and watch †And Iudith stood before the bed praying with teares and with mouing of her lippes in silence †saying Confirme me o Lord God of Israel and in this houre haue respect to the workes of my handes that as thou hast promised thou mayst aduance Ierusalem thy citie and I may bring to passe that which I beleuing that it may be done by thee haue purposed †And when she had sayd these thinges she went to the piller that was at his beds head and his sword that hong tyed on it she loosed †And when she had drawen it out she tooke him by the heare of his head and sayd Confirme me ô Lord God in this houre †and she stroke twise vpon his necke and cut of his head and tooke his canopie from the pillers and rolled aside his bodie a truncke †And after a while she went out and deliuered the head of Holofernes to her mayde and bad her put it into her wallet †And they two went forth according to their custome as it were to prayer and they passed the campe and compassing the valley they came to the gate of the citie †And Iudith a far of said to the keepers of the walles Open the gates because God is with vs which hath wrought power in Israel †And it came to passe when the men had heard her voyce they called the ancientes of the citie †And they ran al to meete her from the least to the greatest because they hoped not that now she would come †And they lighting lightes gathered round about her euerie one and she going vp into a higher place commanded silence to be made And when al had held their peace †Iudith said Prayse yee the Lord our God who hath not forsaken them that hope in him †and in me his handmayde he hath sulfilled his mercie which he promised to the house of Israel and he hath killed by my hand the enemie of his people this night †And bringing forth the head of Holofernes out of the wallet she shewed it them saying Loe the head of Holofernes the general of the armie of the Assyrians and behold his canopie wherein he lay in his drunkennes where the Lord our God stroke him by the hand of a woman †But the same our Lord liueth that his Angel hath kept me both going hence and abyding there and from thence returning hither and our Lord hath not suffered me his handmayde to be defyled but without pollution of sinne he hath called me backe to you reioysing in this victorie in my escape and in your deliuerie †Confesse ye al to him because he is good because his mercie is for euer †And they al adoring our Lord said to her Our Lord hath blessed thee in his power because by thee he hath brought our enemies to nothing †Moreouer Ozias the prince of the people of Israel said to her Blessed art thou daughter of our Lord the high God aboue al wemen vpon the earth †Blessed be our Lord which made heauen and earth which hath directed thee vnto the woundes of the head of the prince of our enemies †Because this day he hath so magnified thy name that they prayse shal not depart out of the mouth of men which shal be mindeful of the power of our Lord for euer for that thou hast thy life for the distresses and tribulation of thy kinred but hast holpen the ruine before the presence of our God †And al the people sayd So be it so be it †Moreouer Achior being called came and Iudith said to him The God of Israel to whom thou gauest testimonie that he reuengeth him self of his enemies he hath cut of the head of al the vnfaithful this night by my hand †And that thou mayst proue that it is so loe the head of Holofernes who in the contempt of his pride contemned the God of Israel and threatened thee death saying When the people of Israel shal be taken I wil command thy sides to be pearsed with a sword †But Achior seing the head of Holofernes being in anguish for feare fel on his face vpon the earth and his soule was sore trubled †But after taking spirit agayne he was refreshed fel downe at her feete and adored her and sayd †Blessed art thou of thy God in euerie tabernacle of Iacob because in euerie nation which shal heare thy name the God of Israel shal be magnified in thee CHAP. XIIII Holofernes head is hanged on the wall 6. Achior is circumcised 7. The Israeelites assault the Assyrians 8. who going to awake their General 14. finde him slaine 17 and are al confounded with feare AND Iudith said to al the people Heare me brethren hang ye this head vpon our walles †and it shal be when the sunne shal rise let euerie man take his armour and yssue ye forth with violence not that you goe downe beneath but as it were inuading violently †Then the watchmen must of necessitie runne to rayse vp their prince to battel †And when the captaynces of them shal runne to the tabernacle of Holofernes and shal finde him headles rowled in bloud feare wil fal vpon them †And when you shal know that they flee goe after them securely because our Lord wil destroy them vnder your feete †Then Achior seeing the power that God of Israel wrought forsaking the rite of gentilitie beleued God and circuncided the flesh of his prepuce and was ioyned to the people of Israel and al the succession of his kinred vntil this present day †And immediatly as day brake they hong the head of Holofernes vpon the walles and euerie man tooke his armour and they went forth with great noyse and shouting †Which the watchmen seing ranne to the tabernacle of Holofernes †Moreouer they that were in the tabernacle coming and before the dore of the tabernacle making a noyse to rayse him they endeuored by art to disquiet him that Holofernes might awake not by them raysing him but by them making a noyse †For no man durst by knocking or entring to open the chamber of the chiefe of the Assyrians †But when his dukes and tribunes were come and al the chiefe of the armie of the king of the Assyrians they said to the chamberlayns †Goe in and awake him becaufe the mice yssuing out of their holes haue presumed to prouoke vs to battel †Then Vagao entring into his chamber stoode before the cortine and made a clapping with his handes for he thought that he slept with Iudith †But when with the sense of his eares he percieued no motion of person lying he came neere to the cortine and lifting it vp and seing the bodie without the head of Holofernes weltred in his bloud lye vpon the ground cried out in a lowd voyce with weeping and rent his garmentes †And going into the tabernacle of Iudith he found her not and he lept
Confidence in God procureth his assistance Psa 106. * li. 2. c. 8. v. 8. O :: The fourth great battle of Iudas vvas agaynst Lysias sent by Antiochus into Iurie 1. Reg. 17. 1. Reg. 14. :: As it vvas the first and chiefe intention of Iudas to defend religion holie things so hauing expugned their enimies his chief care is to purge the temple and to restore al holie rites of Gods true seruice :: Altars temples statues of false goddes made of stone and set vp in the temple ch 1. v. 50. vvere novv destroyed :: The temple vvas purged tvvo yeares some thing more after the prophanation vvhich vvas in the yeare 145. ch 1. v. 57. :: Our Sauiour obserued this feast being instituted long after the Lavv of Moyses Ioan. 10. v. 226 Ioan. 10. * li. 2. â— 10. v. â— :: In this chapter is mention of tenne battles in vvhich Iudas or his bretheren Ionathas and Simon vvere victors Q :: The first against the Idumeans in Aâ—rabathane :: The second against the Beanites a vtterly destroyed :: The third against the Ammonites b villages :: The fourth against the Galadites :: The fifth against the Galileans of the Gentiles :: The sixth against the Carnaimites :: The seuenth against the Ephronites Num. 20. :: A good and pious captaine cherisheth and comforteth the vveake souldiars and enâ—oreged â—l to shew their soâ—titude :: Men that preâ—ume of their ovvne strength without commission from lawful auctotitie haue not Gods assistance and so faylein their attemptes as not called of God amongst those men by vvhom saluation is made in Israel v. 62. :: The eight against the Idumeans in Chebron :: The ninth against the Samaritanes :: The tenth against the Philistimes in Azotus :: The ful historie of Antiochus Epiphanes his death is vvritten in this chapter to the 16. v. and in al the 9. of the second booke Finally he returned into the countrie of Babylon but before he arriued there he heard the bad newes of his armie in Iurie fel into intolerable and desperate diseases v. 8. and li. 2. ch 9. v 5. :: Al this vvas but seaned repentance li. â— ch 9. v 13. :: Antiochus begane to persecute the Ievves in the yeare 143. ch 1. v. 21. and dying this yeare 149 it appeareth that his persecution dured about six yeares or some vvhat more agreable to the answer of the Angel Dan. 8. v. 14. that it should indure 2300. dayes vvhich make six yeares almost foure monethes vvithin vvhich time Iudas by his valure obteyned purged the holie places in the yeare 148. ch 6. v 52 some monethes before Antiochus death * li. 2. c. 9. v. 1. S * li. 2. c. 10. v. 10. V :: Bloud of the grup vvine Deut â—2 v 14. aâ—â— iuyce of mulberies do incite elephantes to fight Aâ— some kinde of bloud or smel therof doth incire houndes to hunt Vallesius c. 82 sacrae Philosophia :: S Ambiose li. 1 c. 40 Offic. highly commendeth the fortitude of this souldiat putting himself in so present danger of death fighting for religion * li. 2. c. 13. v. 1. X :: This Scleucus vvas brother to Antiochus Epiphanes so Antiochus Eupator vvas Demetrius his consin german :: Alcimus was novv in place of the high-priest as Menelaus had bene before him set vp by Antiochus therfore is righâ—ly here sayd he vvould haue bene the chiefe priest but in dede vvas not For the true high-priesthood vvas amongst the Machabees :: This vsurper vvith his complices deuised false accusations against Iudas and the rest to incense the king against them And by great giftes gayned the kings fauour li. 2 c. 14. v. 4. :: Among the Scribes the Assideans vvere first consulted being as lerned as the Pharises or anie other and in dede more sincere as we noted ch 2. v. 42. :: And so Alcimus deceiuing them in a matter of fact tovvitte that himself meant truly as he did not cruelly murdered threâ— score of them Psal 78. * li. 2. c. 14. v. 1. :: This Nicanor vvas the most terrible enimie against Iudas but was at last slaine by him v. 43. li. 2. c. 15. v. 28. Z * li. 2 c. 14. v. 12. :: This was the last conflict betwen Iudas and Nicanor vvritten more largely in the last chapter of the second booke 4. Reg. 19. :: VVhiles Iudas disposed thinges perteyning to religion and the common-vvealth Demetrius prepared for warres ch 9. v. 3. * li. 2. c. 15. v. 1. :: Of the renow med actes of the Romans other Historiographers haue also vvritten largely especially Liuius Diodorus Iustinus Florus Varre Plutarchus and manie others d :: Vvhat places these vvere losephus expresseth li. 12. c. 17. :: Polybius li. 5. vvriteth that Antiochus had 102. elephants in his vvarre against Prolemeus therfore it is not to be merueled that he had 120. against the Romans :: Though Rome vvas then gouerned by tvvo consuls Yet one only ruled euerie day in their course not both in one day for so saith Liuius li. 2 hist it should haue bene more terror of tvvo rulers then before it had bene of one king :: This happened about a yeare after the death of Nicanor ch 7. v. 50 li. 2 c. 15 38. :: Strongest men are not free from first motions of perturbation but reflecting vpon their ovvne infirmitie and considing in Gods prouidence take corege in a good cause being assured either of temporal victorie or of eternal glorie As now it happened to this most glorious Champion v. 18. :: The mightie may fal in the sight of men but Iudas his fortitude proued and confirmed by former heroical actes vvith prosperous successe vvas now perfectly consummate by this most glorious end S. Ambr. li. 1. c. 4â— Offre :: VVhere there is no gouernour the people shal fal Pro. 11. v. 14. :: Ionathas the third general captaine of the Macha bees vvas also high priest after the death of Iudas Though Alcimus by the kinges fauoure vniustly vsurped the office ch 7. v. 9. vvhiles Iudas yet liued and vntil this time v 54. :: They also killed him v. 38. 42. :: To reuenge or punish faultes in due measure other right circumstances is a special vertue moderating mans defence of his person honour or right vvithout crueltie or remisnes and so the children sometimes are temporally punished for their parents finnes and the communitie for their leaders either for their consent before the fact or after or to preuent that they doe not the like S. Tho. 2. 2. q. 108. 2. Par. 20. v. 3. :: Ionathas and his men svvame not to the other side but to an other place on the same side for othervvise the armies had bene parted by the riuer and so there had bene no conflict that time :: Iosephus li. 12. c. 17. confesseth that Iudas vvas highpriest but erreth in saying he succeded after Alcimus neither considering that Alcimus vvas not in dede
and necessarie as he discretly considered for that familie and good of manie The like obseruations were approued in Gedeon and Ionathas And to pray for such signes in some case or for manifest miracles is also approued by the Apostles example praying God To shevv by lote vvhich of the tvvo he had chosen to the Apostleship in place of Iudas And that he would extend his hand to cures signes wonders to be done by the name of his holie sonne IESVS CHAP. XXV Abraham hauing manie children by his wife Cetura died at the age of 175. yeares 12. Ismael also hauing twelue sonnes dukes died 19. Isaac praying for his barren wife she hath Esau and Iacob twinnes 30. Esau selleth his first birth right to Iacob for a messe of potage AND Abraham maried an other wife named Cethura †which bare him Zamran and Iecsan and Madan and Madian and Iesboc and Sue †Iecsan also begat Saba and Dadan The Children of Dadan were Assurim and Latusim and Loomim †But also of Madian was borne Epha and Opher and Henoch and Abida and Eldaa al these were the children of Cetura †And Abraham gaue al his possessions to Isaac †and to the children of his concubines he gaue gifts and separated them from Isaac his sonne whilest himselfe yet liued to the east countrie †And the days of Abrahams life were a hundred seuentie and fiue yeares †And decaying dyed in a good old age and hauing liued a great time and being ful of days and was gethered to his people †And there buried him Isaac and Ismael his sonnes in the duble caue which was situated in the field of Ephron the sonne of Seor the Hethite ouer against Mambre †which he had bought of the children of Heth there was he buried and Sara his wife †And after his death God blessed Isaac his sonne who dwelled beside the wel of the Liuing and seing so named †These are the generations of Ismael the sonne of Abraham whom Agar the Aegyptian bare him Saraes seruant and †these are the names of his children according to their calling and generations The first begotten of Ismael Nabaioth then Cedar and Adbeel and Mabsam †Masma also and Duma and Massa †Hadar and Thema and Iethur and Naphis and Cedma. †These are the sonnes of Ismael and these are their names by their castles and townes twelue princes of their tribes †And the yeares of Ismaels life came to an hundred thirtie seauen and decaying died and was put vnto his people †And he dwelt from Heuila euen to Sur which looketh towards Aegypt as they enter to the Assirians before the face of al his bretheren died he †These also are the generations of Isaac the sonne of Abraham Abraham begat Isaac †who when he was fortie yeares old tooke to wife Rebecca the daughter of Bathuel the Syrian of Mesopotamia sister to Laban †And Isaac besought our Lord for his wife because she was barren who heard him and made Rebecca to conceaue †But the little ones strugled in her wombe who said If it should be so with me what nede was there to conceaue And she went to consult our Lord. †Who answering said Two nations are in thy wombe and two peoples shal be diuided out of thy wombe and one people shal ouercome the other and “ the elder shal serue the younger †Now her time was come to be deliuered and behold twinnes were found in her wombe †He that came forth first was read and al hearie in manner of a skinne and his name was called Esau Immediatly the other coming forth held his brothers plant in his hand and therfore he called him Iacob †Threescore yeares old was Isaac when the litle ones were borne vnto him †Who being growne vp Esau became a man cunning in hunting and a husband man but Iacob a plaine man dwelled in tents †Isaac loued Esau because he did eate of his hunting and Rebecca loued Iacob †And Iacob boyled broth to whom Esau being come faynt out of the field †said Geue me of this read broth because I am exceding faint For which cause his name was called Edom. †To whom Iacob said “ Sel me thy first-birth-right †He answered Loe I dye what wil the first birth right auaile me †Iacob said Sweare therfore to me Esau sware to him and sould his first-birth-right †And so taking bread and the rice broth did eate and drinke and went his way little esteeming that he had sold his first birth right ANNOTATIONS CHAP. XXV 6. To the children of his concubines S. Augustin li. 16. c. 34. de ciuit sheweth that both Agar and Cetura being Abrahams lawful wiues for so they are called in holie Scripture are also called concubines because they had not like priuileges to Sara whose sonne was sole heyre to his father and the children of the others had only giftes or mouable goods not attayning to the promised kingdom And al this for mysterie sake For Ismael signified the carnal people before Christ the children of Cetura prefigured Heretikes who suppose themselues to pertaine to the new Testament but are separated no lesse then the Iewes from Christs Kingdom And albeit there was also an other particular reason why Agar was called concubine because she was a second wife the first then liuing yet this lerned father saith he did not see why Cetura being maried after the death of Sara should be called concubine but only for this Mysterie 21. Heard him Notwithstanding Gods assured promise that Isaach should haue issue Gen. 21. v. 12 yet he prayeth instantly for the same And Moyses here attributeth Rebeccas conceiuing to Isaachs prayer wherby we see that Gods sorseing predestinating and promising exclude not but in dede include secondarie causes and ordinarie meanes by which his eternal wil and pleasure is fulfilled For as God did sorsee that Rebecca should haue children so he did forsee that Isaac should pray for it and obtayne it and the one was as sure to come to passe as the other And the same consequence is true concerning eternal life as S. Gregorie teacheth li. 1. c. 8. Dialog 23. The elder shal serue the younger As before c. 17. v. 21. c 21. v. 12. the couenant and great promises made to Abrahams sede are declared to pertaine only to Isaac and not to Ismael nor to the other brothers so the same belong not to Esau the elder but only to Iacob the younger sonne of Isaac the Holie Ghost saying The elder shal serue the younger And withal signifieth saith S. Augustin that the elder people of the Iewes shal serue the younger Christian people For although it may be vnderstood literally to be fulfilled in that the Idumeans coming of Esau were subdued by King Dauid coming of Iacob yet it is more conueniently beleeued that this prophecie tended to a greater thing And what is this but that which is
and seruants of Christ being ouercome not by force of armes but by patience peacable endeuours of those whom they most hated VVherof excellently saith S. Leo Ser. 1. in Natali Apost Although Rome renowmed by manie victories dilated her Empyre by land and by sea yet was it lesse that martial trauel subdued then that which Christian peace hath obtained The Bishops of Rome hauing larger Iurisdiction spiritual then euer the Roman Coesars had temporal Dominion CHAP. XXVII Iacob by his mothers counsail getteth his fathers blessing in place of Esau 42. And by her is aduised for auoiding Esaus wrath who threatned to kil him to flie to his vncle Laban in Haran of Mesopotamia AND Isaac was old and his eyes were dimme and he could not see and he called Esau his elder sonne and said to him my sonne Who answered Here I am †To whom his father Thou seest quoth he that I am old and know not the day of my death †Take thy instruments thy quiuer and bowe and goe abrode and when thou hast taken any thing by hunting †make me broth therof as thou knowest I like and bring that I may eate and my soule may blesse thee before I dye †Which when Rebecca had heard and he was gone into the field to fulfil his fathers commandement †she said to her sonne Iacob I heard thy father talking with Esau thy brother and saying to him †Bring me of thy hunting and make me meates that I may eate and blesse thee in the sight of our Lord before I dye †Now therfore my sonne assent to my counsel †and go thy way to the flocke bring me two kiddes of the best that I may make of them meat for thy father such as he gladly eateth †which when thou hast brought in and he hath eaten he may blesse thee before he dye †To whom he answered Thou knowest that Esau my brother is an hearie man and I am smooth †if my father shal feele me and perceaue it I feare lest he wil thinke I would haue deluded him and I shal bring vpon me a curse for a blessing †To whom his mother said This curse my sonne light vpon me only heare thou my voice and go fetch me the things which I haue said †He went and brought and gaue them to his mother She dressed meats euen as she knew his father liked †And she did on him the garments of Esau verie good which she had at home with her †and the litle skinnes of the kidds â—â—e put about his hands and couered the bare of his necke †And she gaue him the broth and deliuered him bread that she had baked †Which when he had caried in he said My father But he answered I heare Who art thou my sonne †And Iacob said I am thy first begotten Esau I haue done as thou didest command me arise sit and eate of my hunting that thy soule may blesse me †And againe Isaac to his sonne How couldest thou said he find it so quickly my sonne Who answered It was the wil of God that that which I would came quickly in my way †And Isaac said Come hither that I may feele thee my sonne and may proue whether thou be my sonne Esau or no. †He came nere to his father and when he had felt him Isaac said The voice verely is the voice of Iacob but the hands are the hands of Esau †And he knew him not because his hearie hands had made him like vnto the elder Blessing him therfore †he said Art thou my sonne Esau He answered I am †But he said Bring me the meats of thy hunting my sonne that my soule may blesse thee Which when they were brought and he had eaten he offred him wine also which after he had drunke †he said to him Come nere me and geue me a kisse my sonne †He came nere and kissed him And immediatly as he felt the fragrant sauoure of his garments blessing him he said Behold the sauoure of my sonne is as the sauoure of a plentiful field which our Lord hath blessed †God geue thee of the deaw of heauen and of the fatnes of the earth abundance of corne and wine †And let peoples serue thee and tribes adore thee be thou lord of thy brethren and thy mothers children bowe they before thee He that shal curse thee be he cursed and he that shal blesse thee be he replenished with blessings †Isaac had scarce ended his wordes and Iacob now gone forth abroad but Esau came †and brought in to his father meates made of his hunting saying Arise my father and eate of thy sonnes hunting that thy soule may blesse me †And Isaac said to him Why who arth thou Who answered I am thy first begotten sonne Esaù †Isaac was amazed and astonied exceadingly and marueling more then a man can beleue said Who is he then that euen now brought me venison that he had taken and I did eate of al thinges before thou camest and I haue blessed him and he shal be blessed †Esau hauing heard his fathers wordes roared out with a great crye and being dismaied said Blesse me also my father †Who said Thy brother came deceiptfully and tooke thy blessing †But he said again Rightly is his name called Iacob for he hath supplanted me loe the second time my first-birth-right he tooke before and now the second time he hath stollen my blessing And againe to his father he said Hast thou not reserued me also a blessing †Isaac answered I haue appointed him thy Lord and al his brethren I haue made subiect to his seruice with corne and wine I haue established him and for thee my sonne what shal I doe more after this †To whom Esau said Hast thou one only blessing father I besech thee blesse me also And when he wept that he howled againe †Isaac being moued said to him In the fat of the earth and in the deaw of heauen from aboue †shal thy blessing be Thou shalt liue by the sworde and shalt serue thy brother and the time shal come when thou shalt shake of and loose his yoake from thy necke †Esau therfore alwaies hated Iacob for the blessing wherwith his father had blessed him and he said in his hart The daies wil come of the mourning of my father and I wil kil Iacob my brother †These things were told to Rebecca who sending calling Iacob her sonne said to him Behold Esau thy brother threatneth to kil thee †Now therfore my sonne heare my voice and get thee vp and flye to Laban my brother into Haran †and thou shalt dwel with him a few daies til the furie of thy brother be asswaged †and his indignation cease and he forget those things which thou hast done to him afterward I wil send and bring thee from thence hither Why shal I be depriued of both
