†Confesse ye to our Lord because he is good because his mercie is for euer PSALME CXVIII A perpetual recommendation of the singular excellencie absolute necessitie and eternal heauenlie profite of Gods law with frequent aspirations to perfection hatred of sinne loue of vertue and feruent desire to rest in God GENERAL ANNOTATIONS VPON THIS CXVIII PSALME As this Psalme is the longest in the whole Psalter so it semeth to the ancient Fathers most profound in sense And so much the harder to be vnderstood because also the very hardnes therof lieth hidden which in diuers other Psalmes and partes of holie Scripture easily appeareth to the reader But here the wordes being clere and the sense also plaine and easie in some pointes of doctrine yet the more deligence is imployed the more difficultie is found in searching the whole sense and mearning of euerie word and sentence with the maner obserued in composing it and the frequent repetition of the same or like wordes Al which maturely considered caused that great Clerke and light of the Church S Augustin to omite this Psalme when he explicated al the rest And when at last he added also this he wittingly omitted one special difficultie which he doubted not to be conteyned in the maner of composing it not only by order of the Hebrew Alphabet as diuers more Psalmes and some other partes of holie Scripture but more artificially hen anie other the first eight versâ—s al beginning with the first letter Aleph the next eight with the second letter Beth and so to the last of the two and twentie letters Of which omission he yeldeth this only reason because he found nothing as he humbly affirmeth that might properly perteyne the unto Confessing also expresly that whensoeuer he applied his cogitations to expound the text iâ— self i◠〈…〉 exceded his habilitie But finally to satisfie the often and earnest request of his bretheren and freindes trusting as alvvayes in Gods special help he largely expoundeth it in thirtie two distinct Sermons S. Ambrose also moued with like pietie made two and twentie Sermons in exposition of this Psalme Affirming in his Prologue that amongst other Psalmes especially this sheweth how great a master king Dauid was of moral good life For al moral doctrine being of his owne nature swete yet most delighteth the eares and gently toucheth the minde being vttered as here it is with pleasantnes of verse and swetenes of songue Againe whereas this Royal Prophet in manie places of this booke powrethout sentences of moral psalmes or songues as bright starres that shine and glister to al the world here most excellently he produceth a more singular mirrhor as the sunne of ful light burning with meridian heate And for the prosite of al the better to draw our attentions to lerne that we may though we can not attaine to al that we vvould he disposed this Psalme through al the Alphabeth that as children beginning vvith the first letters make entrance to further knovvlege so by the same beginninges vve should lay the first foundation and therupon procede in our spiritual building tovvards perfection in good life the true seruice of God VVhich is yet further insinuated as the same Doctor reacheth by the eight verses continually beginning vvith the same letter and so other eight in order through the vvhole Alphabet to signifie that after seuen dayes trauel in this temporal life vve may come to that vnitie vvhich vve expect in the eight day of resurrection vvhen vve hope to rise reuiued in our Lord Iesus in nevvnes of eternal life Lickevvise S. Basil in the Argument of this Psalme admonisheth that vvheras holie Dauid according to diuers states vvhich he passed vvritte diuers Psalmes as vvhen he fled from his enimies vvhen he lamented his distresses mourned in pensiuenes enioyed peace and comforte ranne a right course of vertue fel from God by sinne againe returning obserued Gods lavves in this one Psalme he comprehendeth al his prayers made to God at sundrie times here proposeth the same as a certaine profitable moral doctrine to al sortes and states of men Neither doth he pretermite doctrinal pointes of faith but interposeth them also with moral documents in such sorte that this one Psalme may suffice to teach the vvel disposed hovv to attaine to perfection in vertue to sturre vp the slouthful vnto diligent care of their soules to recreate the desolate vvith spiritual consolations briefly it admmistereth al kinde of medicine to the diuers passions of mortal men For the like iudgements of other Farhers vve remitte the lerned reader to S. Hilarie Theodoret Prosper Arnobius Cassiodorus Beda Euthymius and others but can not wel omitte a brief instruction of S. Ierom. VVho in his Epistle to Paula Vrbica not only sheweth the interpretation of the two and twentie letters but also explicateth their sense in this place by connecting them into certaine shorte sentences in this maner Aleph Beth Gimel Daleth Doctrina Domus Plenitudo Tabularum Doctrine Of the house Fulnesse Of tables VVhich is the first connexion signifying that the doctrine of the house that is the Church of God is found in the fulnes of diuine bookes The second connexion is He Vau Zain Heth. Ista Et Haec Vita This thing And This Life For what other life can there be without knowlege of Scriptures wherby also Christ is knowen who is the life of them that beleue in him The third connexion is Teth Iod. Bonum Principium Good Beginning Albeit we now could know al thinges which are written yet we know but in part and in part we prophecie for we see now by a glasse in a darke sort but when we shal be worthie to be with Christ and shal be like to Angels theu doctrine of bookes shal cease and then we shal see face to face the Good Beginning euen as he is The fourth connexion is Caph Lamed Manus Disciplinae siue cordis The hande Of discipline or of hart The handes are vnderstood in worke hart and discipline are vnderstood in sense or meaning because we can not rightly doe anie thing vnles vve first knovv vvhat thinges are to be donne The fift connexion is Mem Nun Samech Ex ipsis Sempiternum Adiutorium Of them Euerlasting Helpe This needeth not explication for it is manifest as the light that from Scriputres are eternal helpes The sixt connexion is Ain Phe Sade Fons siue Oculus Oâ—is Iust tiae Fountaine or Eye Of the mouth Of iustice According to that vvhich vve haue expounded in the fourth connexion that dedes and intention must concurre The seuenth connexion vvhich is last in vvhich number of seuen is also mystical vnderstanding Coph Res Shin Teu Vocatio Capitis Dentium Signa Vocation Of the head Of teeth Signes Distinct voice is produced by the teeth in these signes vve come to the Head of al vvhich is Christ by
and patterne of a sincere and hartie penitent bewayling confessing and punishing his owne sinnes The ninth is the end and renouation of this world with the general Resurrection and Iudgement The tenth is eternal felicitie and punishment according as euerie one deserueth in this life These are the tenne keyes of this holie Booke and tenne stringes of this Diuine Psalter Moreouer to finde which of these is the proper key and principal string of euerie Psalme lerned Diuines vse foure especial wayes First by the title added by Esdras or the Seuentie two Interpreters for an introduction to the sense of the same Psalme So it appeareth that the third Psalme treateth literally of Dauids danger and deliuerie from his sonne Absalon which is the eight key though mystically it signifieth Christs Persecution Passion Resurrection which is the fifth key Secondly if there be no title or if it declare not sufficiently the key or principal matter conteyned it may some times be found by allegation and application of some special part thereof in the new Testament So it is euident Act. 4. v. 25. c. 13. v. 33. Heb. 1. v. 5. Heb. 5. v. 5. that the second Psalme perteyneth to Christ impugned and persecuted by diuers aduersaries VVhich is the fiftkey Thirdly when greater thinges are affirmed of anie person or people as of Dauid Salomon Iewish nation or the like then can be verified of them it must necessarily be vnderstood of Christ or his Church in the new Testament or in Heauen So the conclusion of the 14. Psalme He that doth these thinges shal not be moued for euer can not be verified of the tabernacle nor temple of the Iewes but of eternal Beatitude in heauen VVhich is the tenth key Though the greater part of the Psalme sheweth that iust and true dealing towards our neighboures is necessarie for attayning of eternal Glorie Fourtly when both the title and Psalme or part thereof seme hard and obscure some part being more cleare the true sense of al may be gethered by that which is more euident According to S. Augustins rule li. 2. c. 9. li. 3. c. 26. Doct. Christ So the title and former part of the fifth Psalme being more obscure are explaned by the last verses shewing plainly that God wil iustly iudge al men both iust and wicked in the end of this world VVhich is the ninth key By these and like meanes the principal key being found it wil more easily appeare what other keyes belong to the same and what other stringes are also touched At least the studious may by these helpes make some entrance and for more exact knowlege search the iudgement of ancient Fathers and other learned Doctours But besides this singular great commoditie of compendious handling much Diuine matter in smal rowme this booke hath an other special excellencie in the kind of stile and maner of vttering which is Meeter and Verse in the original Hebrew tongue And though in Greke Latin and other languages the same could not in like forme be exactly translated yet the number and distinction of verses is so obserued that it is apt for musike as wel voices as instruments and to al other vses of Gods seruants Neither is musical maner of vttering Gods word and praises lesse to be esteemed because profane Poetes haue in this kind of stile vttered light vaine and false thinges For the abuse of good thinges doth not derogate from the goodnes therof but rather commendeth the same which others desire to imitate And clere it is that this holie Psalmodie was before anie profane poetrie now extant For Homer the most ancient of that sorte writte his poeme at least two hundred and fourtie yeares after the destruction of Troy as Apolidorus witnesseth others namely Solinus Herodotus and Cornelius Nepos say longer VVheras kind Dauid our Diuine Psalmist reigned within one hundred years after the Troianes warres There were in dede Amphion Orpheus and Muscus before Dauid but their verses either were not written or shortly perished only a confuse memorie remaining of them recited altered and corrupted by word of mouth but before them were the sacred Historie of Iob almost al in verse and the two Canticles of Moyses Exodi 15. and Deut. 32. It is moreouer recorded that Iâ—bal long before Noes floud was the father of them that sang on harpe and organ Musike therfore is maruelous ancient But sacred Poetrie is in manie other respectes most excellent and most profitable This holie Psalmodie saith S. Augustin is a medecine to old spiritual sores it bringeth present remedie to nev vvvoundes it maketh the good to perseuere in vvel doing it cureth at once al predominating passions vvhich vexe mens soules A little after Psalmodie driueth avvay euil spirites iuuiteth good Angels to helpe vs it is a shield in night terrors a refreshing of day trauels a guard to children an ornament to yongmen a comforte to oldmen a most seemlie grace to vvemen Vnto beginners it is an introduction an augmentation to them that goe forvvard in vertue a stable firmament to the perfect It conioyneth the vvhole Church militant in one voice and is the spiritual eternal svvete perfume of the celestial Armies al Sainctes and Angels in heauen To al this we may adde other causes which moued the Royal Prophete to write this diuine poetrie First he had from his youth by Gods special prouidence a natural inclination to Musike wherin he shortly so excelled that before al the Musitians in Israel he was selected to recreate king Saul whom an euil spirite vexed And his skil together with his deuotion had such effect that vvhen he playde on the harpe Saul vvas refreshed and vvaxed better For the euil spirite departed from him saith the holie text VVherfore he made these Psalmes that him selfe and others might by singing them imploy this gift of God to his more honour Secondly verse being more easie to lerne more firmly kept in mind and more pleasant in practise for as wine so musike doth recreate the hart of man the Holie Ghost condescending to mans natural disposition inspired Dauid to write these Psalmes in meeter mixing the povvre of diuine doctrin vvith delectable melodie of song that vvhiles the eare is allured vvith svvete harmonie of musike the hart is indued vvith heauenlie knovvlege pleasant to the mind and profitable to the soule Thirdly Dauid singularly illuminated with knowlege of great and most diuine Mysteries indued also with most gracious disposition of mind the man chosen according to Gods ovvne hart 1. Reg. 13. would vtter the same Mysteries with godlie instructions and praises of God in the most exquisite kind of stile that is in verse For otherwise he was also very eloquent in prose as wel appeareth by sundrie his excellent and effectual discourses in the books of Kinges and Paralipomenon For which cause Moyses also described the
