shal eate of it †And euerie bought seruant shal be circumcised and so shal eate †The stranger and the hireling shal not eate therof †In one house shal it be eaten neither shal you carrie forth of the flesh therof out of the house neither shal you breake a bone therof †Al the assemblie of the children of Israel shal make it †And if any of the soiourners be willing to dwel among you and make the Phase of the Lord first al the male that he hath shal be circumcised and then shal he celebrate it according to the rite he shal be as he that is borne in the land but if there be any man vncircumcised he shal not eate therof †Al one law shal be to him that is borne in the land and to the prose lyte that soiourneth with you †And al the children of Israel did as our Lord had commanded Moyses and Aaron †And the same day our Lord brought forth the children of Israel out of the Land of Aegypt by their troupes ANNOTATIONS CHAP. XII 3. The tenth day Our Sauiour Christ instituting the Sacrament of the Eucharist after the celebration of the Paschal lambe whiles they were at supper the night before his death therby sufficiently declared that this old Pasch was a figure not only of his Passion and Sacrifice on the Crosse but also of that he then did so solemnly with his Apostles whom also in that action he made Priests commanding them and their successors to do the same in commemoâ—ation of him til the end of the world Other circumstances likewise and conference of the one with the other make it more clere that as in some respectes it more resembled Christs Passion and Sacrifice on the Crosse so in others it more expressed the Eucharist and mystical commemoration of his death though also in manie it profigured Christ in both places For example The preparing of the lambe the tenth day signified our Sauiours coming into Hierusalem the same tenth day of the first moone now represented in the Church on Palmesunday Also the choise qualities of the lambe vvithout spotte a male of the first yeare foreshewed in general the puritie fortitude meeknes and al perfection of the true Lambe of God that taâ—eth avvay the sinne of the vvorlde More particularly the killing and bereuing the Paschal Lambe of natural life the sprinkling of his bloud on the dore-postes the â—â—stâ—â—â— at tâ—e â—ire and not breaking anie bâ—ne therof most specially expressed Christs death on the Crosse But the fourtenth day the euining agree only with the Eucharist instituted the night before our Lords Passion which he suffered the fiftenth being the ful moore and at midday as ancient S. Dionyse of Ariopagite in two Episties to Policâ—rpus and to Appollophanes testifieth admiring the miracle of the sunnes Eclipâ—e that hapned the same time Neither did the â—ating of the Lambe directly prefigurate the oblation on the Crosse for Christ was not crucified to be eaten but the Sacrament in formes and bread and vvine was expresly figured by eating the lambe with vnleauened bread and drinking the cuppe therto idioyned Luc. 2â— v 17. In like sorte the Lambe immolated in commemoration of the deliuerie of Israel from death and from seruitude when the-first-borne of Aegypt were slaine most aptly prefigured the Eucharist which is a perpetuat commemoration of mans redemption and deliuerie from eternal death and from bondage of the diuel and sinne by Christes death on the Crosse which death in dede was the very redemption and deliuerie of mankind and not a commemoration therof Finally the immolating of the Lambe vvithin the house with precise commandment to carie nothing therof forth perteined particularly to the Eucharist which our Lord celebrated vvithin the house wherby S. Cyprian lib. de vnit Eccles proueth that the B. Sacrament must not be giuen to anie ouâ— of the Catholique Church though Christs Passion be extended to al the world as wel to bring such as are without into the Church as to saue those that are already entred in In this sorte the most ancient and best expositors of holie Scripture explicate this special figure of the Paschal Lambe As we shalhere produce some witnesses in confirmation of this truth Tertulian lib. 4. contra Marcionem expounding our Sauiours wordes VVith desire I haue desired to eate this Pasch vvith you before I suffer saieth Christ coueted not veruecinam Iudaeorum the mutton of the Iewes but professing that with desire he desired to eate the Pasch as his owne for it was vnmete that God should couete anie thing not his owne the bread which he toooke and gaue to his disciples he made his owne bodie saying This is my bodie that is a figure of my bodie Figura autem nonsuisset nisi veritatis esset corpus But it had not bene a figure saith he onles it vvâ—re a bodies of veritie or a verie bodie to wit not phantastical as the heretike Marcion imagined because the figures in the old Testament were not figures except a true bodie answered vnto them So the Sacramentaries sense that Tertullian should cal the Eucharist a figure is quite against his meaning and maketh him conclude nothing against Marcion wheras his whole drift is by the figures of the old Testament to proue that in the Eucharist is the true real bodie of Christ and that consequently Christ hath a true and real bodie Origen in 26. Mat. teacheth that in the great parlar where Christ did eaâ—e the Paschal Lambe he also made his new Pasch S. Cyprian
wife thou shalt not reueale because it is the turpitude of thy brother †The turpitude of thy wife and her daughter thou shalt not reueale Her sonnes daughter and her daughters daughter thou shalt not take to reueale her ignominie because they are her flesh and such copulation is incest †Thou shalt not take thy wiues sister for an harlote to vexe her withal neither shalt thou reueale her turpitude whiles she is yet liuing †To a woman hauing her flowers thou shalt not approch neither shalt thou reueale her turpitude †With thy neighbours wife thou shalt not companie nor be polluted with commixtion of seede †Of thy seede thou shalt not geue to be consecrated to the idol Moloch nor pollute the name of thy God I the Lord. †Companie not with mankind as with womankind because it is abomination †With no beast shalt thou companie neither shalt thou be polluted with it A woman shal not lie downe to a beast nor companie with it because it is an hainous fact †Neither be ye polluted in anie of the thinges wherwith al the nations haue bene contaminated which I wil cast out before your sight †and wherwith the land is polluted whose abominations I wil visite that it vomite out the inhabitants therof †Keepe my ordinances and iudgements and doe not any of these abominations as wel the same countrieman as the stranger that seiourneth with you †For al these execrable thinges did the inhabitants of the land that haue bene before you and haue polluted it †Beware therfore lest in like maner it vomite out you also when you shal doe the like thinges as it vomited out the nation that was before you †Euerie soule that shal doe anie of these abominations shal perish from the middes of his people †Keepe my commandements Doe not the thinges which they haue done that haue bene before you and be not polluted in them I the Lord your God ANNOTATIONS CHAP. XVIII 6 Next of his bloud Mariage is forbid first and most strictly by the law of nature in al degrees in the right line ascending and decending both in consanguinitie and affinitie S. Paul testifying that among the heat hen no man could haue his fathers vvise And in the right line God him selfe who onlie can neuer dispensed Secondarily the first collateral degree in consanguinitie that is betwen brother and sister by one parent or by both is also vnlawful by the law of nature except in the beginning of the world when Adams children must nedes marie together God so ordayning that al mankind should be propagated by one man for of him also the first woman was made but after this beginning it was neuer allowed nor perhaps can be dispensed withal at least neuer was by anie man Though Beza li. de repudijs diuoâ—tijs and some English Bezites charge Pope Martin the fifth to haue dispensed with one that had maried his owne natural sister which is a false reporte For it was with one who hauing committed fornication with one sister afterwardes maried the other from whom he could not be separated without great scandal the pretended mariage being publike and the impediment secrete as S. Antoninus writeth par 3. sum Theol. tit 1. c. 11. But besides the right line and the first collateral degree in consanguinitie no other collateral degrees are prohibited by the law of nature but by positiue only So this present law written by Moyses forbade to marie in the first collateral degree of affinitie but the same law commanded Deut. 25. that in case a maried man died without issue his brother should marie the widow VVherby is clere that this degree and others more remote were not prohibited by the law of nature For then God would not haue made a contrarie general law in anie case for the whole nation of the Iewes his people and that vnder penaltie to be obserued which is contrarie to the qualitie of indulgence or dispensation and no such necessitie as in the beginning of the world VVherfore al protestants that say the whole law written by Moyses concerning degrees of consanguinitie and affinitie is the law of nature and so pertaineth to Christians must necessarily say also that if now a maried man die without issue his brother must marie his wife VVhich specially they denie It is also proued that this and some other degrees expressed in this place were not against the law of nature which is common to al nations commonly or easely knowne to al men by discourse of reason because no common wealth among the Gentiles did punish nor modest men forbeare or reprehend such mariages as appeareth by Laban who after he had deceiued Iacob by geuing him one sister for an other offered him also the former promised whom without difficultie of conscience he accepted Gen. 29. neither did that holie Patriareh thinke it vnlauful to keepe them both And when Iudas matched his second sonne and promised the third to the wife of his first sonne he did it according to the custome of that place time Gen. 38. And Noemi spoke according to the same custome Ruth 1. v. 11. Againe where this law forbiddeth a man to marie or companie with his wiues sister it addeth vvhiles she is liuing not prohibiting mariage when his first wife is dead Yet his wiues sister is as nere in affinitie as his brothers wife Likewise the diuersitie of punishments chap. 20. for transgression of this law either in the right line or in the first collateral degree of consanguinitie who were punished by death and for transgressing in the first collateral degree of affinitie or in the second either of consanguinitie or affinitie who had lesse punishments sheweth that the former degrees are prohibited by the law of nature and not the other for then the violation should be like sinne and punished alike Finally it is euident that certaine of these degrees are not against the law of nature by the example of holie Abraham who in and according to the law of nature maried his brothers daughter called Sarai otherwise Iescha Gen. 11. which mariage God approued by manie blessings Also Iacob maried two sisters together Two sonnes of Iudas maried the same woman successiuely And Amram Moyses father maried his aunt his fathers sister Exod. 6. v. 20. Num. 26. v. 59. VVherfore seing neither the first collateral degree in affinitie nor the second collateral in consanguinitie or affinitie is forbid by the law of nature but by positiue only and that both ceremonial and iudicial lawes of the old Testament ceassed in the New and are abrogated by Christ it resteth proued that the same bind not Christians but as they are renewed and established by the Church or Christian commonwelthes And as this is donne in temporal causes by temporal States partly by renewing and establishing the same which was in the law of Moyses as by punishing wilful
of an vnicorne in them shal he winow the Nations euen to the endes of the earth these are the multitudes of Ephraim and these the thousandes of Manasses †And to Zabulon he said Reioyse Zabulon in thy going out and Issachar in thy tabernacles †They shal cal the peoples to the mountaine there shal they immolate the victimes of iustice Who shal sucke the inundation of the sea as milke and the hidden treasures of the sandes †And to Gad he said Blessed be Gad in breadth as a lion hath he rested and taken the arme and the toppe of the head †And he saw his principalitie that in his part the doctor was reposed which was with the princes of the people and did the iustices of our Lord and his iudgement with Israel †To Dan also he said Dan a lions whelpe he shal flow largely from Basan †And to Nephthali he said Nephthali shal enioy abundance and shal be ful of the blessinges of our Lord the sea and the south he shal possesse †To Aser also he said Blessed be Aser in children be he acceptable to his brethren and dippe he in oile his foote †His shoe yron and brasse As the daies of thy youth so also thy old age †There is no other God as the God of the rightest the mounter of heauen is thy helper By his magnificence the cloudes runne hither and thither †his habitation is aboue and vnder the euerlasting armes he shal cast out the enemie from thy face and shal say Be destroyed †Israel shal dwel confidently and alone The eie of Iacob in the land of corne and wine and the heauens shal be mistie with dew †Blessed art thou Israel who is like to thee o people that art saued in our Lord the shield of thy helpe and the sword of thy glorie thy enemies shal denie thee and thou shalt treade their neckes ANNOTATIONS CHAP. XXXIII 2. Came from Sinai According to the historie Moyses recounteth here three benefites First that God gaue the Law in Sinai Exod. 20. Secondly he cured those which were bitten with serpentes nere to Seir. Num. 21. Thirdly in mount Pharan he appointed Seuentie ancientes to assist Moyses in iudgementes Num. 11. But according to the Mysterie which specially is intended S. Augustin q. 56. in Deut. saieth this prophecie is not to be negligently passed ouer For it euidently appeareth that this benediction perteineth to a new people whom Christ our Lord hath sanctified in whose person Moyses spake and not in his owne So in this prophetical and proper sense saieth this Doctor our Lord and Sauiour cometh from Sinai which is interpreted tentation when he passed the tentation of his passion and death Heb. 2. v. 18. Christ riseth from Seir interpreted hearie for that in the similitude of the flesh of sinne eâ—en of sinne he damned sinne in the flesh Rom. 8. v. 3. He appeareth from mount Pharan interpreted fruitful mountaine in that he geueth abundance of grace in his Church of the new Testament which is a citie set vpon a hil Mat. 5. CHAP. XXXIIII Moyses seeth the promised land but is not suffered to goe into it 5. He dieth at the age of 120. yeares God burieth his bodie secretly and al Israel mourne for him thirtie dayes 9. Iosue replenished by imposition of Moyses handes with the spirite of God succedeth 10. But Moyses for his special familiaritie with God and for most wonderful miracles is commended aboue al other Prophetes MOYSES therfore went vp from the champion of Moab vpon mount Nebo into the toppe of Phasga against Iericho and our Lord shewed him al the land of Galaad as farre as Dan †and al Nephthali and the land of Ephraim and Manasses and al the Land of Iuda vnto the vtmost sea †and the south part and the bredth of the plaine of Iericho a citie of palmetrees as farre as Sego◠†And our Lord said to him This is the Land for the which I sware to Abraham Isaac and Iacob saying To thy seede wil I geue it Thou hast seene it with thyne eies and shalt not passe ouer to it †And Moyses the seruant of our Lord died there in the land of Moab our Lord commanding it †and he buried him in the valley of the Land of Moab against Phogor and no man hath knowne his sepulchre vntil this present day †Moyses was an hundred and twentie yeares old when he died his eie was not dimme neither were his teeth moued †And the children of Israel mourned him in the champion countrie of Moab thirtie daies and the daies of their mourning that mourned for Moyses were accomplished †And Iosue the sonne of Nun was replenished with the spirit of wisedome because Moyses did put his handes vpon him And the children of Israel obeied him and did as our Lord commanded Moyses †And there rose no more a prophete in Israel as Moyses whom our Lord had knowen face to face †in al signes and wonders which he sent by him to doe in the Land of Aegypt to Pharao and to al his seruantes and to his whole Land †and al the strong hand and great meruailes which Moyses did before al Israel The end of the fiue bookes of Moyses conteining the Law THE SECOND PART OF THE OLD TESTAMENT CONTEINING HISTORICAL BOOKES The argument of the booke of Iosue VVHETHER Iosue himself writ this booke which is the common opinion or some other it was euer held vndoubtedly by al for Canonical Scripture and according to the distribution of the whole Bible into Legal Historical Sapiential and Prophetical Bookes this is the first of the historical sorte But as the fiue procedent called Legal besides the Law comprehend also the historie of the Church from the beginning of the world nere 2500. yeares and withal conteine much diuine Wisdome Prediction of thinges to come so these bookes now folowing called Historical and likewise the Sapiential and Prophetical ensuing after participate each with others in their seueral argumentes euerie one more or lesse inducing Gods seruantes to keepe his Law recording thinges donne teaching what is most meete to be donne and foreshewing before hand thinges donne afterwardes or which yet shal come to passe So this booke doth not only set forth the Actes of Iosue who succeded Moyses in teÌ„poral gouernment of Gods people commanding and directing them by lawe and wisedome but also the same thinges donne by him and his verie name as S. Hierom other Fathers teach prefigure our Lord IESVS Christ For in Hebrew IEHOSVA is the name both of this Capitaine General the leader of The Israelites ouer Iordan into the Land of promise and of our Lord and SAVIOVR who by his Baptisme and other Sacramentes bringeth his people of al Nations into the true Land of the liuing where is life and felicitie euerlasting Touching thâ—fore the historie these foure special thinges are here described
hapened she did is a great and hard question saieth S. Augustin q. 49. in lib. Iudic and not easily decided the holie scripture neither approuing nor reprouing his fact Neuertheles by conference of other scriptures and discourse of reason he iudgeth it most probablo that Iephte offended in vowing without special warrant from God to sacrifice that which by the law was not sacrificable yet â—inned not in performing his vow but rather pacified God therby whose wil it semed to be that for punishment of his sinne he should sacrifice his daughter because by his diuine prouidence she first mette him and the omission might rather haue benne for his natural loue towards his onlie childe then for the vnlawfulnes of the sacrifice seing it once pleased God to command Abraham to immolate his sonno Isaac though when it came to execution he forbade the same appointing an other hoste in place of the childe which here he did not Neither was it iniurious to the daughter seing she as al mankinde must once die when God appointeth Yea further she offered her self freely which semed to be by Gods instinct willing her father to do to her whatsoeuer he had promised to God This is the summe of S. Augustins large discourse Likewise S. Ambrose li. 3. de Officiis c. 12. supposeth assuredly that this prince Iephte offended in vowing vnâ—duisedly for it also repented him when his daughter first mette him yet that with godlie feare and dreade he performed to his owne bitter paine that which he had promised instâ—â—â—ting an anniuersarie lamentation of his daughter for a warning to posteriâ—â—â— of more circumspection in making vowes S. Hierom also li. 1. aduers Ioâ—iâ—â—â—â— approueth their opinion that say It was Gods ordinance Iephte should seâ—â—e the errour of his vnaduised vow by the death of his daughter for a document to others The very same teacheth S. Chrisostom â—o 14. ad pop Antioch that God would haue this errour to be thus punished that others might be warned from vowing the like S. Gregoire Naziazen orat de â—achabâ—â—â— preferring the martyrdome of the seuen brothers and their mother befor this sacrifice of Iephte as more aduised and more honorable yet condemneth not this but recounteth it amongst other commendable actes Theodoret q. 19. in Iudic. and al the afore said fathers do highly commend the daughters promptnes in offering her self to be sacrificed which either much extenuated heâ— fathers fault or wholly iustified his fact Thus the ancient fathers moderate their censures Yet a new glosser of the English Bible without scruple sayeth that by his â—ash vow and vvicked performance his victorie vvas defaced and againe that he was ouercome vvith blinde Zele not considering whether the vow was lawful or no. CHAP. XII Ephraites rising against Iephte fourtie two thousand of them are slaine 8. Abesan is Iudge 11. After him Abialon 13. Then Abdon BVT behold in Ephraim there arose a sedition For they passing against the North said to Iephte Going to fight against the children of Ammon why wouldst thou not cal vs that we might goe with thee Therfore we wil burne thy house †To whom he answered I and my people were at great strife against the children of Ammon and I called you that you should ayde me and you would not doe it †Which I seeing put my life in myne owne handes and passed to the children of Ammon and our Lord deliuered them into my handes What haue I deserued that you rise against me in battel †Therfore al the men of Galaad being called to him he fought against Ephraim and the men of Galaad stroke Ephraim because he had said Galaad is a fugitiue of Ephraim and dwelleth in the middes of Ephraim and Manasses †And the Galaadites tooke the fordes of Iordan by the which Ephraim was to returne And when there had come to the same one of the number of Ephraim fleeing and had said I besech you let me passe The Galaadites said to him Art thou not an Ephraite Who saying I am not †they asked him Say then Schibboleth which is interpreted an Eare of corne Who answered Sibboleth not being able by the same letter to expresse an eare of corne And immediatly being apprehended they killed him in the very passage of Iordan And there fel at that time of Ephraim two and fourtie thousand †Therfore Iephte the Galaadite iudged Israel six yeares and he died and was buried in his citie of Galaad †After him Abesan of Bethlehem iudged Israel †who had thirtie sonnes and as manie daughters which he sending abrode gaue to husbandes and tooke wiues for his sonnes of the same number bringing them into his house Who iudged Israel seuen yeares †and died and was buried in Bethlehem †To whom succeeded Ahialon a Zabulonite and he iudged Israel ten yeares †and he died and was buried in Zabulon †After him Abdon iudged Israel the sonne of Illel a Pharathonite †who had fourtie sonnes and of them thirtie nephewes mounting vpon seuentie asse coltes and he iudged Israel eight yeares †and he died and was buried in Pharathon of the Land of Ephraim in the mount of Amalec CHAP. XIII The people fal againe to idolatrie and are afflicted by the Philisthims 3. An Angel fortelleth Manue his wife that she shal haue a sonne and that he shal be a Nazareite from his birth 11. confirmeth the same to Manue 16. They offer sacrifice to God 24. The childe is borne called Samson and blessed of God AND againe the children of Israel did euil in the sight of our Lord who deliuered them into the handes of the Philisthimes fourtie yeares †And there was a certaine man of Saraa and of the stocke of Dan named Manue hauing a wife barren †To whom an Angel of our Lord appeared and said to her Thou art barren and without children but thou shalt conceiue beare a sonne †beware therfore that thou drinke not wine sicer nor eate any vncleane thing †because thou shalt conceiue and beare a sonne whose head the raser shal not touch for he shal be a Nazareite of God from his infancie and from his mothers wombe and he shal beginne to deliuer Israel from the handes of the Philistijmes †Who when she was come to her husband said to him A man of God came to me hauing an Angelical contenance exceeding terrible Whom when I had asked who he was and whence he came and by what name he was called he would not tel me †but this he answered Behold thou shalt conceiue and beare a sonne beware thou drinke not wine nor sicer and that thou eate not any vncleane thing for the child shal be the Nazereite of God from his infancie and from his mothers wombe vntil the day of his death †Manue therfore prayed to our Lord and said I besech thee ô Lord that the man of God whom thou didst send
vnhappie woman and wine and whatsoeuer may inebriate I haue not drunke but I haue powred out my soule in the sight of our Lord. †Account not thy handmaide as one of the daughters of Belial for of the multitude of my sorrow and heauines haue I spoken vntil this present †Then Heli saied to her Goe in peace and the God of Israel geue thee thy petition which thou hast asked him †But she sayd Would God thy handmaide may find grace in thyne eyes And the woman went on her way and did eate and her countenance was no more changed otherwise †And they rose in the morning and adored before our Lord and they returned came into their house to Ramatha And Elcana knew Anna his wife and our Lord remembred her †And it came to passe after a certaine compasse of dayes Anna conceiued bare a sonne and called his name Samuel because she asked him of our Lord. †And Elcana her husband went vp and al her house to immolat vnto our Lord the solemne hoste and his vowe †and Anna went not vp for she sayd to her husband I wil not goe til the infant be weaned and til I may bring him that he may appeare before the sight of our Lord and may remayne there continually †And Elcana her husband sayd to her Doe that which seemeth good to thee and tarie til thou weane him and I pray that our Lord fulfil his word The woman therfore taried and gaue her sonne sucke til she remoued him from the milke †And she brought him with her after she had weaned him with three calues three bushels of meale and a flagon of wine and she brought him to the house of our Lord in Silo. But the childe was yet a litle infant †and they immolated a calfe and offered the childe to Heli. †And Anna said I besech thee my lord thy soule liueth my lord I am that woman which stoode before thee here praying our Lord. †For this childe did I pray and our Lord hath geuen me my petition which I asked him †Therfore I also haue geuen him to our Lord al the daies which he shal liue that he may be applied to our Lord. And they adored our Lord there And Anna prayed and sayd CHAP. II. Anna geueth thankes in a Canticle 11. the sonnes of Heli greuously sinning are reprehended but not duly corected by their father 21. Anna beareth three sonnes more and two daughters 27. Heli is threatned 34. and the death of his two sonnes fortold MY hart hath reioysed in our Lord and my horne is exalted in my God my mouth is dilated vpon myn enemies because I haue ioyed in thy saluation †There is none holie as our Lord is for neither is there an other beside thee and there is none so strong as out God †Doe not multiplie to speake high thinges boasting let old matters depart from your mouth because our Lord is a God of al knowlege and to him cogitations are prepared †The bow of the strong men is ouercome and the weake are girded with strength †They that before were filled haue hyred out them selues for bread and the hungrie are filled vntil the barren woman bare verie manie and she that had manie children was weakened †Our Lord mortifieth and quickeneth bringeth downe to hel and fetcheth backe agayne †Our Lord maketh poore and enricheth humbleth and lifteth vp †He rayseth the needie man from the dust and from the dung he lifteth vp the poore that he may sitte with princes and hold the throne of glorie For the poles of the earth are our Lords and vpon them he hath sette the world †The feete of his Saintes he wil keepe and the impious shal be silent in darknes because in his owne force man shal not be strengthned †Our Lord shal his aduersaries feare and vpon them shal he thunder in the heauens our Lord sâ—al iudge the endes of the Earth and shal geue empire to his king and shal exalt the horne of his Christ †And Elcana went into Ramatha vnto his house but the childe ministered in the sight of our Lord before the face of Heli the priest †Moreouer the sonnes of Heli were the sonnes of Belial not knowing our Lord †nor the office of priestes to the people but whosoeuer had immolated a victime the seruant of the priest came whiles the flesh was in boyling and had a flesh hooke with three teeth in his hand †and thrust it into the kettle or into the caudron or into the potte or into the panne and al that the flesh hooke brought vp the priest tooke to him selfe so did they to al Israel that came into Silo. †Yea before they burnt the fatte the seruant of the priest came and sayd to him that immolated Geue me flesh that I may boyle it for the priest for I wil not take flesh of thee sodde but raw †And he that immolated sayd to him Let the fatte first be burnt to day according to the maner and take vnto thee how much soeuer thy soule desireth Who answering said to him Not so for thou shalt geue it now or els I wil take it away by force †Therfore the sinne of the yong men was exceding great before our Lord because men detracted from the sacrifice of our Lord. †But Samuel ministred before the face of our Lord a child girded with an ephod of linnen †And his mother made him a litle tunike which she brought vpon the ordinarie daies going vp with her husband to immolate the solemne host †And Heli blessed Elcana and his wife and he saied to him Our Lord render thee seede of this woman for the vsurie that thou hast geuen our Lord. And they went into their place †Our Lord therfore visited Anna and she conceiued and bare three sonnes and two daughters and the childe Samuel was magnified before our Lord. †And Heli was very old and heard al thinges which his sonnes did to al Israel and how they slept with the wemen that wayted at the doore of the tabernacle †and he sayd to them Why doe you these kinde of thinges which I heare very naughtie thinges of al the people †Doe not so my sonnes for it is not a good report which I doe heare that you make the people of our Lord to transgresse †If man shal sinne against man God may be pacified toward him but if a man shal sinne against our Lord who shal pray for him And they heard not the voice of their father because our Lord would kil them †But the childe Samuel prospered and grew and pleased both our Lord and men †And there came a man of God to Heli and said to him Thus â—ayth our Lord Was not I openly reueled to thy fathers house when they were in Aegypt in the house of Pharao †and I chose him of al the tribes
therefore it is sayd in the prouerbe The blind and the lame shal not enter into the temple †And Dauid dwelt in the towre and called it The citie of Dauid built round about from Mello and inwards †And he went prospering and growing vp and our Lord the God of hostes was with him †Hiram also the king of Tyre sent messengers to Dauid and ceder trees and carpenters and masons for walles and they built a house for Dauid †And Dauid knew that our Lord had confirmed him king ouer Israel and that he had exalted his kingdome ouer his people Israel †Dauid therefore tooke yet concubines and wiues of Ierusalem after he was come from Hebron and there were borne to Dauid other sonnes also and daughters †And these be the names of them that were borne to him in Ierusalem Samua and Sobab and Nathan and Salomon †and Iebahar and Elisua and Nepheg †and Iaphia and Elisama and Elioda and Eliphaleth †The Philistijms therefore heard that they had annointed Dauid to be king ouer Israel and they went vp al to seeke Dauid which when Dauid had heard he went downe into a hold †And the Philistijms coming were spred in the Vale Raphaim †And Dauid consulted our Lord saying Shal I goe vp to the Philistijms and wilt thou geue them into my hand And our Lord sayd to Dauid Goe vp because deliuering I wil geue the Philistijims in thy hand †Dauid therefore came into Baal Pharasim and stroke them there and said Our Lord hath diuided mine enemies before me as waters are diuided therefore the name of the place was called Baal Pharasim †And they leift there their grauen goddes which Dauid and his men tooke †And the Philistians added yet to go vp and spred themselues in the Vale Raphaim †And Dauid consulted our Lord Shal I goe vp against the Philistijms and wilt thou deliuer them into my handes Who answered Goe not vp against them but fetch a compasse behind their backe and thou shalt come to them over against the peare trees †And when thou shalâ— heare the sound of one going in the toppe of the peare-trees then shalt thou enter battel because then wil our Lord goe forth before thy face to strike the campe of the Philistijms †Dauid therefore did as our Lord had commanded him and he stroke the Philistijms from Gabaa vntil thou come to Gezer CHAP. VI. VVith great solemnitie Dauid bringeth the Aâ—ke of God from Abinadabs hâ—uâ—â— 6. Ozâ— for touching it is sodenly slaine 9. whereupon Dauid fearing to bring it to his owâ—â— house leaueth it in the house of Obededom three monethes 12. then fetcheth it dancing before it though Michol scorne his deuotion 17. He offereth sacrifices distributeth giftes blesseth the people 23. And Michol is barren AND Dauid againe gathered together al the chosen of Israel thirtie thousand †And Dauid arose and went and al the people that was with him of the men of Iuda to bring the arke of God vpon which was inuocated the name of the Lord of hostes which sitteth in the Cherubins vpon it †And they laâ—d the arke of God vpon a new wayne and â—ookâ— it out of the house of Abinadab who was in Gabaa and Ozâ— and Ahio the sonnes of Abinadab did driue the new waâ—ne †And when they had taken it out of the house of Abinadab who was in Gabaa Ahio keeping the arke of God went before the arke †But Dauid and al Israel played before our Lord in al wrought wood both on harpes and lates and 〈…〉 ls and â—itterns and cymbals †And after they came to the Floore of Nichon Oza put forth his hand to the arke of God and hâ—ld it because the oxen spurned and made it leane aside †And our Lord was wrath with indignation against Oza and stroke him for the rashâ—nes who died there before the arke of God †And Dauid was sâ—ookâ—n sad for that our Lord had strooken Oza and the name of that place was called The striking of Oza vnâ—il this day †And Dauid feared our Lord in that day saying How shal the arke of our Lord come vnto me †And he would not haue the arke of our Lord turne in to himself into the citie of Dauid but he caused it to turne in vnto the house of Obededom the Getheite †And the arke of our Lord dwelt in the house of Obededom the Getheite three monethes and our Lord blessed Obededom and al his house †And it was told king Dauid that our Lord had blessed Obededom and al that he had for the arke of God Dauid therefore went and brought away the arke of God out of the house of Obededom into the citie of Dauid with ioy †And when they had passed that caried the arke of our Lord six passes he immolated an oxe and a ramme †And Dauid danced with al his might before our Lord. moreouer Dauid was girded with a linnen ephod †And Dauid and al the house of Israel brought the arke of testament of our Lord in iubilation and in sounde of trumpet †And when the arke of our Lord was entred into the citie of Dauid Michol the daughter of Saul looking forth through a window sawe king Dauid leaping and dancing before our Lord and she despised him in her hart †And they brought in the arke of our Lord and sette it in his place in the middes of the tabernacle which Dauid had pitched for it and Dauid offered holocaustes and pacifiques before our Lord. †And when he had accomplished offering holecaustes and pacifiques he blessed the people in the name of the Lord of hostes †And he distributed to al the multitude of Israel as wel man as woman to euerie one one cake of bread and one roasted peece of beefe and flowre fryed with oyle and al the people went euerie man into his house †And Dauid returned to blesse his owne house and Michol the daughter of Saul coming forth to meete Dauid sayd How glorious was the king of Israel to day vncouering himself before the handmaydes of his seruantes and was naked as if one of the ribbaldes should be naked †And Dauid sayd vnto Michol Before our Lord which hath chosen me rather then thy father and then al his house and commanded me that I should be duke ouer the people of our Lord in Israel †both wil I play wil become more vile then I haue beene and I wil be humble in mine eies and with the handmaydes of whom thou speakest I wil appeare more glorious †Therefore vnto Michol the daughter of Saul was there no child borne vnto the day of her death CHAP. VII Dauids good purpose to build a Temple is differred by Gods appointment 12. with promise that his sonne shal performe it and be established in the kingdom 18. For al which he rendereth thankes to God AND it came to passe when the king sate in
and fasting for them 2. Reg. 1. Al which were to no purpose if soules departed could not be releiued by such meanes It moreouer appeareth that the same royal prophet beleued diuers places to be in hel when he said Psal 85. Thou hast deliuered my soule from the lower hel signifiyng plainly that there is a lower and a higher hel which higher the Church calleth Purgatorie where soules suffer that paine in satisfaction for their sinnes which remaineth not satisfied before death is due after the guilt of sinne is remitted the law prescribing that besides restitution of damage sacrifice should also be offered Leuit. 5. 6. 16. And Dauid was punished by the death of his child 2. Reg. 12. by the plague sent amongst his people 2. Reg. 24. after his sinnes were remitted He feared also punishment in the other world yea two sortes and therfore prayed to be deliuered from both saying Psal 6. Lord rebuke me not in thy furie nor chastice me in thy wrath That is saith S. Gregorie Strike me not with the reprobate nor aflict me with those that are purged by the punishing flames And most expresly signifieth also a higher place called hel saying Psal 15. in the person of Christ to his Father Thou shalt not leaue my soule in hel From vvhence Christ deliuered the holie Patriarches Prophetes and other perfect soules resting vvithout sensible paine brought them into heauen vvhither before him none could enter VVhich vvas also signified by the cities of refuge whence none might depart to their proper countrie til the death of the high priest Num. 35. by Moyses dying in the desert and not entring into the promised land ouer Iordan Deut. 4. 31. 34. Presupposing the general Resurrection of al men as a truth knovven by former traditions king Dauid shevveth the difference of the vvicked and godlie in that time saying Psal 1. The impious shal not rise againe in iudgement nor sinners in the councel of the iust That is the vvicked shal not rise to ioy glorie as the iust godlie shal doe Of general iudgement is more plainly prophecied 1. Reg. 2. That our Lord shal iudge the endes of the earth not that Dauid nor Salomon but Christ should raigne in his mâ—litant Church euen to the endes of the earth and in fine iudge the vvhole vvorld The same is confirmed Psal 49. God wil come manifestly our God and he wil not kepe silence Fire shal burne forth in his sight Psal 95. He shal iudge the round world in equitie and the peoples in his truth Psal 96. Fire shal goe before him and shal inflame his enemies round about Againe the same royal prophete Psalm 48. describeth the future and eternal state of the damned saying as sheepe creatures vnable to helpe themselues they are put in hel death shal feede vpon them Of the blessed he addeth And the iust shal rule ouer them in the morning that is in the resurrection and Psal 149. The Sainctes shal reioyse in glorie they shal be ioyful in their beddes in eternal rest The exaltations praâ—ses of God in their throate and two edged swordes in their handes to doe reuenge in the nations punishments among the peoples To bind their kinges in fetters and their nobles in yron manicles That they may doe in them the iudgement that is written This glorie is to al his Sainctes And much greater glorie belongeth to Sainctes for this is but accidental vttered according to vulgar capacitie The essential and perfect glorie which no eye hath seene nor eare hath heard nor hart can cone iuâ— consisteth in seeing God Among accidental glorious giftes the foure dowries of glorified bodies are especially prefigured Impassibilitie by the wood Setim wherof the Arke was made Exod. 25. Agilitie and Penetrabilitie in some sorte by Dauids quicknes against Gâ—liath and his conuering of him self into Sauls campe and forth againe 1. Reg. 17. and 26. but a more plaine figure of Claritie was in Moyses face Exod. 34. which by his conuersation with God became more glorious then mortal eyes were able to behold glistering and shining as most splendent lâ—ght through christal described as if his skinne had benne a clere horne aâ—â—earing and spreading beamâ— like the sunnâ— proceding from the beautie of his soule so thâ—â— none of al the people could looke directly vpon him except he couered his face Thus much concerning particular pointes of faith and religion And it is no lesse euident that the vniuersal Church and Citie of God stil continued yea was more visible and conspicuous to the whole world then before First by Gods maruelous protection therof in the desert and famous victories and conquestes of the land of Chanaan And by the excellent lawes geuen to this people which al nations admired and none had the like Deut. 4. For in this fourth age besides other lavves and preceptes the spiritual and temporal States were more distinguished and the Ecclesiastical Hierarchie especially disposed in subordination of one supreme head with inferiour gouerners ech in their place and office for edification of the whole bodie For Moyses being chief ruler and conductâ—r of the Israelites out of Aegypt receiued and deliuered to them the written Law Exod. 20. And for obseruation and conseruation therof by Gods expresse appointment Leuit. 8. consecrated Aaron the ordinarie High priest himself remayning stil extraordinarie Superiour also aboue Aaron And after Aaron he consecrated in like maner his sonne Eleazar high priest and successour to his father Num. 20. To whom succeded others in this order 1. Paralip 6. Phinees Abisuë Bocci Ozi Zacharias otherwise 1. Reg. 1. called Heli Meraioth Amarias otherwise Achimelec whom Saul slew 1. Reg. 22. Achitob othervvise Abiathar vvho vvas deposed 3. Reg. 2. and Sadoc in vvhose time the Temple vvas founded To these vvere adioyned other Priestes also consecrated in a praescript forme Leuit. 8. and Leuites ordayned to assist in lower and distinct offices Num. 3. 4. In the first degree the Caathites whose office was to carrie the Sanctuarie and vessel therof vvrapped vp by the priestes but vvere forbid in paine of death to touch them or to see them In the second degree the Gersonites vvho carried the cortines and couers of the Tabernacle and vessel of the Altar In the third degree the Merarites vvho carried the bordes barres and pillers vvith their feete pinnes cordes and other implementes of the tabernacle euerie one according to their office and burdens Num. 4. v. vlt. But in the temporal state and gouernment Iosue of the tribe of Ephraim succeeded to Moyses Num. 27. Deut. 3. 34. And after Iosue were diuers interruptions of succession with gouerners of diuers tribes and change of gouernment from Dukes to Iudges and from Iudges to Kinges For after Iosues death the people being sore afflicted by inuasions of Infidels God raised certaine special men with title of Iudges to