into the land of Chanaan †At that time Laban was gone to sheare his sheepe and Rachel â—â—ole the “ idols of her father †And Iacob would not confesse to his father in lawe that he fled †And when he was gone as wel him selfe as al things that were his right and hauing passed the riuer was marching on to Mount Galaad †it was told Laban the third day that Iacob fled †Who taking his brethren vnto him pursued him seuen dayes and he ouertoke him in the Mount Galaad †And he saw in his sleepe God saying vnto him Take hede thou speake not roughly anie thing against Iacob †And Iacob had now pitched his tent in the mountaine and when he with his brethren had ouertaken him he pitched his tent in the same Mount Galaad †And he said to Iacob Why didest thou so that vnwitting to me thou wouldest carie away my daughters as captiues with the sword †Why wouldest thou flee without my knowledge and not tel me that I might haue brought thee on the way with ioy and songues and timbrels and eithernes †Thou hast not suffred me to kisse my sonnes and daughters thou hast donne foolishly now also in dede †my hand is able to requite thee euil but the God of your father said vnto me yesterday Take hede thou speake not any thing against Iacob roughly †Suppose thou diddest desire to goe to thy freinds and hadest a longing to thy fathers house why didest thou steale my goods †Iacob answered In that I departed vnwitting to thee I feared lest thou wouldest take away thy daughters by force †But wheras thou chargest me with theft with whom soeuer thou shalt find thy goddes let him be slaine before our brethen search what soeuer of thy things thou shalt finde with me and take away Saying this he knew not that Rachel had stollen the idols †Laban therfore hauing gone into the tent of Iacob and of Lia and of both the hand-maides found them not And when he was entred into Rachels tent †she in hast hid the idols vnder the camels litter and satte therupon and when he had sought al the tent and found nothing †she said Let not my lord be angrie that I can not rise vp before thee because according to the custome of wemen it is now chanced to me so his carefulnes in seeking was deluded †And Iacob being angrie said in chiding maner For what fault of myne and for what offence of my part hast thou so chaffed after me †and searched al my houshould stuffe What hast thou found of al the sabstance of thy house lay it here before my brethren and thy brethren and let them iudge betwen me thee †Haue I therfore bene with thee twentie yeares thy ewes and goates were not barren the wethers of thy flocke I did not eate †neyther that which the beast had caught did I shew to thee I made good al the damage whatsoeuer perished by theft thou didest exact it of me †day and night was I parched with heate and with frost and sleepe did flye from myne eyes †And in this sorte haue I serued thee in thy house twentie yeares fourtene for thy daughters and six for thy flockes thou hast changed also my wages tenne times †Vnles the God of my father Abraham and the feare of Isaac had holpe me peraduenture now thou hâ—â—â—â—st sent me away naked God beheld my aâ—â—â—iction and the laboure of my hands and rebuked thee yesterday †Laban answered him The daughters are mine and the children and thy flockes and al things that thou seest are mine what can I do to my daughters and nephews †Come therfore let vs enter in league that it may be for a testimonie betwen me and thee †Iacob therfore tooke a stone and erected it for a title †and he said to his brethren Being hither stones Who gethering them 〈…〉 mâ—â—e a heape and they did eate vpon it †Which Laban called The witnesse heape and Iacob called The hillock of testimonie either of them according to the proprietie of his language †And Laban said This heape shal be a witnes betwen me and thee this day and therfore the name therof was called Galaad that is The witnes heape †Our Lord behold and iudge betwen vs when we shal be departed one from the other †if thou shalt afflict my daughters and if thou bring in other wiues ouer them none is witnes of our talke but God who is present and beholdeth †And he said againe to Iacob Behold this heape and the stone which I haue erected betwen me and thee †shal be a witnes this heape I say and the stone be they for a testimonie if either I shal passe beyond it going towards thee or thou shalt passe beyond it thinking harme to me †The God of Abraham and the God of Nachor iudge betwen vs the God of their father Iacob therfore sware by the feare of his father Isaac †and after he had offred victimes in the mountaine he called his brethren to eate bread Who when they had eaten lodged there †but Laban arising in the night kissed his sonnes and daughters and blessed them and returned vnto his place ANNOTATIONS CHAP. XXXI 19. Idâ—ls Images of false goddes as these were are most properly called idols And so the hebrew word Teraphim is here rightly translated idols which in other places signifieth other things As The statua which Michol put in Dauids bed couering the head therof with a hearie goates skinne to deceiue Saules seriants who sought Dauids death is called Teraphim and may there be translated a statua image or similitude but not an idol Againe Osee the Prophet fortelling the lamentable state of the Israelites sayeth they shal be long without King prince sacrifice altar ephod and Teraphim which last word in the Protestants English Bibles remaineth vntranslated VVhere if they had translated Images as here they doe it would proue that some images pertaine to true religion the want wherof is lamented among other principal things These idol Rachel stole from her father to withdraw him from idolatrie as S. Basil in lib. Prouerb S. Gregorie Nazianzen orat de Paschaâ—e and Theodoret q. 89. in Gen. expound it And in this saith Theodoret she was a right figure of the Catholique Church which depriueth idolaters of their idols It is probable also by her base vsing of them that she held them not for goddes when she put them vnder the camels litter and sate vpon them Finally that she reserued them and did not cast them away nor burne nor burie them argueth that they were perhaps of precious mettal or other matter which she might turne to profite and that lawfully in part of recompence that she and her sister had no other dowrie but rather were sold toâ—acob VVho also had suffered much iniurie at their fathers handes CHAP. XXXII Angels mete Iacob by
the thunders may cease and the haile that I may dismisse you and ye tarie not here any longer †Moyses said When I shal be gone forth out of the citie I wil stretch forth my handes to our Lord and the thunders shal cease and the haile shal not be that thou maist know that the earth is our Lords †but I know that neither thou nor thy seruantes do yet feare the Lord God †The flexe therfore and the barley were hurt because the barley came vp grene and the flaxe now was boulled †but the wheate and other winter corne were not hurt because they were late ward †And Moyses going forth from Pharao out of the citie stretched forth his handes to our Lord and the thunders haile ceased neither did there droppe raine any more vpon the earth †And Pharao seing that the raine and the haile and thunders were ceased he increased his sinne †and his hart was aggrauated and the hart of his seruantes and indurate exceedingly neither did he dismisse the children of Israel as our Lord had commanded by the hand of Moyses CHAP. X. The eight plague of Locustes 21. the ninth darknes Pharao yeldeth that al men and children should goe to the desert but not the cattle 28. At last commandeth Moyses to come no more in his sight which Moyses forecelleth shal so be AND our Lord said to Moyses Goe in to Pharao for I haue indurate his hart and the hart of his seruantes that I may worke these my signes in him †and thou maist tel in the eares of thy sonne and of thy nephewes how often I haue broken the Aegyptians wrought my signes in them and you may know that I am the Lord. †Moyses therfore and Aaron went in to Pharao and said to him Thus saith the Lord the God of the Hebrewes Til when wilt thou not be subiect to me dismisse mv people to sacrifice vnto me †But if thou resist and wilt not dismisse them behold I wil bring in to morow the locust into thy coastes †which may couer the face of the earth that nothing therof appeare but that which the haile hath left may be eaten for it shal gnawe al trees that spring in the fieldes †And they shal fil thy houses and the houses of thy seruantes and of al the Aegyptians such a number as thy fathers haue not seene nor grand-fathers since they arose vpon the earth vntil this present day And he turned him selfe away and went forth from Pharao †And Pharaoes seruantes said to him How long shal we endure this scandal Dismisse the men to sacrifice to the Lord their God Doest thou not see that Aegypt is vndone †And they called back Moyses and Aaron vnto Pharao who said to them Goe sacrifice to the Lord your God who are they that shal goe †Moyses said With our young and old we wil goe with our sonnes and daughters with our sheepe and heardes for it is the solemnitie of the Lord our God †And Pharao answered So be the Lord with you as I shal dismisle you and your litle ones who doubteth but that you intend very wickedly †It shal not so be but goe ye men only and sacrifice to the Lord for this your selues also desired And immediatly they were cast out from Pharaoes sight †And our Lord said to Moyses Strech forth thy hand vpon the Land of Aegypt vnto the locust that it come vpon it and deuoure euerie herbe that remained after the haile †And Moyses stretched forth his rodde vpon the Land of Aegypt and our Lord brought in a burning wind al that day night and when it was morning the burning winde raised the locustes †which came vp ouer the whole Land of Aegypt and sate in al the coastes of the Aegyptians innumerable the like as had not bene before that time nor shal be afterward †And they couered the whole face of the earth wasting al thinges Therfore the grasse of the earth was deuoured and what fruites soeuer on the trees which the haile had left there was also nothing at al left that was greene in the trees and in the herbes of the earth in al Aegypt †For the which cause Pharao in hast called Moyses and Aaron and said to them I haue sinned against the Lord your God and against you †But now forgeue me my sinne this time also and pray to the Lord your God that he take away from me this death †And Moyses going forth from Pharaoes sight prayed to our Lord †who made a very vehement wind to blow from the west and taking the locustes it threw them into the Red sea there remained not so much as one in al the coastes of Aegypt †And our Lord did indurate Pharaoes hart neither did he dismisse the children of Israel †And our Lord said to Moyses Stretch for thy hand toward heauen and be there darkenesse vpon the Land of Aegypt so thicke that it be palpable †And Moyses stretched forth his hand toward heauen and there was made horrible darkenesse in the whole Land of Aegypt three dayes †No man saw his brother nor moued himselfe out of the place where he was but wheresoeuer the children of Israel dwelt there was light †And Pharao called Moyses and Aaron and said to them Goe sacrifice to the Lord let your sheepe only and heardes remaine let your litle ones goe with you Moyses said Hostes also holocaustes thou shalt geue to vs which we may offer to the Lord our God †Al the flockes shal goe with vs there shal not a hoofe remaine of them the which are necessarie vnto the seruice of the Lord our God especially wheras we know not what must be offered til we come to the very place †And our Lord did indurate Pharaoes hart and he would not dismisse them †And Pharro said to Moyses Getre thee from me and beware thou see not my face any more in what day soeuer thou shalt come in my sight thou shalt dye †Moyses answered So shal it be as thou hast spoken I wil not see thy face any more CHAP. XI God biddeth Moyses cause the people of Israel to borow siluer and gold vessels of the Aegyptians 4. Fortelleth one other plague the death of the first borne 9. and that Pharao wil stil be obdurate AND our Lord said to Moyses Yet with one plague more wil I touch Pharao Aegypt and after this he shal dismisse you and compel you to goe forth †Thou shalt sav therfore to al the people that euerie man aske of his frend euery woman of her neighbour vessels of siluer of gold †And the Lord wil geue grace to his people in the sight of the Aegyptians And Moyses was a very great man in the Land of Aegypt in the sight of Pharaoes seruantes of al the people †And he said This saith our Lord At midnight
of two former lawes the one Leuit. 25. prouiding that inheritance of landes should not be sold nor otherwise alienated but vntil the Iubilee yeare and then returne to him or his heyres to whom it pertained before the other Num. 27. ordaining that for lack of a sonne daughters should enherite this difficultie did rise in case an enheretrixe did marrie a man of an other tribe her landes by that meanes should passe from tribe to tribe and not be restored in the Iubilee yeare For auoiding of which inconuenience a further law is made that none shal marrie out of their owne tribe Neuerthelesse the tribe of Leui made mariages with the tribe of Iuda as appeareth by that Zacharie the priest married Elizabeth cosin to our B. Ladie of the tribe of Iuda though in the old Testament there is no such expresse dispensation nor explication of the law but by tradition was holden for lawful and practised by so holie a man as Zacharie And not without mysterie as S. Augustin noteth li. 2. c. 2. d◠consen Euang. for that Christ the Annointed of God was prefigured by the annointing of Kings and Priests and borne of the royal and priestlie tribes being both a King and a Priest THE ARGVMENT OF DEVTERONOMIE DEVTERONOMI in English The second law so called not that there be two lawes of Moyses but because the same which was first geuen in Mount Sinai fiftie dayes after the children of Israel parted from Aegypt is here repeted in the eleuenth moneth of the fourtith yeare of their abode in the desert In which repetition albeit Moyses explicateth the same law adding also diuers things not expressed before yet is it but an Abbridgement conceiued and vttered in fewer wordes VVhereupon S. Bode in princ Leuit. compareth this booke with the foure precedent as one made of them al. For wheras the former foure prefigured the foure Gospels this signified the whole Gospel contained in al foure Likewise S. Hierom calleth it A prefiguration of the Euangelical law so iterating former things that al become new of old Epist ad Paulin. ca. 7. de Mans 42. But touching the literal sense Moyses here compriseth foure general things vnto which after his death the fifth is added and so the whole conteineth fiue partes First he briefly reciteth Gods special benefites bestowed on this people and their ingratitude incredulitie murmurings and punishments in the three first chapters Secondly he repeteth and explicateth Gods precepts moral ceremonial and iudicial with the functions and offices of Priests and Leuites from the 4. chap. to the 27. Thirdly he denounceth Gods promises of manie blessings and thretes of punishments for keeping or breaking his commandments from the 27. chap. to 31 Fourthly he exhorteth them to serue and loue God but withal fortelleth that they wil often fal to great sinnes and for the same shal be punished and at last forsaking Christ shal be forsaken yet finally blesseth their tribes in figure of the Gentiles that shal be called in their place chap. 31. 32. and 33. Fiftly in the last chapter losue writeth the death burial and singular commendation of Moyses THE BOOKE OF DEVTERONOMIE IN HEBREW ELLE HADDEBARIM CHAP. I. Moyses beginneth the first day of the eleuenth moneth and fourtith yeare after the children of Israel parted from Aegypt to repete and explicate the Law 6. first putting them in mind of Gods munisicence his owne and other superiors care ouer them their ingratitude incredultie murmuring 34. and punishment for the same THESE are the wordes which Moyses spake to al Israel beyond Iordan in the champion wildernesse against the Read sea betwen Pharan and Thophel and Laban and Haseroth where there is verie much gold †eleuen daies from Horeb by the way of mount Seir to Cadesbarne †The fourtith yeare the eleuenth moneth the first day of the moneth Moyses spake to the children of Israel al thinges that our Lord had commanded him to say vnto them †after that he had stroke Sehon king of the Amorrheites which dwelt in Hesebon and Og the king of Basan which abode in Aseroth and in Edrai †beyond Iordan in the Land of Moab And Moyses began to expound the law and to say †The Lord our God spake to vs in Horeb saying It is sufficient for you that you haue stayed in this mountaine †returne and come to the mountaine of the Amorrheites and to the rest that are next to it champion and hillie and lower places against the South and beside the shore of the sea the Land of the Chananeites and of Libanus vnto the greate riuer Euphrates †Behold quoth he I haue deliuered it to you enter in and possesse it vpon the which our Lord sware to your fathers Abraham Isaac and Iacob that he would geue it to them and to their seede after them †And I said to you at that time †I alone can not susteyne you because the Lord your God hath multiplied you and you are this day as the starres of heauen verie manie †The Lord God of your fathers adde to this number manie thousandes and blesse you as he hath spoken †I alone am not able to susteyne your businesses and the charge of you and your quareles †Geue from among you wise and skilful men and such whose conuersation is approued in your tribes that I may appoint them your princes †Then you answered me The thing is good which thou meanest to do †And I tooke of your tribes men wise and noble and appointed them princes tribunes and centurions and quinquagenarians and deanes that might teach you al thinges †And I commanded them saying Heare them and iudge that which is iust whether he be the same countrie man or a stranger †There shal be no difference of persons so shal you heare the litle as the great neither shal you accept any mans person because it is the iudgement of God And if any thing seme hard to you referre it to me and I wil heare it †And I commanded al thinges that you ought to do †And departing from Horeb we passed through the terrible and huge wildernesse which you saw by the way of the mountaine of the Amorrheite as the Lord our God had commanded vs. And when we were come into Cadesbarne †I said to you You are come to the mountaine of the Amorrheite which the Lord our God wil geue to vs. †See the Land which the Lord thy God geueth thee goe vp and possesse it as the Lord our God hath spoken to thy fathers feare not neither dread you any thing †And you came al vnto me and said Let vs send men that may view the Land and may bring vs word what way we shal ascend and to what cities to goe †And because the saying pleased me I sent of you twelue men one of euerie tribe †Who when they had gone