defendeth his owne iust â—â—â—â—cencie and that worldlie calamities and prosperitie happen indifferently to good and had in this lifâ— and that the truâ—r ward of the iust and punishment of the wicked is to be expected in the other world At last God with due reprehension of Iob for some imperfections sharply rebuketh the errors and insolencie of his aduerse freindeâ— geueth sentence on Iobs side pardoneth â—â—â—m at his intercession and restoreth al thinges to him duble to that he had before Bâ—â—iâ—eâ— the literal sense Iob in al his actions sufferinges and whole life was a special figure of Christ shewing sayth S. Gregorie by those thinges which he did and susteyned what our Redemer should do and suffer yea more particularly thâ—n most part of the Patriarches which S. Ierome epist ad Paulin. also admireth and testifieth saying what mysteries of Christ doth not this booke comprehend Euerie word is ful of sense Moreouer this historie is replenished with moral documents how to embrace vertue and eschew vice proposing the life of a right godlie man neither insolent in prosperitie not desparing in aduersitie alwayes resolute in Gods seruice as wel in his prosperous kingdom as in the miserable dunghil Here also we haue the true maner of arguing according to the rules of Logike with detection of sophistrie Iob prouing and disprouing assertions by proposition assumption and conclusion as S. Ierom obserueth with profound knovvlege of natural thinges and causes as appeareth in very manie places Al which varietie and abundance of matter comprised in smal rowme make manie thinges hard and obscure yet are the same so tempered with other thinges plaine and easie that here is verified S. Augustins obâ—â—ruation li. 2. c. 6. doct Christ certaine places of holie Scriptures serue as delectable meate to them that hunger and thirst diuine knowlege and the obscure take away tediousnes from them that loath vsual plaine doctrin It is most probable that Iob himself inspired by the Holie Ghost by whose grace he excelled al in right simplicitie c. 1. writte his owne historie the most part in verse only the two first chapters and the last in prose in the Arabian tongue which Moyses translated into Hebrew for the consolation of the Israelites afflicted in Aegypt And it may be diuided into three general partes First the change of Iobs state from prosperitie into affliction with his lamentation for the same are recorded in the three first chapters In foure and thirtie chapters folowing are sundrie disputations conflictes and discourses betwen him and his freindes touching the cause of his so vehement affliction In the fiue last chapters God discusseth the quarel geueth sentence for Iob against his aduersaries pardonteh them and rewardeth him THE BOOKE OF IOB CHAP. I. Holie Iob offereth sacrifice for euerie one of his children 6. whose good estate Satan enuying by Gods permission spoyle hâ—â—m of al his goodes and children 20. for which he being pensiue offendeth not but thanketh God for al. THERE was a man in the Land of Hus named Iob that man was “ simple right and fearing God and departing from euil †And there were borne to him seuen sonnes and three daughters †And his possession was seuen thousand sheepe and three thousand camels also fiue hundred yoke of oxen and fiue hundred she asses and a familie exceding great and that man was great among al them of the East †And his sonnes went and made a feast by houses euerie one in his day And sending they called their three sisters to eate and drinke with them †And when the dayes of feasting had passed about in course Iob sent to them and sanctified them and rising vp early “ offered holocaustes for euerie one For he sayd Lest perhaps my sonnes haue sinned and haue blessed God in their hartes So did Iob al the dayes †But on a certaine day when the sonnes of God were come to assist before our Lord Satan also was present amongst them †To whom our Lord sayd From whence comest thou Who answering sayd I haue gone round about the earth and walked through it †And our Lord sayd to him Hast thou considered my seruant Iob that there is not the like to him in the earth a man simple and right and fearing God and departing from euil †To whom Satan answering said Why doth Iob feare God in vayne †hast not thou fensed him and his house and al his substance round about blessed the workes of his handes and his possession hath increased on the earth †But stretch forth thy hand a little and touch al thinges that he possesseth vnlesse he blessethee in the face †Our Lord therfore sayd to Satan behold al things that he hath are in thy hand onlie vpon him extend not thy hand And Satan went forth from the face of our Lord. †And when vpon a certeine day his sonnes and daughters did eate and drinke wyne in the house of their eldest brother †there came a messenger to Iob which sayd The oxen plowghed and the she asses fed beside them †and the Sabeians came in violently haue taken al things and haue stroken the seruantes with the sword and I onlie haue escaped to tel thee †And when he yet spake an other came and sayd The fire of God fel from heauen and striking the sheepe and the seruantes hath consumed them and I only haue escaped to tel thee †But whiles he also was yet speaking there came an other and said The Chaldees made three â—roupes and haue inuaded the camels and taken them moreouer the seruantes also they haue strooken with the sword and I alone am fled to tel thee †He yet spake and behold an other came in and said Thy sonnes and daughters eating and drinking wine in the house of their eldest brother †sodenly a vehement winde came violently from the countrie of the desert and shooke the foure corners of the house which falling oppressed thy children and they are dead and I alone haue escaped to tel thee †Then Iob rose vp and rent his garmentes and with powled head falling on the ground adored †and said Naked came I out of my mothers wombe and naked shal I returne thither Our Lord gaue and our Lord hath taken away as it hath pleased our Lord so is it done the name of our Lord be blessed †In al these thinges Iob sinned not with his lippes neither spake he anie foolish thing against God ANNOTATIONS CHAP. I. 1. Simple right and fearing God Moyses Samuel Esdras other Prophetes writ ther owne actes among others also their owne prayses speaking of themselues in the third person so did holie Iob humbly truly and simply without vayne glorie or arrogancie as S. Gregorie noteth saying Blessed Iob inspired with the Holie Ghost might wel write his owne actes which were the giftes of supernal inspiration God being the
both and to put his hand betwen both †Let him take his rod from me and let not his dread terrifie me †I wil speake and wil not feare him for I can not answer fearing CHAP. X. â—ob scarse able to speake yet sheweth that there is no iniustice nor ignorance in God neither is his sinne the cause of so great afflictions 9. Acknowledgeth Gods loue and benefites towards himself 15. and dreadeth his strict iudgement MY soule is wearie of my life I wil let my speach passe agaynst my self I wil speake in the bitternes of my soule †I wil say to God Condemne me not tel me why thou iudgest me so †Doth it seeme good to thee if thou calumniate me and oppresse me the worke of thy handes and helpe the counsel of the impious †Hast thou eies of flesh or as a man seeth shalt thou also see †Are thy daies as the daies of man and are thy yeares as the times of men †That thou sekest my iniquitie and searchest my sinne †And thou mayst knowe that I haue done no impious thing whereas there is no man that can deliuer out of thy hand †Thy handes haue made me and framed me wholly round about and dost thou so sodenlie cast me downe headlong †Remember I besech thee that as clay thou madest me and into dust thou wilt bring me agayne †Hast thou not as milke milked me and curded me as cheese †With skinne and flesh thou hast clothed me with bones sinowes thou hast compacted me †Life and mercie thou hast geuen to me and thy visitation hath kept my spirit †Although thou conceale these thinges in thy hart yet I know that thou remembrest al thinges †If I haue sinned and thou hast spared me for an houre why doest thou not suffer me to be cleane from mine iniquttie †And if I shal be impious woe is to me and if iust I shal not lift vp my head filled with affliction and miserie †And for pride as a lionesse thou wilt take me and returning thou doest meruelously torment me †Thou renewest thy witnesses agaynst me and multipliest thy wrath toward me and paynes doe warre vpon me †Why didst thou bring me forth out of the matrice Who would God I had beene consumed that eye might not see me †I had beene as if I were not caried from the wombe to the graue †Shal not the fewnes of my daies be ended shortly suffer me therfore that I may a litle lament my sorow †Before I goe and returne not vnto the darke land that is couered with the mist of death †A land of miserie and darkenesse where is the shadow of death and no order but euerlasting horrour inhabiteth CHAP. XI Sophar imputeth â—obs discourse about the cause of his so great afflictions to insolencie of mind and loquasitie of tongu perswading him to acknowlege greuous sinnes that so he may haue the reward of a iust man BVt sophar the Naamathite answering said †Why shal he that speaketh manie thinges not heare also or shal a man ful of wordes be iustified †To thee onlie shal men hold their peace and when thou hast mocked others shalt thou be confuted of none †For thou hast sayd My word is pure and I am cleane in thy sight †And I would wish that God would speake with thee and would open his lippes to thee †That he might shew thee the secretes of wisdom and that his law is manisold and thou mightest vnderstand that thou art exacted much lesser thinges of him then thy iniquitie deserueth †Peraduenture thou wilt comprehend the steppes of God and wil find out the Omnipotent perfectly †He is higher then heauen and what wilt thou doe deeper then hel and how wilt thou know †The measure of him is longer then the earth and broder then the sea †If he shal ouerthrow al things or shal strayten them into one who shal say against him †For he knoweth the vanitie of men seing iniquitie doth he not coÌ„sider †A vaine man is extolled into pride and thinketh him self borne free as a wilde asses colt †But thou hast confirmed thy hart hast spred thy handes to him †If thou shalt take away from thee the iniquitie that is in thy hand and iniustice remaine not in thy tabernacle †Then mayst thou lift vp thy face wthout spotte and thou shalt be stable and shalt not feare †Thou shalt also forget miserie and shalt remember it as waters that are passed †And the brightnes as it were of noone daies shal arise to thee at euening and when thou shalt think thyself consumed thou shalt rise as the day starre †And thou shalt haue confidence hope being set before thee and buried thou shalt sleepe secure †Thou shalt rest and there shal be none to terrifie thee and verie manie shal besech thy face †But the eies of the impious shal decay and escape shal faile them and their hope the abomination of the soule CHAP. XII Iob sheweth the knowlege which his freinds much boast of to be the common knowne doctrin of Gods seruantes He more truly and more profoundly discourseth of Gods powre and wisdome stil defending his owne innocencie in respect of great sinnes BVâ— Iob answering sayd †Are you then men alone shal wisedome die with you †I also haue a hart euen as you neither am I inferiour to you for who is ignoraÌ„t of these thinges which you know †He that is mocked of his frend as I shal inuocate God he wil heare him for the simplicitie of the iust man is scorned †The lampe contemned in the cogitations of the riche is prepared to the time appointed †The tabernacles of robbers abound they prouoke God bouldly wheras he hath geuen al thinges into their handes †For aske the beastes and they shal teach thee and the foules of the ayre and they shal tel thee †Speake to the earth and it shal answer thee and the fishes of the sea shal tel †Who is ignorant that the hand of our Lord hath made al these things †In whose hand is the soule of euerie liuing thing and the spirit of al the flesh of man †Doth not the eare discerne wordes and the iawes of him that eateth the tast †In the ancientes is wisedom and in long time prudence †With him is wisedom and strength he hath counsel and vnderstanding †If he shal destroy there is no man that can build if he shut vp a man there is none that can open †If he hold in the waters al things shal be dried and if he send them forth they shal ouerthrow the earth †With him is strength and wisedom he knoweth both the deceiuer him that is deceiued †He bringeth counselers to a folish end and iudges to astonishment †He looseth the belt of kings
