inciteth â—e her contrarie banquet of stollen water and hidde bread †VVISEDOME “ hath built herself an house she hath cut out seuen pillers †She hath immolated her victimes mingled her wine and set forth her table †She hath sent her handmaides to cal to the towre and to the walles of the citie †If any be a litle one let him come to me And to the vnwise she spake †Come eate ye my bread drinke the wine which I haue mingled for you †Leaue infancie and liue and walke by the wayes of prudence †He that teacheth a scorner doth iniurie to himself and he that rebuketh the impious purchaseth a blotte to himself †Rebuke not the scorner lest hee hate thee Rebuke a wise man and he wil loue thee †Geue occasion to a wise man and wisdom shal be added to him Teach the iust and he shal make haste to take it †The beginning of wisdom the feare of our Lord and the knowlege of the holie prudence †For by me shal thy dayes be multiplied and yeres of life shal be added to thee †If thou be wise to thyself thou shalt be and if a scorner thou alone shalt beare the euil †A foolish woman and clamorous and ful of alurementes and knowing nothing at al †sate in the doores of her house vpon a seate in a high place of the citie †to cal them that passe by the way and goe on their iourney †He that is a litle one let him turne to me And to the foole she spake †Stolen waters are sweeter and hidden bread more pleasant †and he was ignorant that giantes are there and her guestes in the depthes of hel ANNOTATIONS CHAP. IX â— VVisdom hath built herself a house According to the literal sense wherin the mystical is grounded both intended by the Holie Ghost VVisdom which is God himself Creator Conseruer of al thinges whose special good pleasure and delight is to be with men built his house the Church first in the Patriarches Priestes Prophetes and his other faithful seruantes in the old Testament partly before but more conspicously in the people of Israel establishing the same with seuen that is according to the frequent phrase of holie Scripture with manie pillers Pastors and chief gouerners by whom the whole people were directed in al spiritual causes as the Psalmist likevvise induceth God saying I haue confirmed the pillers therof And as S. Paul aftervvard calleth S. Peter S. Iames and S. Iohn pillers In this house vvisdom also prepared a banquette appointed victimes of diuers sortes as gratful Sacrifices to God therto inuited al men in much better order and to their more profite then the adultresse vvoman follie and vvicked concupiscence in citeth to her carnal and vvordlie pleasures vvhich bring to eternal ruine And for this purpose God neuer ceased to send Priestes and Prophetes to inuite the people of Israel to this strong tovvre fensed vvith vvalles In the Allegorical sense the same diuine increated VVisdom the second Person in the B. Trinitie the Diuine VVORD coeternal to the Father built himself a house his humane bodie in the virgins vvombe and therunto as to the head adioyned the members his mystical bodie the Church immolated victimes of Martyrs prepared the Table in breade and vvine vvhere also appeareth his Priesthood according to the Order of Melchisedec and called therto such as before vvere vnvvise and of smal vnderstanding because as the Apostle saith God chose the vveake of this vvorld to confound the strong As S. Augustin expoundeth this passage li. 17. c. 20. de ciuit q. 51. veter noui Test to 4. THE PARABLES OF SALOMON This repetition of the title signifieth that the sentences which folow are more properly called Parables then the former From vvhich they also differ in maner of vtterance by the figure Antithesis for most part opposing and comparing contrarie vertues and vices shevving their contrarie effectes vvith great elegancie especially in the original tongue vvhich could not be so fully expressed in Greke nor Latin much lesse in vulgar language But are the same in sense though often obscure by reason of the Hebrevv phrase shortnes of sentences and so vvithout anie certaine connexion that we can not with perspicuitie comprehend the summe therof in briefe contentes after the ordinarie maner before the chapters And therfore haue thought it better for the vulgar reader to set downe in the margent of the twentie chapters next folowing in briefe termes the vertues or other good thinges rather then the bad not hauing place for both commended in euerie sentence For though the same be not alwayes expressed in the text yet they may be vnderstood by their opposite vices VVhosoeuer desireth further explication may finde manie of these diuine sentences excellently expounded by S. Ierom S. Augustin S. Gregorie and other Fathers in seueral places Or read S. Bedas Commentaries vpon this whole booke To. 4. vel apud S. Ierom. To. 7. Or amongst late writers our lerned countriman D. Radulphus Bainus Bishop Iansenius and F. Peltanus CHAP. X. A wise sonne maketh the father glad but a foolish sonne is the sorow of his mother †The treasures of impietie shal profit nothing but iustice shal deliuer from death †Our Lord wil not afflict with famine the soule of the iust and the deceitful practises of the impious he wil ouerthrow †The slothful hand hath wrought pouertie the hand of the strong getteth riches Who so trusteth to lyes feedeth the windes and the selfe same man foloweth the flying birdes He that gathereth in the haruest is a wise sonne but he that snorteth in summer is the sonne of confusion †The blessing of our Lord is vpon the head of the iust but iniquitie couereth the mouth of the impious †The memorie of the iust is with prayses and the name of the impious shal rotte †The wise of hart shal receiue preceptes a foole is beaten with lippes †He that walketh playnly walketh confidently but he that depraueth his wayes shal be manifest †He that wincketh with the eye shal geue sorow and the foole in lippes shal be beaten †A vayne of life the mouth of the iust and the mouth of the impious couereth iniquitie †Hatred rayseth brawles and charitie couereth al sinnes †In the lippes of the wise wisdom is found and a rod on his backe that lacketh witte †Wise men hide knowledge but the mouth of the foole is next to confusion †The substance of a rich man is a citie of his strength the feare of the poore their pouertie †The worke of the iust vnto life but the fruite of the impious vnto sinne †The way of life to him that keepeth discipline but he that fo rs keth reprehensions erreth †Lying lippes hide hatred he
Gods wil and ordinance who so transposed Isaacs blessing from Esau to Iacob VVhich Isaac at length vnderstanding conformed him self therto and confirmed the same v. 33. ch 28. giuing Esau such contentment as he could of temporal blessings Ioseph is renowmed for al vertues euen from his youth to his death Gen. 37. 39. 50. Iob Was simple and right fearing God and departing from euil a iust and innocent man both before and in his tribulations not sinning with his lippes neither spake he anie foolish thing against God ch 1. yea more afflicted retained innocencie ch 2. and finally God receiued his prayer for others and restored al his losses duble ch 42. Moyses a most special selected Prophet the meekest man on the earth of singular Zeale seuerly punished sinne but withal most charitably prayed God to forgiue the people and conserue his Church God of his mere mercie electeth al those whom he wil iustifie and saue offering al sufficient grace iustly leaueth some obstinate sinners in state of damnation Gen. 25. Exo. 7. His predestination foreknowledge and promise do not exclude but include the meanes wherby his wil is done in the iust Gen. 25. 37. 45 50. Neither is Gods reprobation the cause of anie mans damnation but mans owne sinne the proper cause both of reprobation damnation For example Pharao his people enuying vainly fearing and for their religion hating and persecuting the children of Israel by oppressing them with vnsupportable laboures by commanding secretly to kil their infants and that not succeding by a new decree to drowne them Exo. 1. were mercifully after long conniuence admonished by Gods legates in his name quietly to permit his people to serue him but they wilfully contemned this gentle admonition Pharao proudly and insolently answering Who is the Lord that I should heare his voice and dismisse Israel I know not the Lord and Israel I wil not dismisse Exo. 5. So they hardned their owne hartes and more greuously afflicted the faithful God permitting the wicked to liue and prosper for a time in this world not punishing them so much as they deserued nor mollifying their hartes not illuminating their vnderstanding vnto effectual conuersion but iustly permitting them to persist in obstinacie Ex. 7. 8. 9. 10. c. Protection of Angels inuocation is proued Gen. 24. 32. 48. Patriarches names also inuocated c. 48. v. 16. Isaac was blessed prospered for Abrahams sak◠because Abraham obeyed Gods voice kept his precepts cōmandements obserued his ceremonies his lawes Gen. 26. Iosephs rodde adored by Iacob Gen. 47. Moyses commanded to put of his shooes because the place was holie Exod. 3. Swearing by creatures lawful and some times more conuenient then immediatly by God him selfe Gen. 42. Likewise Ominous speach Gen. 24. and Dreames Gen 37. 40 41 are sometimes lawfully obserued and are from God Idols alwaies vnlawful but not al Images Gen. 31. 35. Reliques to be reuerently vsed as Iosephs bodie conserued in a coffin in Aegypt Gen vlt. translated by Moyses Exo. 13. and so brought into Chanaan and layed with other Patriarches in Sichem Going bare foote to holie places an act of religious reuerence and deuotion Ex. 3. The signe of the crosse vsed by Iacob Gen 48. a figure of Christs crosse The wood cast by Moyses into the bitter water and making it sweete Exo. 15. an other figure therof Funeral obsequies were obserued by Abraham for his wife Sara Gen. 23. with mourning and weeping for her according to the qualitie of so holie a person who it is like needed not other satisfactorie workes as Saul and Ionathas and others slaine in battel for whom Dauid and his court did not only mourne and weepe but also fasted til euen He also bought a field with a duble caue where he buried her dedicating it for this peculiar vse and both himself and Isaac Iacob Rebecca and Lia were there buried Gen. 49. v. 31. Ioseph with al his brethren mourned for their father Iacob first fourtie dayes in Aegypt then carying him into Chanaan celebrated the exequies other seuen dayes Gen. 50. His particular digging of his owne graue v. 5. and both his and Iosephs special charge to be buried amongst their ancesters and the translation of al the twelue sonnes of Iacob into Sichem confirme the desire of burial in one place rather then in an other to be agreable to nature and holie Scriptures Touching the soules departed euen the most perfect went into the lower partes generally called Hel. But some were in rest others in paines according to their desertes none in heauen before Christ As S. Hierom comment in Osee 13. et Eccles 3. proueth by Iacobs vvordes Gen. 37. I wil descend vnto my sonne into hel by Iobs lamentation ch 7. et 17. that al good and bad were retained in hel saying If I shal expect hel is my house and in darknes I haue made my bed VVhich place or receptacle of such Saintes as Iacob and Iob vvas doubtles farre distant from hel of the damned for betvven Lazarus in Abrahams bosome and the glutton intorments is a great chaos or large space and yet the highest of these places is called hel In respect of Resurrection the same Iacob called his life in this vvorld a pilgrimage Gen. 47. and Iob ch 7. a warfare vpon earth professing expressly ch 19. In the last day I shal rise out of the earth And I shal be compassed againe with my skinne and in my flesh I shal see God Our B. Sauiour also proueth the Resurrection because the God of Abraham Isaac and Iacob Exo. 3. is God of them not as they are dead but as they are liuing and to returne againe to life in bodie and soule together Of general Iudgement Iob saieth ch 31. What shal I doe when God shal rise to iudge and when he shal aske what shal I answere him And Eliu ch 34. saieth The omnipotent wil render a man his worke and according to the waies of euerie one he wil reeompence them Sodom and Gomorra Gen. 19. were example saith S. Peter and S. Iude of eternal punishment in hel fire Of eternal life Iacob professed his hope Gen. 49. saying I wil expect thy saluation ô Lord. And Moyses as S. Paul testifieth denied him selfe to be the sonne of Pharaoes daughter esteming the reproch of Christ greater riches then the treasure of the Aegyptians For he looked vnto the reward Thus much touching particular pointes of Religion It resteth to see the visible knowen members of the Church with the heades and gouernors therof succeding without interruption in the same age notwithstanding some brake and departed from them and other innumerable Sectes of Infidels stil multiplied in the world To beginne therfore with Abraham before the former age was ended at which time he was 75. yeares old holie Scriptures stil speake of
Doctors found confessed great difficulties in these first chapters which they with much studie endeuored to explicate And therfore it is a wonder to see our Protestants Puritans hold this Paradox that Scriptures are easie to be vnderstood VVheras both by testimonie of those that haue in deede studied laboured in them and by a litle due consideration the coÌ„trarie is most euident For whosoeuer wil looke into the holie Scriptures shal find that some times in shew one place semeth contrarie to an other some times the letter phrase are obscure ambiguous some times the sentences vnperfect Againe manie speaches are prophetical manie parabolical metaphorical and vttered vnder other tropes and figures and that in the literal sense Moreouer there are three spiritual senses besides the literal very frequent in holie Scripture Allegorical pertayning to Christ and the Church Moral pertayning to maners and Anagogical pertayning to the next life As this word Ierusalem literally signifieth the head citie of Iewrie Morally the soule of man Allegorically the Church militant and Anagogically the Church triumphant And sometimes this and the like of others metaphorically in the literal sense signifieth the Church militant and not the citie of Iewrie as in the 12. chapter to the Hebrewes and some times the Church triumphant as in the 21. of the Apocalips 2. The Spirite of God In the Hebrew it is signified that the Spirite of God was on the waters to make them fertile for that fishes and birdes were to be procreated therof the word is merahepheth incubabat sate vpon to produce fruict saith S. Ierom from the waters as a henne by her heate produceth life in the egges And the same S. Ierom and before him Tertullian teach that this was a figure of Baptisme which consisteth of water and the Holie Ghost For as water in the beginning of the world receiued a certain vital vertue of the Holie Ghost to produce liuing creatures so also Baptisme receiueth vertue of the same Holie Ghost to procreate new men VVherupon Tertullian calleth Christians fishes because they are gotten from the waters and thence haue their first spiritual life Let it not therfore seme strange saith he that in Baptisme VVaters geue life 16. Tvvo great lights and starres Here occurreth an other example of the hardnes of holie Scripture For if the two great lights towit the Sunne the Moone and also the starres vvere made the fourth day and not before as it mâ—y seme by the wordes in this place then what was that light and in what subiect was it that was made the first day S. Basil S. Gregorie Nazianzen Theodoret and some others writing vpon this place do thinke that the light which was made the first day remayned though an accident without his subiect til the fourth day And albeit most other Doctors rather think that the substance of the Sunne Moone of other planets and starres were created the first day and the fourth day set in that order and course which now they kepe with more distinction for signes and seasons and dayes and yeares yet it is clere that the foresaid ancient Doctors iudged it possible that accidents may remaine without their subiect which a Sacramentarie wil be loath to grant lest it might be proued possible as both these al other Catholique Doctors beleued and taught that the accidents of bread and wine remaine in the blessed Sacrament of the Eucharist without their subiects VVhich Protestants denie 26. Let vs make man to our Image For better consideration of Gods bountie towards vs and sturring our selues to gratitude towards him we may here note tenne prerogatiues bestowed on vs by our Lord maker in our creation aboue al other earthlie creatures First wheras God by an imperial word of commandment made other creatures Fiat lux Fiat firmamentum Be there light Be there a firmament intending to make man he procedeth familiarly by way as it were of consultation and as to his owne vse and seruice to make man saying Let vs make man to our image and likenes that is to say a reasonable creature with vnderstanding and free wil which beastes haue not Secondly in this worke God first insinuateth the high Mysterie of the B. Trinitie or pluralitie of Persons in one God because man is to beleue the same signifying the pluralitie of Persons by the wordes Let vs make and to our and the vnitie in substance by the wordes Image and likenes the first in the plural number the later in the singular Thirdly other creatures were produced by the waters and earth Let the vvaters bring forth fishe and soule Let the earth bring forth grasse and catâ—le other beastes but God brought forth man not by the earth though of the earth nor by water nor by heauen nor by Angels but by him selfe geuing him a reasonable soule not sensual only as to beastes and the same not produced of anie creature but created immediatly of nothing Fourthly God gaue man Paradise a most pleasant place to dwel in Fiftly God gaue man dominion and imperial authoritie ouer alliuing creatures vnder heauen Sixtly man was created in that innocencie of life and integritie of al vertues that his mind was wholly subiect to God his sense to reason his bodie to his spirite and al other liuing creatures obedient to him euen the terrible Lions the cruel Tigres the huge Elephants and the wildest birdes Seuently God brought them al to man as to do him homage and to take their names of him VVhich by his excellent knowledge he gaue them conformable to their natures Eightly God gaue man in some sorte an immortal bodie that if he had kept Gods commandment he had liued long and pleasantly in this world and so should haue bene translated to eternal life without dying Ninthly God did not only adorne man with al natural knowledge and supernatural vertues but also with the gift of prophecie VVherby the knew that Eue was a bone of his bones and flesh of his flesh though being a slepe he knew not when she was made Tenthly which was the chiefe benefite of al God conuersed familiarly with man and that in shape of man which was a token of his meruelous great loue to man and a singular incitment of him to loue God Reade more if you please of the dignitie of man and the benefites of God towards him in his creation in S. Bernard vpon the 99. Psalme And vpon the 61. chapter of Esaie 28. Increase and multiplie VVhether this be a commandment or no at least it is a blessing for so the wordes before conuince God blessed them and said Increase and multiplie He said the same also to brute creatures which are not capable of a precept but by this were made fertile VVherby we see that Gods blessing alwayes worketh some real effect as of fertilitie in this and other places of multiplication of the