of our Lord thy God and keepe his preceptes and ceremonies which are written in this law and returne to our Lord thy God in al thy hart and in al thy soule †This commandment that I command thee this daie “ is not aboue thee nor so farre of †nor situated in heauen that thou maiest say Which of vs is able to ascend vnto heauen to bring it to vs that we may heare and fulfil it in worke †Nor placed beyond the sea that thou mayest pretend and say Which of vs can passe ouer the sea and bring it euen vnto vs that we way heare and doe that which is commanded †But the word is very neere thee in thy mouth and in thy hart to doe it †Consider that I haue “ set before thee this day life and good and contrariewise death and euil †that thou mayest loue our Lord thy God and walke in his waies and keepe his commandmentes and ceremonies and iudgementes and thou mayest liue and he multiplie thee and blesse thee in the Land which thou shalt enter to possesse †But if thy hart be auerted and thou wilt not heare and deceaued with errour thou adore strange goddes and serue them †I foretel thee this day that thou shalt perish and abide a litle time in the Land which passing ouer Iordan thou shalt enter to possesse †“ I cal for witnesses this day heauen and earth that I haue proposed to you life and death blessing and cursing Choose therfore life that both thou mayest liue and thy seede †and mayest loue our Lord thy God and obey his voice and cleaue to him for he is thy life and the length of thy daies that thou mayest liue in the Land for the which our Lord sware to thy fathers Abraham Isaac and Iacob that he would geue it them ANNOTATIONS CHAP. XXX 6. God vvil circumcise thy bart Most true it is that of our selues without Gods grace none can kepe or fulfil the commandmentes But he whose hart God doth circumcise is therby made able to loue God with al his hart and with al his soule And except some hartes were thus circumcised and so made able to loue God aboue al and consequently their neighboures God should not performe his promise that he wil circumcise the hart of some 11. Is not aboue thee VVhen thou art stirred vp assisted and indued with Gods grace the commandment of God is not then aboue thee nor faire of from thee but very nere thee in thy mouth to confesse God and his truth and in thy hart to do it But you wil aske How then cometh it to passe that manie hauing receiued sufficient grace yet do not kepe Gods commandmentes God him self answereth 15. That he hath set before thee life and good and contrrivvise death and euil he inuiteth and helpeth yet forceth thee not he geuethâ—thee powre abilitie helping and not destroying thy freewil that thou maist loue our Lord thy God walke in his wayes and kepe his commandements But if thy hart be auerted and v. 17. thou vrilt not heare thou shalt perish Againe God inculcateth 19. I cal for vvitnesses heauen and earth that I haue proposed to you life and death blessing and cursing Choose therfore life c. VVhat Doctor can teach more plainly the possibilitie of keeping Gods commandmentes and frewil in man then this text of holie Scripture CHAP. XXXI Moyses substituteth Iosue his successour in temporal gouernment 9. deliuereth the law to the Priestes 16. God fortelleth that the people wil often forsake him and that he wil punish them 19. commandeth Moyses to write a canticle an abrigement of the Law easie to be remembred 25. and in further testimonie against them the Leuites must put this booke in the arke of couenant MOYSES therfore went and spake al these wordes to al Israel †and said to them I am this day a hundred and twentie yeares old I can not goe out and come in any longer especially wheras our Lord also hath said to me Thou shalt not passe ouer this Iordan †Our Lord therfore thy God wil passe ouer before thee he wil destroy al these nations in thy sight and thou shalt possesse them and this Iosue shal passe ouer before thee as our Lord hath spoken †And our Lord shal doe to them as he did to Sehon and Og the kinges of the Ammorheites and to their land and shal destroy them †Therfore when our Lord shal haue deliuered these also to you you shal doe in like manner to them as I haue commanded you †Doe manfully and be strengthned feare not neither tremble ye at their sight because our Lord thy God him selfe is thy conductor and wil not leaue nor forsake thee †And Moyses called Iosue and said to him before al Israel Take courage and be strong for thou shalt bring in this people into the Land which our Lord sware that he would geue to their fathers and thou shalt diuide it by lotte †And our Lord that is your conductor him selfe wil be with thee he wil not leaue nor forsake thee feare not neither dread thou †Moyses therfore wrote this law and deliuered it to the priestes the sonnes of Leui which caried the arke of the couenant of our Lord and to al the ancientes of Israel †And he commanded them saying After seuen yeares in the yeare of remission in the solemnitie of tabernacles †when al come together out of Israel to appeare in the sight of our Lord thy God in the place which our Lord shal choose thou shalt read the wordes of this law before al Israel they hearing †and the people being assembled together as wel men as wemen children and strangers that are within thy gates that hearing they may learne and feare our Lord your God and keepe and fulfil al the wordes of this law †Their children also who now are ignorant that they may heare and feare our Lord their God al the daies that they liue in the Land which passing ouer Iordan you goe to obteyne †And our Lord said to Moyses Behold the daies of thy death are nigh cal Iosue and stand ye in the tabernacle of testimonie that I may command him Moyses therfore and Iosue went and stoode in the tabernacle of testimonie †and our Lord appeared there in the piller of a cloude which stood in the entring of the tabernacle †And our Lord said to Moyses Behold thou shalt sleepe with thy fathers and this people rysing vp wil fornicate after strange goddes in the Land to the which it entreth to dwel therein there wil they forsake me and wil make the couenant which I haue made with them of none effect †And my furie shal be wrath against them in that day and I wil forsake them and wil hide my face from them and they shal be deuoured al euils and afflictions shal finde them so that they shal say
holie persecution then bringing them forth of the fornace of Egypt in his strong hand as is recorded in the former age at last his Diuine Maiestie deliuered to them his perfect and eternal Law conteyned in two tables distributed into tenne preceptes teaching them their proper duties first towards himselfe their God and Lord then towards ech other Adding moreouer for the practise and execution therof other particular precepts of two sortes to witte Ceremonial prescribing certaine determinate maners and rites in obseruing the commandements of the first table pertaining to God and Iudicial lawes directing in particular how to fulfil the commandements of the second table concerning our duties towards our neighbours So we see the whole law is nothing els but to loue God aboue al and our neighboures as our selues The maner of performing al is to beleue and hope in one onlie Lord God honour and serue him alone who made al of nothing conserueth al wil iudge al and render to al men as they deserue and therfore fully to confirme this point he beginneth his commandements with expresse prohibition of al false and imaginarie goddes saying Exod. 20. v 3. Thou shalt not haue strange goddes after threates to the transgressours and recital of the other nine commandementes he concludeth v. 23. with repetition of the first saying You shal not make goddes of siluer nor goddes of gold shal you make to you 〈…〉 iâ— repeted and explaned Deut. 5. And in the next chapter Moyses 〈…〉 the people saith Heare Israel the Lord our God is one Lord. And God himselfe speaking againe sayth Exod. 23. See ye that I am onlie and there is no other God besides me The royal prophet Dauid 2 Reg. 22. and Psalm 17. who is God but our God and in sundrie other places the seneâ— doctrine of one God is grounded confirmed and established The Misterie of the B. Trinitie or of three Diuine Persons is no lesse true and certaine then that there is but one God though not so manifest to reason noâ— so expressly taught in the old Testament yet beleued then also and often in inuaded where God is expressed by names of the plural number as Elobim Elim Elahâ— Saddai Adonai Tsebaoth which import pluralitie of Persons in God who is bâ—â—e one nature and substance Distinction also of Persons in God 〈…〉 ced Exod. 33. God saying I wil cal in the name of the Lord That is as S. Augustin and other fathers expound it the second Person by his grace maketh his seruants to cal vpon God More distinctly Psalm 2. The Lord said to me Thou art my Sonne I this day haue begotten thee Psalm 109. The Lord said to my Lord that is God the Father to God the Sonne who according to his diuinitie is the Lord of Dauid according to his humanitie the sonne of Dauid The same king Dauid maketh mention also of the third Person the Holie Ghost praying Psalm 50. Thy holie Spirit take not from me In the forme of blessing the people Num. 6. al three Persons some to be vnderstood in the name of our Lord thrise repeted our Lord the Father blesse thee and keepe thee Our Lord the Sonne shew his face to thee and haue mercie vpon thee Our Lord the Holie Ghost turne his countenance vnto thee and geue thee peace Of the Incarnation of the Sonne of God we haue in this age manie prophecies and figures Moyses euidently Deut. 18 forsheweth that after other prophets Christ the Sonne of God should come in flesh and redeme mankind as S. Peter teacheth Act. 3. Likewise in his Canticle and Blessing of the tribes Deut. 32 33 he speaketh more expresly of Christ and his Church then of the Iewes and thier Synagogue The starre prophecied by Balaam Num. 24. forshewed both to Iewes and Gentiles that Christ should subdue al nations Iosuâ— both in name and office was a manifest figure of IESVS Christ Also the Iudge and Kinges some in one thing some in an other most especially king Dauid and king Salomon were figures of our Lord and Sauiour Iesus Christ The brasen serpent Num. 21. sign fied Christ to be crucified as him selfe expenndeth it Ioan. 3. Bri fly the whole Law was a pedagogue or conductor to bring men to Christ Galat. 3. and by him to know God and them selues to wit God omnipotent al perfect Creator of al our Father Redemer and Sanctifier and man his chief earthlie creature though of himselfe wâ—â—kâ— and impotent yea through sinne miserable yet in nature of free condition indued wish vnderstanding to conceiue and discourse and with freewil to choose or refuse what liketh or displeaseth him For God appointing al creatures their offices ingraffed in al other thinges inuariable inclination to performe the same so that they could neither by vertue nor sinne make their state better not worse then it was created but ordaining Angels and men to a higher end of eternal felicitie left their wils free to agree vnto or to resist his precepts and counsels VVherupon Angels cooperating with Gods grace were confirmed in glorie and some reuoking were eternally damned Man also offending fel into damnable state but through penance may be saued if he cooperate with new grace of our Redemer which is in his choise to doe or omitte As when God gaue his people meate in the desert Exod. 16. he so instructed them how to receiue it and vse it without force or compulsion that he might proue them as himself speaketh whether they would walke in his law or no. And after making couenant with them Exod. 19. Deut. 26. required and accepted their voluntarie consent entring into formal contract or bargaine betwen him self and them he promising on the one partie to make them his peculiar people a priestlie kingdome and a holie nation they on the other partie promising loyaltie obedience and obseruation of his commandements saying Al thinges that our Lord hath spoken we wil doe For which cause Gods promises are conditional Deut. 7. if thou kepe his iudgements God wil keepe his couenant to thee Againe most plainly Deut. 11. Behold I sette before your sight this day benediction and malediction and Deut. 30. I cal for witnesses this day heauen and earth that I haue proposed to you life and death blessing and cursing Choose therfore life that thou mayest liue In al which it is certaine that Gods promise being firme mans wil is variable and so the euent not necessarie which made Caleb hoping of victorie to say Iosue 14. if perhaps our Lord be with me Neither doth Gods foreknowledge make the euent necessarie for he seeth the effect in the cause as it is voluntarie or casual yea God knoweth al before and some times fortelleth thinges vvhich conditionally vvould happen and in deed the condition fayling come not to passe as 1. Reg. 23. God answered that the men of Ceila would betray Dauid meaning if he staied there vvhich
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
wilt now hold thy peace the Iewes shal be deliuered by an other occasion and thou and thy fathers house shal perish And who knoweth whether thou camest to the kingdom therfore that in such a time thou mightst be readie †And agayne Esther sent to Mardocheus in these wordes †Goe and gather together al the Iewes whom thou shalt find in Susan and pray ye for me Eate ye not and drinke not in three dayes and three nightes and I with my handmaydes in like maner wil fast and then wil I goe in to the king doing agaynst the law not called and deliuering my self to death and to peril †Mardocheus therfore went and did al things that Esther had commmanded him CHAP. V. Esther standing in the kings sight he calleth her 4. she requesteth that he and Aman wil dine with her 7. Againe she inuiteth them 9. Aman is more incensed against Mardocheus prepareth high gallowes to hang him on AND the third day Esther put on royal garmentes and stood in the court of the kings house which was the inner agaynst the kings hal but he sate vpon his throne in the consistorie of the palace against the doore of the house †And when he had seene Esther the queene standing she pleased his eies and he put forth toward her the golden rod which he held in his hand who going neere kissed the top of his rod. †And the king said to her What wilt thou queene Esther what is thy request yea if thou wilt aske the halfe part of the kingdom it shal be geuen thee †But she answered If it please the king I beseech thee that thou come to me this day and Aman with thee to a banket which I haue prepared †And the king forthwith cal ye Aman quoth he quickly that he may obey Esthers wil. The king therfore and Aman came to the banket which the queene had prepared for them †And the king said to her after that he had drunke wine aboundantly What doest thou desire to be geuen thee and for what thing askest thou although thou aske the half part of my kingdom thou shalt obteyne †To whom Esther answered My petition and requestes are these †If I haue found grace in the kings sight and if it please the king to geue that which I aske and to fulfil my petition let the king and Aman come to the banket which I haue prepared them and to morrow I wil open my wil to the king †Aman therfore went forth that day ioyful and merie And when he had seene Mardocheus sitting before the doores of the palace and not onlie not to haue risen vp to him but not so much as to haue moued from the place where he sate he was wrath excedingly †and dissembling his anger and returning into his house he called together vnto him his freindes and Zares his wife †and he declared to them the greatnesse of his riches and the multitude of his children and with how great glorie the king had aduanced him aboue al his princes and seruantes †And after these things he said Queene Esther also hath called none other to the banket with the king but me with whom to morow also I shal dine with the king †And wheras I haue al these things I thinke I haue nothing so long as I shal see Mardocheus the Iew sitting before the kings doores †And Zares his wife the rest of his frendes answered him Cōmand a great beame to be prepared hauing fiftie cubites in height and speake in the morning to the king that Mardocheus may be hanged vpon it and so thou shalt goe ioyful with the king to the banket The counsel pleased him and he commanded an high gallowes to be prepared CHAP. VI. The king hearing the good seruice of Mardocheus in detecting traitors read in the chronicle for which he had yet no rewarde 4. commandeth Aman to honour him next to the king 11. which he performeth THAT night the king passed without sleepe and he commanded the histories and chronicles of former times to be brought him Which when they were read in his presence †they came to that place where it was written how Mardocheus had vttered the treason of Bagathan and Thares the eunuches coueting to kil king Assuerus †Which when the king had heard he sayd What honour and reward hath Mardocheus receiued for this fidelitie His seruantes and ministers said to him He hath receiued no reward at al. †And the king by and by who is quoth he in the court For Aman had entered the inner court of the kings house that he might suggest to the king and he might command Mardocheus to be hanged fast on the gibbet which was prepared for him †The seruantes answered Aman standeth in the court And the king said Let him come in †And when he was come in he said to him What ought to be done to the man whom the king is desirous to honour But Aman thinking in his hart and supposing that the king would honour no other but him self †answered The man whom the king desireth to honour †ought to be clothed with the kings garmentes and to be set vpon the horse that is for the kings saddle and to take the kings crowne vpon his head †and let the chiefe of the kings princes and nobles hold his horse and going throuh the streat of the citie crie and say So shal he be honoured whomsoeuer the king wil honour †And the king said to him Make hast and taking a robe and a horse do that thou hast spoken to Mardocheus the Iewe which sitteth before the doores of the palace Beware thou pretermitte nothing of those things which thou hast spoken †Aman therfore tooke a robe and a horse and putting it on Mardocheus and setting him on the horse in the streat of the citie went before him and cried This honour is he worthie of whom soeuer the king is willing to honour †And Mardocheus returned to the palace gate and Aman made hast to goe into his house mourning and his head couered †and he told Zares his wife and his frendes al things that had chaunced him To whom the wise men whom he had in counsel and his wife answered If Mardocheus be of the Iewes seede before whom thou hast begune to fal thou canst not resist him but thou shalt fal in his sight †As they were yet speaking the kings eunuches came and compelled him to goe quickly to the banket which the queene had prepared CHAP. VII Esther entertayning the king and Aman againe at a feast is promised to obtaine whatsoeuer she wil aske 3. she demandeth saftie for her self and al the people against Amans crueltie 6. and Aman is hanged on the gallowes which he had prepared for Mardocheus THE king therfore and Aman went in to drinke with the queene †And the king said to her also the
†Let the enemie persecute my soule and take it and treade downe my life in the earth and bring downe my glorie into the dust †Arise Lord in thy wrath and be exalted in the coastes of myne enemies And arise ô Lord my God in the precept which thou hast cōmanded †and a sinagogue of peoples shal compasse thee And for it returne on high †our Lord iudgeth peoples Iudge me ô Lord according to my iustice and according to my innocencie vpon me †The wickednesse of sinners shal be consumed and thou shalt direct the iust which searchest the hart and raynes ô God †My iust helpe is from our Lord who saueth those that be right of hart God is a iust iudge strong patient is he angrie euerie day †Vnlesse you wil be conuerted he shal shake his sword he hath bent his bow and prepared it †And in it he hath prepared the vessels of death he hath made his arrowes for them that burne †Behold he hath bredde with iniustice he hath conceiued sorow and brought forth iniquitie †He hath opened a pit and digged it vp and he is fallen into the diche which he made †His sorrow shal be turned vpon his head and his iniquitie shal descend vpon his crowne †I wil confesse to our Lord according to his iustice and wil sing to the name of our Lord most high PSALME VIII God is magnified praised for his meruelous worke of creatures 5. but especially of mankind singularly exalted by the Incarnation of Christ. †Vnto the end for “ presses the Psalme of Dauid O LORD our Lord how meruelous is thy name in the whole earth Because thy magnificence is eleuated aboue the heauens †Out of the mouth of infantes and sucklinges thou hast perfected praise because of thine enemies that thou mayest destroy the enemie and reuenger †Because I shal see thy heauens the workes of thy fingers the moone and the starres which thou hast founded †What is man that thou art mindful of him or the sonne of man that thou visitest him †Thou hast minished him a litle lesse then Angels with glorie and honour thou hast crowned him †and hast appointed him ouer the worke of thy handes †Thou hast subiected al thinges vnder his feete al sheepe and oxen moreouer also the beastes of the field †The birdes of the ayre and fishes of the sea that walke the pathes of the sea †O Lord our Lord how meruelous is thy name in the whole earth ANNOTATIONS PASLME VIII 1. Presses Most Hebrew Doctors say the word Gittith may either signifie the place where this Psalme was made or the musical instrument on which it was song But most Christian Doctors expound it literally of Christs Passion who was stretched on the Crosse and al his sacred bloud pressed and drawne out of his bodie VVhich Metaphor Isaias also vseth demanding of Christ VVhy is thy clothing redde and thy garments as theirs that tread in the vine presse and answereth in Christs person I haue troden the presse alone S. Augustin also applieth it morally to the Church where Christ is the vine the Apostles are the branches spreaders that is preachers of the Ghospel Christians are the grapes Christian vertues are the wine Namely patience and fortitude in afflictions VVherby the good are purified and seuered from amiddes the reprobate as wine is pressed out of the grapes barreled and laid vp in sellers and * the huskes and carnels cast to hogges or other beastes PSALME IX The Church prayseth God for her protection 4. in repelling the enemies force 8. in punishing the wicked and rewarding the iust †Vnto the end for the secrets of the sonne the Psalme of Dauid I WIL confesse to thee ō Lord with al my hart I wil tel al thy meruelous thinges I wil be glad and reioyce in thee I wil sing to thy name ō most High †In turning mine enemie backward they shal be weakened and perish before thy face Because thou hast done my iudgement and my cause thou hast sitte vpon the throne which iudgest iustice Thou hast rebuked the Gentiles and the impious hath perished their name thou hast destroyed for euer and for euer and euer †The swordes of the enemie haue fayled vnto the end and their cities thou hast destroyed †Their memorie hath perished with a sound and our Lord abideth for euer He hath prepared his throne in iudgement †he wil iudge the whole world in equitie he wil iudge the people in iustice †And our Lord is made a refuge for the poore an helper in opportunities in tribulation †And let them hope in thee that know thy name because thou hast not forsaken them that seeke thee ô Lord. †Sing to our Lord which dwelleth in Sion declare his studies among the Gentiles †Because he requiring bloud remembred them he hath not forgotten the crie of the poore †Haue mercie on me ô Lord See my humiliation by my enemies †Which exaltest me from the gates of death that I may declare al thy prayses in the gates of the daughter of Sion †I wil reioyce in thy saluation the Gentiles are fastened in the destruction which they made In this snare which they hid is their foote taken †Our Lord shal be knowen doing iudgements the sinner is taken in the workes of his owne handes †Let sinners be turned into hel al nations that forget God †Because to the end there shal not be obliuion of the poore man the patience of the poore shal not perish in the end †Arise Lord let not man be strengthned let the Gentiles be iudged in thy sight †Appoint Lord a lawgeuer ouer them that the Gentiles may know that they be men The 10. Psalme according to the Hebrevves †Why Lord hast thou departed far of despisest in opportunities in tribulation †Whiles the impious is proude the poore is set on fyre they are caught in the counsels which they deuise †Because the sinner is praysed in the desires of his soule and the vniust man is blessed †The sinner hath exasperated our Lord according to the multitude of his wrath he shal not seeke †There is no God in his sight his waies are defiled at al time Thy iudgementes are taken away from his face he shal rule ouer al his enemies †For he hath sayd in his hart I wil not be moued from genetion vnto generation without euil Whose mouth is ful of cursing and bitternesse and guile vnder his tongue labour and sorrow †He sitteth in waite with the rich in secrete places to kil the innocent †His
