both good euil nn this life :: Feare on mans paâ—t and hope in God do wel consist together So both presumption and desperation are auoided :: Holie Iob knowing it to be vnpossible that God calumniateth anie man inquireth what is the cause why his goodnes afflicteth the iust :: In that I am thy creature thou maist iustly destroy me but in deede because I am thy creature thou 〈◊〉 spare me through thy mâ—â—c◠〈◊〉 me thy grace which if I vse wel thou wilt also geue me eternal rest :: Repentance is alwayes necessarie but most especially at the houre of death The third conflict :: Sophar might haue applied the vice of much speaking to himself and his felowes alleaging manie thinges which proued not their opinion wheras Iobs allegations proued directly that which he affirmed :: Iobs owne conscience affirmed the contrarie c. 6. v. 3. :: He could not iustly confesse iniqeitie which he had not coÌ„mitted :: God suffereth his simple true meaning seruantes to be scorned for the time but afterward the wicked shal be forced to confesse that those whom they derided are worthily in honour before God Sap. 5. â— 3. :: Craftie plotters of deuises at last by Gods iust punishement commit so great absurdites that the meanest may see their foâ—lie :: Iobs state of sinne or innocencie was best knowen to God next to his owne conscience not at al to his aduersaries that presumed to iudge therof :: It semed to his aduersaries that of desperation he would teaâ— his flesh and so kil himself and to be so nere death as if one held his soule in his hand readie to bet it sâ—l from him :: He was in extreme anguish but stil trusted in God :: He denieth that he is guiltie in conscience but desireth to know of God if he haue anie hiâ— sinnes which himself knoweth not :: Al children taking their sâ—bstance from the mother and hauing only a temporal life continually tending to death can not but be subieâ—t to â—anie 〈◊〉 â—â—â—s 〈…〉 itselfe though it may some long is a limited thin◠〈…〉 is very 〈…〉 yea 〈…〉 proportion in respect of eternitie which is infinite yet God hath care to bring this weake creature to life eternal :: The parentes after death are not afflicted with the state of their children as they be in this life The fourt conflict :: Eliphaz not able to answer Iobs solide reasons raileth against him as if he were iniurious to God or taught others to cast away feare :: It is a very rare priuilege to be without spot :: But spot of venial sinnes may be in a iust man :: Al these miseries are incident to the wicked but are falsly applied to holie Iob who â—ndede was iust :: True and freindlie comforters ought to heare the afflicted with patience and not vnmercifully charge him with crimes which they neither know nor his conscience is guiltie of :: A great affliction when one ful of paine and distres is also forced to defend his owne innocencie against calumniators :: As the aduersaries stil obiect great iniquitie to him so he yeldeth them the same true answer :: Not hauing committed such sinnes as he was charged withal in this duble bitternes of corporal paine and calumniation his eye was stil vpon God expecting to be deliuered * Seâ—l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infernus :: This texâ— sheweth euidently that there was a place of rest called hel The fifth conflict :: Baldad perceiuing Iob to speake confidently as the common doctrin of manie opposeth him self neuertheles against him and al that thincke as he doth and so speaketh as to manie in the plural number vvil ye speake and of himselfe his felowes are vve reputed c. So holie Iob a figure of the Church defended the common cause his aduersaries a figure of here tâ—kes speaking some truthes mixed false thinges therwith S. Greg. li. 14. c. 1. :: Blessed Iob saith S. Gregorie li. 14. c. 16. 17 looking sincerly on his owne life saw that his affliction was greater then his sinnes deserued and in that respect was not equal yet it was iust for God being iust geueth a iust reward a crowne of iustice as S. Paul speaketh of himself 2. Tim. 4 :: Al refused holie Iob in his affliction euen those whom he had loued most who therfore ought most to haue loued him againe :: An expresse profession of his faith of the Resurrection :: VVe shal rise againe not as one tree riseth in place of an other but the self same persones changed in qualities not in substance The sixth conflict :: Al mans life is short and as a moment in comparison of eternitie but it is not alwayes true that thewiked are shortly punished in respect of this life as this disputer applieth it to proue Iob to impious Therfore Iob answereth in the next chapter â— 13. That ordinarily the wicked lead their dayes to witt their whole life in vvealth and then in a moment goe downe to hel So the rest of these mens assertions are for most part true in some sense but il applied :: Though he disputed with three men yet it was concerning diuine thinges not humaine but of Gods prouidence and iustice of the resurrection of eternal life and punishment :: See ch 20. v 5. :: The same word is in Hebrew Greke and Latin for hel as in the 7 and 17. chap. other places which sheweth that besides hel of the daÌ„ned the resting place also of holie fathers in the old Testament was called by the general name of hel * a riuer of hel The seuenth conflict :: In dede wheÌ„ a iust man hath donne his dutie he is vnprofitable to God but he is profitable to himself which greatly pleaseth God who desireth mans good and it redoundeth to Gods glorie that he hath such seruantes â—â—at 5. v. 17. :: After imputation of false crimes this 〈…〉 chargeth 〈…〉 also with 〈◊〉 a 〈…〉 error of the Aegyptians that God hath no prouidence of men in this world Aristotel li. dâ— mundo textu 84. So some heretikes in their phrensic accuse Catholiques of condemned heresies :: VVhiles he expected some comforth of his freindes they stil afflicted him more and more chargeing him with falâ—â— crimes and so aggrauating his grief both of bodie and mind :: Therfore he appealeth to Gods iudgement seate for sentence :: Gods seruantes know that he wil punish wickednes but know not when the wicked presume that he wil neuer punish them :: Heretikes doing and teaching against their owne knowledge are afterward striken with blindnes that they can not see the truth S. Greg. li. 16. c. 26. :: Sinners running into both extremes of defect and excesse are likewise punished with contrarie tormentes :: Man by powre of free wil ofteÌ„ presumeth to spend the time in sinning which God granteth him to do penance for former sinnes Rom. 2. The eight conflict :: Iob answered before ch 9. yet blind
straict hand of discipline ouer sinners for their conuersion Å¿ Sinners deserue much punishment t but repenting and trusting in God shal finde his mercie v The end of true penance is ioyto which therfore the prophet inuiteth al penitents Vexation geueth vnderstanding Sinne must be punished Good workes are of graâ—e in epist ad Ro. c. 4. Protestantes expound this place contrary to many other clere places contrarie to the exposition of ancient fathers God couering or not imputing sinne doth quite take them away The contrarie doctrin is iniurious to God to Christ to holie Scriptures to glorified S inctes Sincere repentance is a necessarie dispotion to remission of 〈…〉 e. After remissioÌ„ it is satisfactorie and meritorious The perfectioÌ„ of Gods workes described The 2. key a not in your selues b praise is not comelie in the mouth of a sinner Eccli 15. c in mortification offering your bodies a liuing hoste Rom. 12. d of this instrument this booke is called the Psalter and it signifieth the obseruation of the tenne commandments without which no praise pleaseth God e praising God for the grace of Christ in the new testament f Gods rules and precepts are most iust and right g he performeth whatsoeuer he promiseth h God euer ioyneth these vertues together i Gods word iâ— omnipotent k vnknowen â—â— riches hid in secrete places As in Babylon he confounded their tongues m his absolute wil is alwayes fulfilled n the people of Israel in the old testament and Christians of al nations in the new o Gods per petual prouidence p Gods wisdom infinite q No powre in earth is of anie force without God r of his master Å¿ or of him selfe t O God which hast al perfection shew thy mercie in protecting and sauing al that trust in thee Gods prouidence The 3. key a His proper name was Achis 1. Reg. 21. but al kinges of Palestina were called Abimelech as pharao in Aegypt Nâ—huchodonosor in Babylon This Psalme is also composed in order of tho Alphabet b I prayse God c both in prosperitie and aduersitie d when I serue our Lord my soule shal be praised in his seruice e Euerie man be he how poore soeuer when he prayeth shal be heard f the proper guardian Angel of euerie one g with filial feare h the rich of this world setting their mind vpon their wealth are poore in spiritual giftes i Euerie one desireth to be happie but he in dede shal be happie that fleeth from euil and doth good k God seing almens actioÌ„s intentions wil render as they deserue l Though the iust some for a time to be forsaken yet God that geueth them internal streingth wil at last reward and crow 〈…〉 them his owne giftes m for their sinne they are suffered to fal into more sinne n contrariwise those that accept of his grace shal finally not offend A secret great misterie in the title of this Psalme Iuc 2. Some become vvorse some better by Christ Sacrifice and Priesthood changed God most high is become lovve He is our sacramental meate Christ leaft the Ievves receiued the Gentiles The real presence of Christ in the Sacrament Catech. Râ— p. 2. â— â— q. â—4 Not only faith but good vvorkes with faith iustifie Christs persecution The 5. key a Dauid signifieth beloued desiderable or strong of hand that is Christ aboue al beloued of God desired of man the strong conquerour of death and hel S. Aug. in hunc locum b By way of imprecation heprophecieth that God wil ouerthrow the persecutors of Christ and of Christians c Offensiue d denfensiue e preoccupate and preuent the malice of the persecutor f Such a punishment and confusion shal fal in the end vpon al the malicious after that the iust shal haue ouercome tribulations g In the time of truble in hope h after deliuerie in eternal saluation i such false witnesses did rise against Christ Mat. 26. k thinges that were not for God himselfe that knoweth althinges knoweth not that which neither was is nor can be l they made priuation of my life verified in Christ not in Dauid for he was killed by his enemies m Al our Sauiours life was penance for others needing none for himselfe n Christ the good Samaritane that releeued the wounded man Luc. 10. o al this was fulfilled according to the letter in our Sauiours passion p al this was fulfilled according to the letter in our Sauiours passion q al this was fulfilled according to the letter in our Sauiours passion r Our Lord knoweth not anie iust cause why the Iewes so persecuted him for they had no iust cause but meere malice Å¿ as Psal 21. and Mat. 27. God why hast thou forsaken me not deliuered me from temporal death nor yelded me such consolation as thou gauest other Sainctes in their agonies t a prophecie of Christs resurrection v Prophecie of the Catholique Church as Psal 21. w This place is applied by our Sauiour to himselfe Ioan. 15. x The Pharises and Herodians said Master we know that thou art a true speaker c. meaning to intrappe him with treason Mat. 22. y The same Pharises and Priestes iudged him woorthy of death and procured the people to â—rie Crucifie him crucifie him z Againe his Resurrection is prophecied a At the day of iudgement the wicked shal receiue sentence of damnation b the blessed of eternal glorie Gods prouidence The 3. key a More specially describing the state of men in the new testament then in the old b instruction for Dauid not as a king or a prophet but as the poore seruant of God c wittingly and resolutely preferring wicked life before vertuous d God so â—ateth sinne committed of meere malice that he commonly reiecteth such sinners and more often offereth new grace to those that sinne of frailitie or ignorance e Some ignorance is inuincible wheÌ„ one hath a good wil to lerne doing his endeuour to knovv the truth in doctrin his dutie in manners but can not get knowlege therof and then he is excused before God though he erre in opinion or in fact others are negligent to lerne and their error is grosse ignorance and is a sinne greater or lesse according to the importance of the thing which they ouhgt to knovv Others are more vvilful desiring to be ignorant that they may sinne vvith the lesse remorse or repining of their ovvne conscience and this is affected ignorance and most hainous and odious sinne For which God often leauing them destitute of ordinarie grace which he geueth to others they fal into reprobate sense and into more horrible sinner f God doth not vtterly shut vp his mercie from the most wilful wicked sinners but geueth them sometimes good motions and sufficient helpe that they may repent be iâ— stified saued if they do not wittingly harden their owne hartes and stil wilfully repel Gods grace g For so God pomiseth vvho