same S. Bernard sheweth this blessed Virgin in singular sorte bruised the serpents head in that she quite vanquished al maner suggestions of the wicked serpeÌ„t neuer yelding to not taking delight in anie euil moued by him 19. Dust thou art By these wordes Adam was admonished to humble him selfe considering the matter wherof his bodie was made and into which he should be resolued againe wherupon it came to be a ceremonie amongst penitents to cast ashes on their heads As appeareth in holie Scriptures for which cause the Church now also vseth this ceremonie the first day of Lent putting ashes on her childrens heades willing them to remember that dust they are and to dust they shal returne to moue vs by this meditation to more serious penance 22. â—â—st perhaps Notwithstanding Gods eternal decree in disposing al thinges and his omnipotencie which nothing can resist yet he produceth good and either auoideth or disposeth of euil which he suffereth by ordinarie meanes as appeareth Act. 27 v. 31. and that because man hath free wil with which God concurreth destroyeth not nor forceth as S. Augustin teacheth 24. Placed Cherubins Man being cast out of paradise the same is defended with duble gard with Angels that are watchful wise and potent and with fire and sword most terrible armoure to man wherby againe we see that God vseth ordinarie meanes in his prouidence as the ministrie of Angels humane terror and would neither destroy the tree nor depriue it of the vertue to prolong life nor bereue man of freewil by which he might desire to returne but conseruing nature in al creatures preuenteth inconueniences otherwise These Angels also hinder the diuel that he can not enter paradise lest he should take of the fruite of the tree and geue it to men to prolong their liues and therby draw them to his seruice CHAP. IIII. VVicked Cain killeth holie Abel 9. vvhose bloud cryeth for reuenge 11. Cain a cursed vacabond 17. hath much issue 25 Adam also hath Seth and Seth Enos AND Adam knewe Eue his wife who conceiued and brought forth Cain saying I haue gotten a man through God †And againe she brought forth his brother Abel And Abel was a shepehard Cain a husbandman †And it befel after manie dayes that Cain “ offred of the fruites of the earth giftes to our Lord. †Abel also offred of the first begotten of his flocke and of their fat and our Lord “ had respect to Abel to his giftes †But to Cain and to his giftes he had not respect Cain was exceeding angrie and his countenance abated †And our Lord said to him Why art thou angrie and why is thy countinance fallen †If thou doe wel “ shalt thou not receiue againe but if thou doest il shal not thy sinne forth with be present at the dore but the lust therof shal be “ vnder thee and thou shalt haue dominion ouer it †And Caine said to Abel his brother Let vs goe forth abroad And when they were in the filde Caine rose vp against his brother Abel and slewe him †And our Lord said to Cain Where is Abel thy brother Who answered I know not am I my brothers keper †And he said to him What hast thou done the voice of thy brothers bloud crieth to me out of the earth †Now therfore cursed shalt thou be vpon the earth which hath opened her mouth receiued the bloud of thy brother at thy hand †When thou shalt til it it shal not yeld to thee her fruite a roag and vagabound shalt thou be vpon the earth †And Cain said to our Lord Myne iniquitie is greater then that I may deserue pardon †Loe thou doest cast me out this day from the face of the earth and from thy face shal I be hid and I shal be a vagabound fugitiue on the earth euerie one therfore that findeth me shal kil me †And our Lord said to him No it shal not so be but whosoeuer shal kil Cain shal be punished seauen fould And our Lord put a marke on Cain that whosoeuer found him should not kil him †And “ Cain went forth from the face of our Lord and dwelt as a fugitiue on the earth at the east side of Eden †And Cain knewe his wife who conceiued and brought forth Enoch And he built a citie called the name therof by the name of his sonne Enoch †Moreouer Enoch be gat Irad and Irad begat Mauiael and Mauiael begat Mathusael and Mathusael begat Lamech †Who tooke two wiues the name of the one was Ada and the name of the other Sella †And Ada brought forth Iabel who was the father of them that dwel in tents and of heardsmen †And his brothers name was Iubal he was the father of them that sing on harpe organes †Sella also brought forth Tubalcain who was a hammerer worker in al worke of brasse iron And the sister of Tubalcain was Noema †And Lamech said to his wiues Ada and Sella Heare my voice ye wiues of Lamech harken to my talke for I haue slaine a maÌ„ to the wounding of my selfe and a stripeling to mine owne drie blowe brewsing †Seuenfould vengeance shal be taken of Cain but of Lamech seuentie times seuen fould †Adam also knewe his wife again and she brought forth a sonne and called his name Seth saying God hath giuen me other seede for Abel whom Cain slewe †But to Seth also was borne a sonne whom he called Enos this man began to inuocate the name of our Lord. ANNOTATIONS CHAP. IIII 3. Offered giftes Either God him selfe taught Adam and he his children or els they knew by instinct of nature that Sacrifice must be offered to God to acknowledge therby his supreme dominion ouer man and mans due subiection to his diuine Maiestie And that not only in internal affection which as S. Augustin and al Catholique Doctors teach is principally required but also in external things because we consist of bodie and not only of soule and haue by Gods goodnes the vse of corporal things As here we see example in the law of nature and the same was ordained by written precept in the law of Moyses the Prophetes also foretold that external Sacrifice should be offered in the law of grace and new Testament to wit the same which Christ instituted and left in his Church to continew to the end of the world Moreouer this homage of offering Sacrifice is so peculiar to God only that albeit manie other exterior rites and seruices are vsed both to God men as to be bare head to be we to kneele the liâ—e before them either of great humâ—litiâ— saith S. Augustin or of pestiferous â—latterie to such as are homines colendi venerandi si autem eis multum additur adorandi men to be vvorshipped reuerenced and
death of his Saincts Hence also is proued that seeing in this life the good are afflicted and the bad oftentimes prosper temporally there must nedes be an other Court of exact Iustice and an other Reaconing day wherin euerie one shal receiue according as they haue donne good or euil which was sufficiently intimated by Gods discussing and manifesting Abels and Cains deserts which were hidden before and in part rewarding them accordingly yet reseruing the ful reward of the one and punishment of the other to the next world Of the Iudge and his sentence Enoch alleadged by S. Iude the Apostle proficied clerly saying Behold our Lord cometh in his holie thousands to doe iudgement aganst al and to reproue al the impions of al the workes of their impietie wherby they haue donne impiously and of al the hard things which impious sinners haue spoken against him Thus holie Enoch preached touching the wicked which thought there was no Iudgement to come nor Iudge to be feared At this Iudgement al shal appeare in bodie and soule returning to life For that Al men shal rise from death is proued by the immortalitie of mans soule which God did not make nor produce of corruptible matter but immediatly Breathed into his face the breath of life and man became a liuing soule so the soule being immortal and hauing a natural inclination to the bodie mans natural perfection requireth the coniunction of bodie and soule for neither soule nor bodie separated is a man but both ioyned in one subsistence are a man in so much that mankind should perish except the bodies shal rise againe and liue with the soules And then shal the bodies be qualified according to the state of the soules happie or miserable for euer Of Eternal life the translation of Enoch is a figure For seeing God preserueth his corruptible bodie so long from death and infirmitie it is a token and manifest signe that by the same powre of God the bodies of men shal at last day after that al men are once dead rise againe and remaine with the soules for euer The good in Eternal ioy the wicked in Eternal paine Both signified by the custodie of the gate of Paradise by Angels who for euer kepe out these that are stil defiled with sinne and so they depart into fire euerlasting and admit the innocent and iust into the kingdome of heauen which is euerlasting ioy and perfect felicitie Thus we see the face and briefe summe of Religion in the beginning of the world til the floud and the state of the Church which was alwayes Visible consisting of men good and bad with a continual Succession of Rulers as wel spiritual as temporal For the first borne were both Priestes and Princes in euerie familie And amongst the same one euer chief of al. From which ranke Cain was excluded or rather excluded him selfe by Going forth from the face of our Lord. Wherupon holie Moyses râ—â—teth this Monarchical succession of one chiefe and Supreme Head from Adam by the line of Seth Enos Cainan Malaleel Iared Enoch Mathusala Lamech and Noe. Neuertheles he setteth downe also the progenie of Cain the first beginner of a worldlie schismatical and heretical conuenticle opposite to the Citie of God He denied Gods prouidence as Thargum Hierosolomitanum testifieth protesting to Abel That there was no Iustice nor Iudge nor other world then this no reward for vertue nor punishment for sinne and so desperatly he killed Abel of these negatiue principles proceeded other like detestable opinions and most wicked life sauage and barbarous crueltie and al kind of impietie And in processe of time albeit manie remained in true faith and vnitie of the Church yet by conuersation with such miscreantes especially by occasion of Mariages betwen the faithful and infidels almost the whole world was corrupted in maners But Noe was iust and perfect In punishment therefore of so great and enormious sinnes God sent the general floud wherby al Cains progenie and al other infidels were wholly destroyed and extinguished and the true Church notably purged onlie iust Noe and his familie reserued By whom the same true Church was continued and the world againe replenished with men CHAP. VIII The waters diminishing by litle and litle 6. Noe sendeth forth a crow 8. after him a doue thrise 18. lastly goeth forth with al that were with him in the arke 20. erecteth an Altar and offereth Sacrifice AND God remembred Noe and al the beasts and al the cattle which were with him in the arke and brought a winde vpon the earth and the waters decreased †And the sountaines of the depth and the floud gates of heauen were shut vp and the rayne from heauen was stayd †And the waters returned from the earth going comming and they begane to decrease after a hundred fiftie dayes †And the arke rested the seauenth moneth the seauen twentith day of the moneth vpon the mountaines of Armenia †But the waters for al that were going and decreasing vntil the tenth moneth for in the tenth moneth the first day of the moneth the topps of the mountaines appeared †And after that fourtie dayes were passed Noe opening the windowe of the arke which he had made let forth a crowe †which went forth and did not returne til the waters were dried vpon the earth †He sent forth also a doue after him to see if the waters were ceased yet vpon the face of the earth †Which finding not where her foote might rest returned to him into the arke for the waters were vpon the whole earth and he stretched forth his hand and caught her and brought her into the arke †And hauing expected yet seauen moe dayes againe he let forth a doue out of the arke †But she came to him at euentide carrying a bough of an oliue tree that had greene leaues in her mouth Noe therfore vnderstood that the waters were ceased vpon the earth †And he expected yet neuertheles other seauen dayes and he sent forth a doue which returned not any more vnto him †Therfore in the sixt hundred and one yeare the first moneth the first day of the moneth the waters were cleane diminished vpon the earth and Noe opening the roofe of the arke looked and sawe that the face of the earth was dried †In the second moneth the seuen twentyth day of the moneth the earth was dried †And God spake to Noe saying †Goe forth of the arke thou thy wife thy sonnes and the wiues of thy sonnes with thee †Al cattle that are with thee of al flesh as wel in soules as in beastes al creepers that creepe vpon the earth bring out with thee goe yee vpon the earth increase and multiplie vpon it †Noe therfore went forth and his sonnes his wife and the wiues of his sonnes with him
him as alwaies vndefiled and a true seruant of God though his father Thare and his brother Nachor sometimes serued strange goddes Iosue 24. but were reclamed and the whole familie as S. Augustin proueth lib. 16. c. 13. de ciuit was persecuted by the Chaldees VVherupon Thare leauing Chaldea brought Abraham Lot and Sarai so farre as Haran in Mesopotamia Gen. 11. whither also Nachor repaired afterwards and there made his habitation as appeareth Gen. 24. But Abraham vvas sooner and more specially persecuted in Chaldea as Iosephus testifieth li. 1. Antiq. for his clere and publique profession of one God Creator of al things and that by his only goodnes and not by mens ovvne povver happines is attained Further Suidas vocab Abraham vvriteth that at the age of 14. yeares he admonished his father not for lucre sake to seduce men by vvorshipping images of false goddes auouching that there is no other but the celestical God maker of the whole world In vvhich sincere profession hovv he alvvaies perseuered is often testified and needles here to be repeted Also Sem Sale and Heber his proper ancesters the ninth seuenth and sixth in right line before him were al holie men and liued al Abrahams time much of Isaachs and part of Iacobs dayes Likevvise Melchisedech King and Priest a distinct person of an other lineage as vve suppose from Sem liued in the beginning of this age Al which being renowmed men had great troupes or rather countries which with them serued the only true God VVherof we haue example in that Abraham being but a stranger in Chanaan vpon a suddaine exploite Gen. 14. made readie of the seruants borne in his house three hundreth and eighteene wel appointed men of armes al of the same religion for shortly after they were al circumcised Gen. 17. yet was king Melchisedech of more power and authority then he And the other here mentioned except his elder brother Nachor and his nephevv Lot vvere his ovvne direct progenitors and by likelihood more potent Againe from Abraham the succession held on right to Aaron and Moyses and the vvhole people of Israel vvhich vvith them passed out of Aegypt through the redde sea But in the meane time diuers also of Abrahams kindred and seede brake of from this communitie and fel to idolatrie For albeit Lot his brothers sonne perseuered in the true seruice of God yet Lots sonnes Moab and Ammon at least the Moabites and Ammonites two nations that came of them Gen. 19. were infidels and idolaters Likewise though Nachor and Bathuel Nachors sonne continued henceforth in true faith and religion yet Laban the same Bathuels sonne had false goddes vvhich Rachel tooke away Gen 31 But true religion being not wholly extinguished in these families both Isaachs wife Rebecca and Iacobs wiues Lia and Rachel with their handmaides Bala and Zelpha either beleued rightly or were more easily brought to true beleefe and seruice of God Ismael Abrahams first sonne was in his youth euel disposed