people that shal be borne whom our Lord hath made ANNOTATIONS PSALME XXI 1. For the morning enterprise In respect of the end for which Christ suffered this Psalme is intitled for the morning enterprise that is for Christs glorious Resurrection and other effectes of his Passion VVhich holie Dauid by the spirite of prophecy so describeth here long before with diuers particular cicumstances as the Euangelistes haue since historically recorded that it may not vnfitly be called The Passion of Iesus Christ according to Dauid 3. Thou vvilt not heare Our B. Sauiour seing his most terrible death imminent prayde conditionally if it pleased his heauenlie Father to haue the same remoued from him and was not heard as the Psalmist here prophecieth The principal reason was because God of his diuine charitie had decreed that mankind should be redemed by this death of his Sonne Christ also him selfe of his excellent charitie consented here vnto therefore persisted not in his conditional prayer but added and absolutly prayed that not his owne wil but his Fathers might be fulfilled And in this he was heard to his owne more glorie and other infinite benefites of innumerable soules as it foloweth v. 25. vvhen I crieâ—d to him he heard me S. Paul also witnesseth Heb. 5. v. 7. that Christ offering prayers and supplications to him that could saue him from death vvas heard for his reuerence that is in respect of his inestimable merite in humane nature vnited in person to God An other cause why Christ was not deliuered from violent death as manie holie persons were when they cried to God in distresses as S Augustin sheweth Epist 120. c. 11. was for example to Christians whom God wil haue to suffer temporal afflictions and death for the glorie of life euerlasting according to S. Peters doctrin Christ suffered for vs leauing an example that you may folovv his steppes 18. They haue digged Of obstinate malice the Iewes haue corrupted this place and God knoweth how manie others in the Hebrew text of some editions reading caari which signifieth as a lion without al coherence of the sense for caaru they digged or pearced to auoid so plaine a prophecie of nailing Christs handes and feete to the crosse 23 I vvil declare thy name to my brethren Here it is euident that this Psalme is of Christ not of Dauid by S. Pauls allegation Heb. 2. v. 11. 12. saying He that sanctifieth towitt Christ disdaned not to cal the sanctified his bretheren 23. In the middes of the Church I vvil praise thee After Christs Passion and Resurrection in the rest of this Psalme other two principal pointes of Christian Religion are likewise prophecied His perpetual visible Church and the B. Sacrament of his bodie The former is here prophecied by way of inuiting al the seede of Iacob to glorifie God v. 24. al the seede of Israel to feare him v. 25. towit innumerable Christians the true Israelites the vniuersal Church in the whole world As for heretical partes or parcels in the world such as the Donatistes which going forth from the Catholique Church say Christ hath lost his great Church the diuel hath taken the whole world from him and he remaineth only in a part of Africa they do not praise God saith S. Augustin but dishonour God and Christ as if God were not faithful in his promise as if Christ were dispossessed of his kingdome the Catholique Church Lest anie should replie that Christ is praised though the Church be decaied or be very smal the Holie Ghost hath preuented such arguments saying v. 26 His praise is in the great Church VVhich could neither be verified in the part of Donatistes in Afrike nor now in the part of Protestantes since Luther in Europe Further S. Augustin explicateth vrgeth the verses folowing in this Psalme against the same blind deafe and obstinate Donatistes who did not or would not see not heare that al the endes of the earth shal remenber and be conuerted to our Lord. The holie Scripture saith not the endes of the earth but al the endes wel goe too saith this great Doctor peraduenture there is but one verse thou thoughtest vpon some thing els thou talkedst with thy brother when one read this marke he repeteth and knocketh vpon the deaf Al the families of the Gentiles shal adore in his sight Yet the heretike is deaf he heareth not let one knocke againe Because the kingdom is our Lords and he shal haue dominion ouer the Gentiles Hold these three verses bretheren Thus and more S. Augnstin against those that thinke the true Church may faile or become inuisible or obscure And though it be not in like prosperous state at al times and in al places yet it is alwayes conspicuous and more general then anie other congregation professing whatsoeuer pretensed religion 27. The poore shal eate Seing this Psalme is of Christ as is proued by S. Pauls allegation of 23 verse and by the concordance therof with the Euangelists it is necessarily deduced that the vovves mentioned in the former verse and these wordes the poore shal eate and be filled can not be referred to the sacrifices of the old Testament but to the blessed Sacrifice and Sacrament of the Eucharist which our Sauiour promised after he had replenished the people with fiue loaues and which he instituted at his last supper in presence of his Apostles So S. Augustin doubteth not to vnderstand it and to teach as wel in his duble expositioÌ„ of this Psalme as in his 120. Epistle c. 27. The poore that is the humble and poore in spirite shal eate befilled the fatte ones or the rich being proud do also adore and eate but are not filled They also are brought to the table of Christ and participate his bodie bloud but they adore only are not also filled because they do not imitate Christs humilitie they disdaine to be humble VVhere it is clere this holie father by Christs bodie and bloud meaneth not bread and wine as signes of his bodie and bloud for bread and wine can not be lawfully adored neither doth he meane our Lords bodie as it was on the crosse or is in heauen for so it is not eaten but as it is in formes of bread and wine on Christs table the Altar PASLME XXII A forme of thankesgeuing for al spiritual benefites described vnder the metaphor of temporal prosperitie euen from a sinners first conuersion to final perseuerance and eternal beatitude †The Psalme of Dauid OVR Lord ruleth me and nothing shal be wanting to me †in place of pasture there he hath placed me Vpon the water of refection he hath brought me vp †he hath conuerted my soule He hath conducted me vpon the pathes of iustice for his name †For although I shal walke in the middes of the shadow of death I wil not feare euils because thou
the world haue obtained riches †And I saide Then haue I iustified my hart without cause and haue washed my handes amongst innocentes †And haue bene scourged al the day and my chastising in the morninges †If I saide I wil speake this behold I reproued the nation of thy children †I thought to know this thing it is labour before me †Vntil I may enter into the sanctuarie of God and may vnderstand concerning their latter endes †But yet for guiles thou hast put it to them thou hast cast them downe whiles they were eleuated †How are they brought into desolation they haue failed sodanely they haue perished for their iniquitie †As the dreame of them that rise ô Lord in thy citie thou shalt bring their image to nothing †Because my hart is inflamed and my reynes are changed And I am brought to nothing and knew not †As a beast am I become with thee and I alwaies with thee †Thou hast helde my right hand and in thy wil thou hast conducted me and with glorie thou hast receiued me †For what is to me in heauen and besides thee what would I vpon the earth †My flesh hath fainted and my hart God of my hart and God my portion for euer For behold they that make them selues faire from thee shal perish thou hast destroyed al that fornicate from thee †But it is good for me to cleaue to God to put my hope in our Lord God That I may shew forth al thy prayses in the gates of the daughter of Sion PSALME LXXIII Faithful people pressed with persecution lamentably complayning besecheth God to respect his owne inheritance cruelly afflicted â—â— and leift long without helpe 12. wheras heretofore he releeued his people in like distresses 18. And therfore confidently hopeth he wil renenge the blasphemers of his name Vnderstanding to Asaph VVHY hast thou ô God repelled for euer is thy furie wrath vpon the sheepe of thy pasture Be mindful of thy congregation which thou hast possessed from the beginning Thou hast redemed the rod of thine inheritanâ—â—e mount Sion in which thou hast dwelt †Lift vp thy handes vpon their prides for euer how great thinges hath the enimie done malignantly in the holy place †And they that hate thee haue gloried in the middes of thy solemnitie They haue sette their signes for signes †and haue not knowne as in the issue on high As in a wood of trees they haue with axes †cut out the gates therof together in hatchet and chippeaxe they haue cast it downe †They haue burnt thy sanctuarie with fire they haue polluted the tabernacle of thy name in the earth †Their kinred together haue saide in their hart Let vs make al the festiual daies of God to cease from the earth †Our signes we haue not seene there is now no prophet and he wil know vs no more †How long ô God shal the enimie vpbraide the aduersarie prouoke thy name for euer †Why doest thou turne away thy hand and thy right hand out of the middes of thy bosome for euer †But God our king before the worldes he hath wrought saluation in the middes of the earth †Thou in thy strength hast confirmed the sea thou hast crushed the head of Dragons in the waters †Thou hast broken the heads of the dragon thou hast giuen him for meate to the peoples of the Aethiopians †Thou hast broken vp fountanes and torrentes thou hast dried the riuers of Ethan †The day is thine and the night is thine thou hast made the morning and the sunne †Thou hast made al the coasts of the earth the summer and the spring thou hast formed them †Be mindeful of this the enimie hath vpbraided our Lord and a foolish people hath prouoked thy name †Deliuer not to beasts the soules that confesse to thee and the soules of thy poore forget not for euer †Haue respect vnto thy testament because they that are obscure of the earth are filled with houses of iniquities †Let not the humble be turned away being confounded the poore and needy shal praise thy name †Arise God iudge thy cause be mindful of those thy reproches that are from the foolish man al the day †Forget not the voices of thine enimies the pride of them that hate thee hath ascended alwaies PSALME LXXIIII Christ with his Assessors wil iudge the whole world at the last day in the meane time exhorteth sinners to amend their life 7. for none shal escape iust iudgement 1â— The wicked shal be punished and the good rewarded Vnto the end Corrupt not a Psalme of Canticle to Asaph VVE wil confesse to thee ô God we wil confesse and wil inuocate thy name We wil tel thy meruelouse workes †when I shal take a time I wil iudge iustices †The earth is melted and al that dwel in it I haue confirmed the pillers thereof †I said to the wicked doe not wickedly and to them that offend Exalt not the horne †Exalt not your horne on high speake not iniquitie aganst God †For neither from the East nor from the West nor from the desert mountanes †because God is Iudge This man he humbleth and him he exalteth †because there is a cuppe in the hand of our Lord of mere wine ful of mixture And he hath powred it out of this into that but yet the dregges therof are not emptied al the sinners of the earth shal drinke †But I wil shewforth for euer I wil sing to the God of Iacob †And I wil breake al the hornes of sinners and the hornes of the iust shal be exalted PSALME LXXV The royal prophet singeth Gods praises for his particular prouidence towards the Iewes 10. further to be extended to al the meeke of the whole earth Vnto the end in prayses a Psalme to Asaph a Canticle to the Assirians God is knowne in Iewrie in Israel his name is great †And his place is made in peace and his habitation in Sion †There he brake the powres of bowes the shilde the sword and the battle †Thou doest illuminate meruelousely from the eternal mountaynes †al the foolish of hart were trubled †They slept their sleepe and al the men of riches found nothing in their handes †At thy reprehension ô God of Iacob they haue al slumbered that mounted on horses †Thou art terrible and who shal resist thee from that time thy wrath †From heauen thou hast made thy iudgement hearde the earth trembled and was quiet When God arose vnto iudgement
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 his iustice contineweth for euer and euer †He hath made a memorie of his meruelous workes a merciful and pittiful Lord †he hath geuen meate to them that feare him He wil be mindful for euer of his testament †the force of his workes he wil shewforth to his people †To geue them the inheritance of the gentiles the workes of his handes truth and iudgement †Al his commandmentes are faithful confirmed for euer and euer made in truth and equitie †He sent redemption to his people he commanded his testament for euer Holie and terrible is his name †the feare of our Lord is the beginning of wisedom Vnderstanding is good to al that doe it his prayse remaineth for euer and euer PSALME CXI True happines consisteth in fearing God keping his commandments 5. and in doing workes of mercie 10. The contrarie bringeth to miserie Alleluia Of the returne of Aggeus and Zacharie BLESSED is the man that feareth our Lord he shal haue great delight in his commandmentes †His seede shal be mightie in the earth the generation of the righteous shal be blessed †Glorie and riches in his house and his iustice abideth for euer and euer †Light is risen vp in darkenes to the righteous he is merciful and pitiful and iust †Acceptable is the man that is merciful and lendeth that shal dispose his wordes in iudgement †Because he shal not be moued for euer †The iust shal be in eternal memorie he shal not feare at the hearing of euil †His hart is readie to hope in our Lord his hart is confirmed †he shal not be moued til he looke ouer his enemies †He distributed he gaue to the poore his iustice remaineth for euer and euer his horne shal be exalted in glorie †The sinner shal see and wil be angrie he shal gnash his teeth and pine away the desire of sinners shal perish PSALME CXII God is to be praised who being hiegh regardeth and prouideth for the needie in this world Allelu ia PRAYSE our Lord ye children praise ye the name of our Lord. †Be the name of our Lord blessed from henceforth now and for euer †From the rising of the sunne vnto the going downe the name of our Lord is laudable †Our Lord is high aboue al nations and his glorie aboue the heauens †Who is as the Lord our God that dwelleth on high †and beholdeth the low thinges in heauen and in earth †Raising vp the needie from the earth and lifting vp the poore out of the dung †To place him with princes with the princes of his people †Who maketh the d barren woman to dwel in a house a ioyful mother of children PSALME CXIII For the meruelous passage of I srael out of Aegypt 3. the red sea the riuer Iordan 7. and the hilles geuing them place 8. the rockes yelding them water 9. God not themselues is to be praised 12. Idoles and Idolaters are vaine and shal be confounded 17. the faithful trust in God 20. are blessed and for euer praise God Allelu ia IN the comming forth of Israel out of Aegypt of the house of Iacob from the barbarous people †Iewrie was made his sanctification Israel his dominion †The sea saw and fled Iordan was turned backeward †The mountaines leaped as rammes and the litle hilles as the lambes os sheepe †What ayleth thee ô sea that thou didst flee and thou ô Iordan that thou wast turned backeward †Ye mountaines leaped as rammes and ye litle hilles as the lambes of shepe †At the face of our Lord was the earth moued at the face of the God of Iacob †Who turned the rocke into pooles of waters and stonie hil into fountaines of waters †NOT TO VS O LORD NOT TO VS but to thy name geue the glorie †For thy mercie and thy truth lest at any time the Gentiles say Where is their God †But our God is in heauen he hath done al thinges what soeuer he would †“ The idols of the gentiles are siluer and gold the workes of mens handes †They haue mouth and shal not speake they haue eies and shal not see †They haue eares and shal not heare they haue nosthrels and shal not smel †They haue handes and shal not handle they haue feete and shal not walke they shal not crie in their throte †Let them that make them become like to them and al that haue confidence in them †The house of Israel hath hoped in our Lord he is their helper and their protector †The house of Aaron hath hoped in our Lord he is their helper and their protector †They that feare our Lord haue hoped in our Lord he is their helper and their protector †Our Lord hath beene mindful of vs and hath blessed vs He hath blessed the house of Israel he hath blessed the house of Aaron †He hath blessed al that feare our Lord the litle with the great †Our Lord adde vpon you vpon you vpon your children †Blessed be you of our Lord which made heauen and earth †The heauen of heauen is to our Lord but the earth he hath geuen to the children of men †The dead shal not prayse thee ô Lord nor al they that goe downe into hel But we that liue doe blesse our Lord from this time and for euer ANNOTATIONS PSALME CXIII 12. The Idols of the Gentiles are siluer and gold Al Catholique Diuines agree in this authentical definition of Idolattie that it is diuine honour geuen to anie creature as to a god Of the diuers so tâ—s also of Idolatrie the ancient lerned Doctors haue vvritten much Namely Iustinus Martyr in his Orations against the Gen iles Tertullian in Apologetico Arnobius Orat. ad Gentes Lactantius li. 2. c 17. Diuinar Instit and manie others But most copiously and profoundly S Augustin especially in his tenne first bookes de Câ—uitate Dei Into vvhich error crime the Platonistes sel holding that spiritual inuisible createdsubstances to vvitte Angels good and euil vvhom they called Intelligentias separatas had diuine povvre so gaue to them diuine honour O hers honour dead men and some before their death as goddes for their notable actes atchiued in this life as Saturne â—uppiter Hercules and the like Some yeld diuine honour to mere corporal creatures liuing or vvithout life as to beastes and serpentes the sunne the moone fire vvater earth the vvhole machin of the vvoâ—ld as if it vvere animate and that vvith diuine spirite or soule Againe al these haue bene vvorshipped as gods not only in them selues but also in their imagees But to omite other diuersities the most grosse