and girdeth their reines with a corde †He leadeth away Priestes without glorie and supplanteth the great men †Changing the lippe of the true and taking away the doctrine of the ancientes †He powreth out contempt vpon princes releeuing them that had bene oppressed †Who reueleth profound things out of darkenesse and bringeth forth the shadow of death into light †Who multiplieth nations and destroyeth them and restoreth the destroyed whole agayne †Who changeth the hart of the princes of the people of the earth and deceiueth them that they may goe in vayne where is no passage †They shal grope as in the darke and not in the light and he shal make them goe amis as druncken men CHAP. XIII Of their owne wordes Iob confuteth his aduersaries that they haue spoken that which they know not 13. defendeth his owne innocencie 22. desiring of God if he be afflicted for secrete sinnes that he may know them BEHOLD mine eie hath seene al these thinges and mine eare hath heard I haue vnderstood euerie thing †According to your knowledge I also do know neither am I inferiour to you †But yet I wil speake to the Omnipotent and I couet to dispute with God †First shewing you to be forgers of lying and mainteyners of peruerse opinions †And would God ye would hold your peace that you might be thought to be wise men †Heare ye therfore my correptions and attend the iudgement of my lippes †Hath God neede of your lye that for him you speake guiles †Doe you take his person and doe you endeuour to iudge for God †Or shal it please him from whom nothing can be concealed or shal he be deceiued as a man with your fraudulent dealings †He shal reproue you because in secrete you take his person †Forth with as he shal moue himself he shal truble you and his terrour shal come violently vpon you †Your memorie shal be compared to ashes and your neckes shal be brought into clay †Hold your peace a litle while that I may speake what soeuer my minde shal prompt me †Why doe I teare my flesh with my teeth carie my soule in my handes †Although he shal kil me I wil trust in him but yet I wil reproue my waies in his sight †And he shal be my sauiour for no hypocrite shal come in his sight †Heare ye my word and receiue the obscure sayings with your eares †If I shal be iudged I know that I shal be found iust †What is he that wil be iudged with me let him come why am I consumed holding my peace †Two things only do not to me and then shal I not be hid from thy face †Make thy hand far from me and let not thy feare terrifie me †Cal me and I wil answer thee or els I wil speake and doe thou answer me †How great iniquites and sinnes I haue my wicked deedes and my offences shewe thou me †Why hidest thou thy face and thinkest me thine enemy †Against the leafe that is violently taken with the wind thou shewest thy might and persecutest drie stuble †For thou writest bitternes against me and wilt consume me with the sinnes of my youth †Thou hast put my feete in the stockes and hast obserued al my pathes and hast considered the steppes of my feete †Who as rottenes am to be consumed and as a garment that is eaten of the moth CHAP. XIIII Againe Iob describeth the miseries of mans life 3. Neuertheles Gods great prouidence towards him 7. professeth his beleefe of the Resurrection MAN borne of woman liuing a short time is replenished with many mseiries †Who as a flowre cometh forth and is destroyed fleeth as a shadow neuer abideth in the same state †And doest thou counte it a worthy thing to open thine eies vpon such an one and to bring him with thee into iudgement †Who can make cleane him that is conceiued of vncleane seede is it not thou which onlie art †The daies of man are short the number of his monethes is with thee thou hast appointed his limittes which can not be passed †Depart a litle from him that he may rest vntil his day wished for come euen as the hyred man †A tree hath hope if it be cut it waxeth greene agâ—iâ—e and the boughes thereof spring †If his roote be old in the earth and the truncke therof be dead in the dust †At the sent of water it shal spring and bring forth leaues as when it was first planted †But when man shal be dead and naked and consumed where is he I pray †As if the waters should deparr out of the sea and a riuer made emptie should be dried vp †So man when he is a sleepe shal not rise agayne til heauen perish he shal not awake nor rise vp out of his sleepe †Who wil grant me this that in hel thou protect me and hide me til thy furie passe and appoynt me a time wherin thou wilt remember me †Shal man that is dead thinkest thou liue agayne al the daies in which I am now in warfare I expect vntil my change do come †Thou shalt cal me and I shal answer thee to the worke of thy handes thou shalt reach thy right hand †Thou in dede hast numbred my steppes but thou wilt spare my sinnes †Thou hast sealed my offences as it were in a bag but hast cured mine iniquitie †A mountaine falling slideth downe and a rock is remoued out of his place †Waters make stones holow and with inundation the earth by litle and litle is consumed and men therfore thou shalt destroy in like maner †Thou hast strengthened him a litle that he might passe away foreuer thou shalt chaÌ„ge his face and shalt send him forth †Whether his children shal be noble or vnnoble he shal not vnderstand †But yet his flesh whiles he shal liue shal haue sorow his soule shal mourne vpon himself CHAP XV. Eliphaz againe chargeth Iob to haue spoken presumptuously blasphemously 14. auoucheth that no man is innocent nor iust 20. describing the malediction of impious and hypochrites BVT Eliphaz the Themanite answering sayd †Wil a wise man answer as it were speaking into the wind and fil his stomacke with burning †Thou reprouest him in wordes that is not equal to thee and speakest that which is not expedient for thee †As much as is in thee thou hast euacuated feare and hast taken away prayers before God †For thine iniquitie hath taught thy mouth and thou doest imitate the tongue of blasphemers †Thine owne mouth shal condemne thee and not I and thy lippes shal answer thee †Wast thou the first man borne and formed before the litle hilles †Hast thou heard Gods counsel and shal his wisedome be inferiour to thee †What doest
of Iuda a 785. Ionas being sent to preach in Niniue fled from that function b. 842. in a tempest was cast into the sea and swallowed by a whale ibid. He prayed in the whalles bellie and was cast safe on the land b. 843. He preached the destruction of Niniue the comming of Christ conuersion of al Nations b. 841. He was a figure of Christs Resurrection b. 845. Ionathas Highpriest and general gouernour b. 920. 1003. Ioram slaine by Iehu a. 780. Iosaphat the place where probably shal be the General Iudgement b. 828. Ioseph endued with manie vertues a. 121. suddenly aduanced a. 127. called the Sauiour of the world a. 128. was a figure of Christ a. 151. a Prophet a. 152. b. 445. He had duble portion a. 499. 826. Iosias king of Iuda destroyed Idolatrie and made a great Pasche a. 810. was very deuout and liberal a. 812. Iosue gouernour of Israel a. 468. He conquered and diuided the land of Chanaan a 473. c. in al his booke b 440. He slew one and thirtie kinges a 493. exhorted and blessed the people a 509. Iron did swimme vpon the water a 773. Irregularities a 304. Isaac borne by promise a 72. prefigured Christ a 76. He and Iacob were blessed in Abraham b 438. He blessed Iacob in place of Esau a 89. Isaias an Euangelical Prophet b 452. also an Apostolical announcing Christ his Church b 460. 521. seq In the former part of his prophecie he admonisheth and threatneth the people for their sinnes in the latter part he comforteth them b 452. He went naked when God so commanded him b 477. He inueigheth against euil Pastors b 530. Israelites chosen not for their merite but by mere grace a â—61 They encreased exceedingly a 323. were guided by a cloud and pillar of fire a 191. 345. Iubiley yeare a 312. Iudgement and Iustice what they signifie in holy scripture b 495. 529. Iudgement general a. 34. 48. 203. 576. 712. 936. 1095. b 22. 97. 138. 178. 498. 828. 888. 996. Iudgement beginneth at the house of God or with the Clergie b 687. Iudges of Israel were figures of Christ a 516. They were extraordinaryly raised to saue the people a 520. They were finally holiemen a 516. b 440. Iudges are called gods a 221. 223. they ought not to be partial a 437. Iudiths booke Canonical Scripture a 989. 1010. 1023. b 999. she was a figure of the Blessed Virgin and of the Church a 1032. she ledde a most holy life a 1021. 1025. 1033. and a special example of holy widowhood a 1034. Iurisdiction perteineth to the Ordinary Clergie a 433. to Prophets by extraordinarie commission a 692. b 449. Iust men alwayes some in the Church a 21. 24. 26. 35. 48. 201. 204. 465. b 453. 682. Iustice necessarie a 481. 559. 560. 754. Iustice and mercie must be mixed a 563. b 199. Iustice consisteth in declining from euil doing good b 76. 529. 550. Iustice may consist with venial sinnes a 1066. 1079. b 34. 35. Iustification by faith good woorkes a 472. b 43. K Kinges shal be conuerted to Christ a 72. b 17. 522. A King desired by the Iewes a 585. was disliked by God a 586. 594. Kinges haue priuileges aboue Dukes a 533. 587. They are annointed with oile a 590. 604. 639. 645. 779. They receiue spiritual grace therby a 591. Good Kinges are called the Kinges of God a 884. They are bound to destroy Idolatrie and infidelity a 810. 891. 901. 916. 927. 942 b 17. 344. and to aduaunce Religion a. 918. b 17. Kinges honoured wth glorious titles for their zele in religion a 475. They receiue the law at the Priests handes a. 433. and direction in principal actions a 620. 633. Badde Kinges b 17. Kinges of Iuda had continual succession a 939. Kinges of the tenne tribes with their families were destroyed a 937. Kinges ought to vse manie counselers not to relie much vpon one a 1054. 1058. Kingdomes are often changed b 478. 513. Kingdomes of great powre hardly agree b 574. Knowlege of al thinges in God taketh not away free wil a 604. 620. b 349. Knowlege of the truth in controuersies is a priuilege of the High-priest a 433. 715. Humaine knowlege is vnperfect a 1103. it can not comprehend Gods workes b 374. it is a good knowlege to knowe that we are ignorant b 755. Knowlege of God includeth the keeping of his precepts b 814. L Laban sinned in geuing Lia for Rachel to Iacob a 96. also in pursuing and threatning Iacob a 100. 448. and more greeuously in Idolatrie a 103. Lacedemonians descended from Abraham b 923. 958. Laiheads hippe of the Church is reiected by most Heretiques and by al Catholiques b 410. Lamentations of Ieremie are composed in verse in order of the Hebreu Alphabet and conteine manie Mysteries b 650. Lamentations a Song and Woe b. 677. Lampes in the Tabernacle a 233. in the Temple a 720. Last foure thinges to be remembred b 384. L%%ria is honour due to God only a 219. 411. Law of God is most excellent wisedom a 406. 463. It maketh his people most renowmed a 460. b 373. it is outwardly sharp but inwardly swete b 548. Lawes positiue doe bind in conscience a 8. Good lawes are the safety of the commonwealth wicked lawes the ruine b 465. Law of like paine a 311. 437. b 790. Law of Moyses ceased after Christ but the New Law is to the end of the world b 665. Leauen not offered in Sacrifice a 25. 265. 273. Lending is a worke of mercie b 415. Lents fast is in imitation of Moyses Elias and Christ a 249. 749. 9%4 Leprosie iudged by Priests a 285. Leui liued longest of al his brethren a 167 b 1080. Leuiathan a huge fish signifying the diuel a 1107. Light an accident made the first day a 2. Limbus or Abrahams bosome a 515. 711. See Hel. Loaues of proposition a 229. 310. Lot receiued Angels in his house a 69. his wife turned into a pillar of salt a 70. Of him proceded the two families of Moabites and Ammonites a 43. 71. Lotte in trial diuision or election is guided by God a 296. 482. 502. 591. Loue but beleeue not enemies b 390. M Machabees so called of Iudas Machabeus b 889. and Iudas had this title of his valiant strength b 899. Two bookes of Machabees Canonical b 890. the auctor asketh pardon for his stile not doubting of the truth b 987. Both the bookes in great part conteine the same historie b 891. Seuen brothers Machabees Martyres b 962. and their mother b 965. Magistrates a 213. 346. b 154. Malachias the Prophet is supposed by some to be Esdras b 883. He prophecied after the Temple was reedified b 883. 999. Man made to Gods image a 2. 5. 17. Man in his creation had tenne prerogatiues a 5. Manasses King of Iuda repented in captiuitie a 807. 926. Manna had twelue miracles a 209 al which are more eminent in the B. Sacrament none at al in the
by his only wil could in a moment haue drowned al the rest of the world sauing whom he pleased not needing in any thing the helpe of his creatures yet would vse both natural supernatural meanes as the labour of Noe to build the arke new fountaines springing and the heauens powring downe water fourtie dayes togeather afterwards the winde to dry vp the earh and because the dore being great for Elephantsâ— to enter in and was to be firmed without as S. Ambrose noteth for better induring the forcible waters could not commodiously be closed by Noe our Lord by the ministrie of Angels shut him in on the out side to teach vs by al this and the like disposition of things that albeit his Diuine omnipotencie can do what he wil al alone yet he wil haue his creatures to concurre and cooperate as secundarie causes sometimes naturally sometimes supernaturally or miraculously as it pleaseth his goodnes to impert to them powre and vertue 23. But only Noe As there is not anie thing in al the old Testament from the creation of the world til the coming of Christ more notable more admirable or of greater importance then this historie of the general floud so was there nothing though al or most chanced to them in figure that euer more aptly more liuely or more exactly prefigured Christ and his Church with the rest of al mankind then did Noe and the arke the drowning of the rest of the world in that deluge VVhich S. Augustin declareth in many places but most especially and of purpose in his twelfth booke against Faustus the Manichee from the 14. chapter to the 22. and in his fifteenth booke of the citie of God in the two last chapters where he sheweth at large both the certaintie of the historie and that as certainely it was a figure of things in the new Testament and withal the great congruitie betwen the figure the things figured The same did Origen explicate homil 2. in Gen. S. Gregorie homil 12. in Ezech. Rupertus li. 4. comment in Gen. c. 71. sequent and diuers other ancient Doctors confirming their expositions by S. Peters testimonie saying In the arke a fevv that is eight soules or persons vvere saued from drowning by vvater vvherunto Baptisme being of the like forme novv saueth you also And by our Sauiours wordes saying As in the dayes of Noe so shal also the comming of the sonne of man be In summe the Doctors teach that Noe signifying rest was a figure of Christ the very rest of mans soule VVhom who soeuer foloweth shal find rest for their soules The arke signifieth the Church the forme therof being six times so long as broad and tenne times so long as hiegh resembleth the proportion of mans bodie lying prone or prostrate The dore in the side representeth the wound in Christs side from whence flowed the holie Sacraments by which the