goe out of thy hand a man worthie to die thy life shal be for his life and thy people for his people †The king of Israel therfore returned into his house contemning to heare raging came into Samaria CHAP. XXI Naboth for denying his vineyard to King Achab is by quene Iezabels commandment falsly accused and stoned to death 10. Achab hastening to possesse the vineyard Elias the prophet threatneth him manie euiles 23. and no lesse to Iezabel both being obstinate in sinne 27. Yet Achab for feare of punishment doth external workes of penance and therby escapeth part of the temporal plagues AND after these wordes at that tyme Naboth the Iezrahelite had a vineyard which was in Iezrahel beside the palace of Achab the king of Samaria †Achab therfore spake to Naboth saying Geue me thy vineyard that I may make me a garden of herbes because it is nigh and ioyning to my house and I wil geue thee for it a better vineyard or if thou thinke it more commodious for thee the price of siluer so much as it is worth †To whom Naboth answered Our Lord be merciful to me that I geue not the inheritance of my fathers to thee †Achab therfore came into his house with indignation and fretting vpon the word that Naboth the Iezrahelite had spoken to him saying I wil not geue thee the inheritance of my fathers And casting him self vpon his bed he turned away his face to the wal and did not eate bread †And Iezabel his wife went in vnto him and sayd to him What is this matter whereupon thy soule is greued and why eatest thou not bread †Who answered her I spake to Naboth the Iezrahelite and sayd to him Geue me thy vineyard taking money for it or if it please thee I wil geue thee a better vineyard for it And he sayd I wil not geue thee my vineyard †Iezabel therfore his wife sayd to him Thou art of great authoritie and doest wel gouerne the kingdome of Israel Arise and eate bread and be of good cheere I wil geue thee the vineyard of Naboth the Iezrahelite †She therfore wrote letters in the name of Achab and signed them with his ring and sent to the ancientes and the chiefe men that were in his citie and dwelt with Naboth †And this was the tenor of the letters Proclame a fast and make Naboth sitte among the chiefe of the people †and suborne two men the children of Belial agaynst him and let them beare false testimony that he hath blessed God and the king and bring him forth and stone him and so let him die †His citizens therfore the ancientes and chiefe men that dwelt with him in the citie did as Iezabel had commanded them and as it was written in the letters which she sent to them †they proclamed a fast and made Naboth sitte among the chiefe of the people †And two men the children of the diuel being brought forth they made them sitte agaynst him but they as deuelish men gaue testimonie agaynst him before the multitude Naboth hath blessed God and the king for the which thing they brought him forth without the citie and killed him with stones †And they sent to Iezabel saying Naboth is stoned and is dead †And it came to passe when Iezabel had heard that Naboth was stoned and dead she spake to Achab Arise and possesse the vineyard of Naboth the Iezrahelite who would not agree vnto thee and geue it taking money for Naboth liueth not but is dead †Which when Achab had heard to witte that Naboth was dead he arose went downe into the vineyard of Naboth the Iezrahelite to possesse it †The word of our Lord therfore came to Elias the Thesbite saying †Arise and goe downe to meete Achab the king of Israel who is in Samaria behold he goeth downe to the vineyard of Naboth to possesse it †and thou shalt speake to him saying Thus sayth our Lord Thou hast slayne moreouer also thou hast possest And after these wordes thou shalt adde Thus sayth our Lord In this place wherein the dogges haue licked the bloud of Naboth they shal licke thy bloud also †And Achab sayd to Elias Hast thou found me thyne enemie Who sayd I haue found thee for that thou art sold to doe euil in the sight of our Lord. †Behold I wil bring euil vpon thee and wil cut downe thy posteritie and wil kil of Achab him that pisseth agaynst the wal and the inclosed and the last in Israel †And I wil make thy house as the house of Ieroboam the sonne of Nabat and as the house of Baasa the sonne of Ahias because thou hast done to prouoke me to anger and hast made Israel to sinne †But of Iezabel also our Lord spake saying The dogges shal eate Iezabel in the field of Iezrahel †If Achab die in the citie the dogges shal eate him but if he die in the field the foules of the ayre shal eate him †Therfore there was not such an other as Achab who was sold to doe euil in the sight of our Lord for his wife Iezabel sette him on †and he became abominable in so much that he folowed the idols which the Amorrheites had made whom our Lord consumed before the face of the children of Israel †Therfore when Achab had heard these wordes he rent his garmentes and couered his flesh with haercloth and fasted and slept in sackcloth and walked casting downe his head †And the word of our Lord came to Elias the Thesbite saying †Hast thou not seene Achab humbled before me therfore because he hath humbled him self for my sake I wil not bring in the euil in his dayes but in his sonnes daies wil I bring the euil vpon his house CHAP. XXII Achab King of Israel consulting and beleuing false prophetes rather then Micheas a true prophet accompanied with Iosaphat king of Iuda resolueth to fight against the Syrians for Ramoth Galaad 26. Committeth Micheas to prison 29. procedeth to the warre 34. is slaine and Ochozias saccedeth 41. Iosaphat refuseth to traffike longer with Ochozias dieth and his sonne Ioram reigneth 52. Ochozias foloweth the euil steppes of his parents THERE passed therfore three yeares without warre betwen Syria aud Israel †And in the third yeare Iosaphat the king of Iuda went downe to the king of Israel †And the king of Israel sayd to his seruantes are you ignorant that Ramoth Galaad is ours and we neglect to take it out of the hand of the king of Syria †And he sayd to Iosaphat Wilt thou come with me to sight into Ramoth Galaad †And Iosaphat sayd to the king of Israel As I am so thou also my people and thy people are one and my horsemen thy horsmen And Iosaphat sayd to the king of Israal Aske I besech thee this day the word of our Lord. †The king of Israel therfore assembled the
counsel not of precept The eight Tobias obserued that which the Angel aduised him in burning the liuer of the fish vpon coales in their chamber ch 6. v. 19. ch 8 v. 2. So deuout persons commonly obserue that which spiritual men exhort them vnto though it be not a commandment The ninth Priuate prayer of the new maried persons ch 6. v 18. c. 8. v. 4. The tenth the sending away of the spouse to her husbands house or dwelling place with good wishes due payment of the promised dawrie and godlie admonitions by her parentes ch 10. v. 10. 11. 12. 13. CHAP. XI â—eauing Sara with the rest of the companie and the flocke to folow the Angel Raphael and Tobias goe before 5. are ioyfully receiued 8. Tobias annointeth his fathers eyes with the fishes gal and he seeth 18. Sara arriueth seuen dayes after with her familie and cattle AND when they returned they came to Charan which is in the middeway agaynst Niniue the eleuenth day †And the Angel said Brother Tobias thou knowest how thou didest leaue thy farher †If it please thee therfore let vs goe be ore and let the families folow softly after vs together with thy wife and with the beastes †And when this pleased him that they should goe Raphael said to Tobias Take with thee of the gal of the fish for it shal be necessarie Tobias therfore tooke of that gal and they departed †But Anna sate beside the way dayly in the toppe of a hil from whence she might see afar of †And whiles she watched his coming out of that place she saw afar of and by and by perceiued her sonne coming and running she told her husband saying Behold thy sonne cometh †And Raphael said to Tobias But when thou art entred into thy house forthwith adore our Lord thy God and geuing thankes to him goe to thy father and kisse him †And immediatly annointe vpon his eies of this gal of the fish which thou cariest with thee For know thou that forthwith his eies shal be opened and thy father shal see the light of heauen and shal reioice in the sight of thee †Then ranne the dogge before which had beene with them in the way and coming as it were a messenger with the fawning of his tayle reioysed †And his father that was blind rysing vp began to runne stumbling with his feete and geuing a seruant his hand went to meete his sonne †And receiuing him kissed him with his wife and they began both to weepe for ioy †And when they had adored God and geuen thankes they sate downe together †Then Tobias taking of the gal of the fish annoynted his fathers eies †And he stayed as it were almost halfe an houre the white bleâ—â—â—h began to come out of his eies as it were the skine of an egge †Which Tobias taking drewe from his eies and immediatly he receiued sight †And they glorified God to wit himselfe and his wife and al that knewe him †And Tobias said I blesse thee Lord God of Israel because thou hast chastised me and thou hast saued me and behold I see Tobias my sonne †After seuen dayes also came in Sara his sonnes wife and al the familie safe and cattel and the camels and much money of his wiues and that money also which he had receiued of Gabelus †and he told his parentes al the benefites of God which he had done to him by the man that conducted him †And Achior and Nabath Tobias sisters sonnes came reioysing at Tobias and congratulating him for al good thinges that God had shewed towards him †And for seuen daies making good chere they reioysed al with great ioy CHAP XII Old Tobias and his sonne offer the half of al the goodes which they had newly receiued to Raphael for his wages 6. VVho then declareth to them that he was sent from God to helpe them 15. and that he is an Angel â—0 He parteth â— way and they render thankes to God THEN Tobias called to him his sonne and sayd to him What may we geue to this holie man that is come with thee †Tobias answering sayd to his father Father what reward shal we geue him or what can be worthie of his benefittes †He hath led me and brought me agayne safe he receiued the money of Gabelus he caused me to haue my wife and the euil spirit he chased from her he made ioy vnto her parentes my self he deliuered from being deuoured of the fish thee also he hath made to see the light of heauen and we are replenished with al good things by him What can we geue him worthie for these things †But I beseech thee my father that thou desire him if perhaps he wil voutsafe to take vnto him the one halfe of al thinges which are brought †And they calling him to wit the father and the sonne tooke him aside began to desire him that he would voutsafe to accept the halfe part of al thinges that they had brought †Then he sayd to them secretely Blesse ye the God of heauen and before al that liue confesse to him because he hath done mercie with you †For to hide the secrete of a king is good but to reueale confesse the workes of God is an honorable thing †Prayer is good with fasting and almes rather then to lay vp treasures of gold †because almes deliuereth from death and that is it which purgeth sinnes and maketh to finde mercie and life euerlasting †But they that committe sinne and iniquitie are enemies to their owne soule †I open therfore vnto you the truth and I wil not hide from you the secrete word †When thou didst pray with teares and didst burie the dead and leaft thy dinner and didest hide the dead by day in thy house and by night didst burie them “ I offered thy prayer to our Lord. †And because thou wast acceptable to God it was necessarie that tentation should proue thee †And now our Lord sent me to cure thee and to deliuer Sara thy sonnes wife from the diuel †For I am Raphael an Angel one of the seuen which assist before our Lord. †And when they had heard these thinges they were trubled trembling fel vpon the ground on their face †And the Angel sayd to them Peace be to you feare not †For when I was with you by the wil of God I was so blesse ye him and sing to him †I seemed indeede to eate with you and to drinke but I vse an inuisible meate and drinke which can not be seene of men †It is time therfore that I returne to him that sent me but blesse ye God and tel al his maruelous workes †And when he had sayd these things he was taken from their sight and they could see him no more †Then prostrate for three houres vpon their
principal cause efficient of al good mens workes and men the secondarie cause of the same Moreouer Iobs singular patience and other vertues are likewise commended in other holie Scriptures by ancient Doctores Tobiae 2. God permitted tentation to happen vnto Tobias that example might be geuen to his folowers of his patience as of holie Iob S. Iames c. 5. exhorting to patience sayth You haue heard the suffering of Iob and you haue sene the end of our Lord. Tertullian li. de patientia admiring Iobs patience exclameth thus ô most happie man whom neither the driuing away of his flockes of catle nor consuming of the rest with â—ire nor the losse of his children nor terments of his bâ—diâ— could drive â—â—â—m patience but he stood immoueable in the seruice of God for example to vs that we fall not for anie wordlie damage losse of dearest friendes or corporal afflictions blessed be God by whose blessing we may now yâ—ô happie English Catholiques that patiently suffer the very same kindes of tribulation though not in so great a degree in our time S Cyprian li debâ—no patientie Iob examined proued by the vertue of patience was aduanced to the very height of prayse a rich lord in possession a more rich father in children sudainly was neither lord nor father was also most greuously afflicted in his flesh and that no tentation might be wanting the diuel armed his wife against him yet was he not moued but by victorious patience thanked God for al In like sorre other holie fathers for encoregement and consolation of the afflicted write much of holie Iobs inuincible patience Aboue al S. Gregorie our Apostle dilateth most excellently in thirtie and fine whole bookes describing proposing his so great vertues to be imitated by al Christianes first of al li. 1. c 5. obseruing how great a prayse it is to be good in such a place in the middes of a crooâ—ed and peruerse nation shining as a light in the vvorld dwelling in the gentiles vvhere vvas the seate of Satan a lillie amongst thornes 5 Offered holocaustes for euerie one Albeit the vertue of Sacrifice as wel of Holocaust in the old Testament as especially of Christs Sacrifice in the New is of infinite valure in it selfe yet the application therof to particular persons and purposes is limited and therfore holie Iob offered not only once for al his children but manie times seuerally for euerie one VVherof see Cardinal Allan li. 2 de Eucharist Sacrific c. 35. CHAP. II. Satan by Gods permission 7. striketh Iob with sâ—res from the sole of his foote to the toppe of his head 9. His wife also insulteth against him but he sinneth not 11. Three freindes coming to visite and conforte him sitte siâ—â—nâ— by him seuen dayes AND it came to passe when on a certaine day the sonnes of God were come and stood before our Lord and Satan came among them and stood in his sight †that our Lord sayd to Satan From whence comest thou who answering sayd I haue gone round about the earth and walked through it †And our Lord sayd to Satan Hast thou considered my seruant Iob that there is not the like to him in the earth a man simple and right and fearing God and departing from euil and yet reteyning innocencie But thou hast moued me against him that I should afflict him in vaine †To whom Satan answering said Skinne for skinne al thinges that a man hath he wil geue for his life †otherwise put thy hand and touch his bone and flesh and then shalt thou see that he wil blesse thee in the â—ace †Our Lord therfore sayd to Satan Behold he is in thy hand but yet saue his life †Satan therfore going out from the face of our Lord stroke Iob with a verie sore boile from the sole of the foote euen to the toppe of his head †who with a shel scraped the corruption sitting on a dunghil †And his wife sayd to him Doest thou yet continue in thy simplicitie blesse God and die †Who sayd to her Thou hast spoken like one of the foolish wemen if we haue receiued good things of the hand of God euil thinges why should we not receiue In al these things Iob sinned not with his lippes †Therfore “ Iobs three frendes hearing al the euil that had changed to him came euerie one out of their place Elephaz a Themanite and Baldad a Suhite and Sophar a Naamathite For they had appointed that coming together they would visite him and confort him †And when they had lifted vp their eies a far of they knew him not and crying out they wept and renting their clothes sprinkled dust ouer their head toward heauen †And they sate with him on the ground seuen daies and seuen nightes and no man spake to him a word for they saw the payne to be vehement ANNNOTATIONS CHAP. II. 11. Iobs three freindes For better intelligence of these conflictes betwen holie Iob and his freindes it may here be obserued that they were in dede his freindes as the text simply calleth them that they beleued rightly in God Almightie and were not idolaters that they came of freindly good affection to comforth him though they fel into vvordes of reprouing him as S. Gregorie teacheth they alleaged also manie excellent diuine sentences very truly which therfore Iob reproued not But they erred in their illations against Iob and that of ignorance rather then of sette malice concluding that Iob was guiltie of some enormious sinnes because they saw him so greuously punished and heard him complaine therof his owne conscience knowen to him and hid to them wherof they rashly iudged testifying that he was innocent in respect of so great crimes And in this their particular error though they were not heretikes being not obstinate after that the truth was sufficiently reueled vnto them yet they prefigured heretikes endeuouring by one truth to destroy an other and by arrogating knowlege which they had not promising also â—evv thinges vnheard of rather to drovv others to admire them then to edification CHAP. III. Iob lamenteth describing his owne and the general calamities of man 13. and shearing hoâ—â—â— theâ— escape manie miseries which either are neuer bornt or dye presently after their birth AFTER these things Iob opened his mouth and cursed his day †and spake †Perish may the day wherin I was borne and the night wherin it was sayd A man is concâ—â—â—ed †Be that day turned into darkenesse God require it not from aboue and let it not be lightened with light †Let darkenes and the shadow of death obscure it let a mist possesse it and be it wrapped in bitternesse †A darkesome hurle wind possesse that night be it not counted in the daâ—es of the yeare not numbred in the monethes †Be that night 〈◊〉 not prayse worthie †Let them curse it which
both and to put his hand betwen both †Let him take his rod from me and let not his dread terrifie me †I wil speake and wil not feare him for I can not answer fearing CHAP. X. â—ob scarse able to speake yet sheweth that there is no iniustice nor ignorance in God neither is his sinne the cause of so great afflictions 9. Acknowledgeth Gods loue and benefites towards himself 15. and dreadeth his strict iudgement MY soule is wearie of my life I wil let my speach passe agaynst my self I wil speake in the bitternes of my soule †I wil say to God Condemne me not tel me why thou iudgest me so †Doth it seeme good to thee if thou calumniate me and oppresse me the worke of thy handes and helpe the counsel of the impious †Hast thou eies of flesh or as a man seeth shalt thou also see †Are thy daies as the daies of man and are thy yeares as the times of men †That thou sekest my iniquitie and searchest my sinne †And thou mayst knowe that I haue done no impious thing whereas there is no man that can deliuer out of thy hand †Thy handes haue made me and framed me wholly round about and dost thou so sodenlie cast me downe headlong †Remember I besech thee that as clay thou madest me and into dust thou wilt bring me agayne †Hast thou not as milke milked me and curded me as cheese †With skinne and flesh thou hast clothed me with bones sinowes thou hast compacted me †Life and mercie thou hast geuen to me and thy visitation hath kept my spirit †Although thou conceale these thinges in thy hart yet I know that thou remembrest al thinges †If I haue sinned and thou hast spared me for an houre why doest thou not suffer me to be cleane from mine iniquttie †And if I shal be impious woe is to me and if iust I shal not lift vp my head filled with affliction and miserie †And for pride as a lionesse thou wilt take me and returning thou doest meruelously torment me †Thou renewest thy witnesses agaynst me and multipliest thy wrath toward me and paynes doe warre vpon me †Why didst thou bring me forth out of the matrice Who would God I had beene consumed that eye might not see me †I had beene as if I were not caried from the wombe to the graue †Shal not the fewnes of my daies be ended shortly suffer me therfore that I may a litle lament my sorow †Before I goe and returne not vnto the darke land that is couered with the mist of death †A land of miserie and darkenesse where is the shadow of death and no order but euerlasting horrour inhabiteth CHAP. XI Sophar imputeth â—obs discourse about the cause of his so great afflictions to insolencie of mind and loquasitie of tongu perswading him to acknowlege greuous sinnes that so he may haue the reward of a iust man BVt sophar the Naamathite answering said †Why shal he that speaketh manie thinges not heare also or shal a man ful of wordes be iustified †To thee onlie shal men hold their peace and when thou hast mocked others shalt thou be confuted of none †For thou hast sayd My word is pure and I am cleane in thy sight †And I would wish that God would speake with thee and would open his lippes to thee †That he might shew thee the secretes of wisdom and that his law is manisold and thou mightest vnderstand that thou art exacted much lesser thinges of him then thy iniquitie deserueth †Peraduenture thou wilt comprehend the steppes of God and wil find out the Omnipotent perfectly †He is higher then heauen and what wilt thou doe deeper then hel and how wilt thou know †The measure of him is longer then the earth and broder then the sea †If he shal ouerthrow al things or shal strayten them into one who shal say against him †For he knoweth the vanitie of men seing iniquitie doth he not coÌ„sider †A vaine man is extolled into pride and thinketh him self borne free as a wilde asses colt †But thou hast confirmed thy hart hast spred thy handes to him †If thou shalt take away from thee the iniquitie that is in thy hand and iniustice remaine not in thy tabernacle †Then mayst thou lift vp thy face wthout spotte and thou shalt be stable and shalt not feare †Thou shalt also forget miserie and shalt remember it as waters that are passed †And the brightnes as it were of noone daies shal arise to thee at euening and when thou shalt think thyself consumed thou shalt rise as the day starre †And thou shalt haue confidence hope being set before thee and buried thou shalt sleepe secure †Thou shalt rest and there shal be none to terrifie thee and verie manie shal besech thy face †But the eies of the impious shal decay and escape shal faile them and their hope the abomination of the soule CHAP. XII Iob sheweth the knowlege which his freinds much boast of to be the common knowne doctrin of Gods seruantes He more truly and more profoundly discourseth of Gods powre and wisdome stil defending his owne innocencie in respect of great sinnes BVâ— Iob answering sayd †Are you then men alone shal wisedome die with you †I also haue a hart euen as you neither am I inferiour to you for who is ignoraÌ„t of these thinges which you know †He that is mocked of his frend as I shal inuocate God he wil heare him for the simplicitie of the iust man is scorned †The lampe contemned in the cogitations of the riche is prepared to the time appointed †The tabernacles of robbers abound they prouoke God bouldly wheras he hath geuen al thinges into their handes †For aske the beastes and they shal teach thee and the foules of the ayre and they shal tel thee †Speake to the earth and it shal answer thee and the fishes of the sea shal tel †Who is ignorant that the hand of our Lord hath made al these things †In whose hand is the soule of euerie liuing thing and the spirit of al the flesh of man †Doth not the eare discerne wordes and the iawes of him that eateth the tast †In the ancientes is wisedom and in long time prudence †With him is wisedom and strength he hath counsel and vnderstanding †If he shal destroy there is no man that can build if he shut vp a man there is none that can open †If he hold in the waters al things shal be dried and if he send them forth they shal ouerthrow the earth †With him is strength and wisedom he knoweth both the deceiuer him that is deceiued †He bringeth counselers to a folish end and iudges to astonishment †He looseth the belt of kings
shal pay thy vowes †Thou shalt decree a thing and it shal come to thee and light shal shine in thy waies †For who wil be humbled shal be in glorie and he that wil bow downe his eies he shal be saued †The innocent shal be saued but he shal be saued in the cleannesse of his handes CHAP. XXIII Iob expecteth helpe and sentence of God 6. with iust feare yet with good conscience maintaineth his owne innocencie BVT Iob answering sayd †Now also my talke is in bitternesse and the hand of my plague is aggrauated vpon m◠mourning †Who wil grant me that I may know and find him and come euen to his throne †I wil set iudgement before him and wil fil my mouth with accusations †That I may know the wordes that he wil answer me and vnderstand what he wil speake to me †I wil not that he contend with me with much strength nor that he oppresse me with the weight of his greatnes †Let him propose equitie against me and my iudgement shal come to victorie †If I shal goe to the East he appeareth not if to the West I shal not vnderstand him †If to the left hand what shal I doe I shal not apprehend him if I turne my self to the right hand I shal not see him †But he knoweth my way hath proued me as gold that passeth through the fyre †My foote hath folowed his steppes I haue kept his way haue not declined out if it †From the commandementes of his lippes I haue not departed and I haue hid the wordes of his mouth in my bosome †For he is alone and no man can turne away his cogitation and whatsoeuer his soule would that hath he done †And when he shal haue fulfilled his wil in me manie other things also are at hand wit him †And therfore I am trubled at his face and considering him I am made pensife withfeare †God hath mollified my hart and the Omnipotent hath trubled me †For I haue not perished because of the imminent darkenesse neither hath the mist couered my face CHAP. XXIIII God in his prouidence knoweth when he wil punish the wicked which his true seruantes know not much lesse the impious TIMES are not hid from the Omnipotent but they that know him know not his daies †Some haue transferred boundes spoiled flockes fed them †They haue driuen away theasse of pupilles haue taken away the widowes oxe for a pledge †They haue subuerted the way of the poore and haue oppressed together the meeke of the earth †Others as wilde asses in the deserte goe forth to their worke watching to the praye doe prepare bread for their children †They reape the filde that is not theirs and gather the grapes of his vineyard whom by violence they haue oppressed †They send men away naked taking away their clothes which haue no couering in the cold †Whom the showers of the mountaynes doe wash and not hauing a couert they embrace stones †They did violence spoyling the pupilles and the common poore people they spoyled †From the naked and them that goe without clothing and the hungrie they haue taken away the eares of corne †They haue rested the noone-tide among their heapes which hauing troden the wine presses are a thirst †Out of the cities they haue made men to mourne and the soule of the wounded hath cryed and God doth not suffer it to passe vnreuenged †They haue bene rebellious to the light they haue not knowen his wayes neither did they returne by his pathes †At the verie breake of day the murderer ryseth he killeth the needie and the poore man but by night he wil be as a theefe †The eie of the aduouterer obserueth darkenesse saying Eie shal not see me and he wil couer his face †He diggeth through houses in the darke as in the day they had oppoynted with them selues and they haue not knowen the light †If sodenly the morning shal appeare they thinke it the shadow of death and they walke so in darkenesse as it were in light †He is light aboue the face of the water cursed be his portion in the earth neither walke he by the way of the vineyardes †Let him passe from snowe waters to exceding heate and his sinne euen vnto hel †Let mercie forget him wormes his sweetnes be he not in remembrance but be he broken in peeces as an vnfruitful tree †For he hath fedd the barren and her that bareth not and to the widow he hath not done good †He hath pulled downe the strong in his strength and when he shal stand he wil not credit his life †God hath geuen him place for penance and he abuseth it vnto pride but his eies be vpon his waies †They are eleuated for a litle and shal not stand and shal be humbled as al thinges and shal be taken away and as the toppes of the eares of corne they shal be broken †And if it be not so who can reproue me that I haue lied and set my wordes before God CHAP. XXV Baldad endeuoreth againe to terrifie Iob with Gods iudgement from appealing therto and from auouching his owne innocencie BVT Baldad the Suhite answering sayd †Power and terrour is with him that maketh concord in his high ones †Is there anie number of his souldiars and vpon whom shal not his light arise †can man be iustified compared with God or the borne of a woman appeare cleane †Behold the moone also doth not shine and the starres are not cleane in his sight †How much more man rottennes the some of man a worme CHAP. XXVI Iob refuteth his aduersariese needles and common argumentes by more sound discoursing of Gods powre and wisdome BVT Iob answering sayd †whose helper art thou his that is weake and doest thou hold vp the arme of him that is not strong †To whom hast thou geuen counsel perhaps to him that hath not wisdom and thy prudence hast thou shewed very great †Whom wouldest thou teach not him that made breath †Behold the gyantes grone vnder the waters and they that dwel with them †Hel is naked before him and there is no couert to perdition †Who stretcheth out the northwind ouer the vacant and hangeth the earth vpon nothing †Who bindeth the waters in his cloudes that they breake not forth together downeward †Who holdeth the countenance of his throne and spreddeth his clowde ouet it †He hath made a limite about the waters til light darkenes be ended †The pillers of heauen tremble and dread at his beck †In his strength sodenly the seas are gathered together and with his wisdom he stroke the proud man †His spirite hath adorned the heauens and his hand being the midwife the winding serpent is brought forth †Loe
children and multitude called him king of Israel Ioan 12. At which time as also before he exercised temporal Iurisdiction in correcting abuses in the Temple Mat. 21. Ioan. 2. And when Pilate demanded of him if he were a king Ioan. 18. v. 37. he answered Thou saist that I am a king For this I was borne and for this came I into the world that I should geue testimonie to the truth And though he answered withal that his kingdom to witte the possession and vse therof was not of this world yet Pilate by Gods prouidence writte the title and would not alter it IESVS of Nazareth King of the Iewes But Christs chief inheritance and reward of his merites is God himself as here he professeth by his prophet Dauid which is also the only true perfect inheritance of al Christs seruates vvherfore Clergy men more particularly professe the same when they first enter into their spiritual state addicting and dedicating them selues to serue God in Ecclefiastical sunct on not for temporal inheritance but for a better lotte God himself who is al Good and most perfect goodnes true riches and eternal inheritance In which election of state to liue and serue God in euerie Clergie man sayth Our Lord is the portion of myn inheritance and of my cuppe Thou art he that vvil restore myn inheritance vnto me Man calleth it his inheritance because he was created to serue God and for his feruice to inherite God which reward though he lost by sinne yet euerie one returning to Gods seruice and perseuering therin recouereth by Christ new right and title to the same inheritance performing their duties in their seueral vocations Some traueling in the world but not louing it others sequestered from secular affayres duly administring sacred offices more peculiarly called Diuine seruice ◠Net leaue my 〈◊〉 in hel How Caluin and Beza sometimes corrupt this text alwayes pernert the sense and most absurdly oppose them selues against al ancient holie Farhets concerning the Article of Christs descending in soule denving that into that part of hel called Limbus patr◠is largely noted Gen. 37. Act. 2. 1. pet 3 Only here we may not omitte to aduertise the reader that some Protestants Bibles permitting the word hel to remaine in the text a latter Edition for hel putteth graue with this only note in the former place that thus is chiesly meant of Christ by whose Resurrection al his members haue immortality And Act. 2. they repete their new text by this paraphrasis Thou shlat not leaue me in the graue VV resting that which perteineth to the bodie rising from the graue to the soule which was not at al in the graue al the time the bodie lay there PSALME XVI Aiust mans prayer in tribulation 10. describing his enemies cruelty 13. by way of imprecation foresheweth their destruction 15. and declareth that the iust shal be satisfied in glorie †The “ prayer of Dauid HEARE ô Lord my iustice attend my petition With thine eares heare my prayer not in deceitful lippes †From thy countenanee let my iudgement procede let thine eies see equities †Thou hast proued my hart and visited it by night by fire thou hast examined me and there is no iniquitie found in me †That my mouth speake not the workes of men for the wordes of thy lippes I haue kept the hard wayes †Perfite my pases in thy pathes that my steppes be not moued I haue cried because thou hast heard me ◠God incline thyne eare to me and heare my wordes †Make thy mercies meruelous which sauest them that hope in thee †From them that resist thy right hand keepe me as the apple of the eie †Vnder the shadowe of thy winges protect me †from the face of the impious that haue afflicted me Mine enemies haue compassed my soule †they haue shut vp their fatte their mouth hath spoken pride †Casting me forth now haue they compassed me they haue sette their eies to bend them vnto the earth †They haue taken me as a lion readie to the pray and as a lions whelpe dwelling in hid places †Arise Lord preuent him and supplant him deliuer my soule from the impious thy sword †from the enemies of thy hand Lord from a few out of the land diuide them in their life their bellie is filled of thy secretes They are filled with children and they haue leaft their remnantes to their litle ones †But I in iustice shal appeare to thy sight I shal be filled when thy glorie shal appeare ANNOTATIONS PSALME XVI 1. The prayer of Dauid This Psalme of the matter conteyned is called a prayer VVhich holie Dauid so composed as was both conuenient for himselfe being molested with vniust afflictions by the wicked and for anie other iust person or the whole Church in persecution seruing as a spiritual sword to strike the enimies and as a shield to beare of with patience and fortitude al their forces PSALME XVII King Dauids thankes to God for his often deliuerie from great dangers first in general 9. then more particularly describeth Gods terrible maner of fighting for him 18. against his cruel and otherwise potent enimie◠22. attributing the same to Gods good pleasure and iustice of his cause 31. praiseth God 33. his only protector 41. and depresser of his enemies †Vnto the end to the seruant of our Lord Dauid who spake to our Lord the wordes of this canticle in the day that our Lord deliuered him out of the hand of al his enemies and out of the hand of Saul and he said 2. Reg. 22. I wil loue thee ô Lord my strength †Our Lord is my firmament and my refuge and my deliuere My God is my helper and I wil hope in him My protectour and the horne of my saluation and my receiuer †Praysing I wil inuocate our Lord and I shal be saued from mine enemies †The sorrowes of death haue compassed me and torrentes of iniquitie haue trubled me The sorrowes of hel haue compassed me the snares of death haue preuented me †In my tribulation I haue inuocated our Lord and haue cried to my God And he hath heard my voice from his holie temple and my crie in his sight hath entered into his eares †The earth was shaken trembled the fundations of mountaines were trubled and were moued because he was wrath with them †Smoke arose in his wrath and fire flamed vp from his face coles were kindled from him †He bowed the heauens and descended and darkenesse vnder his feete †And he ascended vpon the cherubs and flew he flew vpon the wings of windes †And he put darkenesse his couert his tabernacle is round about