not his meates †Because after the similitude of a southsayer and diuiner he esteemeth that which he knoweth not Eate and drinke wil he say to thee and his minde is not with thee †The meates which thou hadst eaten thou shalt vomite vp and shalt lose thy beautiful wordes †Speake not in the eares of the vnwise because they wil despise the doctrine of thy speach †Touch not the boundes of litle ones and into the filde of pupils enter not †For their nerekinsman is strong and he wil iudge their cause against thee †Let thy hart enter into doctrin and thyne eares to wordes of knowlege †Withdrawe not discipline from a childe for if thou shalt strike him with the rod he shal not die †Thou shalt strike him with the rod and deliuer his soule from hel †My sonne if thy minde shal be wise my hart shal be glad with thee †And my reines shal reioyce when thy lippes shal speake right thinges †Let not thy hart enuie sinners but in the feare of our Lord be thou al the day †because thou shalt haue hope in the later end and thyn exaltation shal not be taken away †Heare my sonne be wise direct thy minde in the way †Be not in the feastes of great drinkers nor in their comessations which contribute flesh together to eate †because they that are geuen to drinking and that pay shottes shal be consumed and drousines shal be clothed with ragges †Heare thy father that begot thee and contemne not thy mother when she is old †Bye truth and sel not wisedom and doctrine and intelligence †The father of the iust reioyceth with gladnes he that hath begotten a wiseman shal reioyce in him †Let thy father be glad and thy mother and let her reioyce that bare thee †My sonne geue me thy hart let thyne eies kepe my wayes †For an harlot is a deepe dich a strange woman a narrow pitte †She lyeth in wayt in the way as a robber and whom she shal see not circumspect she wil kil †To whom is woe to whose father woe to whom browles to whom diches to whom woundes without cause to whom bloud sheeding eies †Is it not to them that passe their time in wine and studie to drinke out their cuppes †Behold not wine when it waxeth yelow when the colour therof shal shine in the glasse it goeth in pleasantly †but in the end it wil bite like a snake and as a basiliske it wil powre abrode poysones †Thine eies shal see strange wemen and thy hart shal speake peruerse thinges †And thou shalt be as one sleeping in the middes of the sea and as the gouernour fast a sleepe the sterne being lost †And thou shalt say They haue beaten me but I was not greeued they drew me and I felt not When shal I awake and finde wines againe CHAP. XXIIII EMVLATE not euil men neither desire thou to be with them †because their mind doth meditate robberies and their lippes speake deceites †By wisedom the house shal be built and by prudence it shal be strengthened †In doctrine the cellars shal be replenished with al precious and most beâ—utiful substance †A wiseman is strong and a lerned man strong and valiant †Because warre is managed by due ordering there shal be saluation where manie counsels are †Wisedom is high for a foole in the gate he shal not open his mouth †He that thinketh to doe euils shal be called a foole †The cogitation of a foole is sinne and a detracter the abomination of men †If thou despaire being wearie in the day of distresse thy strength shal be diminished †Deliuer them that are led to death and those that are drawen to death cease not to deliuer †If thou say I am not of force he that seeth into the hart he vnderstandeth and nothing deceiueth the keeper of thy soule and he shal render to a man according to his workes †Eate honie my sonne because it is good and the honie-combe most sweete to thy throte †so also the doctrine of wisedom to thy soule which when thou shalt finde thou shalt haue hope in the later end and thy hope shal not perish †Lie not in wayte nor seeke impietie in the house of the iust nor spoile his rest †For “ seuen times shal the iust fal and shal rise againe but the impious shal fal into euil †When thine enemie shal fal be not glad and in his ruine let not thy hart reioyce †Lest perhaps our Lord see and it displease him and he take away his wrath from him †Contend not with the most wicked nor emulate the impious †because euil men haue not hope of thinges to come and the lampe of the impious shal be extinguished †Feare our Lord my sonne and the king with detracters medle not †because their perdition shal sodenly rise and the ruine of both who knoweth †These thinges also to the wise to know a person in iudgement is not good †They that say to the impious Thou art iust peoples shal curse them and tribes shal detest them †They that rebuke him shal be praysed and blessing shal come vpon them †He shal kisse the lippes who answereth right wordes †Prepare thy worke abrode and diligently til thy ground that afterward thou mayst build thy house †Be not witnes without cause against thy neighbour neither alure any man with thy lippes †Say not As he hath done to me so wil I doe to him I wil render to euerie one according to his worke †I passed by the filde of a slothful man and by the vineyard of a foolish man †and behold nettels had filled it wholy and thornes had couered the face therof and the wal of stones was destroyed †Which when I had seene I layd it in my hart and by the example I lerned discipline †A litle I say thou shalt sleepe a litle thou shalt slumber a litle shalt thou ioyne thy handes together to rest †and as a poste pouertie shal come to thee beggerie as a man armed ANNOTATIONS CHAP. XXIIII 16. Seuen times shal the iust sal A iust man that is to say Gods true seruant free from mortal sinne is subiect during this life to manie tentations imperfections and may often fal into venial sinnes and not lose iustice nor the true title of a iust man as here he is called nor become the diuels seruant nor Gods enemie but through Gods grace helping his weaknes he riseth agaâ—ne from smal sinnes stil perseuering in Gods fauoure wheras contrariwise the impious falleth into euil towitte into more and more sinne through malice and lacke of grace riseth not so easily
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
violence of manie waters ouerflowing sent forth vpon a large ground †The crowne of pride of the drunkards of Ephraim shal be troden vnder feete †And the flowre of the glorie of his exultation which is vpon the toppe of the valley of fatte ones shal be falling as a timely fruite before the ripenesse of autumme which when he that seeth it shal behold as soone as he taketh it in his hand he wil deuoure it †In that day the Lord of hostes shal be a crowne of glorie and a garland of exultation to the residue of his people †and a spirit of iudgement to him that sitteth in iudgement and strength to them that returne out of battel to the gate †But these also haue bene ignorant because of wine and by drunkennes haue erred the priest and the prophete haue bene ignorant because of drunkennes they are swalowed vp with wine they haue erred in drunkennes they haue not knowne him that seeth they haue bene ignorant of iudgement †For al tables were filled with vomiting and filth so that there was no more place †Whom shal he teach knowledge and whom shal he make to vnderstand the thing heard them that are weyned from the milke that are plucked away from the breasts †For command recommand command recommand expect reexpect expect reexpect a litle there a litle there †For in the speach of lippe and in an other tougue he wil speake to his people †To whom he sayd This is my rest refresh the wearie and this is my refreshing they would not heare †And the word of our Lord shal be to them command recommand command recommand expect reexpect expect reexpect a litle there a litle there that they may goe and fal backward and be destroyed and snared and taken †For this cause heare the word of our Lord ye scorneful men which rule ouer my people that is in Ierusalem †For you haue sayd We haue stroken a league with death and with hel we haue made a couenant The scourge ouerflowing when it shal passe shal not come vpon vs because we haue made lying our hope and with lying we are protected †Therfore thus sayth our Lord God Behold I wil send in the foundations of Sion a stone an approued stone a corner stone pretious founded in the foundation He that beleueth let him not make hast †And I wil put iudgement in weight and iustice in measure and haile shal ouerthrow the hope of lying and waters shal ouerflow the protection †And your league with death shal be abolished and your couenant with hel shal not stand when the scourge ouerflowing shal passe you shal be troden downe of it †Whensoeuer it shal passe through it shal take you away because in the morning early it shal passe through in the day and in the night and vexation alone shal geue vnderstanding in the hearing †For the bed is streitened so that one must fal out and a short mantel can not couer both †For our Lord shal stand as in the mount of diuisions as in the valley which is in Gabaon shal he be angrie that he may doe his worke his strange worke that he may worke his worke is strange from him †And now mocke not lest perhaps your bonds be tied strayte For I haue heard of our Lord the God of hostes consummation and abridgement vpon al the earth †Harken with your eares and heare my voice attend and heare my speach †Wil the ploughman plowe al the day to sow wil he cut and harrow his ground †Wil he not when he hath made euen the face therof sprinkle cummine and place the wheate by order and the barley and millet and vetche in their bondes †And his God wil instruct him in iudgement he wil teach him †For gith shal not be threshed with instruments that haue teeth neither shal the wayne wheele turne about vpon cummine but gith shal be beaten out with a rodde and cummine with a staffe †But bread corne shal be broken smal but the thresher shal not thresh it for euer neither shal the wayne wheele vexe it nor breake it with the teeth therof †And this is come forth from our Lord the God of hostes that he might make his counsel meruelous and magnifie iustice CHAP. XXIX The Prophet bewaleth the Iewes destruction 9. for their blinde obstinacie 17. prophecying the Gentiles conuersion VVOE to Ariel Ariel the citie which Dauid ouercame yeare is added to yeare the solemnities are at an end †And I wil make a trench about Ariel and it shal be sorowful moorning and it shal be to me as Ariel †And I wil compasse as a sphere round about thee and wil cast a rampier against thee and place munitions to besiege thee †Thou shalt be humbled thou shalt speake out of the earth and out of the gronnd thy speach shal be heard and thy voice shal be out of the earth as the Pythons and out of the ground thy speach shal mutter †And the multitude of them that fanne thee shal be as smal dust and as issles passing away the multitude of them that haue preuailed agaynst thee †And it shal be sodenly forthwith It shal be visited of the Lord of hostes in thunder and earth quake and with great voice of whirlewind and tempest and with flame of deuouring fyre †And the multitude of al nations that haue fought agaynst Ariel shal be as the dreame of a vision in the night and al that haue waried and beseged preuailed agaynst it †And as he that is hungrie dreameth eateth but when he is awake his soule is emptie as he that is thirstie dreameth and drinketh and after he is awake faint as yet thirsteth and his soule is emptie so shal the multitude be of al the Gentiles that haue fought agaynst mount Sion †Be astonied and meruel wauer and stagger be ye drunke and not of wine be moued not of drunkenes †Because our Lord hath mingled vnto you the spirit of drowsines he wil shut your eyes he wil couer your prophetes and princes that see visions †And the vision of al shal be vnto you as the wordes of a booke sealed which when they shal geue to him that knoweth letters they shal say Read this and he shal answer I can not for it is sealed †And the booke shal be geuen to one that knoweth not letters and it shal be sayd to him Reade and he shal answer I know not letters †And our Lord sayd Because this people approcheth with their mouth and with their lippes glorifieth me but their hart is far from me and they haue feared me by the commandement and doctrines of men †therfore behold I wil adde to make admiration to this people by a great and wonderful miracle for wisdom
a whirlewind to render his furie in indignation and his rebuking in flame of fyre †because our Lord shal iudge in fyre and in his sword to al flesh and the slaine of our Lord shal be multiplied †they that were sanctified and thought them selues cleane in the gardens behind the gate within they that did eate swines flesh and abomination and the mouse they shal be confounded sayth our Lord. †But I know their workes and their cogitations I come that I may gather together with al nations and tongues and they shal come and shal see my glorie †And I wil put a signe in them and I wil send of them that shal be saued to the Gentiles into the sea into Afrike and Lydia them that hold the arrow into Italie and Greece to the ilandes farre of to them that haue not heard of me and haue not sene my glorie And they shal shew forth my glorie to the Gentiles †and they shal bring al your brethren of al nations a gift to our Lord vpon horses and in chariotes in horse litters on mules and in coches to my holie mountaine Ierusalem sayth our Lord as if the children of Israel should bring in a gift in a cleane vessel into the house of our Lord. †And “ I wil take of them to be priestes and leuites sayth our Lord. †Because as new heauens and a new earth which I make to stand before me sayth our Lord so shal your sede stand and your name †And there shal be moneth after moneth and sabbath after sabbath al flesh shal come to adore before my face sayth our Lord. †And they shal goe out and see the carcasses of the men that haue transgressed against me their worme shal not die and their fyre shal not be quenched and they shal be euen vnto satietie of sight to al flesh ANNOTATIONS CHAP. LXVI 1. Heauen is my seate Lest anie should interprete these prophetical promises as the Ievves doe only of the restauration reedification of Ierusalem and the Temple the Prophet here shevveth that albeit God sanctified the temple and granted manie benefites to those that serued him therein yet his proper seate is not in anie material temple or terrestrial place but in heauen And therfore Temples and Churches are in deede ordayned for faithful people to serue him in to signifie that as these places are more holie then ordinarie houses so heauen is infinitely more glorious then anie earthlie palace yet God is not conteyned in anie place but exceedeth al. To which purpose S. Steuen Act. 7 alleageth and vrgeth this place and also S. Paul Act 17. that God dvvelleth not or is not concluded in temples neither needeth them for his ovvne vse but is rightly serued in them by those that lift vp their mindes to him as dwelling in heauen replenishing al places 21. I vvil take of them to be Priestes In the Lavv of Moyses Priestes and Leuites vvere al of one Tribe by succession of natural kinred nor by election but the lavv being changed necessarily also Priesthood is changed And Byshopes Priestes Deacons and other Clergie men are taken and ordained not by uerenes of bloud but by election according to their merites of vertues THE ARGVMENT OF THE BOOKES OF IEREMIE IEREMIE the sonne of Helcias Priest and Prophete being sanctified in his mothers wombe begane to prophecie as yet a childe in Iuda in the thirtenth yeare of the reigne of king Iosias continued the rest of his time which was nintene yeares more and the eleuen yeares of Ioakim wherin are counted the three monethes of Ioachaz and other three of Iechonias otherwise called Ioachin and eleuen yeares of Sedecias in al fourtie one yeares before he went into Aegypt Where he also prophecied and finally was stoned to death by the people in the citie of Taphnis His whole worke conteyneth two distinct Bookes besides an Epistle which foloweth after the Prophecie of Baruch The former booke is called his Prophecie the other his Lamentations S. Ierom comprehendeth the summe of al briefly saying Ieremie connecteth a nuttie or watching rodde and a potte boyling hote from the face of the north the leopard spoyled of his coloures and the fourefold Alphabet in diuers meeters Signifiing that God wil correct his people with a rodde in his hote furie from the north to witte by the king of Babylon for their pertinacitie in sundrie kindes of sinnes Al which the Prophet lamenteth with his doleful verse of diuers meeter The Prophecie may be diuided into fiue partes First he sheweth the conditions and qualities of himselfe with the maner of his mission then Gods great clemencie in recalling the people from sinne denouncing dangers imminent for their obstinacie in the twelue first chapters Secondly in the eight chapters folowing by diuers Metaphorical and other figuratiue descriptions he declareth the ingratitude other sinnes of the people threatning punishment for which they persecute him Thirdly in other eight chapters he reprehendeth the inhabitantes of Ierusalem especially the King euil Priestes and falseprophetes some being already caried into captiuitie for which free preaching he is againe persecuted Fourtly in the next eleuen chapters he mixteth consolations threates especially the destruction of Ierusalem captiuitie of king and people and their release after seuentie yeares Fiftly in the other thirtene chapters he prophecieth the destruction of the Iewes that goe into Aegypt and of sundrie nations for their idolatrie and for their crueltie against the Iewes In euerie part interposeth manie prophecies of Christ and his Church besides the mystycal sense included in the historical THE PROPHECIE OF IEREMIE CHAP. I. Ieremie prophecied in the times of Iosias Ioakim and Sedecias Kinges of Iuda 5. being sanctified in his mothers wombe is sent in his tender age to prophecie 11. the destruction of Ierusalem 17. God geuing him corege against his persecutors THE wordes of Ieremie the sonne of Helcias of the priestes that were in Anathoth in the land of Beniamin †The word of our Lord which was made to him in the daies of Iosias the sonne of Amon king of Iuda in the thirteenth yeare of his kingdome †And the word was made in the daies of Ioakim the sonne of Iosias king of Iuda vnto the end of the eleuenth yeare of Sedecias the sonne of Iosias king of Iuda euen vnto the transmigration of Ierusalem in the fifth moneth †And the word of our Lord was made to me saying †Before I formed thee in the wombe I knewe thee and before thou camest forth of the matrice I sanctified thee and a prophete in the Gentiles I gaue thee †And I sayd A a a ô Lord God Behold I can not speake because I am a childe †And our Lord said vnto me Say not I am a childe for to al thinges to which I shal send thee thou shalt goe
they had taken the king they brought him to the king of Babylon into Reblatha which is in the land of Emath and to him iudgements †And the king of Babylon killed the sonnes of Sedecias before his eies yea and al the princes of Iuda he slew in Reblatha †And he plucked out the eies of Sedecias and bound him with fetters and the king of Babylon brought him into Babylon and he put him in the prison house euen to the day of his death †And in the fifth moneth the tenth of the moneth the same is the ninetenth yeare of Nabuchodonosor the king of Babylon came Nabuzardan the prince of the warfare who stood before the king of Babylon in Ierusalem †And he burnt the house of our Lord and the kings house and al the houses of Ierusalem and euerie great house he burnt with fire †And al the host of the Chaldees that was with the prince of the warfare destroyed al the wall of Ierusalem round about †But of the poore of the people and of the rest of the vulgar sorte which remayned in the citie and of the fugitiues that were fled to the king of Babylon and the rest of the multitude Nabuzardan the prince of the warfare transported †But of the poore of the land Nabuzardan the prince of the warfare left some to be dressers of vineyards and husbandmen †The brasen pillers also that were in the house of our Lord and the feete and the sea of brasse that was in the house of our Lord the Chaldees brake and they tooke al the brasse of them into Babylon †And the kettles and the fleshhookes and the psalteries and the phials and the litle mortars and al the brasen vessels that had bene in the ministrie they tooke †and the water pottes and the censars and the pitchers and the basins and the candlestickes and the mortars the gobblets as manie as of gold of gold and as manie as of siluer of siluer did the prince of the warfare take †and two pillars and one sea twelue oxen of brasse that were vnder the feete which king Salomon had made in the house of our Lord there was no weight of the brasse of al these vessels †And concerning the pillars there were eightene cubits of height in one pillar and a corde of twelue cubits did compasse it about moreouer the thicknes thereof of foure fingers and within it was holow †And the litle heads of brasse vpon both the height of one litle head of fiue cubits and the litle nettes and the pomegranates vpon the crowne round about al of brasse Likewise of the second piller and the pomegranates †And there were nintie six pomegranates hanging downe and al the pomegranates an hundred were compassed with litle nettes †And the master of the warefare tooke Saraias the chiefe priest and Sophonias the second priest and the three kepers of the entrie †And of the citie he tooke one eunuch that was chiefe ouer the men of warre and seuen men of them that saw the kings face that were found in the citie and a scribe the captayne of the souldiars who tryed the yong souldiars and three score of the people of the land that were found in the middes of the citie †And Nabuzardan the prince of the warfare tooke them and he brought them to the king of Babylon into Reblatha †And the king of Babylon stroke them and he killed them in Reblatha in the land of Emath and Iuda was transported from his land †This is the people which Nabuchodonosor transported In the seuenth yeare Iewes three thousand and twentie three †In the eightenth yeare of Nabuchodonosor from Ierusalem soules eight hundred thirtie two †In the three and twentith yeare of Nabuchodonosor Nabuzardan the prince of the warefare transported of the Iewes seuen hundred fourtie fiue soules al the soules therfore were foure thousand six hundred †And it came to passe in the seuen and thirtith yeare of the transmigration of Ioachin the king of Iuda the twelfth moneth the fiue and twentith of the moneth Euilmerodach the king of Babylon lifted vp in the very yeare of his reigne the head of Ioachin the king of Iuda and he brought him out of the prison house †And he spake with him good thinges and he sette his throne aboue the thrones of the kinges that were after himself in Babylon †And he changed his prison garments and he did eate bread before him alwaies al the daies of his life †And his allowance of meate a continual prouision of meate was geuen him by the king of Babylon euerie day a certaine euen vnto the day of his death al the daies of his life THE ARGVMENT OF IEREMIES LAMENTATIONS THESE Lamentations in Greeke called Threni and by the Hebrew Rabhins intituled Cinoth were written by Ieremie before the greatest part of his oâ—her prophecies as semeth most probable to S. Ierom and were first songue at the death of Iosias king of Iuda Againe when king Sedecias with manie others were taken captiues manie also slaine and the Temple and citie of Ierusalem destroyed But most especially he prophecieth the Iewes miserable estate and iust cause of Lamentation after Christs coming and their reiecting him And therfore his Church singeth the same in the Aniuersarie or Commemoration of his Passion and Death and most piously inuiteth al sinners both Iewes and Gentiles to returne vnto Christ our Redemer saying Ierusalem IERVSALEM conuertere ad Dominum Deum tuum In this litle booke the diligent reader wil easely obserue manie doleful patheticalspeaches powred out from a pensiue hart as in great calamities it commonly happeneth with litle connexion of sentences but otherwise foure whole chapters are very artificially compiled in verse not by number of times with measure of long and short syllables as the Grekes and Latines vse but after the Hebrew maner obseruing number of syllables and beginning euerie verse with a distinct letter from the first to the last in order with some smal varietie of the Hebrew Alphabet Doubtles with great mysteries as S. Ierom iudgeth and therfore explicateth the significations and certains connexions of the two and twentie Hebrew letters as we haue noted vpon the 118. Psalme but aboue the capacitie of our vnderstanding In the last chapter the Prophet omitting the obseruation of Initial letters in twentie two verses prayeth lamentably as the whole people shal pray in captiuitie THE THRENES that is to say THE LAMENTATIONS OF IEREMIE THE PROPHET And it came to passe after that Israel was brought into captiuitie and Ierusalem was desolate Ieremie the prophete sate weeping and he mourned with this lamentation vpon Ierusalem and with a pensiue mind sighing and wayling he sayd CHAP. I. HOW doeth the citie ful of people sitte solitarie how is the ladie of the Gentiles become as a widow the princesse of prouinces is made tributarie Weeping she