seruant that vnderstandeth is acceptable to the king he that is vnprofitable shal susteyne his anger ANNOTATIONS CHAP. XIIII 12. A vvay vvhich semeth iust If anie Iewes Turkes or Heretikes lead a moral good life in this world it semeth both to themselnes and to other rude people tha◠they are in a right way of saluation but their error in faith leadeth them to eternal damnation 30 Health of the hart As soundnes of the hart conserueth the rest of the same bodie in life so a pure intention often excuseth from mortal sinne as in errours committed of probable not of grosse nor affected ignorance But secrete enuie in the hart infecteth and putrifieth mans actions and destroyeth the workes that semed good which can no more endure strict examination in the day of iudgement then a rotten cloth can abide washing CHAP. XV. A soft answer breaketh anger and a hard word rayseth vp furie †The tongue of the wise adorneth knowlege the mouth of fooles boyleth forth follie †In euerie place the eies of our Lord behold the good and the euil †A peaceable tongue is a tree of life but that which is immoderate shal breake the spirite †A foole scorneth the discipline of his father but he that regardeth reprehensions shal become more prudent In abundant iustice there is greatest force but the cogitations of the impious shal be rooted out †The house of the iust is very much strength and in the fruites of the impious is perturbation †The lippes of the wise shal sow knowlege the hart of fooles shal be vnlike †The victimes of the impious are abominable to our Lord the vowes of the iust are acceptable †The way of the impious is abomination to our Lord he that foloweth iustice is beloued of him †The doctrine is euil of them that forsake the way of life he that hateth reprehensions shal dye †Hel and perdition are before our Lord how much more the hartes of the children of men †The pestilent man loueth not him that rebuketh him nor goeth to the wise †A glad hart cheereth the face in pensifnes of minde the spirit is cast downe †The hart of the wise seeketh doctrine and the mouth of fooles is fed with vnskilfulnes †Al the dayes of the poore are euil a secure minde is as it were a continual feast †Better is a litle with the feare of our Lord then great treasures and vnsatiable †It is better to be called to herbes with charitie then to a fatted calfe with hatred †An angrie man stirreth brawles he that is patient appeaseth those that are raised †The way of the slothsul is as an hedge of thornes the way of the iust is without offence †A wise sonne maketh the father ioyful and the foolish man despiseth his mother †Follie is ioy to a soole and the wiseman directeth his steppes †Cogitations are dissipated where there is no counsel but where manie counsellers are they are confirmed †A man reioyceth in the sentence of his mouth and a word in due time is best †The path of life aboue the lerned that he may decline from the lawest hel Our Lord wil destroy the house of the proude and wil make sure the borders of the widow †Euil cogitations are an abomination to our Lord and pure speach most beautiful shal be confirmed of him †He that pursueth auarice disturbeth his house but he that hateth giftes shal liue By mercie and faith sinnes are purged and by the feare of our Lord euerie one declineth from euil †The minde of the iust meditateth obedience the mouth of the impious redoundeth with euils †Our Lord is far from the impious and he wil heare the prayers of the iust †The light of the eies reioyceth the soule a good name fatteth the bones The eare that heareth the reprehensions of life shal abide in the middes of the wise †He that reiecteth discipline despiseth his soule but he that yeldeth to reprehensions is a possessour of the hart †The feare of our Lord the discipline of wisdom and humilitie goeth before glorie CHAP. XVI IT “ perteyneth to man to prepare the hart and to our Lord to gouerne the tongue †Al the wayes of man are open to his eies our Lord is the weigher of spirites †Reueale thy workes to our Lord and thy cogitations shal be directed †Our Lord hath wrought al thinges for himself the impious also to the euil day †Euerie arrogant man is an abomination to our Lord although hand shal be to hand he is not innocent The beginning of a good way is to doe iustice and it is more acceptable with God then to immolate hostes †By mercie and truth iniquitie is redemed and in the feare of our Lord euil is auoided †When the wayes of man shal please our Lord he wil conuert also his enemies to peace †Better is a litle with iustice then much fruite with iniquitie †The hart of man disposeth his way but it perteyneth to our Lord to direct his progresse †Diuination is in the lippes of the king his mouth shal not erre in iudgement †Weight and balance are iudgements of our Lord and his worke al the stones of the bagge †They are abominable to the king that doe impiously because the throne is established by iustice †The wil of kinges are iust lippes he that speaketh right thinges shal be beloued †The kings indignation messengers of death and the wise man wil pacifie it †In the cherfulnes of the kings countenance is life and his clemencie is as the later showre †Possesse wisdom because it is better then gold and gette prudence because it is more precious then siluer †The path of the iust auoideth euils the keper of his soule kepeth his way †Pride goeth before destruction and before ruine the spirit shal be exalted †It is better to be humbled with the meeke then to diuide spoyles with the proude †The lerned in word shal finde good thinges and he that hopeth in our Lord is blessed †He that is wise in hart shal be called prudent and he that is sweete in speach shal finde greater thinges †A fountaine of life the lerning of him that possesseth it the doctrine of fooles foolishnes †The hart of the wife shal instruct his mouth and shal adde grace to his lippes †Wel set wordes are a honie combe swetnes of the foule the health of the bones †There is a way that seemeth to a man right and the later endes therof lead to death †Thee soule of him that laboureth doth labour to himself because his mouth hath compelled him
be done †Nothing vnder the sunne is new neither is anie man able to say Behold this is new for it hath already gone before in the ages that were before vs. †There is no memorie of former thinges but neither of those thinges verily which hereafter are to come shal there be remenbrance with them that shal be in the later end †I Ecclesiastes haue bene king of Israel in Ierusalem †and haue proposed in my mind to seke and search wisely of al thinges that are done vnder the sunne This very euil occupation hath God geuen to the children of men that they might be occupied in it †I haue sene al thinges that are done vnder the sunne and behold al are vanitie affliction of spirit †The peruerse are hardly corrected and the number of fooles is infinite †I haue spoken in my hart saying Loe I haue bene made great and haue gone beyond al in wisdom that were before me in Ierusalem and my minde hath contemplated manie thinges wisely and I haue lerned †And I haue geuen my hart to know prudence and doctrine and errors and follie and I haue perceiued that in these also there was labour and affliction of spirite †for that “ in much wisdom there is much indignation and he that addeth knowlege addeth also labour ANNOTATIONS CHAP. I. 18. In much vvisdom is much indignation How much more anie man profiteth in wisdom so much more he is angrie with himself for the euils which he hath done so much better he knovveth the strict iudgement of God which he must passe so much more he vnderstandeth the vvant of perfect vvisdom so much more he seeth that labour is required to procede in vertue and to conserue that smal portion vvhich he hath gotten Neither is anie man ordinarily assured that he hath gotte anie part of true vvisdom for he knovveth not vvhether he be vvorthie of loue or hate Eccle. 9. CHAP. II. Humane deligthes are al vaine 4. as gorgious buildinges fruitful vinyards plentie of fish cattle seruantes siluer gold musike 11. not satisfying mans desire 18. Neither can anie man know how his heyre wil behaue himself ISayde therfore in my hart I wil goe flow in delightes and enioy good thinges And I saw that this also was vanitie †Laughter I haue reputed errour and to ioy I haue saide Why art thou deceiued in vaine †I haue thought in my hart to withdraw my flesh from wine that I might transferre my minde to wisdom and might auoid follie til I might see what should be profitable for the children of men what is nedeful to be done vnder the sunne in the number of the dayes of their life †I haue magnified my workes I haue built me houses planted vineyards †I haue made gardens and orchards and set them with trees of al kindes †and I haue made me ponds of waters to watter the wood of springing trees †I haue possessed menseruants and wemenseruants and haue had a great familie heardes also and great flockes of shepe aboue al that were before me in Ierusalem †I haue heaped together to myself siluer and gold and the substance of kinges and prouinces I made me singingmen singingwemen and the delightes of the children of men cuppes and goblets to serue to powre out wines †and I surpassed in riches al that were before me in Ierusalem wisdom also hath perseuered with me †And al thinges that myne eies desired I haue not denied to them neither haue I stayed my hart but that it enioyed al pleasure delighted itself in these thinges which I had prepared and this I estemed my portion if I did vse my labour †And when I had turned myself to al the workes which my handes had done to the laboures wherin I had swette in vaine I saw in al thinges vanitie and affliction of minde nothing to be permanent vnder the sunne †I passed further to contemplate wisdom and errors and follie what is man quoth I that he can folow the king his Maker †and I saw that wisdom so much excelled follie as light differeth from darknes †The eyes of a wiseman are in his head the foole walketh in darknes and I haue lerned that there was one death of both †And I sayd in my hart If the fal of the foole myne shal be one what doth it profite me that I haue bestowed greater labour for wisdom And speaking with my minde I perceiued that this also was vanitie †For there shal be no memorie of the wise in like maner as of the foole for euer and the times to come shal couer al thinges together with obliuion the lerned dieth in like maner as the vnlerned †And therfore I haue bene wearie of my life seing al thinges vnder the sunne to be euil and al thinges vanitie and affliction of spirite †Againe I detested al myne industrie wherwith I haue laboured vnder the sunne most studiously being like to haue an heyre after me †whom I know not whether he wil be a wiseman or a foole and he shal rule in my labours wherewith I haue swette and haue bene careful and is there anie thing so vaine †Wherfore I ceased and my hart hath renounced to labour anie more vnder the sunne †For whereas one laboreth in wisdom and doctrine and carefulnes he leaueth the thinges gotten to an idle man and this therfore is vanitie and great euil †For what profite shal be to a man of al his labour and affliction of spirite wherwith he is vexed vnder the sunne †Al his daies are ful of sorowes and miseries neither by night doth he rest in minde and is not this vanitie †Is it not better to eate and drinke and shew vnto his soule good thinges of his laboures this is of the hand of God †Who shal so deuour and flow with delightes as I †To a man good in his sight God hath geuen wisdom and knowlege and ioy but to the sinner he hath geuen affliction and superfluous care to adde and to gather together and deliuer it to him that hath pleased God but this also is vanitie vaine carefulnes of the minde CHAP. III. Contrarie thinges succede in their seasons and passe away 9. wherof man getteth no perfect knowlege how long soeuer he liueth and laboreth to know them 16. neither wil there be equitie where it ought to be in this world 21. but in the next good and euil shal be separated and iudged according to their desertes AL thinges haue a time and in their spaces al thinges passe vnder heauen †A time to be borne a time to dye A time to plant a time to pluck vp that which was planted †A time to kil and a time to heale A time to destroy and a time to builde †A time to wepe a time to laugh A time to mourne
bynding †Thou shalt put on her a stole of glorie and as a crowne of gratulation thou shalt set her vpon thee †Sonne if thou attend to me thou shal◠learne and if thou wilt applie thy minde thou shalt be wise †If thou wilt incline thine eare thou shalt receiue doctrine and if thou loue to heare thou shalt be wise †Stand in the multitude of wise ancients and be ioyned to their wisdom from thy hart that thou maist heare al the narration of God and the prayse may not escape thee †And if thou see a wise man watch after him and let thy soote weare the steppes of his doores †Haue thy cogitation in the precepts of God and in his commandements most of al be dayly conuersant and he wil geue thee hart and the desire of wisdom shal be geuen thee CHAP. VII Flie from al euil thinges 4. as ambition presumption scandal pusillanimitie lying and babling 16. Husbandrie of the ground 21. a good wife and good seruantes are to be cherised 25. kepe children in discipline 29. Honour parents and elders 36. pittie the poore 40. Memorie of the last thinges preserueth from sinne DOE not euils and they shal nor apprehend thee †Depart from the wicked euil shal fayle from thee †Sonne sow not euils in the furrowes of iustice thou shalt not reape them seuenfold †Seeke not of the lord chiefe principalitie nor of the king the chayre of honour †Iustifie not thyself before God because he is the knower of the hart and before the king desire not to seme wise †Seeke not to be made a iudge vnles thou be able by power to breake iniquities lest perhaps thou feare the face of the mightie and put a scandal in thyne equitie †Sinne not against the multitude of a citie neither thrust thyself into the people †nor binde together duble sinnes for neither in one shalt thou be free from punishment †Be not fayntharted in thy minde †despise not to pray and to geue almes †Say not In the multitude of my giftes God wil haue respect and when I offer to God most high he wil receiue my giftes †Laugh not a man to scorne in the bitternes of his soule for there is that humbleth and exalteth God the ouerseer of al. †Plowe not a lie agaynst thy brother neither doe thou likewise agaynst thy frend †Be not willing to make any lie for the custome therof is not good †Be not ful of wordes in a multitude of ancients and iterate not a word in thy speach †Hate not laborious workes and husbandrie created of the Highest †Counte not thy selfe in the multitude of men without discipline †Be mindeful of wrath because it wil not slacke †Humble thy spirit very much because the vengeance of the flesh of the impious is fyre and the worme †Doe not preuaricate against thy frend differring money nor despise thy dearest brother for gold †Depart not from a wise and good woman which thou hast gotten in the feare of our Lord for the grace of her bashfulnes is aboue gold †Hurt not the seruant that worketh in truth nor the hyred man that geueth his soule †Let a wise seruant be beloued of thee as thy soule defraude him not of libertie nor leaue him needie †Hast thou cattel looke wel to them and if they be profitable let them continew with thee †Hast thou children instruct them bowe them from their childehood †Hast thou daughters keepe their bodie and shew not thy countenance merrie towards them †Bestow thy daughter and thou shalt doe a great worke and geue her to a wise man †If thou haue a wife according to thy soule cast her not of and to her that is hateful commit not thyself With thy whole hart †honour thy father and forget not the gronings of thy mother †remember that thou hadst not bene borne but by them and recompence them as they also thee †In al thy soule feare our Lord and sanctifie his priestes †With al thy strength loue him that made thee forsake not his ministers †Honour God with al thy soule and honour the priestes and purge thyself with the armes †Geue them the portion as it is commanded thee of the first fruites and purgation and of thy negligence purge thy self with few †The gift of thyne armes and the sacrifice of sanctification thou shalt offer to our Lord and the first of holie thinges †and to the poore stretch out thyne hand that thy propitiation may be perfected and thy blessing †The grace of a gift is in the sight of al the liuing and from the dead stay nor grace †Want not in consolation to them that weepe and walke with them that moorne †Be not loth to visite the sicke for by these thinges thou shalt be confirmed in loue †In al thy workes remember thy later ends and thou wilt not sinne for euer CHAP. VIII Contend not with a man of powre rich ful of tongue or very ignorant 6. Despise not the penitent nor old folke 8. Reioyce not at an enemies death 9. Lerne of the elder 13. Obserue discretion in admonishing lending and in being suertie 17. Reproue not Iudges 18. Conuerse not with the furious foolish nor with strangers STRIVE not with a mightie man lest perhaps thou fal into his handes †Contend not with a rich man lest perhaps he make an action against thee †For gold and siluer hath destroyed manie and hath reached euen to the hart of kinges and hath turned them †Striue not with a man ful of tongue and thou shalt not heape stickes vpon his fyre †Communicate not with the ignorant man lest he speake il of thy progenie †Despise not a man that turneth himself from sinne nor vpbrayde him therwith remember that we are al in state to be blamed †Despise not a man in his old age for we also shal become old †Reioyce not of thine enemie dead knowing that we doe al die and would not that others should ioy therat †Despise not the narration of wise ancients and in their prouerbes be thou conuersant †For of them thou shalt lerne wisdom and doctrine of vnderstanding and to serue great men without blame †Let not the narration of the ancients escape thee for they lerned of their fathers †because of them thou shalt lerne vnderstanding and in time of necessitie to geue answer †Kindle not the coles of sinners rebuking them and be not kindled with the flame of the fire of their sinnes †Stand not against the face of a contumelious person lest he sitte as a spie in wayte for thy mouth †Lend not to a man mightier then thyself and if thou doest lend count it as lost †Be not suretie aboue thy power and if thou be surerie
the tribes of Iacob †Blessed are they that saw thee and were honored in thy freindshipe †For we liue by life only but after death our name shal not be such †Elias was in dede hid in the whirlewind his spirit was complete in Eliseus in his daies he feared not the prince and no man ouercame him by might †Neither did any word ouercome him and his bodie prophecied being dead †In his life he did wonders and in death he wrought meruelous thinges †In al these thinges the people repented not and they departed not from their sinnes til they were cast out of their land and were dispersed into al the earth †And there was leaft a verie smal nation and a prince in the house of Dauid †Some of them did that which pleased God but others committed manie sinnes †Ezechias fenced his citie and brough in water into the middes thereof and digged a rocke with yron and built a wel for water †In his daies came vp Sennacherib and sent Rabsaces and lifted vp his hand against them and put forth his hand vpon Sion and became proude by his mightines †Then were their harts and hands moued and they were in sorow as trauailing wemen †And they inuocated our merciful Lord and spredding their handes they lifted them vp to heauen and the holie Lord God quickly heard their voice †He was not mindful of their sinnes neither did he geue them to their enemies but purged them by the hand of Isaie the holie prophete †He ouerthrew the campe of the Assirians and the Angel of our Lord destroyed them †For Ezechias did that which pleased God and went strongly in the way of Dauid his father which Isaie commanded him the great prophet and faithful in the sight of God †In his daies the sunne returned backward added life to the king †By a great spirite he saw the last thinges and comforted the mourners in Sion †For euer he shewed the thinges to come secret thinges before they came to passe ANNOTATIONS CHAP. XLVIII 10 VVho art vvritten Amongst other quarels Protestantes except against the authentical auctoritie of this booke because the auctor saith that Enoch and Elias shal come againe to appease the wrath of our Lord to reconcile the father to the sonne and to restore the tribes of Iacob But that this is no iust exception is clere by other holie Scriptures where the same vniforme doctrin of the whole Church is no lesse euident then in this booke For God himself saith the same also by the mouth of his prophet Malachie Behold I wil send you Elias the prophet before the day of our Lord come the great and dreadful Christ also sayth Elias in deede shal come and restore al thinges VVherupon S. Chrysostom after he hath shewed how terrible Antichrist shal be by reason of his temporal powre crueltie and wicked lawes he addeth Feare thou not He shal only haue force in the reprobate that perish For then also Elias shal come to fortifie the faithful Likewise the wordes in the Apocalips I wil geue to my two witnesses they shal prophecie a thousand two hundred and three score dayes were euer inuariably vnderstood by tradition from the first preachers of Christ as the ancient writer Aretas testifieth that Enoch and Elias shal come admonish al not to geue credite to the deceiptful wonders of Antichrist and that they shal trauel in this testimonie the space of three yeares and a half For 1260. dayes come very nere to that space of time CHAP. XLIX Praises of Iosias who like to Dauid and Ezechias tooke away occasions of idolatrie 8. Praises of Ieremie 10. Ezechiel 12. and the twelue Prophetes 13. Also of Zorobabel Iesus the sonne of Iosedech Nehemias Enoch Ioseph Seth Sem and Adam THE memorie of Iosias is according to the confection of perfume made by the worke of an apothecarie †His remembrance shal be sweete as honie in euerie mouth and as musick in banket of wine †He was directed by God into the repentance of the nation and he tooke away the abominations of impietie †And he gouerned his hart toward our Lord and in the daies of sinners he strengthened pietie †Except Dauid and Ezechias and Iosias al committed sinne †For the kinges of Iuda forsooke the law of the Highest and contemned the feare of God †For they gaue their kingdom to others and their glorie to a strange nation †They burnt the chosen citie of holines and made the waies thereof desolate in the hand of Ieremie †For they euil intreated him who was consecrated a prophet from his mothers wombe to ouerthrow and pluck vp and destroy and to build againe and renewe †Ezechiel who saw the sight of glorie which he shewed him in the chariote of Cherubs †For he made mention of the enemies in rayne to doe good vnto them that haue shewed right waies †And the bones of the twelue prophets wel may they spring out of their place for they haue strengthened Iacob and haue redeemed themselues in the fidelitie of power †How may we magnifie Zorobabel for he also was as a signet on the right hand †and so Iesus the sonne of Iosedec who in their daies built the house and erected the holie temple to our Lord prepared to euerlasting glorie †And Nehemias in the memorie of much time who erected vs our walles ouerthrowen and set vp the gates and lockes who built our houses †No man hath bene borne in the earth like to Henoch for he also was taken vp from the earth †Neither as Ioseph who was a man borne prince of his bretheren the stay of the nation the ruler of his bretheren the stay of the people †and his bones were visited and after death they prophecied †Seth and Sem obteyned glorie with men and aboue euerie soule in the beginning Adam CHAP. L. Praises of Simon the High Priest 27. Detestation of certaine persecuting aduersaries 29. With conclusion that the obseruers of this doctrine shal be wise and happie SIMON the sonne of Onias the high priest who in his life held vp the house and in his daies strengthned the temple †The height also of the temple was founded by him the duble building and high walles of the temple †In his daies the welles of waters flowed out and they were filled as the sea aboue measure †Who had care of his nation and deliuered it from perdition †Who preuailed to amplifie the citie who obteyned glorie in conuersing with the nation and amplified the entrance of the house and the court †As the morning starre in the middes of a cloude and as the ful moone he shineth in his dayes †And as the sunne shining so did he shine in the temple of God †As the rainbow that shineth among
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
and consist of al Nations the Prophet here forsheweth that Christian Eunuches liuing virgins or continent should not be ignoble or inglorious but more glorious and haue a better name then Gods other seruants sonnes and daughters an euerlasting name vvhich shal not perish because keping Gods precepts such as vvas the Sabbath they also of their free election choose this state of life to kepe perpetual chastitie more then is commanded Against vvhich plaine sense of the text Protestants oppose their ovvne glosses Peter Martyr li de calibatu votis Monasticis saith God preferreth not Eunuches before others that kepe the lavv but only before them that transgresse the lavv VVhich commentarie is faultie in tvvo respectes For God here calleth them not transgressors but his sonnes and daughters before vvhom he preferreth holie Eunuches neither speaketh of such as shal be excluded from good place or good name but of such as shal enioy both and sayth these Eunuches shal haue a better place better name that is more renovvme and greater revvard Other Protestants expound this better name to signifie that such Eunuches shal be called after or according to Gods people and be of the same religion vvhich importeth no excellencie at al in place or name as the text expresseth nay scarse equalitie with other seruantes of God Lastly they adde lest perhaps this former sense satisfie not the reader yea vnder Christ say they the dignitie of the faithful shal be greater then the Ievves vvere at that time As though the comparison made in this place vvere to signifie the general difference betvven Gods seruants before and since Christ and not particularly betvven Eunuches and such as haue children Hovv much more meete therfore is it to see and embrace the explications of the ancient holie Fathers VVho vniformely vnderstand expound this prophecie of such as vovv perpetual chastitie in the Church of Christ preferring that state before Mariage S. Basil li. de virginitate amongst other reasons and testimonies bringeth this place in proofe of the excellencie of virginitie that the revvard therof shal be that for a humane name God wil geue to virgins the name of immortal Angels vvhich shal not faile that they shal possesse a special place in heauen not only the glorie of Angels but an excellent dignitie amongst Angels S. Cyril of Alexandria in his commentaries vpon Isaie shevveth by this doctrine that the revvardes of continencie are eximia excellent and exceeding great so that such as be continent in bodie do also kepe al Gods commandments S. Ierom in his commentaries proueth that virginitie or perpetual chastitie is a singular good vvorke of supererogation not of precept but of Euangelical counsel by the vvord elegerit shal choose the thinges vvhich God vvould rather then vvhich he condescending to mans vveakenes allovveth Such an Eunuch saith he elegit quae Dominus voluit vt plus offerat quam praeceptum est hath chosen the thinges vvhich our Lord vvould to offer more then is commanded And such an Eunuch keping also Gods commandments shal haue locum optimum a chief good place in Gods house vvhere be manie mansions he shal be made a tovvre of our Lord be placed in Sacerdotali gradu Priestlie degree in stead of carnal chrildren shal haue manie spiritual children Thus S. Ierom. The like vve might cite of S. Ambrose in exhort ad Virg. S. Augustini lâ—de sancta virginitate c. 24. 