faithful enter into the Church and are sanctified The timber wherof the arke is made the water bearing it vp signified the Crosse of Christ and Baptisme For as Noe saith S. Augustin vvith his vvas deliuered by the vvater and the vvoode so the familie of Christ by Baptisme signed vvith Christs Passion on the Crosse Likewise the squarnes of the timber which both sustayned the burden of al contayned in the arke and resisted the boystrous waues of the floud beating without did signifie such men in the Church as be constant stand firmly in al sortes of tentations especially godlie lerned Doctors and Pastors who by worde and example vphold and coÌ„firme the faithful people in al afflictions within and withstand and conuince al Heretikes and other Infidels that oppugne the Church without Againe the hiegher lower rowmes with the midle chambers third loftes other distinctions of cabinets and partitions and al sortes of liuing creatures cleane and vncleane receiued therin did signifie the varieties of al states functions and diuersitie of maners and merites in the Church in which are persons of al degrees Clergie and Laitie Potentates Princes subiectes good and euil The most strong kind of glew called bitumen signified the permanent or euerlasting stabilitie and vnseparable coÌ„nexion of the Church by the grace and continual assistance of the Holie Ghost conseruing the same The consummation of the arke in one cubite signified the vnitie of the same Church which is one in al times and places Neither would God almightie haue manie arkes for Noe and his sonnes or other creatures nor manie chiefe rulers though he would that of them should come manie Nations but one only arke and one chiefe gouernour therof and that al without the same should corporally dye to signifie that al which dye without the Church do perish and are eternally damned wherupon S. Hierom amongst other Fathers sheweth that al within the Church that communicate with the Sea Apostolique wherin S. Damasus sate then gouernour are as those in the arke of Noe and al Schismatikes Heretikes and other Infidels are in like case with the rest of the world that were drowned with the floud The end of the first age A BRIEFE REMONSTRANCE OF THE STATE OF THE CHVRCH AND FACE OF Religion in the first age of the world From the creation to Noes floud the space of 1656. yeares HERE according to our purpose mentioned before we wil briefly recite certaine principal points of Religion taught and obserued in the first age In which the foundations of the true maner of seruing God that should be continued to the end of the world were laid and prospered in some as appeareth in these seuen first chapters of Genesis But first of al we shal in two words repete as it is clerly geathered in the same holie Scripture the state of man before and immediatly after his fall being the subiect to whom al this pertayneth After therfore that God had created other things both in heauen and earth last of al he made Man to his owne image and likenes with vnderstanding and freewil therin like to Angels and superior to al other creatures and so made him Lord and maister of al earthlie things Neither were these the greatest benesits which God bestowed on man for his diuine goodnes indâ—ed also this his reasonable creature with innocencie original iustice whereby al things were most rightly ordered within him and about him His mind wil and reason were obedient to God his senses inferior part of his soule were subiect to reason his flesh and bodie obeyed the spirite and al earthlie creatures obeyed him God also adorned man with excellent knowledge both natural and supernatural And albeit his bodie was of corruptible substance yet the same and al his posteritie if they had not sinned should haue benne conserued and without dying haue benne translated to euerlasting life Thus man was placed in Paradise and Eâ—â— there made of
name of God which essentially is proper only to the three Diuine Persons of the B. Trinitie and incommunicable to anie creature Sap. 14. is neuertheles by similitude attributed in holie Scripture to other persons As Exod. 22. v. 8. Iudges or princes are called goddes for the eminent authoritie and powre which they haue from God So Moyses was constituted the Iudge and God of Pharao not only to punish him for his obstinacie and finally to compel him to dismisse the Israelites out of Aegypt but also to terrifie him so in the meane time that he being otherwise a mightie King and extremly and often afflicted by Moyses yet durst neuer lay violent handes vpon him left himsefe and al his nation should presently haue bene destroyed As S. Hilarie lib. 7. de Trinitate S. Gregorie ho. 8. in EZech. note vpon this place Likwise Priests are called goddes Exod 22. v. 28. for their sacred function pertaining to Religion and Seruice of God Prophetes also are called Videntes Seers 1. Reg. 9. because by participation of diuine knowledge they see sometimes the secretes of other mens hartes things supernatural and future contingent though properly and naturally onlie God almightie is Scrutator cordis the searcher of the hart and knoweth al things Sap. 1. Againe S. Peter saieth 2. Epist c. 1. that iust men are made partakers of diuine nature VVhich is rather more then to participate in name Al which titles rightly perteined to Moyses being in life Holie in knowledge a Prophete in function a Priest and in powre a Prince In the same sense of participation Saintes are called our Mediators Aduocates Redemers Deliuerers and the like 3. I vvil indurate According to our purpose mentioned in the Annotations vpon the 9. chap. to the Romanes we shal here recite the summe of S. Augustins doctrine Ser. 88. de tempore touching the hard question How God did indurate Pharaoes hart And withal we shal briefly explicate according to the doctrine of the same other most learned Fathers of the Church the true sense of this and like places by which Zuinglius Caluin Beza and other Sectaries would proue that God not only permitteth but also commandeth inclineth inforceth and compelleth men to do that which is sinne yea that God is the author internal mouer inforcer that man transgresseth though they denie thâ—t God sinneth or is cause of the malice of sinne For exaÌ„ple Zuinglius Ser. de prouidentia Dei ca. 5 saieth Numen ipsum auctor est eius quod nobis est iniustitia illi vero nullatenus est The diuine povvre it selfe is author of that thing vvhich to vs is iniustice but to him in no vvise is And alitle after Cum igitur Angelum transgressorem â—acit hominem ipse tamen transgressor non coÌ„stituitur VVhen therfore God maketh Angel and man transgressor yet himself is not made a transgressor Cha. 6. Vnum igitur atque idem sacinus puta adulterium aut homicidium quantum Dei est auctoris motoris impulsoris opus est crimen non est quantum hominis est crimen acscelus est Therfore the self same act as adulterie or manslaughter as it is of God the author mouer inforcer is a worke is not a crime but as it is of man is a crime a wicked act Caluin li 8. Instit c. 17. para 11. affirmeth that the diuel the whole band of the wicked can not conceiue nor endeuoure nor doe anie mischief nisi quantum Deus permiâ—erit imo â—isi quantum ille mandarit but so farre as God permitteth which al Catholiques firmly beleue nay â—ut so far as he coÌ„mandeth which al Catholiques abhorre and detest Likewise li. 2. c. 4. para 4 alleaging Gods wordes saying he had aggrauated and hardned Pharaoes hart affirmeth that which God did more besides not mollifying his hart was quod obstinatione pectus eius obâ—irmandum Satanae mandauit that he committed his hart to Satan to be obdurated vvith obstinacie making God the author and Satan only the minister of hardning Pharaos hart Beza folowing this race in Respon ad Castallionem Aphorismo 22. saieth God so vvorketh by euel instruments that he doth not only suffer them to worke nor only moderateth the euent sed etiam vt excitet impellat moueat regat atque adeo quod omniuÌ„ est maximum etiam creet vt per illa agat quod constituit but also sturreth them vp driueth them forward moueth them ruleth them and which is most of al euen createth them that by them he may vvorke that which he appointed Al vvhich saith he God doth rightly and vvithout anie iniustice So in dede these men say when they are pressed with the blasphemous absurditie that they make God author and cause of sinne which necessarily and euidently foloweth of their doctrin For by the very light of nature it is clere that the commander or inforcer is author of that euil which an other doth by his coÌ„mandement or inforcement and by al law of nature and nations diuiue and humane is condemned as culpable and guiltie of the fault which the other coÌ„mitteth but these ministers say in the places aboue cited God câ—mandeth inforceth and vvorketh al that a sinner doth Ergo God by this doctrin must be author culpable and guiltie of sinne VVhich is so blasphemous and horrible to Christian eares that they dare not say it in expresse termes Seing then God is said to haue indurated Pharaoes hart and al confesse that induration of hart is a most greuous sinne the controuersie is VVhether God commanded inforced and wrought the induration in Pharaoes hart or only permitted it or what els God did to Pharao wherby his hart was indurate and finally by whom it was properly indurate by God or by Pharao him selfe Al which S. Augustin explicateth laying first this ground which euerie one is faithfully and firmly to beleue that God neuer forsaketh any man before he be first forsaken by the same man yea God also long expecteth that a sinner which much and often offendeth conuert and liue But when the sinner abideth long in his wickednes of the multitude of sinnes riseth desperation of desperation is ingendred obduration For vvhen the impious is comon to the depth of sinnes he contemneth Obduration therfore cometh not of Gods powre compelling but is ingendred by Gods remisnes or indulgence and so not diuine powre but diuine patience did harden Pharaoes hart How often soeuer therfore our Lord saieth I vvil indurate the hart of Pharao he would nothing els to be vnderstood but I wil suspend my plagues and punishments wherby I wil permit him through mine indulgence to be obdurate against me Perhaps some wil aske why did God by sparing him let him be indurate why did God take from him his wholsome punishment I answer securely this was done because Pharao for the huge heape of his sinnes deserued not as
can not possesse them †There remayned not of his meate therfore nothing shal continewe of his goodes †When he shal be filled he shal be straytened he shal burne and al sorow shal fal vpon him †Would God his belly were filled that he may send forth the wrath of his furie vpon him and rayne his battel vpon him †He shal flee wepons of yron and shal fal vpon a bowe of brasse †The sword plucked out and coming forth of his scabbard and glistering in his bitternesse the horrible shal goe and come vpon him †Al darkenesse is hid in his secretes fyre that is not kindled shal deuoure him he shal be afflicted leaft in his tabernacle †The heauens shal reuele his iniquitie and the earth shal rise against him †The blossome of his house shal be opened â—e shal be plucked downe in the day of Gods furie †This the portion of an impions man from God the inheritance of his wordes from our Lord. CHAP. XXI Iob requiring his freindes to heare him 7. discourseth of the cause why some euil men prosper al this life BVT Iob answering sayd †Heare I besech you my wordes and doe penance †Beare with me that I also may speake and after my wordes if it shal seme good laugh ye †Is my disputation agaynst man that I ought not worthely to be sorie †Harken to me and be astonied and put the finger vpon your mouth †And I when I shal remember am afrayd and trembling shaketh my flesh †Why then doe the impious liue are they aduanced and strengthened with riches †Their seede contineweth before them a multitude of kinsemen and of nephewes in their sight †Their houses be secure and peaceable the rod of God is not vpon them †Their bullock hath conceiued and hath not made abortion their cow hath calued and is not depriued of her calfe †Their litle ones goe forth as flockes and their infantes reioyse with pastimes †They hold the timbrel the harpe reioyse at the sound of the organe †They lead their daies in wealth and in a moment they goe downe to hel †Who sayd to God depart from vs we wil not the knowlege of thy waies †Who is the Omnipotent that we should serue him and what doth it profite vs if we shal pray him †But yeâ— because their good things are not in their hand be the counsel of the impious far from me †How often shal the candel of the impious be extinguished and inundation come vpon them and shal he deuide the sorowes of his furie †They shal be as chaffe before the face of the winde and as ashes which the whirlewinde scattereth †God shal reserue the sorow of the father to his children and when he shal haue rendred it then shal he know †His eies shal see his owne slaughter and he shal drincke the surie of the Omnipotent †For what doeth it pertayne to him concerning his house after him although the number of his monethes be diminished the halfe †Shal anie man teach God knowledge who iudgeth the high ones †This man dieth strong and in health rich and happie †His vowels be ful of fatte and his bones be embrewed with marrow †But an other dieth in bitternesse of soule without anie riches †And yet they shal sleepe together in the dust and wormes shal couer them †Surely I know your cogitations and vniust sentences agaynst me †For you say Where is the house of the prince and where are the tabernacles of the impious †Aske anie of the wayfaring men and you shal vnderstand that he knoweth these self same thinges †Because the euil man is kept vnto the day of perdition and he shal be led to the day of furie †Who shal reproue his way before him and who shal repay him the thinges that he hath done †He shal be brought to the graues and shal watch in the heade of the dead †He hath beene sweete to the grauel of Cocytus after him he shal drawe euerie man and before him innumerable †How therfore doe ye comforth me in vayne whereas your answer is shewed to be repugnant to the truth CHAP. XXII Eliphaz contendeth that God is not