al your preuarications wherin you haue preuaricated and make to yourselues a new hart and a new spirit and why wil you dye ô house of Israel †Because I wil not the death of him that dieth saith our Lord God returne ye and liue ANNOTATIONS CHAP. XVIII â—â— Is the death of a sinner my vvil In manie places of holie Scripture it is clâ—â—â— that Gods vvil is most assuredly fulfilled in al thinges vvhatsoeuer he vvould and none can resist his vvil c. Neuertheles here and in other places it is also expresly affirmed that God would haue al sinners to repent and none to dye in their sinnes vvhich semeth to repugne vvith the former doctrin For solution of vvhich difficultie S. Damascen li. 2. c. 29 de Orthodoxa side and other Doctors distinguish Gods vvil vvhich is either called Antecedent and conditional and so God vvould haue al men to be saued as appeareth by creating al to that end by his frequen admonitions preceptes threates temporal punishments and revvardes and especially by our Sauiours death and redemption of al mankind vvherby he merited most sufficient meanes and offereth his sufficient grace to euerie one that they may be saued if they vvil Othervvise Gods wil is called Consequent and absolute and so for iustice sake his diuine vvil is that impenitent sinners shal be damned and eternally punished for their sinnes As a iust Iudge condionally and antecedently vvould haue al men to obserue good lavves and to liue so long as they can by nature but absolutely consequently finding some to be murderers or othervvise pernicicious to the commonvvelth he panisheth them with death CHAP. XIX The Israelites calaminitie is described by two parables of lions 10. and of a vine planted and plucked vp AND thou take vp lamentation vpon the princes of Israel †and thou shalt say Why lay thy mother a lionesse among the lions in the middes of young lions brought vp her whelpes †And she brought out one of her young lions he became a lion and he lerned to catch prayes and to eate man †And the Gentils heard of him and not without their woundes they tooke him and they brought him in cheynes into the Land of Aegypt †Who when she saw that she was weakened and her expectation was lost she tooke one of her young lions she made him a lion †Who went among the lions and became a lion and he lerned to take praye and to deuoure men †He lerned to make widowes and to bring their cities into a desert and the land was made desolate and the fulnes therof by the voice of his roaring †And the Gentils came together against him on euerie side out of the prouinces they spred their nette vpon him in their wounds he was taken †And they put him into a caue in cheynes they brought him to the king of Babylon and they cast him into prison that his voice might no more be heard vpon the mountaines of Israel †Thy mother as it were a vine in thy bloud is planted vpon the water her fruit and her branches haue growen out of manie waters †And there were made to her strong roddes for the scepters of them that rule and her stature was exalted among the branches and she saw her height in the multitude of her branches †And she was plucked vp in wrath and cast on the ground and the burning winde hath dried vp her fruite the roddes of her strength are withered and dried vp fire hath eaten her †And now she is transplanted into the desert in a land not passable and drie †And there came forth fire from the rod of her boughes which hath eaten her fruite and there was not in her a strong rod the scepter of rulers Lamentation it is and it shal be into lamentation CHAP. XX. God wil not answer the elders of Israel asking by the prophet 4. but by him setteth his benefites before their eyes and their owne heynous sinnes 30. threatning yet greater punishments 40. but stil mixt with mercie AND it came to passe in the seuenth yeare in the fifth the tenth of the moneth there came men of the ancients of Israel to aske our Lord they sare before me †And the word of our Lord was made to me saying †Sonne of man speake to the ancients of Israel thou shalt say to them Thus saith our Lord God Why are you come to aske me Liue I that I wil not answer you saith our Lord God †Doest thou iudge them doest thou iudge ô sonne of man shew to them the abominations of their fathers †And thou shalt say to them Thus saith our Lord God In the day that I chose Israel lifted vp my hand for the stocke of the house of Iacob and appeared to them in the Land of Aegypt and lifted vp my hand for them saying I the Lord your God †in that day I lifted vp my hand for them that I might bring them out of the Land of Aegypt into a Land which I had prouided for them flowing with milke and honie which is excellent among al landes †And I said to them Let euerie man cast away the scandals of his eyes and in the idols of Aegypt be ye not polluted I the Lord your God †And they prouoked me and would not heare me euerie one did not cast away the abominations of his eyes neither did they leaue the idols of Aegypt and I said I would powre out mine indignation vpon them and fil my wrath in them in the middes of the Land of Aegypt †And I did for my name sake that it might not be violated before the Gentils in the middes of whom they were and among whom I appeared to them to bring them out of the Land of Aegypt †I cast them out therfore of the Land of Aegypt and brought them forth into the desert †And I gaue them my precepts and I shewed to them my iudgements which a man doing shal liue in them †Moreouer also my sabbathes I gaue to them to be a signe betwen me and them and that they might know that I am the Lord sanctifying them †And the houses of Israel prouoked me in the desert they walked not in my precepts and my iudgements they reiected which a man doing shal liue in them and my sabbathes they violated excedingly I said therfore I would powre out my furie vpon them in the desert and would consume them †And I did for my name sake lest it should be violated before the Gentils from which I cast them out in their sight †I therfore lifted vp my hand vpon them in the desert not to bring them into the Land which I gaue them flowing with milke and honie the chiefe of al landes †Because they reiected my iudgements and walked not in my precepts and violated my sabbathes
†and the men of strength approched and he assaulted that citie al the day and al the night and the citie was deliuered into his hand and they slew euerie male in the edge of the sword and he rooted it vp and tooke the spoiles therof and passed through al the citie vpon the slaine †And they pâ—ssed ouer Iordan in the great playne against the face of Bethsan †And Iudas gathered together the hin most and he exhorted the people throughout al the way til they came into the land of Iuda †and they went vp into mount Sion with ioy and gladnes offered holocausts because none of them was fallen til they returned in peace †And in the dayes that Iudas and Ionathas were in the land of Galaad and Simon his brother in Galilee against the face of Prolomais †Ioseph the sonne of Zacharie heard and Azarias the princes of the band the thinges wel atcheiued and the battels that were made †and he sayd Let vs also make vs a name and let vs goe fight against the heathen that are round about vs. †And he commanded them that were in his armie and they went to Iamnia †And Gorgias went forth out of the citie and his men to meete them into battel †And Ioseph and Azarias were chased in flight euen vnto the borders of Iurie and there fel that day of the people of Israel about two thousand men and there was made a great tumult in the people †because they heard not Iudas and his bretheren thinking that they should doe manfully †But they were not of the seede of those men by whom saluation was made in Israel †And the men of Iuda were magnified excedingly in the sight of al Israel and of al nations where their name was heard †And they came together vnto them with acclamations for their good successe †And Iudas went out and his bretheren and they expugned the children of Esau in the land that is toward the South and they stroke Chebron and her daughters and the walles therof and the towres he burnt with fyre round about †And he remoued the campe to goe into the land of the aliens and he walked through Samaria †In that day fel the priests in battel whiles they wil doe manfully whiles they goe forth without counsel into battel †And Iudas declined to Azotus into the land of the aliens and he threw downe their altars and the sculptils of their goddes he burnt with fyre and he tooke the spoiles of the cities and returned into the land of Iuda CHAP. VI. Antiochus repulsed from Elimais 5. and hearing of the ouerthrow of his armie in lurie falleth vehemently sick 11. and acknowleging his calamities to haue happened for he hath done against the Iewes dyeth 17. His young sonne Antiochus Eupator succedeth 18. Iudas besiegeth the Macedonians fortresse 21. Relapsed Iewes solicite the king 28. and he cometh with a terrible huge armie 32. Iudas therfore leauing the siege meeteth the enemie 43. Eleazar going vnder an elephant killeth him and so himselfe is also slaine 47. The king taketh Bethsura by composition 51. and bendeth his forces against Ierusalem 55. By Lysias aduice the king maketh peace with the Iewes 62. but breaking his othe destroyeth the wal of Sion 63. and returning recouereth Antioch from Philippe AND king Antiochus walked through the higher countries and he heard that there was a citie Elymais in Persis most noble and plentiful in siluer and gold †and a temple therin exceding rich and couerings thereof gold and brigantines and shildes which Alexander philips sonne the king of Macedonia that reigned first in Grece left there †And he came and sought to take the citie and to spoile it and he could not because the word was knowen to them that were in the citie †And they rose vp into battel and he fled from thence and departed with great sorow and returned into Babylonia †And there came one that told him in Persis that the campes that were in the land of Iuda were put to flight †and that Lysias went with great powre with the first and was put to flight before the face of the Iewes and they grew strong with armour and force and manie spoiles which they tooke out of the campes which they destroyed †and that they threw downe the abomination which they had builded vpon the altar that was in Ierusalem and the sanctification they compassed about as before with high walles yea and Bethsura his citie †And it came to passe as the king heard these wordes he was sore afrayd and was moued excedingly and he lay downe vpon his bed and fel into sicknes for sorow because it was not chanced to him as he thought †And he was there for manie dayes because there was renewed in him great sorowfulnes and he made account to dye †And he called al his freindes and sayd to them Sleepe is departed from mine eyes and I am fallen away my hart is gone for pensifenes †and I sayd in my hart Into how great tribulation am I come into what waues of sorow wherin now I am who was pleasant and beloued in my powre †But now I remember the euils that I haue done in Ierusalem from whence also I tooke away al the spoiles of gold and of siluer that were in it and I sent to take away the inhabitants of Iewrie without cause †I know therfore that for this cause haue these euils found me and loe I perish with great sorow in a strange countrie †And he called philip one of his frendes and he made him chiefe ouer al his kingdom †And he gaue him the crowne and his robe and ring that he should bring Antiochus his sonne should bring him vp to reigne †And Antiochus the king died there in the yeare an hundreth fourtie nine †And Lysias vnderstood that the king was dead and he appoynted Antiochus his sonne to reigne whom he brought vp a young man and he called his name Eupator †And they that were in the castel had inclosed Israel round about the holie places and they sought them euils alwayes and the strengthning of the Gentils †And Iudas thought to destroy them and he called together al the people to besiege them †And they came together and besieged them in the yeare an hundredth fiftie and they made balists and engins †And certaine of them that were besieged went forth some impious men of Israel ioyned them selues vnto them †and they went to the king and sayd How long doest thou not iudgements and reuengest our bretheren †We decreed to serue thy father and to walke in his precepts and obey his edicts †and the children of our people for this alienated them selues from vs and whosoeuer were found of vs they were slayne and our inheritances were spoiled †And not to vs only
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
This Iechonias or Ioachin remained in prison til the death of Nabuchodonosor the space of thirtie seuen yeares and was then deliuered by Euilmerodach and by him entertayned courteously as a prince 4. Reg. 25. v. 27. He maried there and had issue Salathiel and Salathiel hâ—d Zorobabel Who together with Iosue sonne of Iosedech highpriest Esdras Nehemias others recited 1. Esd 2. conducted the children of Israel from Babylon into their countrie There were also in a former transmigration Daniel and the other three children Ananias Misael Azarias of the royal or principal bloud in the third yeare of Ioakim otherwise called Eliacim sonne of Iosias 4. Reg. 23. v. 34 king of Iuda Dan. 1. v. 1. 6. These with others were caried â—s hostages into Babylon and brought vp more liberally Where seruing God sincerely abstayning from vnlawful meates were protected by God much also estemed and promoted in that place For Daniel about the age of twelue yeares conuinced the two wicked Iudges and deliuered Susanna from their cruel handes Dan. 13. And afterwardes for declaring and interpreting the kings dreame Dan. 2. and excellent wisdom and gift of prophecie was admired by al aduanced by the king but maligned by certaine enuious sorcerers and great men Wherby he was sometimes in great danger but stil deliuered by Gods powre protecting him Dan. 6. 14. The other three children were likewise aduanced Dan. 2. v. 49. and therfore by diuers enuied and for refusing to adore an idol set vp by Nabuchodonosor were cast into a hote burning furnace and there preserued Dan. 3. Ieremie who before this time begane to prophecie whiles he was a childe Iere. 1. continued in the time of captiuitie in Ierusalem and Iurie with much affliction and stil prophecying finally dyed in Aegypt Baruch his scribe and also a Prophete went sometimes into Babylon and returned into Iurie Baruch 1. instructing and exhorting the people Ezechiel was caried with king Iechonias and Iosedech into Babylon and there prophecied ch 1. v. 2. part of the same time with Daniel in great part the same thinges with Ieremie And during the captiuitie king Iechonias Iosedech the highpriest Ieremie Baruch Ezechiel prophetes innumerable others some Martyres and manie Confessors parted from this world But Daniel yet liued And in place of Iosedech Highpriest Iosue succeded and the progenie of king Iechonias continuing in Salathiel and Zorobabel the nation â—ad them and other eminent men with temporal dependence vpon forreine princes in the next Monarchie of the Medes and Persians For when Darius king of Medes had slaine Baâ—â—azar king of the Chaldees and so possessed Babylon with the whole countrie he brought the Monarchie to the Medes Persians Dan. 5. v. 31. and within the space of one yeare he dyed and Cyrus succeding granted leaue to al the Iewes to returne into Iurie and there to build vp their temple and citie of Ierusalem which Nabuchodonosor had destroyed At which time Daniel had his vision that Christ our Sauiour should come into the world within seuentie weekes of seuen yeares to the weke that is in foure hundred ninetie yeares after the perfect finishing of the temple and citie Dan. 9. v. 24. 25. But when they were so built againe that the wekes beganne to be counted is very obscure as it was the wil of God that the prophecie being certayne in itself should not be ouer clere to euerie mans vnderstanding but as likewise manie other prophecies shut and sealed Dan. 12. v. 6. 9. 13. In this time of the Medes and Persians Monarchie Mardocheus remayning in Chaldea after the relaxation had that vision in a dreame Esther 11. after which folowed the historie of him Quene Esther and wicked Aman with the danger and deliuerie of al the Iewes in those partes Some thinke it likewise probable that the historie of Iudith happened after the captiuitie though others suppose that it was in the time of Manasses king of Iuda which not being our purpose to discusse and decide we wil passe to thinges more certayne The prophetes Aggeus Zachatias nere twentie yeares after the relaxation earnestly exhorted the princes people to build vp the temple which had bene begunne and now was neglected vpon vaine feare thincking the time was not yet come of building the house of our Lord. Aggeus 1. v. 2. Wherupon the prophet reproueth them expostulating thus Why is it time for you to dwel in embowed houses and this house of our Lord desert And assureth them v. 10. that their ground should remaine barren and ch 2. v. 15. their sacrifices vngratful til they should build the temple promising moreouer that this new temple should be more glorious by Christs personal presence therin then the former temple built by Salomon But especially the Church of Christ presigured by the temple should farre excel the Synagoge of the old testament ch 2. v. 10. Great shal be the glorie of this last house more then of the first Which Zacharie confirmeth inuiting the Gentiles to come and the Iewes to returne into Christs Church ch 2. v. 6. O flee out of the land of the North sayth our Lord because into the foure windes of heauen haue I dispersed you v. 7. O Sion flee thou that dwellest with the daughter of Babylon And by diuers other visions and prophecies they forshew the conuersion of the Gentiles and reiection of the Iewes for their obduration but in the end they also shal be conuerted Malachie prophecied after the finishing of the temple exhorting al to offer their sacrifices with puritie of hart reprehending both priestes and people for not so doing ch 1. He also foresheweth the reiection of the Iewes calling of the Gentiles with the change of the old sacrifices and institution of a new farre more excellent and more effectual to be offered euerie where v. 10. 11. He concludeth his prophecie ch 4. foretelling the terrible day of Iudgement and life or death euerlasting These later prophetes yet liuing as Iosephus Eusehius Theodoretus and others testifie in their histories the Grecians obtained so great a Monarchie by king Alexander the Great of Macedo that being parted after his death amongst manie yet al were great kingdomes some longer some shorter time In the beginning wherof when king Alexander came to Ierusalem as Iosephus writeth li. 11. c. 8. Antiquit. Iaddus the highpriest going forth in his pontifical attyre to mete him the same king straightwayes fel downe at his feete with al reuerence And being demanded by his freindes the princes of his armie why he so much honored the highpriest he answered that he honored noâ— the man for himself but for his office and God in him who had appeared to him in slepe in that very habite and ornaments when he in Macedonia discoursed in his minde of making battel against the Persians promising him assured victorie Shortly
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