Caluin and his complices gether poyson of these holie wordes denying that sinnes are truly taken away but only couered and stil remayne say they in the iustest VVhich sense would make this Scripture contrarie to other places Isaie 6. thyn iniquitie shal be taken away and thy sinne shal be cleansed Ioan. 1. The lambe of God which taketh away the sinne of the world Act. 3. Be penitent and conuert that your sinnes may be put out 1. Cor. 6 you are washed you are sanctified you are iustified the like which shew the true real taking away of sinnes true sanctification and iustification As S. Ierom or some other ancient authentical autor explicateth this place saying Sinnes are so couered by baptisme penance that they are not to be reueled in the day of iudgement not imputed in him that diligently purgeth him selfe in this world or by martyrdom S. Augustin teacheth the same saying Sinnes are couered are wholly couered are abolished Neither must you vnderstand saith he that sinnes are couered as though stil they were and liued VVhy then did the prophet say sinnes are couered they are not to be punished More clerly li. 1. c 13. cont duas Epist Pelag. The Pelagians calumniating Catholiques as if they taught that sinnes are not taken away but shauen as heares are cut with a rasor the rootes remaining in he flesh vvhich he answereth none affirmeth but an infidel Likewise S. Gregorie teacheth that a sinner couereth his sinnes wel when with contrarie vertues he ouerwhelmeth former vices and with good deedes blotteth out former euil deedes He couereth them euil when either for shame or feare or obstinacie or desperation he concealeth his sinnes omitting to confesse them God couereth sinnes as a phisition couereth woundes by applying medicinal plaster which in deede cureth them Thus ancient lerned holie Fathers expound this text Further explicating that albeit thinges couered and only therby hidde from men do remaine as they were before they were hid yet whatsoeuer is hid to God is in dede vtterly taken away for nothing that is can be hid from God And the contrarie doctrin of Protestants is iniurious either to Gods powre if they say he can not quite take away sinnes or to his mercie if he wil not or to his iustice if he neuer punish sinnes euer remayning and to his truth if he repute otherwise then in deede the thing is It is also iniurious to Christ to say his bloud and death is not effectual to take away sinnes iniurious to innumerable places of holie Scripture which affirme plainly that sinnes by Gods grace are vtterly taken away Finally it is iniurious to Sainctes in heauen arguing them as stil infected with sinnes if in dede sinnes yet remaine in them which is most absurde and blasphemie to speake And yet foloweth by necessarie consequence For if the iustest liued died in sinne they should remaine eternally in sinne 2. Neither is there guile in his spirite In remission of sinnes the penitent necessarily must so cooperate that he haue no guile in his spirite or hart for if he haue then he faileth of the forsaide blessednes and his iniquities are not forgeuen nor his sinnes couered to God but to be imputed and punished Yet the repentance of a sinner be it neuer so sincere hartie and without guile doth not merite remission of sinne but only disposeth therto But after remission it is satisfactorie for the paine due for sinnes and meritorious of glorie According as S. Augustin here teacheth saying Good or meritorious workes goe not before faith and remission but folow the same PSALME XXXII The prophet exhorteth to praise God 4. describing his powre prouidence mercie and wisdom 16. no saluation but by him 20. and therfore prayeth for his helpe The Psalme of Dauid REIOYCE ye iust in our Lord praysing becometh the righteous †Confesse ye to our Lord on the harpe on a psalter of ten strings sing to him †Sing ye to him a new song sing wel to him in iubilation †Because the word of our Lord is right and al his workes are in faith †He loueth mercie and iudgement the earth is ful of the mercie of our Lord. †By the word of our Lord the heauens are established and by the spirit of his mouth al the power of them †Gathering together the waters of the sea as it were in a bottel putting the depthes in treasures †Let al the earth feare our Lord and let al the inhabitantes of the world be moued at him †Because he said and they were made he commanded and they were created †Our Lord l dissipateth the counsels of nations and he reproueth the cogitations of people and he reproueth the counsels of princes †But the counsel of our Lord abydeth for euer the cogitations of his hart in generation and generation †Blessed is the nation whose God is our Lord the people whom he hath chosen for his inheritance †Our Lord hath looked from heauen he hath sene al the children of men †From his prepared habitation he hath looked vpon al that inhabite the earth †Who made their hartes seuerally who vnderstandeth al their workes †The king is not saued by much powre and the gyant shal not be saued in the multitude of his strength †The horse fayleth to safetie and in the abundance of his force he shal not be saued †Behold the eies of our Lord be vpon them that feare him and on them that hope vpon his mercie †That he may deliuer their soules from death and nourish them in famine †Our soule expecteth our Lord because he is our helper and protector Because in him our hart shal reioyce and we haue trusted in his holie name Let thy mercie ô Lord be made vpon vs as we haue hoped in thee PSALME XXXIII King Dauid by his owne example being deliuered from danger exhorteth al men to render thankes for Gods benefites 12. shewing wherin iustice consisteth 16. and Gods special prouidence towards the iust To Dauid when “ he changed his countenance before Abimelech and he dismist him and he went away 1. Reg. 21. I WIL blesâ—e our Lord at al time his prayse alwayes in my mouth †In our Lord my soule shal be praised let the milde heare and reioyce †Magnifie ye our Lord with me and let vs exalt his name for euer †I haue sought out our Lord and he hath heard me and from al my tribulations he hath deliuered me †Come ye to him and be illuminated and your faces shal not be confounded †This poore man hath cried and our Lord hath heard him and from al his tribulations he hath saued him †The Angel of our Lord shal put in him selfe about them that feare him and shal deliuer them †Tast
ye and see that our Lord is sweete blessed is the man that hopeth in him †Feare ye our Lord al ye his sainctes because there is no lacke to them that feare him †The rich haue wanted and haue bene hungrie but they that seeke after our Lord shal not be diminished of any good †Come children heare me I wil teach you the feare of our Lord. †Who is the man that wil haue life loueth to see good daies †“ Stay thy tongue from euil and thy lippes that they speake not guile †Turne away from euil and do good seeke after peace and pursewe it †The eies of our Lord vpon the iust and his eares vnto their prayers †But the countenance of our Lord is vpon them that doe euil things to destroy their memorie out of the earth †The iust haue cried and our Lord hath heard them and out of al their tribulations he hath deliuered them †Our Lord is nigh to them that are of a contrite hart and the humble of spirit he wil saue †Manie are the tribulations of the iust and out of al these our Lord wil deliuer them Our Lord keepeth al their bones there shal not one of them be broken The death of sinners is verie il and they that hate the iust shal offend Our Lord wil redeme the soules of his seruantes and al that hope in him shal not offend ANNOTATIONS PSALME XXXIII 1. He changed his countenance S. Augustin by holie Dauids changing of his countenance and by changing the king of Geth his name who in the booke of kinges where the historie is recorded is called Achis and here Abimelech gethereth that here is an hidden and great Mysterie VVhich he explicateth partly by interpretation of the Hebrew names but more especially by Dauids changing of his countenance which prefigured Christ eternal God becoming also man and so making great changes in the world For as Dauid killed Goliath and for his good act gotte enuie so Christ killing the diuel and humilitie in Christs meÌ„bers killing pride are persecuted by the wicked For Christ was both to the ruine and Resurrection of manie He changed Sacrifice and Priesthood The Iewes had sacrifice according to the order of Aaron in victims of cattle and this was in mysterie For there was not then the Sacrifice of the bodie and bloud of our Lord which the faithful and those that haue read the Gospel do know which Sacrifice is now spread in al the round earth Aâ—litle after the Sacrifice of Aaron is taken away and the Sacrifice according to the order of Melchisedech begane to be He therfore I knovv not vvho changed his countenance Let it not be I knovv not vvho for our Lord Iesus Christ is knowen He would haue our health to be in his bodie and bloud From whence did he commend his bodie and bloud from his humilitie For vnles he were humble he would neither be eaten nor druncke Behold his highnes In the beginning was the vvord and the vvord was with God and God the vvord Loe the euerlasting meate and Angels eate it supernal powres eate it celestial spirites eate it and they eate and are fatted and the thing remaineth whole which satiateth and reioyceth them How then hath the vvisdome of God fedde vs vvith the same bread the word was made flesh and dwelt in vs It were too long to recite this great Doctors vvhole discourse He further sheweth that Christ dismissed the Ievves and vvent from them to the Gentiles Thou seekest novv Christ saith he among the Ievves and findest him not because he hath changed his countenance For they sticking to the sacrifice according to the order of Aaron held not the Sacrifice according to the order of Melchisedech and haue lost Christ and the Gentiles haue begunne to haue him Againe this holie father vvilleth vs to remember the Gospel VVhen our Lord Iesus Christ spake of his bodie he said Vnles you eate the flesh of the Sonne of man and drinke his bloud you shal not haue life in you because he had changed his countenance this semed as furie and madnes vnto them to geue his flesh to be eaten of men his bloud to be drunke therfore Dauid vvas reputed madde before Achis vvhen he said you haue brought this madde man vnto me Doth it not seme madnes Eate ye my flesh and drinke my bloud He semed to be madde thus S. Augustin Neuer imagining the figuratiue interpretation of our nevv Sacramentaries vvho say Christ gaue no more but a figure of his bodie bloud for then it had bene easily vnderstood by the Capharnaites and no such contradiction nor murmuring had happened Yet S. Augustin saith more plainly if more plaine may be Christ caried himselfe in his ovvne handes And hovv this can be done bretheren in man vvho can vnderstand For vvho is caried in his ovvne handes A man may be caried in the handes of others no man is caried in his ovvne handes VVe find not hovv it can be vnderstood in Dauid according to the letter but in Christ vve find it For Christ vvas caried in his ovvne handes vvhen geuing his verie bodie he said This is my bodie for he caried his bodie in his ovvne handes 14 15. â—tay thy tongue c. Both these verses and frequent other places in the Psalmes shevv plainly that iustice consisteth not only in faith but in abstayning from euil and doing good yet requiring and presupposing true faith vvithout which no workes are aualable to iustice nor to euerlasting life PSALME XXXIIII Dauid in figure of Christ prophetically by way of inuocating Gods helpe forsheweth his persecution and the iust reuenge vpon his persecutors 9. with praise to God 13. his charitie towards his cruel aduersaries 17. whom neuertheles God punisheth 20. for pretending peace in wordes and in fact persecuting 23. rendering to al as they deserue To Dauid himself IVDGE ô Lord them that hurt me ouerthrow them that impugne me †Take armour and shield and rise vp to helpe me †Bring forth the sword and shut vp against them that perfecute me say to my soule I am thy saluation †Let them be counfounded ashamed that seeke my soule Let them be turned backward and be confounded that thinke euil against me †Be they made as dust before the face of winde and the angel of our Lord straictning them †Let their way be made darkenesse and slippernes and the angel of our Lord pursewing them †Because they haue hid the destruction of their snare for me without cause in vaine haue they vpbrayded my soule †Let the snare which he knoweth not come on him and the net which he hath hid catch him and let him fal into the verie same snare †But my soule shal reioyce in our Lord and shal be delighted vpon his saluation †Al
Say ye to God How terrible are thy workes ô Lord in the multitude of thy strength thine enimies shal lie to thee †Let al the earth adore thee and sing to thee let it sing a psalme to thy name †Come ye and see the workes of God terrible in counsels ouer the chidren of men †Who turneth the sea into drie land in the riuer they shal passe on foote there we shal reioyce in him †Who ruleth in his strength for euer his eyes looke vpon the gentiles they that exasperate him let them not be exalted in themselues †Ye Gentiles blesse our God and make the voice of his prayse hearde †Who hath put my soule in life and hath not geuen my feete to be moued †Because thou hast proued vs ô God by fire thou hast tried vs as siluer is tried †Thou hast brought vs into a snare thou hast laide tribulations on our backe thou hast set men vpon our heades †We haue passed through fire and water and thou hast brought vs out into refreshing †I wil goe into thy house with holocaustes I wil render thee my vowes †which my lippes haue distinguished And my mouth hath spoken in my tribulation †Holocaustes with marrow wil I offer to thee with incense of rammes I wil offer to thee oxen with bucke goates †Come ye heare and I wil tel al ye that feare God what great things he hath done for my soule †To him haue I cried with my mouth and haue exulted vnder my tongue †If I haue beheld iniquitie in my hart our Lord wil not heare †Therfore hath God heard and hath attended to the voice of my petition †Blessed be God who hath not remoued my prayer and his mercie from me PSALME LXVI The prophet prayeth for and withal foreshoweth the propagation of the Church of Christ Vnto the end in hymes a Psalme of Canticle to Dauid GOd haue mercie vpon vs and blesse vs illuminate his countenance vpon vs and haue mercie on vs. †That we may know thy way vpon earth in al nations thy saluation †Let peoples ô God confesse to thee let al peoples confesse to thee †Let nations be glad reioice because thou iudgest peoples in equitie and the nations in earth thou doest direct †Let peoples ô God confesse to thee let al peoples confesse to thee †the earth hath yelded her fruite God our God blesse vs †God blesse vs and let al the endes of the earth feare him PSALME LXVII Notwithstanding great persecutions the Church prospereth 10. Especially in the new testament by Apostolical function 18. ministerie of Angels Christs Ascension coming of the Holie Ghost 31. confirming the faithful repressing the insolent and conuerting manie 35. For al which the prophet inuiteth al men to praise God Vnto the end a Psalme of Canticle to Dauid himself LEt God arise and let his enimies be dispersed and let them that hate him flee from his face †As smoke vanisheth let them vanish away as waxe melteth at the presence of fire so let sinners perish at the presence of God †And let the iust make merrie and reioyce in the sight of God and let them be delighted in mirth †Sing to God say a Psalme to his name make way to him who mounteth vpon the west Lord is his name Reioyce ye in his syght they shal be trubled at the presence of him †the father of orphanes and iudge of widowes God in his holie place †God that maketh men to inhabite of one manner in a house That bringeth forth them that be bound in strengh likewise them that exasperate that dwel in sepulchers †O God when thou wentest forth in the sight of thy people when thou didst passe through the desert †The earth was moued and the heauens also distilled at the presence of the God of Sina at the face of the God of Israel †Voluntarie rayne shalt thou seperat ô God to thine inheritance and it was weakned but thou hast persited it †Thy liuing creatures shal dwel in it thou hast prepared in thy swetnes for the poore ô God †Our Lord shal geue the word to them that euanglize with great powre †The king of hoastes the beloued of the beloued and to the beautie of the house to diuide the spoyles †If ye sleepe among the middest of the lottes the winges of a doue layde ouer with siluer and the hinder parts of her backe in the palenes of gold †Whiles the heauenlie discerneth kings ouer her with snow they shal be made white in Selmon †“ The mountane of God a fat mountane A mountane crudded as cheese a fatte mountane †“ why suppose you crudded mountanes A mountane in which it hath wel pleased God to dwel therin for in dede our Lord wil dwel euen to the end †The chariote of God is ten thousand folde thousands of them that reioyce our Lord in them in Sina in the holie place †Thou art ascended on hygh thou hast taken captiuitie thou hast receiued gifts in men for euen those that do not beleue our Lord God to inhabite †Blessed be our Lord day by day the God of our saluations wil make vs a prosperous iourney †Our God is the God of sauing and the issues of death are of our Lord our Lord. †But yet God stil breake the heads of his enimies the hearie croune of them that walke in their sinnes Our Lord Said Out of Basan I wil conuert I wil conuert into the depth of the sea †That thy foote may be dipped in bloude the tongue of thy dogges made redde with * the same bloud of the enimies †They haue seene thy entringes in ô God the entrings of my God of my King Who is in the holie place †Princes came before ioyned with them that sang in the middes of young wemen plaing on tymbrels †In churches blesse ye God our Lord of the fountains of Israel †There Beniamin a youngman in excesse of minde The Princes of Iuda their leaders the Princes of Zabulon the Princes of Nephthali †Command thy strength ô God confirme this ô God which thou hast wrought in vs. †From thy temple in Ierusalem kinges shal offer giftes to thee †Rebuke the wilde beasts of the reede the congregation of bulles in the kine of thy peoples that they may exclude them which are tried with siluer Dissipate the nations that wil warres †Legates shal come out of Aegypt Aethiopia shal prevent his handes
geuen his Angels charge of thee that they keepe thee in al thy waies †In their handes they shal beare thee lest perhaps thou knocke thy foote against a stone †Vpon the aspe and the basiliscus thou shalt walke thou shalt tread vpon the lion and the dragon †Because he hath hoped in me I wil deliuer him I wil protect him because he hath knowne my name †He shal crie to me and I wil heare him with him I am in tribulation I wil deliuer him and wil glorifie him †With length of daies I wil replenish him and I wil shew him my saluation ANNOTATIONS PSALME XC 5. Thou shalt not be afraid S. Augustin here obserueth foure maners of tempting the faithful to fal from true Religion Sometimes with tentation that is but light and obscure which the Prophet here calleth feare in the night when ignorant men are tempted by suggestion or apprehension of temporal afflictions not knowing that they fal into eternal damnation by fleing from worldlie or bodilie calamities Sometimes the tentation threatneth present death to them that are wel instructed in the truth and knovv that they must confesse it euen to death which the Prophet calleth an arrovv flying in the day vvhen the faithful clerly seeth vvhat danger hangeth ouer him tovvit present death if he stand constant and damnation if he denie his faith Sometimes the tentation is n ore vchement but yet obscure which he calleth busines vvalking in darknes vvhen by sutle endeuoures framing arguments in excuse of sinne men are persvvaded that they may lavvfully take some oath or do some other thing vvhich in dede is not lavvful and so by earnest and sutle persvvasions they ignorantly decline from Catholique Religion or committe other greuous sinnes But the greatest and manifest tentation is called inuasion midday diuel when persecuters seing neither more easie persvvasions can deceiue Gods seruants nor present death force them to denie the truth they then assault them more vehemently and more dangerously vvith long and continual afflictions not remitting their crueltie til the afflicted either yeld to their vvil or dye in long torments And by these tvvo latter kindes of persecution manie are ouerthrovvne vvhich vvere constant in the former For vvhiles tyrants proposed dangers to simple people and deceiued some yet threatning present death to others that were better instructed and confirmed in Religion innumerable perseuered gloriously died in confession of Christian Catholique faith But by sutle arguing of hard pointes of christian doctrin or practise and by long torments manie haue bene seduced blindly falling into errors and manie wittingly haue denied the truth which they clerly beleued in their hartes to auoide this midday diuel the extremitie of long manifest and greuous afflictions Neuertheles in al these tentations God protecteth them that firmly trust in him Those saith this holie Father haue failed which presumed of themselues which dwelt not in the helpe of the Highest and in protection of the God of heauen which said not to our Lord Thou art my Protector and my refuge which trusted not vnder the shadow of his winges but relied or attributed much to their owne streingth PSALME XCI God is by al maner of voices and instruments to be praised his admirable workes 7. which the foolish not doing are punished 11. and the wise are rewarded †A Psalme of Canticle in the sabbath day IT is good to confesse to our Lord and to sing to thy name ô Highest †To shewforth thy mercie in the morning and thy truth in the night †In the instrument of tenstrings in Psalter with Canticle on the Harpe †Because thou hast delighted me ô Lord in thy workemanship and in the workes of thy handes I wil reioyce †How are thy workes magnified ô Lord thy cogitations are made very profounde †The vnwise man wil not know and the foule wil not vnderstand these thinges †When sinners shal spring vp as grasse and al that worke iniquitie shal appeare That they may perish for euer †but thou the Highest foreuer ô Lord. †Because loe thine enimies ô Lord because loe thine enimies shal perish and al that worke iniquitie shal be dispersed †And my horne shal be exalted as the vnicorns and my old age in plentiful mercie †And mine eie hath looked vpon mine enimies and the malignant rysing vp against me mine ears shal heare †The iust shal florish as a palme tree as the ceder of Libanus shal he be multiplied †They that are planted in the house of our Lord shal florish in the courtes of the house of our God †As yet shal they be multiplied in plentiful old age and they shal be wel affected †that they may shewforth That the Lord our God is righteous and there is no iniquitie in him PSALME XCII Christ reigneth for euer in his Church 3. notwith standing manie and great persecution against the faithful Prayse of Canticle to Dauid himselfe in the day before the sabbath when the earth was founded OVR Lord e hath reigned he hath put on beutie our Lord hath put on strength and hath girded him selfe For he hath established the round world which shal not be moued †Thy seat is prepared from that time thou art from euerlasting †The riuers ô Lord haue lifted vp the riuers haue lifted vp their voice The riuers haue lifted vp their waues †aboue the voices of manie waters The surges of the sea are meruelous meruelous is our Lord on high †Thy testimonies are made credible exceedingly holines becometh thy house ô Lord for length of daies PSALME XCIII The faithful seruant of God assuredly professeth that al the pride 5. crueltie 7. foolish imaginations and secret thoughts of the wicked are manifest to God 12. acknowlegeth himself happie that he is better instructed of God wheras he had otherwise bene damned 20. sharply reprehendeth those that consider not of Gods iudgements concluding that the iust shal be glorified and the wicked damned To Dauid himselfe in the fourth of the sabbath OVR Lord God of reuenges the God of reuenges hath done freely †Be exalted thou that iudgest the earth render retribution to the ptoude †How long shal sinners ô Lord how long shal sinners glorie †Shal they vtter and speake iniquitie shal al they speake that worke iniustice †Thy people ô Lord they haue humbled and thine inheritance they haue vexed †The widow and the stranger they haue slaine and the pupilles they haue killed †And they haue saide The Lord shal not see neither shal the God of Iacob vnderstand †Vnderstand ye foolish in the people and ye fooles be wise at sometime †He that
†And he gaue them into mercies in the sight of al that had taken them †Saue vs ô Lord our God and geather vs out of the Nations That we may confesse to thy holie name may glorie in thy prayse †Blessed be our Lord the God of Israel from euerlasting vnto euerlasting and al the people shal say Be it be it ANNOTATIONS PSALME CV 10. He redeemed them VVhat price or ransom saith S. Augustin was geuen in this redemption Or is it a prophecie that this was done in figure of Baptisme where we are redemed from the hand of the diuel by a great price which is the bloud of Christ VVherupon it was more conueniently figured not by what sea soeuer but by the read sea For bloud hath redde coulor And touching the effect of Baptisme destroying al former sinnes he teacheth in the exposition of the next Psalme and either the same holie father or some other good author Ser. 42. de temp that as the Israelites passed safely through the read sea and al the Aegyptians going in with them were drowned so the baptised are saued in the water of Baptisme and al their sinnes are destroyed PSALME CVI. Againe the Psalmist inuiteth al men to render thankes to God for their deliuerie from dangers or euils in general 4. particularly from dangers in iorney 10. in prison or captiuitie 17. in sicknes spiritual and corporal 23. in nauigation 33. describing the changeable course of thinges in this world 38. especially of mens states 42. for al which the iust wil praise God Allelu ia CONFESSE ye to our Lord because he is good because his mercie is for euer †Let them say that are redemed of our Lord whom he redemed out of the hand of the enemie and out of the countries he gathered them †From the rising of the sunne and the going downe from the north and the sea †They wandered in the wildernes in a place without water the way of citie for habitation they found not †Hungrie and thirstie their soule fainted in them †And they cried to our Lord when they were in tribulation and he deliuered them out of their necessities †And he conducted them in to the right way to goe into a citie of habitation †Let the mercies of our Lord confesse to him and his meruelous workes to the children of men †Because he hath filled the emptie soule and the hungrie soule he hath filled with good thinges †Them that sate in darkenes and in the shadow of death bound in needines and yron †Because they exasperated the wordes of God and they prouoked the counsel of the Highest †And their hart was humbled in labours they were weakened neither was there anie to helpe †And they cried to our Lord when they were in tribulation and he deliuered them out of their necessities †And he brought them out of darkenes and the shadow of death and brake their bondes asunder †Let the mercies of our Lord confesse to him and his meruelous workes to the children of men †Because he hath destroyed the gates of brasse and the barres of yron he hath broken †He hath receiued them out of the way of their iniquitie for they were humbled for their iniustices †Their soule did abhorre al meaâ—e they approched euen to the gates of death †And they cried to our Lord when they were in tribulation and he deliuered them out of their necessities †He sent his word and healed them and deliuered them out of their destructions †Let the mercies of our Lord confesse to him and his meruelous workes to the children of men †And let them sacrifice the sacrifice of praise and shew forth his workes in exulation †They that goe downe into the sea in shippes making trafike in the great waters †They haue sene the workes of our Lord and his meruelous thinges in the depth †He sayd and the blast of the storme stood and the waues therof were exalted †They ascend euen to the heauens and they descend euen to the depthes their soule pyned away in euils †They were trubled and were moued as a drunken man and al their wisedom was deuoured †And they cried to our Lord when they were in tribulation and he brought them out of their necessities †And he turned his storme into calme and the waues therof were quiet And they reioyced because they were quiet and he conducted them into the hauen of their wil. †Let the mercies of our Lord confesse to him and his meruelous workes to the children of men †And let them exalt him in the church of the people and the chayre of the ancientes let them praise him †He turned the riuers into a desert and the issues of waters into drinesse †The fruiteful land into a salt ground for the malice of them that inhabite it †He turned the desert into pooles of waters and the land without water into issues of waters †And he placed the hungrie there and they built a citie of habitation †And they sowed fildes and planted vineyardes and they made fruicte of natiuitie †And he blessed them and they were multiplied excedingly and their beastes he lessened not †And they were made fewe and were vexed by the tribulation of euiles and with sorow †Contempt was powred out vpon princes and he made them wander where was no way and not in the way †And he did helpe the poore out of pouertie and made families as sheepe †The iust shal see and shal reioyce al iniquitie shal stoppe her mouth †Who is wise and wil keepe these thinges and wil vnderstand the mercies of our Lord PSALME CVII The royal prophet promiseth 5. and rendereth praises to God 7. for his deliuerie from trubles and aduancement in the kingdom 13. praying God stil to helpe mans infirmitie A Canticle of Psalme to Dauid himselfe MY HART is readie ô God my hart is readie I wil chaunte and wil sing in my glorie †Arise my glorie arise psalter and harpe I wil arise early †I wil confesse to thee in peoples ô Lord and I wil sing to thee in the Nations †Because thy mercie is great aboue the heauens and thy truth euen to the cloudes †Be exalted aboue the heauens ô God and thy glorie ouer al the earth †that thy beloued may be deliuered Saue with thy righthand and heare me †God spake in his holie I wil reioyce and wil diuide Sichem and I wil mesure the vale of tabernacles †Galaad is mine and Manasses is mine and Ephraim the protection of my head Iuda is my king †Moab the potte of my hope Vpon Idumea I wil extend my shoe the strangers are made my freindes †Who wil conduct me into a fensed citie who wil conduct me into
sorte of al is the Idolatrie vvhich the Pâ—almist here describeth vvhen Imagees made by mens handes are immediatly honored as goddes in themselues For such goddes the Gentiles had and of them the Prophet here speaketh Compaâ—ing these visible sensles imagined goddes vvith the one eternal inuisible God vvho is made notorious by his diuine conspicuous vvorkes vvheras these idols by hovv much they are more visible so much more they are contemptible because being fashioned vvith mouth eyes eares nose handes feete throte and other members they are altogether sensles not able to speake vvith their mouth and therin more base in nature then the men that made them nor able to see heare smel taist feele to vvalke to moue nor to crie al vvhich beastes can doe And therfore these that make them or haue confidence in them as the Prophet here signifieth that some haue v. 16. are most absurde becoming like to the same idols in their vnderstanding and internal cogitations as these idols are voide of external sense And al Idolaters are most vvicked geuing diuine honour to anie creature are therin seruantes of diuels VVhether they immediatly honour diuels as vvhen sorcerers and vvitches making pact vvith the diuel adore him and he for the same doth some thing vvhich they demand or that they honour some other creature vvherin by the diuels false persvvasion they thincke there is diuine poore Both vvhich vvares diuels vsurpe Gods honour and therfore the same Prophet saide in an other Psalme Al the goddes of Gentiles are diuels PSALME CXIIII The prayer of a iust man in tribulation with confidence and gratitude towards God Allelu ia I haue loued because our Lord wil heare the voice of my prayer †Because he hath inclined his eare to me and in my daies I wil inuocate †The sorowes of death haue compassed me and the perils of hel haue found me I haue found tribulation and sorow †and I inuocated the name of our Lord. O Lord deliuer my soule †our Lord is merciful and iust and our God doth mercie †Our Lord kepeth litle ones I was humbled and he hath deliuered me †Turne ô my soule into thy rest because our Lord hath done good to thee †Because he hath deliuered my soule from death mine eies from teares my feete from sliding †I wil please our Lord in the countrie of the liuing PSALME CXV A iust man acknowledging that spiritual life beginneth by faith and by publique profession therof 4. gratfully accepteth of Christs Redemption 5. dedicateth his life and al he hath to Gods seruice Allelu ia I beleued for which cause I spake but I was humbled excedingly †I said in mine excesse Euerie man is a lyer †What shal I render to our Lord for al thinges that he hath rendred to me †I wil take the chalice of saluation and I wil inuocat the name of our Lord. †I wil render my vowes to our Lord before al his people †precious in the sight of our Lord is the death of his Sainctes †O Lord because I am thy seruant I am thy seruant and the sonne of thy hand maide Thou hast broken my bondes †I wil sacrifice to thee the hoast of praise and I wil inuocate the name of our Lord. †I wil render my vowes to our Lord in the sight of al his people †in the courtes of the house of our Lord in the middes of thee ô Ierusalem PSALME CXVI Gods mercie is largely extended to al Gentiles by Christ and his promise withal is performed to the Iewes Allelu ia PRAYSE our Lord al ye Gentiles prayse him al ye peoples †Because his mercie is confirmed vpon vs and his truth remaineth for euer PSALME CXVII Faithful people collected in the Church of Christ exhorte each other to render thankes to God for their deliuerie from spiritual and temporal tribulations 16. The Laitie demand participation of Christs Mysteries promising to serue him duly 25. Which the Pastors freely impert and together with the people solemnely celebrate Gods praise Allelu ia CONFESSE ye to our Lord because he is good because his mercie is for euer †Let Israel now say that he is good that his mercie is for euer †Let the house of Aaron now say that his mercie is for euer †Let them now say which feare our Lord that his mercie is for euer †From tribulation I inuocated our Lord and our Lord heard me in largenes †Our Lord is my helper I wil not feare what man can doe to me †Our Lord is my helper and I wil looke ouer mine enemies †It is good to hope in our Lord rather then to hope in man †It is good to hope in our Lord rather then to hope in princes †Al nations haue compassed me and in the name of our Lord am I reuenged on them †Compassing they haue compassed me and in the name of our Lord I was reuenged on them †They compassed me as bees and were inflamed as fyre in thornes and in the name of our Lord I was reuenged on them †Being thrust I was ouerturned to fal and our Lord receiued me †Our Lord is my strength and my prayse and he is made my saluation The voice of exultation and of saluation in the tabernacles of the iust †The right hand of our Lord hath wrought strength the right hand of our Lord hath exalted me the right hand of our Lord hath wrought strength †I shal not die but shal liue and I wil tel the workes of our Lord. †Our Lord chastising hath chastised me and to death he hath not deliuered me †Open ye the gates of iustice to me being entred into them I wil confesse to our Lord †this is the gate of our Lord the iust shal enter into it †I wil confesse to thee because thou hast heard me and art become my saluation †The stone which the builders reiected the same is made into the head of the corner †This was done by our Lord and it is meruelous id our eies †This is the day which our Lord made let vs reioice and be glad therein †O Lord saue me ô Lord geue good successe Blessed be he that cometh in the name of our Lord. †We haue blessed you of the house of our Lord †our Lord is God and he hath geuen light to vs. Appoint a solemne day with thicke bowes euen to the horne of the altar †Thou art my God and I wil confesse to thee thou art my God and I wil exalt thee I wil confesse to thee because thou hast heard me and art become my saluation
in the hart of them that thinke euil thinges but ioy foloweth them that geue counsels of peace †It shal not make the iust sorie what soeuer shal fal to him but the impious shal be replenished with euil †Lying lippes are an abomination to our Lord but they that doe faithfully please him †A circumspect man concealeth knowlege and the hart of the vnwise prouoketh folie †The hand of the strong shal rule but that which is slothful shal serue vnder tributes †Pensifnesse in the hart of a man shal humble him with a good word he shal be made glad †He that neglecteth damage for a freind is iust but the way of the impious shal deceiue them †The fraudulent man shal not finde gayne and the substance of a man shal be the price of gold †In the path of iustice life but the by way leadeth to death CHAP. XIII A wise sonne is the doctrine of the father but he that is a scorner heareth not when he is rebuked †Of the fruite of his owne mouth man shal be filled with good thinges but the soule of the preuaricateurs is wicked †He that kepeth his mouth kepeth his soule but he that is vnaduised to speake shal feele euils †The sluggard wil and wil not but the soule of them that worke shal be made fatte †The iust shal detest a lying word but the impious confoundeth and shal be confounded †Iustice kepeth the way of the innocent but impietie supplanteth the sinner †There is one as it were with riches wheras he hath nothing and there is as it were poore wheras he is in much riches †The redemption of a mans life his riches but he that is poore beareth not reprehension †The light of the iust maketh glad but the candle of the impious shal be extinguished †Among the prowde there are alwayes brawles but they that doe al thinges with counsel are ruled by wisdom †Substance hastened shal be diminished but that which by litle and litle is gathered with the hand shal be multiplied †Hope that is differred afflicteth the soule a tree of life the desire of coning †Who so detracteth from any thing he byndeth himselfe for the time to come but he that feareth the precept shal conuers in peace Guilful soules erre in sinnes the iust are merciful haue pitie †The law of a wise man a fountaine of life that he may decline from the ruine of death †Good doctrine shal geue grace in the way of contemners a whirlepoole †The subtel man doth al thinges with counsel but he that is a foole openeth folie †The messenger of the impious shal fal into euil but a faithful legate is health †Pouertie and ignominie to him that forsaketh discipline but he that yeldeth to him that rebuketh shal be glorified †Desire if it be accomplished delighteth the soule fooles detest them that flee euil thinges †He that walketh with the wise shal be wise a freind of fooles shal be made like †Euil purseweth sinners and to the iust good thinges shal be repayed †The good man leaueth heyres sonnes and nephewes and the substance of the sinner is kept for the iust †Much meate in the tilled growndes of the fathers and to others they are gathered with our iudgement †He that spareth the rod hateth his childe but he that loueth him doth instantly nurture him †The iust eateth and filleth his soule but the bellie of the impious vnsatiable CHAP. XIIII A wise woman buildeth her house the vnwise wil with her handes destroy that also which is built †He that walketh in the right way feareth God is despised of him that goeth an infamous way †In the mouth of a foole the rod of pride but the lippes of the wise keepe them †Where oxen are not the stal is emptie but where much corne is there is the oxes strength manifest †A faithful witnesse wil not lie but a deceitful witnesse vttereth a lie †A scorner seeketh wisdom and findeth it not the doctrine of the prudent is easie †Goe against a foolish man and he knoweth not the lippes of prudence †The wisdom of a discrete man is to vnderstand his way and the imprudence of fooles erreth †A foole will â—ugh at sinne among the iust grace shal abide †The hart that knoweth the bitternes of his soule in his ioy shal not the stranger be mingled †The house of the impious shal be rased the tabernacles of the iust shal spring †“ There is a way which seemeth to a man iust but the later endes therof lead to death †Laughter shal be mingled with sorow and mourning occupieth the later endes of ioy †A foole shal be replenished with his wayes and the good man shal be aboue him †The innocent beleueth euerie word the discrete man considereth his steppes †A wise man feareth and declineth from euil the foole leapeth ouer and is confident †The impatient man shal worke folie and the subrel man is odious †The childish man shal possesse folie and the prudent shal expect knowlege †The euil shal lie downe before the good and the impious before the gates of the iust †The poore shal be odious euen to his neighbour but the freindes of the rich be manie †He that despiseth his neighbour sinneth but he that hath pitie on the poore shal be blessed †They erre that worke euil mercie and truth prepare good thinges †In euerie worke there shal be abundance but where manie wordes are there is oftentimes pouertie †The crowne of the wise their riches the sollie of fooles inprudence †A faithful witnes deliuereth soules and the dissenâ—bier vttereth lyes †In the feare of our Lord is confidence of strength and to his children there shal be hope †The feare of our Lord a fountaine of life that he may decline from the ruine of death †In the multitude of people the dignitie of the king and in fewnes of people the ignominie of the prince †He that is patient is gouerned with much wisdom but he that is impatient exalteth his foilie †“ Health of hart the life of the flesh enuie the putrefaction of the bones †He that doth calumniate the needie vpbraideth his maker but he honoreth him that hath pitie on the poore †The impious shal be expelled in his malice but the iust hopeth in his death †In the hart of the prudent resteth wisdom it shal instruct al the vnlerned †Iustice aduanceth a nation but sinne maketh peoples miserable †A