pleased with a iust mans afflictions 5. falsly imputeth enormious crimes to holie Iob 12. and grosse errors 21. wisheth him therfore to repent that so he may prosper BVT Eliphaz the Themanite answering sayd †Can man be compared with God yea though he be of perfect knowlege †What doth it profite God if thou be iust or what doest thou aduantage him if thy way be vnspotted †Shal he be afrayde to reproue thee and come with thee into iudgement †And not for thy very great malice and thine infinite iniquities †For thou hast taken away the pledge of thy brethren without cause and the naked thou hast spoyled of clothes †Water to the wearie thou hast not geuen and from the hungrie thou hast withdrawen bread †In the strength of thine arme thou didst possesse the earth and being the mightiest thou didst obteyne it †Widowes thou hast sent away emptie and the armes of pupilles thou hast broken in peeces †Therfore art thou compassed with snares and soden feare trubleth thee †And thoughtest thou that thou shouldest not see darkenes and that thou shouldest not be oppressed with the violence of ouerflowing waters †Doest thou not thinke that God is higher then heauen is exalted aboue the toppe of the starres †And thou sayest For what knoweth God and he iudgeth as it were by a mist †The cloudes are his couert neither doth he consider our thinges and he walketh about the poles of heauen †Doest thou couet ro keepe the path of worldes which wicked men haue troden †Who were taken away before their time and a floud hath euerthrowen their foundation †Who sayd to God Depart from vs and as though the Omnipotent could do nothing they estemed him †Whereas he had filled their houses with good things whose sentence be far from me †The iust shal see and shal reioyse and the innocent man shal skorne them †Is not their exaltation cut downe and hath not fire deâ—oured the remnantes of them †Agree thou therfore to him and haue peace and by these thinges thou shalt haue the best fruites †Receiue the law of his mouth and put his wordes in thy hart †If thou wilt returne to the Omnipotent thou shalt be builded vp and shalt make iniquitie far from thy tabernacle †He shal geue for earth flint and for flint torrentes of gold †And the Omnipotent shal be agaynst thine enemies siluer shal be heaped together vnto thee †Then shalt thou a bound in delightes vpon the Omnipoten and shalt lift vp thy face to God †Thou shalt aske him and he wil heare thee and thou
glorie †But if they heare not they shal passe by the sworde and shal be consumed in folie †Dissemblers and crastie men prouoke the wrath of God neither shal they crie when they are bound †Their soule shal dye in tempest their life among the effeminates †He shal deliuer the poore out of his distresse and shal reuele his eare in tribulation †Therfore he shal saue thee most largely out of the narrow mouth and not hauing foundation vnder it and the quietnesse of thy table shal be ful of fatnesse †Thy cause is iudged as an impious mans cause and iudgement thou shalt receiue †Let not therfore anger ouercome thee that thou oppresse anie man neither let multitude of gifres in cline thee †Lay downe thy greatnes without tribulation and al the puissant of strength †Protract not the night that peoples may come vp for them †Beware thou decline not to iniquitie for thou hast begunne to folow it after miserie †Behold God is high in his strength and none is like to him among the lawgeuers †Who can search his waies or who can say to him Thou hast wrought iniquitie †Remember that thou knowest not his worke wherof men haue song †Al men see him euerie one beholdeth far of †Behold God is great surmounting our knowledge the number of his yeares is inestimable †Who taketh away the droppes of raine and powreth out showers as it were gulfes of water †Which flow out from the clowdes that couer al thinges from aboue †If he wil stretch forth clowdes as his tent †And lighten with his light from aboue he shal couer also the endes of the sea †For by these he iudgeth peoples and geueth victuals to manie mortal men †In his handes he bideth the light and commandeth it that it come agayne †He sheweth his freind therof that it is his possession and that he may ascend to it CHAP. XXXVII Eliu continueth his discourse shewing Gods wisdom powre and iustice by his meruelous workes of Meteors 14 and vse therof to mans commoditie 18. which the wisest mâ—n sufficiently vnderstand not much lesse may presume as he vniustly chargeth Iob to contend with God VPON this my hart is sore afrayd and is moued out of his place †Heare ye his speach in the terrour of his voice and the sound proceding out of his mouth †Vnder al the heauens he considereth and his light is vpon the endes of the earth †After him shal sounding roare he shal thunder with the voice of his greatnes shal not be found out when his voice shal be heard †God shal thunder in his voice meruelously he that doeth great vnsearcheable thinges †He that commandeth the snow to descend vpon the earth and the winter raines and the shower of his strength †He that signeth in the hand of al men that euerie one may know his workes †The beast shal enter into his couert and shal abide in his denne †From the inner partes shal tempest come forth and cold from Arcturus †When God bloweth frost congeleth and againe waters are powred most largely †Corne desireth clowdes and the clowdes spred their light †Which goe round about whither soeuer the wil of the gouerner shal lead them to al that he shal coÌ„mand them vpon the face of he whole earth †Whether in one tribe or in his land or in what place so euer of his mercy he shal command them to be found †Harken to these things Iob stand and consider the maruels of God †Doest thou know when God commanded the raines that they shew the light of his clowdes †Knowest thou the great pathes of the clowdes and the perfect knowledges †Are not thy garments hote when the earth shal be blowen with the South winde †Thou perhaps madst the heauens with him which are most sound cast as it were of brasse †Shew vs what we may say to him for we are wrapped in darkenes †Who shal tel him the things that I speake yea if man shal speake he shal be deuoured †But now they see not the light sodenly the ayre shal be thickned into clowdes and the wind passing by shal driue them away †From the North gold cometh toward God fearful praysing †We can not find him worthely great of strength and iudgement and iustice and he can not be vttered †Therfore shal men feare him and al that seme to themselues to be wise shal not dare to behold him CHAP. XXXVIII God after terrour of a whirlewind by way of examining his client Iob of diuers creatures about their nature sheweth that no man hath perfect knowlege of them much lesse of Gods immensitie BVT our Lord answering Iob out of a whirlewind sayd †Who is this that wrappeth in sentences with vnskilful wordes †Gird thy loynes as a man I wil aske thee and answer thou me †Where wast thou when I layd the foundations of the earth tel me if thou hast vnderstanding †Who set the measures therof if thou know or who stretched out the line vpon it †Vpon what are the foundations therof grounded or who let downe the corner stone therof †when the morning starres praised me together and al the sonnes of God made iubilation †Who shut in the sea with doores when it brake forth proceding as it were out of a matrice †When I made a clowde the garment therof and wrapped it in darkenes as in cloutes of infancie †I compassed it with my boundes and put barre and doores †And I sayd Hitherto thou shalt come and shalt not procede farder here thou shalt breake thy swelling waues †Didst thou after thy birth command the morning and shew the dawning his place †And didst thou hold the extremities of the earth shaking them and hâ—st thou shaken the impious out of it †The seale shal be restored as clay and shal stand as a garment †From the impious their light shal be taken away and the high aâ—me shal be broken †Hast thou entered into the depthes of the sea and walked in the lowest partes of the great depth †Haue the gates of death bene open to thee and hast thou sene the darkesome doores †Hast thou considered the bredth of the earth tel me if thou know al things †In what way the light dwelleth and what is the place of darkenesse †That thou canst bring euerie thing to his borders and vnderstand the pathes of the house therof †Didst thou know then that thou shouldest be borne and didst thou know the number of thy dayes †Hast thou entered into the treasures of the snow or hast thou beheld treasures of haile †Which I haue prepared for the time of the enemie for the day of fight and battel †What way is the light spred is
drawe out the Leuiathan with a hooke and with a rope shalt thou tye his tongue †Shalt thou put a ring in his nosthrels or bore through his iaw with a buckle †Wil he multiplie prayers to thee or speake to thee gentle wordes †Wil he make a couenant with thee and shalt thou take him to be a seruant for euer †Shalt shou delude him as a birde or tye him for thy handmaydes †Shal freindes cut him merchantes diuide him †Shalt thou fil nettes with his skinne and the cabbin of fishes with his heade †Lay thy hand vpon him remember battel and adde to speake no more †Behold his hope shal frustrate him and in the sight of al he shal be cast downe headlong CHAP. XLI Leuiathan is further described by the peculiar partes of his bodie and terrible composition of al his members NOT as cruel wil I raise him for who can resist my contenance †Who hath geuen me before that I may render vnto him Al thinges that are vnder heauen be myne †I wil not spare him and his mightie wordes and framed to beseech †Who shal reuele the face of his garment and who shal enter into the middes of his mouth †Who shal open the gate of his countenance dreade is round about his teeth †His bodie as shildes that are cast compact with skales fast cleauing together †One is ioyned to an other and not so much as anie ayre entereth betwen them †One shal sticke to an other holding eche other they shal not be seperated †His sneesing is as the shining of fire his eies as the twinklings of the morning †Out of his mouth procede lampes as it were torches of lighted fire †Out of his nosthrels procedeth smoke as it were of a pot heated and boyling †His breath maketh coales to burne a flame cometh fotth out of his mouth †In his necke shal strength abide needines goeth before his face †The members of his flesh cleaue together one to an other he shal send lightnings against him and he shal not be caried to an other place †His hart shal be hardened as a stone and shal be stifly compact as the smithes stithie †When he shal be taken away the Angels shal feare and being feared shal be purged †When the sword shal apprehend him neither speare nor brestplate shal be able to abide †For he shal esteme yron as chaffe and brasse as rotten wood †The bowman shal not put him to flight the stones of the sling to him are turned into stubble †As stubble wil he esteme the hammer and he wil laugh him to skorne that shaketh the speare †The beames of the sunne shal be vnder him and he shal straw gold vnder him as durt †He shal make the deepe sea to boyle as a pot and shal put it as when ointmentes boyle †A path shal shine after him he shal esteme the depth as waxing old †There is no power vpon the earth that may be compared with him who is made to feare no man †He seeth euerie high thing he is king ouer al the children of pryde CHAP. XLII Holie Iob instructed comforted by Gods discourse acknowlegeth his fault and craueth pardon for his ouersight in speach or cogitation 7. God iustifieth his cause against his freindes 9. They offer sacrifice for their offence 10. Al thinges prosper with Iob duble to that he had before 16. and he dieth happely AND Iob answering our Lord sayd †I know that thou canst doe al thinges and no cogitation is hid from thee †Who is this that concealeth counsel without knowledge Therfore haue I spoken vnwisely and the thinges that did excede my knowledge beyond mesure †Heare I besech thee and I wil speake I wil aske thee and do thou tel me †With the hearing of the eare I haue heard thee but now my eye seeth thee †Therfore I reprehend myself and I do penance in imbers and ashes †And after our Lord spake these wordes to Iob he sayd to Eliphaz the Themanite My furie is wrath against thee and against thy two frendes because “ you haue not spoken right before me as my seruant Iob. †Take therfore vnto you “ seuen oxen and seuen rammes and goe to my seruant Iob and offer holocauste for your selues and my seruant “ Iob shal pray for you his face I wil receiue that the follie be not imputed to you for you haue not spoken right thinges before me as my seruant Iob. †Eliphaz therfore the Themanite and Baldad the Suhite and Sophar the Naamathite went and did as our Lord had spoken to them and our Lord receiued the face of Iob. †Our Lord also was turned at the penance of Iob when he prayed for his freindes And our Lord added al thinges whatsoeuer had bene Iobes duble †And al his brethren came to him and al his sisters and al that knew him before and they did eate bread with him in his house and wagged the head vpon him and comforted him vpon al the euil that God had brought in vpon him And euerie man gaue him one ewe and one earelet of gold †And our Lord blessed the last daies of Iob more then his beginning And he had fourtene thousand sheepe and six thousand camels a thousand yoke of oxen and a thousand she asses †And he had seuen sonnes and three daughters †And he called the name of one Dies and the name of the second Cassia the name of the third Cornustibij †And there were not found in al the earth wemen so beautiful as the daughters of Iob and their father gaue them inheritance among their brethren †And Iob liued after these thinges an hundred fourtie yeares and he saw his children and his childrens children vnto the fourth generation and he died an old man and ful of daies ANNOTATIONS CHAP. XLII 7. You haue not spoken right as my seruant Iob Holie Iob being throughly tried in the fornace of tribulation and by diuine instruction confirmed in perfect patience and other vertues God at last gaue sentence condemning the guiltie and iustifying the innocent in plaine termes prononcing that Eliphaz Baldad and Sophar had not spoken right before him as his seruant Iob. And so these three being conuinced that notwithstanding their former pretence of defending Gods cause they had erred and Iob had maintained the truth they submitted themselues as faultie and humbly did penance bringing their oblations for sacrifice to Iob as they were commanded v. 8. 9 As for Eliu the last disputer persisting more vehemēt in his errour when others ceassed from contention he was sufficiently condemned in his felowes And the rather for that true point of his owne doctrine ch 33. v. 14 that God speaketh once and repeteth not the same the second time For it was euer a general rule