promised land S. Hierom. de Mans 42. to 3. :: They were retained in the ayre til the earth broken vnder them was closed againe :: Amram maried his aunt which sheweth that the second degree in consanguinitie is not forbid by the law of nature though it was after prohibited by a positiue law Leuit 18. :: For the general murmuring wherof al the people were guiltie cha 14. â— 29. :: Temporal Princes are also pastors or shepheards of the people but this made not Iosue supreme in spiritual causes For it is clere in the next lines that he had but part of Moyses his glorie or office and that was to be temporal prince Eleazar being chief in causes spiritual before vvhom and the multitude he was ordained Duke but Eleazar consulted God for him and directed his principal actions called here his going out and going in :: Varietie of Sacrifices for diuers times :: Euerie day twise 1. 2. :: On the Sabbath day 3. :: The Neomenia or new moone :: Pasch or Phase 4. 5. :: Pentecost 6. :: Feast of Trumpets 7. :: Feast of Expiation :: For remissioÌ„ of sinnes the penitents did cooperate by penal workes of fasting and abstinence from euen vntil euen Leuit. 23. 〈◊〉 â—2 S. Aug. q. 57. in Num. Theod. q. 32. in Leuit. :: Feast of Tabernacles 8. 9. :: Feast of Assemblie and Collection :: He that voweth abstinence from a thing lawful maketh it vnlawful to him selfe by his vow S. Aug. q. 56. in Num. :: In this case God wil not impute it to her for a siÌ„ne S. Aug. q. 58. :: By afflicting of the souleâ— here vnderstood restraining sensual delectation S. Aug. q. 57. in Num. :: The husbaÌ„d reuoking his consent once geuen by word or by silence to his wiues vow sinned but the wife was bound to obey him and so was excused Vowes of things not commanded S. Aug q. 57. in Num. :: VVith whoÌ„ he sinned with them he was also iustly punished :: These wemen bringing imagies of Beelphogot caused the Israelites to offer sacrifice to him before they should committe fornication with them :: In more detestation of the parents sinne God coÌ„manded to kil these children so they were preuented from committing the like crimes But ordinarily wemen children ought not to be slaine after the victorie Deut. 20. v. 14. :: A right figure of those that would possesse heauen without labour or danger But none shal be crovvned vnles he striue lavvfully 2. Tim. 2. :: These remonings and camping places signifie by what degrees christians leauing sinnes and folowing Christ our guide may come to perfect pietie S. Hierom. de mans 42. ad Fahiol :: Danger to those that destroy not infidelitie and al enormious sinnes which dwelt in their soules before their conuersion Two handes which worke saluation :: Otherwise called the dead sea where Sodom and Gomort had stood :: A mountaine so called of the multitude of scorpions which were in it :: Mediterraneal sea called great in respect of the lakes in the holie Land :: Mount of Libanus :: Yet not before sentencâ— of death â— 12. 24. S. Aug. q. 65. in Num. :: Mystically this signified that the way to true life was not open before Christs death Theodor. q. 51. in Num. S. Grig ho. 6. in Ezechielem :: Al were not bound by this law to marie but al that would marrie must contract within their owne tribe Restrant in Mariages also for a temporal cause â—â—◠◠◠〈◊〉 Tradition Christ a King and a Priest This booke is a repetition explication and suplement of the Law S. Aug. q. 49. in Deuteroâ— It presigured the Gospel et princ Leutero Mans vlt. Conteineth fiue partes Chap. 1. 4. 12. 27. 31. 34. The first part A repetition of Gods benefites the peoples ingratitude and punishment :: God so helpeth his seruantes that they also must cooperate S. Aug. q. 1. in Deut. :: Difference of sinnes :: God is also angrie with his good seruantes and punisheth theÌ„ temporally for smal sinnes S. Aug. q. 1. in Iosue :: These were men of very great stature but not equal to the giantes before the sâ—ould :: By this we are instructed to fight agaâ—st inâ—ideles but not without special cause against christians signified by the childreÌ„ of Lot and Esau :: The I dumeans once denied them passage Num. 20. v. 20. but afterwards granted therto :: God permitted him for his former sinnes to indurate him selfe See Exod. 7. v. 3. :: Longer sorte of cubites are a foote and 9 inches so this bed was 15. foote and nine inches long and 7. foote brode Vitruuius Agricola :: Esdras adding these wordes and often times the like did not against the law because such additions are agreable and not contrarie to that which was written before :: See Num. 〈◊〉 â— 12. The second part A repetition explication of the law :: To kepe Gods coÌ„mandments is counted by al nations the most excellent wisdome :: Here and in other places it is manifest that the commandments called the Decalogue are iust tenne :: Venial and least sinnes passe not with out temporal punishment :: This was also a Mysterie that the old law signified by Moyses could not bring to heauen the true land of promise but the law of Christ signified by Iosue Theodoret q. 43. in Deut. :: Conuersion of the Iewes in the end of the world As other Scriptures are included in the law so also TraditioÌ„s are conteined in the Scriptures Brentius KeÌ„nisius Caluin The Church commended by Scriptures approueth Traditions :: It is not ynough to beleue only or to know the commandments but necessarie also to fulfil them in â—vorâ—e :: The title of mediator lawfully ascribed to Gods lieuâ—enant in â—â—rth :: Coueting as other mans wife and coueting his goodes differ as much as the exterior actes of adultry and of theft And so these two commandments are as distinct as the former two Images of Idols forbid but not of other things :: Some adoration agreeth to creatures but seruice of Latria to God onlie S. Aug. q 61. in Gen. Not withstanding this commination God ofrentimes differreth punishment expecting the sinners repentance :: Gods promises coÌ„ditional if his people serue him :: God is able to make foode of what he plesse or to sustaine men without â—â—cate :: A serpent lesse then a scorpion making those whom he byteth to die of thirst Solâ—â—us in polyhist cap. de Africa :: Holie Scripture vseth the figure Hyperbola folowing the vulgar maner of speakiÌ„g as wel to helpe the vnderstanding as to moue affectioÌ„ in great and extraordinarie things :: The similitude of a calfe and called it their god Exed 32. :: This Mosera where Aaron died is more commonly called Hor. Num. 20. 33. :: VVhen iust cause requireth an oath it must be made in the name of God not of false goddes :: Raine after seeding and before haruest signifieth Gods grace first stirring
persons Tit. â— The thinges demanded differ much D. â—â—istous Motiuo 23. Personal presence at heretical seruice in England a distinctiue signe of conformity to heresie A case very like to ours 2. Machab â— 7. :: His grief was gâ—â— it because he haâ— not meanes to recompence the losse to the owneâ— :: A husband man in yorkshire called Ketle had the gift to see euil spirites wherby he often detected 〈…〉 red their â—ad purposes â—â—â— brig li. â— c. 〈◊〉 Rer. Anglic. :: By bread and water is vnderstood ordinarie meate and drinck v. 2â— :: Discourse of mans reason can not reach to the powre of God who can do al that he wil and wil doe al that he saith therfore the incredulous are iustly punished v. 20. :: This was true in some sense sicknes ending when death came :: Athalia v. 26. is called the daughter of Amri VVherfore it semeth that either she was the adopted daughter of her brother Achab or is there called the daughter of her grandfather VVhen Naboth was falsly accused vniustly stoned to death as if he had blaâ—phe med God and cursed the king for his pretended crimes his sonnes were also slaine and his landes and goodes conâ—â—â—â—ate which appeaâ—eth by the kings present going to posieâ—â—e the vinyard 3. Regâ— 21. :: This Ionadab instituted a peculiar rule of religious abstinence which his posterity duly ob serued Iâ—â—â—m 35. :: Iehu sinned in feaning and causing others to sacrifice to Baal his zele wanting both diseretion and equitie for euil must not be done that good may come therof Rom. 3. :: â—oral good vvorkes done in state of mortal sinne not meriting eternal life aâ—e often rewarded temporally S. Aug. cont â—enâ— c. 2. :: Ambition cause of much crueltie :: Our Sauiour calleth this high priest Zacharias which signifieth blessed of our Lord for the iustice which he did towards Athalia and Ioas. S. â—â—â—rom li. 4. in Math. c. 23. :: Great respect is to be had of holie places VVherof cometh the priuilege of Sanctuaries :: That is the ordinarie ob lation for ech particular person Exod. 30. * a chest or almâ—s boxâ— :: Dedicated to helie vse :: He was buried in the citie but not in the sepulcher of the kinges 2 Paral. 24. for his impietie in the latter part of his life :: It was reueiled to the prophet that so often as the king should strike the earth so often he should haue victories against the Syrians but not how often he would strike on the earth Deut. 〈◊〉 :: Amongst kinges being at variance Seing one an other importeth as much as to fight a battle â—â—â—â— 1. :: Otherwise called Ozias 2. Paral. 26. Mat. 1. :: This punishment was inflicted vpon him for his presumption to offer inceÌ„se on the altar 2. Paralip 26. :: He was buried honorably in the citie of Dauid that is nere to the walles but in the filde because he was a leper euen to his death 2. Paral. 26. :: Some men of Ruben Gad Manasses and Nepthali were caried captiues into Assyria :: Otherwise called Azarias â— 1. * the great vessel * the place vvhere the king offered :: That is consequently they did prouoke him as 3. Râ—g 14. v. 9. :: Not truly worshipped but made shew to worshippe For true worship of God admitteth not worship of anie false god â— 34. The second part Actes of other kinges til the captiuitie of Iuda :: This image of a serpent not only when it wrought miraculous health but also long after was worthely reserued in memorie of the benefite but when the people offered sacrifice vnto it which is proper to God only good Ezechias did laudably breake it And to shew that there was no deitie in it called it Nohestan that is a peece of brasse And so in the Catholique Church when anie holie Relique or Image is abused it is taken away or theerrour otherwise corrected See S. Aug. li. 10. â— 8. ciuit Ser. 4 de verb. Apost 101. de temp * a peece of brasse * or recorder :: He sasly addeth of his owne that he should destroy it For Isaias prophecied the contrarie that the Assyrians campe should be destroyed Isaâ—e 37. and so it came to passe ch 19. v. 35. 2. Pharal 32. :: Paganes and Heretikes are foolish impudent to compare their false goddes and phancies with God almightie and Cathelique Religion :: Before the Arke Propitiatorie being the special place of prayer :: Though manie in the kingdom of Iuda sel to ido lattie yet in respect of the rest publikly professing true faith and religion the Church is stil called a virgin and despiceth and idolaters blasphemers and false goddes :: A pleasant hill in the forrest :: If these tenne lines importe so manie houses then the dial going forwardes againe by like degrees this day was increased by twentie houres and soe was longer then that in which Iosue procured stay of the sunne the space of one day to witte of twelue houres Iosue 10. as S. Dyonise thinketh Epist ad Polâ—carp See Glossa erd in Iosue :: the Iewes sinned more greuously reuolting from the Law of God and contemning the admonitions of holie prophetes then the nations that had neither law nor prophetes to instruct them :: God stil preserued some in true religion though they also suffered tribulations with the wicked for the general sinnes of the king and people Psâ—l 88. v. 35. Yea this king Manasses in captiuitie became vertuous and recouered his kingdom 2 Pacalip 33. :: VVithin the second wall the citie hauing three wals 3. Reg. 3. :: Because they had offered sacrific to false goddes and in vnlawful places they were suspended from offering anie more sacrifice at al. â— Reg. 〈◊〉 3. Reg 13. :: Iosephus writeth that this godlie king gaue thirtie thousand lambes and kiddes to the poore people for their Pasch three thousand oxen for Holocaustes The priestes also Leuites added more of their owne li. 10. Antiq. c. 5. :: Albeit Manasses repented and was restored to Gods fauour to his kingdome 2. Paral 3. Yet his sinnes were temporally punished both in himself and his posteritie :: Not dying in peace for he was slaine by Nabuchodonosor Iosephus li. 10. c. 8. Ant. And his bodie was cast out of the citie according as Ieremie prophecied c. 22. vvith the burial of an asse shal he be buried c. :: In this he greuosly offended hauing sworne to serue him And therfore Ezechiel c. 1â— fortelleth the miserie that wil fal vpon him shal he that broke couenant escape c. :: Certaine falsprophetes perswaded the king and the people not to beleue the prophetes which forwarned them of these calamites because sayd they they contradicte one an other Ieremie saying â—h 32. 34. the eyes of Sedecias should see the eyes of Nabuchodonosor and should be led into Babylon and Ezechiel saying c. 12. v. 13. that he should not see Babylon :: Both saying most
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
praised her she returneth al the praise to him d Praying him to come and stil remaine vvith her e Acknovvleging him to be the only Sauiour of both old and nevv testament a The Synagogue prosecuteth her prayer desiring Christs Incarnation b Christ admonisheth vvordlie men not to molest those that serue him in contemplation other spiritual vertues c Angels and other Sainctes of the triumphant Church admire the beautie of the Câ—nâ—les conuerted which is also vnderstood of euerie holie soule ascending from this world into heauen And more singularly of the most glorious virgin mother of God f The Church of Gentiles reioyceth in the strong defence vvhervvith her Sauiour hath established her g Keepers of this vinyard vvere the Prophetes and Apostles and their Successors are stil the kepers therof h Christ shevveth that together vvith the pastors himself especially hath care of his Church alvvayes assisting the visible gouerners therof vvith his inuisible grace i The vvhole Church militant vvel contented yea desiring Christs Ascension into heauen for the good of al that here serue him prayeth him from thence to send abundance of his grace that vve may ascend the high mountaines of perfect charitie and zele of Gods honour that he vvil make our soules such hilles the garden of al vertues so voutsafe to dwel therin Amen d The Synagogue of the Iewes was corrupt vnder the tree of Christs Crosse when they cried Crucifie him Crucifie him And againe His bloud be vpon vs and vpon our children Againe VVe haue no King but Caesar c. e Christ againe sheweth his affection towards his Church of the Gentiles calling her his owne sister and the Synagogs sister promising and bestowing on her manie excellent benefites Both the auctor auctoritie of this booke were sometimes doubtful The same doubt is of Ecclesiasticus It is most probable that Philo a Iew writte this booke collecting manie sentences of Salomons Argum. lib. Reg. Fiue Sapiential bookes of the old testament Chap. 7. 8. 9. The Iewes denie these bookes to be Canonical Mat. 22. Exo. 3. They are iudged by very manie ancient fathers and afterwards defined by the Church to be Canonical Scriptures Et li. 17. c. 20. â—â—â—â— The contents Diuided into three patts The 1. part An admonition to loue and practise iustice 3. Reg. 3. Isa 56. 2. Par. 1â— :: Mortal sinnes are not only committed in dedes vvordes but also in though tes :: He that maliciously curseth sâ—uâ—sed of God â—al 5. v. 22. :: Be not cause of your owne eternal death by euil life :: Desperate death deliuereth not the wicked from calamities :: Neither are anâ—e damned vvhile they are in thâ—â— life :: But sinners not repenting being etâ—â—nal 〈…〉 them 〈…〉 〈…〉 be 〈…〉 and 〈…〉 be after death fal to these prophane thoughts and speaches of infidelitie :: Of infidelitie touching paine or reward after death procedeth the Epicures life :: Infidels are not content to liue in riote but doe also enuie and persecute the iust vvhose good examples vexe their mindes sturred therto by the diuel :: An euident prophecie of the Iewes malice persecuting our Sauiour Fulfilled by the chief Priestes Scribes and Ancientes recorded dy the Euangelists Mat. 27. v. 41. Mar 14. v. 53. Mat. 27. v. 43. :: vvant of beleuing diuine Mysteries namely the reward of the iust punishmeÌ„t of the wic ked is cause of dissolute life and of hatred against the good :: Temporal death of the iust is the way to eternal life vvhere damnation called here the tormeÌ„t of death shal not touch them :: For albelt Martyrs seme in the eyes of the vnwise to dye or to be extinguished they passe in dede into eternal and vnspeakeable glorie Chap. 5. v. 4 Mat. 13. v. 43. :: Al the iust shal approue Gods iudgmeÌ„t condemning the wicked :: Literally is vnderstood that the wiues of adulterers often become adultresses their children wicked Morally their sensualitie al their vvorkes are wholly corrupted * See S. Ierom. in Isa 56. v. 4. :: Chastitie of the bodie is a singular great vertue spiritual chastitie of true faith and religion is greatter and more generally commended as the roote and fundation of al vertues For vvithout faith it is vnpossible to please God :: VVhen soeuer the iust dieth it is profitable for him dying yong his immaculate life is more commendable then old age in the wicked v. 16. :: The damned shal be vvithout al excuse vtterly confounded in their owne consciences Gods prescience dâ—â—th not preiudice mans free wil. â—tl 17. â— 30. ciuit :: VVicked men in their false conceipt iudge the trauels of the iust to be vaine fructles :: Repentance of the damned is only for the losse paine whereinto they are fallen not of loue towards God or vertue nor of hate towards sinne therfore is fructles bringing no comforte nor helpe at al but euerlasting torment and anguish of mind Chap. 3. v. 2. Pro. â—0 v. 19. :: For the certaintie of thinges that shal be Prophetes do very often speake in the pretertence of thinges to come as if they vvere already past :: As the ioy of the blessed so contrariwise the miserie of the damned is meruelous great for euer vnchangeable Eccle. 9. v. 18. :: Al powre is from God therfore to be respected though the magistrates sometimes abuse their auctoritie Rom. 1â— v. 1. :: As euerie ones charge is more or lesse so his account is easier or har der and the punishment if he offend smaller or greater S. Gre. ho. 9. in Euang. :: VVisdom is attained by this gradation and so from first to last a resolute desire ioyneth faithful soules to God v. 21. The second part VVisdom procedeth from God and is procured by prayer :: The perfectest children are borne in the beginning of the tenth moneth :: Children in the mothers wombe are as in slepe :: Salomon whose sayinges are here recited praied for wisdom obtained it 3. Reg. 3. 3. Reg â— v. 9. :: God first gaue him grace to desire wisdom before al other thinges as he explicateth plainly cap. 8. v. 21. :: Salomon was a most excellent Philosopher :: Proper Epithetons of the spirite of wisdom :: See the Annotation Prouerb 1. v. 2. Heb. 1. v. 3. :: God the increated wisdom is infinite and wisdom created is also most excellent amongst Gods giftes 3. Reg. 3. Prou. â— :: This is also the speach of Salomon recited by the writer of this booke :: Of Salomons wisdom riches glorie renowmed fame not only the bookes of Kinges Paralipomenon but also our Sauiour doth witnes Mat. 6. 12. :: It is not certaine that Salomon hath immortal glorie but rather by immortalitie is here vnderstood that his glorious fame remaineth to the end of this world :: Neuertheles wisdom of her part geueth life and glorie euerlasting to al that perseuere to the end of this life :: It is
spiritual Et cont Mend. c. 1â— â—â—â—ym in Pâ—al 1â—7 VVhy God would haue them obscure Isai of noble lineage and a marâ—iâ— prophecied a long time Presat ad Paul Lusto Is called the Euangelical Prophet Hewritte in a high stile S. Ieâ—o Epist ad Paâ—â—â—â— Et in com Isaâ— S. Aug. â—â— 18. c. 27. â—uâ—t lib 9 c. â— conâ—â—â—â— Heb. 1. Liued in the kingdom of Iuda The contents diuided into two general partes and into eight particular 1. 2. 3. 4. 5. 6. 7. 8. The first part The kingdom of Iuda shal be captiue in Babylon for their ingratitude towards Gods and other sinnes :: Not Aâ—â—s the third of the lesse prophetes for this name is written in other letters in Hebrew but one of the royal bloud as S. Ierom. testifieth :: Prince Priest and people are al sicke of ingratitude against God other iniquities :: Ierusalem defaced and destroyed :: God continually preserueth some holie seede that his Church neuer faileth Rom. 9. :: Much wickednes reigned in Ierusalem before their captiuitie in Babylon but much more at Christs passion when they persecuted him euen to the Crosse and his disciples and al christians til their citie was taken by the Romanes and the whole nation dispersed :: The Rabbins vnderstand those Iudges and Priestes that gouerned the people after their deliuerie from captiuitie but S. Ierom expoundeth this and the like places of the Apostles and their successâ—â—s :: It is not only certaine but also euident that the prophet speaketh here and in innumerable other places of the Church of Christ which is the citie set vpon a mountaine Mat 5. vnto which al nations are gathered aâ—d al the time of the new Testament is called the last houre 1. Ioan. 2. because no time shal folow after this but al eternitie :: The Iewes were reiected after Christs death before which they were stil conserued though often seuerely punished And so now the Church of Christ shal neuer be reiected noâ— :: It is most absurde and contrarie to this and other Scriptures that Protestants seyne of great idolatrie in the Christian world for a thousand or more yeares together professing Christs name Religion and yet continually committing as these new masters imagine grosse idolatrie :: This was fulfilled first in the captiuitie of Babylon and more notoriously after Christs passion in the destruction of Ierusalem and dispersion of the Iewes euen to this day and yet forward til nere the end of this world :: An Ecclesiastical preacher must not flatter the people He must moue teares sayth S. Ierom not laughter Apoc. 1. :: By the metaphor of wemen S. Ierom vnderstandeth the cities of Iurie of which Ierusalem was the head and Sion the chiefe place there of al which were defaced by the Babylonians but more fully destroyed by Titus and Vespatian fourtie yeares after Christs Passion :: After the reduction of heathnish or heretical people to catholique religion there wil be great want of spiritual pastors :: Not al the Iewes that escaped temporal death in the destruction of Ierusalem but those only shal be eternally saued that beleuing shal be baptized and liue wel :: Isaie of the tribe of Iuda here prophecieth the doleful songue which Christ vttered weeping ouer Ierusalem fore seeing foretelling their destruction Luc. 19. v. 41. Mat. 21. :: Al this sheweth that God only subtracting his protection no man nor people is able to stand of whose ruine God is not the auctor but only permitteth that they fal into sinnes and so into other miseries :: An admonition to celebrate festiual dayes with â—oly religious exercises and not to folow drunkennes nor other wicked or vaine thinges Rom. 12. :: Greuous sinnes must be greuously punished Such as was the sinne of the Ievves persecuting Christ 4. Reg. 15 2. Par. 26 :: Neither Isaie nor Moyses nor anie other mortal man did euer see God in himselfe but only shadowed Yet the wicked calumniously accused condemned and put Isaie to cruel death vpon pretence of blasphemie for saying that he saw God VVhich he otherwise said not but couered by the vvinges of the Seraphimes Origen in hunc locum S. Ierom. Tradi Hebraicis in Paral. Apoc. 4. Rom. 1â— :: Isaie was not only an Euangelical but also an Apostolical prophet with whom God here treateth and procedeth as with an Apostle saying VVhom shal I send and the prophet answering Send me God sent him saying Goe c. S. Ierom in Proâ—mio Isais Mat. 23. :: Before this the kinges of Syria and of Israel had taken king Achaz in battel and caried avvay great spoyles 2. Paral. 28. But presuming to do the like againe God suffered them not to preuaile My stically this signified that heretikes of diuers sectes conspire together to impugne the Catho like Church VVhich they do much afflict and terrifie but can neuer ouerthrow iâ— S. Ierom in hunc loâ—â—â— 4. Reg. 16 :: Though Achaz vvas very vvicked and committed idolatrie 4. Reg. 16. 2. Par. 28. yet he beleued in God Almightie knovving that he ought not to tempt him :: Vpon occasion of Gods mercie promised vvithout mans desert which king Achaz hardly beleued to confirme the same with a farre greatter example God inspired the Prophet also to forshevv the greater mysterie of Christs Incarnation his conception birth of a virgin for the redemption of â—l mankind Luc. 1. 4. Reg. 19. :: The mysterie here prophocied is of so great importance as would require a very great booke for ful explication therof :: Christ the Sonne of God and virgins child quickly taketh the pray from the diuel who before possessed almost al the world :: The prophet speaketh of the tenne tribes vvhich ioyned forces with the king of Syria against Ierusalem but them selues vvere first brought into captiuity by the Assyrians God protecting Ierusalem for that time and long after Luc. 2. Rom. 9. 1. Pet. 2. :: VVheter they seke to God in their extreme distresse not sincerely but â—â—acted :: or seke worldlie helpe they shal not escape miserie :: S. Mathew expoundeth this prophecie of Christ first preaching in Galilee VVhere his disciples beleued in him folowed him Mat. 4. :: But after his passion few Iewes beleued in him in comparison of the Gentiles Iudic. 7. :: He that is great yea omnipotent God is borne a litle one in this vvorld and vvithout violence conquereth ruleth al the vvorld Luc. 2. :: God punishing sinners and they not repenting his iust furie stil increaseth punishing eternally al those that neuer repent :: VVhere is no repentance there can be no remission As v. 12. 17. ch 10. v. 4. c. :: VVheras good lawes are the stabilitie of the coÌ„mon wealth wicked are the ruine therof Such as Ieroboam made forbidding to goe to Ierusalem and setting vp golden calues in Bethel and Dan causing the people to serue them as the goddes of Israel 3. Reg. 12. v. 16. Such also as the Scribes and