is no barren among them †As the barke of a pomegranate so are thy cheekes beside thy hidden †There are threescore queenes fourescore concubines and of yongmaydes there is no number †My doue is one my perfect one she is the only to her mother elect to her that bare her The daughters haue seene her and declared her to be most blessed the queenes and concubines and haue praysed her †What is she that cometh forth as the morning rysing fayre as the moone elect as the sunne terrible as the armie of a campe set in aray †I came downe into the garden of nuttes to see the fruites of the valles and to looke if the vineyarde had florished and the pomegranats budded †I knew not my soule trubled me for the chariotes of Aminadab †Returne returne ô Sulamitesse returne returne that we may behold thee CHAP. VII VVHAT shalt thou see in the Sulamitesse but the companies of campes How beautiful are thy pases in shoes ô princes daughter b the ioyntes of thy thighes are as iewels that are made by the hand of the artificer †Thy nauel as à round bowle neuer wanting cuppes Thy bellie as an heape of wheate compassed about with lilies †Thy two breasts as two fawnes the twinnes of a roe †Thy necke as a towre of yuorie Thine eies as the fishpooles in Hesebon which are in the gate of the daughter of the multitude Thy nose as the towre of Libanus that looketh against Damascus †Thy head as Carmelus and the heares of thy head as a kings purple tyed to cundite pipes †How beautiful art thou and how comely my dearest in delightes †Thy stature is like to a palmetree thy breastes to clusters of grapes †I sayd I wil goe vp into the palmetree and wil take hold of the fruites therof and thy breasts shal be as the clusters of a vineyard and the odour of thy mouth as it were of apples †Thy throate as the best wine worthie for my beloued to drinke for his lippes and his teeth to ruminate †I to my beloued and his turning is toward me †Come my beloued let vs goeforth in to the filde let vs abide in the villages †Let vs rise earely to the vineyards let vs see if the vineyard florishe if the flowers be readie to bring forth fruites if the pomegranates florish there wil I giue thee my breasts †The Mandragoraes haue geuen a smel In our gates al fruites the new and the old my beloued I haue kept for thee CHAP. VIII VVHO shal giue to me thee my brother sucking the breasts of my mother that I may finde thee without and kisse thee and now no man despise me †I wil take hold of thee and wil bring thee into my mothers house there thou shalt teach me and I wil giue thee a cuppe of spiced wine and new wine of my pomegranats †His left hand vnder my head and his right hand shal embrace me †I adiure you ô daughters of Ierusalem that you rayse not vp nor make the beloued to awake til herselfe wil. †Who is this that cometh vp from the desert flowing with delightes leaning vpon her beloued Vnder the appletree I raysed thee vp d there thy mother was corrupted there she vas defloured that bare thee †Put me as a seale vpon thy hart as a seale vpon thyne arme because loue is strong as death ielousie is hard as hel the lampes thereof lampes of fyre and flames †Manie waters can not quench charitie neither shal floudes ouerwhelme it if a man shal giue al the substance of his house for loue as nothing he shal despise it †e Our sister is litle and hath no breasts What shal we doe to our sister in the day when she is to be spoken vnto †If she be a wal let vs build vpon it bulwarkes of siluer if she be a doore let vs ioyne it together with bordes of ceder †I am a wal and my breasts are as a towre since I was made before him as one finding peace †The peacemaker had a vinyard in that which hath peoples he deliuered the same to keepers a man bringeth for the fruite thereof a thousand peeces of siluer †My vineyard is before me A thousand are thy peacemakers and two hundreth for them that keepe the fruites thereof †Thou that dwellest in the gardens the frends doe harken make me heare thy voice †Flee ô my beloued and be like to the roe and to the fawne of harts vpon the mountaines of aromatical spices THE ARGVMENT OF THE BOOKE OF WISDOM AS wel of the auctor as of the auctoritie of this booke there haue bene diuers opinions among the lerned But in processe of time the first is probably discussed the other is clerly decided by the Church For concerning the former doubt Manie ancient Fathers alleage sentences of this Booke as the sayinges of Salomon Namely S. Ireneus apud Eusebium lib. 5. c. 8. Hist S. Clement of Alexandria li. 5. 6. Stromat Origen ho. 12. in Leuit. li. 8. in Epist ad Rom. S. Athanasius in Synopsi Orat. 2. cont Arrian S. Basil li. 5. cont Eunomianos S. Epiphanius heresi 67. S. Gregorie Nazianzen lib. de Fide S. Gregorie Nissen in Testimonijs ex vet Testam cap. de Natiuitate ex Virgine S. Chrisost hom 33. 34. in Mat. S. Cyril of Alexandria li. 10. c. 4. Also S. Cyprian li. de exhortat Martyrum c. 12. li. 3. c. 59. ad Quirin li. de Mortalitate S. Hilarie in Psal 127. S. Ambrose li. de Salomone c. 1. and diuers others suppose Salomon to be auctor of this booke To whom likewise some of them ascribe the booke of Ecclesiasticus But S. Ierom Praefatione in libros Salomonis testifieth that some ancient writers affirme this booke to be written by Philo a Iew and the other by Iesus the sonne of Sirach And S. Augustin very plainly li. 17. c. 20. de ciuit saith custom preuailed that the bookes of Wisdom Ecclesiasticus for some similitude of speach are called Salomons but the more lerned assuredly iudge that they are not his what then shal we say seing so manie other ancient lerned Doctors cite them as his The answer is easie And sufficiently insinuated by S. Augustin that these two bookes being like vnto the other three which are Salomons were also called his VVherto we may adde a like example in the two first bookes of Kinges which are called the bookes of Samuel though he writte not al the first nor anie part of the second Moreouer al these fiue are called by one general title Sapiential bookes In so much that the Church readeth in the sacred Office before al Epistles taken out of anie of these fiue bookes not Lectio Prouerbiorum
and let vs enioy the good thinges that are and let vs quickly vse the creature as in youth †Let vs fil ourselues with precious wine and oyntments and let not the flowre of the time passe vs. †Let vs crowne ourselues with roses before they wither let there be no medow which our riote shal not passe through †Let none of vs be exempted from our rioteousnes euerie where let vs leaue signes of ioy because this is our portion and this our lot †Let vs oppresse the poore iust man and not spare the widow nor reuerence the oldmans grey head of long time †But let our strength be the law of iustice for that which is Weake is found vnprofitable †Let vs therfore circumuent the iust because he is vnprofitable to vs and he is contrarie to our workes and reprochfully obiecteth vnto vs the sinnes of the law and defameth in vs the sinnes of our discipline †He boasteth that he hath the knowlege of God and nameth himselfe the sonne of God †He is made vnto vs to the defaming of our cogitations †He is greuous vnto vs euen to behold because his life la vnlike to others and his wayes are changed †We are estemed of him as triflers and he absteyneth from our wayes as from vncleannes and he preferreth the later ends of the iust and glorieth that he hath God for his father †Let vs see therfore if his wordes be true and let vs proue what thinges shal come to him and we shal know what shal be his later ends †For if he be the true sonne of God he wil defend him wil deliuer him from the hands of the aduersaries †By contumelie and torment let vs examine him that we may know his reuerence and proue his patience †To a most shameful death let vs condemne him for there shal be respect had vnto him by his wordes †These thinges haue they thought and haue erred for their malice hath blinded them †And they haue not knowen the sacraments of God nor hoped for the reward of iustice nor estemed the honour of holie soules †For God created man incorruptible and to the image of his owne likenes he made him †But by the enuie of the diuel death entred into the world †and they folow him that are of his part CHAP. III The iust contemned by the wicked and proued by tentations are happie 10. and the wicked vnhappie 12. Chastitie shal be rewarded adulterous generations shal not prosper BVT the soules of the iust are in the hand of God and the torment of death shal not touch them †They semed in the eies of the vnwise to die and their decease was counted affliction †and that which with vs is the way is destruction but they are in peace †And though before men they suffered torments their hope is ful of immortalitie †Vexed in few thinges in many they shal be wel disposed of because God hath tempted them and hath found them worthie of him selfe †As gold in the furnace he hath proued them and as an host of holocaust he hath receiued them and in time there shal be respect of them †The iust shal shine and as sparkes in a place of reedes they shal runne abrode †They shal iudge nations haue dominion ouer peoples and their Lord shal reigne for euer †They that trust in him shal vnderstand truth and the faithful in loue shal rest in him because rest and peace is to his elect †But the impious according to the thinges which they haue thought shal haue correption which haue neglected the iust haue reuolted from our Lord. †For he that reiecteth wisdom and discipline is vnhappie and their hope is vaine and labours without fruite and their workes vnprofitable †Their wiues are sensles and their children most wicked †Cursed is their creature because happie is the barren woman and the vndefiled which hath not knowen bed in sinne she shal haue fruite in visitation of holie soules †and the eunuch that hath not wrought iniquitie with his hands nor thought most wicked things against God for the chosen gift of fayth shal be geuen to him and a most acceptable lot in the temple of God †For of good labour there is glorious fruite and the roote of wisdom which falleth not †But the children of adulterers shal be in consummation and the sede of the vnlawful bed shal be destroyed †And if certes they be of long life they shal be reputed for nothing their last oldage shal be without honour †And if they dye quickly they shal haue no hope nor speach of comfort in the day of acknowledging †For of a wicked nation the endes are cruel CHAP. IIII. Great difference betwen chaste and adulterous generations 7. Speedier death of the iust is recompensed by Gods prouidence 19. but the wicked incurre greater damnation by liuing long O How beautiful is the chaste generation with glorie for the memorie therof is immortal because it is knowen both with God and with men †When it is present they imitate it and they desire it when it hath withdrawen itself and it triumpheth crowned for euer winning the reward of vndefiled conflictes †But the multitude of the impious that hath manie children shal not be profitable and bastarde plants shal not take deepe roote nor lay sure fundation †And if in the boughes for a â—ime they shal spring being weakly set they shal be moued of the winde and by the vehemencie of the windes they shal be rooted out †For the vnperfect boughes shal be broken and their fruites shal be vnprofitable and sowre to eate and meete for nothing †For the children that be borne of wicked sleepes are witnesses of wickednes against the parents in their examination †But the iust if he be preuented with death shal be in a place of refreshing †For venerable oldage is not that of long time nor accounted by the number of yeares but the vnderstanding of a man are grey heares †and an immaculate life is old age †Pleasing God he is made beloued and liuing among sinners he was translated †“ He was taken away lest malice should change his vnderstanding or lest anie guile might deceiue his soule †For the bewitching of vanitie obscureth good thinges and the inconstancie of concupiscence peruerteth the vnderstanding that is without malice †Being consummate in short space he fulfilled much time †for his soule pleased God for this cause he hastened to bring him out of the middes of iniquiries but the peoples that are seing and not vnderstanding nor putting such thinges in their hartes †that the grace of God and mercie is toward his saintes and respect toward his elect †But the iust dead condemneth the impions aliue and youth soone ended the long life of the vniust †For they
so also a feareful hart in the cogitation of a foole shal not resist against the violence of feare †As a trembling hart in the cogitation of a foole al time wil not feare so also he that continueth alwaies in the preceptes of God †He that pricketh the eie bringeth forth teares and he that pricketh the hart bringeth forth feeling †He that casteth a stone at fowles and shal throw them downe so he that speaketh reprochefully to his freind dissolueth freindship †Although thou drowest a sword at a freind despaire not for there is returning to a freind †If thou open a sad mouth feare not for there is agreement except taunt and reproch and pride and reuealing of secret and a traiterous wound in al these thinges a freind wil flee away †Possesse fidelitie with a freind in his prouertie that in his goodes also thou maist reioyce †In the time of his tribulation continew faithful to him that in his inheritance also thou maist be heire with him †Before the fire the vapour of the chimney and the smoke of the fire riseth on high so also before bloud euil wordes and contumelies threates †I wil not be ashamed to salute a freind from his face I wil not hide myself and if there chance euiles to me by him I wil beare it †Euerie one that shal heare wil beware of him †Who wil geue a gard to my mouth and a sure seale vpon my lippes that I fal not by them and my tongue destroy me CHAP. XXIII A prayer against pride 6. gluttonie and luxurie 7. Beware of offending in spèach 9. especialliy of vnlawful swearing 15. blasphemie 17. irreuerent and reprocheful wordes 21. Also of auarice 24. fornication and adultrie 30. al which God seeth and wil seuerly punish 33. With other sinnes that folow therof O Lord father and dominatour of my life leaue me not in their counsel nor suffer me to fal in them †Who laieth on stripes in my cogitation and in my hart the doctrine of wisdom and in their ignorances they spare me not and their offences appeare not †and my ignorances increase not and my offences be multiplied and my sinnes ahound and I fal in the sight of mine aduersaries mine enemies reioyce †O Lord father and God of my life leaue me not in their cogitation †Hautines of mine eies geue me not and al desire turne away from me †Take from me the concupiscences of the bellie and let not the concupiscences of copulation take hold of me and geue me not ouer to a shamelesse and foolish minde †O children heare the doctrine of the mouth and he that wil keepe it shal not perish by his lippes nor be scandalized in most wicked workes †A sinner is taught in his vanirie and the proud and the euil speaker shal he scandalized in them †Let not thy mouth be accustomed to swearing for there be manie falles in it †But let not the naming of God be vsual in thy mouth and meddle not with the names of Sainctes because thou shalt not scape free from them †For as a seruant daily examined lacketh not the marke therof so euerie one that sweareth and nameth shal not be wholy purged from sinne †A man that sweareth much shal be filled with iniquitie and plague shal not depart from his house †And if he frustrate it his sinne shal be vpon him and if he dissemble he offendeth duble †and if he sweare in vaine he shal not be iustified for his house shal be filled with retribution †There is an other contrarie speach also to death be it not found in the inheritance of Iacob †For of the merciful al those thinges shal be taken away and they wil not wallow in sinnes †Let not thy mouth be accustomed to vnnurtered speach for there is in it a word of sinne †Remember thy father and thy mother for thou sittest in the middest of greate men †lest perhapes God forget thee in their sight and being sotted with thy dailie custome thou suffer reproch and hadst better not haue bene borne and curse the day of thy natiuitie †A man accustomed to the wordes of reproch wil not be instructed in al his daies †Two sortes abound in sinnes and the third bringeth wrath and perdition †An hote soule as a burning fire wil not be quenched til it swallow somewhat †and a wicked man in the mouth of his flesh wil not cease til he kindle a fire †To a man that is a fornicatour al bread is sweete he wil not be wearie transgressing vnto the end †Euerie man that passeth beyond his owne bed contemning against his owne soule and saying Who seeth me †Darkenes compasseth me and the walles couer me and no man beholdeth me whom do I feare the Highest wil not be mindful of my sinnes †And he vnderstandeth not that his eye seeth al thinges for that such feare of man expelleth from him the feare of God the eies of men fearing him †and he knoweth not that the eies of our Lord are much more brighter then the sunne beholding round about al the waies of men and the botome of the depth and the hartes of men looking into the hidden partes †For al thinges were knowen to our Lord God before they were created so also after it is perfected he beholdeth al thinges †Reuenge shal be taken on this man in the streates of the cittie and as an horsecolt he shal be chased and where he expected not he shal be apprehended †And he shal be in dishonour with al men for that he vnderstood not the feare of our Lord. †So euerie woman also that forsaketh her husband getteth inheritance by mariage of an other †For first she hath bene vnfaithful in the law of the Highest and secondly she hath sinned against her busband thirdly she hath fornicated in adulterie and hath gotten her children of an other man †This woman shal be brought into the Church and vpon her children there shal be examination †Her children shal not take roote and her boughes shal not yeld fruite †She shal leaue her memorie to be cursed and her dishonour shal not be wiped out †And they that are leaft shal know that nothing is better then the feare of God and nothing sweter then to haue regard to the commandmentes of our Lord. †It is great glorie to folow our Lord for length of daies shal be taken of him CHAP. XXIIII True and laudable wisdom 5. proceding from God 6. shineth in his workes 12. especially in his Church where she bringeth forth al vertues 26. She inuiteth al vnto her 44. and lighteneth her folowers with splendore of doctrine VVISDOM shal praise her soule shal be honoured in God and shal glorie in the middes of her people
to stand vpright and his lacke of reuerence is the stopping of the eares †Sheding of bloud is in the brawling of the proud and their cursing is a greeuous hearing †He that discloseth the secrete of a freind loseth credite and he shal not finde a freind to his minde †Loue thy neighhour and be ioyned with him in fidelitie †But if thou discouer his secrets thou shalt not pursew after him †For as a man that loseth his freind so also he that loseth the freindshipe of his neigbbour †And as he that letteth a bird goe out of his hand so hast thou leaft thy neighbour shalt not take him †Folow him not because he is far absent for he is fled as a doe out of the snare because his soule is wounded †Thou canst no more blinde him and of a curse there is reconciliation †but to disclose the secrets of a freind is the desperation of an vnhappie soule †He that winketh with the eie forgeth wicked thinges and no man wil cast him of †in the sight of thyne eyes he wil sweete his mouth and wil be in admiration vpon thy wordes but at the last he wil peruert his mouth and in thy wordes he wil lay a scandal †I haue heard manie thinges haue not esteemed them equal to him and our Lord wil hate him †He that casteth a stone on high it wil fal vpon his head and the deceitful stroke wil diuide the woundes of the deceitful †He that diggeth a pit shal fal into it and he that setteth a stone for his neighbour shal stumble on it he that layeth a snare for an other shal perish in it †To a man that doth most wicked counsel it shal be turned vpon himself and he shal not know from whence it cometh to him †Derision reproch of the proud and vengeance as a lyon shal lie in waite for him †They shal perish in a snare that are delighted with the fal of the iust and sorow shal consume them before they die †Anger and furie both are execrable and the sinful man shal be subiect to them CHAP. XXVIII Abstaine from reuenge 8. and strife 15. from making debate 28. from hearing and speaking euil HE that wil be reuenged shal finde reuenge of our Lord and keepeing he wil keepe his sinne †Forgeue thy neighbour hurting thee then shal thy sinnes be loosed to thee when thou prayest †Man to man reserueth anger and doth he seeke remedie of God †He hath not mercie on a man like vnto himself and doth he intreate for his owne sinnes †Himself whereas he is flesh reserueth anger and doth he aske propitiation of God Who by prayer shal obteyne for his sinne †Remember the last thinges cease to be at enmitie †for consumption and death are imminent in his commandmentes †Remember the feare of God and be not angrie with thy neighbour †Remember the testament of the High contemne the ignorance of thy neigbour †Refraine thyself from strife and thou shalt diminish thy sinnes †for an angrie man kindleth strife and a sinful man wil truble his freindes and in the middes of them that are at peace he wil cast in enmitie †For according to the wood of the forest so the fire burneth and according to the power of a man so shal his anger be and according to his substance he wil increase his anger †Hastie contention kindleth a fire and hastie strife shedeth bloud and an il testifying tongue bringeth death †If thou blow vpon a sparck it wil burne as a fire and if thou spitte thereon it shal be quenched both procede out of the mouth †The whisperer duble tounged is accurst for he hath trubled manie that were at peace †A third tongue hath moued manie and dispersed them from nation into nation †It hath destroyed the walled citie of the rich and hath digged downe the houses of great men †It hath cut the forces of peoples and vndone strong nations †A third tongue hath cast out manlie wemen and depriued them of their labours †He that regardeth it shal not haue rest neither shal he haue a freind in whom he may repose †The stroke of a whippe maketh a blew marke but the stroke of the tongue wil breake the bones †Manie haue fallen by the edge of the sword but not so as they that haue perished by their tongue †Blessed is he that is couered from a wicked tongue that hath not passed into the anger therof and that hath not drawen the yoke therof and hath not bene tyed in the bandes therof †for the yoke of it is a yoke of yron and the band of it is a band of brasse †The death of it is a most wicked death and hel is more profitable then it †The continuance of it shal not be permanent but it shal obteyne the waies of the vniust and it shal not burne the iust in the flame therof †They that forsake God shal fal into it and it shal burne in them and shal not be quenched and it shal be sent in vpon them as a lion and as a leopard it shal hurt them †Hedge thine eares with thornes and heare not a wicked tongue and make doores to thy mouth and locks †Lay together thy siluer and make balance to thy wordes and right bridles to thy mouth †and take heede lest perhaps thou slippe in thy tongue fal in the sight of the enemies that lie in wayte for thee and thy fal be vncurable vnto death CHAP. XXIX Lend charitably 3. and restore faithfully 10. For the fault of il debters omitte not to helpe the honest 12. rather geue almes where nede is 19. Be thankful for suretiship 28. Liue frugally 32. Goe not a ghestning for delicate chere HE that lendeth to his neighbour doth mercie and he that preuayleth with hand keepeth the commandments †Lend to thy neighbour in the time of his necessitie and againe repay thy neighbour in his time †Confirme thy word and doe faithfully with him thou shalt finde at al time that which is necessarie for thee †Manie haue esteemed a thing lent as a thing found and haue geuen molestation to them that did helpe them †Til they receiue they kisse the handes of the lender and in promises they humble their voice †and in the time of repaying they wil aske a time and wil speake wordes of tediousnes and murmurings and wil make the time an excuse †and if he be able to pay he wil resist he wil pay scarse halfe of the whole and wil account it as a thing found †but if not he wil defraude him of his money and possesse him an enemie without cause †and wil repay him reproches and curses and for honour and benefite wil repay him contumelie †Manie
stake into the ground and say to thee †Thy way is good and stand ouer against thee to see what wil befal thee †With an irreligious man treate not of holines and with the vniust of iustice and with a woman of the thing whereof she is ielous with a feareful man of warre with a marchant of traficke with a byer of selling with an enuious man of geuing thankes †with the impious of pietie with the vnhonest of honestie with the field labourer of al worke †with him that worketh by the yeare of the ending of the yeare with a slothful seruant of much working attend not to these in al counsel †But be continual with a holie man whomsoeuer thou shalt know to obserue the feare of God †whose soule is according to thine owne soule and who when thou shalt stumble in the darke wil be sorie for thee †And establish with thy self an hart of good counsel for there is none other thing more worth to thee then it †The soule of a holie man vttereth sometime true thinges more then seuen watchmen that sitte in a high place to watch †And in al these beseech the Highest that he direct thy way in truth †Before al workes let a true word goe before thee and stable counsel before euerie act †A wicked word shal change the hart out of which rise foure partes good and euil life and death and the tongue is a continual ruler of them There is a subtile man teacher of manie and to his owne soule he is vnprofitable †A cunning man hath taught manie and is swete to his owne soule †He that speaketh sophistically is odious in euerie thing he shal be defrauded †Grace is not geuen him of our Lord for he is defrauded of al wisdom †There is a wise man wise to his owne soule and the fruite of his vnderstanding is laudable †A wise man teacheth his people and the fruites of his vnderstanding are faithful †A wise man shal be filled with blessinges and they that see wil praise him †The life of a man is in the number of dayes but the dayes of Israel are innumerable †A wise man in the people shal inherite honour and his name shal liue for euer †Sonne in thy life proue thy soule if it be wicked geue it not power †for al thinges are not expedient for al and euerie kinde pleaseth not euerie soule †Be not greedie in al feasting and power not out thy self vpon al meate †for in manie meates there shal be infirmitie and greedines shal approch euen to choler †Because of surfet manie haue died but he that is abstinent shal adde life CHAP. XXXVIII God hath ordained corporal 9. and spiritual medicines 16. Vse moderate not excessiue sorow for the dead 26. Tradesmen and artificers are necessarie much more spiritual pastors HONOVR the phisition for necessitie for the Highest hath created him †For al medicine is of God it shal receiue gift of the king †The knowlege of the phisition shal exalt his head and in the sight of great men he shal be praised †The Highest hath created medicines of the earth and a wise man wil not abhorre them †Was not bitter water made sweete by wood †The vertue of these thinges is come to the knowlege of men and the Highest hath geuen knowlege to men for to be honoured in his meruelous thinges †Curing with these thinges he shal mitigate paine and the apothecarie shal make confections of swetenes and shal make ointments of health and his workes shal not be consummated †For the peace of God is vpon the face of the earth †Sonne in thine infirmitie contemne not thy self but pray our Lord and he wil cure thee †Turne away from sinne and direct thy handes and from al offence cleanse thy hart †Geue sweetenes and a memorial of fine floure and make a fat oblation and geue place to the phisition †For our Lord created him and let him not depart from thee because his workes be necessarie †For there is a time when thou maist fal into their handes †and they shal beseech our Lord that he direct their rest and healing for their conuersation †He that sinneth in his sight that made him shal fal into the handes of the phisition †Sonne vpon the dead shed teares and beginne to weepe as hauing suffered doleful thinges and according to iudgement couer his bodie and neglect not his burial †But for detraction beare bitterly the mourning of him one day and be comforted for the heauines †and make mourning according to his desert one day or two because of detraction †For by heauines death hasteneth and it couereth the strength and sorow of the hart boweth the necke †In abstraction sorow is permanent and the substance of the poore is according to his hart †Geue not thine hart into heauines but expel it from thee and remember the latter endes †and forget not for neither is there returne and him thou shalt profit nothing and thou shalt hurt thy self †Be mindful of my iudgement for thine also must be so to me yesterday and to thee to day †In the repose of the dead make the memorie of him to rest and comfort him in the departing of his spirit †The wisdom of a scribe in the time of vacance and he that is lesse in action shal receiue wisdom †With what wisdom shal he be replenished that holdeth the plough and glorieth in the goade driueth oxen with the prickle and conuerseth in their workes and his talke is in the breede of bulles †He wil geue his hart to turne vp furrowes and his watching in the feeding of kine †So euerie craftsman and workemaster that passeth the night as the day that maketh grauen seales and his continual diligence varieth the picture he wil geue his hart to the similitude of the picture and his watching wil perfect the worke †So the yronsmith sitting by the anuil and considering the worke of yron The vapour of the fire wil parche his flesh and he striueth in the heate of the fournace †The noyse of the hammer reneweth his eare and his eye is against the similitude of the vessel †He wil geue his hart to the finishing of the workes and his watching wil polish to perfection †So the potter sitting at his worke turning the wheele with his feete who is alwayes set in carefulnes for his worke and al his working is in number †With his arme he wil fashion the clay and before his feete he wil bend his strength †He wil geue his hart to finish the vernishing thereof and his watching wil make cleane the fournace †Al these haue hoped in their handes and euerie one is wise in his owne art †Without these a citie is not built †And
they shal not inhabite nor walke therein and they shal not leape high into the congregation †Vpon the iudges seate they shal not sitte and the ordinance of iudgement they shal not vnderstand neither shal they declare discipline and iudgement and in parables they shal not be found †but they shal confirme the creature of the world and their prayer shal be in the worke of their art applying their soule searching in the law of the Highest CHAP. XXXIX Goldie knowlege 16. puritie of soule 20. humble conceipt of our selues 27. and consideration of eternal reward are good dispositions to spiritual contemplation THE wise man wil search out the wisdom of al the ancientes and wil be occupied in the prophetes †He wil keepe the narration of famous men and wil enter withal into the subtilities of parables †He wil search out the hidden senses of prouerbes and wil conuerse in the secretes of parables †In the middes of great men he wil minister and in the sight of the president he shal appeare †He shal passe into the land of strange nations for he shal trie good and euil in men †He wil geue his hart to watch early vnto our Lord that made him and he wil pray in the sight of the Highest †He Wil open his mouth in prayer and wil entreate for his sinnes †For if it shal please our great Lord he wil fil him with the spirit of vnderstanding †and he wil power forth the wordes of his wisdom as showres and in prayer wil confesse to our Lord. †And he wil direct his counsel and discipline and in his secretes he wil consult †He wil open the discipline of his doctrine and wil glorie in the law of the testament of our Lord. †Manie wil praise his wisdom and it shal not be abolished for euer †The memorie of him shal not depart and his name shal be required from generation to generation †Nations shal declare his wisdom and the church wil shew forth his praise †If he continew he shal leaue a name more then a thousand and if he rest it shal profite him †I wil yet consult that I may declare For as with furie I am replenished †In voice he saith Heare me ye diuine fruites and as the rose planted vpon the riuers of waters fructifie ye †As Libanus haue ye the odours of sweetnes †Florish ye flowres as the lilie and geue forth an odour and bring forth leaues in grace and praise with songue and blesse our Lord in his workes †Geue magnificence to his name and confesse vnto him in the voice of your lippes and in songues of the lippes and harpes thus shal ye say in confession †Al the workes of our Lord are exceeding good †At this word the water stood as an heape and at the word of his mouth as it were receptacles of waters †because in his commandment placabilitie is made and there is no diminishing of his saluation †The workes of al flesh are before him and there is nothing hid from his eyes †From world to world he beholdeth and nothing is meruelous in his sight †It is not to be saied What is this or what is that for al thinges shal be sought in their time †His blessing hath ouerflowed as a streame †And as a flood hath watered the drie land so his wrath shal inherite the nations that haue not sought him †euen as he turned waters into drught and the earth was made drie and his waies are direct to the waies of them so to sinners stumbling blockes in his wrath †Good thinges were created for the good from the beginning so for the wicked good thinges and euil †The beginning of the thing necessarie for the life of men water fire and yron salt milke and bread of flower and honie and the cluster of grape and oyle clothing †Al these shal be conuerted to saintes into good so also to the impious and to sinners into euil †There are spirites that were created for vengeance and in their furie they haue confirmed their tormentes †in the time of consummation they shal power our strength and they shal accomplish the furie of him that made them †Fire haile famine and death al these were created for vengeance †the teeth of beastes and scorpions and serpentes and sword reuenging the impious vnto destruction †In his commandmentes they shal make merrie and on the earth they shal be prepared when nede is and in their times they shal not pretermitte a word †Therefore from the beginning I was confirmed and I haue consulted and thought and leaft written †Al the workes of our Lord are good he wil geue euerie worke in his houre †It is not to be said This is worse then that for al shal be approued in their time †And now with al hart and mouth praise ye and blesse the name of our Lord. CHAP. XL. The first matter of spiritual meditation may be mans miserie contracted by original sinne 4. and increased by actual 17. reliued by God grace 22. which geueth manie benefites 27. man adding his voluntarie cooperation GREAT trauel is created to al men and an heauie yoke vpon the children of Adam from the day of their coming forth of their mothers wombe vntil the day of their burying into the mother of al. †Their cogitations and feares of the hart imagination of thinges to come and the day of their ending †from him that sitteth vpon the glorious seate vnto him that is humbled in earth ashes †From him that weareth hyacinth and beareth the crowne euen to him that is couered with rude linen furie enuie tumult wauering and the feare of death anger perseuering and contention †and in the time of repose in bed the sleepe of night changeth his knowlege †A litle is as nothing in rest and afterward in sleepe as in the day of watch◠†He is trubled in the vision of his hart as he that hath escaped in the day of battel In the time of his safetie he rose vp and merueleth at noe feare †With al flesh from man euen to beast and vpon sinners seuenfold †Beside these thinges death bloud contention and sword oppressions famine and contrition and scourges †for the wicked al these were created and for them the floud was made †Al thinges that are of the earth shal turne into the earth and al waters shal returne into the sea †Al bribing and iniquitie shal be cleane taken away and fidelitie shal stand for euer †The riches of the vniust shal be dried vp as a riuer and they shal sound as great thunder in rayne †In opening his handes he shal reioyce so transgressors shal pine away in consumption †The nephewes of the impious shal not multiplie boughes nor vncleane
rootes sound vpon the toppe of a rocke †Ouer al water grennes and at the brincke of the riuer it shal be plucked vp before al grasse †Grace is as paradise in blessinges and mercie remayneth for euer †The life of a workeman that is sufficient for himself shal be sweete and in it thou shalt finde a treasure †Children and building of a citie shal confirme the name and an vnspotted woman shal be counted aboue this †Wine and musicke make a ioyful hart and the loue of wisedom is aboue both †Shalmes and Psalterie make sweete melodie and a sweete tongue is aboue both †Thine eye wil desire grace and beautie and greene sowen fieldes are aboue this †A freind and companion meeting together in time and aboue them both is a woman with her husband †Bretheren are an helpe in the time of tribulation and mercie shal deliuer more then they †Gold and siluer are the establishing of the feete and counsel is wel accepted aboue them both †Riches and strength exalt the hart and aboue these is the feare of our Lord. †There is no diminution in the feare of our Lord and in it there is no neede to seeke for helpe †The feare of our Lord is as a paradise of blessing and they haue couered it aboue al glorie †Sonne in thy life time want not for it is better to die then to want †A man that looketh toward an other mans table his life is as no life thinking how to liue for he feedeth his soule with an other mans meates †But a man nurtered and taught wil looke to him selfe †Pouertie wil be sweete in the mouth of the vnwise and in his bellie a fire wil burne CHAP. XLI An other matter of meditation is death 8. wherof sinne is the cause 1◠Care of a good fame is necessarie 19. Let shamfastnes be a bridle to auoide fornication 22. iniquitie 24. theft and other sinnes O DEATH how bitter is thy memorie to a man that hath peace in his riches †to a man that is at rest and whose wayes are prosperous in al thinges and that is yet able to take meate †O death thy iudgement is good to a needy man and him that is diminished in strength †and fayleth in age and that is careful of al thinges and to the incredulous that loseth patience †Feare not the iudgement of death Remember what thinges haue bene before thee and what come after thee this is the iudgement from our Lord to al flesh †and what shal come vpon thee by the good pleasure of the Highest whether it be ten or an hundred or a thousand yeares †For in hel there is no accusing of life †The children of sinners be come children of abominations and they that conuerse neere the houses of the impious †The inheritance of the children of sinners shal perish and with their seede shal be continuance of reproch †The children complaine of an impious father because for him they are in reproch †Woe to you ye impious men which haue forsaken the law of our Lord the Highest †And if ye be borne ye shal be borne in malediction and if ye die in malediction shal be your portion †Al thinges that are of the earth shal returne into the earth so the impious from malediction to perdition †The moorning of men is in their bodie but the name of the impious shal be cleane wyped out †Haue care of a good name for this shal be more permanent to thee then a thousand treasures precious and great †There is a number of the daies of a good life but a good name shal continew for euer †Children keepe ye discipline in peace For wisdom hid and treasure not seene what profite is there in them both †Better is the man that hideth his follie then the man that hideth his wisdom †But yet haue reuerence to these thinges which proceede from my mouth †For it is not good to obserue al shamfastnes al thinges do not please al men in opinion †Be ashamed before father before mother of fornication and before the president and before the mightie of lying †before the prince and before the iudge of offence before the sinagogue and the people of iniquitie before companion and freind of iniustice and before the place where thou dwellest †of theft of the truth of God and his testament of leaning on the bread and of reproofe for the thing geuen and taken †before them that salute thee of silence of beholding a woman that is an harlot and of turning away thy countenance from thy kinsman †Turne not away thy face from thy neighbour of taking away part and not restoring †Behold not an other mans wife and search not his handmayde neither stand by her bed †Before freindes of opprobrious wordes and when thou hast geuen vpbrayde not CHAP. XLII Further admonition to auoide sinnes in wordes and deedes 6. with care that others offend not by our negligence 15. An other matter of meditation is Gods excellencie appearing in his workes REPEATE notthe word which thou hast heard neither reueale thou of a secret word thou shalt in deede be without confusion and shalt finde grace in the sight of al men be not ashamed for al these thinges and accept not person therby to sinne †Of the law of the Highest and his testament and of iudgement to iustifie the impious †of the word of companions and wayfaring men and of the geuing of the inheritance of freindes †of the equalitie of balance and weightes of the getting of manie thinges and few †of the corruption of bying and of marchantes and of much discipline of thy children and to make bloudie the side of a wicked seruant †Ouer a naughtie woman a seale is good †Where there are manie handes shutvp and what soeuer thou shalt deliuer number and weight it and write euerie thing geuen and receiued †Of the discipline of the vnwise and foolish and of ancientes that are iudged of young men and thou shalt be wel instructed in al thinges and approued in the sight of al the liuing †A daughter is the secret watch of the father and the care of her taketh away sleepe lest perhaps in her youth she become past age abiding with an husband she become odious †lest at anie time she be corrupted in her virginitie and in her fathers house she be found with childe lest perhaps abyding with her husband she transgresse or at the least become barren †Ouer a dissolute daughter keepe sure watch lest at anie time she make thee come into reprooche with thine enemies because of detraction in the citie and the obiection of the people and she confound thee in the multitude of the people †Looke not on euerie bodie for beautie sake among wemen tarie not †For