passage of Israel forth of Aegypt through the read sea in a Canticle after that he had related the same whole historie more at large in prose that al might sing and so render thankes with melodious voice and musical instruments praising God Likewise in an other Canticle he comprised the whole law a litle before his death So also Barac and Debora and after them Iudith song praises to God for their victories in verse Salomon writte the end of his Prouerbes and a whole booke intituled Canticles the Prophet Ieremie his Lamentations in verse Anna hauing obtained her prayer for a sonne gaue thankes to God with a Canticle The like did king Ezechias for recouerie of health The Prophets Isaias Ezechiel Ionas A bacuc and the three children in the fornace againe in the new Testament the B. virgin mother iust Zacharie deuout Simeon gaue thankes sang praises to God in Canticles Fourthly albeit the holie King was not permitted to build the gorgious Temple for Gods feruice as he greatly desired to haue done yet he prouided both store of muâ—itians foure thousand in number of which 288. were maisters to teach made these Psalmes as godlie dirties for this holie purpose in al solemnities of feastes and daylie sacrifice when the Temple should afterward be built Fiftly he made these Psalmes not only for his owne others priuate deuotion nor yet so especially for the publique Diuine seruice in the Temple and other Synagogues of the Iewes but most principally for the Christian Catholique Church which he knew should be spred in the whole earth Forseing the maruelous great and frequent vse therof in the Christian Clergie and Religious people of both sexes As he prophecieth in diuers Psalmes Al the earth sing to thee sing Psalmes to thy name Againe I vvil sing Psalmes to thee ô God in the Gentiles in al peoples and Nations VVhich him selfe neuer did but his Psalmes are euer since Christ song by Christians conuerted from gentilitie as we see in the Churches Seruice For the whole Psalter is distributed to be song in the ordinarie office of our Breuiarie euerie weke And though extraordinarily for the varietie of times and feastes there is often alteration yet stil the greater part is in Psalmes Certayne also of the same Psalmes are without change or intermission repeted euerie day And such as haue obligation to the Canonical Houres must at least read the whole Office priuatly if they be not present where it is song The Office also of Masse ordinarily beginneth with a Psalme In Litanies and almost al publique Prayers and in administration of other Sacraments and Sacramentals either whole Psalmes or frequent verses are inserted Likewise the greatest part of the Offices of our B. Ladie and for the dead are Psalmes Besides the seuen Poenitential and fiftene Gradual Psalmes at certaine times So that Clergie mens daly office consisteth much in singing or reading Psalmes And therfore al Byshops especially are strictly bond by a particular Conon Dist 38. cap. Omnes psallentes to be skilful in the Psalmes of Dauid and to see that other Clergiè men be wel instructed therin According to the Holie Ghosts admonition by the pen of the same Royal Prophet Psal 46. Psallite sapienter Or intelligenter that is Sing Psalmes vvith knovvlege and vnderstanding them Not that euerie one is bond to know and be able to discusse al difficulties but competently according to their charge vndertaken in Gods Church Otherwise euerie one that is or intendeth to be a Priest may remember what God denounceth to him by the Prophet Osee c. 4. Because thou hast repelled knovvlege I vvil repel thee that thou do not the function of Priesthood vnto me Thus much touching the Author the contentes the poetical stile final cause of this holie Psalter As for the name S. Ierom S. Augustin and other Fathers â—each that wheras amongst innumerable musical instruments six were more specially vsed in Dauids time mentioned by him in the last Psalme Trumpet Psalter Harpe Timbrel Organ and Cimbal This booke hath his name of the instrument called Psalter which hath tenne strings signifying the tenne commandements and is made in forme as S. Ierom and S. Bede suppose of the Greke letter Λ delta because as that instrument rendreth sound from aboue so we should attend to heauenlie vertues which come from aboue Likewise vsing the harpe which signifyeth mortification of the flesh other instruments which signifie and teach other vertues we must finally referre al to Gods glorie reioyce spiritually in hart and render al praise to God Concerning interpretation of holie Scriptures AS Prophecie or other holie Scripture was not at anie time by mans wil but the Prophetes holie men of God spake inspired by the Holie Ghost so no prophecie nor explication of Scripture is made by priuate interpretation 2. Pet. 1. but by the same Spirite wherwith it was written which our Sauiour gaue to the Church to abide for euer the Spirite of truth to teach al truth Ioan. 14. 16. Neither perteyneth it to euerie one to discerne the true spirite but to some 1. Cor. 12. Holie Scriptures consist not in reading but in vnderstanding S. Ierom Dialogo aduers Luciferianos The wordes of holie Scripture are so to be vnderstood as holie men the Sainctes of God haue vnderstood them S. Aug Ser. 18. de verb. Domini Men must lerne of men not expect knowlege immediatly of God nor only by Angels Idem in prologo Doct. Christ There be some thinges mentioned in holie Scripture which God wil haue hidden and those are not to be curiously searched S. Amb. li. 1. c. 7. de vocat Gentium By those thinges which to vs are hidden in holie Scripture our humilitie is proued S. Greg. ho. 17. super Ezech. THE BOOKE OF PSALMES PSALME I. The Royal prophet Dauid placed this Psalme as a Preface to the rest conteyning 1 true happines which consisteth in flying sinnes and seruing God 3. The good doe prosper 5. not the wicked 6. as wil appeare in the end of this world BLESSED is the man that “ hath not gone in the counsel of the impious hath not “ stoode in the way of sinners and hath not “ sitte in the chayre of pestilence †But his “ wil is in the way of our Lord and in his law he wil meditate day and night †And he shal be as a tree that is planted nigh to the streames of waters which shal geue his fruite in his time †And his leafe shal not fal and al thinges whatsoeuer he shal doe shal prosper †The impious not so but as dust which the winde driueth from the face of the earth †Therfore the impious shal not rise againe in iudgement nor sinners in the councel of the iust
him darkesome water in the cloudes of the aire Because of the brightnesse in his sight the cloudes passed hayle and coles of fire †And our Lord thundered from heauen and the Highest gaue his voice haile and coles of fire †And he shot his arrowes and dissipated them he multiplied lightnings and trubled them †And the fountaynes of waters appeared and the fundations of the world were reueled At thy rebuke ô Lord at the blast of the spirit of thy wrath †He sent from on high and tooke me and he receiued me out of manie waters †He deliuered me from my most strong enemies and from them that hated me because they were made strong ouer me †They preuented me in the day of mine affliction and our Lord was made my protectour †And he brought me out into largenesse he saued me because he would me †And our Lord wil reward me according to my iustice and according to the purity of my handes he wil reward me †Because I haue kept the waies of our Lord neither haue I done impiously from my God †Because al his iudgementes are in my sight and his iustices I haue not repelled from me †And I shal be immaculate with him and shal keepe me from mine iniquitie †And our Lord wil reward me according to my iustice and according to the puritie of my handes in the sight of his eies †With the holie thou shalt be holie and with the innocent man thou shalt be innocent †And with the elect thou shalt be elect and with the peruerse thou shalt be peruerted †Because thou wilt saue the humble people and the eies of the proud thou wilt humble †Because thou dost illuminate my lampe ô Lord my God illuminate my darkenesse †Because in thee I shal be deliuered from tentation and in my God I shal goe ouer the wal †My God his way is vnpolluted the wordes of our Lord are examined by fire he is protector of al that hope in him †For who is God but our Lord or who is God but our God †God that girded me with strength and made my way immaculate †That perfited my feete as it were of hartes and setting me vpon high thinges †That teacheth my handes to battel and hast put mine armes as a bow of brasse †And hast geuen me the protection of thy saluation and thy right hand hath receiued me And thy discipline hath corrected me vnto the end and thy discipline the same shal teach me †Thou hast enlarged my pases vnder me and my steppes are not weakened †I wil pursew myne enemies and ouertake them and wil not returne til they faile †I wil breake them neither shal they be able to stand they shal fal vnder my feete †And thou hast girded me with strength to battel and hast supplanted them that rise against me vnder me †And myne enemies thou hast geuen me their backe and them that hate me thou hast destroyed †They cried neither was there that would saue them to our Lord neither did he heare them †And I wil breake them to powder as the dust before the face of winde as the durt of the streates I wil destroy them †Thou wilt deliuer me from the contradictions of the people thou wilt appoynte me to be head of the Gentiles †A people which I knew not hath serued me in the hearing of the eare it hath obeyed me †The children being alienes haue lyed to me the children alienes are inueterated and haue halted from their pathes †Our Lord liueth and blessed be my God and the God of my saluation be exalted †O God which geuest me reuenges subdewest peoples vnder me my deliuerer from mine angrie enemies †And from them that rise vp against me thou wilt exalt me from the vniust man thou wilt deliuer me Therfore wil I confesse to thee among nations ô Lord and wil say a psalme to thy name Magnifying the saluations of his king and doing mercie to his Christ Dauid and to his seede for euer PSALME XVIII Gods perfect goodnes and glorie is shewed by his great workes and by his Apostles sent with heauenlie commission to preach in al tongues to al nations 6. Christ coming into the world and returne vnto heauen 8. his immaculate Law 13. Wherin notwistanding the iust shal haue nede to pray for remission of smaller and daylie sinnes †Vnto the end the psalme of Dauid THE heauens shew forth the glorie of God and the firmament declareth the workes of his handes †Day vnto day vttereth word and night vnto night sheweth knowledge †There are no languages nor speaches whose voyces are not heard †Their sound hath gone forth into al the earth and vnto the endes of the round world the wordes of them †He put his tabernacle in the sunne himself as a bridgrome coming forth of his bridechamber He hath reioyced as againt to runne the way †his comming forth from the toppe of heauen And his recourse euen to the toppe therof neither is there that can hide him selfe from his heate †“ The law of our Lord is immaculate conuerting soules the testimonie of our Lord is faithful geuing wisedome to litle ones †The iustices of our Lord be right making hartes ioyful the precept of our Lord lightsome illuminating the eies †The feare of our Lord is holie permanent for euer and euer the iudgmentes of our Lord be true iustified in themselues †To be desired aboue gold and much pretious stone and more sweete aboue honie and the honie combe †For thy seruant keepeth them in keeping them is much reward †Sinnes who vnderstandeth from my secrete sinnes cleanse me †and from other mens spare thy seruant If they shal not haue dominion ouer me then shal I be immaculate and shal be cleansed from the greatest sinne †And the wordes of my mouth shal be such as may please and the meditation of my hart in thy sight alwayes O Lord my helper and my redemer ANNOTATIONS PSALME XVIII â— The lavv of our lord is immaculate conuerting soules Gods law in it selfe being most pure and immaculate is the proper meanes wherby the Holie Ghost conuerteth soules from sinnes to iustice Not that euerie one is iust fied vvhich readeth heareth or knoweth the lavv but by keping it through grace of the Holie Ghost VVho is the author and vvorker of iusâ—â—e by disposing the soule to cooperate in maner partly here described Gods faithful and most true testimonie by his lavv geueth vvisdome faith and knovvlege to the humble his right iustices comfort the hartes of the saithful his clere precept teacheth them their dutie his holie feare perseuireth vvith them his true iudgements are most delectable and