Gen. 21. and for endeuoring to corrupt Isaac vvhich S. Paul calleth persecution was together with his mother Agar cast out of Abrahams house yet prospered in the desert had twelue sonnes dukes sometimes visited his father and together with Isaac buried him Gen. 25. And at the age of 137. yeares died and was put to his people that is to others like himself good or euil Abraham also separated his other sonnes begotten of Cetura v. 6. from Isaac to whom only and not to any other the promised land of Chanaan and other more special blessings pertained Of these last sonnes came the people of Madianites who kept some resemblance with the people of God in religion and therin prefigured heretikes that descend from Catholique race but falling to schisme heresie doe not participate eternal enheritance with the spiritual children of God as S. Augustin teaceth q. 70. in Gen. In like sorte of the two sonnes of Isaac onlie Iacob had the spiritual blessing and enheritance therto belonging Gen. 27. Esau though prophane in maners selling his birthright Gen. 25. v. 32 which waâ— aspâ—ritual turisdiction wherin he was a figure of the reprobate yet it semeth he kept the true faith Gen. 35. v. vlt. But whether he did or no sure it is Iob who is probably thought to be of his race Gen. 36. was a most holie man and a rare example of vertue But the posterities of them both and al the progentes of Ismael and of Abrahams other sonnes by Cetura sooner or later â—â—l to infidelitie and idolatrie In other nations of the world stil new goddes and goddeses were multiplied vpon euerie occasion As S. Augustin li. 18. de ciuit recounteth diuers Al which notwithstanding the true Church and citie of God continued most visible and notorious yea with meruelous increase especially after they were more hated and afflicted in Aegypt Exo. 1. VVhither they were brought by the strange and special prouidence of God more strangely preserued and most miraculously deliuered from thence Much more the Church of Christ wherof this was a shadow and figure hath benne and shal be euer most visible from the first foundation therof to the worlds end For besides the promises and predictions in the new Testament al the Scriptures also of the old which fortel Christ do withal forshew his Church Totum quod annunciatur de Christo saieth S. Augustin de vnitate Eccles c. 2. caput corpus est Al that is spoken of Christ is of the head and the bodie The head is the onlie begotten Iesus Christ the Sonne of the liuing God he the Sauiour of the bodie His bodie the Church Againe c. 4. Totus Christus caput corpus est VVhole Christ is the head and the bodie The head the onlie begotten Sonne of God and the bodie his Church the bridgrome and bride tvvo in one flesh Yea for no other cause saieth he li. de catech rud c. 3. were al those things written before the coming of our Lord which we read in holie Scriptures but that his coming might be commended and the future Church prefigured that is the people of God through out al nations which is his bodie The same doth S. Paul teach vs not only saying Gal. 3. The law was our pedagogue or conductor to Christ but also 1. Cor. 12. that as the natural bodie is one and hath manie members and al the members of the bodie wheras they be manie yet are one bodie so also Christ And Coloss 1. that Christs bodie is the Church As therfore the great blessing of redemption and saluation was promised in Christ Gen. 12. c. so it was withal expressed that al nations and kindreds of the earth should be partakers therof yea so innumerable as the dust of the earth the starres of heauen and sandes of the sea VVhich S. Paule saieth Rom. 9. is not ment of Abrahams natural children but
of the children of promise such as the Romane Christians and others Ievves and Gentiles So S. Iohn saw in a vision as a certaine number of twelue thousand signed of euerie tribe of Israel but after these a great multitude which no man could number of al nations tribes peoples and tongues To say therfore as some old and nevv heretikes doe that the Church of Christ some times consisteth of fevv or inuisible persons vvere to say God kept not promise vvith Abraham Gen. 17. and to make the bodie and thing figured more obscure then the shadovv and figure seeing in the whole time of the Lavv of nature that is in these three first ages of the vvorld the Church being but a figure of that vvhich is novv yet vvas alvvayes visible and notorious as hath benne declared And that vvith perpetual succession of supreme heades rulers and gouerners As is before noted in the first age from Adam to Noe in the second from Noe to Abraham so in this third by the right line of Abraham Isaac Iacob Leui Caath and Amram to Aaron and Moyses Exo. 6. the Holie Ghost not there reciting more genealogies being come to the origin of the Pristlie Tribe that is to these tvvo vvhom his diuine goodnes selected and ordained as vvel to speake to Pharao in behalf of the children of Israel and to bring them out of the Land of Aegypt as aftervvards by one of them to giue his people a vvritten Lavv and in the other a perpetual prouision of spiritual pastors For in Aaron the elder brother God established an ordinarie succession of Priesthood from that time to Christ vvhich before pertained to the firstborne in euerie familie â—dioyning the rest of Leuites tribe to assist them in administration of sacred things But Moyses the younger brother vvas extraordinarily called which God therfore shewed and confirmed by special miracles not onlie to Priesthood but also to be as the God of Pharao Superior of Aaron chiefe mediator betwen God and his people as wel in deliuering them from the seruitude of Aegypt and in receiuing the Law and deliuering it to them as in al other supreme gouernment spiritual and temporal during his life CHAP. XVI The people murmuring for meate and that they had left the flesh pottes of Aegypt 4 God geueth them quailes and Manna 16. VVherof they are commanded to gather for euerie day 22. but the sixt day duble for the Sabbaoth 32. and to kepe a measure of it in the tabernacle for a memorie AND they sette forward from Elim and al the multitude of the children of Israel came into the desert Sin which is betwene Elim Sinay the fiftenth day of the second moneth after they came forth out of the Land of Aegypt †And al the assemblie of the children of Israel murmured against Moyses and Aaron in the wildernesse †And the children of Israel said to them Would to God we had died by the hand of our Lord in the Land of Aegypt when we sate ouer the flesh pottes and did eate bread our fill why haue you brought vs into this desert that you might kil al the multitude with famine †And our Lord said to Moyses Behold I wil raine you bread from heauen let the people goe forth and gather that sufficeth for euerie day that I may proue them whether they wil walke in my law or no. †But the sixt day let them prouide for to bring in and let it be duble to that they were wont to gather euerie daie †And Moyses and Aaron said to al the children of Israel At euen you shal know that our Lord hath brought you forth out of the land of Aegypt †and in the morning you shal see the glorie of our Lord for he hath heard your murmuring against our Lord but as for vs what are we that you mutter against vs †And Moyses said At euen our Lord wil geue you flesh to eate and in the morning bread your fill for he hath heard your murmuringes which you haue murmured against him for what are we neither is your murmuring against vs but against our Lord. †Moyses also said to Aaron Say to the whole assemblie of the children of Israel Approch you before our Lord for he hath heard your murmuring †And when Aaron spake to al the assemblie of the children of Israel they looked toward the wildernesse and behold the glorie of our Lord appeared in a cloud †And our Lord spake to Moyses saving †I haue heard the murmuringes of the children of Israel say to them At euen you shal eate flesh and in the morning you shal haue your fil of bread and you shal know that I am the Lord your God †Therfore it came to passe at euen and the quaile rose and couered the campe in the morning also a dew lay round about the campe †And when it had couered the face of the earth it appeared in the wildernesse smal and as it were beaten with a pestil like vnto the hoare frost on the ground †Which when the children of Israel had seene they said one to an other Man-hu which signifieth What is this for they knew not what it was To whom Moyses said This is the bread which our Lord hath geuen you to eate †This is the word that our Lord hath commanded Let euerie one gather of it so much as sufficeth to eate a gomor euerie man according to the number of your soules that dwel in a tent so shal you take vp †And the children of Israel did so and they gathered one more an other lesse †And they measured by the measure of a gomor neither he that gathered more had aboue nor he that prouided lesse found vnder but euerie one gathered according to that which they were able to eate †And Moyses said to them Let no man leaue therof til the morning †Who heard him not but certaine of them left vntil the morning and it beganne to be ful of wormes and it putrified and Moyses was angrie against them †And euerie one of them gathered in the morning so much as might suffice to eate and after the sunne waxed hotte it melted †But in the sixt day they gathered duble portions that is two gomors euerie man and al the princes of the multitude came and told Moyses †Who said to them This is it which our Lord hath spoken The Sabbathes rest is sanctified vnto our Lord to morow Whatsoeuer is to be wrought doe it and the meates that are to be made readie make them readie and whatsoeuer shal remaine lay it vp vntil the morning †And they did so as Moyses had commanded and it putrified not neitherâ— was there worme found in it †And Moyses said Eate it to day because it is the Sabbath of our Lord to day it shal not be found in the field †Gather it six dayes but in the seuenth day
deliuer and saue them First Othoniel of the tribe of Iuda then Aod of Beniamin after him Samgar the Scripture not signifying of what tribe then Barach with Debora of Ephraim Gedeon of Manasses Abimelech his basâ— sonne an vsurper Thola of Issachar Iair and Iephte of Manasses Abesan of Iuda Aialon of Zabulon Abdon of Ephraim Sampson of Dan and Heli who was also high priest of Aarons stocke otherwise called Zaraias 1. Paralip 6. and Samuel also of the tribe of Leut a Prophet In his time the people demanding and vrging to haue a King Saul of the tribe of Beniamin was annointed 1. Reg. 10. But for transgressing Gods commandments especially for exercising spiritual function without warrant 1. Reg. 13. and not destroying idolaters 1. Reg. 15. was deposed and Dauid of the tribe of Iuda was annointed King who after manie great trubles possessed the whole kingdome and died in peace leauing his sonne Salomon inuested and annointed king in his throne The Church being thus established in distinct states and orders albeit there were manie imperfections in al sortes of persons and great sinnes committed yet God so punished offenders and chastised the whole people that he stil conserued the greatest or chiefe part in true faith and religion For whiles they were in the desert they murmured very often against God and his Ministers their Superiours Exod. 17. Num. 11. 14 20. 21. Manie fel to idolatrie Exod. 32. Aaron not free from cooperating in the peoples sinne Nadab and Abiu Aarons sonnes and consecrated priestes offered strange fire Leuit. 10 Core Dathan and Abiron with their complices made a great schisme Num. 16. Manie committed carnal fornication with Infidels and were therby drawen to spiritual Num. 25. Of which and other like â—innes the Psalmist speaketh Psal 94. exhorting his people not to harden their hartes as in the desert their fathers had tempted God Fourtie yeares was I offended sayth God with that generation and sayd They alwayes erre in hart And therfore he sware in his wrath that the same generation should not enter into the promised land of Chanaan but their children entred and possessed it Num. 14. Iesue 3. A 〈…〉 the people falling to idolatrie and other sinnes were afflicted and sore pressâ—d by forraine enemies but repenting were deliuered and saued by certain capitaines called Iudges and Sauiours as appeareth in the booke of iudges They had also tribulations by some of their owne nation for among the Iudge one called Abimelee was a tyrannical vsurper Iudic. 9. Saul their first King falling from God vniustly persecuted Dauid 1. Reg. 18. â— Ambitious Absolom rebelled against the King his father 2. Reg. 15. and Seba of the tribe of Beniamin raised an other rebellion 2. Reg. 20. â—â—â—â—wise Adonias assisted by Abiathar the high priest and by Ioab general of the armie pretended to reigne his father Dauid yet liuing to preuent S 〈…〉 n of the kingdom 3. Reg. 1. So God both shewed his iustice in suffering suâ—â— afflictions to happen for punishment of sinne and his mercie in sauing hiâ— Church from ruine Moreouer for preseruatioÌ„ of the Church there were diuers diuine Ordinances prouided by the law For first al were strictly commanded not to coÌ„municate with Infidels in their idolatrie Ex. 23. nor with Schismatikes in their schisme Nu. 16. but to destroy al Idolaters Num. 33. and shunne al nouelties in religion as a sure marke of idolatrie or false doctrine Deut. 13. Further to conserue vnitie there was but one Tabernacle and one Altar for Sacrifice in the whole people of Israel VVherupon when the two tribes and halfe on the other side Iordan had made a seueral altar al the tribes that dwelt in Chanaan suspecting it was for sacrifice sent presently to admonish them and prepared to make warre against them except they destroyed their new altar but being aduertised that it was only an altar of monument and not for sacrifice were therwith satisfied Iosue 22. Afterwards the tribe of Dan setting vp idolatrie and the other tribes not correcting it they were al punished VVhich happened by occasion of an other enormous sinne committed and not corrected in the tribe of Beniamin For the other eleuen tribes making warre against them for this iust cause yea by Gods direction and warrant yet had the worse susteyning great slaughter of men in two conflictes and in the third Beniamin was almost destroyed Iudic. 20. Finally for decision of al controuersies and ending of strife the High Priest was expresly ordayned supreme Iudge Deut. 17. And al were commanded in paine of death to submitte their opinions and obey his sentence with promise of Gods assistance wherby his definitions were certaine and infallible For in consultations of doubtes and difficult cases God inspired him with doctrine of veritie Exod. 28. 29. Leuit. 8. Num. 3. 7. 9. 1. Reg. 23 30. VVhich iudgement Seate Christ admonished the Iewes to repayre vnto and folow Math. 23. though the Iudges themselues did not the thinges which they taught In so much that Caiphas through this assistance of Gods spirite being otherwise a wicked man yet pronounced the truth That one must die for the people VVhich therfore S. Iohn the Euangelist ascribeth to his Chayre and office because he was High priest that yeare Ioan. 11. Seing then Gods prouidence and continual assistance was so clere and assured in the Church of the old Testament much more is the Church of christ builded vpon a sure rocke assured of his perpetual assistance and always preserued from erring in Faith or in general practise of Religion And that by Gods like assured ordinance of one supreme head and Iudge S. Peter his Successour for vvhom our Sauiour prayed that his faith should not faile Further commanding him that he should confirme his brethren Al vvhich vvse see is performed in the Successours of S. Peter vvheras the successours of the other Apostles are al failed long since The same most assured stabilitie of the Church of Christ is further confirmed by the whole Lavv and Prophetes Namely Deut. 32. and 33. vvhere Moyses fortelleth more povver and grace in the Church to be collected in the Gentiles of al natioÌ„s then euer vvas in that of the Israelites or Iews Likewise 1. Reg. 2. The same vvas both prefigured and prophecied by holie Anna The hungrie those that desire Gods grace and glorie are filled vntil the barren woman the Church of the Gentiles bare verie manie she that had manie children was weakned Shewing that the Church of the Iewes had manie vntil the plenitude of Gentiles much more abounded Wherfore the Psalmist inuiteth al nations to praise God saying Psal 116. Praise our Lord al ye Gentiles praise him al ye peoples Also 2. Reg. 7. God promised Dauid saying Thy Kingdome for euer before thy face and thy throne shal be firme continually which was not verified in Dauids temporal kingdome For it was