he vvould not grant this request for as much as he had determined the contrarie it is euident that Ieremie Ezechiel Daniel and some other prophetes then liuing had also great zele very like to the others and therfore this text speaketh not of others like vnto them but as S. Ierom in his commentaries vpon this place S. Chrysostom ho. 1. in 1. Thess 1. and S. Gregorie li. 9. Moral c. 12. vnderstand it of Moyses and Samuel them selues being in assured happie state where their former great zele and charitie were now greater and more perfect then in this life CHAP. XVI The prophet is forbid to marie trublesome times not suffering the cares of familie 5. He must neither goe to places of feasting nor mourning more dying then can be mourned or buried 10. Al which is for their idolatrie 15. but after captiuitie the people shal be released 16. And both Iewes and Gentiles conuerted to Christ. AND the word of our Lord was made to me saying †Thou shalt not take a wife and thou shalt not haue sonnes and daughters in this place †Because thus saith our Lord concerning sonnes and daughters that are begotten in this place and concerning their mothers which beare them and concerning their fathers of whose stocke they were borne in this land †by the deathes of diseases they shal die they shal not be mourned and they shal not be buried they shal be as a dunghil vpon the face of the earth they shal be consumed both with sword and famine and their carcasse shal be meate for the foules of the ayre and beastes of the earth †For thus saith our Lord Enter not into the house of feasting neither goe thou to mourne nor comfort them because I haue taken away my peace from this people saith our Lord mercie and commiserations †And great and litle shal die in this land they shal not be buried nor mourned and they shal not cut them selues neither shal baldnes be made for them †And they shal not breake bread among them to him that mourneth to comfort him vpon the dead and they shal not geue them drinke of the cuppe to comfort them vpon their father and mother †And enter not into the house of feasting to sitte with them and to eate and drinke †because thus saith our Lord of hostes the God of Israel Behold I wil take away out of this place in your eies and in your daies the voice of ioy and the voice of gladnes the voice of the bridegrome and the voice of the bride †And when thou shalt tel this people al these wordes and they shal say to thee Wherefore hath our Lord spoken vpon vs al this greate euil what is our iniquitie and what is our sinne that we haue sinned to the Lord our God †Thou shalt say to them Because your fathers haue forsaken me saith our Lord and gone after strange goddes and serued them and adored them and me they haue forsaken my law they haue not kept †But you also haue wrought worse then your fathers for behold euerie one walketh after the peruersitie of his euil hart that he heare me not †And I wil cast you forth out of this land into a land which you and your fathers knew not and there you shal serue strange goddes day and night which shal not geue you anie rest †Therefore behold the daies come saith our Lord it shal be said no more The Lord liueth that brought forth the children of Israel out of the Land of Aegypt †But The Lord liueth that brought the children of Israel out of the Land of the North and out of al the landes to the which I did cast them out and I wil bring them againe into their land which I gaue to their fathers †Behold I wil send manie fishers saith our Lord they shal fishe them and after this I wil send them manie hunters they shal hunt them from euerie mountaine and from euerie litle hil and out of the caues of rockes †Because mine eies are vpon al their waies they are not hid from my face and their iniquitie hath not bene hid from mine eies †And I wil repay first their duble iniquities and their sinnes because they haue contaminated my land with the carcasses of their idols and with their abominations they haue filled mine inheritance †O Lord my force and my strength and my refuge in the day of tribulation to thee the Gentiles shal come from the endes of the earth and shal say In very deede our fathers haue possessed lying vanitie which hath not profited them †Why shal a man make goddes vnto himself and they are not goddes †Therefore behold I wil shew them at this time I wil shew them my hand and my powre and they shal know that my name is the Lord. CHAP. XVII For obstinacie in sinne the Iewes shal be ledde captiue 5. He is cursed that trusteth in flesh 7. and blâ—ssed that trusteth in God 9. Only God searcheth the hart geuing to euerie one as they deserue 11. The prophet prayeth to be deliuered from his enemies 19. preacheth obseruation of the Law 24. so they shal prâ—sper otherwise perish THE sinne of Iuda is written with yron penne in naile of Adamant grauen vpon the bredth of their hart and in the hornes of their altars †When their children shal remember their altars and their groues and their trees with greene leaues in the high mountaines †sacrificing in the field I wil geue thy strength and al thy treasures into spoile thine excelses for sinne in al thy costes †And thou shalt be left alone of thine inheritance which I gaue thee and I wil make thee serue thine enemies in a land which thou knowest not because thou hast kindled a fire in my furie it shal burne for euer †Thus saith our Lord Cursed be the man that trusteth in man maketh flesh his arme and his hart departeth from our Lord. †For he shal be as litle bushes in the desert and shal not see when good shal come but he shal dwel in drynes in the desert in a land of saltnes and not habitable †Blessed be the man that trusteth in our Lord and our Lord shal be his confidence †And he shal be as a tree that is planted vpon the waters that spreddeth his rootes towards moysture and it shal not feare when the heate cometh And the leafe thereof shal be greene and in the time of drought it shal not be careful neither shal it cease at anie time to bring forth fruite †The hart of man is peruerse and vnsearcheable who shal know it †I the Lord that searche the hart and proue the reynes which geue to euerie one according to his way and according to the fruite of his inuentions †The partrich hath nourished that which she brought not forth
he hath gathered riches and not in iudgement in the middes of his dayes he shal leaue them and in his latter end he shal be a foole †A throne of glorie of height from the beginning the place of our sanctification †O Lord the expectation of Israel al that forsake thee shal be confounded they that depart from thee shal be written in the earth because they haue forsaken the vaine of liuing waters our Lord. †Heale me ô Lord and I shal be healed saue me and I shal be saued because thou art my praise †Behold they say to me Where is the word of our Lord let it come †And I am not trubled folowing thee the pastour and the day of man I haue not desired thou knowest That which hath proceeded out of my lippes hath bene right in thy sight †Be not thou a terrour vnto me thou art mine hope in the day of affliction †Let them be confounded that persecute me and let not me be confounded let them be afrayd and let not me be afrayd bring vpon them the day of affliction and with duble destruction destroy them †Thus saith our Lord to me Goe and stand in the gate of the children of the people by which the kinges of Iuda come in and goe out and in al the gates of Ierusalem †and thou shalt say to them Heare the word of our Lord ye kinges of Iuda and al Iuda and al the inhabitants of Ierusalem that enter in by these gates †Thus saith our Lord Take heede to your soules and carie not burdens on the Sabbath day neither bring them in by the gates of Ierusalem †And cast not forth burdens out of your houses on the Sabbath day and al worke you shal not doe sanctifie the Sabbath day as I commanded your fathers †And they heard not nor inclined their eare but hardned their necke that they would not heare me and that they would not take discipline †And it shal be if you wil heare me saith our Lord that you bring not burdens in by the gates of this citie on the Sabbath day and if you wil sanctifie the Sabbath day that you doe not al workes therein †there shal enter in by the gates of this citie kinges and princes sitting vpon the throne of Dauid and mounting on chariotes and horses they and their princes the men of Iuda and the inhabiters of Ierusalem and this citie shal be inhabited for euer †And they shal come from the cities of Iuda and from round about Ierusalem and from the land of Beniamin and from the champaine countries from the mountaines and from the South carying holocaust and victime and sacrifice and frankincense and they shal bring in oblation into the house of our Lord. †But if you wil not heare me to sanctifie the Sabbath day not to carie burden and not to bring in by the gates of Ierusalem on the Sabbath day I wil kindle a fire in the gates thereof and it shal deuoure the houses of Ierusalem and it shal not be quenched CHAP. XVIII As clay in the hand of a potter so is Israel in Gods hand 8. He pardoneth penitents 10. and punisheth the obstinate 18. They conspire against Ieremie for which he denounceth miseries hanging ouer them THE word that was made to Ieremie from our Lord saying †Arise and goe downe into the potters house and there thou shalt heare my wordes †And I went downe into the potters house and behold he made a worke vpon the wheele †And the vessel was broken which he made of clay with his handes and turning he made it an other vessel as it pleased in his eies to make it †And the word of our Lord was made to me saying †Why shal I not be able to doe vnto you as this potter ô house of Israel Behold saith our Lord as clay in the hand of the potter so are you in my hand ô house of Israel †I wil sodenly speake against nation and against kingdom to roote out and destroy and wast it †If that nation shal repent them of their euil against whom I haue spoken I also wil repent me of the euil that I haue thought to doe to it †And I wil sodenly speake of nation and of kingdom to build and plant it †If it shal do euil in mine eies that it heare not my voice I wil repent me of the good that I haue spoken to do vnto it †Now therefore tel the man of Iuda and the inhabitantes of Ierusalem saying Thus saith our Lord Behold I forge euil against you and deuise a deuice against you let euerie man returne from his euil way and direct ye your waies and your studies †Who said We are desperate for we wil goe after our cogitations and we wil do euerie one the peruersitie of his euil hart †Therefore thus saith our Lord Aske the Nations Who hath heard such horrible thinges as the virgine of Israel hath done exceedingly †Why shal the snow of Libanus faile from the rocke of the field or can the cold waters gushing forth and runing downe be drawen out †Because my people hath forgotten me sacrificing in vaine and stumbling in their waies in the pathes of the world that they might walke by them in a way not trodden †that their land might be made into desolation and into an euerlasting hisse euerie one that shal passe by it shal be astonied and wagge his head †As the burning winde wil I disperse them before the enemie the backe and not the face wil I shew them in the day of their perdition †And they said Come and let vs finde deuises against Ieremie for the law shal not perish from the priest nor counsel from the wise nor the word from the prophet come and let vs strike him with the tongue and let vs not attend to al his wordes †Attend ô Lord vnto me and heare the voice of mine aduersaries †Why is euil rendred for good because they haue digged a pitte for my soule Remember that I haue stood in the sight to speake good for them and to returne away their indignation from them †Therefore geue their children into famine and lead them into the handes of the sword let their wiues be made without children widowes and let the husbands be killed by death let their youngmen be pearced through with the sword in battel †Let a crie be heard out of their houses for thou shalt bring the robber vpon them sodenly because they haue digged a pitte to take me and haue hid snares for my feete †But thou ô Lord knowest al their counsel against me vnto death be not propicious to their iniquitie let not their sinne be cleane put out from thy face let them be made falling in thy sight in the time of thy furie deale with them CHAP. XIX The prophet holding an earthen bottel in his
hath wept in the night and her teares are on her cheekes there is none to comfort her of al her deare ones al her freindes haue despised her and are become her enimies Iudas is gone into transmigration because of affliction and the multitude of bondage she hath dwelt among the Gentiles neither hath she found rest al her persecuters haue apprehended her within the straites The waies of Sion mourne because there are none that come to the solemnitie al her gates are destroyed her priestes sighing her virgins lothsome and herself is oppressed with bitternes Her aduersaries are made in the head her enemies are enriched because our Lord hath spoken vpon her for the multitude of her iniquities her litle ones are led into captiuitie before the face of the afflicter And from the daughter of Sion al her beautie is departed her princes are become as rammes not fynding pastures and they are gone without strength before the face of the pursewer Ierusalem hath remembred the dayes of her affliction and preuarication of al her thinges worthie to be desyred which she had from the daies of old when her people fel in the enimies hand and there was no helper the enemies haue sene her and haue scorned her sabbathes Ierusalem hath sinned a sinne therfore is she made vnstable al that did glorifie her haue despised her because they haue sene her ignominie but she sighing is turned backward Her filthines is on her feete neither hath she remembred her end she is pulled downe excedingly not hauing a comforter see ô Lord mine affliction because the enemie is exalted The enimie hath thrust his hand to al her thinges worthie to be desyred because she hath sene the Gentiles enter into her sanctuarie of whom thou gauest commandment that they should not enter into thy church Al her people sighing and seeking bread they haue geuen al precious thinges for meate to refresh the soule see ô Lord and consider because I am become vyle O al ye that passe by the way attend and see if there be sorow like to my sorow because he hath made vintage of me as our Lord hath spoken in the day of the wrath of his furie From on high he hath cast a fyre in my bones and hath taught me he hath spred a net for my feete he hath turned me backward he hath made me desolate al the day consumed with sorow The yoke of mine iniquities hath watched they are folded together in his hand and put vpon my necke my strength is weakened our Lord hath geuen me into the hand from which I can not rise Our Lord hath taken away al my magnifical ones out of the middes of me he hath called a time against me to destroy mine elect our Lord hath troden the winepresse to the virgin the daughter of Iuda Therfore am I weeping and mine eye shedding teares because a comforter is made far from me conuerting my soule my children are become desolate because the enemie hath preuayled Sion hath spred forth her handes there is none to comfort her our Lord hath commanded against Iacob round about him are his enemies Ierusalem is become as a woman polluted with menstrous floores among them Our Lord is iust because I haue prouoked his mouth to wrath heare I beseech al ye peoples and see my sorow my virgins and my pong men are gone into captiuitie I haue called my freindes they haue deceiued me my priestes and my ancientes are consumed in the citie because they haue sought meat for themselues to refresh their soule See ô Lord that I am in tribulation my bellie is trubled my hart is ouerturned in myself because I am ful of bitternes the sword killeth abrode and at home it is lyke death They haue heard that I doe sigh and there is none to comfort me al mine enimies haue heard mine euil they haue reioyced because thou hast done it thou hast brought a day of consolation and they shal be made lyke to me Let al their euil enter in before thee and vintage them as thou hast vintaged me for al mine iniquities for my sighings are manie and my hart is sorowful CHAP. II. HOW hath our Lord in his furie couered the daughter of Sion with darknes cast forth the noble one of Israel from heauen to the earth and hath not remembred the footestoole of his feete in the day of his furie Our Lord hath cast downe headlong and hath not spared al the beautiful thinges of Iacob he hath destroyed in his furie the munitions of the virgin of Iuda and cast it downe to the ground he hath polluted the kingdom and the princes therof He hath broken euerie horne of Israel in the wrath of furie he hath turned away his right hand backward from the face of the enemie and he hath kinled in Iacob as it were the â—yre of a flame deuouring round about He hath bent his bow as an enemie he hath fastned his right hand as an aduersarie and he hath killed al that was fayre to behold in the tabernacle of the daughter of Sion he hath powred out his indignation as fyre Our Lord is become as an enemie he hath cast downe Israel headlong he hath cast downe headlong al her walles he hath destroyed the munitions therof and hath replenished in the daughter of Iuda the humbled man and humbled woman And he hath destroyed his tent as a garden he hath throwen downe his tabernacle our Lord hath brought festiuitie and sabbath in Sion to obliuion and king and priest into reproch and into the indignation of his furie Our Lord hath reiected he hath cursed his sanctification he hath deliuered the walles of the towers therof into the hand of the enemie they haue made a noyse in the house of our Lord as in a solemne day Our Lord hath meant to destroy the wal of the daughter of Sion he hath streched out his corde and hath not turned away his hand from destruction and the forewal hath mourned and the wal is destroyed together Her gates are fastned in the ground he hath destroyed and broken ber barres her king and her princes in the Gentiles there is no law and her prophets haue not found vision from our Lord. The ancients of the daughter of Sion haue sitten on the ground they haue held their peace they haue sprinkled their heades with dust they are girded with heare clothes the virgins of Ierusalem haue cast downe their heades to the ground Myne eies haue fayled for teares my bowels are trubled my liuer is powred out on the earth for the destruction of the daughter of my people when the litle one and the sucking faynted in the streetes of the towne They sayd to their mothers Where is wheate and wyne when they faynted
garments that stood vpon the waters of the riuer when he had lifted vp his right hand his left hand vnto heauen and had sworne by him that liueth for euer that “ vnto a time times the halfe of a time And when the dispersion of the hand of the holie people shal be accomplished al these thinges shal be accomplished †And I heard vnderstood not And I sayd My Lord what shal be after these things †And he said Goe Daniel because the wordes are shut vp and sealed vntil the prefixed time †Manie shal be chosen and made white shal be tried as fyre and the impious shal doe impiousely neither shal al the impious vnderstand but the learned shal vnderstand †And from the time f when the continual sacrifice shal be taken away and the abomination to desolation shal be set vp a thousand two hundred ninetie dayes †Blessed is he that expecteth and cometh vnto dayes g a thousand three hundred thirtie fiue †But thou h goe vntil the time prefixed and thou shalt rest and stand in thy lotte vnto the end of the dayes ANNOTATIONS CHAP. XII 7. Vnto a time and times and half a time Our Sauiour saying Matt. 24. v. 22 that the dayes of Antichrists great persecution shal be shortned and Apoc. 17. v. 10. the great persecutor that is to come must tarie a shorte time it is necessarie to say that the time of the same persecutor here signified to Daniel as also before ch 7. v. 25. repeted Apoc 12 v. 14 by these termes of a time times and half a time can not possibly importe any long time And therfore the ancient Fathers vniformely vnderstand by a time one yeare by times two yeares and so by half a time half a yeare Vvhich is somewhat more clere in other termes in this ch v. 11. by a thousand tvvo hundred ninetie dayes v. 12. a thousand three hundred thirtie dayes Apoc. 11. v. 3. Two witnesses shal prophecie against Antichrist a thousand two hundred sixtie dayes Apoc 12. v 6. The Church shal be fedde in the wildernes the same number of dayes 1260. But most clerly Apoc. 11. v. 2 Apo. 13. v. 5. this great persecution shal indure 42. monethes that is three yeares a half Hitherto vve read Daniel in the Hebrevv volume That vvhich folovveth euen to the end of the booke is translated out of Theodotions Edition CHAP. XIII Two old iudges ouercomen with carnal concupiscence tempt chaste Susanna 22. who constantly resisting 27. is by them falsly accused 41. condemned of adultrie 45. Daniel conuinceth them of false testimonie 60. and they are punished with death AND there was a man dwelling in Babylon and this name Ioakim †he tooke a wife named Susanna the daughter of Helcias exceding fayre and fearing God †For her parents being iust instructed their daughter according to the law of Moyses †And Ioakim was very rich and he had an orchard nere vnto his house and to him the Iewes resorted together because he was the more honorable of al. †And there were b two ancients appointed iudges in that yeare of whom our Lord spake That iniquities came out of Babylon from the seniour iudges that semed to rule the people †These frequented the house of Ioakim and al that had iudgements came to them †And when the people returned at noone Susanna went in and walked in her husbands orchard †and the ancients saw her dayly going in and walking and they were inflamed to the concupiscence of her †and they subuerted their sense and declined their eyes that they would not see heauen nor remember iust iudgements †They were both therfore wounded with the loue of her neither did they shew their griefe one to the other †for they were ashamed to shew one an other their concupiscence being desirous to lie with her †and they watched euerie day carefully to see her And one sayd to the other †Let vs goe home because it is the houre of dinner And going forth they departed one from an other †And when they were returned they came into one place and asking of each other the cause they confessed their concupiscence and then in commune they appoynted a time when they might fynd her alone †And it came to passe when they obserued a fitte day she went in on a time as yesterday and the day before with two maydes onlie would be washed in the orchard for it was an hote season †And there was none there but the two ancients hid beholding her †She therfore sayd to the maydes Fetch me oile and washing balles and shut the doores of the orchard that I may be washed †And they did as she had commanded and they shut the doores of the orchard and went out by a backe doore to fetch the thing that she had commanded and they knew not that the ancients were hid within †But when the maydes were gone forth the two ancients arose and ranne to her and sayd †Loe the doores of the orchard be shut and no bodie seeth vs and we are in the concupiscence of thee wherfore consent to vs and lie with vs. †and if thou wilt not we wil geue testimonie against thee that there was a yong man with thee and for this cause thou didst send out thy maydes from thee †Susanna sighed and sayd Perplexities are to me on euerie side for if I shal doe this it is death to me and if I doe it not I shal not escape your handes †But it is better for me without the act to fal into your handes then to sinne in the sight of our Lord. †And Susanna cried out with a lowd voice but the ancients also cried out against her †And one ranne to the doore of the orchard and opened it †when the seruants therfore of the house had heard the crie in the orchard they rushed in by the backe doore to see what it was †And after the ancients spake the seruants were ashamed excedingly because neuer had there bene such a word sayd of Susanna And the morow came †And when the people was come to Ioakim her husband the two ancients also came ful of vniust cogitation against Susanna to put her to death †And they sayd before the people Send to Susanna daughter of Helcias the wife of Ioakim And forth with they sent †And she came with her parents and children and al her kinne †Moreouer Susanna was exceding delicate and beautiful of face †But those wicked men commanded that she should be vncouered for she whas couered that so at least they might be satisfied with her beautie †Her frendes therfore wept al that had knowne her †But the two ancients rysing vp in the middes of the people layd their handes vpon her head †Who weeping looked vp to heauen for
went against Gorgias the gouernour of Idumea †And he went forth with footemen three thousand and horsemen foure hundred †Who buckling together it chanced few of the Iewes to be slayne †But Dositheus one of the Bacenors an horseman a valiant man held Gorgias and wheras he would haue taken him aliue a certayne horseman of the Thracians came vpon him and cut of his shoulder and so Gorgias escaped into Maresa †But they that were with Esdrin fighting long and being wearied Iudas inuocated our Lord to be their helper and captayne of the battel †beginning in his countrey language and with hymmes raising a crie draue Gorgias souldiars into flight †And Iudas hauing gathered an armie came into the citie Odollam when the seuenth day came on being purifyed according to the custome they kept the Sabbath in the same place †And the day folowing Iudas came with his companie to take away the bodies of them that were ouerthrowen and with their kinsmen to lay them in the sepulchers of their fathers †And they found vnder the coates of the slayne some of the donaryes of the idols that were in Iamnia from which the lawe forbiddeth the Iewes therfore it was made playne to al that for that cause they were slayne †Al therfore blessed the iust iudgement of our Lord who had made manifest the hidden thinges †And so turning to prayers they besought him that the same offence which was committed might be forgotten But the most valient Iudas exhorted the people to keepe themselues without sinne seing before their eyes what was done because of the sinnes of them that were ouerthrowen †And making a gathering he sent twelue thousand drachmes of siluer to Ierusalem for sacrifice to be offered for sinne wel and religiously thinking of the resurrection †for vnles he hoped that they that were slaine should rise againe it should seeme superfluous and vaine to pray for the dead †And because he considered that they which had taken their sleepe with godlines had very good grace layd vp for them †“ It is therfore a holie and healthful cogitation to pray for the dead that they may be loosed from sinnes ANNOTATIONS CHAP. XII 46 It is a holie and healthful cogitation to pray for the dead The Catholique beleefe doctrine and practise of praying for the dead is so euidently confirmed by this place that our aduersaries haue no better shift to auoide the same then by denying these bookes to be Canonical Scripture VVhich being authentically proued it may here suffice to adde that albeit the Greke text as in other innumerable places differeth from the Latin yet it is no lesse clere for this doctrin VVhich in English is thus v 45. Regarding or considering that grace is layde vp for them that sleepe or dye in pietie tovvitte in true faith and repentance in the next verse 46. inferreth thus VVherupon he Iudas Machabeus made reconciliation or expiation for the dead that they might be deliuered or loosed from their sinne that is from punishment for sinne Omitting therfore multitude of other proofes vve vvil here only cite tvvo great Doctors who with others teach that the denial of this particular point of religion is a condemned heresie S. Augustin li. de Haeresib haer 53. noteth this for a special heresie saying Aerians are named of one Aerius vvho being a priest and taking it greuously that he could not be ordained a Bishop falling into the heresie of the Arrians added some proper doctrines of his ovvne saying that vve ought not to pray nor offer sacrifice for the dead Likevvise S. Bernard Ser. 66 in Cantica in plaine termes saith they are heretikes vvhich beleue not that there is purgatorie fire after death but that the soule departing from the bodie goeth forthvvith either to rest or to damnation Let them then saith he aske of him vvho saide There is some sinne that shal not be forgeuen neither in this vvorld nor in the future why he sayd this if there remaine no remission and purgation of sinne in the future vvorld He therfore aduiseth al to bevvare of such seducers saying See the detracters see the dogges They deride vs because vve baptize infantes for that vve pray for the dead It is also most vvorthie of consideration that Iudas Machabeus vvho did this charitable act for his souldiars slaine in the holie vvarres vvas the High priest or chief Bishop of the Church at that time and defender of true faith and Religion Finally vve may also obserue that he did not anie nevv thing but practised the vsual custome of the vvhole Church For so it appeareth by their sette forme of Office for the dead called HASCHABAH that is Rest or prayer for rest in their booke MAHZOR translated and set forth by Bishop Genebrard in the yeare of our Lord. 1569. VVhere are these expresse supplications Requiescat anima ipsius in cubili suo iaceat in pace dormiat in pace His or her soule rest in his bed lye and slepe in peace Againe Ye Angels of peace come forth to mete him c. And that the Ievves this day vse to pray for the dead is a clere thing and confessed by Protestantes namely Munsterus and Fagius in their Annotations vpon the 14. of Deut. and M. VVhitaker in his first booke against F. Dureus fol 81. CHAP. XIII Menelaus a fugitiue Iewe is put to death 9. Antiochus with his great armie is defeated twise with losse of manie men 23. Philippe rebelling peace is renewed 24. And Iudas is made Lord of Ptolemais IN the yeare an hundred fourtie nine Iudas vnderstood that Antiochus Eupator came with a multitude agaynst Iurie †and with him Lysias the procuratour and cheefe ouer the affayres hauing with him of footemen an hundred tenne thousand of horsemen fiue thousand elephants twentie two chariots with hookes three hundred †And Menelaus also ioyned him selfe with them and with much deceite besought Antiochus not for the weale of his contrie but hoping that he should be appoynted to the principalitie †But the king of kinges stirred vp Antiochus mind against the sinner Lysias suggesting that he was the cause of al the euils he commanded as the custome is with them that being apprehended he should be killed in the same place †And there was in the same place a tower of fiftie cubites hauing an heape of ashes on euerie side this had a prospect steepe downe †From thence he commanded the sacrilegious person to be throwne downe into the ashes al thrusting him forward to death †And by such law it chanced the transgressour of the law to dye Menelaus not to be put into the earth †And in deede very iustly because he committed manie offences toward the altar of God the fyre and ashes wherof was holie himself was condemned into the death of ashes †But the king furiouse in mind came to shew
wombe Ch. 33. v. 14. Behold the dayes wil come sayth our Lord and I wil rayse vp the good word v. 15. I wil make the spring of iustice to bud forth vnto Dauid he shal do iudgement and iustice in the earth Ieremies Lamentations are in greatest part of Christ and his Church And some part can hardly be applied to anie other ch 3. v. 30. He shal geue the cheke to him that striketh him he shal be filled with reproches ch 4. v. 20. Christ our Lord is taken in our sinnes Baruch 2. v. 35. God promising to reduce the people from Babylon addeth And I wil establish vnto them an other testament euerlasting by Christ whose kingdom is for euer that I be their God and they shal be my people Ch. 3. v. 36. This is our God and there shal none other be esteemed against him v. 38. After these thinges he was sene vpon the earth and was conueâ—sant with men Ezechiel peculiarly called by an Angel the sonne of man was therin a special figure of our Sauiour who so calleth him self And the same prophet hath in plaine termes foreshewed the office of Christ the true Pastor of al pastors eh 34. v. 25. I wil sayth God by this prophet rayse vp ouer them one Pastor who shal feede them my seruant Dauid that is Christ prefigured by Dauid His admirable visions in the three first chapters and nine last perteyne properly and principally to the new Testament of Christ and his Church shewing the abundance of grace and glorie geuen by him to the elect Daniel 7. v. 13. With the cloudes of heauen there came in as it were the Sonne of man and he came euen to the ancient of dayes and in his sight they offered him He came euen to the ancient of dayes because in his Diuinitie he is equal to the Father and in his humanitie he is offered to God in Sacrifice v. 14 His powre is eternal and his kingdom shal not be corrupted ch 9. v. 24. Seuentie wekes of yeares are abridged that sinnes may be forgeuen grace be infused prophecies be fulfilled and the Holie one of holies be annointed Al which belong only to Christ. v. 26. After sixtie two wekes Christ shal be slaine Aggeus 2. v. 8. The desired of al nations shal come Zach. 3. v. 8. I wil bring my seruant the Orient ch 13. v. 7. Strike the Pastour and the shepe shal be dispersed fulfilled in Christs Passion Mat. 26. v. 21. Malaâ—h 3. v. 2. Forthwith shal come to his temple the Dominator whom you seke the Angel of the testament whom ye desire The booke of wisdom ch 2. v. 12. describeth the malice of the wicked against Christ Let vs say they circumuent the iust because he is vnprofitable to vs and he is contrarie to our workes and reprochfully obiecteth to vs the sinnes of the law v. 13. He boasteth that he hath the knowlege of God and nameth him self the Sonne of God Ecclesiasticus 24. v. 34. God appointed to Dauid his seruant to raise vp a king of him most strong and sitting in the throne of honour for euer Which eternal king proceeding from Dauid can be none but Christ our Sauiour And al the praises of Paâ—riarches and Prophetes in the last eight chapters consist in their fayth and expectation of Christ Likewise the Priestes and people 1. Mach. 14. v. 28. 35. and 49. shewed their fayth of Christ to come when they established Simon and his progenie in the gouernment and highpriesthood for euer til there rise the faithful Prophet to witte the Prophet of whom al the prophetes did speake Luc. 24 v. 27. Amongst the rest Ieremie ch 31. v. 23. and Ezechiel ch 44. v. 2. make also especial mention of some singular priuileges of the most excellent virgin Mother of God Of whom also Iudith and Esther were apparent figures who receiued special graces for the benefite of their nation and so did this singular Virgin receiue of God most eminent giftes aboue al other mere creatures for the benefite of the whole Church Of Angels the celestial spirites is frequent mention in the holie Scriptures of this age Their multitude is innumerable and therfore are insinuated to men by general termes Daniel 7. v. 10. Thousandes of thousandes ministered to him and tenne thousand hundred thousandes assisted him And their powre is most great and to men most profitable An Angel defended the three children in the fornace walking with them in the fire Daniel 3. v. 49 95. Another defended Daniel from the lions ch 6. v. 22. The same or an other caried Habacuc from Iurie into Babylon Dan. 14. v. 35. and restored him in his place againe v. 38. The Archangel Gabriel instructed Daniel ch 8. v. 16. 17. ch 9. v. 21. And ch 10. v. 13. 20. Other Angels the Patrones or Guardians of the Persians and Grecians prayed for those countries and S. Michael v. 21. for the Iewes An Angle spake in Zacharie ch 1. v. 9. An other Angel went to mete him ch 2. v. 3. And in respect of Angelical offices both S. Iohn Baptist and our Sauiour himself are figuratiuely called Angeles Malach. 3. v. 1 No meruel therfore that Iudas Machabeus and his armie 2. Machab. 11. v 6. prayed for the assistance of a good Angel which was granted them v. 8. And so they went promptly hauing an helper from heauen v. 10. Their like prayer had the same effect in an other battel 2. Machab. 15 v. 27. Contrarie to these glorious Angeles are other spirites at first created in grace which falling into pride and most obstinate malice are perpetual enimies to God their Creator and to al mankind continually calumniating the workes of God and of al his seruantes wherof they are called Diuels or calumniators They neuer cease tempting al they can to euil so to bring men to eternal death For by the enuie of the diuel Sap. 2. v. 7. death both of soule bodie came into this world The iust stipend of sinne Al sinnes offend God and please the diuels But more particularly they desire to be honored as God with Sacrifice Which therfore they require to themselues and their idols And for this sinne of Idolatrie aboue al others God is most prouoked to wrath for the same most especially punished his people as the Prophet Baruch chap. 4. v. 6. signifieth to the people saying You are sold to the Gentils c. You are deliuered to their aduersaries and geuing the reason why he addeth v. 7. For you haue exasperated him that made you the eternal God immolating to diuels And not to God The same al the Prophetes teach and withal that Sacrifice is the souereigne seruice due to God only and not to any creature how excellent soeuer But of Sacrifice there is so much written that it were ouer long and nedeles to recite the places It importeth more
sacrifice Which God accepting blessed them for new increase Gen. 8. 9.   z 1693. Cainan * c Heber consented not to the building of Babel And therfore his familie kept stil their former language which thenceforth for distinction sake was called the Hebrew tongue He liued to see Abrahams father And Noe Sem Arphaxad Phaleg and other most godlie men liued some part of Abrahams time who was neuer corrupted in fayth nor religion   a 1723. Sale   * Not affirming but supposing that Cainan was the sonne of Arphaxad we place him here and Sale 30. yeares after b 1753. Heber    c 1787. Phaleg  Nemrod the sonne of Chus and nephew to Cham about three score yeares after the floud by force and sutteltie drawing manie folowers begane a new sect of infidels And afterwardes was the principal auctor of building the towre of Babel Where the tongues of the builders were confounded so they were separated into manie nations about 130. yeares after the floud Gen. 10. v. 25. After Nemrod his sonne Belus reigned in Babylon about the yeare of the world 1871. which was 215. yeares after the floud  d 1817. Reu.    e 1850. Sarug    f 1879. Nachor    g 1908. Thare   h 1979. Abraham borne i By Gods commandment Abraham at the age 75. yeares hauing bene much persecuted for religioÌ„ went forth of his countrie Chaldea Wherupon his father Thare went as farre as Haran in the confines of Mesopotamia And Lot went further with him into Chanaan Which countrie God then promised to geue him and to multiplie his seede and therin to blesse al nations Gen. 11. v. 31. 12. v. 1. 7. And after him his sonne Ninus beginning to reigne about the yeare 1936. set vp idolatrie causing his father to be honored as the great God called Belus Iuppiter his grandfather Nemrod otherwise called Saturnus or Sator deorum the father of goddes i 2054.    THE END OF THE SECOND AGE AND BEGINNING OF THE THIRD k 2055.  k By occasion of famine in Chanaan Abraham went into Aegypt with his wife and Lot Gen. 12. v. 10.   l 2056.  l They returned into Chanaan became very rich and God renewed his great promises to Abraham Gen. 13. m Lot amongst others being taken captiue Abraham with three hundred and eightene men rescued them al. Wherupon Melchisedech offered sacrifice in bread wine blessed Abraham receiued tithes of him Gen. 14.   n 2064.  n Sara long barren perswaded Abraham to take her handmaid Agar to wife o Agar conceiued brought forth a sonne who was named Ismael Gen. 16.  o 2065.  p Circumcision was instituted that Abraham and his sonnes al the men of his familie might be distinguished from others Gen. 17. Sodom and Gomortha with other cities were burnt with brimstone From whence Lot was deliuered by Angeles Gen. 19. Ismael attempting to corrupt Isaac in maners which S. Paul calleth persecution Gal. 4. was cast out of AbrahaÌ„s house together with his mother Gen 21. v. 29. And neuertheles had twelue sonnes al dukes before Isaac had anie issue Which S. Paul noteth 1. Cor. 15. v. 46 First that is natural afterward that which is spiritual  p 2078.  q Sara conceiued and bare a sonne called Isaac Gen. 21.   q 2079. Isaac borne r Abraham by Gods commandement was readie to offer Isaac in sacrifice but was stayed by an Angel And former promises were renewed Gen. 22.   r 2104.  s After the death of Sara Abraham maried Cetura by whom he had six sonnes Gen. 25.   s 2116.  t Isaac maried Rebecca the daughter of Bathuel sonne of Nachor Abrahams brother Gen. 24.   t 2119. Iacob Esau borne w Abraham dyed at the age of 175. yeares Gen. 25.   v 2139.     w 2154.     x 2216.  x Isaac blessed Iacob thincking him to be Esau Gen 27. Esau also had much issue and prospered in the world But his progenie as also Ismaels al Abrahams of spring by his last wife Cetura were excluded from the promised enheritance other blessinges Gen. 25. v. 5. 6. ch 28. v. 4. 14.  y 2217.  y Iacob going into Mesopotamia to flye the danger of his brothers threates saw in sleepe a ladder reaching from the earth to heauen Ge. 28. And being there he serued his vncle Laban seuen yeares for his younger daughter Rachael receiued Lia the elder and serued other seuen for Rachael And six more for certaine fruict of the flockes Gen. 29. 30. Apis king of Argiues of â—up piters race going into Aegypt taught the people to plant vines and make wine to plow with oxen and to sow reapecorne was made their king and after his death honored in the forme of an oxe for their great god S. Aug. li. 18. c. 5. de ciuit  z 2224. Ruben Simeon Leui Iudas Dan. li. Nephtha Gad. Aser Issachar Zabulon Ioseph b. e Iacob returning from Mesopotamia wrestled with an Angel was called Israel Gen. 32. 35. v. 10.   a 2225. Beniamin bor f Rachael dyed and was buried in Bethleem Gen. 35. v. 18. 19.   b 2226.  g Ioseph was sold and caried into Aegypt shortly after cast into prison where he interpreted the dreames of two Eunuches Gen. 37. 39. 40.   c 2227.  h Isaac dyed at the age of 180. yeares   d 2230.  i Ioseph interpreting king Pharao his dreames and geuing wise counsel to prouide for the scarsitie to come was made ruler of Aegypt He then maried had two sonnes Manasses and Ephraim in the seuen yeares of plentie Gen. 41. k Iacob sent his tenne soÌ„nes into Aegypt to bye corne Where they were threatned as suspected spies and one was kept in prison til they should bring their brother Beniamin Gen. 42.   e 2236.     f 2246.     g 2247.     h 2259.     i 2260.     Caath Phares l They returning into Aegypt with Beniamin in their companie Ioseph first terrified them afterwards manifested himself vnto them And sending for his father and whole kinred they al went into Aegypt Gen. 43. 44. 45. 46. As people increased so idolatrie was multiplied and innumerable goddes feaned and serued with supersticious rites in al heathen nations Amongst which first the Assirians and at last the Romanes held the principality others in respect of them were of lesse powre or of shorter time as it were dependentes of them as S. Augustin obserueth li. 18. c. 2. de â—â—uit  l 2269.   m Iacob blessed and adopted the two sonnes of Ioseph preferring Ephraim the younger before Manasses Gen. 48.