other especially the wicked afflicting the good which our Sauiour describeth Mat. 24 saying Nation shal rise against nation You shal be odious to al nations for my sake Iniquitie shal abound c. :: This ioyful propagation of Gods glorie and name is either vnderstood to be prophecied of the Church in general which is as an iland of the whole world or properly and particularly amongst other gentiles of â—laâ—des conuerted to Christ as great Britannie others Iere. 48. :: The prophet and faithful people confessing Gods benefites and perfect performance of whatsoeuer he promiseth or determineth conforming their desires to his pleasure say Amen as wel in prosperitie when he deliuereth and blesseth them as in aduersitie when he punisheth by the destruction of Ierusalem which is here prophecied and the like :: After the reiection of the Iewes al Gentiles shal be conuerted to Christ Apoc. 7. â—1 :: In the time of grace geuen by Christ his whole Church singeth this and other like canticles of praises :: Other peoples haue their peculiar proper cities Babylon Damascus Tyrus Sidon c. but al Christians haue one citie the Catholique Church signified by Sion :: Fensed vvith vval and bul vvorke of faith good vvorkes S. Ierom here noteth that the sense of this Canticle is hard by reason of often and sudaine inter locutions of diuers persons consisting in questions and ansvvers To vvhose lerned commentaries vve remitte the studious readers :: A prophecie of the general resurrection of al men :: Some in glorie :: Some in miserie Mich. 1 Iob. 40. :: Tyrants are called serpents for their suttle poysenful malice and barres because they hold men fast inclosed in bondage And for the same reasons the diuel is called a serpent and a barre The fourt part Prophetical admonitions to both the kingdomes of Israel and Iuda :: By Ephraim is vnderstood the kingdom of Israel whose first king Ieroboam was of that tribe :: After that the tenne tribes were caried captiues 4 Reg. 17. God deliuered the two tribes out of imminent danger 4. Reg 18. 19 :: geuing peace to their people :: spirite of iudgement to king Ezechias :: and victorie to the souldiars :: Because Isaias other holie prophetes often and much vrged not only the people but also priestes vvhich had rule ouer the people to kepe Gods commandments and to expect his mercie and goodnes they scornfully repete the same wordes deriding such exhortations desperatly geuing themselues to al wickednes as if they neither feared death nor hel v. 15. Mat. 21. v 42. Act. 4. 1. Pet. 2. Rom. 9. 2. Reg. 5. 1. Par. 14 Iosue 10 :: As husbanmen dispose their workes in order so God sometimes worketh miracles sometimes geueth benefites sometimes sendeth afflictions and greater to some then to others :: But none are continually afflicted without intermission :: Ari signifieth a lion El God So Ierusalem called the lion of God to witte a strong citie is threatned with destruction which happened first by the Babylonians 4. Reg. 25 againe more miserably by Titus Vespasian 40. yeares after Christs death 2. Reg. 5. 1 Par. 11 Luc. 19. :: Scribes and Pharises pretending knowlege of Scriptures can not read Christ in the Prophets because these bookes are sealed or loeked and they haue not the key Apoc. 3. :: The Gentiles could not read Christ in these bookes because they knew not letters of the holie Scriptures S. Ierom Praemio in Isaiam Mat. 15. Mar. 7. 1. Cor. â—â— Eccli 29. :: You that trust in your owne counsels and forces or in other mens and not in God shal finde the miserable euent of your follie as is before noted chap. 2â— * Apostatae or denyers :: Either Isaias was commanded to write this which should be fulfilled manie yeares after or els he speaketh prophetically to Ieremie nere 200. yeares before he prophecied signifying that he should hen write it as in dede he did Iere. 41 c. Psal â—3 :: This claritie in sunne and moone shal be after the general resurrection :: Christ wil exercise his seuere iustice in the general iudgement when he shal bid the damned goe into euerlasting fire Mat. 25. :: If often happeareth that when eâ—il men seme most secure they â—al into sodaine calamities * Hel. Iere. 42. :: Both this Prophet and afterwards â—ereâ—â—e admonished the Iewes not to trust in the Aegyptians but they contemning this admonition shewed in their deedes that they distrusted God not be leuing nor obeying his prophetes for the same were at last punished :: In the meane time God destroyed the armie of Sennacaâ—â—b be seging Ierusalem 4 Reg. 19. But they forgote this and manie other examples of Gods powre and loue Isai 2. The fift part Of the captiuitie and relaxation of the kingdom of Iuda with other afflictions and comfortes but especially of Christ and his Church :: Albeit manie thinges in this and other places perteyne first and literally to the old testament yet al are in figure and some thinges haue no other literal sense but of the new testament As this prophecie of maffling or vnperfect tongues to speake readily is fulfilled in the Church of Christ plainly and distinctly confessing al Mysteries of Catholique faith and religion and the like which can not be verified in the Iewish people * Noble cities of Iuda This manie other prophecies perteyne to the old testament as in figure alluding to the historie but principally to Christ and his Church Pref. of prophetical bookes VVhat the wordes Iudgement and Iustice signifie Definition of Iudgement and Iustice as they are vsed in the holie Scriptures Both applied to Gods and mens actions Explication of the text :: Sennacarib spoyled al the kingdom of Israel and al Iuda sauing Ierusalem which he also beseged reproching and despising God but himself was therfore spoyled and despised :: Fidelitie in performing promises of good thinges temporal and spiritual :: Messengers sent to procure peace shal mourne because they can not obtaine it Psal 14 1. Cor 1. :: Both prophecies histories testifie that terrene Ierusalem was subiect to destruction and was destroyed and therfore this is necessarily to be vnderstood of the Church of Christ against vvhich heâ— gates shal neuer preuaile :: God willeth as vvel the gentiles that were farre of to come neere :: As Iso the Iewes that were his pecular people al to attend that he wil destroy this whole world before the general Iudgement :: No defence of strong places signified by Bosra shal saue anie men from destruction in the day of Iudgement :: In the meane time as a figure therof Sion shal be destroyed and therfore the metaphorical destruction folovving rather perteyneth to the state of the damned in the next vvorld then to the afflicted in this life :: An euident prophecie of the conuersion of Gentiles In whom the Church shal continually spring florish :: Christ leaning al logical
The Angel prosecuting his speach to the prophet sheweth that he had prayed for the king of Persians from the first time after the ouerthrow of Babylon seing him vvel affected tovvards the levves as vvas also the next king Cyrus vvho in dede released them * Cambyses 1. Smerdes magus Darius Histaspis * Xerxes Alexander come to his height b Scarsely touching other successors of Alexander the holie scripture here prophecieth of the kinges of Aegypt on the south side of Iurie Syrians on the North by whose warres the Ievves were most molested c Euerie prophecie saith S. Irâ—n li. 4. c. 43 before it be fulfilled is aenigma a ridle or obscure proposition But vvhen it is past may more easily sometimes certainly be interpreted So by histories of things now past he gathereth very probably that by this king of the south vvas vnderstood â—â—olomeus sonne of Lagus king of Aegypt king of Aegypt king of Syria Isa 19. v. 19. d His sonne called Ptolomeus Philadelphus excelled his father in povvre and magnificence e This king of the North semeth to be Antiochus Theos king of Syria f Ptolomeus Euergetes king of Aegipt inuaded and spoyled Syria g Seleucus Ceraunus and Antiochus magnus sonnes of Seleucus callinicus shal raise nevv warres against Ptolomeus Philopator king of Aegypt but the elder brother being slaine in the way Antiochus shal prosecute the vvarre h He shal in uade and kilmanie but not preuaile i Manie Ievves deceiued by Onias fleeing into Aegypt shal erect a temple and sacrifice falsly auouching that they fulfil the prophecie of Isaie ch 19. v. 19. m Euen in the hotest persecution of Antiochus Nero or Antichrist some shal constantly confesse true religion k According to the historie al expositers vnderstand this of Antiochus Epiphanes who liued and died basely but mystically of Antichrist very potent glorious in this world yet shal haue base beginning and an ignominious end l This title Prince of the league or couenant perteyneth directly to Antichrist who wil ioyne himself vvith the Iewes pretending to obserue the law of Moyses and so they vvil receiue him as their Messias Ioan. 5. v. 43. S. Ireneus li. 5. c. 25. S. Ierom. alij n The God of povvre or strength either Iupiter the Grecians great god or their ovvne streingth vvherin Antiochus and Antichrist shal trust o His royal tabernacle or palace betvven the dead se a and the mediteranian a â— Michael the guardian Angel and protector of the Ievves in the old testament ch 10. v. 13. 21. now of the Church of Christ vvil defend the same against Antichrist nuisibly as the Ecclesiastical pastors shal do visibly b Al shal rise in bodie but al shal not be changed into better 1. Cor. 15 v. 51. * in the lavv of God c A glorious Aâ—reola or accidental revvard besides the essential be atitude shal be geâ—en to those that duly performe the office of pastors in teaching others as there is an other like to Martyrs and an other to Virgins d Daniels prophecie is shut and sealed not to be interpreted by humane vvitte but by the spirite of God vvhervvith the Church is illuminated taught gouerned moued viuificated S. Iero. in Gal. e A time ordinarily signifieth one yeare as ch 4. v. 13 so here is signified the space of three yeares and a halfe as ch 7 and Apo. 12. v. 14. c. f From the taking avvay of the daylie sacrifice and placing of abomination tovvite the practise of heresie to desolation that is abolishing so much as is possible the holie Sacrifice of Masse to the end of that persecution shal be 1290. dayes g VVhy 45. dayes are added to the former number is meruelous obscure neither may vve presume amongst diuers expositions to censure vvhich semeth most probable h But vve are content to goe avvay vvith Daniel v. 9. and 13. vvithout further searching the profound sense of so hiegh mysteries Mat. 24. Antichrists persecution shal not be long Ancient fathers vnderstand this terme to be three yeares and a halfe Agreably to other scriptures S Iren li. 5. cont heres 8. Ierom S. Theod. in hun lo S. Aug. li. 20. c. 23. ciuit S. Prim. S. Beda c. The 3. part Other histories not novv extant in Hebrevv a S. Athanasius in Synopsi reciteth this historie in the beginning of Daniel And S. Aug. ser 242. de tem supposeth that Daniel about the age of tvvelue yeares indued vvith the spirit of prophecie discouered the malicious falshood of them that accused Susanna b In the transmigration vvhich vvas made in the third yeare of Ioakim king of Iuda the Iewes were better entreated and had their ovvne iudicial tribunal other priuilegies vntil the captiuitie vvhich happened about 19 yeares after in the eleuenth yeare of Sedecias At which time they were brought into much more bondage c For more colour of iust proceding these vvicked men gaue their false testimonie sentence before the people d The people gaue their opinions that she deserued death but the false Iudges gaue sentence For so the forme of the lavv required vvhich they prerended to fulfil Leu. 20. Deut. 22. e Daniel by the gift of prophecie savv declared that she vvas innocent f VVheras therfore the people had consented to her death he denied his consent vndertooke to conuince the false vvitnesses as he did v. 54. 58. Iere. 22. v. 3. Exo. 23. v. 7. Deut. 19. v. 19. g By this first prophetical act Daniel begane vvorthely to be esteemed h This last verse of Astyages otherwise called Darius and of Cyrus succeeding him perteyneth to the ninth chapter And here mention is made of them to signifie that Daniel beginning to prophecie in his childhood continued euen to old age For betvven this historie of Susanna the death of Darius vvere about nintie yeares a It semeth most probable that this king vvas Euilmerodach who fauoured the Ievves deliuered Iechonias otherwise called Ioachin out of prison 4. Reg. 25. v. 17. Gen. 10. v 10. * amphorâ— b VVhich supposed Daniel vvas novv about the age of 55. yeares For being caried into Babylon at the age of tenne yeares vvas there 8. yeares before Ioachin who was there 37. yeares before he vvas deliuered from prison vvhich make in al. 55. c Not only the Babylonians as is manifest in manie places but also the Romanes and most nations worshipped Bel for a great god But it is more wonderful that both the Chaldees and the Romans otherwise most wise worshiped a serpent or dragon a beast naturally most hating men most abhorred by al men The cause of this blindnes can be no other but Gods iust punishment suffering them for their abominable pride and other sinnes to fal into so sotish conceites as to thinke that serpentes could either greatly benefite them or by such vvorshippe be appeased and cease from annoying them As Valerius vvriteth li. 1. c. 8. â— Augustin also li. 14
a. greable to mans nature and freevvil by his loue and charitie not as beastes are dravven by feare force :: To make shevv of turning to God and to trust more in men is as vayne as to thinke to fede or to gouerne the vvinde Gen. 25. 32. :: The historie of Iacob and his children written in Genesis and Exodus vvhich the prophet here toucheth sheweth the singular benefites of God tovvards this people Gen. 28. Exo. 14. a VVhen Iero boam first set vp the calues to be adored the people had horrour therof yet consented therto b and shortly after some added the idol of Baal 3 Reg. 16. c and of other idols as this place testifieth Isa 43. d Euils that happen are al of mans owne procurement by his sinnes vvherof God is no vvay the auctor or cause e vvho of his part doth al for the helpe of man for vvhether he punish or pardon al is to saue men so God is onlie cause of helpe and of al good but not of euil as it is euel he is in dede the cause of punishment vvhich is called malum paenae the euil of paine Amos. 3. v. 6. but this for amendment during this life and of iustice after death 1. Reg. â— f This can not be vnderstood of temporal death from vvhich God vvil noâ— deliuermen nor of violent death from vvhich he vvould not deliuer those that vvere slaine by the Assyrians but necessarily of eternal death from vvhich the iust shal be deliuered 1. Cor. 15. Heb. 2. Ezec. 19. a Such imprecations in holie scriptures are sometimes only predictions as Psal 68. v. 23. so here is prophecied what shal happen to the Israelites in Assyria S. Ierom. sometimes are the zelous desires of Sainctes conformable to Gods iustice as Psal 149. v. 6. 7. 8. 9. Iâ—el 2. Zach. 1. b VVhen the Israelites shal conuert to God as some did vvhen Christ came and manie wil nere the end of the vvorld then Christ wil heale theÌ„ c No humane vvitte is able to vnderstand this and other prophetes yet the iust shal know so much as is necessarie S. Ierom. in prooem S. Aug. li. 18. c. 28. ciuit S. Epiph. de vita Patriarâ— Ioel prophecied the same time vvith Osee Especially to the two tribes S. Iero. Epist ad Paulin. The contents :: Prophecies perteyne not only to those that then liue when they are vttered but also to al poste ritie euen to the end of the vvorld that it may appeare vvhat is fulfilled and vvhat yet resteth to come in due time :: VVhen Ierusalem vvas taken and the Temple destroyed by the Babylonians the sacrifice necessarily ceased according to this and other prophecies :: Fasting praying and other good vvorkes of manie assembling together are an especial meanes to appeaze Gods vvrath prouoked by former sinnes The captiuitie described by the harme of most noysome thinges Ierusalem foure times spoyled by the Babylonians Dan. I. 1. 2. 3. 4. VVhy vve make not more Annotations a Prophets do often speake in such phrase as if they admonished the people vvhat to doe vvhen in dede they foreshevv what they wil do in their distresses b In the time when God wil suffer affliction to fal vpon them for their sinnes * take no harme Isa 13. Ezec. 32. Mat. 24. Iere. 30. Amos. 5. Sopho. 1. c For better mouing the hart to true repentance d God requireth these external workes of penance And where the same are wanting at least in vvil it is a manifest signe that the hart is not truly penitent S. Ierom. â— Psal 85. e Zele is an indignation rising of loue vvhen one seeth anie person or thing vvhich he loueth contemned or vvronged So God hath zele for his people when they are vniustly afflicted more of the malice of their afflicters then for iustice Yet God suffereth often times his people to be punished for their ful correction and for their more merite f So that vvhich God here promiseth by his prophet touching his protection and deliuerie of his people was not fulfilled til after the seuentie yeares of their captiuitie nor then fully but is verified in those that beleue in Christ And especially after this life vvhen his glorious Saincts shal liue in eternal ioy g That this is a plaine prophecie of the mission of the Holie Ghost performed on VVhitsunday the fiftith day after Christs Resurrection and the tenth after his Ascension S. Peter teacheth Act. 2. Isa 44. Act. 2. Rom. 1â— a S Ierom and most other expositers vnder stand this chapter of the general Iudgement though some expound it of the relaxation of the Ievves from captiuitie and of the punishment of their enimies b And so Iosaphat is literally vnderstood the place on the east side of Ierusalem betwen the Temple and mount Oliuet whence our Sauiour ascended into heauen Neither is there anie reason why the Iudgement should rather be in an other place seing this is expressed by name signifying The Iudgement of our Lord. Apoc. 14. c This duplication of the vvord peoples importeth an innumerable multitude in that valley of concision also repeted to signifie that there al Gods enimies shal be vtterly damned to eternal destruction as it vvere cut in peeces as fuel to the fire of hel Psal 128. v. 4. Our iust Lord vvil cut the neckes of sinners Iere. 21. Amos. 1. Amos. 9. Amos prophecied the same time vvith see and Ioâ—l S. Ierom â—â—â—â—â— ad â—â—â—â—â— Especially Against the tenne tribes a As Dauid was called from keping shepe made a king a Prophet so Amos being a shepheard oâ— hearde man was also made a Prophet b Iosephus li. 9. c. 1. Antiq. sayeth this earthquake happened when king Onias presumed to offer incense but it must nedes be vnderstood of a former in the dayes of Ieroboam v. 1. who died in the 38. yeare of Oâ—ias â— Par. 26. at least 14. yeares before his deposition for he reigned in al. 52 Iâ—el 3. Zach. â—4 c Three signifie the multitude of their sinnes for three is the first number that is called manie or may be called al. d and foure signifie excesse in multitude so that albeit God doth forgeue a multitude of sinnes yet at last for so great excesse he hasteneth their punishment * The god of the Ammonites a Besides other sinnes of the Moabites their crueltie in dravving the bones of the king of Idumea out of the graue as S. Ierom testifieth by tradition and their king immolating his ovvne sonne 4. Reg. 3. exceeded the rest and therfore vvere at last more seuerely punished b The most heynous sinne in Iuda vvas that hauing the lavv to instruct them they contemned and transgressed it c Israel much more contemned the same lavv of God committed the sinnes of al nations d Sonnes committed incest vvith their fathers vviues the fathers vvith their daughters in lavv vvhich most detestable sinnes must nedes be seuerly punished * puellam Num. 21. Deut. 2.