shortly after the king sent new letters for the Iewes saftie geuing them leaue to kil whom soeuer they would of their enemies ch 8. v. â— 11 Eightly the same day which was designed for destruction was made the day of ioy and exultation to the children of God ch 9. v. 1. 17 ch 16. v. 21. c. By which literal sense Gods meruelous prouidence is manifestly shewed neuer suffering his church to perish It hath moreouer two special mystical senses First as saftie of temporal life was procured to one nation by Esthers intercession to king Assuerus so general saluation is procured to al mankind by mediation of the blessed virgin Marie crushing the serpents head and the sentence of death is changed by new letters granting euerlasting life and glorie to al Gods true seruantes Esther also as likewise Iudith in figure of the Church saith S. Ierom Prologo in Sophon killed the aduersaries and deliuered Israel from danger of perishing CHAP. X. Assuerus subdueth manie countries 4. Mardocheus vnderstandeth and declareth his dreame 9. God separateth his people from other nations by a better lotte BVT king Assuerus made al the earth and al the ilandes of the sea tributaries †Whose strength and empire and the dignitie and highnesse wherewith he exalted Mardocheus are written in the bookes of the Medes and of the Persians †and how Mardocheus of the Iewes kinred was second after king Assuerus and great with the Iewes and acceptable to the people of his bretheren seking good to his people and speaking those things which pertayned to the good of his seede That which is in the Hebrew I haue expressed most faithfully And these things that folow I found written in the common edition which are conteyned in the greeke tongue and leetters and in the meane time this chapter was extant after the end of the booke which according to our custome we haue marked with an Obelus before it that is to say a broch †And Mardocheus said These things are done of God †I remember the dreame that I saw signifying these verie things neither was any of them frustrate †The litle fountayne which grew into a riuer and was turned into light and into the sunne and abounded into manie waters is Esther whom the king tooke to wife and made her to be queene †But the two dragons I am and Aman. †The nations that were assembled are they that endeuoured to destroy the name of the Iewes †And my nation is Israel which cried to our Lord and our Lord hath saued his people and he hath deliuered vs from al euils and hath done great signes and wonders among the nations †and he commanded that there should be two lottes one of the people of God and the other of al Nations †And both lottes are come to the day appointed euen now from that time before God to al nations †and our Lord hath remembred his people and hath had mercie on his inheritance †And these daies shal be obserued in the moneth of Adar the fourtenth and fistenth day of the same moneth with al diligence and ioy of the people gathered into one assemblie through out al the generations hereafter of the people of Israel CHAP. XI An Appendix and conclusion of this historie 2. The dreame of Mardocheus IN the fourth yeare when Ptolomee and Cleopatra reigned Dositheus which named himself a Priest and of the Leuitical kinred and Ptolomee his sonne brought this epistle of Phurim which they sayd Lysimachus the sonne of Ptolomee did interprete in Ierusalem This beginning was in the common edition which is neither extant in Hebrew nor with any of the interpreters †In the second yeare when Artaxerxes the greatest reigned in the first day of the moneth Nisan Mardocheus the sonne of Iairi the sonne of Semei the sonne of Cis of the tribe of Beniamin †A Iew which dwelt in the citie of Susan a great man and among the first of the kings court saw a dreame †And he was of that number of captiues whom Nabuchodonosor the king of Babylon had transported from Ierusalem with Ieconias the king of Iuda †and this was his dreame Theâ—e appeared voices and tumultes and thunders and earth quakes and pertuibation vpon the earth †and behold two great dragons prepared one against an other into battel †At whose crie al nations were raysed vppe to fight against the nation of the iust †And that was a day of darkenesse and danger of tribulation and distresse and great feare vpon the earth †And the nation of the iust fearing their euils was trubled and prepared to death †And they cried to God and they crying a litle fountayne grew into a verie great riuer and abounded into verie manie waters †Light and sunne arose and the humble were exalted and they deuoured the glorious †Which when Mardocheus had seene and risen out of his bed he mused what God would doe and he had it fixed in his mind desirous to know what the dreame should signifie CHAP. XII The conspiracie of two eunuches detected by Mardocheus is repeted 6. and Amans malice against him for the same AND he abode that time in the kings court with Bagatha and Thara the kings eunuches which were porters of the palace †And when he vnderstood their cogitations and had throughly seene their cares he learned that they went about to lay hands on king Artaxerxes and he told the king therof †Who hauing them both in examination when they had confesssd he commanded them to be led to death †But the king wrote that which was done in the comentaries and Mardocheus also committed the memorie of the thing to wriring †And the king commanded him that he should abide in the court of the palace geuing him giftes for the delation †But Aman the sonne of Amadathi the Bugeite was most glorious before the king and would hurt Mardocheus and his people for the two eunuches of the king which were put to death Hitherto the proeme That which foloweth was set in that place where it is written in the volum And should spoyle their goodes VVhich we found in the common edition only CHAP. XIII Acopie of the epistle which Aman sent to al prouinces to destroy the Iewâ—â— 8. And Mardocheus his prayer for the people AND this was the copie of the letter The most great king Artaxerxes from India vnto Aethiopia to the princes of an hundred and seuen and twentie prouinces and to the captaynes that are subiect to his empire greeting †Wheras I reigned ouer manie nations and had subdewed al the world to my dominion I would noâ— abuse the greatnes of my might but with clemencie and lenitie gouerne my subiectes that passing their life quietly without any terrour they might enioy peace wished of al men †But when I demanded of my counselers how this might
“ 60 nor personally be present with them in the exercise of their false pretended religions PSALME XXVI Dauid being in great distresse through persecution and hauing assured confidence in God describeth the great securitie of Gods protection 7. sheweth the same experienced in him self 12. prayeth for continuance therof 13. and incorageth his owne soule in hope of life euerlasting to perseuer in vertue †The Psalme of Dauid before he was annoynted OVR Lord is my illumination and my saluation whom shal I feare Our Lord is the protectour of my life of whom shal I be afrayd †Whiles the harmeful approch vpon me to eate my flesh Mine enemies that truble me them selues are weakened and are fallen †If campes stand together against me my hart shal not feare If battel rise vp against me in this wil I hope †One thing I haue asked of our Lord this wil I seeke for that I may dwel in the house of our Lord al the dayes of my life That I may see the pleasentnes of our Lord and visite his temple †Because he hath hid me in his tabernacle in the day of euils he hath protected me â—in the secrete of his tabernacle †In a rocke he hath exalted me and now he hath exalted my head ouer mine enemies I haue gone round about and haue immolated in his tabernacle an host of iubilation I wil sing and say a Psalme to our Lord. †Heare ô Lord my voice wherwith I haue cried to thee haue mercie on me and heare me †My hart hath sayd to thee my face hath sought thee out thy face ô Lord I wil seeke †Turne not away thy face from me decline not in wrath from thy seruant Be thou my helper forsake me not neither despise me ô God my Sauiour Because my father and my mother haue forsaken me but our Lord hath taken me †Geue me a law ô Lord in thy way and direct me in the right path because of mine enemies †Deliuer me not into the soules of them that truble me because vniust witnesses haue risen vp against me and iniquity hath lyed to it selfe †I beleue to see the good things of our Lord in the land of the liuing †Expect our Lord doe manfully and let thy hart take courage and expect thou our Lord. PSALME XXVII Dauid prayeth to be defended from the eternal destruction of the wicked which by way of imprecation or conformitie to Gods iustice he prophecieth 6. Feeling by inspiration that his prayer is heard rendereth thankes to God 9. and prayeth for al the people A Psalme to Dauid him selfe TO THEE ô Lord wil crie my God keepe not silence from me lest at any time thou hold thy peace from me and I shal be like to them that goe downe into the lake †Heare ô Lord the voice of my petition whiles I pray to thee whiles I lift vp my handes to thy holie temple †Draw me not together with sinners and with them that worke iniquitie destroy me not Which speake peace with their neighbour but euils in their hartes †Geue them according to their workes and according to the wickednesse of their inuentions According to the workes of their handes geue vnto them render them their retribution †Because they haue not vnderstood the workes of our Lord and in the workes of his handes thou shalt destroy them and not build them vp †Blessed be our Lord because he hath heard the voice of my petition †Our Lord is my helper and my protectour in him my hart hath hoped and I was holpen And my flesh florished againe and with my wil I wil confesse to him †Our Lord is the strength of his people and he is the protector of the saluations of his annoynted †Saue thy people ô Lord and blesse thine inheritance and rule them and extol them for euer PSALME XXVIII The royal prophet seing in spirite the most sacred Mysteries brought by Christ into this world inuiteth al to offer their best thinges euen themselues wholly as sacrifice of thankes for so excellent benefites preached with magnificence 5. VVherby innumerable are gethered into his Church here replenished with grace and in heauen with glorie †The Psalme of Dauid “ in the consummation of the tabernacle ANNOTATIONS 1. In consummation of the tabernacle The seuentie Interpreters testifie by adding this title that king Dauid made this Psalme as he did also some others when the Arke of God was brought into the tabernacle which he had pitched for it in Sion 2 Reg. 6. 1. Paral. 16. VVherin he saw by prophetical spirite and here vttereth other farre greater mysteries more excellent benefites brought into the world by Christ and preached by him and his Apostles then agreed to the Arke or the time of the old Testament but are verified in the admirable fruite of innumerable people of al nations and of manie great Potentates conuerted to Christianitie BRING to our Lord ye children of God bring to our Lord the sonnes of rammes †Bring to our Lord glorie and honour bring to our Lord glorie vnto his name adore ye our Lord in his holie court The voice of our Lord vpon waters the God of maiestie hath thundered Our Lord vpon manie waters †The voice of our Lord in powre the voice of our Lord in magnificence †The voice of our Lord breaking ceders and our Lord shal breake the ceders of Libanus †And he shal breake them in peeces as a calfe of Libanus and the heloued as the sonne of vnicornes The voice of our Lord diuiding the flame of fire †The voice of our Lord shaking the desert and our Lord shal moue t the desert of Cades The voice of our Lord v preparing hartes and he shal discouer thicke woodes and in x in his temple al shal say glorie †Our Lord maketh y to inhabite the floud and our Lord z shal sit king for euer Our Lord a wil geue strength to his people our Lord b wil blesse his people in peace PSALME XXIX King Dauid by voice and instrument rendereth thankes to God for his peaceable state in the kingdom 5. inuiteth others to reioyce in Gods benefites teaching by his owne example that God sometimes geueth more conforth sometimes sheweth his wrath but al for our good †A Psalme of Canticle in the dedication of Dauids house I WIL exalt thee ô Lord because thou hast receiued me neither hast e delighted myne enemies ouer me †O Lord my God I haue cried to thee and thou hast healed me †Lord thou hast brought forth my soule out of hel thou hast saued
backe they haue prolonged their iniquitie †Our iust Lord wil cut the neckes of sinners †let them al be confounded and turned backward that hate Sion †Let them be made as grasse in the toppes of houses which is withered before it be plucked vp †Wherof the reaper hath not filled his hand and he that gathereth the sheaues his bosome †And they sayd not that passed by The blessing of our Lord be vpon you we haue blessed you in the name of our Lord. PSALME CXXIX The Iewes or other people in tribulation for sinne or temporal captiuitie crie to God to be deliuered 4. trusting and encoreging ech other in Gods accustomed mercie assuredly hoping that he wil redeme deliuer them A gradual Canticle FROM the depthes I haue cried to thee ô Lord †Lord heare my voice Let thine eares be intent to the voice of my petition †If thou shalt obserue iniquities ô Lord Lord who shal susteyne it †Because with thee there is propiciation and for thy law I haue expected thee ô Lord. My soule hath expected in his word †my soule hath hoped in our Lord. †From the morning watch euen vntil night let Israel hope in our Lord. †Because with our Lord there is mercie and with him plenteous redemption †And he shal redeme Israel from al his iniquities PSALME CXXX Anie iust soule in humble confidence offereth his innocencie as a spiritual and gratful sacrifice to God 3. exhorting al Gods seruants euer to hope in him A gradual Canticle of Dauid LORD my hart is not exalted neither are mine eies loftie Neither haue I walked in great matters nor in meruelous thinges aboue me †If I was not humbly mynded but exalted my soule As the weaned childe is toward his mother so retribution in my soule †Let Israel hope in our Lord from henceforth now and for euer PSALME CXXXI The Psalmist earnestly prayeth God to geue him leaue to shew him where to build a Temple But more especially prayeth for and prophecieth the coming of Christ the promised Sonne of Dauid 14. signifying Gods promise therof and of establishing his Church A gradual Canticle REMEMBER Dauid ô Lord and al his meekenes †As he sware to our Lord vowed a vowe to the God of Iacob †If I shal enter into the tabernacle of my house if I shal ascend into the bed of my couch †If I shal geue sleepe to mine eies and slumbering to mine eie liddes †And rest to my temples vntil I finde a place for our Lord a tabernacle for the God of Iacob †Behold we haue heard of it in Ephrata we haue found it in the fildes of the wood †We wil enter into his tabernacle we wil adore in the place where his feete stood †Arise Lord into thy rest thou and the arke of thy sanctification †Let thy Priestes be clothed with iustice let thy sainctes reioyce †For Dauid thy seruants sake turne not away the face of thy Christ †Our Lord hath sworne truth to Dauid and he wil not disapoint it Of the fruite of thy wombe I wil set vpon thy seate †If thy children shal keepe my testament and these my testimonies which I wil teach them Their children also euen for euer shal sit vpon thy seate †Because our Lord hath chosen Sion he hath chosen it for an habitation to himself †This is my rest for euer and euer here wil I dwel because I haue chosen it †Blessing I wil blesse her widow her poore I wil fil with breades †Her Priestes I wil clothe with saluation and her sainctes shal reioyce with ioyfulnes †Thither wil I bring forth a horne to Dauid I haue prepared a lampe to my Christ †His enemies I wil clothe with confusion but vpon him shal my sanctification florish PSALME CXXXII Fraternal concord is commended to al in the Church as necessarie and delectable in it self and blessed of God A gradual Canticle of Dauid BEHOLD how good and how pleasant a thing it is for brethren to dwel in one †As oyntement on the head which ranne downe vpon the beard the beard of Aaron which ranne downe vnto the hemme of his garment †As the dew of Hermon which runneth downe vpon mount Sion Because there hath our Lord commanded blessing and life euen for euer PSALME CXXXIII Al and especially clergie men that serue the Church are inuited to prayse God by day and by night so shal they be blessed of God A gradual Canticle LOE now blesse our Lord al ye the seruantes of our Lord Which stand in the house of our Lord in the courtes of the house of our God †In the nightes lift vp your handes vnto the holie places and blesse ye our Lord. Our Lord out of Sion blesse thee who made heauen and earth PSALME CXXXIIII God who only is omnipotent and fountaine of algoodnes is of al to be praised 8. He is the special protector of his elected people 15. Contrariwise false goddes are impotent vaine and can not helpe those that serue them 19. Only the Church doth rightly praise him Alleluia PRAYSE ye the name of our Lord ye seruantes prayse our Lord. †Ye that stand in the house of our Lord in the courtes of the house of our God †Prayse ye our Lord because our Lord is good sing ye to his name because it is sweete †Because our Lord hath chosen Iacob to himself Israel for his owne possession †Because I haue knowne that our Lord is great and our God aboue al goddes †Al thinges whatsoeuer our Lord would he hath done in heauen in earth in the sea and in al the depthes †Bringing forth clowdes from the vttermost of the earth lightenings he hath turned into rayne Who bringeth forth the windes out of his treasures †who stroke the first begotten of Aegypt from man euen to beast †He sent â—orth signes and wonders in the middes of thee ô Aegypt vpon Pharao and vpon al his seruantes †Who stroke manie nations and slew strong kinges †Sehon the king of the Amorrheites Og the king of Basan and al the kingdomes of Chanaan †And he gaue their land for inheritance for an inheritance to Israel his people †Lord thy name is for euer Lord thy memorial is vnto generation and generation †Because our Lord shal iudge his people and wil be intreated toward his seruantes †The idoles of the Gentiles are siluer and gold the workes of mens handes †They haue mouth and shal not speake they haue eies and shal not see †They haue eares and shal