continew his grace and protection against the malice of the enimie 5. Recounteth Gods mercie in deliuering him from falling into tentations 6. prayeth for the same in old age or weakenes of bodie and spirite 20. and promiseth perpetual gratitude and praises A Psalme for Dauid of the sonnes of Ionadab and the former captiues IN thee ô Lord I haue hoped let me not be confounded for euer †in thy iustice deliuer me and receiue me Incline thine eare to me and saue me †Be vnto me for a God protector and for a fensed place that thou maist saue me Because thou art my firmament and my refuge †My God deliuer me out of the hand of the sinner and ouâ— of the hand of him that doth aganst the law and of the vniust Because thou art my patience ô Lord my hope from my youth †Vpon thee haue I bene confirmed from the wombe from my mothers bellie thou art my protector In thee is my singing alwaies †I was made to manie as a wonder and thou art a strong helper †Let my mouth be filled with praise that I may sing thy glorie al the day thy greatnes †Reiect me not in the time of olde age when my strength shal â—aile forsake me not †Because mine enimies haue said to me and they that watched my soule consulted together †Saying God hath forsaken him pursew and take him because there is none to deliuer †O God be not farre from me my God haue respect to mine ayde †Let them be confounded and fayle that detract from my soule let them be couered with confusion and shame that seeke euils to me †But I wil alwaies hope and wil adde vpon al thy praise †My mouth shal shew forth thy iustice al the day thy saluation Because I haue not knowne lerning I wil enter into the powres of our Lord †ô Lord I wil be mindful of thy iustice onely †O God thou hast taught me from my youth and vntil now I wil pronounce thy meruelous workes †And vnto ancient age and olde age ô God forsake me not Vntil I shew forth thy arme to al the generation that is to come Thy might †and thy iustice ô God euen to the highest great meruailes which thou hast done ô God who may be like to thee †How great tribulations hast thou shewed me manie and euil and turning thou hast quickened me and from the depthes of the earth thou hast brought me backe againe †Thou hast multiplied thy magnificence and being turned thou hast comforted me †For I also wil confesse to thee in the instruments of Psalme thy truth ô God I wil sing to thee on the harpe holie one of Israel †My lippes shal reioyce when I shal sing to thee and my soule which thou hast redemed †Yea and my tongue al the day shal meditate thy iustice when they shal be confounded and ashamed that seeke euils to me PSALME LXXI By way of prayer the Psalmist prophecieth Christs coming our King and Iudge 4. the deliuerer of mankind from the thraldom of the diuel â— the greatnes of his spiritual kingdom in the Gentiles 16. and his continual glorie and praise Concerning Salomon O God giue thy iudgement to the king and thy iustice to the sonne of the king To iudge thy people in iustice and thy poore in iudgement †Let the mountains receiue peace for the people and the litle hilles iustice †He shal iudge the poore of the people and shal saue the children of the poore and he shal humble the calumniator †And he shal continew with the sunne and before the moone in generation and generation †He shal descend as rayne vpon a fleece and as droppes distilling vpon the earth †There shal rise in his dayes iustice and aboundance of peace vntil the moone be taken away †And he shal rule from sea vnto sea and from the riuer euen to the ends of the round world †Before him shal the Aethiopians fal downe and his enimies shal lick the earth †The kinges of Tharsis and the Ilands shal offer presentes the kings of the Arabians and of Saba shal bring giftes †And al kinges of the earth shal adore him al nations shal serue him †Because he shal deliuer the poore from the mightie and the poore which had no helper †He shal spare the poore and needy and he shal saue the soules of the poore †From vsuries and iniquitie he shal redeme their soules and their name shal be honorable before him †And he shal liue and there shal be giuen him of the gold of Arabia and they shal adore it alwaies al the day they shal blesse him †And there shal be a firmament in the earth in the toppes of mountanes the fruite therof shal be extolled farre aboue Libanus and they shal florish of the citie as the grasse of the earth †Be his name blessed for euer before the sunne his name is permanent And al the tribes of the earth shal be blessed in him al nations shal magnifie him †Blessed be our Lord the God of Israel who only doth meruelous thinges †And blessed be the name of his maiestie for euer and al the earth shal be filled with his maiestie Be it be it †The praises of Dauid the sonne of Iesse are ended PSALME LXXII The royal prophet first professing the vnspeakable goodnes of God 2. in the person of the weake complaineth that the wicked prosper and the iust are afflicted 15. reprehendeth the murmuration for though we can not comprehend the secrete iudgements of God 18. yet they are most iust 25. So with desire to rest in God he promiseth euer to praise him A Psalme to Asaph HOW good is God to Israel to them that are of a right hart †But my feete were almost moued my steppes almost slipped †Because I haue had zele vpon the wicked seing the peace of sinners †Because there is no respect to their death and stabilitie in ther plague †In the labours of men they are not and with men they shal not be scourged †Therfore hath pride helde them they are couered with their iniquitie and impietie †Their iniquitie hath proceded as it were of fatte they haue passed into the affection of the hart †They haue thought and haue spoken wickednes they haue spoken iniquitie on high †They haue sette their mouth vnto heauen ad their tongue hath passed in the earth †Therfore wil my people returne here and ful daies shal be found in them †And they haue saide How doth God know and is there knowledge in the highest †Loe the sinners them selues and they that abounde in
not heare for neither is there breath in their mouth †Let them that make them become like to them and al that haue confidence in them †Ye house of Israel blesse our Lord ye house of Aaron blesse our Lord. †Ye house of Leui blesse our Lord you that feare our Lord blesse ve our Lord. †Blessed be our Lord out of Sion who dwelleth in Ierusalem PSALME CXXXV God being meruelous in himself 4. hath shewed his powre and goodnes in his workes as wel in general to al the world 10. as in particular towards his elected people Alleluia CONFESSE ye to our Lord because he is good because his mercie is for euer Confesse ye to the God of goddes because his mercie is for euer †Confesse ye to the Lord of lordes because his mercie is for euer †Who onlie doth great meruels because his mercie is for euer †Who made the heauen in vnderstanding because his mercie is for euer †Who established the earth ouer the waters because his mercie is for euer †Who made the great lightes because his mercie is sor euer †The sunne to rule the day because his mercie is for euer †The moone and starres to rule the night because his mercie is for euer †Who stroke Aegypt with their firstbegotten because his mercie is for euer †Who brought forth Israel out of the middes of them because his mercie is for euer †In a mightie hand and loftie arme because his mercie is for euer †Who diuided the Read sea into diuisions because his mercie is for euer †And brought forth Israel through the middes therof because his mercie is for euer †And he ouerthrew Pharao and his host in the Readsea because his mercie is for euer †Who led his people through the desert because his mercie is for euer †Who stroke great kinges because his mercie is for euer †And slewe strong kinges because his mercie is for euer †Sehon the king of the Amorrheites because his mercie is for euer †And Og the king of Basan because his mercie is for euer †And he gaue their land for an inheritance because his mercie is for euer †For an inheritance to Israel his seruant because his mercie is for euer †For in our humiliation he was mindful of vs because his mercie is for euer †And he redemed vs from our enemies because his mercie is for euer †Who geueth foode to al fleshe because his mercie is for euer †Confesse ye to the God of heauen because his mercie is for euer Confesse ye to the Lord of lordes because his mercie is for euer PSALME CXXXVI The Prophet describeth how lamentably the people in captiuitie of Babylon wil bewaile the want of meanes to serue God and of their natiue soyle 7. with iust desire of their enimies punishment A Psalme of Dauid for Ieremie VPON the riuers of Babylon there we sate and wept whiles we remembred Sion †On the willowes in the middes therof we hanged vp our instrumentes †Because there they that led vs captiue demanded of vs wordes of songes And they that led vs away Sing ye an hymne to vs of the songes of Sion †How shal we sing the song of our Lord in a strange land †If I shal forget thee ô Ierusalem let my right hand be forgotten †Let my tongue cleaue to my iawes if I doe not remember thee If I shal not set Ierusalem in the beginning of my ioy †Be mindful ô Lord of the childrem of Edom in l the day of Ierusalem That say Rase it rase it euen vnto the foundation therof †Daugther of Babylon miserable blessed is he that shal repay thee thy payment which thou hast payed vs. †Blessed is he that shal hold and shal dash thy litle ones against the rocke PSALME CXXXVII The whole Church or anie iust person rendreth thankes to God for his benefites 4. praying that al kinges and kingdomes may do the same 4. because God being high respecteth and aduanceth the humble To Dauid him self I wil confesse to thee ô Lord in my whole hart because thou hast heard the wordes of my mouth In the sight of Angels I wil sing to thee †I wil adore toward thy holie temple and wil confesse to thy name For thy mercie and thy truth because thou hast magnified aboue euerie thing thy holie name †In what day soeuer I shal inuocate thee heare me thou wilt multiplie strength in my soule †Let al the kinges of the earth ô Lord confesse to thee because they haue heard al the wordes of thy mouth †And let them sing in the wayes of our Lord because great is the glorie of our Lord. †Because our Lord is high and he beholdeth low thinges and high thinges he knoweth far of †If I shal walke in the middes of tribulation thou wilt quicken me and vpon the wrath of mine enimies thou hast extended thy hand and thy right hand hath saued me †Our Lord wil repay for me ô Lord thy mercie is for euer despise not the workes of thy handes PSALME CXXXVIII Gods knowlege 7. and presence 10. without the helpe or hinderance anie thing extendeth to al thinges times and places 17 he geueth exceding great honour to his sainctes 20 the wicked as enimies to God are iustly hated 23. the iust pray for Gods perpetual direction Vnto the end a Psalme of Dauid LORD thou hast proued me and hast knowen me †thou hast knowen my sitting downe and my rising vp †Thou hast vnderstood my cogitations far of my path and my corde thou hast searched out †And thou hast foresene al my wayes because there is not a word in my tongue †Behold ô Lord thou hast knowen al the last thinges them of old thou hast formed me and hast put thy hand vpon me †Thy knowledge is become meruelous of me it is made great and I can not reach to it †Whither shal I goe from thy spirit and whither shal I flee from thy face †If I shal ascend into heauen thou art there â—f I descend into hel thou art present †If I shal take my winges early and dwel in the extreme partes of the sea †Certes thither also shal thy hand conduct me and thy right hand shal hold me †And I sayd Perhaps darknes shal treade ouer me and the night is mine illumination in my delightes †For darkenes shal not be darkened from thee and the night shal be lightened as the day as the darkenes therof so also the light therof †Because thou hast possessed my reynes thou hast receiued me from my mothers wombe †I wil confesse to
thee because thou art terribly magnified thy workes are meruelous my soule knoweth excedingly †My bone is not hid from thee which thou madest in secrete and my substance in the lower pattes of the earth †Mine imperfection thine eies haue sene in thy booke al shal be written daies shal be formed no man in them †But to me thy frendes ô God are become honorable excedingly their principalitie is excedingly strengthned †I wil number them and they shal be multiplied aboue the sand I rose vp and I am yet with thee †If thou shalt kil sinners ô God ye men of blood depart from me †Because you say in thought they shal receiue thy cities in vayne †Did not I hate them that hate thee ô Lord and pyned away because of thine enemies †with perfect hatred did I hate them they are become enemies to me †Proue me ô God and know my hart examine me and know my pathes And see if the way of iniquitie be in me and conduct me in the euerlasting way PSALME CXXXIX The iust diuersly afflicted by the wicked pray to be defended 7. repose their confidence in God 10. who wil adiudge the reprobate to eternal punishment 13. and reward the good with the fruition of himself Vnto the end a Psalme of Dauid DELIVER me ô Lord from the euil man from the vniust man rescue me †Which haue deuised iniquitie in their hart al the day they did appoint battels They haue whet their tongues as that of a serpent †the venome of aspes is vnder their lippes †Kepe me ô Lord from the hand of the sinner and from vniust men deliuer me †Who haue deuised to supplant my steppes †the proude haue hid a snare for me And they haue streched out ropes for a snare they haue layd a stumbling blocke for me nere the way †I sayd to our Lord Thou art my God heare ô Lord the voice of my petition †O Lord Lord the strength of my saluation thou hast ouershadowed my head in the day of battel †Yeld me not ô Lord from my desire to the sinner they haue deuised against me forsake me not lest they perhaps be proude †The head of their compase the labour of their lippes shal couer them †Coales shal fal vpon them thou shalt cast them downe into fyre in miseries they shal not stand vp †A man ful of tongue shal not be directed in the earth euils shal take the vniust man into destruction †I haue knowne that our Lord wil do the iudgement of the needie and the reuenge of the poore †But as for the iust they shal confesse to thy name and the righteous shal dwel with thy countenance PSALME CXL The Church prayeth that her children may auoide sinful wordes 4. not make excuses of sinnes committed not communicate with others in sinne nor to harken to slatterers 6 but to pray that they may amend the Psalmist by the way prophecieth that manie shal be conuerted 8. though sometimes persecution be great the Church faileth not A Psalme of Dauid LORD I haue cried to thee heare me attend to my voice when I shal crie to thee †Let my prayer be directed as incense in thy sight the eleuation of my handes as euening sacrifice †Set ô Lord a watch to my mouth and a doore round about to my lippes †Decline not my hart into wordes of malice to make excuses in sinnes With men that worke iniquitie and I wil not communicate with the chiefe of them †The iust shal rebuke