prophecied of al his twelue sonnes and in Iudas of Christ Gen. 49. v. 10. And then dyed  Iob either of the progenie of Nachor or as semeth more probable of Esau liued the same time in which the children of Israel were pressed with seruitude in Aegypt Himselfe writte the historie of his affliction in the Arabian tongue which Moyses translated into Hebrew m 2286. Amrā Esron n Ioseph buried his father in Chanaan and nourished his bretheren with their families as their patron superior Gen. 50. v. 18.   o 2340.   o He dyed at the age of 110. yeares Gen. 50. After his death the Superioritie of the children of Israel descended not to his sonnes but to his bretheren and rested in Leui the third brother liuing longest of al the twelue to the age of 137. yeares Exodi 6. v. 16. whose genealogie is there declared to shew the descent of Aaron and Moyses About this time was Atlas the great Astronomer brother of Prometheus grandfather to Mercurius the elder whose nephew Mercurius otherwise called Tris megistus the master of moral philosophie must nedes be a good while after Moyses S. Aug. li. 18. c. 39. de ciuit Also Cecrops the first king and builder of Athens was in Moyses time after him Cadmus built Thebes and the first that brought letters into Grece more ancient then manie Pammes goddes S. Aug. li. 18. c. 8. c. The booke of Exodus conteyneth the affliction and deliuerie of the children of Israel precepts of Gods law p 2401. Aaron borne Aram. r Moyses an infant of three monethes was put in a basket on the water taken thence by Pharaos daughter nurced by his owne mother and brought vp in Pharaos court Exod. 2.   q 2404. Moyses borne  s At the age of fourty yeares he went to his bretheren to comfort them Where killing an Aegyptian that oppressed an Israelite he was forced to flee into Madian Exod. 2.   s 2244.   t After other fourtie yeares God appeared to Moyses in a bush burning not wasting Sent him into Aegypt with powre to worke miracles to bring the children of Israel out of that bondage   t 2484.  Aminadab v Pharao and the Aegyptians resisting were plaged with tenne sundrie afflictions At last the Israelites were deliuered and Pharao with al his armie drowned Exo. 3. to 15.   THE END OF THE THIRD AGE THE BEGINNING OF THE FOVRTH AGE Anni mūdi High-priests The line of Iudas The sacred historie Schismes and infidelitie Scriptures    w The law was geuen in Mount Sina the fifteth day after their going out of Aegypt Exod. 19. 20. In the absence of Moyses the people forcing Aaron to consent made adored a golden calfe for God Exod. 32.   x 2485.   x The tabernacle with al thinges perteyning therto was prepared in the first yeare and erected the first day of the second yeare of their abode in the desert Exod. 40.     Aaron  y In the same second yeare Aaron was consecrated Highpriest and his sonnes Priestes for an ordinarie succession Moyses remayning Superior extraordinarie during his life Leuit. 8. Nadab Abiu offered strange fire in sacrifice and were burnt to death Leuit. 10. Leuiticus conteyneth the Rites of Sacrifices Priestes Feastes Fastes and Vowes Numeri so called because in it are numbered the men of twelue tribes able to beare armes also the Leuites deputed to Gods seruice about the tabernacle and the mansions of the people in the desert with other thinges happening in the 40. yeares of their abode there     z Balaam a sorcerer hyred by Balac king of Moab to curse the Israelites was forced by Gods powre to prophecy good things of them Num. 22. 23. 24. Chore Dathan Abiron with manie others murmuring rebellīg against Moyses Aaron were partly swalowed aliue into the earth others burnt with fire from heauen Num. 16.      a Moyses and Aaron doubting that God would not geue water out of a rock to the murmuring people were foretold that they should dye in the desert and not enter into the promised land Num. 20.    b 2523. Eleazar  b Aaron dyed in the mount Hor and his sonne Eleazar was made Highpriest Num. 20.    c 2524.   c Moyses repeted the law commending it earnestly to the people Then dyed and was secretly buried by Angels in the valley of Moab Deut. 34.      To whom Iosue succeded in temporal gouernment his spiritual remayning in the Highpriest Nu. 27. v 20. d Al the children of Israel that came forth of Aegypt aboue the age of twentie yeares dyed in the desert except two Iosue Caleb Num. 26. v. 64. 65. Al nations generally besides the Iewes seruing many false goddes those thought themselues most religious that were most supersticious studious of art Magike Nigromancy the like And euerie countrie yea almost euerie towne village had their peculiar imagined goddes as S. Athanasius discourseth Orat contra idola Deuteronomie is an abridgement and repetition of the law conteyned more largely in the former bookes    e Presently after Moyses death Iosue brought the people ouer Iordan into Chanaan Iosue ◠And in the space of seuen yeares conquered the land Iosue 6. c.   f 2531   f And diuided the same amongst the tribes Iosue 13.   g 2533.   g The tribes of Ruben Gad and half Manasses hauing receiued enheritance on the other side of Iordan Num. 32. v. 33. and now returning thither made an altar by the riuer side which the other tribes suspecting to be for sacrifice and so to make a schisme prepared to fight against them but they answering that it was only for a monument al were satisfied Iosue 22.  The booke of Iosue is the first of those which are properly called Historical declaring how the Israelits conquered possessed the land of Chanaan it conteyneth the historie of 32. yeares   Naasson  The Romanes otherwise most prudent accoūted al inuenters of artes conqueroures of countries al archiuers of great explores at least after their deathes to be goddes And not only men but also manie other thinges were held for goddes  h 2556. h Iosue at the age of 110. yeares dyed Iosue 24. v. 29. had no proper successor     i 2556.   i Eleazarus the Highpriest dyed the same yeare Iosue 24. v. 33. And his sonne Phinees succeded    Phinees  k After the death of Iosue the people were afflicted by forreine nations God so permitting for their sinnes but repenting he raised vp certaine captaines who were called Iudges of diuers tribes without ordinarie succession to deliuer defend the countrie from inuasions These were in al fourtenne
King of Iuda a 908. Zacharias the Prophet exhorted to build the Temple b 868. Zele is an indignation rising of loue b 827. Zele is necessarie in iust religious causes discretly vsed a 982. 986. 993. b 55. 126. 898. Zele of Simeon and Leui was iust but not discrete a 109. 149. 1023. Zele of Moyses against Idolaters a 244. of Phinees against fornicators a 374. b 196. 439. of Dauid to Gods publike seruice a 647. 648. b 55. 115. 126. 256. of Elias against false Prophetes a 747. of Matthathias against persecuters of the Church b 896. And of his sonnes and other Machabees in aduancing Religion b 899. c. Zele of Dauid Ezechias and Iosias aboue other Kinges in destroying idolatrie b 445. Zele of certaine Christian kinges rewarded with glorious titles a 475. Zorobabel chief Duke Iesus the Highpriest with others built an Altar a 947. and the Temple after the captiuitie a 951. b 866. Which was a figure of the Church of Christ b 868. FINIS Censura trium Theologorum Anglorum extra collegium commorantium NOS infrascripti perlecta hac veteris Testamenti versione cum Librorum Argumentis capitum cumque Annotationibus ac Recapitulationibus suis locis insertis nihil inuenimus quod Fidei Catholicae aut bonis moribus repugnet sed econtrà reperimus Translationem fidelem reliqua docta vtilia Vtpote quae exactam temporum seriem Ecclesiae Pastorum Doctrinaeque Catholicae successionem ab ipso mundi exordio deducunt obscuriora sacri textus loca elucidant haereses huius temporis argumentis ex ipso eodem textu collectis conuincunt Ecclesiae Catholicae dogmata penè omnia confirmant Ideoque summâ cum legentium vtilitate publcari posse iudicamus si ordinarijs Librorum Censoribus hoc ipsum approbare beneplacitum fuerit 1609. IOANNES WRIGHTVâ— Ecclesiae collegiatae Gloriosiss Virginis Cortracensis Decanus MATTHAEVS KELLISONVS S. Theologiae Doctor ac Professor in Vniuersitate Remensi GVILIELMVS HARISONVS S. Theologiae Doctor Omnes aliquando Sacrarum Literarum in hoc Collegio Professores You may please curteous reader to amend the more especial errors happened in this Edition by reading thus In the former volume Page 20. line 24. reade bodie c. Page 26. line 7. partitions Page 51. line 13. that blesse thee Page 57. line 29. SALEM Page 107. line 1. seing Esau Page 227. line 6. to the twelue Page 305. Adde in the margent much more in the Church of Christ Page 727. line â—4 nauie and put out moniment in the margent Page 846. line 39. reioyce that Page 910. line 40. and 41. Ioas did take Amasias c. Page 1064. line 39. how they escape manie miseries which are neuer borne line 40. birth Page 1069. line 1. nor I gaynesay In the latter volume Page 24. after the last line adde Others thinke he speaketh of that Chusi or Chusai who reported to him the death of Absalom 2. Reg. 18. v. 31. Page 268. read the foure last lines thus thirtith chapter either an other Auctor or rather the same vnder an other title and in prophetical stile vttereth like diuine sentences adding in the last chapter other excellent preceptes receiued of his mother wherto he adioyneth the praise of a right wise woman prophetically the Catholique Church Page 721. adde in the margent were pastors of cattle here mentioned subdued the Ammonites We haue also found some other faultes of lesse importance and feare there be more But we trust the reader may easely correct them as they occurre The cause of delay in setting forth this English Bible Anno. 1568. VVhy how it is allowed to haue holie Scriptures in vulgar tongues Scriptures being hard are not to be read of al. Manie take harme by reading holiâ— Scriptures lib. de Prescrip lib. 2 ad Gratian. c. 1. Tract 18 in Ioan. Epist 103. c. 6. Reading of Scriptures moderated Scriptures translated into diuers tongues Bibl. Sanct. lib. 4. Lib. 1. Hist c. 47 Linvvod lib. 1. A calumnious suggestion of Lutheranes VVhat part of Scriptures be most conuenient for vulgar readers â— Tim 3. â—ac 1. VVhy we translate the old Latin text More pure then the Hebrew or Greke now extant TertulliaÌ„ li. 5. cont Marcion S. Ambrose li. 3 deSpirit San. c. 11 S. Ieron li. 1. con IouiniaÌ„ in 49. Isaiae li. 20. c. 24 mora Epist dedicat ad Leandr li. 2. Doct Christ c. 14. lib. 6. Etymol c. 5. li. 1 de Diuin offic c. 12. Receiued by al Churches Turned into Greke Prefat in Iosue Al others growne out of vse S. Ierom excelled al other Doctors in translating expounding holie Scriptures His Edition free from partialitie Preferred before al other Editions by Beza Luc. 22. v. 20. Prefat Noui. Testam Anno. 1556. Luc. 1. v. 1. None yet in England allowed for sufficient VVhat is done in this Edition Preface before the nevv Testam Diuers readinges resolued vpon none leift in the margent They touched not present controuersies VVhy some vvordes are not translated into vulgar English Some Hebrew wordes not translated into Latin nor Greke li 2 Doct. Christ cap. 11. More authoritie in sacred tongues Some vvordes can not be turned into English Protestantes leaue some vvordes vntranslated Corruptions in Protestantes Translations of holie Scriptures Of purpose against Catholique doctrine Against free wil. Against Melchisedechs sacrifice And against holie Images This Edition dedicated to al that vnderstand English Christ redeemed al but al are not saued True faith first necessarie Act. 17. v. 18. Ser. 42. de Sanct. The twelue Apostles were first Reapers before they were Sowers S. Paul at first a Sower or Seminarie Apostle Pastoral cures and Apostolical missions New doctrine is falsly called the Gospel S. Aug. de vâ—â—lit crede 1. c. Mat. 15. The seduced externally conformable are punished with the authors of iniquitie Psalmo 124. Cor. 6. Grace in the new TestameÌ„t more abundant then in the old Luc. 10. Tit. 1. Both wicked workes and omission of good workes are damnable Mat. 25. 1. Cor. â—3 1. Pet. 1. Innumerable saued by Christ Apoc. 7. They are more happie that suffer persecution for the truth * Vvorthie or comparable in dignitie 2. Cor. 4. English Catholiques most happie in this age 1. Pet. 1. The due praise of Martyres and other glorious Sainctes excedeth mortal tongues Patience necessarie to the end of mans life Persecution profitable Rom 10. Heb. 10. Confession of faith before men necessarie to saluation S. Ierom. Epist ad Paulin. de omnib S. Scipt libris S. Aug. prefat in specul li. 2. dc doct christ ca. 9. li. I. de Gen. coÌ„tra Manich ca. 4. li. de catechiz rudib c. 3. 4. l. 2. qq su per Exod q. 73. li. 15. cont Faust Manich. cap. 2. li 18. ciuit ca 54. de vera relig c. 27. li. 4. coÌ„t Faust ca. 2. S. Greg. hâ— 6. in Ezech. I. How the holie Scriptures conteine al knowlege neceslarie to saluation The old
things indifferent bind in conscience Temporal punishment due after sinne is remitted Death due to al for Original sinne Yea to infants who haue no other sinne Also other penalties insticted vpon infants Math. 9 Luc. 10. S. Epiph. in compeÌ„ fâ—dei Cat. S. Aug. epist 80. Caluin l. 3. inst c. 4 parag 31. 32. Rom. 5. lib. 13. de ciuit c 6. lib. 2. de pec mer. remis c. 34. Gen. 17. Ioan. 3. S. Greg. li. 4. Moral c. 2. The second part Of the fal of man and propagation of man and of sinne :: SerpeÌ„ts most craftie to escape harme when they hurt men so is the diuel 2. Cor. 11. 3. Eccl. 25. 1. Tim. 2 14. :: After sinne they were ashamed not before S. Chris :: Al this curse perteineth to the diuel that spake in the serpeÌ„t S Aug l. 2. de Gen. ad lit cap. 36. S. Beda in hunc locum :: Earthlie or worldlie and carnal men S. Greg. in Psal 101. :: Though good men resist tentations at the first assaults and so bruise the serpeÌ„ts head yet he â—â—â—â—oâ—eth stil to deceiue especially in the end of mans life signified by the â—eele S Gre. in cap. 1. Iob. 1. Cor. 14. :: Al men trauel one way or other such as suffer wides to ouergrowe in their souls shal after this life either sustaine the fyre of Purgatorie or eternal paine S. Aug. li 2. c. 20 de Gen. coÌ„ Man :: She was mother rather of al the dying but in figure of our B. Lady who is mother of Christ life it selfe she is called mother of the liuing S. Epiph. her 78. Sinne entred among men by the enuie craft of the diuel man coÌ„senting to his suggestions Eue first sined in thought then in words last in deedes Cap. 2. 24. Ioan. 8 44. S. Aug. lib. 14. deciuit c. 11. Rupert li. de Trinit operibus eius c. 4. Bad sequels of sinne Lib. de vera Religione c. 14. Lib. 1. Retract c. 13. No sinne can be without freewil ConcupisceÌ„ce no sinne but the effect and occasion of sinne Also occasion of merite S Aug. lib. 1. de nupt con c. 23. Gal. 5. 2 Tim. 2. The Latin text defended against Kemnisius and other Protestants See Card. Bellarmin li. 2. c. 12. de verbo Dei Both readings veld the same sense As Adam was the cause and â—â—e an occasion of mans captiuitie so Christ is the true cause and his mother an occasion of our restauration * S â—â—eneus li 3. c. 33. lib. 5. circa med S. Epiph Haer. 78. S. Ieron ep 22. ad Eustoch S. Aug. or S. Fulgent ser 18 de Sanctis de fide Symb. de Agone Christiano Ser. 2. super Missus est Our B. Ladie resisted al euil suggestions Iob 42. Esai 58. Ierem. 6. Ionae 3. Mat. 11. The ceremonie of ashes on Ashwenesday Gods prouidence concurreth with mans free wil. de grat liber arb c. 6. de corrept grat ad art falso impos Paradise defended by Angels and by fire sworde God destroyeth not nature Good Angels hinder diuels of their desires S. Aug. lib. 11. de Gen ad lit c. 40. :: A figure of the Lambe that was slaine from the beginning of the world Apoc. 13 v. 8. Heb. 11. Sap. 10. â— 10. 3. :: VVilful murther is one of the sinnes that crie to God for reuenge :: By the increase of AbrahaÌ„s seede by the line onlie of Isaac and Iacob besides the issues of Ismael and Esau in litle more then 400. yeares to aboue six hundreth thousand men able to beare armes Num. 1. it appeareth that Caines progenie in as manie yeates might suffice to people a citie yea a whole countrie S. Aug. l. 15 ciuit c. 8. :: This Lamech of Cains issue is the first that is noted in Scripture to haue taken two wiues External Sacrifice due to God in euerie Law Lib 10. de ciuit â— 5. Leuit. 1 Dan 12. Mal. 1. Luc. 22. Sacrifice due to God onlie and to no creature Lib. 10. ciuit cap. 4. Aristot li. 2 Meta his â—tl iâ— 9. Polit. 7. c. 8. To. 3. q. 4. Quaest. Hebraie Lib 15. ciuit c. 7. Mala. 1. Hebr. 11. Leuit. 9. Iudic. 6. 2. Par. 7. 3. Reg 18. 2. Mac 1 Abels Sacrifice declared acceptable not Cains by some external signe Reward and punishment according to our workes Mat. 16. Rom. 2. Freewil in maÌ„ also after his falle Heretical traÌ„slation Bible 1579. â—b 15. c. 7. ciuit Quaest Hebraic in Gen. The Hebrew also Greeke text proue freewil in Cain Freewil testified by antiquitie vniuersalitie and consent of lerned reasonable persons Luther abhor red the name of freewil S. Augustin li. de vâ—ra Rel. ca. 14. lib. de seruo arbitrio Caluin also misliketh the word freewil lib. 2. c. 2. par 8. lib. 2. aduers Iouinian VVhere is necessitie there is nether reward not punishment due 1. Ioan. 2. Tract de Zelo liuore Going forth of the Church a marke of Heretikes 1. Ioan. 3. lib. de Pastore c. 8. c. 20. Scripture hard Tom. 3. ad 1. quaest Damasâ— A probable sense according to the Hebrewes Tradition S. Chris ho. 20. in Gen. Lib. 1. Antiq. ca. 2. Origen in Gen. Luc. 3. Mystical sense Suidas vocabulo Seth. Ioseph l. 1. Antâ— S. Aug. epist 99. ad Euod Publike prayer besides Sacrifice in the Church of God Sap. 2 24. Eccli 17 1. :: This Hebrew phrase vvalked vvith God signifieth that he liued wel pleased God :: The seuentie two Interpreters say God translated him And so doth S. Paul Heb. 11. :: This is the longest life of al here recited But if we consider that Adam was as strong of bodie the first day he was ere ated as these others were at the age of 60. yeares before which none are said no haue begot children and so subsract 60. yeares from Mathusala then Adam liued in mans state longer then he by 21. yeares a The second prophecie before Male on Easter Eue. S. Aug. li. 15. ciuit c. 20. The coÌ„tinual succession of Gods Church and interruption of other communities How maÌ„ died the day that he sinned 2. R. 14. ho. 37. in Euangel Psal 89. S. Ireneus li. 5. aduer Heret Cicero li. de Senec. q 1. Tuscul Al time is short in respect of eternitie Enoch Elias yet liuing in bodie li. 20. ciuit c 29. lib. 2. de gratia Christi c. 23. tract 4. in IoaÌ„ Manifest Scripture that Elias yet liueth and shal be slaine an other with him Likewise that Enoch did not see death Malac. 4 Apo. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccli 44 Heb. 11. These Scriptures speake of temporal not of spiritual death ho. 21. in Gen. lib. 1. de pec mer. c. 2. 3. l. 9. de GeÌ„ ad lit c. 6. S. Tho. in c. 11. ad Hebreos The Fathers proue by the scriptures that Enoch is not dead Causes why Enoch Elias are reserued aliue
other place 1. Reg. â— Hlias â— Reg. 18. and Dauid also being no Priest 2. Reg. 24 so S. Aug. explicateth this text q. 56. in Leuit. :: It is then turpitude when the act is vnlawful But honest in lawful Mariage S. Aug. li 3. Locutionum li. de bono coniugali :: See chap. 20 the difference of punishmeÌ„ts for violating these lawes in the first and second degree Also betwen consanguinitie affinitie in the same collateral degree Mariage forbid in al degrees in the right line by the law of nature Secondarily in the first collateral degree of coÌ„sanguinitie 1. Cor. â— v. 1. Act. 17. v. 26. â— Aug. de bono coÌ„iâ—g c. 1. Beza belieth Pope Martin Al other degrees depend on positiue lawes which haue bene may be altered Proued by Scriptures and reasons First proofe 2 proofe Aristot li. 2. Pol. 3 proofe 4 proofe 5 proofe S. â—â—ero quest Heb. in Gen. Ceremonial iudicial lawes of Moyses are abrogated by Christ And new are establshed The Epistle on VVenesday in Passion weke :: These diuersities are not prohibited for them selues for the ornaments of the tabernacle and of Priests were made of diuers things but schisme and al participation with heretikes and other infidels is forbid 2. Cor. 6. Dravv not in yoke vvith iâ—siâ—â—els Theodoret. q. 27. in Leutt. :: See Gen. 40. v. 8. :: Violating this law in anie degree in the rightline either of consanguinitie or affinitie or in the first colla teral degree of coÌ„sanguinitie was punished with death but in the first collateral of affinitie and in the second collateral degree as wel of coÌ„sanguinitie as affinitie with lesse punishment VVhich sheweth greatter obligation greatter sinne coÌ„cerning the right line then the collateral also in the first degree of consanguinitie then in the second and more in consanguinitie then in affinitie :: Not for euerie kind of sinne though euerie one is punishable but for the more hainous for altogether the Chananites were cast out of their land :: By the priÌ„ce 5. Paul vnderstood the high Priest Act. 23. :: Caiphas reÌ„t his garments Mat. 26. coÌ„trarie to this law malice making him neglect his owne dignitie :: If such deformities and defectes made men irregular and vnmete to exercise priest lie function in the old testament how :: By these accidental vncleannes was prefigured the censure of susspension in clergie men The fourth part Of feastes times of rest Iubilie with priuilegies rewardes punishments :: There were eight seueral feastes commaÌ„ded by this law besides the dailie sacrifice mentioned Num. 28. 29. of which onlie seuen are here expressed :: The Sabbath in memorie that God created al things in six daies rested the seuenth :: Pasch in memorie of their deliuerie from Aegypt 1. 2. 3. :: Pentecost in remembrance of receiuing the law :: See chap. 7. v. 14. :: Feast of trumpets in memorie that a raÌ„me sticking by the hornes was offered by Abraham in stead of Isaac 4. :: Feast of Expiation iâ— memorie of the â—â—nne in worshipping the calfe and for al sinnes forgotten or vnknowne 5. :: Feast of Tabernacles to remeÌ„ber Gods protection in the wildernes where they dwelled in tabernacles 40 yeares 6. :: Feast of Assemblie and collection in memorie of peace geuen in the land of promise 7. :: These feasts were euerlastiÌ„g to the Iewes in their generations that is neuer to be altered by them nor during their state S. Aug. q. 43 in Exod. Festiual daies perteine to the seruice of God It is heresie to kepe the Sabbath holie day In place therof we kepe Sunday Other feastes also changed and new instituted by the same authoritie :: Two tenthes of an ephi that is two gomors A gomor of Manna which is the tenth part of an ephi sufficied one man for a day Exod. 16. v. 16. 36. so that one of these loaues was as much as al the meate which two do ordinarily eate in one day :: This Law de signing equalitie was to put a limite not to enforce to reuenge for the partie damaged if he would might remitte al or part S. Aug. li. 19. c. 25. cont Faustum :: Of sounding with truÌ„pets which is pleasant ioyful cometh the name of Iubilie the effect of it is remission of al bondes restauration of former libertie and recouerie of enheritaÌ„ce In the old Testament of teÌ„poral things in the new of spiritual praefigured therby as remissioÌ„ of sinne deliuerie froÌ„ bondage therof recouerie of grace and preparation to eternal glorie :: Iewes for their aduaÌ„tage hold it lawful to take vsurie of strangers not obseruing that it is also commanded often in scripture not to afflict but to loue strangers Exod. 22. 23. Leuit. 19 :: Heretikes holding their corrupt course wil nedes haue an image of Christ or Sainct to be the grauen thing which is forbidden in holie Scriptures therfore falsly translate Pesel a grauen image where indede it signifieth an image picture or purtrature of an idol that is a grauen idol So here as in other places it is forbid to make an idol or similitude of anie idol :: This extreme famine fel vpon some of them in Samaria 4. Reg. 6. vpon others in Hierusalem 4. Reg. 25. most specially wheÌ„ they were besiged by Titus Iosephus li. 7. â— 6. dc bâ—llo luâ—â—â—â—â— :: Iacob is first here named because he had no other children but this people for Isaac was also father of the â—dun eâ—â—s and Abrahâ— mâ—â—eoueâ— of the Ismaelites and Madâ—â—â—tes and because the great promises made to Abraham and Isarc pertained only to the Israelâ—tes Theoderet q. 36. in â—euit :: The church neuer wholly decayeth The fifth part Of vowes and Tithes :: Because â—o other but the tribe of Leui could serue about the tabernacle and yet others might desire to serue there they might in steed therof geue a priceâ— haue the reward of their good wil. :: The thing that is vowed if it may be performed pleaseth God better then a change :: A sicle was about 15. d obolus three farthinges :: A vow made approued and consecrated to God can not be changed by anie man Theâ—â—â—t q. vlt. â—n Leuit. Vowes are properly of things not commanded Rmm. 6. 30. Deut. 23. Psal 21. 49. 75. 115. 131. And are gratful to God Also in the new Testament Epist ad Paulin. Mysteries coÌ„tained in these histories qq in Num. Exod. 40 Leuit. 1. Num. 1. The contents according to the letter Chap. 1. 26. â— 4. 18. 2. 1â— 11. 12. 13. 14. 16. 20. 5. 6. 15. 17. 19. 27. 28. 29. 30. 21. 22. 23. 24. 25. 31. 32. 33. VVicked life draweth to Idolatrie 34. 35. 18. 35. 36. Three partes 〈◊〉 this booke The first part Of those which are â—â—â—bred of the 12. Tribes sitte for warre of the Leuites designed to serue the Tabernacle :: Coming into Aegypt they were but 70. Exo. 1. increased in 216. yeares vnto 603550.
and not these schismatikes were called and sent by God to gouerne his people :: Aaron being already established high Priest God againe confirmeth in â—leâ—zar the progenie of priestlie succession in Aarons stock and noâ— in other Leuites S. Aug q. 30. in â—um :: This multitude did only in wordes fauour schismaâ—â—kes what iudgemeÌ„t then remaineth to those which 〈◊〉 external acâ—â—â— participat◠〈◊〉 heretiâ—â—â— This historie â—others others were writteÌ„ for our admonition 1. Cor. 10. Core and his câ—plices were not heretikes but only schismatikes God accepteth not sacrifice done against his ordinance God by â—pre 〈…〉 hmeÌ„t preâ—â—nted heresâ—â— wherto al 〈…〉 tendeth Not only the authores of wickednes buâ— al that con â—nt much more that cooperate arâ— vvorthie of death Rom. â— :: For more satisfaction to the whole people God confirmeth Aarons authoritie by a new miracle v. 10. :: The rodde signified the B. Virgin mother and the * desormatâ— fully formed :: almondes Christ to wit the vâ—teâ— pill his humanitie the shel his crosse the kernel his diuinitie VVho pacified by the bloud of his crosse al thinges in earth and in heauen Collos 1. S. Aug. ser 3. de temp Example of one miracle proueth the possibilitie of an other :: Ozâ— was slaine for touching the arck â— Reg. 6. :: This couenant of first-fruites and other rights geuen to the Priests shal be perpetual as salt is in euerie sacrifice Leuit. 2. :: Punishable with death :: The same things saith S August q. 33. and Theodoret q. 36. in Num which were shadow ed and prefigured in the old Testament are reueled and manifested in the New And this special sacrifice prefigured diuers particular things in Christs PassioÌ„ a His bodie of Adam signifying redde earth b At the age of 33. yeares c Alwayes most pure from sinne d Free from al bondage e Crucified without the gate of Hierusalem f Al SacrameÌ„ts haue their vertue of Christs bloud g From the sole of his feet to the toppe of his head al wounded with the whippes crowne nailes c. h VVood of the crosse brought life to the world i Liuely heate of so infinite charitie dissolueth the coldnes of death k Christs suffering an exaÌ„ple that we must also sustaine afflictions l Those that procured oâ— cooperated to Christs death were polluted with sinne m Ioseph and Nicodemus buried Christ n His sepulcher was glorious o Those also that buried him neded cloansing by his Passion not for that work but for their sinnes p The old law did not remitte sinnes but the new q Baptisme in the name of the B. Trinitie r Without which no other SacrameÌ„t auaileth The Epistle on friday in the third weke of Lent :: The â—ock signified Christ the rodde his Crosse s. Aug. â— 35 in Num :: By this the crosse is more euidently signified which was made of two peeces of wood s. Aug. 〈…〉 :: Not doubting of Gods powre but supposing it vnmete that God shold stil worke miracles for so â—â—b borne a people they did not speake to the rock asthey were coÌ„manded but chiding the incredulous multitude spake to them ambiguously so by occasion of others sinne also offended and for the same were punished 〈…〉 Pâ—ut 1 v 〈◊〉 â— v. 16. 4 â— 2â— s. Aug q. 19. Theâ—â— q 38 in Xuâ— :: Mourning the dead was long before this obserued by tradition Gâ—â— 23. 50. :: God forbidding images of idols yet commandeth to make an image for a good purpose :: Christ expoundeth this erecting of the brasen serpent of him self to be cruâ—â—fied Ioan. 3. :: As the Aegyptians were drowned in the sea so the Amorrheites were oppressed by the rockes falling vpon them the waters caried their carcases into the valley of Moab :: He consulted his false god whom he serued called him the Lord not knowing our Lord God almightie Theodoret. q. 40. Prâ—copius in Num. :: God our Lord answered him not suffering the diuel to speake in this case :: Being sufficiently informed before for worldlie lucre he demandeth againe God for his punishment letteth him goe but suffereth him not to curse noâ— speake euil of the Israelites but coÌ„trariwise to prophecie much good which should come vnto them :: Nothing is here to be more merueled sayeth S. Augustin then that he was not afraide wheÌ„ he heard his asse speake vnto him But being accustomed to such monstruous things he replied familiarly nothing therwith astoonished :: Yet seing an Angel he fel downe terrified and adored him â— 48. in Num. :: Balaam knowing him to be an Angel that appeared neither adored him with diuine honour as God nor with ciuil as a mortal man but with religious honour lesse then diuine more then ciuil See Exod. 20. :: God sometimes maketh false prophetes to vtter a truth because preiudicate mindes do rather geue eare to such theÌ„ to true prophetes Theod. q. 45. in Num. :: Before the diuel would curse Gods people he required sacrifice which being offered yet he could not worke his malice For by Gods commandmeÌ„s saith S. Hierom de mans 42. Israel is blessed cursing turned into praise and Gods voice is heard sounding from a profaine mouth :: Heretikes other infidels desire sometimes to die in state of Catholiques though they wil not liue as they do S. Greg. li. 33. c. 27. Moral * â—ikneâ— of idâ—l :: VVhen Infidels can not draw others to false worship or cursing they are content that men professe no God nor religion at al. :: The spirite of prophecie came more vpon him but not grace iustifying M 〈…〉 do prophecie and cast out diuels and worke other miracles and yet be daÌ„ned Mat. 7. v. 22. :: In some â—oâ— this prophecie was fulfilled in King Dauid 2. Reg. 5. 8. seq but perfectly in Christ the bright and morniÌ„g starre Apoc. 22. To whom not anie one or manie but in general al nations are geueÌ„ for inheritaÌ„ce and the endes of the world in possession Psal 2. Act. â— v. 8. :: Not to his countrie but to his place of abode among the Madianites for there he was slaine shortly after chap. 31. v. 8. :: Balaam gaue this diuelish counsel to allure men by bellichere and lecherie vnto idolatrie chap. 31. v. 16. And euen so Heretikes drawe manie in these daies to heresie Sea Apoc. 2. v. 14. :: By assistance of the princes hang the idolaters v. 5. :: Either Phinees was one of the Iudges and so an example for such Magistrates to do iustice or he had a particular inspiration which is no warrant for priuate men to do the like For by Catholique doctrin killing of men is neither allowed nor excused but wheÌ„ it is done by publique authoritie or by mere casualitie against the killers wil. Catechis Rom. p. 3. c. 6. q. 5. D. Tâ—â— 2. 2. q. 60 a. 6. :: Gods wrath being pacified by extirpation of the old bad people the new progenie is numbered which shal possesse the
the people presumed more to do that semed to them selues right or good though it was nought which afterwardes the kinges more restrained and punished The historie of Ruth is regestred in holie Scripture for the genealogie of Dauid and especially of our Sauiour Christ Iudic. 12. :: Noemi perswaded not to idolatre but in sinuated that if Ruth would not returne to her countrie she must also leaue the false goddes And so she answered that she would serue the same true God of Israel :: She had a husband and two sonnes and sufficient prouision but now was bereued of them al. :: The Church vseth this salutation in the holie sacrifice and other diuine office :: Booz doubted not but reward was due to good workes :: Yea a ful reward answeâ—able to Ruâ—h pietie Vvhich must be spiritual and eternal :: The euent shewed that Noemi was inspired by God to geue such direction to Ruth to foretel what Booz would doe :: It was very coÌ„mendable that she loued her first husband and mother in law but more vertue infleing occasion of sinne with young men and seeking to marie according to the law of God with her former husbands kinsman Deut. 25. :: Booz calleth his kinsman brother as Abraham called Lot his brother Gen. 13. being his Nephevv :: See Deut. 25. noting here withal that the penaltie was lesse whch an other kinsman vndertaking the mariage the woman was preueÌ„ted from complayning before the iudge :: Here appeareth the final cause of writting this historie to shew the Genealogie of King Dauid from Iudas the Patriarch of whom Christ should descend so prophecied Gen. 49. and shewed to be performed Mat. 1. qqÌ„ in 1. Reg. c. 1. These histories are also expounded mystically by the ancient Fathers Prologâ— in 1. Reg. li. 17. c. 4. ciuit Ep. ad Paulin. The general contents of al the bookes of Kinges Para lippomenon Samuel writ the first part but vncertaine who writ the rest CoÌ„tents of the first booke diuided into foure partes These bookes are read at Mattins from the feast of the B Trinitie vntil the first sundaie of August The first part Of the gouernments of Heli and Samuel and of changing the state into a kingdome :: This childe being of the tribe of Leui though not of Aarons stock was lawfully vowed to the seruice of the tabernacle by his parentes during his childhood but coming to yeares of discretion he was at his owne electioÌ„ to continew or to depart If he had bene of anie other tribe he must haue bene redemed Leuit. 27. The Canticle at Laudes on wenesday :: Leaue of to praise idoles as ye haue accustomed to doe :: The Church of Gentiles :: The Synagogue of the Iewes S. Aug. li. 17. c. 4. ciniâ— :: Neither Dauid noâ— Salomon much lâ—ssâ— anâ—â— other King possened or â—udged the endes of the taâ—th but â—â—â—â—ts enheritance reacheth to the endes of the earth Psal 2. v. 18. :: Sinnes directly against God and that hinder his seruice are more hardly remitted but none at al aâ—e irremissible before death because during life euerie one may truly repent if he wil and to al true peniteÌ„tes God promisseth remission of sinnes Ezech. 33. :: Gods determination to punish tooke not away their freewil but for their obstinacie he leift them to themselues without his grace and so iustly punished them See S. Aug. li. 5. cont Iulian. c. 3. :: This was fulfilled as in the figure in Samuel not wholly for priesthood stil remained in the line of Aaron as appeareth in Achias Abiathar Sadoc ch 14. 22. 2 Reg. 8. but perfectly in Christ 1. Reg. c. 2. :: Rare thinges are called precious and so the gift of prophecie is here termed which was then granted to few :: This vision happened early in the morning before the time of dressing the lampes when some were put out and others light :: Their confidence of helpe from God by presence of the arke was good and commendable but their sinnes deserued to be punished :: This zele of religion in Heli towards the arke is a great signe that he died in good state though he was temporally punished for not correcting his sonnes :: So sowne as Christs Gospel or Testament came among the Gentiles al false goddes idolatry fel downe S. Beda qq in 1. Reg. c. 3. :: The arke being a holie thing as Reliques are was terrible to their false god the diuel so the Reliques of S. Babilas ouerthrew the false god Apollo as â— Chrysoâ—â— testifieth at large li. cont Gentiles 〈◊〉 5. :: Obstinate sinners doe harden their owne hartes not God but by suffering them so to do â—ee Aâ—not â—â—â—d 7. :: As the arke was terrible to the infideles chap. 5. so also to those that beleued right but vsed it not reuerently :: These men knowing that the presence of the arke was good for them though the Bethsamites had benne punished for their irreuerence towardes it feared not to receiue and kepe it :: That is 〈…〉 say the Phili 〈…〉 who were 〈…〉 oâ— the seuen nations of Chanaan which God commâ—nded his people to destroy 〈…〉 the Amorrheites :: Heli his sonnes gâ—ieuously offending in then office before chap 2. and now Samuels sonnes also peruerting iudgemâ—t gaue occasion to the people to demand a lâ—ng to iudge their temporal causes rightly not declining to wrong for bribes :: Misphat signifieth maner fashion or proceding :: God alwaies heareth those that truly repent for their sinnes but doth not alwayes deliuer them from afflictions which are due for offences or profitable for probation and merite of his children â—â—od 19. Deut. 17. Iudiâ— 2. v. 16. Vvhy the peoples demand to haue a king is disliked Kinges sometimes oppresse their subiectes by Gods sufferance but vniustly â— Cyp. li. 3. ep 9. siue 65. â— Hierâ— in Osee 8. â— Greg. li. 4. c. 2. in 1. Reg. 8. Kinges haue prerogatiues aboue but not contâ—aric to the lawes Euil princes may be deposed by God the Church but not by the people only Concil Lateran c. 3. de heret Pointes obserued in the constitution and deposition of King Saul 1. 2. 3. 4. 5. 6. 7. 8. The second part The election annointing gouernement of King Saul :: One that by diuine inspiration foreseeth thinges too come :: Oppression of innocentes crieth to heaven :: â— Gregorie here noteth that such as are placed in height of gouernement are annointed with oyle which signifieth mercie light and cuâ—ing of others :: But the litle vessel foreshewed that Saul not perseuering in grace should be deposed from his kingdom li. 4 c. 5. in 1. Reg. 10. :: Samuel enioynetâ— obedience to Saul to trie his humilitie S. Greg. li. 4 c. 5. in 1 Reg 10. :: God gaue him peculiar grace for executing the office of a king :: By and by also the gift of prophecie :: Then superious :: By lotte the people were assured that the election was of God