25. S. Gregorie 3. p. Pastorali c. 29. c. others so expounding this prophecie CHAP. LVII The prophet lamenteth that men regard not when the iust dye 3. reprehendeth those that scorne the godlie 5. and committe horrible idolatrie 11. for getting God 14. who vseth al benignitie to recal them 20. but they contemne him THE iust perisheth and there is none that considereth in his hart men of mercie are gathered away because there is none that vnderstandeth for at the face of malice is the iust gathered away †Let peace come let him rest in his bed that hath walked in his direction †But come you hither ye children of the witch the seede of the aduouterer and of the harlot †Vpon whom haue you iested vpon whom haue you opened your mouth awide and thrust out the tongue Are not you wicked children a lying seede †Which take comforte in the goddes vnder euerie thicke greenetree immolating your litle ones in the torrents vnder the high rockes †In the partes of the torrent is thy part this is thy lot and thou hast powred out libament to them thou hast offered sacrifice shal I not take indignation of these thinges †Vpon an high and loftie mountaine thou hast layd thy bed and hast gone vp thither to immolate hostes †And behind the doore and behind the post thou hast ser thy memorial because thou hast discouered thyself neere me and hast receiued an aduouterer thou hast enlarged thy bed and made a couenant with them thou hast loued their couche with open hand †And thou hast adorned thyself with royal oyntment and hast multiplied the gay payntings Thou didst send thy legates far of wast humbled euen to hel †In the multitude of thy way thou hast laboured thou saydst not I wil rest thou hast found life of thine owne hand therfore thou hast not asked †For whom with careful reuerence hast thou feared wheras thou hast lied hast not bene mindful of me nor thought on me in thy hart because I am holding my peace and as it were not seing and thou hast forgotten me †I wil declare thy iustice and thy workes shal not profite thee †When thou shalt crie let thy gathered together deliuer thee and the winde shal take them al away a soft blast shal beare them away But he that hath confidence in me shal inherite the land and shal possesse my holie mount †And I wil say Make a way geue passage turne out of the path take away stumbling blockes out of the way of my people †Because thus saith the High eminent that inhabiteth eternitie and his name is holie dwelling in the high and holie place and with a contrite humble spirit that he may reuiue the spirit of the humble and reuine the hart of the contrite †For I wil not contend for euer neither wil I be wrath vnto the end because the spitit shal proceede from my face and breathinges I wil make †For the iniquitie of his auarice I was angrie and haue striken him I haue hid my face from thee and haue taken indignation and he hath gone wandering in the way of his owne hart †I saw his wayes and haue healed him and reduced him and haue restored consolations vnto him and to them that mourne for him †I haue created the fruite of the lippes peace peace to him that is far of and that is nere said our Lord and I haue healed him
they resolued to fight and to encounter manfully that manhood might decide the matter because the holie citie and the temple were in danger †For there was lesse care for their wiues and children and also for their bretheren and kinsemen but the greatest and principal feare was for the holines of the temple †And they also that were in the citie tooke no litle care for them that were to ioyne battel †And when they did al hope that iudgement would be geuen and the enimies were present and the armie was set in aray the beastes horsemen disposed in conuenient place †Machabeus considering the coming of the multitude and the varietie of the prouision of armour and the fiercenes of the beastes stretching forth his handes vnto heauen he inuocated our Lord that worketh wonders who not according to the might of armes but according as it pleaseth him geueth victorie to the worthie †And he sayd inuocating in this maner Thou Lord which didst send thyne Angel in the time of Ezechias king of Iuda and didst kil an hundred eightie fiue thousand of the campe of Sennacharib †now ô Dominatour of the heauens send thy good Angel before vs in feare and trembling of the greatnes of thyne arme †that they may be afrayde which with blasphemie come against thyne holie people And he in dede ended his prayer thus †But Nicanor and they that were with him with trumpets songues came nere †But Iudas and they that were with him inuocating God by prayers ioyned battel †with the hand in dede fighting but in their hartes praying to our Lord they ouerthrew no lesse then fiue and thirtie thousand being greatly delighted with the presence of God †And when they had ceased and returned with ioy they vnderstood that Nicanor was slaine for al his armour †A shout therfore being made and a great crie they blessed the Almightie Lord in their countrie language †And Iudas who by al meanes was in bodie and mind readie to dye for his citizens commanded that Nicanors head and hand with the shoulder being cut of should be caried to Ierusalem †Whither when he was come hauing called his countrimen and the Priestes to the altar he sent also for them that were in the castel †And shewing them the head of Nicanor the wicked hand which he stretching forth against holie house of almightie God had mightely bragged †The tongue also of impious Nicanor being cut out he commanded to be geuen pecemeale to the birdes and the hand of the furious man to be hanged vp against the temple †Al therfore blessed the Lord of heauen saying Blessed be he that hath kept his place vndefiled †And he hung vp Nicanors head in the toppe of the castel that it might be an euident manifest signe of the helpe of God †Therfore al by common counsel decreed by no meanes to let passe this day without solemnitie †but to kepe the solemnitie the thirtenth day of the moneth Adar which is called in the Syrian language the day before Mardocheus day * These thinges therefore being done concerning Nicanor from that time the citie being possessed of the Hebrewes I also in these wil make an end of speaking †And if wel and as is competent for a storie that myself also would but “ if not so worthely it resteth to be pardoned me †For as to drinke alwayes wine or alwayes water is hurtful but to vse now one now an other is delectable so to the readers if the speach be alwayes exact it wil not be gratful Here therefore it shal be ended ANNOTATIONS CHAP. XV. 12. Onias prayed for al the people And. v. 14. Ieremie prayeth for the people As against prayer of the faithful for the dead Ch 12. so against prayer of Saincts for the militant Church Protestants haue no better euasion vvhen they are pressed with these examples then by denying the auctoritie of the Bookes For seing the Prophet Ieremie and the Highpriest Onias being in Limbo patrum no holie soules ascending into heauen before Christ did pray for the vvhole people of the Ievves it is also certaine that they and other Sainctes in glorie do of their excellent charitie pray for those that are in this mortallife Yet neither do vve Catholiques vrge this place as though vve had no other to alleage for vve shevv the same doctrine by other holie Scriptures Gen. 48. Exo 32. Iere. 15. Luc. 16. 2 Petri 1. Apoc. 5. 6 8. and others neither must vve omite these bookes because our aduersaries denie them seing the lerned Doctores and holie Fathers confirme the same doctrine by those Scriptures Among others ancient Origen tomo 18 in Ioan. sayth it appeareth that Sainctes departed from this life haue care of the people as it is written sayth he in the Actes of the Machabees manie yeares after the death of Ieremie this is Ieremie the prophet of God vvo prayeth much for the people Likervvise S. Bernard Ser. 3. vigil Natiuit Domini Ser. 11. againe Ser. 76. in Cantica admonisheth that a good religious man is like to this Onias who prayeth to God for al the people 39. If not se vvorthely He demandeth not pardon as though he suspected any error in his doctrine or in the history but of his vnpolished stile in writing As S Paul sayth that himself vvas rude in speach yet not in knovvlege 2. Cor. 11. v. 6. But we who by Gods great goodnes haue passed now to the end of this English old Testament iustly fearing that we haue not worthely discharged so great a worke and in no wise presuming that we haue auoided al errors as wel of doctrine as historie much more we acknowlege that our stile is rude and vnpolished And therfore we necessarily and vvith al humilitie craue pardon of God and al his glorious Sainctes Likevvise of the Chruch militant and particularly of you right vvelbeloued English readers to vvhom as at the beginning vve directed and dedicated these our endeuoures so to you vve offer the rest of our laboures euen to the end of our liues in our B. Sauiour IESVS Christ to vvhom be al praise and glorie Amen THE CONTINVANCE OF THE CHVRCH AND RELIGION IN THE SIXTH AGE from the captiuitie in Babylon to the coming of our Sauiour nere the space of 640. yeares SVCH is the prouidence of Almightie God that not obscurely or at sometimes only but manifestly and without intermission his Diuine Maiestie is acknowleged his name glorified his Religion professed and his preceptes obserued by a visible knowne Church from the beginning of the world to the end therof as we haue already shewed in the other fiue ages and shal no lesse clerly declare the same in this sixth For albeit the peculiar people of God were for their sinnes caried forth of their countrie and held captiues in Babylon seuentie yeares and after their reduction
deeds a. 429. 969. 100. ofâ—â—n commended in the sapiential bookes b 288. 296. 297. 300. 302. also 784. Alphabet â—n Hebrewe is mystical and very hard b. 215. 650. Altares erected for sacrifice a. 47. 51. 94. 101. 227. 685. 720. 947. b. 905. Amâ—n required diuine honour a. 1040. he fauoured traytors a. 1053. persecuted the Iewes a. 1041. and him selfe was hanged a. 1046. Ambition breedeth sedition a 663. it deceiueth and ouerthroweth a. 670. 1045. Ambition abundance and idlenes are the cause of much corruption b. 701. Amos a heardesman prophecied before the captiuitie of the tenne tribes b. 829. Amram nephew of Leui and father of Moyses and Aaron lawfully maried his aunt a. 168. 299. 3â—8 Angels offer mens prayers to God a. 214 1006. resist the diuel a. 13. and wicked men a. 369. b. 9â—3 especially Antichrist b 802. their ministerie in the Church a 47. 161. 242. 249. 545. 546. 935. 1061. 1072. b 781. they protect men and places a. 147. 193 478. 519. 527. 924. 995. 996. 1007. 1029. b. 323. 670 798. 973. 992. they are exceding many b. 792. 992. they learne secretes one of an other b. 794. Antichrist probably supposed to come of the tribe of Dan a. 150. the Iewes wil receiue him b. 801. He is prefigured a. 534. 538. 1014. b. 794. 801. 895. 970. He shal be strong and cruel for a short time b 792. to witte three yeares and a halfe b. 803. He shal then be ouerthrowne b 747. Antiochus his cruel edict b. 894. 1001. his repentance in sicknes was not sincere not fruictful b. 911 969. He died miserably b. 911. 968. 1002. he was a figure of Antichrist b 970. Antiquitie a note of true doctrine b. 331. Aod by especial inspiration killing Eglon is not to be imitated a. 522. Apostasie from faith first happened in Cain a. 16. after in Nemrod a. 45. 48. in Ieroboam a 734. and others Arke of Noe how great a 25. it was a figure of the Church a 28. Arke of the Testament much reuerenced a. 336. 360. 579. 583. 584. 647. 843. 876. 882 b. 147. 949. 996. It ouerthrewe Dagon a. 581. Arphaxad king of the Medes vainly boasted a 1012. Ashes a holy ceremonie a 12. 32. 1019. 1023. 1042. 1108. b 533. 559. 795. 844. 902. 904. Assidians professed a religious rule of life b 898. 915. 972. 977. 982. Threescore of them martyres b. 915. Auarice a detestable sinne especially in Clergie men a 576. 585. b 530. 558. 562. Aureola an especial accidental glorie of Martyres holy Doctors Virgins b 802. B Baal the false god of the Moabites Madianites Sidonians and other nations a 370. worshipped some times by Iewes was once ouerthrowne by Gedeon a 528. againe his prophetes destroyed by Elias a 747. Iehu also killed many worshippers of Baal a 783. and king Ioas destroyed his temple a 906. Babylon built a 45. was long potent and glorious but at last destroyed b 469. 518. 639. 642. c. 713. 8â—3 Balaam the sorcerer first refused afterwardes attempted to curse Gods people a 389. His asse spake a 370. He prophecied true and good thinges of Israel a 371. c. he was slaine together with the Madianites a 386. Baptisme prefigured a 4. 32. 199. b. 197. 740. 994. It taketh away al sinnes a. 193. b. 197. S. Iohn Baptist precursor of Christ b. 887. Baruchs prophecie is Canonical Scripture b. 661. Beda most modest in expounding holie Scripture a 46. Behemoth an elephant or an other greater beast is subiect to Gods ordinance a 1106. Belus Iuppiter imagined by idolaters to be the greatest god a. 42. b. 1076. Beza corrupteth the Gospel a 46. sayth God created man to falle a 171. b 394. Blessing of creatures operatiue a. 5. 47. 90. 93. It belongeth to the greater to blesse the lesse a. 59. 48â— 524. 721. Blessing by a sette forme of wordes a. 35. Blinde leaders excuse not their folowers a 572. Brasen serpent erected a. 336. was afterwardes broken in peeces a. 799. how it healed those that were hurt b 366. Brothers are foure maner of wayes a. 53. 570. Burden of Babylon the like sigsignifieth doleful coÌ„minatorie prophecie of ruine b 469 c. 854. C Caath the sonne of Leui. father of Amram and grandfather of Aaron and Moyses a 167. Caluin contemneth al the fathers a 59. maketh God the auctor of sinne a. 171. carpeth at Moyses a 245. chargeth the booke of Wisdome with error b. 364. Canon of the Church of Christ is an infallible rule declaring which are diuine Scriptures a 989. and of more auctoritie then the Iewes Canon ibidem Canticle of Canticles is a sacred Colloquium or Enterlude b 334. it perteyneth to three spouses b. 335. Captiuitie of the tenne tribes in Assyria a. 798. Captiuitie of the two tribes in Babylon had three beginninges a. 813. 932. b. 649 Ierem. 52. v. 28. 29. 30. and b. 77â— Dan. 1. and the same captiuitie was released by degrees at diuers times a. 944. c. 1. Esd 1. 2. 6. 2. Esd â— Catholique name designeth true Christians and the true Church a. 22. Catholiques are spiritual souldiars a. 10â—0 Al Catholiques participate of the prayers and other good workes of al the iust b 223. Ceremonies in the law of nature a. 32. 211. obserued by Salomon not expressed in the writteÌ„ law a 877. Prescribed to Ezechiel to lye on one side a certaine time b 685. ceremonial lawes at large from the middes of Exodus and the greatest part of Leuiticus continually vsed in diuine seruice b 959. ordayned for three especial causes a. 264. 283. Children of the Church are the spiritual seede of Abraham a. 53. Choise to be made of desires wordes and deedes b 425. Christ our Redemer promised a. 10. 12 359. 364. 768. 963. b 244. He was prefigured by Abel a. 13. by Noe a. 28. by Abraham a. 51. by Melchisedech a. 55. and others innumerable and forshewed by al the Prophetes 449. His Incarnation other mysteries folowing especially in these places a. 31. 47. 197. 373. 703. 934. b. 16. 16. 45. 113. 158. 202. 203. 313. 325. 462. 463. 464. 494. 495. 506. 536. 542. 601. 603. 609. 667. 702. 790. 841. 850. 860. 871. 872. 874. 941. 990. 991. His genealogie from Phares the sonne of Iudas to Dauid a 571. from Dauid to the captiuitie a. 939. from the captiuitie to Ioseph and consequently to his B. mother of the same familie b. 1004. Christ being in Aegypt the idoles lost their power b 476. His Passion and Resurrection more particularly a. 13. 88. 362. 366. 553. 1060. b. 26. 46. 49 at large 70. 256. 540. 568. 580. 636. 877. His Resurrection the third day b. 816. He was sould for thirtie pence a. 117. b. 880. Christ a Priest and a King a. 56. 397. b. 36. 204. He came in humilitie b. 511. He wil come in Maiestie b. 888. Christians called fishes a. 4. and are of three states a 709. Church of Christ prefigured by the Arke of Noe