me in mercie and shal reprehend me but let not the oyle of a sinner fatte my head Because yet also my prayer is in their good pleasures †their iudges are swalowed vp ioyned to the rocke They shal heare my wordes because they haue preuailed †as the grossenes of the earth is broken out vpon the earth Our bones are dissipated nere to hel †for to thee ô Lord Lord are mine eies in thee haue I hoped take not away my soule †Keepe me from the snare which they haue set for me and from the scandals of them that worke iniquitie †Sinners shal fal in his net I am alone vntil I passe PSALME CXLI Holie Dauid being fled into a caue and beseeged round about by Sauls armie explicating his distresse 6. prayeth to be deliuered Of vnderstanding to Dauid when he was in the caue a prayer 1. Reg. 24. VVITH my voice I haue cried to our Lord with my voice I haue prayed to our Lord †I powre out my prayer in his sight and I pronounce my tribulation before him †When my spirit faileth of myself and thou hast knowne my pathes In this way which I walked they hid a snare for me †I looked toward the right hand and saw and there was none that would know me Flight hath failed me and there is none to require my soule †I haue cried to thee ô Lord I haue sayd Thou art my hope my portion in the land of the liuing †Attend to my petition because I am humbled excedingly Deliuer me from them that persecute me because they are made strong ouer me †Bring forth my soule out of prison to confesse vnto thy name the iust expect me til thou reward me Al this happened in figure of Christ of vvhom prophetically S. Augustin S. Hilarie Cassiams Cassiodorus and others expound the vvhole Psalme Amongst others S Beda briefly in these vvordes VVheras in the title Vnderstanding is premised to Prayer therby as signified that Dauid in his distresses and in the denne whither he fled vnderstood vvhat our Lord should suffer of the Ievves and hovv he vvould pray to his Father In the first part our Lord crieth to his Father complaining of the detestable deceiptes of Iudas the persecutor In the second he prayeth to be deliuered from the prison of hel Limbus vvhere he vvas free because the faith of al the Sainctes depended on his Resurrection PSALME CXLII King Dauid or anie other in spiritual or temporal tribulation not trusting in his owne iustice layeth open his calamitie 5. considering Gods benignitie 6. prayeth to be spedely deliuered 11. and confidently assureth himselfe therof A Psalme of Dauid when Absalom his sonne persecuted him LORD heare my prayer with thine eares receiue my petition in thy truth heare me in thy iustice †And enter not into iudgement with thy seruant because no man liuing shal be iustified in thy sight †Because the enemie hath persecuted
the Sabbath which is the seuenth day in the new we kepe our Lords day after the sabbath that is the eight which seuen and eight making fieftene multiplied by tenne signifying the Law of tenne commandments rise vnto 150. Againe euen multiplied by seuen make 49. wherto one to witte the eight being added make fieftie which multiplied by three signifying the B Trinitie make 150 Neither semed it without cause to this great Doctor that the fiâ—â—â— fieftie end with a Psalme of Paenance crauing mercie remission of sinnes the second with Mercie and Iustice which God ioyneth in the Redemption Iustification and Saluation of men the last with Diuine Praises signifying that by condemning sinnes in our selues through Gods mercie we may be iustified and so beginne in this life which is to be perfected in the next to praise our Lord as S. Paul admonisheth with Psalmes Hymnes and Spiritual Songues Concluding with the tvvo verses appointed by S Dama us Pope to be added in the end of al Psalmes and is obserued euer since his time by tradition in the vvhole Church Glorie to the Father and to the Sonne and to the Holie Ghost As it was in the beginning and now and euer into worldes of worldes in eternitie vvithout end Amen THE THIRD PART OF THE OLD TESTAMENT CONTEINING SAPIENTIAL BOOKES The argument of Sapiential Bookes Hitherto the Law and Historie of Gods peculiar people are set forth in the former partes of the holie Bible after which folowed the Booke of Psalmes which in maner of stile being al in verse is a distinct part but in substance of matter is an Epitome or briefe Summe of al holie Scripture most conueniently therfore placed in the middes of the rest as the Sunne amongst other Planetes a shining great light in a large house Now ensueth the third part conteining Diuine Instructions or Rules of good life A doctrine most agreable to Gods hiegh wisdom and most fitly commended to Man his reasonable creature in earth But besides this principal subiect as before is noted that each part participateth with others in their proper contents so here be manie precepts of the Law renewed sundrie examples of men and thinges past repeted and diuers prophecies vttered of thinges to come though in this part more specially is shewed the ground and as it were the very life or soule of the Law which is Reason the true Rule or Directorie wherin al good lawes are grounded For it both sheweth what ought to be done or auoided directeth mans iudgement to embrace that is good and to flee from al euil not only illuminating the vnderstanding to see that is right and iust but also disposing the internal affection to desire loue choose and preferre the right path of Gods law before whatsoeuer otherwise semeth pleasant or profitable so notwithstanding al dangers difficulties distresses worldlie calamites and death it self effectually perswading to perseuere to the end in holie conuersation Al which by a general name is called Wisdom comprising in one word al good desires holie vertues supernal giftes godlie endeuoures and the whole meanes wherby God is rightly knowen duly serued wherof these fiue Bookes teaching this most excellent and most necessarie maner of life are called Sapiential Neuertheles foure of them haue also other particular names as appareth in their titles Only the fourth is called the Booke of Wisdom by appropriation of the general name Al fiue are Canonical and assured holie Scripture as is shewed before and may be further proued of the two later which Protestants denie It is also euident that King Salomon was Auctor of the three former as S. Ierom S. Augustin and other Fathers proue by the holie text it selfe As it is likewise certaine that he either writte or at least by diuine inspiration vttered much more then is now extant For the holie Scripture 3. Reg. 4. testifieth that he spake three thousand Parables and his Songes were a thousand and fiue He disputed of the trees from the ceder that is in Libanus vnto the hyssop which cometh out of the wal and he discoursed of beastes and foules and creeping wormes and fishes Iosephus li. S. c. 2. Antiq. folowing some other Edition saith his songes were fiue thousand and parables as the ordinarie text hath three thousand For he deduced a parable saith Iosephus through out euerie kinde of trees from the hyssop to the ceder In the same maner he treated of beastes and other liuing creatures of the earth water and ayre For he was not ignorant of anie natural thing neither omitted to treate therof but clerly explicated al their natural proprieties Most briefly S. Ierom declareth both the Auctor and matter of these three bookes saying Salomon the Peaceable and amiable of our Lord correcteth maners teacheth the nature of creatures ioyneth the Church and Christ and singeth the swete bridal song of the holie Mariage THE ARGVMENT OF THE PROVERBES THE first booke called Prouerbes that is common vsual pithie sentences shorte in wordes ample in sense and Parables signifying likenes or similitudes wherby more important thinges are vnderstood then expressed instructeth and exhorteth new beginners to lerne and practise al sortes of vertues the only right way to true wisdome and eternal happines It may be diuided into foure partes In the first nine chapters the auctor interposing certaine general preceptes produceth wisdom her selfe inuiting al men to seeke her for the spiritual profite they shal therby enioy From thence to the 25. chap. he geueth sundrie more particular precepts as wel for embracing vertues as shunning of vices In the next fiue chapters more like precepts of the same auctor are added by the care of King Ezechias In the two last chapters either an other Auctor or rather the same vnder an other title commendeth to al men certaine most excellent precepts receiued of his mother wherto he adioyneth the praise of a right wise woman prophetically the Catholique Church THE BOOKE OF PROVERBES WHICH THE HERBREWES CAL MISLE CHAP. I. Parables are profitable to those that loue and wil lerne wisdom 10. Al are admonished not to folow the alurements of sinners 20. but to embrace wisdome 24. and ruine is threatned to the contemners THE Parables of Salomon the sonne of Dauid king of Israel †To know “ wisdom and discipline †to vnderstand the wordes of prudence and to receiue instruction of doctrine iustice and iudgement and equitie †that subtilitie may be geuen to litle ones knowlege and vnderstanding to the youngman †The wise man hearing shal be wiser and he that vnderstandeth shal possesse gouernementes †He shal vnderstand a parable and interpretation the wordes of the wise and their darke sayings †The feare of our Lord is the begynning of wisdom Fooles despise wisedom and doctrine †My sonne f heare the discipline of
thy father and leaue not the lawe of thy mother †that grace may be added to thy head and a cheyne of gold to thy necke †My sonne g if sinners shal entise thee condescend not to them †If they shal say Come with vs let vs lye in waite for bloud let vs hide snares against the innocent without cause †let vs swalow him aliue as hel and whole as one descending into the lake †We shal finde al precious substance we shal fil our house with spoiles †Cast in thy lot with vs let there be one purse of vs al. †My sonne walke not with them stay thy foote from their pathes †For their feete runne to euil and make haste to shede bloud †But h a nette is cast in vayne before the eies of them that haue winges †Them selues also lye inwayte against their owne bloud practise deceites against their owne soules †So the pathes of euerie couetous man take violently the soules of the possessors †Wisdom preacheth abrode she geueth her voice in the streates †In the head of multitudes she cryeth in the doores of the gates of the citie she vttereth her wordes saying †O children how long doe you loue infancie and fooles couet those thinges which are hurtful to them selues and the vnwise hate knowlege †Turne-ye at my correption behold I wil vtter my spirite to you and wil shewe you my wordes †“ Because I called and you refused I streched out my hand and there was none that regarded †You haue despised al my counsel and haue neglected my reprehensions †I also wil laugh in your destruction and wil scorne when that shal come to you which you feared †When soden calamirie shal fal on you and destruction as a tempest shal be at hand when tribulation and distresse shal come vpon you †Then shal they inuocate me and I wil not heare in the morning shal they arise and shal not finde me †for that they haue hated discipline and not receiued the feare of our Lord †nor consented to my counsel detracted from al my correption †They shal eate therefore the fruites of their way and shal be filled with their owne counsels †The auersion of litle ones shal kil them and the prosperitie of fooles shal destroy them †“ But he that shal heare me shal rest without terrour and shal enioy abundance feare of euils being taken away ANNOTATIONS CHAP. I. 2 VVisdom As wel in these Sapiential bookes as in other holie Scriptures and sacred writers the vvord vvisdom hath three significations Sometimes it importeth the Diuine Attribute called Gods wisdom sometimes supernatural wisdom geuen to men by the Holie Ghost and sometimes it signifieth mere humane vvisdom gotten by the natural light of reason and mans industrie The first as like vvise other Diuine Attributes Gods Povvre Goodnes Iustice Truth Mercie and the like are not qualities or other accidents in God as the same termes signifie in creatures For in God there is no Accident but al in him is this Diuine Substance and Essence vvhose diuers Excellences are called by such names as mans capacitie can better conceiue and so Gods vvisdom is God himselfe and is approprieted to the second Person of the blessed Trinitic as Povvre is approprieted to God the Father and Goodnes to the Holie Ghost In this sense chap 3. v. 16. is saide Our Lord by vvisdom founded the earth c. The second is called Sap. 3. v. 25. the vapore of Gods povvre and a pure emanation orinfluence of the glorie of Almightie God and so is a participation of Diuine increated wisdom called also diuine according to a certaine anologie or similitude of Gods owne wisdom and is the principal gifte of the Holie Ghost by vvhieh God is righstly knovvne and duly serued including al other supernal giftes and vertues vvherof is treated in these bookes and so vvhich al men are inuited vvith assured promise of celestial and eternal revvard The third vvisdome is mere humane gotten by natural vvitte and studie such as Philosophers haue knovving manie truthes but mixt vvith manie errors and much ignorance truly called vvorldlie vvisdom seruing only for this vvorld But the second kind vvhich is as asparkecle of Gods vvisdom maketh meu othervvise ignorant and of smal capacitie rightly vvise in dede the true seruants of God and enheriters of the kingdom of heauen as these bookes do most copiously teach 24. Because I called and you refused God voursaffeth foure benefites of grace to euerie man al necessarie and sufficient for his saluation 1. He calleth al by preaching or good inspiration 2. He offereth helpe 3. He instructeth the ignorant what is good that they may choose it if they wil. 4. And reprehendeth euil that they may shunne it They therfore that neglect this manifold grace in this life shal without al remedie be damned being to late to repent in an other world For then they shal crie and not be heard v. 28. 33. But he that shal heare me Contrariwise those that accept Gods grace and cooperate therwith shal haue eternal rest and ioy The very same which S. Paul teacheth 2. Cor. 5. v. 10. Euerie one shal receiue the proper thinges of the bodie according as he hath done either good or euil CHAP. II. Gaining of wisdom bringeth much good 10. and auoydeth much euil 16. deliuering from error of Idolaters and Haretikes †MY sonne if thou wilt receiue my wordes and wilt hide my commandments with thee †that thyne eare may heare wisdom incline thyne hart to knowe prudence †For if thou shalt cal for wisdom and incline thyne hart to prudence †If thou shalt seeke her as money and as treasures shalt dig her vp †then shalt thou vnderstand the feare of our Lord and shalt finde the knowlege of God †Because our Lord geueth wisdom and out of his mouth prudence and knowlege †He wil keepe the saluation of the righteous protect them that walke simply †Keeping the pathes of iustice garding the wayes of saints †Then shalt thou vnderstand iustice and iudgement and equitie and euerie good path †If wisdom shal enter into thy hart and knowlege please thy soule †counsel shal keepe thee and prudence shal preserue thee †that thou mayst be deliuered from the euil way and from the man that speaketh peruerse thinges †“ who c leaue the right way and walke by darke wayes †“ who are glad when they haue done euil and reioyce in most wicked thinges †whose wayes are peruerse and their steppes infamous †That thou mayst be deliuered from “ the strange woman and from the forener which mollifieth her wordes †forsaketh the guide of her youth †and hath forgotten the couenant of her God For her house is bowed downe to death and her pathes to hel †Al “ that goe in vnto her shal