builded not houses to inhabite and vineyard and filde and seede we haue not had †but we haue dwelt in tabarnacles and haue bene obedient according to al thinges that Ionadab our father commanded vs. †But when Nabuchodonosor the king of Babylon was come vp to our Land we said Come and let vs goe into Ierusalem from the face of the host of the Chaldees and from the face of the host of Syria and we haue taried in Ierusalem †And the word of our Lord was made to Ieremie saying †Thus saith the Lord of hostes the God of Israel Goe say to the men of Iuda and to the inhabitants of Ierusalem Why wil you not receiue discipline to obey my wordes saith our Lord †The wordes of Ionadab the sonne of Rechab haue preuailed which he commanded his sonnes not to drincke wine and they haue not drunke vntil this day because they haue obeyed the commandment of their father but I haue spoken to you early rysing and speakeing and you haue not obeyed me †And I haue sent to you al my seruants the prophetes rising early and sending and saying Returne ye euerie one from his most wicked way and make your studies good and folow not strange goddes nor worship them and you shal dwel in the land which I gaue you and your fathers and you haue not inclined your eare nor heard me †The children therefore of Ionadab the sonne of Rechab haue firmely kept the precept of their father which he commanded them but this people hath not obeyed me †Therefore thus saith the Lord of hostes the God of Israel Behold I wil bring vpon Iuda and vpon al the inhabitants of Ierusalem al the affliction which I haue spoken against them because I haue spoken to them and they haue not heard I haue called them and they haue not answered me †But to the house of the Rechabites Ieremie said Thus saith the Lord of hostes the God of Israel For that you haue obeyed the commandment of Ionadab your father and haue kept al his commandments and haue done al thinges that he commanded you †Therefore thus saith the Lord of hostes the God of Israel There shal not want a man of the stocke of Ionadab the sonne of Rechab standing in my sight al daies ANNOTATIONS CHAP. XXXV 1. The house of Rechabites VVe haue here according to the state of Gods Church in the old Testament a cleare example of religious life by professing and performing good workes of supererogation not commanded by God but piously instituted by a holie man called Ionadab VVhich not only himself and his proper children but also their posteritie manie ages after him voluntarily obserued by a prescript Rule Not to builde houses nor dwel in anie but in tentes not to sow seede nor to plant nor haue vinyardes nor to drinke wine A like rule but not the same in al pointes was prescribed by God himself Num 6 for such as would voluntarily embrace it And Elias and Elizens with then disciples obserued an other forme of religious life as appeareth 4. Reg. 1. 2. c. Al which vvere figures of more perfect Religious Orders in the Church of Christ consisting in three essential vowes of voluntarie Pouertie Chastitie and Obedience not commanded but commended and for the better attayning to perfection counseled by our Sauiour vvherof they are called Euangelical Counsels observed by the Apostles leauing al their worldlie substance and al desire of hauing anie proper possessions such also as had wiues leauing them the rest noâ— marying al renouncing their owne willes subiected the same to Christs wil folovving him VVhose example others imitating this holie maner of life hath stil continued in the Church as is euident by the Ecclesiastical histories euen from the Apostles time But al obserued not the same particular rules nor were called by the same titles For as in the time of Moyses law some were called Nazareites some the Children of the Prophetes and some Rechabites after the name of their founders father Rechab a renowmed godlie man so now some are called Eremites some Monkes some Freares and some Religious Clerkes And of ech of these kindes diuers sortes are distinguished by varietie of rules habites special functions and titles either of their first Institutors or of the Institutes themselues or of the places or other occasions As Carmelites Augustines as wel Monkes as Canons Regular Benedictins Bernardins Carthusians Dominicans Fraâ—c scans Iesuiâ—es Theatines Capuchines and the like As also manie distinct Orders of Nunnes But none of them al differ from the rest nor from other Catholique Christians in pointes of faith nor make anie Sectes of Religion as Heretikes ridiculously obiect For al beleue and confesse the self same Catholique Faith in al the Articles therof al vse and acknowlege the same and no other holie Sacraments and al are vnited in one vniuersal Church vnder one visible Head Euerie Order good and holie in their profession al together excellently aâ—oâ—ing the whole bodie with sacred semelie varieties make the same vniuersal Church more glorious CHAP. XXXVI Ieremie in prison sendeth Baruch by Gods commandment to read a booke of comminations before the people 7. exhorting them to repent 9. which being read in a porch of the Temple 11. Micheas reporteth it to the Nobles in the court 14. whither Baruch being called readeth the same before them 20. they informe the king 21. who hearing part therof causeth the booke to be burned 26. and commandeth to apprehend Baruch and Ieremie 27. The booke is write againe by them with addition of more AND it came to passe in the fourth yeare of Ioakim the sonne of Iosias king of Iuda this word was made to Ieremie from our Lord saying †Take a volume of a booke and thou shalt write in it al the wordes that I haue spoken to thee against Israel and Iuda against al Nations since the day that I spake to thee from the daies of Iosias euen to this day †If perhaps the house of Iuda hearing al the euils that I meane to doe vnto them let euerie man returne from his most wicked way and I wil be propicious to their iniquitie and to their sinne †Ieremie therefore called Baruch the sonne of Nerias and Baruch wrote from the mouth of Ieremie al the wordes of our Lord which he spake to him in the volume of the booke †And Ieremie commanded Baruch saying I am shut vp neither am I able to goe into the house of our Lord. †Goe thou in therefore and read out of the volume wherein thou hast written from my mouth the wordes of our Lord in the hearing of al the people in the house of our Lord on the fasting day moreouer also in the hearing of al Iuda which come out of their cities thou shalt read it to them †if perhaps their prayer may fal in the sight of our
shal be before their eyes †And thou shalt say to them Thus saith our Lord God Behold I wil take the children of Israel out of the middes of the nations to which they are gone and I wil gather them together on euerie side and wil bring them to their ground †And I wil make them into one nation in the land on the mountaines of Israel there shal be one king ruling ouer them al and they shal no more be two nations neither shal they be diuided any more into two kingdoms †Neither shal they be polluted any more in their idols their abominations and al their iniquities and I wil saue them out of al the seates in which they haue sinned I wil clense them and they shal be my people and I wil be their God †And my seruant Dauid king ouer them and there shal be one pastour of them al they shal walke in my iudgements and shal keepe my commandments and shal doe them †And they shal dwel vpon the land which I gaue to my seruant Iacob wherin your fathers dwelt and they shal dwel vpon it themselues and their children and their childrens children euen for euer and Dauid my seruant their prince for euer †And I wil make a league of peace to them an euerlasting couenat shal be to them and I wil found them and wil multiplie them and wil geue my sanctification in the middes of them for euer †And my tabernacle shal be in them and I wil be their God and they shal be my people †And the Gentils shal know that I am the Lord the sanctifier of Israel when my sanctification shal be in the middes of them for euer CHAP. XXXVIII Gog and Magog most tyrannically persecuting the Church 17. as other prophetes haue also foretold 20. shal be mightyly ouerthrowne AND the word of our Lord was made to me saying †Sonne of man set thy face “ against Gog the Land of Magog the prince of the head of Mosoch and Thubal and prophecie of him and thou shalt say to him Thus saith our Lord God Behold I to thee Gog prince of the head of Mosoch and Thubal †And I wil turne thee about and wil put a bitte in thy iawes and wil bring forth thee and al thyne armie the horses and horsmen clothed with brigantines †a great multitude of them that take speare and buckler and sword †The Persians Aethiopians and Lybians with them al with shildes and helmets †Gomer and al her troupes the houses of Thogorma the sides of the North al his strength and manie peoples with them †Prepare and make readie thy selfe and al thy multitude that is gathered to thee in heapes and be thou as a precept to them †After manie dayes thou shalt be visited in the later end of yeares thou shalt come to the land that is returned from the sword and is gathered together out of manie peoples to the mountaines of Israel that were desert continually this same is brought forth out of the peoples and they shal al dwel in it confidently †And going vp as a tempest thou shalt come and as it were a clowde that thou maist couer the land thou thy troupes and manie peoples with thee †Thus sayth our Lord God In that day shal wordes ascend vpon thy hart thou shalt thinke a most wicked thought †And shalt say I wil goe vp to the land without wal I wil come to them that rest and dwel securely al these dwel without wal there are no barres nor gates to them †That thou mayst take the spoiles and inuade the praye that thou maist lay thy hand vpon them that had bene desert and afterward restored and vpon the people that is gathered together out of the Gentils which hath begune to possesse and to be inhabitant of the nauel of the earth †Saba and Dedan and the merchants of Tharsis and al the lions therof shal say to thee What comest thou to take spoiles behold thou hast gathered thy multitude to take the praye that thou maist take siluer and gold and maist take away stuffe and substance spoile infinite booties †Therfore prophecie thou sonne of man and thou shalt say to Gog Thus saith our Lord God Why shalt thou not know in that day when my people of Israel shal dwel confidently †And thou shalt come out of thy place from the sides of the North thou and manie peoples with thee al riders of horses a great companie and a vehement armie †And thou shalt ascend vpon my people of Israel as a clowde that thou couer the earth In the later dayes shalt thou be and I wil bring thee vpon my land that the Gentils may know me when I shal be sanctified in thee before their eyes ô Gog. †Thus sayth our Lord God Thou then art he of whom I spake in the dayes of old in the hand of my seruants the prophets of Israel which prophecied in the dayes of those times that I would bring in thee vpon them †And it shal be in that day in the day of the coming of Gog vpon the land of Israel saith our Lord God myne indignation shal ascend in my furie †And in my zele and in the fire of my wrath I haue spoken That in that day shal be a great commotion vpon the land of Israel †and at my presence shal the fishes of the sea be moued and the foules of heauen and the beastes of the fild and enerie creeping thing that moueth vpon the ground al men that are vpon the face of the earth and the mountaines shal be ouerthrowen and the hedges shal fal and euerie wal shal fal on the ground †And I wil cal in against him in al my moūtaines the sword saith our Lord God euerie mans sword shal be directed against his brother †And I wil iudge him with pestilence and bloud and vehement showre mightie great stones fire and brimstone wil I raine vpon him and vpon his armie and vpon the manie people 's that ar◠with him †And I wil be magnified and I wil be sanctified and I wil be knowen in the eyes of manie nations and they shal know that I am the Lord. ANNOTATIONS CHAP. XXXVIII 2. Against Gog and the Land of Magog Gog and Magog according to the most common opinion were the king and people of Scithia in the North part of the vvorld a barbarous sauage and cruel nation the ofspring of Magog sonne of Iapheth wherto the prophet alluding describeth here as S. Ierom in this place S. Augustin li. 20. c. 11. de ciuit and other Fathers expound it al persecuters of the Church most especially Antichrist and his complices Of whom likewise by the same mystical names S. Iohn prophecieth Apoc. 20 v. 7. that Satan shal be loosed out of his prison and shal goe forth and seduce
it shal be in that day saith our Lord God The sunne shal goe downe at midday I wil make the earth to be darke in the day of light †And I wil turne your festiuities into mourning and al your songues into lamentation and I wil bring in vpon euerie backe of yours sack cloth and vpon euerie head baldnes and I wil lay it as the mourning of an onlie begotten sonne and the later end therof as a bitter day †Behold the dayes come saith our Lord and I wil send forth famine into the land not the famine of bread nor thirst of water but of hearing the word of the Lord. †And they shal be moued from the sea euen to sea and from the North euen to the East they shal goe about seeking the word of our Lord and shal not finde †In that day the fayre virgins shal faile the yongmen in thirst †They that sweare by the sinne of Samaria and say Thy God ô Dan liueth and the way of Bersebee liueth and they shal fal and shal rise no more CHAP. IX The great destruction of Ierusalem 8. and dispersion of al the Iewes are againe prophecied 11. with the conuersion of Gentils and the Church of Christ shal greatly prosper I SAW our Lord standing vpon the altar and he sayd †Strike the henges let the lintels be moued for there is auarice in the head of al and the last of them wil I kil by the sword there shal be no flight for them they shal flee and he shal not be saued that shal flee of them †If they shal descend euen to hel thence shal my hand bring them out and if they shal a scend enen to heauen thence wil I plucke them downe †And if they shal be hid in the toppe of Carmel thence searching wil I take them away and if they shal hide themselues from mine eyes in the depth of the sea there wil I command the serpent he shal bite them †And if they shal go into captiuitie before their enemies there wil I command the sword and it shal kil them And I wil set mine eyes vpon them to euil and not to good †And our Lord the God of hostes which toucheth the earth and it shal melt away and al that dwel therein shal mourne and it shal al rise as a riuer and shal runne downe as the floud of Aegypt †He that buildeth in heauen his ascension and hath founded his bundel vpon the earth who calleth the waters of the sea and powreth them out vpon the face of the earth the Lord is his name †Why are not you as the children of the Aethiopians vnto me ô children of Israel saith our Lord Did not I make Israel to ascend out of the Land of Aegypt and the Palesthins out of Cappadocia and the Syrians out of Cyrenee †Behold the eyes of our Lord God vpon the sinning kingdom I wil destroy it from the face of the earth but yet destroying I wil not destroy the house of Iacob sayth our Lord. †For behold I wil command and wil shake the house of Israel in al nations as wheate is shaken in a sieue and there shal not a litle stone fal vpon the earth †Al the sinners of my people shal fal by the sword which say The euil shal not approch shal not come vpon vs. †In that day I wil rayse vp the tabernacle of Dauid that was fallen I wil reedifie the breaches of the walles therof and those thinges that were fallen I wil repayre and I wil reedifie him as in the dayes of old †That they may possesse the remnant of Idumea and al nations because that my name is inuocated vpon them saith our Lord that doth these thinges †Behold the dayes come saith our Lord and the plougher shal ouertake the reaper the treader of the grape him that soweth sede and the mountaynes shal droppe sweetnes and al hilles shal be tilled †And I wil conuert the captiuitie of my people Israel and they shal build the desert cities inhabite and shal plant vineyards and drinke the wine of them shal make gardens and eate the fruites of them And I wil plant them vpon their owne ground I wil no more plucke them out of their land which I haue geuen them sayth our Lord thy God THE PROPHECIE OF ABDIAS ABDIAS borne in Sichem of the tribe of Ephraim prophecied the same time with Amos so briefly that his prophecie is not parted into chapters I. against the Idumeans foreshewing their destruction 10. for their perpetual emnitie against the lewes and confederacie with the Chaldees 17. The captiuitie and relaxation of the lewes 19. And redemption of the whole world by Christ THE vision of Abdias Thus sayth our Lord God to Edom We haue heard a bruit from our Lord and he hath sent a legate to the Gentils Rise ye and let vs arise against him into battel †Behold I haue geuen thee a litle one in the Gentils thou art contēptible excedingly †The pride of thy hart hath extolled thee dwelling in the clefts of rockes exalting thy throne which sayst in thy hart Who shal plucke me downe to the earth †If thou shalt be exalted as an eagle and if thou shalt set thy nest among the starres thence wil I plucke thee downe sayth our Lord. †If theues had gone in to thee if robbers by night how hadst thou held thy peace would not they haue stolen thinges sufficent for themselues if the grape gatherers had entered in to thee would they not haue left thee at the least a cluster †How haue they searched Esau haue they sought out his hidden thinges †Euen to the border haue they cast thee out al the men of thy league haue mocked thee the men of thy peace haue preuailed against thee they that eate with thee shal lay embushments vnder thee there is no wisedom in him †Why shal not I in that day sayth our Lord destroy the wise out of Idumea and prudence from the mount of Esau †And thy valients of the South shal feare that man may perish from the mount of Esau †For the slaughter and for the iniquitie against thy brother Iacob confusion shal couer thee and thou shalt perish for euer †In the day when thou stoodest against him when strangers tooke his armie and foreners entered his gates and vpon Ierusalem cast lotte thou also wast as one of them †And thou shalt not dispise in the day of thy brother in the day of his peregrination and thou shalt not reioyce ouer the children of Iuda in the day of their perdition thou shalt not magnifie thy mouth in the day of distresse †Neither shalt thou enter the gate of my people in the day of their ruine neither shalt thou also