Ser 1. de S. Andrea S. Beda 〈◊〉 4. S. Aug. cont Faust S. Greg. in li. 1. Reg. et in Iob. Inuocation of Patriarches S. Hiere Ep. 12. ad Gauden Obiections answered by holie Scriptuâ—es Iob. 4â— How Sainctes knâ—w mens prayers Titles geuen to men in office and to Sainctes lib. de mortalitate Angels adâ—â—ed Reliqués Images Exequies fâ—â— the dead Purgatorie To. 2. in sept Psal paeuitent Limbus pattâ— No entrance into heauen before Christ Resurrection Iudgement Eternal paine of the damned and glorie of the blessed 1. Co◠◠〈◊〉 dowries of glorified bodies presigured 1 Cor. 〈◊〉 Cathâ— câ—â—s Rom p. 1. c 12. q 9. The Church more knowen to other nations then before The Ecclesiastical and temporal states more distinguished Succession of High Priestes Distinction of offices in Priestes Leuites Succession of temporal princes interrupted Dukes Iudges Kinges M 〈…〉 Church Murmure Idolatrie 〈…〉 e. 〈…〉 〈…〉 * Iudic. 3. Ordinarie meanes of conseruing the Church No participation with infiâ—els No 〈…〉 But one Tabernacle One Altar 〈◊〉 〈…〉 8. Chris orat 1. aduers Iudeos One supreme Iudge of controuersies Al bound to obey him His sentence infallible The Church of Christ preserued from â—â—â—ing in Religion Math. 16. 28. Luc. 22. Ioan 14. 16. Eph. 4. â— Tâ—m 3. Not anie temporal but Christs kingdom is in al nations and perpetual S. Aug. li. 17. â—â— de â—â—uit S. â—â—pipâ—â— here 's 2â— The Church of Christ vniuersal Act. 4. in hunc Psalm The Iewes wil not see Christ 2. Cor. 3. And Heretikes wil not see the Church which yet is alwayes visible S. Aug. in Psal 30. câ—nâ— 2. Collat. Carthag at cont Donatist Ibidem The beginning of the fifth age * Firmnes * in strength :: A vessel so 〈…〉 for the 〈…〉 being 〈…〉 :: â—atus contayned 〈…〉 :: Had designed and dedicated to holie vses :: There was no more with in the arke Deut. 10. but on the outside was the rodde of Aaron Nu. 17. Heb. 9. the golden potte with Manna Exod 16 Heb 9. and the booke of the law repeted by Moyses Deut. 31. :: Prices blesse their people parentes their children :: Salomon knew wel Gods conditional promise but perseuered not in keping his coÌ„mandments and therfore a great part of the kingdom was takeÌ„ from his children yet the right of the kingdom of Iuda remayned to his seede euen to Christ our Sauiour :: Reward of good workes :: External workes of penance except they proceede from the hart suffice not for remission of sinne :: External worship is not acceptable to God except it procede from internal sinceritie and dâ—â—odon VVherfore S. Augustin sayth God is worshipped in faith hope and charitie Enchirid c. â— :: Salomon did not â—el these cities for he could not alienate them but let the king of Tyre haue the vse and reuenewes in payment for timber for the gold which he sent * dirtie or disples sing :: a monument :: Part of Arabia is called Saba nere to Iurie but this Saba is beyond Arabia as S. Hierom testifieth in Esaiae 60 li. 17 it semeth to be in Aethiopia for our Sauiour saith Mat. 12. The quene of the South came froÌ„ the endes of the earth to heare the vvisdom of Salomon :: As this quene had no spirite when she saw Salomons wisdom so the Church gathered of gentiles knowing Christs grace finding the masters of Euangelical doctrin casting away the spirite of pride and laying of al hautinesse of mind lerned to distrust in her self and to trust in the great mercie of her king S. Greg in Psal 7. paâ—â—ten to 2. * A wonderful thing that a Quene vpon fame of a mans wisdom traueled so farre to heare him speake and to see his gouernment but it was Gods inspiration to signifie by this figure that the Church of Christ should be gathered of the Gentiles in al nations Kiges Quenes noâ— potent Princes also submitting themselues to Christ Isaae c. 49. :: Though pluralitie of wiues was then alowed yet it was forbid to multiplie manie Deut. :: The tribe of Iuda :: By Ierusalem is vnderstood the tribe of Beniamin wherin it stood so there remained two tribes to Salomons heyres 2. Reg. â— â—â— Reg. 10. :: From the time that Salomon fel to idolatrie he was more impugned by three perpetual aduersaries Adad Razon and Hieroboam mystically signifying the flesh the world and the diuel :: This fact coÌ„firmed his wordes that he spoke seriously fained not :: VVhether he repented and was saued or no is vncertaine The third part The diuision of the Kingdom Seueral reigues of certaine kinges and preaching of special prophetes :: This pharaise noteth the sequel not the final cause As chap. 14. â— â— :: A diuelish policie to make a religion conformable to the temperal state :: For such a religion such priestes were fittest :: Places on hilles where they sacrificed calues and other thinges to the images of calues :: This foreshewing long before the name of a childe that should be borne importeth that he should do great thinges See 4. Reg. 2â— :: This man of Bethel was indeede a prophet of God but in this lied wickedly and so deceiuing the other prophet made him to breake Gods commandment for which he was slaine VVhervpon Hieroboam swhom the wiked prophet sought to please was lesse afeard to procede in idolatrie :: Not only the deceiuer but also he that is deceiued is guiltie and punishable for breakiÌ„g Gods coÌ„mandment :: By this it appeareth to be Gods worke and punishment :: Ieroboam did not wittingly and of purpose set vp false goddes to the end he might prouoke God to anger for his intention only was to kepe the people froÌ„ going to Ierusalem left by that occasion they should returne to Roboam their Lord king of Iuda ch 12. v. 27. But by settiÌ„g vp idols he did prouoke God consequently to anger So here and in other places this phrase that he might prouoke that it might be fulfilled and the like signifieth not the final cause but the sequele of other factes without direct intention :: Dauids postetitie conserued for his sake :: Those altares which Salomon had made for his wiues that were idolaters Asa destroved not but al which RoboaÌ„ and Abias had made or suffered to be made for their owne people he pulled downe Iosias afterward destroyed also those which Salomon had made 2. â—â—â—â—l 34. :: The aâ—â—â—ouâ— of schisme punished in his posteritie :: Al those that were in the campe chose their general to be their king and preuailed therin though an other half of Israel chose and folowed an other for a time :: Thebni being then dead he reigned peaceably for he began his reigne the 27. yeare of Asa â— 15. 16. and reigned in al 12. yeares :: VVhen Hiel began to build Iericho his eldest sonne died so the rest successiuely that the last died when he finished the building because God by the mouth of
him in that solemnitie But this voice of our Lord vpon vvaters is rather verified of our Blessed Sauiours owne preaching with g maiestie h thundering by his Apostles vpon i manie vvaters manie nations k in povvre of miracles l in magnificence preaching as hauing in dede powre not as the Sâ—râ—hes and Pharises Mat. 7. v. 29. m breaking cedars among innumerable others conuerting highest Potentates n of Libanus Emperoures kinges and greatest Princes of the world o as a calfe of Libanas so meekly submitting them selues to Christs yoke and spiritual obedience of his Church p Al which is done by Christ our Lord the beloved of God q as the sonne of vnicornes is most tenderly beloued by the parentes r This voice of our Lord diuiding the flame of fire the Holie Ghost proceding from the Father and the Sonne came vpon the Apostles as in diuided tongues of fire Å¿ wherwith the dâ—â—â—rt the Gentiles of the wide and wild world vvere shaken and moued t the desert of Cades some of the Iewes also compunct in hart with remorse of conscience hearing the voice of S. Peter and other Apostles v The same voice of our Lord preparing hartes inspiring the mindes of men with spede like hyndes and does to ascend the high hilles of free and perfect life in contemplatiue vertues vv So our Sauiour shal discouer the thicke vvoodes reueile the hidden Mysteries of the old Law by preaching Christian doctrine and vse of Christian Religion x in his holie Temple the Catholique Church wherin al true Christians shal glorifie God y making the great abundance of people who are like the sea vvhen it ouerflovveth the land to dwel in the same Church z Christ our Lord sitting ruling king ouer al foreuer a by his grace geuing streingth to his people to passe through the tentations of this life b and blesse the iust vvith eternal peace in heauen 〈…〉 Dauid rendereth thankes for his establishment in his kingdome The 8. key a The general name of Psalme common to this whole booke conteyning in al 150. is more particularelie appropriated to some which more specially were playde vpon musical instruments as on the Psalter Harpe c. Others are called Canticles which were most vsuallie songue with humaine voices So this called a Psalme of Canticle signifieth that voyces begane the musike and instruments were adioyned As contrariwise others are called Canticles of Psalmes where instruments begane and voices folowed b After manie great tribulations King Dauid prospering built an excellent house or palace 2. Reg. 5. v. 11. Paralip 14. v. 1. And at his first dwelling therein made this Psalme beginning himselfe to sing the same with voice other musitians ioyned with him in the praises of God and thankesgeuing for his benefites c Though God in himselfe is most high and neither nedeth nor can be exalted by men yet the royal prophet knew it vvas his dutie to sing thankes and praises to him d for his deliuerie from manie trubles and dangers e not suffering his enemies to be delighted in his ruine f conserued my bodie in health amoÌ„gst innumerable dangers g Preserued my soule from greater daÌ„gers of sinnes and so from hel h Ye that are iust and holie praise God for it from vvhom it cometh and not from your selues i confesse his mere goodnes vvithout your desertes k vvhen he is angrie l yet he meaneth vvel vnto vs. m The state of a iust mans life is often changed from sorovv to comforte and from comforte to sorovv n Though vve suppose our selues firmly established o yet God of his good vvil tovvardes vs sometimes geueth strength and corege p sometimes suffereth vs to our ovvne vveakenes q therfore we must stil crie and pray for Gods helpe r in manner here expressed of the like Å¿ finally in this my good state t I shal alvvayes confesse and praise thee How to pray in affliction The 7. key a Perteyning to the new Testament b especially to the iust trubled and almost distracted in mind in great affliction See v. 23. c How greuously soeuer I am afflicted yet I trust in thee d therfore I pray thus 〈◊〉 70. e I offer and resigne my selfe to thee f The first preceptis to lerne of our elders â—â—â— 23. g not suffered me to be shut vp h al my partes external and internal body and mind are trubled i My freindes dare not conuerse with me lest they incurre displeasure for my sake k Make thy â—â—â—ht so â—hine in my soule that I may vnderstand that is right l and through thy mercie deliuer me from the force of myne aduersaries m 〈…〉 ly â—â—hauing themselues â—â— if they had no superior neither in earth nor in heauen to whom they shal at last render account n and abusing their present powre and authoritie which they haue of God o As yet in this present life the reward of the iust is hidde p but shal be made manifest in sight of al men q In the meane time the iust is in great estimation in the secrete knowledge of God r title of honoure as we speake to a king your maiestie or to a noble man your Lordâ—hippe Å¿ in myn extreme affliction being almost distracted in my mind I said that in reason I would not haue sayd Holie Iob spake some thinges in such state of affliction ch 3. 42. t the prophet or other iust person exhorteth al the seruants of God v to constancie vv long animitie x and final perseuerance to the end The second poeâ—â—tential Psalme The 7. key a This Psalme sheweth how Dauid was brought to vnderstand his sinnes to confesse bewayle and obtaine remission of them b The first blessing of a sinner is the forgeuenes of his sinnes â—om 4. â— Pâ—â— 4. c by charitie which couereth themultitude of sinnes 1. Pet. 4. d Satisfaction beâ—â—g made e VVhen sinners repent sincerly without guile then God forgeueth without which cooperation nonâ— is iustified f because I acknowledged not my greuous sinnes I was stil sore afflicted “ Waxed as if they vvere old g though otherwise I ceased notto pray but without any fruict or good effect h thy diuine prouidence reducing me i by remorse of myn owne conscience which telleth me that I deserue al this affliction k therfore I do no longer disseÌ„ble with men nor am silent to thee but expresly acknowlege my sinnes l As I do now recal my selfe being stricken with Gods heauie hand so must euerie one that wil be purged from his sinnes and sanctified pray to thee when he is afflicted m Though calamities be meruelous great like to a diluge n yet they shal not opresse him that relieth vpon God o God speaketh promising by these tribulations to geue his seruants vnder standing and instruction p with perpetual protection q Be not therfore careles like to brute beastes but consideratiue of your actions r The Prophet or anie iust soul besecheth God to held this