v. â— * ch 3. v. 3. E :: Great hurt to a king that is ruled much by one counseler Salomon teacheth that VVhere are manie counsellers cogitations are confirmed â—ron 15. v. 22. * F ch 3. v. 14. ch 4. v. 17. * Excepâ— the 72. G The Epistle on wenesday in the 1. weke of â—â—nâ— And in a votiue Masse against Paganes :: Idoles are nothing in the vvorld 1. Cor. 8. but baâ—e imaginations of men :: The Church vseth this prayer in the offertorie the 22. sunday after Pentecost as a parcel of holie Scripture Of herselfe nor for wordlie glorie she desired not to marie a heathen king but for the coÌ„mon good she maried him God dispensing with the law in this behalf See ch 2. G * H ch 13. v. 8. :: Vesâ—imâ—nta oratus not ornâ—â—â—s her playing wâ—ede :: A notable example for Noble wemen how to kepe their state remaine neuer theles humble in hart :: By this comparison of angels she ment that the king excelled al or most part of men * K ch 5. v. â— L :: At last this king saw his owne errour in beleuing one false counseller ouer much ch 1â— v. ◠〈◊〉 1â— v. 6. :: As Mardocheus suggested thâ— king confirmed the obseruation of a feast in memorie of Gods benefice and so both Iewes and Genâ—â—les kept it * M chap. 9. v. â— â— 18. c. 47. ciuit conc 2. de Lazar Rom. 9. Praesat 〈◊〉 Iob. Iob of the race of Esau VVhy God suffered him to be so afflicted The contentes according to the historie Iob an especial figure of Christ Prafâ—â— Moral documentes in this booke True logike Philosophie Hard and eaâ—ic thinges to be vnderstood are both profitable VVritten by Iob himself most part in verse Diuided into three partes This booke is read the two fâ—râ—â— wekes of September The first paâ—â— The change of Iobs prosperous sâ—aâ—â— into affliction 〈…〉 :: Diuels appeare not in Gods sight but sometime in presence of Angels which represent God S. Athan q. 8. ad Antiâ—câ—â—â— :: God doth not directly send euils bâ—t permitteth them to happen to his seruantes :: By this holie example ancient fathers condeme the senâ—â—es Stoikes who are neuer moued S. Aug. li. 1. c. 9. ciuit S. Paul also reproueth men vvithout affection Rom. 1. v. 31. Aswal Iob as other prophetes writ their owne actes and prayses Good workes are both Gods workes and mens workes Praefâ—â— in Iob. Iobs patience inuincible in â—l sortes of â—â—â—liction English Catholiques lose their goodes and children and are afflicted in bodie Great commendation to be good amongst the bad Philip. 2. Apoc. 2. â—â—ntie Sacrifice being of infinite vertue yet the valure in application is limited :: A man of plâ—ine 〈◊〉 true dealing mixed with meekâ—â—â— with out al guile is called a simple right man S. Greg. li. 1. Moral â— 2 â—â—â— :: His wife perswading him to desperation and blasphemie signified carnal cogitions which corrupt the soule inwardly as afflictions do affault the flesh outwardly S. Greg. li. 3. c. 24. :: Seuen dayes together euerie day and night some good part These visiters of Iob were in dede his freindes and professed true religion They erred in Iobs particular case li. 3. â— 24. And prefigured heretikes li. 5. â— 18. :: After so long â—â—leâ—ce at last â—â—b expresseth hiâ—â—Spandâ—â— so 〈…〉 des 〈…〉 great 〈…〉 〈…〉 the 〈…〉 〈…〉 ly 〈…〉 〈…〉 ud 〈…〉 o 〈…〉 〈◊〉 by God bu 〈…〉 to m 〈…〉 bein 〈…〉 〈…〉 nne euen from his conception and 〈◊〉 wishing that whatsoeuer concurred to his longer afflictions in this life and hâ—â—dâ—râ—â— his more spedie deliuerie from dangers and calamities had not bene for so he had benne sowner at â—est as Gods goodnes should dispose of him Al which was a lawful desire and no sinne at al. See 1. Pineda in c. 2. Iob. The second part Diuers discourses and disputes about the cause of Iobs afflictions The first constrct betwen Eliphaz and Iob. :: No innocent euer perished eternally but innocent Abel was slaine temporaly and innumerable others suffer calamities for their greater merite :: Heretikes pretend such obscure visions more to gette credite then to edifie others S. Greg. li. 5. c. 18. :: Iob easely granteth that man may not compare not contend with God ch 9. v. 1. Yet men may be innocent free from greuous sinnes :: This disputer hauing pretended an imaginarie vision from God 〈◊〉 Iob now he supposeth that neither God noâ— Angel noâ— other holie person wil patrâ—â—age his cause nor iudge of his case as he doth but that al wil condemne him of impatience follie enuie and other sinnes :: This proueth unporteth that a man must not thincke to passe his life without trauel but must get his bread vvith svveat of his brovves or suffer other calamities :: Gods goodnes deliuereth his seruantes the space of this laborious life :: And most especially in the houre of death S. Org. li. 6. c. 18. â—nuocation of Sainctes especially Angels in Iobs time li. 5. c. 30. :: A man of sincere conscience confesseth the sinnes wherof he is guiltie yet acknowledgeth not al wherwith others may vniustly charge him :: Sâ—ndâ—e wayes without water :: Iobs aduersaâ—ies preâ—â—med to teach him but because they erred in their applying of true assertions in his case which himself vnderstood and not they he acconted not their discourses for good doctrin The vse of Hyperbole in holie Scripture Treasure of satisfactorie workes in the Church Pardons do applie the suffering of some for the satisfaction of others :: A souldiar must be alwayes readie to indure trauel to be promptly obedient content to be beaten by his superior with out al resistance vpon paine of his life he is alwayes subiect to cares and to danger of death and therfore must euer be readie to dye * Seol :: Iust Iob supposing he was at the point of death prayed God to spare or cease to punish him more and to accept of that affliction which he had already suffered So the Church in behalf of soules departed in state of grace prayeth God to spare and cease from further punishing them and to geue them eternal rest :: The second confflict This second disputer charged Iob to be obâ—â—â—â—ate who in dedâ— was constant 〈◊〉 a true setled iudgement :: Euen thus heretikes imagine Catholikes to the ignorant and therfore fil their mouthes and bookes with thinges that are not denied and yet inserre much falshood sophistically applying one truth against an other being them selues ignoraÌ„t how to reconcile difficulties :: Iob here granteth that which was truly said by his aduersarie sheweth how he did wrong apliâ—â—rue doctrin against him and so stil defendeth his owne in nocencie and iust quarel :: Angeles moue the spheres of heauen :: Euen so S. Paul though he was not guiltie in conscience of anie crime yet he would not therin iustifie himself 1. Cor. 4. :: This is an assured true assertion that God afflicteth
both good euil nn this life :: Feare on mans 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
Gods commandments â—os â— f To him that vseth Gods grace wel more grace is continually geuen â—â—â—e 17. g Through such grace he shal perseuer h al thinges worke to the good of them that loue God sincerely i The wicked are carried with euery light tentation k Al rysing at the last day the wicked shal not rise with hope nor comforth but in desolation l the happie congregation of the blessed m approueth rewardeth n in eternal damnation They are happie in hope that decline from euil Iustice consisteth in fleing euil and doing good Of Christ the 5. key Also of his Church the 6. key a Both geÌ„tiles b and Iewes striue invaine against Christ Act. 4. c Pilate and Herod d Annas and Caiphas e The voice of wicked men f especially libertines striuing to shake of al discipline g God for al this wil turne the haries of manie h seuerly reprehend i and iustly punish the obstinate k Christ shal reigne in his kingdome the Church l God the Father speaketh to m God the Sonne Act. 13. Heb. 1. 5. n Christ as man hath the Church for his inheritance o Spred through the whole world p Gods inâ—â—exwiâ— powre Apoc. 2. 19. q A prophecie that kinges shal be conuerted and submit themselues to Christs discipline r None is secure before death Å¿ Some fal from the way of saluation t God wil iudge iustly in the end of this short life both the euil and good So this Psalme concludeth with the ninth key Persecution cannot hinder the glorie of Christ The Church neuer faileth in hâ—ne Psal Custome in sinne more hardly cured Kinges conuerted to Christianitie Defend Catholiques and punish heretikes Apostataes fauoure heretikes and schismatikes because they hate al Christians Ad Petil li. 2. c. 92. Ad Gaud li. 2. c. 26. Ioy and feare Dauid persecuted by his sonne The 8. key a O God let me know how greuiously I haue sinned b that al Israel 1. Reg. 15. v. 13. with al their hart foloweth Absolom So against Christ the Priestes the People Gentiles al conspired Ioan â—â— c my life d he can not escape e But I auouch that God alwaies defendeth me f geuing me victorie g coÌ„firming my kingdom h heauen i I lay downe k and rested in expectation of thy helpe l And am deliuered Christ dyed was buried rose againe m I know thou wilt help me and so I besech thee to do n The streÌ„gth and furie o health and saftie coÌ„meth from God p Abundance of grace promised to Gods seruantes Titles of the Psalmes added by â—â—â—â—as and the Septuagint â—iue thinges to be noted â—â— the titles Psal 4. 6. 8. 15. 16. c. VVhy this is called the Psalme of Dauid The time and occasion of making this Psalme King Dauid prefigured Christ The same Scripture hath diuers literal senses Confidence in God necessary The 7. key a In an instrument apt for verses b This Psalme perteyneth to the beloued signified by the word Dauid S. Aug. li. 17. c. 14. ciuit S. Beda in Psal c VVhen Saul vniustly persecuted iust Dauid God heard his prayers d being straictly beseeged 1. Reg. 23. 26. e Likewise helpe me when soeuer I shal nede f Why do you stil harden your hartes g honour and transitorie glorie h false and deceiptful riches Ephos 4. i Euery godly soule k Rich with vertues l Euerie iust soule hath confidence in God that he wil heare his crie m Iust anger is good necessarie agaiÌ„st sinne n but then is most nede to beware not to excede in passion haue therfore a continual purpose neuer to sinne o Euil cogitations p bewaile repent before you sleepe q Not only external but most especially internal sacrifice of iustice and obseruation of Gods commandments is most necessarie r The solide rewardes promised by God Å¿ reason and grace are freely geuen to man wherby he may know that God wil reward the iust Heb. II. v. 6. t VVherin a iust man inwardly reioyceth v For example and in figure of heauenlie rewardes God gaue temporal wealth in the old testament w For example and in figure of heauenlie rewardes God gaue temporal wealth in the old testament x For example and in figure of heauenlie rewardes God gaue temporal wealth in the old testament y In this confideÌ„ce the iust may rest contented z God so promiseth euerie iust person in particular The signification of this phrase To the end in tâ— etitles of Psalmes 1. Par. 15. Rom. 10. Three spiritual sacrifices necessarie Of penance Iustice Praise VVhat is due to God To our selues To our neighbour To our enemies The world The flesh The diuel To sinne Light of reason sheweth there is a God that rewardeth The general iudgement The 9. key a The faithful iust soule that ouer coÌ„meth her enimies by vertue b eternal glorie c The praier of the whole Church or of anie faithful euer beloued soule d Gods helpe is presently granted of his part though it be sometimes differred for the more good of his seruantes e Before al other affayres we must pray to God S. Ciprian in fine orat Dominicae f The wicked and wickednes haue noe conuersation with God g in the day of iudgement h by final sentence of eternal daÌ„nation i Not in mans powre but in Gods mercie must the iust man trust k In the Church of God l with reuerential feare as in Gods presence m No true nor solide goodnes in the wicked n They thinke nothing but vanitie and mischiefe o yelding lothsome stinâ—h bitternes and rancor p yet they flatter with feaned good wordes Psal 13. Rom. 3. q Albeit the iust desire the conuersion of the wicked yet if they wil not repeÌ„t then the iust conforme their desires to Gods iust iudgement which shal be manifested in the end of the world r The iust shal receiue sentence of eternal glorie God is not author nor cause of sinne A pathetical praier of a sinner the first penitential Pâ—alme the 7. key a This Psalme perteyneth also to penitentes in the new testament b condemneme not eternally c Spare me also for part of the temporal paine which I deserue Psal 37. d Geue me the medicine of grace e My sorow hath inwardly pearced me euen to the bones f with feare of thyiust wrath g leauest thou me in this calamitie h Shew againe thy fauorable contenance i from this fearful affliction k Though my sinnes haue deserued the contrary yet shew thy mercy l This life is the time of repentance after death no cenuersion m In hel nothing but blasphemie n I haue in part lameÌ„ted o I wil adde more sorow penance p I wil persist in my penance til I be throughly watered with thy grace q myn eyes are dimme with weeping for feare of thy iust iudgement r my heares are gray with sorrow Å¿
Without a Redemer to do good Rom. 5. d Without faith in Christ none had meritorious workes These three verses being not in the Hebrew nor Greke yet are in the English an 1577. and are three distinct verses in other psalmes 5. 9 â—5 e They are wholly occupied in vexing others Isa 52. â— 8. f The Prophet speaketh this in the person of God g With greedines to hurt the good h Not beleeuing in God they feared Idols that is diuels i who in dede can not hurt Gods seruants k Though innumerable be very wicked yet some are iust l mocked and derided those that trust in God m The Prophet wisheth and withal prophecieth that Christ our Sauiour wilcome who is premised to Israel n Redemed man from the captiuitie of the diuel o those that supplant vice p and contem plate God VVithout Christs grace no man is nor can be iust The law shewed the insufficiencie of mans wil. Grace cureth the wil The wil being cured cooperateth with gâ—â—â—e Venial sinnes exclude not from heauen Good workes done in mortal sinnes auail not to saluation Of eternal Beatitude The 10. key a In heaue as appeareth by the last verse b One requisite thing is to be free or cleansed from sinne c the second is to do good d Sincerely in thought e word and f dede g nor harkened to detraction h Glorie is the reward of good workes i Vsurie excludeth from heauen VVhy this and certaine others are called the Psalmes of Dauid Both faith and good workes necessarie to saluation Heb. 1â— Only the state of glorie is immutable Of Christs victorie The 5. key a Stylographiae signifieth a thing most worthie to be noted towitte Christ crucified b and most worthie of the prophets consideration c Christ as man did often pray as appeareth in the Gospel d Christs passion was not needful nor profitable to God but to man e God speaketh shewing that Christ should make his meruelous charity knowen to his Apostles and other seruantes f Men feeling their infirmities and miseries g make hast in seeking remedies h Sacrifices to idols shal â— cease in Gentiles i Their names shal be changed from heathen to be called Christians k Eternal glorie coÌ„sisteth in seing God l God is the reward of suffering paines for Christ m In diuision of temporal inheritance land is measured by cordes as Iosue 10. so portions in heauen are geuen with large measure n Christ also receiued al nations for his inheritance o Wisdome to make good election of spiritual thinges rather then temporal p Not only by day but also by night q Also my corporal paines geue me instruction r Christ had God continually before his eyes cuerieman ought to thincke frequently of God Å¿ for God stil protecteth the iust Act. e. v. 25. t in limbo patrum v Christs body corrupted not in the graue Act. 2. 13 w death and resurrection is the way to life x Perfect glorie consisteth in seing God y in eternity Christ a King sometimes exercised temporal iurisdiction God the proper inheritaÌ„ce of Christ and Christians Clergie men professe expresly to serue God for God him felfe not for temporal profite psal â—â— v. 11. 2 〈◊〉 a. v. 4. Protestantes denving that Christ deâ—â—ended into limbus translate graue for bâ—â— 1552. 1577. 1603. Gods prouidence protecting the iust The 3. key a in my iust cause heare my petition b seing I pray sincerly not in feaned affection c Thou that 's seest al thinge declare my right against mine aduersaries d my inteÌ„tion e most secret cogitations f by tribulations g Whose conscience is pure from greuous sinne may pray with this confidence otherwise repentance is first necessarie But the whole Church may euer pray in this maner because there be alwayes some iust and holy in respect of whom it is truly called holy h for thy precepts i the narrow way of vertue k none can of them selues walke rightly but by Gods helpe l against thy omnipotent powre m from their cruel and furious countenance n they haue shut out al pittie or commiseration o They intend vtterly to destroy me euen to the ground p Except God preuent maÌ„s industry is not sufficieÌ„t q restraine their powre which they haue by thy permission that they may not persecute so much as they intend r This is a prophecy that the wicked from the elect Å¿ which iudgement beginneth sometimes in this life t the pleasures of this world which God approueth not nor acknowledgeth amongst good thinges v the iust shal be approued w Nothing doth satiate mans mind but the sight of God in eternal glorie This Psalme called a Praier is both a sword buck â—â—r in afflictioÌ„ Dauid singularly protected by God The â— key a Though literally this Psalme perteyned to Dauid yet in figure of Christ and of the Church or eâ—erie iust soule b The Holie Ghost inspired Dauid to render these thankes for his often deliuerie from dangers c Saul is specially named because he was his most potent worldlie enimie d These first wordes as also diuers others are added and many changed in this and other Psalmes by the Septuagint who often leauing the Hebrew text render the sense and so this agreeth in substance with the same Psalme recorded 2. Reg. 22. e by whom I am strong Hâ—b 2. f high firme saluation g This is aptly applied to al mankind after his fal declaring our state in sinne and inducing to penance in the office of Masse on Septuagesima sunday h mortal flesh subiect to death i violent incursions of tentions to sinne k exceding great afflictioÌ„s of mind like to torments of hel which I also feare l secrete tentations haue deceiued me m Earnest prayer is the best remedie in al tribulations n As it is certaine that God heard Dauids prayers so he assuredly heareth al that sincerly flee vnto him o Gods anger against sinne maketh high and loftie thinges to shake euen the most obstinate presumptuous sinners p Diuine wrath is like to smoke of the nosethrles or flaming fire and burning coles q Gods punishment sometimes cometh so swiftly as if the heauens bowed towards the earth r Gods furie is as a darke desolate night or horrible wist r Yet wheÌ„ sinners repeÌ„ God most speedely as fleing with winges of mercie comforteth protecteth them Å¿ God being in him selfe in coÌ„prehensible is also secret in his determinations and couert in his procedinges or actes t Gods spleÌ„dor oppressing maÌ„s sense yet instructeth him by his meruelous vvorkes VVhich mystically signifieth that Christ illuminateth the vvorld by his Apostles and other preachers denouncing his iustice peace and his vvil in al thinges perteyning to man v from tribulations w From Saul AbsoloÌ„ Moabites Ammonites and al temporal and spiritual enemies So in the rest of this Psalme the Prophet speaketh for most part in proper termes vvithout Metaphores or other figures
is most faithful that he vvil forgeue sinners and receiue them into his fauoure againe when so euer they resoluing to serue him repent and cease to sinne h Thou ô God that hast care of al creatures not only of men but also of brute beastes art euer readie of thy part to saue both moderate men in vvhom the light of reason remaineth and also grosse senseles persons vvhich are become brutish like horse and mule or other beastes i For so our Lord multiplieth his mercie k Yet with condition that sensles or brutish men must become reasonable men the children of men not coltes whelpes pigges c. l Sinners thus conuerted shal not only haue al necessaries in this life as al liuing creatures haue in this world but also shal hope of spiritual heauenly eternal glorie prepared for Angels and children of men as in the verses folovving m Leâ—t anie impediment hinder the obtayning and possession of eternal revvard the iust must specially pray not to be infected vvith pride n nor be ouercome by the forcible tentations of other sinners by persvvasion not euil example o The first sinne tovvit of diuels vvas pride and mans sinne vvas by persvvasion of the diuel p neither of which could escape punishment An exhortatioÌ„ to contempt of this vvorld The 7. key This Psalme is composed in order of the Alphabet euerie distick beginning vvith a diuers letter to moue the reader to diligent attention which may serue in place of a larger coÌ„mentarie a For Dauids and euery iust mans instruction b Neither be thou offended that the wicked do prosper in this world nor imitate them that thou maist also prosper c For al this life and consequently the prosperitie therof is shorte and vncertaine d Put thy trust in God liuing content in this world e he wil geue thee that is necessarie f Commend al thyn affaireâ— to God g Partly making vertue appeare to the comfort of the vertuous and example of others in this life but especially in the next world h the land of the liuing Matâ— i By way of imprecation as in manie other places the prophet forsheweth that wicked men shal fal into the euils which they prepare for others k Though the iust fal of frailtie orignorance into venial sinne yet Gods grace shal stay him that he fal not into mortal The iust falleth seuen times in the day riseth Prou. 24. l So king Dauid obserued and it very rarely happeneth that the iust or their children are â—â—cle 2. destitute of necessarie sustenance in this vvorld If it chance in some it is to their greater merite and is manifestly recompensed in spiritual giftes In which sense S. Basil expoundeth that it is alwayes verified For God euer rewardeth good workes either temporally or spiritually or both wayes S. Augustin also conc 3. in hunc Psal exemplifieth in Abraham Isaac and Iacob with al his familie who were forced to goe into other countries by reason of famine and by Gods prouidence were there susta ned Gen. 12. 26 46 and S Paul among his other tribulations mentioneth famine and thirst 2. Cor. 11. v. 27. Seing therfore these so iust persons sought their bread in necessitie he expoundeth this holie Scripture in the Allegorical sense that the Church from her beginning in Ierusalem to the end of the world neuer wanteth the true word of God true faith and doctrin which is the spiritual bread vvher vvith the soule is nourished m In these tvvo priÌ„ciples declining froÌ„ euil and doing good true iustice consisteth n and he that finally obserueth these tvvo pointes merâ—teth and shal possesse heauen Pro. 31. Isa â—â— o to draw him to mortal sinne which is death of the soule p rewardes q mans iustice and wel doing is not of his owne powre but of Gods grace The third penitential Psalme The 7. key a In remembrance that by sinne â—â— lost the rest and peace which man had in the state of innocencie secondly we lost the peace of conscience thirdly the rest and peace of eternal felicitie b Condemne me not to eternal paine c nor punish me in purgatorie fire but purge me so in this life that the purging fite be not needful By which fire saith S Augustin though some shal be saued grauâ—or tamen erâ—t ille â—gnis quam quicquid potest homo paâ—â—n hac vita yet that fire shal be more greuous hen whatsoeuer a man can suffer in this â—â—ife S. Gregoâ—y also expoundeth this same place as if Dauid sayd thus I â—new it will coâ—e to passe that after the end of this life some shal be cleansed by purging flames some shal be vnder the senteâ—ce of eternal damnation But because I do esteme that transitorie fire more intolerable then al present tribulation I desire not only not to be rebuked in furie of eternal damnation but also I feare to be purged in the wrâ—th of transitorie correption Thou therfore ó Lord whom I serue in my spâ—â—iâ—â— whom I know to be the Sauiour of al men rebuke me not in furie of perpetual damnation not chatise me in wrath of purging punishment See Annotat. Psal 6. d Afflictions of mind and bodie sent by thy iust iudgement e thou hast strooke me with an heauie hand f I already feele in my flesh in al my bones and powreâ— great affliction g considering thy iustice h and my sinnes i which are excedingly increased almost ouerwhelming my spirite sinnes not washed away by penance by their weight carie the soule into more and more wickednes l stil corrupting those partes which were whole before as a pestered sore that is not cured m not able to goe streight to do anie good worke being guiltie of greuous sinne n concupiscence striuing in me o from the sorrow of my hart my voice hath broken out into clamour p â— God thou knowest my desire to be restored to thy fauour q those that were my freindes and companions in sinne are become myn enemies because I forsake them r sought by al meanes to intangle me againe Å¿ I now renouÌ„ce al sinne t I now relie vpon thee ô God v for this cause I am returned to thee and do pray that mine enemies may not preuail against me w I resigne my selfe to thee x though thou knowest al yet with mouth consession is made to saluation y and I meditate of that which my sinne hath deserued z one kind of detraction is in reueling secrete faultes an other in feaning and imputing false crimes the third here mentioned in calling vertue vice as penance hypochrisie a Graunt me Lord final perseueraÌ„ce in thy grace and seruice Gods prouidence The 3. key a Some expound this Psalme of the Iewes in captiuitie in Babylon but this title and the matter conteyned shew that it rather peteineth to the new Testament b to be songue by Idithun and his scholars successors or rather by Christianes c weake men in
affliction not able to deliuer them selues seeke reuenge by murmuring and other euil speaches but the perfect resolue to rule their tongues d euen to forbeare sometimes from their owne iust defence e though therby they indure more persecution f sorow suppressed maketh the hart to burne with zele and indignation g If it may please thee let me know how long I shal liue desiring to dye as Elias desired 3. Reg. 19. h my life and al that I haue is as nothing compared to thy eternitie i as a shadow or image appearing in a glasse which is quickly forgotte k therfore there is no cause man should be trubled in mind for temporal miseries l Thou hast suffered me to be reproched by the foolish that prosper in this world m I know my tribulation is by thy prouidence o my life decayeth as a spider hauing spent al her moysture p Almen are strangers in this life heauen being our home q that I may recouer spiritual streingth in this life r after which I shal not be in state to do frceworkes of satisfaction nor merite Christs comming and redeming of manking The 5 key a perteyning vnto the new Testament b the faithful of the old and new Testament reioyce in the coming of Christ c Christ by him seâ—â—e and by others preached the Gospel of saluation d the multiplication of Christians therbâ— e â—â— sacrifice of the old testament sufficed â—o satisfie Gods iustice for the sinne of man f Christ by the eare of obedience performed the redemption of man by his death as was determined from eternitie S. Paul for eares â—aith bodie See Annotations Heb. 10. Heb. 10. g The summe of holie Scripture is of Christs Incarnation death for redemption of man h Againe Christ inculcateth the preaching and receiuing of his Gospel in the whole world i In the greatest and wisest congregations of this world Christ concealeth not his mercie and truth So himselfe professed before Annas Caiphas Pilate and their councels S. Paul preached Christ at Atheâ—s and in manie nations and so the other Apostles For their voice went into al the coastes of the earth k The prophet now speaketh in the name of Christs mystical bodie the Church praying to be made partaker of mercie and to be deliuered from euâ—les l the sinnes also of those which beleue in Christ are so manie that they can not be fully sene in particular m I almost faint in considering so manie and so great iniquities amongst those that professe Christ n The whole Church prayeth in the name of al for the infirme members o The prophet foresheweth that the reprobate for their obstinate malice seeking to hurt others shal be confounded p that skornfully say wel wel wishing al euil to good men q which not only in mouth and outward profession but also in sinceritie of hart seeke thee may with confidence reioyce and praise God r Christ speaketh in the name of sinners truly repenting whose sinnes he vndertaketh to redeme and wash away by his passion Å¿ The faithful of the old testament pray for Christs first coming into this world and the faithful now pray for his second coming to purge his Church and to reward the good Christs Passion and Resurrection The 5 key a Perteyning to the new testament as appeareth by the 10. verse alleaged by our Sauiour This Psalme is also applied by the Church in the office of the sick whom whosoeuer assisteth in that case may hope to haue assistance in their owne like necessitie Io. 13. v. 18. b He is happie that is not scandalized in Christ Luc. 7. v. 23. coming in pouertie and suffering extreme afflictions c He that trusteth in Christ notwithstanding the contrarie motiues of his wordlie miserie shal be deliuered by him in al distresse d Our Lord wil geue to such seruantes more grace in this life and glorie in the next e not suffer him to be ouercome in tentations f when such constant seruantes are sick to death Christ wil most especially comforte and helpe them g Christ in the behalf of his mystical bodie confesseth their sinnes and prayeth for them h After death suffered for mankind Christ riseth and his name and kingdom is glorious i Those that came not of good wil but of malice to obserue Christs deedes and wordes carped at both sometimes saying he taught against the law and against Moyses sometymes that he â—ast out diuels in the powre of Beelse bub k At last they resolued that he should die l But they could not so suppresse his powre for he rose againe in glorie m By our Sauiours application of this verse it is certaine that the traitor Iudas is here described Ioa. 13. v. 18. Io. 11. Act. 1. n in the day of iudgement Christ Iudge of al wil render to euerie one as they deserue o As before in respect of sinners Christ Iudge of al wil render to euerie one so here in his owne person he auoucheth his owne innocencie which made him apt to satisfie for others p For this mercie of Almightie God in sauing the elect by his Sonnes death he is to be praised for euer eternally q Al the blessed agree in this that God is eternally to be praised and therto say Amen So be it so be it Some diuide the Psalmes into fiue bookes supposing the first booke to end here with these wordes Be it be it not obseruing that the last Psalme hath not this ending S Ierom confuteth this opinion by our Sauiours and S. Peters naming it the booke not bookes of Psalmes Luc. 20. v. 42. Act. 1. Moreouer if this were the end of one booke then the Psalme folowing should not be called the 41. Psalme but the first Psalme of the second booke Eternal glory The 10. key a The sonnes of Core repented and departed from their fathers schisme and so escaped miraculosly the horrible pitte of damnation inâ—o which heir father and his complices fel. Num. 26. v. 10. By which example al seduced and deceiued Christians are admonished not to persist in schisme or other sinnes And wordlie men â—mbicious of honour be warned to desire seke God aboue al thinges first of al the kingdome of heauen â—o be liuing mâ—mbeâ—s of the Catholique Church and the iustice therof to seke thinges whâ—â—h are aboue 〈◊〉 which are vpon the earth lest hel deuoure them as it denoured the complices of Core Num 1â— v. 31. b A harte waxing old and burdened with much heare and great hornes draweth a serpent into his nosethrels so being infected with poyson desireth most ardently to drinke and afterwards casteth his hornes and heare and becometh as it were yong againe c with such feruent desire a true penitent feeling himselfe infected with poyson of sinnes seeketh the water of Gods grace d God is omnipotent and in dede the only true liuing God diuels who are honored in idols ca do no more then God permitteth and so they can
that such workes may be profitable and be conserued they must be donne in true faith in the Catholique faith in societie of the vnitie of the Church h VVorkes are good and rightly laide vp when they are donne in vnitie and participation of Gods Altares the most proper places of Diuine Seruice of external Sacrifice in this life and spiritual sacrifice of perâ—ect praises in eternal glorie whereal Sainctes without ceasing sing Holie holie holie Lord God of hoastes Isaiae 6. Apoc. 4. i The Catholique Church k The iust by Gods grace and helpe may resolue to ascend by steppes and degrees from vertue to vertue v. 8. euen to heauen l though he be now in this vaile of teares by reason of mans sinne who otherwise was before sinne in paradise a place of delight m Christ our lawgeuer n geueth abundance of graces o with continual increase p but our only omnipotent God is to be senne by this effect of his grace in the Church and not elswhere q Agreably to this the Church maketh al her petitions concluding al prayers By Christ our Lord. r In respect of the future retribution which euerie one shal receiue according to their desertes one day in Gods Church is better then thousands out of it Å¿ And better to be in the poorest state of Catholique Christians t then in greatest palaces or hieghest dignities amongst sinners v The Diuine wisdom so vseth mercie and veritie that neither may preiudice the other vv and so geueth grace in this life x and glorie in the â—ext y Besides innocencie conserued without sinne there is also innocencie after remission of sinne of which the prophet here speaketh Incarnation of Christ the 5. key a God bestowed manie great benefites vpon the people of Israel b he brought them out of the bondage of Aegypt c Remitted their manifold sinnes d pardoned also a great part of due punishment e As thou hast soared thy peculiar people so we besech thee ô God creator and general Sauiour of al mankind f mitigate thy wrath towards vs al g Til God first shew his mercie sinners lye dead in guilt of sinne but by his grace they are sturred vp and quickned h and ioyfully returne to God i The wordes of the prophet k signifying that God had reueled vnto him the redemption of mankind l Not al men are iustified and saued but those that are hartely and sincerely conuerted m Though al be not saued because manie wil not cooperate to Gods grace yet very manie hauing the feare of God which is the beginning of godlie wisdom freely accept of Gods mercie and so â—he Church is gloriously propagated n VVheras Gods mercie would saue al and his truth or iustice requireth that sinnes be duly punished by Christs Passion and death sufficient satisfaction is offered for al sinnes and thoâ—e that wil be partakers by penance and conformitie to Gods law may haue remission o and so iustice is obserued and peace made betwen God and his subiects p Integritie of conscience reigneth in good men q God sending iust meanes from heauen to saue them r God geueth grace Å¿ and so men yeld fruict t Yea they walke in iustice and right path of Gods law A prayer for continual grace the 7. key a A forme of prayer for king Dauid and for anie faithful person b There be sundrie iust causes which moue God to heare our prayers c first our necessitie requireth Gods helpe d Secondly because we professe and promise to lead a holie life e Thirdly because we trust and hope in God f Fourtly because we perseuere in prayer g Fiftly if we pray with attention of mind h Sixtly because God of his owne nature is benigne readie to bestow benefites i Seuently he is meeke to remitte offences k Eightly he is merciful to mitigate the punishment to those that make recourse vnto him l For these causes we pray as foloweth m Vocation of Gentiles n They shal come by faith o and glorifie God by good workes Mat. 5. v. 17. p Cofession of praise q From the state of eternal damnation r In performing al promises Å¿ A digression vsual to prophetes of Christs Empyre and Kingdom the Church geuen to him being the sonne of an immaculate virgin the handmaide of God t The chief and principal signe of Christs and his Churches glorie is his Resurrection praefigured in Ionas v VVherby al enimies are confounded either to their conuersion or to eternal damnation See 6. Augustin The Catholique Church glorious the 6. key a Christs Church was first founded in Ierusalem on whitsunday Act. 2. in mount Sion which hath two toppes in one of which the Temple stood in the other Dauids towre oâ— palace b The Prophet in the person of Christ saith he wil commend vnto his Apostles and other Apostolical men that they conuert al nations as our Sauiour gaue expresse commission and commandment Math. 28. Luc. 24. v. 47. Act. 1. v. 8. c naming here Raab which is Aegypt and Babylon d The Philistims Tyrians Aethiopians e the rest shal be regenerate in this Church which for the assured certaintie therof after the prophets maner of speaking is affirmed in the pretertence as if it were then donne f It shal be reported or one shal say to an other Loe this and that man al these and al these men are regenerate by Baptisme in the Church of Christ g God himselfe Christ God and Man founded this Church h The multitude of the elect is so great that only God knoweth the number i and the qualities of al sortes of Princes Prelates and Peoples k Great spiritual ioy with peace of conscience is in true Christian Catholiques in the militant Church but the blessed haue the most absolute secure ioy of al in the Church triumphant A prayer in long affliction the 7. key a An instrument of musike apt for lamentable songues Not expressed in the title of anie other Psalme Perhaps because this Psalme mixteth not anie consolation with mourning as other Psalmes do which are also prayers in affliction As the 30. 53. 63. 73. b Neither is this word in anie other title It is added here to admonish vs that as this Psalme and some others were songue by two quires one answering the other so we must in answer and imitation of Christ suffer long and great afflictions with patience seing he in his passion was leift without ordinarie coÌ„solation c By some interpreted his bretheren For Christ saith S. Augustin voutchsaffeth to make them his bretheren which vnderstand the mysterie of his Crosse and not only are not ashamed therof but also faithfully glorie therin d I haue cried to thee very often both by day and by night e I am almost dead f Accounted as dead and readie to be buried g If I were dead I should be free from these afflictions Especially it agreeth to Christ who was free yea of infinite
dignitie vvisdome or other like qualitie but their iust merites :: A prayer of iust zele e Shal most wicked men stil be suffered to speake so insolently :: A description of heathnish and heretical crueltie :: Scarse anie Atheistes are so blind as thus to thinke but manie sinners so behaue them selues as if God saw not knew not or at least cared not vvhat they do f So vnpossible is it that God should be ignorant or careles vvhat men do that he also knovveth and obserueth most secret thoughtes g Mitigate and temper his afflictions that by patience and fortitude the iust may perseuere and not be ouerwhelmed h The whole Church shal neuer be reiected nor forsaken i Iustice is conuerted into iudgement vvhen iust meaning is put in vvorke and practise that it may appeare in iudgement Also God vvho doth suffereth al iustly vvil conserue his inheritance the Church euen vnto the day of iudgement k The sense is easie by transposing the vvordes al that are right of hart are nere it that is shal like and approue Gods iustice vvhen the vvicked shal repine and blaspheme it l when I felt and complained that I was in danger thou didst assist me m Onlie faith sufficeth not but careful laboure in keping Gods commandmnts is required n The iust do hope for eternal saluation to which God wil bring them o And God the reuenger of wronges wil at last cast the wicked into eternal torments Christ our Lord and king the 5. key a Praise songue with voices b inspired to Dauid written by him This Inuitation is most fitly ordayned by the Church for the proeme or beginning of Mattins c VVith great and solemne exultation d God our Creator is also our Protector Sauiour e Let vs be more diligent and preuent our accustomed time For no man can preuent Gods grace with anie good worke who first preuenteth vs els we can neither doe nor thincke anie good thing f not only in singing his praise with voice but also with musical instruments g So also Isaias c. 45. v. 23. and S. Paul Philip. 2. teach that kneeling or bowing the knees as an external religious ceremonie is acceptable to God h It is most iust and necessarie that we adore God because he made vs and al this world for vs hath also redemed vs and made vs his people as shepe of his pasture and as a Pastor feedeth and gouerneth vs. i of his making k Though some haue often repelled and resisted Gods grace yet if they receiue it being offered againe it wil auaile them to remission of sinnes l The Israelites in the desert tempted God by desiring water and flesh of voluptuous concupiscence without necessitie For Manna did both extinguish their thirst and tasted vnto them whatsoeuer they desired Exo. 16. That also which was left vngathered when the sunne waxed hotte melted v. 21. and serued their cattel for drincke So this tentation was a figure of those which require to communicate vnder both kindes as if one did not conteine as much as both m By this mention of the offence of fourtie yeares as long before passed is conuinced that Moyses writte not this Psalme who died in the very fourtith yeare of their abode in the desert And S Paul citing the wordes of this Psalme Heb. 4. manifestly acknowlegeth Dauid the writter therof and that it was written long after Moyses time in these wordes v 7 Againe he limiteth a certaine day To day in Dauid saying after so long time as is aboue saide To day if you shal heare his voice do not obdurate your hartes For if Iesus that is Iosue had geuen them rest he would neuer speake of an other day afterward n Being greatly offended I approched nere vnto them in punishing the offenders o Those that murmured died in the desert and entered not into the promised land euen so those that finally offend Christ shal not enter into euerlasting rest Heb. 3. 4. It is in mans freewil to resist good motions Concil Triden Sess 6. c. 5 Christs diuine powre the 5. key a Inspired to Dauid and written by him b prophecying the restauration of the temple after the future captiuitie And that in figure of the vniuersal redemption of mankind by Christ from the captiuitie of the diuel â— 1. Par. 16. v. 23. c For a new benefite farre greater then the deliuerie of Israel from Aegypt d The same wordes Sing to our Lord thrise repeted signifie the Blessed Trinitie as some Fathers note Likewise v. 7. and 8. Bring ye to our Lord c. in both places concluding in the singular number blesse his name bring to his name importing one God e VVhat creatures soeuer spiritual or corporal visible or inuisible the paganes serue for goddes stil they â—e diuels that deceiue them and diuers wayes vsurpe diuine honour making such idolaters to thinke that there is diuine powre where none is f He only is true God who is Creator of heauen and of al creatures For no creature can create anie thing at al that is make anie thing of nothing but only God g Diuers ancient Doctors read more in this place Our Lord hath reigned from the wood to witte Christ by his death on the crosse conquered the diuel sinne and death and thence begane to reigne S. Iustinus Martyr dialogo aduers Triphonem Tertullian li. aduers Iudaeos c. 9. 13 aduers Marcionem li. 3 c. 19. 21. S Augustin in this place according to the old Roman Psalter Before him Arnobius and after him Cassiadorus and others wherby it is probable that it was sometimes in the Hebrew text and blotted out by the Iewes h The Psalmist in abundance of spirite inuiteth al creatures to praise God as Daniel in his Canticle c. 3. i Christ iudgeth now in the world by his ministers discerning and deciding causes rewarding and punishing but especially he wil iudge al in the last day The last iudgement the 9. key a In figure of Christ b whose bodie rose the third day after his death to whom manie returned beleuing in him after his resurrection which fel from him in his passion and to whom al thinges shal be subdued as to their true Lord in the day of iudgement c Holie Dauid and other Prophetes hauing great ioy to see long before in spirite only Christs kingdom extended in the whole earth yea to the Ilandes we Ilanders haue great cause to be gladde that God hath not only so blessed vs long since but as yet conserueth seede wherby we trust the whole Iland shal be againe restored vnto him d As in a cloud with terror God gaue his law to the Iewes so in a cloud with greater terror and maiestie he wil iudge the world e not as manie corrupted seates of iudgement in this world but as a corrected tribunal where iustice and right iudgement shal be practised :: These thinges are denounced as if they were alredy donne