I WIL BRING MY SERVANT THE ORIENT †Because loe the stone that I layd before Iesus vpon one stone there be seuen eyes behold I wil graue the grauing therof sayth the Lord of hosts I wil take away the iniquitie of that land in one day †In that day sayth the Lord of hosts euerie man shal cal his frende vnder the vine and vnder the figtree CHAP. IIII. In a vision of a candlestike and candles 3. and of two oliue trees is prophecied the vocation of the Gentils 11. and lastly of the Iewes AND the Angel returned that spake in me and he raysed me vp as a man that is raysed out of his sleepe †And he sayd to me What seest thou And I sayd I saw and loe a candlesticke al of gold and the lampe therof vpon the head of it and the seuen lights therof vpon it and seuen funnels for the lights that were vpon the head therof †And tow oliue trees vpon it one on the right hand of the lampe and one on the left hand therof †And I answered and I sayd to the Angel that spake in me saying What are these thinges my Lord †And the Angel that spake in me answered and sayd to me Why knowest thou not what these thinges are And I sayd No my Lord. †And he answered and sayd to me saying This is the word of our Lord to Zorobabel saying Not in an host nor in strength but in my spirit sayth the Lord of hosts †Who art thou ô great mountayne before Zorobabel into a plaine and he wil bring forth the principal stone and wil make grace equal to the grace therof †And the word of our Lord was made to me saying †The handes of Zorobabel haue founded this house and his handes shal perfite it and you shal know that the Lord of hosts hath sent me to you †For who hath despised litle dayes and they shal reioyce and shal see the stone of tinne in the hand of Zorobabel These are the seuen eyes of our Lord that runne through out the whole earth †And I answered and sayd to him What are these two oliuetrees on the right hand of the candlestike and on the left hand therof †And I answered the second time and sayd to him What are the two branches of oliuetrees that are beside the two beaks of gold in which are the funnels of gold †And he sayd to me saying Why knowest thou not what these are And I sayd No my Lord. †And he sayd These are two sonnes of oyle which assist the dominatour of the whole earth CHAP. V. In a vision of a flying booke theeues and sweares are threatned 5. in an other vision is foreshewed that the Iewes shal be blind and obdurate AND I turned and lifted vp myne eyes and I saw and behold a volume flying †And he sayd to me What seest thou And I sayd I see a volume flying the length therof of twentie cubits and the breadth therof of ten cubits †And he sayd to me This is the malediction that goeth forth vpon the face of the earth because euerie theefe as is there written shal be iudged and euerie swearer by it in like maner shal be iudged †I wil bring it forth sayth the Lord of hosts and it shal come to the house of the theefe and to the house of him that sweareth by my name falsly it shal abide in the middes of his house and shal consume it and the timber therof and the stones therof †And the Angel went out that spake in me and he sayd to me Lift vp thine eyes and see what is this that goeth forth †And I sayd What is it And he sayd This is an amphore going forth And he sayd This is their eye in al the earth †And behold a talent of lead was caried and loe one woman sitting in the middes of the amphore †And he sayd This is impietie And he threw her in the middes of the amphore and cast a lumpe of lead vpon the mouth therof †And I lifted vp mine eyes and saw and behold two wemen coming forth and spirit in the winges of them and they had winges as the winges of a kite and they lifted vp the amphore betwen the earth and the heauen †And I sayd to the Angel that spake in me Whither do these carie the amphore †And he sayd to me That a house may be built for it in the land of Sennaar and it may be established and set there vpon the foundation therof CHAP. VI. In a vision of chariots is foreshewed the succession of foure monarchies 11. In crownes set on the high priests head the Kingdom and Priesthood of Christ 15. and the rewards of them that receiue him AND I turned and lifted vp mine eyes and saw and behold foure chariots coming forth from the middes of two mountaines the mountaines mountaines of brasse †In the first chariot red horses in the second chariot blacke horses †and in the third chariot white horses and in the fourth chariot speckled horses strong †And I answered and sayd to the Angel that spake in me What are these thinges my Lord †And the Angel answered and sayd to me These are the foure windes of heauen which goeforth to stand before the Dominatour of al the earth †That in which were the blacke horses went forth into the land of the North and the white went forth after them and the speckled went forth to the land of the South †But they that were strongest went out and sought to goe and to runne about through out al the earth And he sayd Goe walke through out the earth and they walked through out the earth †And he called me and spake to me saying Behold they that goe forth into the land of the North haue made my spirit to rest in the land of the North. †And the word of our Lord was made to me saying †Take of the transmigration of Holdai and of Tobias and of Idaias and thou shalt come in that day and shalt enter into the house of Iosias the sonne of Sophonias who came out of Babylon †And thou shalt take gold and siluer shalt make crownes and thou shalt set on the head of Iesus the sonne of Iosedec the grand priest †and thou shalt speake to him saying Thus sayth the Lord of hosts saying BEHOLD A MAN ORIENT IS HIS NAME and vnder him shal spring vp and shal build a temple to our Lord. †And he shal build a temple to our Lord and shal beare glorie and shal sit and rule vpon his throne and he shal be a priest vpon his throne and the counsel of peace shal be betwen them two †And the crownes shal be to Helem and Tobias and Idaias and Hem the sonne of Sophonias a memorial in the
being caried by an Angel from Iurie into Babylon brought meate to Daniel in the lions denne b 809. 858. Happines in this life consisteth in fleeing sinne and seruing God b 15. 16. 267. 317. Happines eternal is in seeing God a 247. b 38. 317. Hardnes of hart a 164. 171. 201. Hayle did not extinguish the fire a 180. b 367. Head of the Church in the Law of nature was by sucession of Patriarches a 35. 50. 206. In the written Law by succession of Highpriestes a 277. 327. 713. 939. b 1004. See the historical table One head is necessarie of euerie communitie a 350. b 284. 920. Heauen not open to men before Christ a 31. 118. 202. 293. 396. 407. 515. 711. Heber consented not to build Babel a 45. Hebrew was the only tongue of al men before Babel ibidem Hebrew Bibles now extant are not more certaine then the Latin a Prefat b 260. Hel often signifieth the place of soules called Limbus not graue a 118. 130. 131. 1081. 1085. b 37. 39â— 877. Heli was punished for not correcting his sonnes a 584. Heliodorus a sacrilegious commissioner was seuerely beaten by Angels b 952. 953. Heresie and idolatrie breede manie sectes a 49. 798. b 202. 421. It is described by the resemblance of a wicked woman b 410. Heretikes and false prophetes are knowen by going forth from the Church a 18. They are proud a 45. b 272. 588. They seke to destroy a 695. b 461. 955. They peruert the truth by wrangling b. 605. 691. 693. 694. 837. They teach manie absurdities a 1071. They foolishly compare their errors with Catholique Religion a 801. They allure most by temporal and carnal motiues a 374. 386. Heretical seruice sermons not to be heard a 356. 359. See Schisme Herod the first stranger king of the Iewes b 1003. Histories haue a mystical sense a 571. 943. 945. 956. 1000. 1002. 1005. The Holie Ghost was sent the fiftith day after Pasch a 219 b 828. The seuen giftes of the Holie Ghost are most eminent in Christ b 467. Holie thinges a 616. 706. 770. 874. See places Holofernes presuming in strength of his armie a 1019. was slaine by Iudith a 1029. Honour is due to Kinges though they be wicked a 1046. Hospitalitie is meritorious a 69. Houres of the Churches seruice b 231. disliked by Heretikes but defended by the Scriptures and holie Fathers b 232. Humilitie most necessarie in greatest auctoritie b 419. Hyperbola is a frequent figure in holie Scriptures a 53. 417. 871. 1069. b 582. 593. 629. 654. 732. 929. Hypochrisie is often ioyned with crueltie b. 624. I Iacob the Patriarch was a plaine sincere man a 84. replenished with manie vertues a 106. He lawfully bought the firstbirthright a 85. was content with meane estate a 94. His prophecies and blessinges a 149. He was blessed in Abraham b 438. Idoles and Images at large a 217. 314. 465. Diuers sortes of idoles b 209. 360. 361. 365. 565. 630. 671. They can not helpe themselues not others a 464. b 209. 514. 634. 639. 686. Iechonias king of Iuda was preserued in Babylon a 817. b 586. 997. Iehoua is none of the right names of God a 168. Iephte sinned in vowing rashly not in performing his vow a 542. Ieremie a Priest Prophet Virgin Martyr b. 548. 575. prophecied in Ierusalem and Aegypt b. 998. He hidde himselfe from his persecuters b. 615. which God approoued b. 616. He hidde holie fire the Arke and Altar of incense b. 949. Iericho walles fel miraculously a 480. Ieroboam rebelled against Salomon a 731. He lawfully possessed the kingdom of tenne tribes ibidem But most wickedly raised schisme and idolatrie a 734. Ierusalem hath foure significations a. 4. It was first called Iebus a. 497. 503. 557. Afterward Ierusalem ibid. and was the chosen Citie of God a. 609. 645. 730. c. b 101. 117. 124. c. Often impugned and protected a. 684. 787. 790. 802. c. b. 149. 236. 238. 249. At last destroyed by the Chaldees a. 815. 933. b. 563. 596. 599 647. 703. Yet not al the people destroyed a. 815. b. 565. 655. Reedified a. 965. c. It was most wicked in the time of Christ b. 454. Lastly destroyed by the Romaines b. 489. 545. Iesus the sonne of Sirach writte the booke of Ecclesiasticus An other Iesus his nephewe translated it into Greke b 343. 373. Iethro prefigured the wisdom of Christian Gentiles a. 213. Iewes the peculiar people of God a. 43. 161. 194. 462. b. 140. 142. 191. 699. 822. 884. They murmured tenne times more notoriously b. 148. 607. and very often b. 833. 888. Their reiection a. 146. 453. 575. b. 69. 119. 455. 489. 527. 543. 544. 560. Made contemptible b. 544. 627. 740. 836. 873. 880. 885. They persecuted Christ b. 346. and his Church b. 880. Their ruine described by a metaphor of proud wemen b. 457. They shal be conuerted in the end of the world a. 408. 540. b. 340. 702. 813. 834. 849. 878. 996. Iezabel most wicked a 754. perished miserably a 781. Ilandes among other nations shal be conuerted to Christ b 483. 508. 537. Images of false gods are Idoles a. 103. 245. 412. 553. 556. 906. b. 195. 364. 776. Image of a dead man honoured with diuine honour was the beginning of Idolatrie b. 364. Images of Cherubimes a. 229. 254. 711. b. 813. Image or statua of a man a. 612. Images of palmetrees and other thinges a. 700. 720. 935. Imprecations are oftentimes zelous and lawful desires b. 265. or prophecies b. 127. 823. Incense vsed amongst especial ceremonies a 239. 259. 294. 337. b 254. Indulgences a. 1070. Induration of hart a. 170. 171. c. 404. 582. Infidelitie or spiritual fornication obscureth the vnderstanding b. 814. Ingratitude aggrauateth other sinnes b. 819. it was great in the Iewes b. 851. Iniurie to be remitted with three conditions b. 414. Intention excuseth some errours b. 289. Iob probably of Esaus progenie a. 114. was a King or an absolute Prince a. 1059. His booke most part in verse a. 1060. He was an admirable example of patience a. 1059. 1062. 1114. His afflictions encreased by degrees a. 1111. He was a right plaine man a. 1063. His wife signified carnal cogitations a. 1064. His freindes erred a. 1064. 1108. He sinned not in complaining of his afflictions a. 1065. He prefigured Christ a. 1060. 1069. 1094. He had nine conflictes with his aduersaries a. 1066. c. 1111. He conuinced Eliu with silence a. 1103. In some thinges he sinned venially a. 1106. 1108. and did penance a. 1109. His cause was iustified against his aduersaries ibid. They were pardoned for his sake and himselfe rewarded a. 1109. Ioel prophecied before the captiuitie of the tenne Tribes b. 824. S. Iohn Baptist was foreshewed by Isaie b. 507. by Malachie b. 887. Iohn Hyrcanus sonne of Simon was Highpriest after the warres of the Machabees b. 946. 1003. 1004. Ioiada Highpriest caused Q. Athalia to be slaine and Ioas to be crowned King
S. Chris ho. 21. in Gen. et in 2. Thes 2 Theodor. q. 45. in Gen. Aretas in 11. Apoc. S. Greg. lib. 14. Moral c. vâ—â— ho. 12 in Ezech. Eccl. 44. Mala. 4. Eccl. 48. 1 2 3 See D. Sand. lib. 8. c. 35. de Monar Eccl. And F. Pererius in c. 12. Danielis The professors of true religion were called the soÌ„nes of God the folowers of errors the soÌ„nes of men :: God who is immutable subiect to no passion yet by the enormitie of sinnes semeth prouoked to wrath and to repent that he had made man S. Amb. li. de Noe arca c. 4. Eccl. 44 17. :: In al generations God reserued some iust Much more in the law of Grace :: A right example of a iust maa Heb. 11. SoÌ„nes of God and sonnes of men was then such a distinction as now Catholiques and Heretiks lib. 15. c. 23. ciuit De vera relig c. 7. con epist sund c. 4 Trac 32. in Ioan. Philo. Iosephus Lactant. Rupert Tostatus This warning and expectation of repentance sheweth freewil in maÌ„ ho. 22. in Gen. Tradit Heb. lib. 15. c. 24. ciuit Scriptures not easie Erronious opinions concerning these giants The principal doctors proue that they were men and begotten of men First reason 2 3 4 5 Giants most monstruous in bodie and in minde Luthers argument that al mens workes are sinnes Heretiks like to Sisyphus The sinnes before the floud very greuous in foure respects 1 2 3 4 2. Pet. 2. Luthers argugument answered Ezech. â— Luc. 1 2. Apoc. 22. Noe iust and perfect VVho is perfect in this life Diuinâ— calcuio Appelles an old Heretike that denied Christ to haue true flesh A general answer to al calumniators of wise and learned men Origens opinion of long cubites not probable â—o 2. in 6. Gen. Moyses in other places can not be vnderstood to speake of o long cubites Exod. 27. l. 15. ciuit c. 27. Deu. â— :: Noe was iust not only by the estimation of men but in deede and before God :: Obseruation of cleane and vncleanne beastes by tradition before the law of Moyses Mat. 24. Luc 17. :: The Hebrew word Thehom signifieth a gulfe of water from whence new fountaynes sprang more abundantly theÌ„ euer since or before :: Arubbah signifieth great pipes or windowes by which water fell downe in great abuÌ„dance from the ayre here called heauen S. Hier. quest Heb. S. Epiph ad Io. Hierosolom S. Chr. 〈◊〉 25. in Gen. Sap. 10. 4. â—cl 39. 1. Pet. 3. God vseth both natural and supernatural meanes as secundarie causes in producing conseruing gouerning punishing in rewarding his creatures li. de Noe area c. 15. Al or most thinges in the old Testament be in figure of the new no figure more exact then the floud of Noe. 1. Cor. 10 Ep. 95. l. 5. de Baptis c. 28. de vnitate Eccles ca. 5. In Psal 103. 131 Ser. 69. de teÌ„pore 1. Pet. 3. Mat. 24. Luc. 17. How the Doctors applie the figure to the things figured Noe signified Christ The arke the Church Entrance into the Church by Baptisme Vertue of Sacraments cometh from Christs Passion Doctors and Pastores in the Church li. 12. de Baptis c. 14 Varietie of states and orders in the Church Good and euil in the Church Perpetuitie oâ— the Church Vnitie of the Church One chiefe gouernour in the Church Epist. 57. ad Damasum No saluation out of the Church Man made to Gods image and in happie state Man obeyed God and al earthlie creatures obeyed man Man placed in Paradise Eccle. 7 30 sap 2. 24. Man sel by yelding to tentations Original sinne Adam and Eue were penitent Sap 10. Faith in one God The blessed Trinitie Though the B. Trinitie worke ioyntly in al creatures yet diuers workes are atributed to distinct Persons Gen. â— By faith the state of man past present was knowne Beleefe in Christ to come Remedie for men but none for Angels that fel. Heb. 2 16. Apoc. 13. 8. Heb. 11. None admitted into heauen before Christ External Sacrifice Publique prayer with other Rites Ceremonial obseruations Feastes Abstinence Cleane vncleane Places dedicated to prayer Gen. 2. 3. Gen. 29. Gen. 9 Gen. 7 2. Gen. 4. 26. Figures of Christs Sacraments Baptisme Mariage Gen. 1. 1. Pet â— Mat 19. GeÌ„ 2 24 Penance Contrition Gen. 3. Confession Satisfaction From hence is taken the ceremonie of ashes on Ashwene day Priesthood Priesthood Law stand change together Nâ—m â— 10 12. 45. Latherli de abroganda Missa Good worke necessarie Gen. 4. Freewil â—â— de serâ—â— arbit li 2. Instit ca 2. par 8. Gen. 3. Temporal paine due for sinne remitted Purgatorie Mat. 5. Prayer for the dead And to Saincts Officiâ— pro defunctis Sepulchers of Patriarches religiously conserued Iosue 14. Gen. 23. li. 2 Antiquit Epist ad Pamach Enoch translated aliue Gen â— Heb. 11. Communion of Saincts Ministerie of Angels Gen. 3. 24. li. 11 dâ— Gen ad lit c. 40. Honour of Saincts Gen. 6. Psal 11â— General Iudgement Iudge of the world Epist Iudae v. 14. Resurrection Gen. 2. 7. Gen. 5. Euerlasting life The blessed in eternal ioy The wicked in eadles paine Gen. 3. 24. Church euer visible Succession of Patriarches One supreme head of the Church Gen. 4 16. Gen 5. Gen. 4 17. S. Aug. li. de Pastore c. 8. 20. Cains negatiue doctrin True faith stil remained in manie Some also iust and perfect Gen. 6. Interruption of heretical Sinagogues CoÌ„tinuance of the Church The second age of the world The third part of this booke Of the newincrease multiplication of the world :: The crowe returned not into the arke but as appeareth by the He brew text going and returning rested vpon the arke :: They entred into the arke the 17. day the secoÌ„d moneth of the other yeare so they remained there 12. monethes and tenne dayes :: In the whole yeare of the floud was no sowing nor reaping nor pleasant varietie of times but al desolate miserable hence forth God promiseth more seasonable times S. Amb. ii de Noe Arca. c. 23. Noes sacrifice manie wayes coÌ„mendable Li. de Noe Arca c 22. 1. Voluntarie 2. Speedie 3. Solemne Heb. 13 10. 4. Pure 5. Bountiful 6. Holocaust Leuit. 1. Psal 50. Isaie 1. Amos. 5. â—â—al 1. Iust Mar. li 3. q. 4. S. Hiero. â— Heb. Sacrifice is pleasant to God not for the external things but for the sincere mind :: Of this commandment or rather blessing see the Annotations chap. â— v. â—8 Leuit 17. :: The rainbow was before but was not a signe as God saith henceforth it should be for men to remember his promise Seuerianus in Gen. S. Tho. Quodâ—â—b 3. a. 30. :: By this it is clere that Noe had no more children after the floud S. Chrisost bâ— 29. in Gen. Apoc. 13. 8. Heb. 11. Ad. q. 119. Ho. 27. in Gen. Voluntarie abstinence without coÌ„mandment Abstinence from bloud some times