straict hand of discipline ouer sinners for their conuersion Å¿ Sinners deserue much punishment t but repenting and trusting in God shal finde his mercie v The end of true penance is ioyto which therfore the prophet inuiteth al penitents Vexation geueth vnderstanding Sinne must be punished Good workes are of graâ—e in epist ad Ro. c. 4. Protestantes expound this place contrary to many other clere places contrarie to the exposition of ancient fathers God couering or not imputing sinne doth quite take them away The contrarie doctrin is iniurious to God to Christ to holie Scriptures to glorified S inctes Sincere repentance is a necessarie dispotion to remission of 〈…〉 e. After remissioÌ„ it is satisfactorie and meritorious The perfectioÌ„ of Gods workes described The 2. key a not in your selues b praise is not comelie in the mouth of a sinner Eccli 15. c in mortification offering your bodies a liuing hoste Rom. 12. d of this instrument this booke is called the Psalter and it signifieth the obseruation of the tenne commandments without which no praise pleaseth God e praising God for the grace of Christ in the new testament f Gods rules and precepts are most iust and right g he performeth whatsoeuer he promiseth h God euer ioyneth these vertues together i Gods word iâ— omnipotent k vnknowen â—â— riches hid in secrete places As in Babylon he confounded their tongues m his absolute wil is alwayes fulfilled n the people of Israel in the old testament and Christians of al nations in the new o Gods per petual prouidence p Gods wisdom infinite q No powre in earth is of anie force without God r of his master Å¿ or of him selfe t O God which hast al perfection shew thy mercie in protecting and sauing al that trust in thee Gods prouidence The 3. key a His proper name was Achis 1. Reg. 21. but al kinges of Palestina were called Abimelech as pharao in Aegypt Nâ—huchodonosor in Babylon This Psalme is also composed in order of tho Alphabet b I prayse God c both in prosperitie and aduersitie d when I serue our Lord my soule shal be praised in his seruice e Euerie man be he how poore soeuer when he prayeth shal be heard f the proper guardian Angel of euerie one g with filial feare h the rich of this world setting their mind vpon their wealth are poore in spiritual giftes i Euerie one desireth to be happie but he in dede shal be happie that fleeth from euil and doth good k God seing almens actioÌ„s intentions wil render as they deserue l Though the iust some for a time to be forsaken yet God that geueth them internal streingth wil at last reward and crow 〈…〉 them his owne giftes m for their sinne they are suffered to fal into more sinne n contrariwise those that accept of his grace shal finally not offend A secret great misterie in the title of this Psalme Iuc 2. Some become vvorse some better by Christ Sacrifice and Priesthood changed God most high is become lovve He is our sacramental meate Christ leaft the Ievves receiued the Gentiles The real presence of Christ in the Sacrament Catech. Râ— p. 2. â— â— q. â—4 Not only faith but good vvorkes with faith iustifie Christs persecution The 5. key a Dauid signifieth beloued desiderable or strong of hand that is Christ aboue al beloued of God desired of man the strong conquerour of death and hel S. Aug. in hunc locum b By way of imprecation heprophecieth that God wil ouerthrow the persecutors of Christ and of Christians c Offensiue d denfensiue e preoccupate and preuent the malice of the persecutor f Such a punishment and confusion shal fal in the end vpon al the malicious after that the iust shal haue ouercome tribulations g In the time of truble in hope h after deliuerie in eternal saluation i such false witnesses did rise against Christ Mat. 26. k thinges that were not for God himselfe that knoweth althinges knoweth not that which neither was is nor can be l they made priuation of my life verified in Christ not in Dauid for he was killed by his enemies m Al our Sauiours life was penance for others needing none for himselfe n Christ the good Samaritane that releeued the wounded man Luc. 10. o al this was fulfilled according to the letter in our Sauiours passion p al this was fulfilled according to the letter in our Sauiours passion q al this was fulfilled according to the letter in our Sauiours passion r Our Lord knoweth not anie iust cause why the Iewes so persecuted him for they had no iust cause but meere malice Å¿ as Psal 21. and Mat. 27. God why hast thou forsaken me not deliuered me from temporal death nor yelded me such consolation as thou gauest other Sainctes in their agonies t a prophecie of Christs resurrection v Prophecie of the Catholique Church as Psal 21. w This place is applied by our Sauiour to himselfe Ioan. 15. x The Pharises and Herodians said Master we know that thou art a true speaker c. meaning to intrappe him with treason Mat. 22. y The same Pharises and Priestes iudged him woorthy of death and procured the people to â—rie Crucifie him crucifie him z Againe his Resurrection is prophecied a At the day of iudgement the wicked shal receiue sentence of damnation b the blessed of eternal glorie Gods prouidence The 3. key a More specially describing the state of men in the new testament then in the old b instruction for Dauid not as a king or a prophet but as the poore seruant of God c wittingly and resolutely preferring wicked life before vertuous d God so â—ateth sinne committed of meere malice that he commonly reiecteth such sinners and more often offereth new grace to those that sinne of frailitie or ignorance e Some ignorance is inuincible wheÌ„ one hath a good wil to lerne doing his endeuour to knovv the truth in doctrin his dutie in manners but can not get knowlege therof and then he is excused before God though he erre in opinion or in fact others are negligent to lerne and their error is grosse ignorance and is a sinne greater or lesse according to the importance of the thing which they ouhgt to knovv Others are more vvilful desiring to be ignorant that they may sinne vvith the lesse remorse or repining of their ovvne conscience and this is affected ignorance and most hainous and odious sinne For which God often leauing them destitute of ordinarie grace which he geueth to others they fal into reprobate sense and into more horrible sinner f God doth not vtterly shut vp his mercie from the most wilful wicked sinners but geueth them sometimes good motions and sufficient helpe that they may repent be iâ— stified saued if they do not wittingly harden their owne hartes and stil wilfully repel Gods grace g For so God pomiseth vvho
no light of vertue in himself like the moone butsometimes semeth to haue more light sometimes lesse sometimes none at al. S. Bernard Prou. 10. :: He that expresly doth iniurie to an other is iuitly punished also in this vvorld :: Hovv secretly soeuer anie hutteth an other he vvoundeth his ovvne conscience and can not escape Gods iudgement Prou. 26. Eccle. 10. :: He that seeketh reuenge contrarie to the course of iustice or of euil intention or of rancor of mind sinneth greuously â—ut 6. Râ—m 11. Charitie requireth that we remitte iniuries with three conditions if the offender be truly penitent if the remission of punishment be not against iustice nor against necessarie discipline 〈◊〉 â—â— :: Vndiscrete reporte to one what an other hath saide is often cause of much discontentment and of dissention :: To heare detraction is as bad as to speake it :: Lending is a worke of mercie a kinde of almes To repay that is borowed is a worke of iustice wittingly not to restore is as bad as theft Exo. 22. Deut. 14. Tâ—b 4. :: Great fruite of workes of mercie :: Prudence requireth that by helping an other thou doest not ouerthrovv thyself Prâ—â— 1â— 2â— Deut. 6. :: The eldest sonne being heire to his father is to haue â—pecial case of the other children euen to the aduenturing of his owne hurt for their liues :: Teeth on edge oâ— gâ—ashing of teeth is a part of hel paines â—â—â— 8. 1â— sometimes beginneth in this life :: 〈…〉 is aboue al richeâ— and honour Deut. 14. :: Suffer not vnnecessarie pensiuenes to afflict thy mind through pusillanimitie Prau 12. 15. 17. :: â—â—ut relie wholly â—â—â—â— God 's â—â—l and prouidence resigning thy wil â—â—to his :: They that imploy al their studie to getre vertues shal be more free from tentations of the flesh :: And from drawsines of mind whereupon S Ierom admonisheth Loue the studies of holie Scriptures and thou vvilt not loue the vices of the fresh Epist ad Rusticum Monach :: It is in mans freewil to transgresse therfore they are happie that through Gods grace do not breake his commandments Prou. â—â— Prou. 22. :: As bread is the chiefe sustenaÌ„ce of the bodie so doctrine is of the minde which being good nourisheth if it be bad corrupteth them that receiue it Psa 103. Prou 31. :: Humilitie is necessarie in al but most especially in men of auctoritie The greatest art in this life is to contemne vaine glorie in height of auctoritie S Greg. de cura pastorali Eccle. 3. :: God diâ—ecteth mens resolutions and actions when they vse the meanes of consultation as he hath appointed for vvhen two or three are gathered in his name he is in middes of them Mat. 18. :: Do not against thy coÌ„ference :: Men ledde with passions runne from one vice into an other without ceasing Especially heretikes runne into manie errors Against which S Paul prescribeth this rule It is best that the hart be established with grace Heb. 13. v. 9. Rom. â— :: Vaine dreames are not to be regarded but some are good from God Gen 37. 40. 41. Dan. 2. 4. Mat. 1. :: Vvhatsoeuer is written in holy Scripture is vndoubtedly true and no â—ote of the law shal perish :: God also prouideth that alwayes there be some which truly explicate his lavv Psa 32. Prou. 21. v. 27. Prou. 15. v. 8. Leuit. 19. :: He that destroyeth that an other buildeth bringeth tvvo mens labours to nothing :: Râ—cidiuation into sinne maketh the â—oâ—â—er repentaÌ„ce frustrate Mat. 18. v. 33. :: Sacrifices of penance Psal â—â— of iustice Psal â— and of praise â—â—a 4◠〈…〉 then 〈…〉 1. Reg. 15 v. 22. Iere. 7. :: Neuertheles 〈…〉 is also necessarie Exo. â—◠〈◊〉 â—4 Dâ—â—â—â—â— 2 Cor. â— â—â—â—â— :: Often times so much Aâ— Prou. 24. Seuen times shal the iust fal shal â—â—â— againe Leuit. 22. Deut. 1â— 2 Pâ—â—â—â— 19. Rom. 2. Act. 10. :: This prayer implieth also a prophecie of the conuersion of the Gentiles as the like very often in the Psalmes 58. 6â— 65. c. Exo. 4. Num. 6. :: As there iâ— difference of meates 〈◊〉 so there ought to be discret on in wordes in choosing a wiâ—e in al actions and desires :: In concord smal thinges increase by discord al thinges goe to hauocke :: As freindshippe is a most necessarie thing in humane life so fained freÌ„dshippe is most dangerous :: Man is bond to vse al pruâ—lentendeuour withal most especially to pray for Gods direction :: The dayes of the Blessed in heauen who see God are eternal :: The same which S. Paul admonisheth 1. Cor 11. let euerie one proue him self by examining rectifying his conscience 1. Cor. 6. :: Mans bodie naturally needeth sustenaÌ„ce sometimes phisike and so doth his soule which as it is more excellent so it ought to be more regarded Exo. 25. Isa 38. Spiritual infirmitie requireth spiritual phisike :: To auoide euil speach shew that thou art truly sorie for the death of thy freind But moderate thy sorow lest it hurt thy self Prou. â—5 17. 2. Reg. 12 :: VVhen pastores haue ley sure from preaching they may then profite others by writing So S. Paul not only preached but also writte So likewise the Doctors of the Church and other holie fathers :: Besides actiue life commended in the former chap. it is necessarie that vertuous men vse also meditation coÌ„templation Vnto which foure dispositions are requisite described in this chapt 1. True knowlege of holie Myâ—â—eries without the which meditation wil be erronious 2. :: Puritie of soule free froÌ„ greuous sinnes and endowed vvith vertues :: Humilitie is especially required in contemplatiue persons 3. Gen. 1. Exo. 1. :: Hope of eternal reward comforteth encoregeth the seruants of God 4. Gen. â— :: In the meane time God geueth necessaries for this life VVhich the good vse rightly to their merite the wicked vse euil to their damnation :: Diuels were created in state of grace and of their owne wil fel from God consequently are eternally punished :: The penalties which al men euen new borne infants suffer do shew that al in general are guiltie of original sinne for if they were not guiltie then punishment were not iust That Christ also would be subiect to the same penalties was for the sinnes of others And though his â— mother vvas preserued from this sinne yet she vvas not exempted from the general penaltie of al mankinde Gen. 7. Eccle. 1. :: The societie of Christs Church florishing in al vertues excelleth the benefites of the old Testament :: Euerie one is bound to labour that he want not necessaries :: It is to no purpose after death to accuse the shortnes or length of life pretending the same to haue bene cause of sinne For God doth al iustly yea and for the best if men would so vse his benefites :: It behoueth children and scholars to