for the assured certaintie therof f As wel the worshippers of grauen or painted images of Iupiter Mars Bacchus and the like as the worshippers of the same imagined false goddes shal be confounded g The Catholique Church h And al particular Churches members of the vniuersal i Praise our Lord Christ who is sanctitie it selfe and sanctifieth others The Church in al nations The 6. key a Prefiguring Christ who hath made his saluation knowen in al nations b A new benefite of grace making men new in spirite requireth a new songue of gratitude c Raised vp himselfe from death d Made his grace effectually knowen by raising men from sinne and deliuering them from the powre of the diuel e Some of the Iewes conuerted to Christianitie Rom. 11. f In voice Cantate exultate psallite g In hart h In instruments i Christ directeth and disposeth al thinges rightly in this world k And wil accordingly geue iust sentence in the end Christ our Messias the 5. key a Though manie enimies do rage and impugne Christ b though the whole earth be trubled thervvith yet Christ vvho sitteth Lord ouer the highest Angels Cherubins and Seraphins obteyneth the victorie reigneth and doth his vvil in al the earth c Requireth discretion d in fauour of thyn elect people e Hebrevv Doctors expound this of the Arke in the old testament but the Doctors of the Church vnderstand Christs humanitie in the holie Eucharist f Here it is euident and S. Augustin sayth this place taketh avvay al doubt that Moyses vvas a Priest against those that for maintaining the heresie of Laiheadshippe denie it â— 23. in Leuit. g By example of their praying and obtaining the Psalmist confirmeth his prophecie that Priestes of the new Testament shal pray and obtaine mercie of Christ for the Church h God reuenged the machinations made against them punishing the rebellion of chore Dathan and Abyron Num. 16. Christs humanitie is his footestoole adored in the Eucharist S. Ambrose S. Augustin The receiuers of the B. Sacrament do sinne if they do not adore it One Creator of al thinges The 1. key a of praise b Not only Iewes but also al Gentiles c God eueryvvhere present yet more peculiarly heareth his suppliants praying in the temple or place dedicated to his seruice d He only whom we serue as our Lord is the only God and there is no other e Peculiar dedicated place as v. 2. f As God is alwayes merciful in geuing and promising g so he is euer faithful in performing Instruction to gouerne the 7. key a These tvvo capital diuine vertues are euer ioyned in al Gods vvorkes for both vvhich experienced tovvards him selfe the Psalmist rendereth thankes and praises b I wil do myn endeuoure to knovv the immaculate vvay c vvhich I can not do but by thy grace coming vnto me For by helpe therof I did as folovveth d That is al and euerie one thus wickedly disposed I abhorred e I kept such vnder as a seruant or slaue f Prospered not gotte no benefite by me g Speedely and without delay I cutte of al disordered people h that others might not be corrupted by them The fift penitential Psalme the 7. key a Euerie petition is a prayer b and that which procedeth from more feruent affection is called a crie though it burst not out into clamoure nor perhaps into anie voice at al. For God saide to Moyses praying in mere silence but vvith vehemencie of spirite Exod. 14 VVhy criest thou to me c Though sinne prouoke Gods wrath because we by sinning turne from him and not he first from vs yet we pray God not so to leaue vs but to geue vs new grace that by humilitie and penance we may returne to him and not dye in sinne d Mans dayes and al his workes are nothing worth but vanish like smoke so long as he is in mortal sinne e yea his best workes as if he geue almose fast pray and dye for the truth yet al those auaile nothing 1. Cor. 13. but are f like dryed stickes or chippes fitte to kindle the fire g My soule separated by sinne from God withereth as grasse that is cutte from the roote h because I haue lost al sauour and appetite to spiritual meate i In this miserable state k I am as bones and flesh cleauing together without moysture or radical humour l I fled from conuersation of men for sorow and shame of my sinnes m as a crow that only flieth by night or as an owle or batte n Also as a sparow hauing lost her mate remaineth mourning and solitarie in the accustomed nest ornere vnto it o Those that were wont to praise or flatter me now are as sworne enimies against me p Bread sauoured to me no better then ashes q and drinke gaue me no comfort but stil I wept r I am most especially aflicted because thou art angrie Å¿ In that thou didst sometime aduance me in prosperitie t my fall is so much greater and more grieuous v As a shadow declineth to nothing and al becometh darknes when the sunne and other light departeth euen so I that am but a shadow decline to mere darknes when thy fauoure parteth from me w and I lose my beautie as grasse cutte from the ground withereth x But I am meruelously comforted considering that thou our Messias the Sonne of God art immutable for euer y and thy memorable promise of redeeming mankind wil haue effect in al generations z Thou rising to helpe who semedst to haue forgote wilt protect the Church and euerie faithful soule a because thou hast differred long b and because the time by thee designed semeth to approch c Men that shal heare thyn Apostles preach shal proue good and fitte matter for the building of thy Church d and the simplest poore people as it were the earth or dust e shal participate of this mercie f Besides those Iewes that shal beleue in Christ much more the Gentiles shal feare and serue him g His glorie is so euident that al kinges know it though al be not conuerted h Of holie Patriarches Priestes Prophetes and of al true penitents i That shal be made a new creature in Christ k The faithful people of the Church according to their habilitie endeuour to serue Christ l Grant me time and meanes to be mature in vertue in this life m Be changed in qualitie Heb. 1. n The Church of Christ perpetual Gratitude for Gods benefits The 7. key a Inspired to Dauid and written by him b Shew forth praises and thankes c al my cogitations affections senses and powres d The first benefite of grace is remission of sinnes e the second is curing euil habites or dispositions f The third to conserue from falling againe g the fourth to geue victorie and reward in abundant measure h The fifth to grant al lawful petitions temporal and spiritual which are good for the soule i
blesse and praâ—e God for euermore The definition of Idolatrie Diuers sortes of Idolatrie Angels honored as goddes Men liuing or dead Corporal creatures sensible and without sense Imagees of false goddes Imagees them selues reputed goddes Idolaters are voide of reason And seruants of diuels â—sal 95. â—5 A prayer with praise of God the 7. key a I am induced to loue God b because he alwayes heareth my prayers c So long as I shal liue d VVhen serred like a stray sheepe from thee the paines of death e and the danger of hel-torments both due for sinne inuironed me and I was not ware therof f But by tribulation falling vpon me I came to knowe my dangerous estate g turned to thee and prayed as foloweth h Afflicted with tribulations i I wil endeuoure to please God in the congregation of those that liue herein grace and in heauen in glorie Thankesgeuing for our Redemer the 5. key a I beleued that God would helpe me b therfore I freely professed that I trusted in him For then in dede faith is perfect when we confesse with mouth that which we beleue in hart c I was vehemently afflicted in tribulations This in the Hebrew is ioyned to the next Psalme before d In the middes of my great affliction I professed that al mans helpe is vaine false deceipful and defestiue and therfore our trust must be in God only e Considering that God hath not only geuen and bestowed manie great benefites vpon me and al mankind but also hath rendered good for euil mercie for our sinneâ— we hâ—uâ—â—g rendered euil for good what now shal I render sayth a true penitent for al that he hath thus rendered to me deseruing so euil f Considering that God hath not only geuen and bestowed manie great benefites vpon me and al mankind but also hath rendered good for euil mercie for our sinneâ— we hâ—uâ—â—g rendered euil for good what now shal I render sayth a true penitent for al that he hath thus rendered to me deseruing so euil g Seing I am not able to render anie thing worthie of Gods fauoure to me yet I wil do that I can I wil gratfully accept his great benefite the cuppe of Christs passion which he dâ—uunke for mankind h and wil praise and cal upon his name i I wil pay voluntarie vowes k for Gods glorie and edification of others l yea I wil offer my life and suffer death when Gods glorie shal require it in whose sight the death of Sainctes is precious and most highly esteemed m Alvvayes vnderstood that such as suffer persecution be in good state of then soules the true seruantes of God n the children of the Church his handmaide o Deliuered me from captiuitie of sinne p In the Church of the faithful The Church of Christ in alnations the 6. key a Not only some but al nations of the Gentiles b and al Ievves Christs Redemption being abundantly sufficient for al are inuited to praise God Rom. 15. v. 11. c Because he hath multiplied his mercie to vs Gentiles to vvhom he made no promise d and most truly performed his promise made to the levves Christ beneficial Mysteries are celebrated by his Church the 6. key a Let vs praise God for his goodnes in making vs of nothing geuing vs manie benefites b and remitting our sinnes Psal 105. 106. 135. c Let the Church of the nevv testament especially confesse his goodnes vvhich hath receiued more mercie and grace d Let al the Clergie praise God novv in the time of more grace and of greater spiritual functions e Yea let the Whole bodie of the Church al that feare and serue God praise his mercie f As wel spiritual as temporal g Though innumerable oppose and endeuour to hurt me saith the Church or anie iust person h yet by Gods povvre not by myn ovvne I am defended and they punished and so the iust hath the victorie and triumpheth i In great troopes and furie k vvith sharpe though shorte force and vvith special noise to terrifie me but in God I ouercame al l I vvas sometimes by vehemencie of tentation declining to sinne m but Gods grace assisted and strengthned me n The same vvord right hand thrise mentioned signifieth the B. Trinitie Also Our Lord signifying Christ in his humanitie the chief instrument of God is here often repeted to signifie the singular efficacie therof o God chastiseth his children p because he vvould not that they should dye eternally So he punisheth as a father not as an enimie q The Prophet novv speaketh in the person of iust soules requiring spiritual doctrin and foode r and promising to serue God Å¿ An euident prophecie of Christ vttered by the Royal Psalmist and novv confessed by euerie Christian that our Sauiour reiected by the Ievves is neuertheles the builder of his Church by ioyning the tvvo peoples of Ievves and Gentiles as tvvo vvalles into one house t God ordayned this acceptable time of grace Mat. 21. â—â— 20. Act. 4. Iâ—m 9. 1 Pet. 2. v The songue of the Hebrevv children vvhen Christ entered Ierusalem vvith palmes of triumph and acclamations w The voice of Christ and his Apostles and other Clergie blessing the people as they desire x This was fulfilled when Christ was brought with bowes of palme and other signes of triumph from Bethania y through the whole citie euen into the Temple and vnto the Altar Mat. 21. z Our first chife and final dutie is to praise God v. 1. vlt. Perfect iustice is in keping Gods law the 7. key The obscuritie of this profound and Psalm appeareth not to the vulgar reader S Augustin differred the explication of this Psalme Omitted to d 〈…〉 e one difficultie At last made 32. sermons in explication therof S. Ambrose writte 22 sermons vpon this Psalme King Dauid a great master of moral doctrin VVhy this Psalme was composed in order of the Alphabet VVhy eight verses are begunne with euerie letter S Basils iudgement that this Psalme conteyneth the argument of manie Psalmes Other expositors of this Psalme S. Ieroms interpretation and explication of the Hebrew Alphabet Idem Proem lament 1. Cor. 13. * God in himself Most of these letters haue also other significations And are diuersly explicated by S. Ambrose S. Beda and others VVherby we may lerne though we vnderstand no more that holie Scriptures are ful of mysteries as S. Ierom calleth this and hard to be vnderstod Gods lavv especially commended in this Psalme 14 Symonyma signifying the lavv of God Gods grace necessarie in euerie good vvorke It enableth freevvil to merite This title vvas added by the Septuagint to admonish vs that this Psalme conteyneth that singular maner of praising God signified by the two Hebrevv vvordes Allelu ja as before Psal 104. a VVhereas al without exception desire to be happie and blessed b they are indede happie according to the perfectest happines of this life that are immaculate c and they
vvombe of the Catholique Church l Moreouer as a strong archer striketh deepe with his arrovves so they that patiently suffer much in this vvorld m do multiplie good vvorkes n Such shal be very happie o very easily ansvver al that can be obiected against them p in the day of Iudgement Feare of God the vvay to happines the 7. key a If such seruants of God be maried they shal ordinarily haue issue and succession in their fa 〈…〉 but especially the soules of such shal bring forth manie meritorious vvorkes b in the bâ—â—ome of the Catholique Church vvhich vvas founded in Christs side c Children also signifie good workes d Revvard in heauen for good vvorkes in earth The Church stil firme in persecution the 6. key a Israel vvhich is the Church of God reioycing saith that enimies haue often b euen from the beginning of the world persecuted me as when Cain persecuted Abel other wicked persecuted Seth Enoch Noe the Chalders persecuted Abraham the Aegyptians persecuted the Israelites and so in other generations c But they haue neuer ouercome me So the Psalmist testifieth for al times past prophecieth the same for times to come d Persecuters not being able to ouerthrow or suppresse the Church haue laide great weightie burdens of tribulations vpon her backe which she hath patiently and strongly borne e they haue stil persisted one sorte after an other but with long animitie the Church hath stood fast and constantly passed through al distresses In moral sense sinners build iniquitie vpon the back of the Church yea and vpon Gods back when they presume to sinne trusting in the end to be absolued by vertue of holie Sacraments leift in the Church Likewise when they excuse their sinnes imputing the cause to other creatures of God vvherby they are allured vvhich is in effect saith S. Augustin to accuse God and to build iniquities on Gods back vvho made those creatures f God therfore who is iust vvil at last cast such presumptuous sinners from his back and breake their stiffe neckes g then shal they be confounded h separated eternally from God become like fruitles and vvithered grasse cast avvay despised yea cursed of al and blessed by none as the Prophet denounceth in the next verses The sixth penitential Psalme the 7. key a This prayer agreeth to al true penitents crying to God for helpe being â—â— her in depth of sorovv for sinne and so it is one of the Penitential Psalmes or the depth of feruent desire to ascend tovvards perfection in vertue and from this vaile of miserie into heauen and so it is a Gradual Psalme or in the depth of temporal paines and so it is a special prayer for soules in Purgatorie offered by the Church in their behalfe b None is able to abide the rigour of Gods iustice c But al must relie vpon his mercie d For thy promises made in the law that thou wilt remitte sinnes to the penitent geue more grace to them that seeke it and mitigate also the paines due for sinnes e The hope of penitents is like to the watches of the day time from morning vntil night vvhich are more comfortable then vvatches of the night f The greatest comforth is in Christ our Redemer vvhose plentiful Redemption bringeth more abundance of grace g Christs Redemption being sufficient for al the vvorld is effectual only to true liuing members of the Catholique Church Confidence of innocencie the 7. key a Dauid by Gods special grace hauing a sincere minde tovvards al men euen tovvards his enimies and an humble hart not desiring anie thing ambiciously but al to the honour of God proposeth his ovvne example for others to imitate that they may vvith him offer the sacrifice of humilitie and innocencie vnto God from vvhom al good thinges procede b Al this vvith a thankful mind to God vvho gaue this grace c As children after they are vveaned come stil vvillingly to their mother so doth the childe of God relie vpon Gods helpe though he alvvayes feele not the same svvetnes d according to his demaneur herein he expecteth revvard e King Dauid or anie other being for his vertue aduanced and revvarded by God is a good example to moue others to do the like so shal they receiue like revvard Christs coming to restore man the 5. key a It is an vsual thing that Dauid Moyses other Prophetes speake of themselues in the third person b King Dauid desiring and so farre as lay in him promising to build a Temple to God vvith great instance prayed that he might persorme the same But God disposing othervvise that not he but his sonne should build it he neuertheles prepared the matter vvorkemen and money shevved the forme and disposed the Leuites hovv to serue therin c Moreouer by vovv depriued himself of entering into his ovvne house or taking his ordinarie rest til he might if it so pleased God knovv the place vvhere it should be built d It vvas reueled to Dauid that the Temple should be built in that part of Ierusalem vvhich looketh tovvards Bethleem othervvise called Ephrata vvhere our Sauiour vvas borne e VVithin Ierusalem vvhich is compassed vvith vvoodes In this vision also the vvhole forme of the Temple vvas reueled vnto him as he testifieth 1. Par. 28. v. 19. Al thinges quoth he came vvritten vvith the hand of our Lord vnto me that I might vnderstand al the vvorkes of the paterne f Holie Dauid moued vvith exceding deuotion repared to the place vvhere Gods Temple should be built g adored God vvhere the Propitiatorie as a footstoole representing Gods presence should stand VVhat meruel then if deuotion moue Christians to visite the holie places vvhere our Sauiour God and Man vvas Incarnare vvas borne suffered death vvas buried ascended into heauen or anie other place vvhere his feete stood h O God leauing Silo Gabaon and the like places come into thy holie Temple i VVith the Arke of couenant vvhere thou sanctifiest thy people And here againe the Prophet illuminated vvith a higher Mysterie and inflamed vvith more deuotion prayeth for Christes coming into the vvorld and that after his Passion he vvil rise not only in glorie of soule but also of bodie prefigured by the Arke of testimonie vvhich vvas in the tabernacle and after in the Temple k Grant therfore that thy Priestes vvhich must offer sacrifice in this sacred place be indued vvith vertues and good life vvorthie of their degree l and the Leuites vvho are ordained to serue there be likevvise made fitte for their diuers functions both in the old and nevv Testament m And seing thou hast geuen such meeknes deuotion zele sinceritie and other vertues making him a man according to thyne ovvne hart and therupon promised to establish his sede n differ not to send thy promised Messias Christ our Redemer o Henceforth to the end of this Psalme the Prophet relateth Gods reuelation to him That he hath truly
no light of vertue in himself like the moone butsometimes semeth to haue more light sometimes lesse sometimes none at al. S. Bernard Prou. 10. :: He that expresly doth iniurie to an other is iuitly punished also in this vvorld :: Hovv secretly soeuer anie hutteth an other he vvoundeth his ovvne conscience and can not escape Gods iudgement Prou. 26. Eccle. 10. :: He that seeketh reuenge contrarie to the course of iustice or of euil intention or of rancor of mind sinneth greuously â—ut 6. Râ—m 11. Charitie requireth that we remitte iniuries with three conditions if the offender be truly penitent if the remission of punishment be not against iustice nor against necessarie discipline 〈◊〉 â—â— :: Vndiscrete reporte to one what an other hath saide is often cause of much discontentment and of dissention :: To heare detraction is as bad as to speake it :: Lending is a worke of mercie a kinde of almes To repay that is borowed is a worke of iustice wittingly not to restore is as bad as theft Exo. 22. Deut. 14. Tâ—b 4. :: Great fruite of workes of mercie :: Prudence requireth that by helping an other thou doest not ouerthrovv thyself Prâ—â— 1â— 2â— Deut. 6. :: The eldest sonne being heire to his father is to haue â—pecial case of the other children euen to the aduenturing of his owne hurt for their liues :: Teeth on edge oâ— gâ—ashing of teeth is a part of hel paines â—â—â— 8. 1â— sometimes beginneth in this life :: 〈…〉 is aboue al richeâ— and honour Deut. 14. :: Suffer not vnnecessarie pensiuenes to afflict thy mind through pusillanimitie Prau 12. 15. 17. :: â—â—ut relie wholly â—â—â—â— God 's â—â—l and prouidence resigning thy wil â—â—to his :: They that imploy al their studie to getre vertues shal be more free from tentations of the flesh :: And from drawsines of mind whereupon S Ierom admonisheth Loue the studies of holie Scriptures and thou vvilt not loue the vices of the fresh Epist ad Rusticum Monach :: It is in mans freewil to transgresse therfore they are happie that through Gods grace do not breake his commandments Prou. â—â— Prou. 22. :: As bread is the chiefe sustenaÌ„ce of the bodie so doctrine is of the minde which being good nourisheth if it be bad corrupteth them that receiue it Psa 103. Prou 31. :: Humilitie is necessarie in al but most especially in men of auctoritie The greatest art in this life is to contemne vaine glorie in height of auctoritie S Greg. de cura pastorali Eccle. 3. :: God diâ—ecteth mens resolutions and actions when they vse the meanes of consultation as he hath appointed for vvhen two or three are gathered in his name he is in middes of them Mat. 18. :: Do not against thy coÌ„ference :: Men ledde with passions runne from one vice into an other without ceasing Especially heretikes runne into manie errors Against which S Paul prescribeth this rule It is best that the hart be established with grace Heb. 13. v. 9. Rom. â— :: Vaine dreames are not to be regarded but some are good from God Gen 37. 40. 41. Dan. 2. 4. Mat. 1. :: Vvhatsoeuer is written in holy Scripture is vndoubtedly true and no â—ote of the law shal perish :: God also prouideth that alwayes there be some which truly explicate his lavv Psa 32. Prou. 21. v. 27. Prou. 15. v. 8. Leuit. 19. :: He that destroyeth that an other buildeth bringeth tvvo mens labours to nothing :: Râ—cidiuation into sinne maketh the â—oâ—â—er repentaÌ„ce frustrate Mat. 18. v. 33. :: Sacrifices of penance Psal â—â— of iustice Psal â— and of praise â—â—a 4◠〈…〉 then 〈…〉 1. Reg. 15 v. 22. Iere. 7. :: Neuertheles 〈…〉 is also necessarie Exo. â—◠〈◊〉 â—4 Dâ—â—â—â—â— 2 Cor. â— â—â—â—â— :: Often times so much Aâ— Prou. 24. Seuen times shal the iust fal shal â—â—â— againe Leuit. 22. Deut. 1â— 2 Pâ—â—â—â— 19. Rom. 2. Act. 10. :: This prayer implieth also a prophecie of the conuersion of the Gentiles as the like very often in the Psalmes 58. 6â— 65. c. Exo. 4. Num. 6. :: As there iâ— difference of meates 〈◊〉 so there ought to be discret on in wordes in choosing a wiâ—e in al actions and desires :: In concord smal thinges increase by discord al thinges goe to hauocke :: As freindshippe is a most necessarie thing in humane life so fained freÌ„dshippe is most dangerous :: Man is bond to vse al pruâ—lentendeuour withal most especially to pray for Gods direction :: The dayes of the Blessed in heauen who see God are eternal :: The same which S. Paul admonisheth 1. Cor 11. let euerie one proue him self by examining rectifying his conscience 1. Cor. 6. :: Mans bodie naturally needeth sustenaÌ„ce sometimes phisike and so doth his soule which as it is more excellent so it ought to be more regarded Exo. 25. Isa 38. Spiritual infirmitie requireth spiritual phisike :: To auoide euil speach shew that thou art truly sorie for the death of thy freind But moderate thy sorow lest it hurt thy self Prou. â—5 17. 2. Reg. 12 :: VVhen pastores haue ley sure from preaching they may then profite others by writing So S. Paul not only preached but also writte So likewise the Doctors of the Church and other holie fathers :: Besides actiue life commended in the former chap. it is necessarie that vertuous men vse also meditation coÌ„templation Vnto which foure dispositions are requisite described in this chapt 1. True knowlege of holie Myâ—â—eries without the which meditation wil be erronious 2. :: Puritie of soule free froÌ„ greuous sinnes and endowed vvith vertues :: Humilitie is especially required in contemplatiue persons 3. Gen. 1. Exo. 1. :: Hope of eternal reward comforteth encoregeth the seruants of God 4. Gen. â— :: In the meane time God geueth necessaries for this life VVhich the good vse rightly to their merite the wicked vse euil to their damnation :: Diuels were created in state of grace and of their owne wil fel from God consequently are eternally punished :: The penalties which al men euen new borne infants suffer do shew that al in general are guiltie of original sinne for if they were not guiltie then punishment were not iust That Christ also would be subiect to the same penalties was for the sinnes of others And though his â— mother vvas preserued from this sinne yet she vvas not exempted from the general penaltie of al mankinde Gen. 7. Eccle. 1. :: The societie of Christs Church florishing in al vertues excelleth the benefites of the old Testament :: Euerie one is bound to labour that he want not necessaries :: It is to no purpose after death to accuse the shortnes or length of life pretending the same to haue bene cause of sinne For God doth al iustly yea and for the best if men would so vse his benefites :: It behoueth children and scholars to
pittied and not affliction added to the afflicted :: Foure execrable vices Ingratitude Hypocrisie Insolencie Oppression of the poore CoÌ„cupiscence of the flesh of the eyes :: â—â—uâ—e Luxurie Auarice Ambition :: Dishonour of parents shal be senerely punished :: Youngmen folowing carnal appetite can no more geue account of their actioÌ„s then of the vvayes vvhich an eagle a serpent and a shippe haue passed :: By these examples are commended foure vertues Industrie Prudence Concord and Humilitie :: Other foure Fortitude Chastitie Order and Iustice :: Fooles ought not to gouerne :: Moderation is necessarie in al actions Some suppose one Agur to be auctor of this chapter But it semeth more probable that only Salomon is auctor of this whole booke VVhy he is called Gatherer VVhy God suffereth heresie to reigne :: VVordes perteining to Salomon spoken to him by his mother who here calleth him Lamuel signifying God vvith him :: Doctrine is most profitable to those that are modestly dumme more vvilling to heare then to speake :: The chief most proper office of a king is to do iustice :: A vvoman of such perfectioÌ„ as is here described is in dede rare yet possible to be found :: Flaxe on the distafe signifieth purpose to do good workes yarne on the spindle the vvorke vvel begune which geueth confidence in God that the same shal be perfect and haue due revvard :: They make and sel cloth which lerning and obseruing Gods lavv do teach it others :: External comelines is not durable but the feare of God is more vvorthie of praise :: Good vvorkes shal be revvarded :: at the tribunal seate of iudgement The praise of a right vvise woman vvritten in verse in order of the Alphabet Proem lament Psal 11â— v. 104. The Church hath al good properties requisite A faithful soule hath them at least in desire Rare and excellent wemen both in the old and nevv testament This booke called Ecclesiastes teacheth to contemne this vvorld Because felicitie consisteth not in anie temporal thing but in the eternal sight of God Diuided into three parts The first part of this Sermon sheweth that Felicitie consisteth not in anie temporal thing :: In the end of this world the earth shal be purified so remaine for euer :: Mens soules dayly created are of the same kind as Adams soule other creatures either were in their kindes from the beginning of the vvorld or are procreated of diuers kindes preexisting S. Tho. pa. 1. q. 73. a. 1. ad 3 :: Al natural thinges are insufficient meanes to attaine felicitie :: VVisdom is the best thing in this vvorld yet is not perfect selicitie but the meanes to attaine it VVisdom maketh men to be angrie with sinne to feare God and to proceede in vertue :: A vvordlie man may obiect that seing vvisdom bringeth not felicitie in this life it semeth best to take his pleasure ease not to labour for it :: But the wiseman coÌ„futeth this conceipt Because wordlie ioy is short vncertaine neither is anie ioy that men haue in this life true ioy of the blessed but only a consolation in miseries :: Consideration is the directorie of al good workes :: The conceit of worldlie men not considering the life to come :: It is better to vse that is honestly gotten for our necessitie then to be stil solicitous to get more :: Generation Corruption Alteration perteine only to thinges of this world vnder heauen often here described by the terme Vnder the sunne For spiritual substances are not comprehended in time nor place S. Ierom in hunc locum to 7. :: Al this sheweth that nothing of this world is perpetual but to be vsed interchangeably in due time place maner and order For disorder maketh confusion :: God suffereth the innocent to be afflicted for a time of his special prouidence because they therby merite a great reward Psal 72. It is in dede better not to be at al then to be in eternal miserie Mat. 26. v. 24. but temporal affliction which the iust suffer is not miserie as wordlie men estemeit but a special meane to attaine eternal felicitie :: True charitie not contaminate with enuie by how much it is increased in number so much it increaseth in streingth S. Iero. 1. Reg. 15. Osee 6. Man without Christs helpe can neither resist tentations nor rise from sinne Prou. 24. v. 16. And without mans free consent Christ wil not stay him nor raise him vp Ioan. 13. v. 27. * In purgatorie :: Because no man is able to attaine perfect knowlege of God it behoueth al to speake and thinke so berly of him :: Vow or promise once made must be fulfilled Deut. 23. :: The proper Angel which associateth euerie man Iob. â—â— :: As temporal riches â—e often the occasion of their owners â—uine so vaine philosophie and heresie auaile not heretikes not their folowers but as they came naked from their mothers wombe the peruerse Church so shal both such masters and scolars depart without comforth into the wrath which they prepare to themselues S. Ierom. in â—une locum :: Al this shevveth euidently ha◠〈…〉 e consisteth not in riches :: It is plainly preached saith S. Iero. of the coming of Christ vvhose name was geuen and knovven before he vvas borne in flesh None can perfectly knovv the nature of al thinges present of to come The 2. part True felicitie is procured by good life and consisteth in the eternal sight of God Anger rightly vsed is commendable beneficial to correcte our owne faultes and others Prou. 22. :: But hastie or immoderate anger is sinful and hartful :: Likewise moderate riches profite the seruants of God so that they â—ette not their mind vpon them 3. Reg. 8. 2. Par. 6. Prou. 20. 1. Ioan. 1. * The preacher :: Mans reason which is the superior part of his soule rarely thinketh good :: Sensualitie stil inclineth to euil :: God made man right he of his owne wil â—el from God Sec S. Aug li. 14. c. 11 ciuit * The obscure thing :: As probable coniecture of a mans inward disposition is made by his exteriour countenance so his good workes shining before men are good signe of internal vertues which in dede are right and meritorious when the intention is sincere referring al to Gods glorie edification of others without desire of vaine praise in the world :: By this terme vanitie is ful vnderstood that fell citie is not in prosperous thinges of this world neither are al men miserable that suffer aduersitie * 〈◊〉 〈…〉 ing :: Mortal men suffering calamities knovv not vvhether thâ— same be inâ—â—â—ted for their proofe and merite as in Iâ—b and Tobie or for their sinnes only as in Pharao the Aegyptians but shal know in the indgement after their death :: A sinner in this life may amend if he wil become inst but aâ—ter death he can not repent chap. 11. v. â—
Mystically the Gentiles were iudged by Salomon better then the Iewes S. Ierom. :: Base vicions meâ— mixt with the good corrups the whole companie much more a mortal sinne in a mans soule destroyeth al the vertues that were there before :: Euil men aduanced seme to prosper :: But they fal into their owne trappes :: Such as seke by sense and reason to obtaine true knowlege enter not into the citie the Church They labour in vaine and are afflicted in studie of Scriptures when they walke in the desert and can not finde the citie S. Ierom. This text and manie others haue two senses 1. In kinges and al superiors are required mature age diligent care of the coÌ„mon good 2. Antiquitie in matter of faith and religion is to be folowed not noueltie Iya. 8. Dan 7. Apoc. 1. Iere. 1. Also mortification and labour is required in Pastors not delicacie nor ease The B. Virgin Marie more free from sinne then the Patriarches Cant. 2. The 3. part An exhortation to beginne quickly and perseuere in Gods seruice a Of al vertues the workes of mercie corporal and spiritual most auaile for obtaining eternal felicitie Mat. 25. b So the same be grounded in true faith beleuing al that is written in the old and new testament signified by seuen eight c After deâ—th none ca 〈…〉 either â—â—erite or demerite d Both in youth and old age do good workes :: An admonition to al in general to liue wel in this world remembring the day of general iudgement before which such signes shal come as are described here and by our Sauiour Mat. 24. And likewise euerie one is admonished in particular to serue God diligently whiles he hath time before death come when al his senses former helpes shal faile * The preachet :: This is the brife summe of al proficable doctrine Feare God kepe his commandments * Hidden or obscure thing Proem in Eccle. King Salomon according to his three names writte and intitled his three bookes Salomon Pacifier king of Israel Ecclesiastes Preacher king of Ierusalem Idida Beloued This Canticle doth excel other Canticles Al are not mete to read it Heb. 5. Best methode in lerning is to beginne with doctrine of good life then studie to know natural thinges and finally contemplate diuine mysteries A sacred dialogue or Enterlude * Forma dramatis God Christ the Spous or Bridgrome Three spouses The General The special and Singular Ephes 5. Origen S. Ierom. S. Aug. lib. 8. de Gen. adli S. Greg. S. Beda S. Tho. Aâ—bor Geneb Del Rio. The particular contents are sette in the margent of euerie chapter a The Church of the old testament desireth Christs coming in flesh and the Christian Church prayeth for his coming in glorie b The Church outwardly afflicted is inwardly fayre c Christ encorageth his spouse the Church d She meditateth of his Passion and Resurrection e Christ praiseth his spouse f She againe praiseth him g VVith thankes for her repose and present consolation a Christ professeth himself the floure of mankinde yea Lord of al creatures b The Church excelleth al other societies In the Church the godlie excel sinners Among the innocent and holie the virgin Marie surpasseth al. c The Church praising Christ resteth secure vnder his protectioÌ„ d He for the weakes sake permitteth her not to be molested til she be prepared to suffer vvith patience e She feeling Christs assistance confesseth preacheth boldly his Gospel truth against al Paganes and Heretikes f VVho though he shew not himself visibly g yet encorageth her to approch vnto him h commandeth his pastors to destroy heresies i And so she reposeth in him a The Church finding Christ not in darke ignorance nor in philosophie but by his reueâ—ling him selfe to her holdeth him for euer b euen til the lewes shal at last also find him c Christ speaketh as before ch 2. v. 7 d The Church of Christ admireth her owne conuersion from Gentilitie e now ful of good workes f She also professeth that the ascending to eternal rest is by fighting manfully in obseruing the ten commandments in the six dayes of this life g euen to bloud if nedâ— be h which is the highest degree of charitie i And inuiteth al others to come vnto Christ k who in the flesh which he tooke of his mother was crowned in heauen after his Passion a Christ againe praiâ—eth the beautie of his Church b Sincere and simple intention c Al her temporal occupations directed to Gods glorie d Pastors who like nurces geue bread of good doctrine to litle ones e Faith and good workes f Preaching Christs passion g And not ashamed to professe Christ Crucified h Administration of Sacraments wherby the Church Christs mystical bodie is ioyned to him her head i which is an inexpugnable fortresse k Both Iewes and Gentiles are fed with the principles of Christian doctrin l Christ dwelleth in mortified and deuout mindes m The Church triumphant is without spotte and euerie particular soule entring into heauen the B virgin mother was also in this life alwayes immaculate n Al tentations whether they be in manifest crueltie or in flatering sureltie make constant soules more gratful to God a The spouse condescending to Gods vvil is vvel content to suffer persecution b Christ againâ— shevveth his good liking in his spouses patience c and vvilleth the glorious Sainctes to congratulate vvith the patient d The spouse desireth to rest in meditation e but is called vpon to helpe others f and vrged by Christs owne example working for al mankind g And so she imployeth herself also in actiue life h Stil conseruing a desire to returne vnto contemplation i The deuout confer together describing the excellencies of Christ k And resolue to seke him whersoeuer he be a The Church teacheth her children that Christ is delighted with the godlie desires and fructful vvorkes of the faithful b Christ gâ—â—â—â—e commendeth his Church wel composed of distinct orders some gouerning some retired in cloâ—sters from this world the rest also exercising vvorkes of mercie in the trubles of this life al together making a complete armie terrible to al enimies c The more anie contemplate Gods Maiestie the better they perceiue that he is incomprensensible d Manie true pastores e more hyrelinges that also preach truth but for temporal commoditie f And innumerable faithful soules in the Church g Al vvhich are but one bodie in vnitie of â—aith h The voice of the old synagogue admiring the beautie of Christs Church i The Church of Christ exhorteth the Synagogue of the Ievves to returne to Christ a Christ interposeth his commendation of the Ievves vvho at last shal returne to him vvith great seruoure of faith and deuotion b And so iointly praiseth his Church consisting of both peoples c The Church as it vvere taking the vvoid out of Christs mouth vvhiles he