Gen. 24. :: Iosue being a prophet saw some of their hartes inclined to idoles though exteriorly they then had none among them S. Aug. q. 29. in Iosue :: This renouation of the same couenaÌ„t presigured the law of the new Testament S. Aug. q. 30. in Iosue :: To the more confusion of reasonable creatures wilfully offending vnsensible things are made witnesses because they euer obey Gods wil which is the best maner of hearing Theod. q. 19. in Iosue :: If Iosue writ the rest of this booke then Samuel added these last verses Hist Sâ—hol :: Iosephs Mausoleum oâ— famous sepulchre remained in Sichem in S. Hieroms time as he wit nesseth Tradit Hebra in Gen. prope sinem Gen. 5â— â—xo 13. Thare sometime serued false goddes but Abraham neuer Before Christ none entered into heauen A rule for reading historical bookes The Iudges of Israel figures of Christs Apostles They were al finally holie men Eâ—â—li 4â— The Contents of this booke Diuided into three partes The first part A geneâ—al recapitulation of the peoples state :: The maner of consulting our Lord was by the High priest praying in the tabernacle Exo. 29. v. 42. :: The first general captaine after Iosue and diuers of the Iudges were of the tribe of Iuda but not al as appeareth in this booke :: Strong weapons crooked like sickles made fast to the chariottes which cut in peeces men horses and other chariottes that came in their way :: An Angel taking the forme of a man as before to Iosue ch 5. so now appearing to the people spake to them in the name of God whose messenger he was :: By special dispensation sacrifice was sometimes lawfully offered in other places though the Tabernacle and afterward the Temple was the onlie place commanded Deut. 12. Iosue 22. S. Aug. q. 36. in Iudic. :: These Iudges were extraordinarily raised vp to deliuer the people repenting when they were fallen into afflictioÌ„s for their sinnes The second part Of the common peoples often falling to idolatrie their repentance and deliuetie :: In manie places we see the worde sauiour and like titles geuen to men as the seruantes and officers of God who is the proper and principal Sauiour of al. S. Aug. q. 18. in Iudic. :: In these 40. yeares are included the eight yeares of their seruitude v. 8. so in the rest of this historie otherwise the number of yeres agreeth not with the count 3. Reg. 6. v. 1. :: Aod hauing special inspiration from God to do this fact as S. Augustin noteth vpon these wordes q 20. in Iudic. is not to be imitated by priuat men See Num. 25. v. 11. :: Being a prophetesse she resolued hard and obscure thinges but exercised no iurisdiction in anie causes for that belonged to the councel of Priestes and of seuentie ancientes where the high priest was the chief Iudge Num. 11. Deut. 17. Spiritually Debbora signified the Church Barac christian Princes who are directed in their warres and other actions by spiritual superiors as Origen and other ancient writers expouud this historie :: VVho is this woman ful of confidence piercing the temples of the enimies head with a naile but the faith of the Church destroying the diuels kingdomes with the crosse of christ S. Aug. li. 12. â— 32. cont Iaust Manich. Iabel also prefigured our B. Ladie who crushed the serpentes head :: The greater blesse the lesse by imparting spiritual benefites so God and superiors blesse their subiectes Men blesse God the lesse their betters by geuing thankes and prayses :: She inculcateth that she must so much more praise God for this victorie because he forshewed it by her by her directed the general captaine Barac lest it might be ascribed either to wisdome or valure of anie man :: Those that subdew their bodies to the spirite ride vpon fayre asses Origen hom 6. in c. 5. Iudic. :: Iahel the figure was blessed amongst wemen much more the most holie virgin mother of God is blessed aboue alwemen :: S. Augustin q 31. in Iudic. supposeth that this messenger sent from God called a man a prophete for the forme wherin he appeared was the same Angel which sate vnder the oke and sent Gedeon to deliuer Israel v. 11. 12. c. :: He meant not to offer sacrifice to the Angel but that either the Angel or himselfe in presence of the Angel should offer it to God and so in dede the Angel partly directed him what to do partly executed the office himselfe by touching the oblation with his rodde and miraculously bringing fire to consume the sacrifice :: An altar for a monument not for sacrifice :: The strength of Baal or stronger then Baal :: Dew first in the fleece and after on the ground signified grace and true religion first in one people after in al nations Sainct Amb. Ser. 13. de Natal Dom. Venr Beda qq in Iudic. c. 4. Also Christs Incarnation without detriment of his mothers virginitie of whose grace al are replenished S. Bernard ho. 2. in Missus est :: Obseruation of dreames is generally forbid Leuit. 19. v. 26. Deut. 18 v. 10. yet here and in other places it is euident God would haue some obserued See Annot. Gen. 40. :: These thinges were ridiculous saieth venerab Beda c. 5. qq in Iudic. if they had not bene terrible to the enemies :: It is no derogation to God that honour is also geuen to his seruantes :: Trumpetes signified preachers of Christ pitchers the bodies of Martyres lampes their vertues and miracles Vener Beda qq in Iudic. c. 5. :: A soft answer breaketh anger hard speach stirreth vp furie Prou. 15. :: Zebee and Salmana were not of anie of the seuen nations whom God commanded to destroy and therfore Gedeon might haue spared their liues if he would :: Kinges may do ante thing not contrarie to the law but Iudges Dukes may onlie do according to the law See 1. Reg. 8. :: His handmaide oâ— seruant not a harlotte to wit such a one as had not the priuiledge of a wife as Gen. 25. v. 6. :: This sonne of Gedeon by his seruant prefigured Antichrist who wil persecute the Church and reigne for a while but in the end shal be destroyed S. Beda c. 6. qq in Iudic. :: True pastores in the time of Antichrist wil still auouch the truth and the right of the Church :: Oyle spiritually signifieth the grace of the Holie Ghost making peace of conscience in mens soules towardes God :: The swetnes of Gods law producing good workes :: Contemtible in outward shew but bringing forth liquour of meruelous force which sorte of workes God is most delighted withal and men most admire Psal 85 :: The rhamnus signifieth base and ambicious men * brierre bramble â—rthistle :: God doth suggest only good cogitations as remoâ—â—e of conscience in the secheâ—â—tes for their ingratitude towardes Gedeon and for so wicked and cruel a murder of his sonnes
spirite the perfections which he wisheth in Christ in maner of congratulating describeth his fortitude fighting against the diuel for the Church n purposing o prosecuting p and perfecting the conquest and so establishing thy spiritual kingdome q Not vvith warlike armour of this world but by assaulting the aduersarie with truth r defending thyseâ—fe and thy souldiers with the shield of mildnes Å¿ and striking the enemie with the sword of iustice VVhich right force of spiritual fight hath meruelous good successe t Preaching of Christs Gospel his grace mouing the hartes of the hearers is liuelie and forcible more pearcing then anie two edged sword v The example of people conuerted shal moue the hartes of the aduersaries to come also vnto the truth w Christs kingdom shal haue no end Luc 1. v. 33. x Thou defendest and rewardest the good finally forsakest and punishest the wicked y more peculiarly the God of Christ by hypostatical vnion z Diuers kinges as Dauid him selfe Iosaphat Ezechias and Iosias were as godlie as Salomon and perseuered good to the end which is doubted Salomon did not but Christ incomparably was annointed indued with al graces aboue al kinges a Mortification which conserueth from putrifying b humilitie aswaging pride c being smal in the first spring grovveth great d humanitie assumpted and sanctified persons in vvhom Christ dwelleth as in cleane shining odoriferous houses e sincere faithful soules more deare to their spouse Christ then daughters of temporal kinges f The Catholique Church in faith purified as gold g vvith varietie of states as Clergie Laity and diuers sortes of religious Orders and other professions al vnited in the same faith hope and charitie h carifully al that Christ thy spouse speaketh to thee by his Spirite i diligently put the same in practise k vvith al obedience and readines and returne not to former infidelitie noâ— to corrupt life l Christ loueth the Church adoined with his giftes m and mutually his true children loue and serue him n Manie of al nations submitle themselues and al that they haue to Christ o Internal vertues are most especial ornaments p exterior are required to edifie others in diuers sortes of vertues q By this meanes manie more are conuerted to christianitie r and one countrie inuiteth and draweth another Å¿ As Apostles came in place of Patriarches and Prophetes so stil Bishops and Priestes succede in the Church pastors and gouernours therof t These pastores shal stil teach the true Christian doctrin v and stil there shal be Christian people that wil folow and professe the same Caluin expoundeth this Psalme contratie to S. â—aul No saluation out of the Church Perpetual succession of Byshops in place of the Apostles The Church prospereth also in persecution The 6. key a Belonging to the Church of Christ b As wel the cause vvhy God suffereth his Church to be persecuted at his assured protection in difficulties are hidden secretes to the world c Al refuge is not secure for one man is not able alwayes to defend an other but God is a sure and strong refuge d euer able and in conuenient time vvilling to helpe e This whole vvorld is ful of tribulations but the Church suffered the greatest in the first persecutions shal suffer as great in the time of Antichrist English Catholiques suffer most of al nations in this age and can not be suppressed but stil increase in number and fortitude f Therfore al Catholiques may assuredly know that the whole Church can not faile g though very manie as now in England h and very eminent persons as some noblemen and some Priestes haue reuolted yet al vvil not i Such bad examples make the good to recollect themselues more diligently and to reiâ—ycâ— in Gods grace by which they stand fast k before the heate of persecution shal inuade al for the elect the dayes of tribulation are shortned l Sometimes one nation or kingdome rebelleth against the Church but can not destroy it m by the spirite of Christ Antichrist and al his members shal be destroyed n The Church sometimes hath great peace and tranquilitie o God himselfe restrayneth the wicked suddainly abating their furie or cutting of their forces Vocation of Gentiles The 6. key a For Christians that leaue the sinnes of their fathers and reioyce in Christ crucified See Annotation Psal 41. b True ioy of the hart sheweth it selâ—e both in voice of exultation and also in gesture of body by clapping of handes dancing as king Dauid did before the Arke 2 Reg â— likevvise vvith instruments c To al the wicked d not only of one or few kingdoms but of al the earth e VVhen kinges and countries become Christians they are made subiectes to the Church that vvas before not heades and rulers therfore f Christ God man after his Passion rose from death and ascended g not leauing his Church desolate but making her ioyful by an other comforter the Holie Ghost h The same Christ is our God by his Diuinitie i and our king by his Humanitie k Doe your endeuour to vnderstand vvhat you sing read or heare in Gods word At least to know the principal Mysteries and pointes of Christian doctrin euerie one according to their capacitie and state or profession l The faithful of the old and nevv Testament are vnited in the seruice of one and the same eternal God m In respect of the Blessed Trinitie holie Scripture here and in manie places vseth names of the plural number as Eloim Goddes not diuiding Gods substance vvhich is one but insinuating distinction of Diuine Persons The Father the Sonne and the Holie Ghost VVhich Mysterie is more expresly mentioned in Baptisme and professed by Christian gentils then it was by the people of the Ievves The Church founded and protected by God The 6. key a Voices beginning the musike instruments prosecuted b especially for the second day of the weke the day after the sabbath which is our Sunday called Dominica our Lords day c Ierusalem and mount Sion were most obliged to praise God for greatest benefites receiued so the Catholique Church therby prefigured and hauing receiued farre greatter is most of al bonden to be gratful d This can not be affirmed of Sion or Ierusalem but is only verified of the Catholique Christian Church e whose coastes do extend to the North and to al quarters of the round earth f The same one God one Christ one Faith and one Religion in al particular Churches of the vvhole militant Church g And this Vniuersalitie and Vnitie shal be after that Christ taking mans nature shal be ascended and shal send the Holie Ghost to found beginne this Church h For the assured certaintie of that is foreshewed the Prophet speaketh in the preteâ—â—ence as if it vvere already done in his time which he then savv in spirite i Nothing more moueth he hart affecteth al the bodie and soule