arguments proued himself to be Messias by his vvorkes If ye beleue not me sayth ouâ— B. Sauiour beleue my vvorkes Ioan. 10. v. 38. Mat. 15. Mar. 7. â—â—c 7. :: That which the prophet had foretold by way of prophecie now he recordeth by way of historie therfore these foure next chapters are inserted in the fourt booke of kinges ch 18. 19. and 20. almost in the same vvordes an abridgement therof 2. Paral. 32. 4. Reg. 18. 2. Par. 32. :: Such is the blindnes and malice of infidels that they confound thinges donne to destroy idolatrie as if the same were against God :: Doe that is profitable for you 4. Reg 18. v 31. :: Manie in Samaria serued false goodes which could not defend them others serued God almightie who for their good suffered them to be afflicted :: Renting of cutting of garments was aâ—â— ceremonie to shew internal sorow :: And sackcloth was an habite of ponitents for sinnes 4. Reg. 19. 2. Par. 32. :: That which happened to al these â—nfidel kinges fel also vpon Sennacharib king of Assyrians shortly after he had thus bragged or rather greatter ruine and miserie v. 36. 38. :: He turneth his speach to Ezechias Iob. 1. Eccli 48. 1. Mac. 7. 2 Mac. 8. Merites of Sainctes do profite the liuing The Protestantes euasion Bible 160â— God promised to protect the citie of Ierusalem from certaine dangers but not perpetually 4. Reg. 25. The Protestants glosse is il grounded This similitude doth not proue but explaine the truth otherwise proued :: After the Assyrians were slaine king Ezechias was visited vvith dangerous sicknes to keepe him in the feare of God leâ—t much ioy should bring him into oblâ—â—â—on of his dutie 4. Reg. 20. 2. Par. 32. :: It was first reueled to the Prophet that the kings sicknes was deadlie :: Secondly that God would adde 15. yeares to his life which could not be sayde to be added except his life according to natural causes had bene at an end S. Aug. li. 6. c. 17. de Gen ad â—â—â— :: In this Canticle the king reciteth his afflictions of mind for that he should part out of this world in the flowre of his age And without children for Manasses was borne three yeares after being 12. yeares old when he begane to reigne 4. Reg. 21. :: The prophet ordayned this medicine :: and the king also demanded a signe before he song the Canticle 4 Reg. 20. :: In this honorable embassage Ezechias reioyced immoderatly and vnwisely shewed his treasures which therfore the prophet reprehended And vpon this occasion prophecied that the Babylonians should carie away al that treasure and his children into captiuity :: Not for want of affection towards his posteritie but seing he durst not request more he prayed for peace in his owne dayes The sixt part Of the deliuerie from sinne by Christ :: The prophet alludeth to the comforte of the Iewes when they should be deliuered from captiuitie of Babylon but principally prophicieth of mans deliuerie from sinne by Christ :: An euident prophecie of S. Iohn Baptist Mat. 3. Mar. 1. Luc. 3. Ioan. 1. Iac. 1. 1. Pet. 1. :: This is also manifest of Christs preaching in the mountaine of his Apostles and Apostolical preachers Mat. 5. Ioan. 10. :: Gods powre and beneuolence in creating gouerning al this world is a signe that he both can and wil bestow these great benefites of grace vpon al nations Rom. 11. 1. Cor. 2. * least dust or atomus Act. 17. :: From the beginning the law of nature afterwards the law of Moysestaught that he which made the world is God :: VVisest Philosophers know nothing neither can consist but by him Psa 14â— :: Gods expostulation with Ilandes other Gentiles liuing in idolatrie which implieth a prophecie of their conuersion to Christ perteyneth amongst others â—â—ry particularly to our great Brit 〈…〉 the grea 〈…〉 most â—â—nâ—wmed Iâ—anâ— of Europe See D. Bristoâ—â— Mot. 11. Apoc. 1. 22. :: You that are as abiectes contemned as dead men in the world feare not because Christ hath care to protect to reward you :: Only God and those to whom he reueleth can tel thinges to come and therfore idols can not foreshew what shal be neither could tel before hand thinges that are already come to passe :: Christ according to his humanitie is the seruant of God by whom al other seruantes are redemed none els being able to satisfie for themselues much lesse for others Mat. 1â— Mat. 12. :: Such hautie and couetous mindes as expect their Messias to be a worldlie and warlike conquerour that wil aduance his folowers to kingdomes or princedomes and to abundance of temporal riches shal be frustrate of their vaine hopes Vvheras Christ our Sauiour both by example and doctrine teacheth the contrarie willing his folowers to lerne of him to be poore in spirit meke humble in hart their reward shal be great in heauen not in earth they shal be happie not in external but in eternal glorie :: Christ calleth and indâ—eth sinners with grace without anie precedent good worke or desire in them euen as he createth of nothing :: In al tribulations and persecutions Christ protecteth his seruantes not suffering them to be tempted further then they may resist â—f they wil. VVherby the Church stil remaneth incontaminate and shal neuer be destroyed God made Cytus conquerour of Babylon not for his owne sake but for Israel that hâ— might release their captiuitie For God perpetually disposeth of kingdomes for the good of his Church 2 Cor 5 Apo. 21. :: The sinne of Adam contaminating al mankind was not purged by anie :: Al Patriarches Priestes Prophetes al others sinning til Christ the innocent lambe came to take away the sinne of the world Iere 30. 48. :: Gods election preuenteth mans good endeuoure for without grace none could returne to God :: Idolaters are foolish in leauing God who is eternal and to trust in idoles that neither can shew vvhat was from the beginning nor prophecie thinges to come Apoc 1. 2â— :: Al that is here sayd of the vanitie of idoles foolish impietie of idolaters may be referred saith S. Ierom in this place vnto heresie and heretikes who artificially deuise the fictions of their owne doctrines and lying and adore the thinges which they knovv were feaned by themselues neitheir are so content but draw the simple to embrace and adore the same inuentions A litle after he sheweth that the Catholique Church of Christ shal be euer free from such idolatrie quite coÌ„trarie to Protestantes assertion that the Church should haue fallen bene in idolatrie manie hundred yeares together Sup. â—â— :: In al this prophecie of the Church of Christ the prophet alludeth to the historie of Ierusalem to ben destroyed by the Chal dees and reedified by permission of Cyrus Darius in the times of Aggeus Zacharias The 7. part The deliuerie of
Niniue the beautiful great citie that is the terrestrial vvorld called cosmos beautful and then reward his Sainctes in eternal glorie b The Assirians accounting themselues assured to take and spoile Ierusalem and therupon banketting and drinking were defeated al in one night c To Senacherib succeded his sorne Asar haddon but presently after the vvhole lineage vvas destroyed â—â—g â—â— Isa 52 Rom. 10. a Nabuchodo nosor muading the territorie of Niniue vvasted al thinges and then assaulted and tooke the citie b The Assirians became more proud and insolent after they had spoiled the tvvo tribes caried the ten into captiuitie and therfore God vvil novv reuenge this pride c The people of Niniue vvhen the wal of the citie shal once be broken by the enemies vvil flee away as vvater runneth out of a pond or fish-poole vvhen the banke is broken d Although some of more corege wil exhortethe fugitiues to stay and sight for their citie it vvil not auaile because the most part vvil seeke to escape by running avvay Isa 2. e The king of Assirians like a furious lion gathered praye out of al countries and brought it into Niniue as into his denne but at last shal be spoyled of al. a Nemrod beganne vvith sheeding bloud to make himself great Gen 10. so Ninus who built Niniue and their successors vvere stil very bloudie and otherwise wicked but at last after 1200 yeares vnder Sardanapalus their Monarchie decayed much as most vvriters both Greke Latin testifie but yet continued longer florished againe as Doctor Ribera shevveth by the holie Scriptures continued in al from Ninus time til it vvas destroyed by the Chaldees about 1440. yeares yea vvas repayred againe vvas great after the relaxation of the Ievves from captiuitie As Eusebius S. Augustin S. Beda and others vvrite Bzee 14. Habac. 2. Isa 47. b This citie was first called No but being destroyed by the Chaldees and reedified by K. Alexander vvas then called by his name S. Ierom. Habacuc prophecied of the tvvo tribes of the Chaldees and of Christ a This prophet expresseth not against vvhat kingdom citie or person this burden is the reason vvherof semeth to be because it is against very manie and diuers yea against al persecuters of Gods seruantes Act 13. v. 41. b S. Paul alleageth this place in the mystical sense Act 13 in the literal the coherence is very obscure c The Chaldees vvere not yet comen to their greatnes and therfore this could not be the same Habacucmentioned Daniel 14. v. 32. d After that the Chaldees shal haue subdued the Assirians they shal also be ouerthrowne by others to witte by the Medes and Persians e The Chaldees and other victorious nations conquering other countries attribute al to their owne industrie forces honoring themselues and not God f Men of al nations a The wordes of the prophet expecting vvhat God wil further reuele vnto him Isa 2â— b He that cometh at the time appointed though it belong is not slacke c The principal comforte of the iust consisteth in their faith an I confidence of the vvorld to come VVherby they liue vvith consolation vvheras otherwise this miserable life vvere rather â— death Heb. 10. v. 38 Sec also S. Aug. li. 3. c. 5. cont duas epist Pe'ag li. 14. de â—rinit c. 12. de spiritu lit c. 9. 11. explicating vvith the Apostle that faith is the beginning of spiritual life by grace to vvhich workes of the lavv vvithout faith in Christ sufficed not Rom. 1. Gal. â— Ioan. â— Rom. 1. Gal. 3. Heb. 10. d For much bloudshed by the Chaldees for auarice in iustice other vvickednes they shal at last be ruined e Vvhiles thou thoughest by rapine auarice to eter nâ—ze thy familie kingdom thou hast merited the ruine therof Ezec. 24. Nahâ— 3. Psal 10. * Al sinnes in some sorte procede of ignorance for remission wherof the prophet prayeth in this Canticle that for the same Christs coming may not be differred 2. So prophecieth his Incarnation 3. Natiuitie 4. Miracles and Doctrine 5. Passion Resurrection and conuersion of Gentiles 16. The general Iudgement Glorie of the blessed damnation of the reprobate a For the great excellent and admirable mercie of God I was astonished as one afrayde seing God himself vvil take mans nature and therin pay ransom redeme mankind b in the time disigned for this purpose The 70. Interpreters reade betvven tvvo liuing creatures thou shalt be found and so the Church hath in the office of Christs Natiuitie and Circumcision betvven an oxe and an asse in the shall c From Bethlem vvhich is southvvard from IerusaleÌ„ * Sela. See Aâ—not Psal â— d In Madian a part of Aethiopia the people liued most in tentes not in houses so here is signified that in the tumulte of warres vvil be much remouing of skinnes that is of their tentes made of skinnes * Sela. e Antichrist the head of the malignant house or conuenticle shal be destroyed by Christ Isa 11 v. 4 2 Thes 2. * Sela. f Al afflictions are to be patiently sustayned that vve may haue rest in the day of iudgement Sophonias prophecied the captiuitie of the tvvo tribes their relaxation And Mysteries of Christ a In saying the vvord of our Lord the prophets signifie that they are not the principal auctors of that vvhich they preach or vvrite but the ministers by vvhom God speaketh b Gathering more coÌ„monly signifieth a benefite but by that vvhich folovveth from the face of the earth it is manifest that God here threatneth to destroy sinners the kingdom of Iuda d The day of punishment is commonly called the day of our Lord. Isa 2. Ioel. 2. 1. Cor. 3. 2. Thess 2. e Ioachaz vvas depriued of his kingdom and died in Aegypt 4. Reg. 23 Ioakim vvas continually vered by the Babylonians other nations 4. Reg. 24. at last slaine and his bodie cast out of the citie Iere. 22. Sedecias taken his eyes put out so caâ—â—ed into Babylon and al his sonnes slaine Iechonias otherwise called Ioachin was kept long prisoner in Babylon al the issue of Iosias afflicted c VVhosoeuer ioyneth false goddes vvith God Almightie in dede serueth not God * the valley nerâ— Ierusalem Amos â— f Al these afflictions are nere g Repeting and inculcating the same termes doth â—legantly describe the greatnes of the future calamities Iere. 3â— Ioel. 2. Amos. â— Ezech â— a Ye that deserue not Gods loue but rather to be reâ—ected yet by repentance returne to him and he vvil receiue you b It is very frequent in the prophetes â—o speake of thinges to come as if they were donne already for the certaintie therof And these prophecies of the destructions of other nations by the Chaldees do confirme that vvhich is threatned to the Ievves for al sinning al must be punished And God vvho is Lord of al wil sovvner or later geue to al as they deserue Isa