suffer him vvholly to omitte manifest profession of faith and true religion f seing by thy former grace I haue already reposed my trust in thy promises made to them that are resolued to kepe thy lavv g For I do firmly purpose euer and alwayes to kepe thy law h In this I haue had great ioy and comforte of mind i because I did in dede seeke after thy commandements vvhich is specially vttered as also the three next verses in the person of those that are in trial of persecution for their faith k VVho boldly in time of persecution euen before persecuting Kinges and Emperors professe Christs true Religion Veryfied in innumerable glorious Martyrs yea also of the fraile sexe in S. Catharin S. Cecilie S. Lucie S. Margaret S. VVenefrede S. Vrsula and her felovves and manie more most constantly ansvvering al vvordes of reproch obiected as if it vvere a base or contemtible thing to be Christians to be Catholiques to be Papistes No al these and the like are honorable and glorious titles importing the true seruice of Christ in vnitie of the Catholique Church and spiritual participation vvith the visible head therof Christs Vicar in earth l Such confessors as yet mortal reioyce in that they haue meditated in Gods commandments vvhich they haue feruently loued m Also shevved the same in external vvorke not dissembling by silence by vvord nor fact n euerie way exercising Gods lavv vvhich maketh the obieâ—uers iust a That vvhich God hath decreed and promised being in itselfe most certaine and assured yet includeth the meanes vvherby it shal be put in execution and therfore the iust his elect do pray for the performance of his vvil b Expectation of thy promise hath geuen me corege * eloâ—â—â—â— c Provvde contemners of Gods lavv haue euerie vvay molested me by detracting deriding calumniating and violently persecuting me d Al vvhich I haue borne patiently and not declined from thy lavv e I remembred and considered thy iust punishments inflicted vpon the impious f euen from the beginning of the vvorld both vpon the diuels and vvicked men and that thou vvilt exercise the like hereafter g vvhich consideration of thy iustice comforted me h Otherwise if I had not sene thy iustice my zele against contemners of thy law would haue killed me i In this place of my perigrination from heauen I am comforted by remembring celebrating and singing thy iust commandments and lavves vvhich make thy seruants iust k In persecution and in al tribulation I kept thy law because I would not dishonour thy name l And my tribulation especially fel vpon me because I sought to be iustified by keping thy law a The Propheâ— procedeth speaking in the person of the iust tending to perfection and saying This is my happie choise that I desire no other enheritance nor possession but to kepe Gods Lavv. b And seeing this excedeth my proper streingth I prayed God of his mercie to make me able to kepe it * â—loquiuÌ„ c Pondering my former actions I turned my pathes to obserue more perfectly the Law which God hath testified to be the right way d With prompnes of mind and without hesitation I resolued to kepe the commandments e The wicked laide cordes nettes or snares to intrappe and hinder me f but I kept thy law fresh in memorie g That this is not vnderstood only mystically in time of affliction but also literally and prophetically that some special seruantes of God should obserue a godlie profession of praying at midnight the vvord I rose maketh it probable S. Paul Silas either of a holie custome or at least vpon special occasion and such occasions vvere to them and others frequent Act. 16. prayed and praised God at midnight And novv in the Church of Christ some religions men pray and praise God continually at midnight besides other houres mentioned more distinctly v. 164. h A great benefite and a singular consolation that al true liuing members of Christ are partakers of al the prayers good workes and merites of the whole Church militant and triumphant VVhich in our Crede is called The Communion of Sainctes i So great is the mercie of God extended communicated and multiplied in the whole earth k Instruct me and direct me therfore ó God that I may lerne and obserue thy law and so be iustified and made participant of so great mercie a Dealt very bountifully b as thou didst promise c He that hath bountifully receiued grace at Gods hand prayeth for more grace that he may be beneficial to others in releuing the needie d in instructing the ignorant e in perswading to kepe the law of God f because he hath lerned and beleueth the commandments by which he is bond to loue and haue care of his neighbour g Before I was afflicted I often fel into sinne h but vexation gaue me vnderstanding therfore now I kepe thy law * eloquiuÌ„ i Contemners of thy law haue endeuored to intangle me k but I persist in keping thy commandments As before v. 51. 61. l Though the wicked combine themselues together against me m yet I consider that it is necessarie to perseuer in thy law n A clere comparison that it is better to kepe Gods law which bringeth life euerlasting then to haue al the riches kingdoms of this world a God being our Creator we may with confidence pray him to illuminate our mindes that we may lerne what is his pleasure and so endeuour to fulfil it b Others that loue God wil be gladde to see me also serue him c The iust being afflicted and not seing the particular cause therof yet knoweth and confesseth that God doth it for most iust cause d And therfore with patience prayeth for comforth as foloweth * eloquiuÌ„ e who am almost dead in tribulation f The iust also prayeth that the wicked may be ashamed and conuerted for so the hebrew word here signifieth though it is also lawful to desire the iust punishment of obstinate sinners g He prayeth againe for conuersion of the wicked and to haue peace with them a Manie iust of the old testament most feruently desired the coming of Christ our Sauiour as our Lord himselfe testifieth Mat. 13 v. 17. And now the iust desire his coming in glorie 2. Tim. 4. v. 8 * eloquiuÌ„ b Delaved hope afflicteth c As a leather bottel made of a beasts skinne congeled with the frost and after partched in smoke so is the bodie of the iust mortified by diuers sortes of afflictions made a new bottel fitte to receiue new wine that is perfect doctrin of Christian life as of fasting and other austeritie wherof our Sauiour speaketh Mat. 9. v. 17. d Such is mans infirmitie yea of the iust that he apprehendeth tribulations to be very long and therfore desireth consummation and that without sinne so he stil submitte his wil to Gods wil. e Friuolous idle tailes which are not according to Gods law f I
promised vvith an oath p and vvil performe q to sette one of Dauids sonnes vpon his Throne vvhich vvas not only fulfilled in Salomon vvho reigned in great peace and builded the Temple but especially in Christ the Sonne of Dauid to vvhom our Lord God gaue the seate of Dauid his father he shal reigne in the house of Iacob for euer and of his kingdom there shal be no end Luc. 1. v. 32. 33. By this promise S. Peter also proueth Christs Resurrection Act. 2 v. 30. r Concerning the children of Christ members of his kingdom the Church the promise is conditional if they obserue Gods commandments they shal sit vpon his seate be coheyres of his kingdom Rom. 8 v. 17. Å¿ Sion the Catholique Church is a perpetual place where God dwelleth t The Church vvanting Christs visible presence is replenished vvith manie blessinges v and al her humble children are releeued vvith holie Sacraments w The Church hath alwayes some holie Priestes x and some holie people y Of this Church elected by God Christ is the Protector and strong defence z and the same Church shal be a perpetual lampe vvherby others may come to him Fraternal concord the 7. key a Dauid being a most peaceable man euen tovvard his enimies is added by Esdras in this title as an example for others to imitate b That concord is both good and pleasant nedeth no other proofe but only to conâ—ider to behold the fruict therof in euerie communitie and especially in the Church of God c The ointment vvhervvith Aaron and other High Priestes vvere consecrated vvas precious and most odoriâ—erous signifying grace bought by Christs blood and producing vertues vvhich make svvete sauoure d vvas povvred vpon the High Priests head vvho being head of the Church e vnitie and concord descended from him to other Priestes f and so to the people euen to the lovvest and meanest in Gods Church g An other similitude to declare the excellencie of concord As the devv of mount Hermon vvhich is perpetually couered vvith snovv that falleth from the heauen thence descending refresheth fructifieth the hil of Sion so mutual concord and fraternal charitie amongst the faithful nourisheth each other making them fructful in al good vvorkes h VVhere there is vnitie God geueth abundance of grace as vvhere the Apostles vvith other faithful vvere geathered and continued in prayer the Holie Ghost came vpon them al. And the multitude of beleuers then increasing had one hart and one soule Act 2. 4. v. 32. God continually to be praised the 1. key a This last Gradual Psalme as a conclusion exhorteth al to praise God b for to this end he made al creatures in heauen in earth Gods perfection and goodnes the 1. key a Gods seruantes b Clergie that serue in the Temple c and ye Laitie that attend to his seruice must praise him for these causes d â—â—â— goodnes e his benignitie f he hath adopted vs his children g he is omni potent as appeareth by his vvorkes here and elsvvhere recited and manie wayes knovvne to the vvorld Exo. 1â— Ios 12. Num. 21. Ios 13. Psal 113. Gods meruelous workes the 2. key a VVhose goodnes is incomparable b This second part of euerie verse first pronounced by the Priestes confessing praising Gods mercie aboue al his workes was stil repeted by musicians or other assistants in maner as now in Lâ—tanies ô Lord deliuer vs and VVe besech theeto heare vs And as Gloria Patri c. is added in the end of Psalmes and our Lords prayer and the Angelical salutation are often repeted in diuers Offices and in the Rosarie c VVhose diuine powre created al other thinges d By this inuitation to praise our Lord God thrise repeted we professe the blessed Trinitie who is one God in substance and three Diuine Persons e VVhose dominion is ouer al the world f Only God can do true miracles towit workes aboue the course of al nature g In admirable wisdom Gen. 1. h Made the waters aboue nature to remaine vvithin their bondes not to couer the earth Exo. 11. Exo. â—â— Exo. â—â— Num. â—â— i Al Gods benignitie as wel of particular benefites towards his people as general to them and al others procedeth from his mercie The Iewes lamentation in captiuitie the 4. key a By adding to this title for Ieremie the Septuagint Interpreters signifie that this Psalme treateth of the same captiuitie in which Ieremias writte his Lamentations b Nere the riuers in Chaldea wherof Babylon was the head citie c the Iewes remained mourning d remembring the holie rites and seruice of God which had bene in Sion wherof they were depriued in the captiuitie e Al their musical instruments as hauing no vse of them f Either in earnest or in scorne the Chaldees willed them to sing as they were accustomed in their countrie g They excused themselues and refused to sing sacred Psalmes before prophane people neither had they mind to sing in that mourning state of captiuitie h The people shew not only their feruent present desire to serue God in Ierusalem but also their firme purpose stil to desire the same wishing that if they forget it or lose this affection their right handes or what soeuer is most deare or necessarie for them may be forgotten not conserued but suffered to perish i If I lose this affection let me also lose the vse of my tongue k The Idomeans incensed the Chaldees to be cruel against the Iewes wherof they pray for iust reuenge and withal the Psalmist prophecieth that it wil be reuenged which Isaias also prophecieth c. 21. v. 11. l. for their reioycing in Ierusalems miserie m The voice of the Idumeans inciting the Babylonians vtterly to destroy Ierusalem n A prophecie that the people of Babylon should also be punished for their crueltie against the Iewes wherof Isaias likewise prophecieth c. 13. o God wil blesse or reward them that shal seuerly afflict the Babylonians p not sparing their children Morally he is blessed that mortifieth his owne passions cutteth of first il motions or punisheth venial sinnes that they grow not strong vvithin his soule and so draw it to committe mortal sinne S. Aug. hic S. Greg. in fine expos Psal 4. paeuit Thankes to God for benefites the 7. key a This Psalme is a fitte forme of thankes for Dauid or anie other seruant of God b I vvil render thankes and praise c God euer heareth the prayer that is rightly made for vvhich the supplicant is therfore to geue thankes d Angels are present vvhere the faithful pray obserue our prayers and offer them to God if they be sincere as the prayers of Tobias and Cornelius 1. Cor. 11. v. 10. Iob. 12. Act 10. Psal 24. v. 10. e VVhen there vvas not accesse to the Temple yet the Ievves praying in captiuitie turned themselues tovvards the Temple f The Name and Maiestie of GOD The VVORD which
Mystically the Gentiles were iudged by Salomon better then the Iewes S. Ierom. :: Base vicions meâ— mixt with the good corrups the whole companie much more a mortal sinne in a mans soule destroyeth al the vertues that were there before :: Euil men aduanced seme to prosper :: But they fal into their owne trappes :: Such as seke by sense and reason to obtaine true knowlege enter not into the citie the Church They labour in vaine and are afflicted in studie of Scriptures when they walke in the desert and can not finde the citie S. Ierom. This text and manie others haue two senses 1. In kinges and al superiors are required mature age diligent care of the coÌ„mon good 2. Antiquitie in matter of faith and religion is to be folowed not noueltie Iya. 8. Dan 7. Apoc. 1. Iere. 1. Also mortification and labour is required in Pastors not delicacie nor ease The B. Virgin Marie more free from sinne then the Patriarches Cant. 2. The 3. part An exhortation to beginne quickly and perseuere in Gods seruice a Of al vertues the workes of mercie corporal and spiritual most auaile for obtaining eternal felicitie Mat. 25. b So the same be grounded in true faith beleuing al that is written in the old and new testament signified by seuen eight c After deâ—th none ca 〈…〉 either â—â—erite or demerite d Both in youth and old age do good workes :: An admonition to al in general to liue wel in this world remembring the day of general iudgement before which such signes shal come as are described here and by our Sauiour Mat. 24. And likewise euerie one is admonished in particular to serue God diligently whiles he hath time before death come when al his senses former helpes shal faile * The preachet :: This is the brife summe of al proficable doctrine Feare God kepe his commandments * Hidden or obscure thing Proem in Eccle. King Salomon according to his three names writte and intitled his three bookes Salomon Pacifier king of Israel Ecclesiastes Preacher king of Ierusalem Idida Beloued This Canticle doth excel other Canticles Al are not mete to read it Heb. 5. Best methode in lerning is to beginne with doctrine of good life then studie to know natural thinges and finally contemplate diuine mysteries A sacred dialogue or Enterlude * Forma dramatis God Christ the Spous or Bridgrome Three spouses The General The special and Singular Ephes 5. Origen S. Ierom. S. Aug. lib. 8. de Gen. adli S. Greg. S. Beda S. Tho. Aâ—bor Geneb Del Rio. The particular contents are sette in the margent of euerie chapter a The Church of the old testament desireth Christs coming in flesh and the Christian Church prayeth for his coming in glorie b The Church outwardly afflicted is inwardly fayre c Christ encorageth his spouse the Church d She meditateth of his Passion and Resurrection e Christ praiseth his spouse f She againe praiseth him g VVith thankes for her repose and present consolation a Christ professeth himself the floure of mankinde yea Lord of al creatures b The Church excelleth al other societies In the Church the godlie excel sinners Among the innocent and holie the virgin Marie surpasseth al. c The Church praising Christ resteth secure vnder his protectioÌ„ d He for the weakes sake permitteth her not to be molested til she be prepared to suffer vvith patience e She feeling Christs assistance confesseth preacheth boldly his Gospel truth against al Paganes and Heretikes f VVho though he shew not himself visibly g yet encorageth her to approch vnto him h commandeth his pastors to destroy heresies i And so she reposeth in him a The Church finding Christ not in darke ignorance nor in philosophie but by his reueâ—ling him selfe to her holdeth him for euer b euen til the lewes shal at last also find him c Christ speaketh as before ch 2. v. 7 d The Church of Christ admireth her owne conuersion from Gentilitie e now ful of good workes f She also professeth that the ascending to eternal rest is by fighting manfully in obseruing the ten commandments in the six dayes of this life g euen to bloud if nedâ— be h which is the highest degree of charitie i And inuiteth al others to come vnto Christ k who in the flesh which he tooke of his mother was crowned in heauen after his Passion a Christ againe praiâ—eth the beautie of his Church b Sincere and simple intention c Al her temporal occupations directed to Gods glorie d Pastors who like nurces geue bread of good doctrine to litle ones e Faith and good workes f Preaching Christs passion g And not ashamed to professe Christ Crucified h Administration of Sacraments wherby the Church Christs mystical bodie is ioyned to him her head i which is an inexpugnable fortresse k Both Iewes and Gentiles are fed with the principles of Christian doctrin l Christ dwelleth in mortified and deuout mindes m The Church triumphant is without spotte and euerie particular soule entring into heauen the B virgin mother was also in this life alwayes immaculate n Al tentations whether they be in manifest crueltie or in flatering sureltie make constant soules more gratful to God a The spouse condescending to Gods vvil is vvel content to suffer persecution b Christ againâ— shevveth his good liking in his spouses patience c and vvilleth the glorious Sainctes to congratulate vvith the patient d The spouse desireth to rest in meditation e but is called vpon to helpe others f and vrged by Christs owne example working for al mankind g And so she imployeth herself also in actiue life h Stil conseruing a desire to returne vnto contemplation i The deuout confer together describing the excellencies of Christ k And resolue to seke him whersoeuer he be a The Church teacheth her children that Christ is delighted with the godlie desires and fructful vvorkes of the faithful b Christ gâ—â—â—â—e commendeth his Church wel composed of distinct orders some gouerning some retired in cloâ—sters from this world the rest also exercising vvorkes of mercie in the trubles of this life al together making a complete armie terrible to al enimies c The more anie contemplate Gods Maiestie the better they perceiue that he is incomprensensible d Manie true pastores e more hyrelinges that also preach truth but for temporal commoditie f And innumerable faithful soules in the Church g Al vvhich are but one bodie in vnitie of â—aith h The voice of the old synagogue admiring the beautie of Christs Church i The Church of Christ exhorteth the Synagogue of the Ievves to returne to Christ a Christ interposeth his commendation of the Ievves vvho at last shal returne to him vvith great seruoure of faith and deuotion b And so iointly praiseth his Church consisting of both peoples c The Church as it vvere taking the vvoid out of Christs mouth vvhiles he