in the hart of them that thinke euil thinges but ioy foloweth them that geue counsels of peace †It shal not make the iust sorie what soeuer shal fal to him but the impious shal be replenished with euil †Lying lippes are an abomination to our Lord but they that doe faithfully please him †A circumspect man concealeth knowlege and the hart of the vnwise prouoketh folie †The hand of the strong shal rule but that which is slothful shal serue vnder tributes †Pensifnesse in the hart of a man shal humble him with a good word he shal be made glad †He that neglecteth damage for a freind is iust but the way of the impious shal deceiue them †The fraudulent man shal not finde gayne and the substance of a man shal be the price of gold †In the path of iustice life but the by way leadeth to death CHAP. XIII A wise sonne is the doctrine of the father but he that is a scorner heareth not when he is rebuked †Of the fruite of his owne mouth man shal be filled with good thinges but the soule of the preuaricateurs is wicked †He that kepeth his mouth kepeth his soule but he that is vnaduised to speake shal feele euils †The sluggard wil and wil not but the soule of them that worke shal be made fatte †The iust shal detest a lying word but the impious confoundeth and shal be confounded †Iustice kepeth the way of the innocent but impietie supplanteth the sinner †There is one as it were with riches wheras he hath nothing and there is as it were poore wheras he is in much riches †The redemption of a mans life his riches but he that is poore beareth not reprehension †The light of the iust maketh glad but the candle of the impious shal be extinguished †Among the prowde there are alwayes brawles but they that doe al thinges with counsel are ruled by wisdom †Substance hastened shal be diminished but that which by litle and litle is gathered with the hand shal be multiplied †Hope that is differred afflicteth the soule a tree of life the desire of coning †Who so detracteth from any thing he byndeth himselfe for the time to come but he that feareth the precept shal conuers in peace Guilful soules erre in sinnes the iust are merciful haue pitie †The law of a wise man a fountaine of life that he may decline from the ruine of death †Good doctrine shal geue grace in the way of contemners a whirlepoole †The subtel man doth al thinges with counsel but he that is a foole openeth folie †The messenger of the impious shal fal into euil but a faithful legate is health †Pouertie and ignominie to him that forsaketh discipline but he that yeldeth to him that rebuketh shal be glorified †Desire if it be accomplished delighteth the soule fooles detest them that flee euil thinges †He that walketh with the wise shal be wise a freind of fooles shal be made like †Euil purseweth sinners and to the iust good thinges shal be repayed †The good man leaueth heyres sonnes and nephewes and the substance of the sinner is kept for the iust †Much meate in the tilled growndes of the fathers and to others they are gathered with our iudgement †He that spareth the rod hateth his childe but he that loueth him doth instantly nurture him †The iust eateth and filleth his soule but the bellie of the impious vnsatiable CHAP. XIIII A wise woman buildeth her house the vnwise wil with her handes destroy that also which is built †He that walketh in the right way feareth God is despised of him that goeth an infamous way †In the mouth of a foole the rod of pride but the lippes of the wise keepe them †Where oxen are not the stal is emptie but where much corne is there is the oxes strength manifest †A faithful witnesse wil not lie but a deceitful witnesse vttereth a lie †A scorner seeketh wisdom and findeth it not the doctrine of the prudent is easie †Goe against a foolish man and he knoweth not the lippes of prudence †The wisdom of a discrete man is to vnderstand his way and the imprudence of fooles erreth †A foole will â—ugh at sinne among the iust grace shal abide †The hart that knoweth the bitternes of his soule in his ioy shal not the stranger be mingled †The house of the impious shal be rased the tabernacles of the iust shal spring †“ There is a way which seemeth to a man iust but the later endes therof lead to death †Laughter shal be mingled with sorow and mourning occupieth the later endes of ioy †A foole shal be replenished with his wayes and the good man shal be aboue him †The innocent beleueth euerie word the discrete man considereth his steppes †A wise man feareth and declineth from euil the foole leapeth ouer and is confident †The impatient man shal worke folie and the subrel man is odious †The childish man shal possesse folie and the prudent shal expect knowlege †The euil shal lie downe before the good and the impious before the gates of the iust †The poore shal be odious euen to his neighbour but the freindes of the rich be manie †He that despiseth his neighbour sinneth but he that hath pitie on the poore shal be blessed †They erre that worke euil mercie and truth prepare good thinges †In euerie worke there shal be abundance but where manie wordes are there is oftentimes pouertie †The crowne of the wise their riches the sollie of fooles inprudence †A faithful witnes deliuereth soules and the dissenâ—bier vttereth lyes †In the feare of our Lord is confidence of strength and to his children there shal be hope †The feare of our Lord a fountaine of life that he may decline from the ruine of death †In the multitude of people the dignitie of the king and in fewnes of people the ignominie of the prince †He that is patient is gouerned with much wisdom but he that is impatient exalteth his foilie †“ Health of hart the life of the flesh enuie the putrefaction of the bones †He that doth calumniate the needie vpbraideth his maker but he honoreth him that hath pitie on the poore †The impious shal be expelled in his malice but the iust hopeth in his death †In the hart of the prudent resteth wisdom it shal instruct al the vnlerned †Iustice aduanceth a nation but sinne maketh peoples miserable †A
hart is delighted with oyntement and diuers odours and with the good counsels of a frend the soule is sweetned †Thy frend and thy fathers frend do not leaue and goe not into thy brothers house in the day of thyne affliction Better is a neighbour neere thene a brother far of Studie wisedom my sonne make my hart ioyful that thou maist make answer to the vpbrayder †The subtel man seeing euil hideth himself litle ones passing through haue susteyned euil detriments †Take his garment that hath bene suretie for a stranger and for alienes take from him a pledge †He that blesseth his neighbour with a loud voice rising in the night he shal be like him that curseth †Dropping through in the day of cold and a brawling woman are compared together †He that reteyneth her as he that should hold the winde and shal cal in the oyle of his right hand †Iron is sharpened with iron and a man sharpeneth the face of his frend †He that kepeth the feegtree shal eate the frute therof and he that is the keper of his master shal be glorified †As in waters the countenance of them that looke therin shyneth so the hartes of men ate manifest to the prudent †Hel and perdition are neuer filled in like maner also the eies of men are vnsatiable †As siluer is tried in the forge and gold in the fornace so a man is proued by the mouth of him that praiseth The hart of the wicked seeketh after euils but the righteous hart seeketh after knowlege †If thou shalt bray a foole in a morter as when a pestle striketh vpon prisane his follie shal not be taken from him †Know diligently the countenance of thy cattel and consider thy flockes †For thou shalt not haue power always but a crowne shal be geuen into generation and generation †The medowes are open and the grene herbes haue appeared and the grasse is gathered out of the mountaines †Lambes for thy garment and kiddes the price of the filde †Let the milke of the goates suffice thee for thy meates and for the necessities of thy house and for victual to thy handmaides CHAP. XXVIII THE impious fleeth no man pursewing but the iust confident as a lyon shal be without terrour †For the sinnes of the land the princes therof shal be manie for the wisedom of a man the knowlege of those thinges that are said the life of the prince shal be longer †A poore man calumniating the poore is like a vehement showre wherby famine is gotten †They that forsake the lawe praise the impious they that kepe it are set on fire against him †Euil men thinke not on iudgement but they that seeke after our Lord marke al thinges †Better is a poore man walking in his simplicitie then the rich in crooked wayes †He that kepeth the law is a wise sonne but he that feedeth gluttons shameth his father †He that heapeth together riches by vsuries and ocker gathereth them for him that is liberal to the poore †He that turneth away his eares from hearing the law his prayer shal be execrable †He that deceiueth the iust in a wicked way shal fal into his destruction and the simple shal possesse his goodes †The rich man seemeth to him self wise but the poore man being prudent shal searche him †In the exultation of the iust there is much glorie when the impious reigne ruines of men †He that hideth his wicked deedes shal not be directed but he that shal confesse and shal forsake them shal obtayne mercie †Blessed is the man that is alwayes fearful but he that is of an obstinate mynde shal fal into euil †A roaring lyon and hungrie beare an impious prince ouer the poore people †A prince lacking prudence shal oppresse many by calumnie but he that hateth auarice his dayes shal be made long †A man that doth calumniat the bloud of a soule if he shal flee into a lake no man abideth †He that walketh simply shal be saued he that goeth peruerse wayes shal fal once †He that tilleth his ground shal be filled with breads but he that purseweth idlnesse shal be replenished with pouertie †A faithful man shal be much praysed but he that hasteneth to be rich shal not be innocent †He that knoweth a person in iudgement doth not wel this man euen for a morsel of bread forsaketh the truth †A man that hasteneth to be rich and enuyeth others is ignorant that pouertie shal come vpon him †He that rebuketh a man shal afterward find fauour with him more then he that by flatteries of tongue deceiueth †He that pilfereth any thing from his father and from his mother saith this is no sinne is the partaker of a mankiller †He that exalteth and dilateth himselfe rayseth brawles but he that trusteth in our Lord shal be healed †He that hath confidence in his owne hart is a foole but who so walketh wisely shal be saued †He that geueth to the poore shal not lacke he that despiseth him that asketh shal susteyne penurie †When the impious shal rise men shal be hid when they shal perish the iust shal be multiplied CHAP. XXIX THE man that with stiffe necke contemneth him that rebuketh soden destruction shal come vpon him and health shal not folow him †In the multiplication of iust men the common people shal reioyce when the impious shal take princedom the people shal mourne †A man that loueth wisedom maketh his father glad but he that maintaineth harlots shal destroy his substance †A iust king setteth vp the land a couetous man shal destroy it †A man that with fayre and fayned wordes speaketh to his frend spreadeth a nette to his steppes †A snare shal intangle the wicked man sinning and the iust shal praise and reioyce †The iust knoweth the cause of the poore the impious is ignorant of knowlege †Pestilent men dissipate a citie but the wise turne away furie †A wise man if he contend with a foole whether he be angrie or whether he laugh shal not finde rest †Men of bloud hate the simple but iust men seeke his soule †A foole vttereth al his spirit a wiseman differreth and reserueth til afterward †A prince that gladly heareth wordes of lying hath al his seruants impious †The pooreman and the creditour haue mette one an other our Lord is illuminatour of both †The king that iudgeth the poore in truth his throne shal be replenished for euer †Rod and rebuke geueth wisedom but the childe that is left to his owne wil confoundeth his mother †In the multiplication of the impious wickednes shal be multiplied and the iust shal see
be done †Nothing vnder the sunne is new neither is anie man able to say Behold this is new for it hath already gone before in the ages that were before vs. †There is no memorie of former thinges but neither of those thinges verily which hereafter are to come shal there be remenbrance with them that shal be in the later end †I Ecclesiastes haue bene king of Israel in Ierusalem †and haue proposed in my mind to seke and search wisely of al thinges that are done vnder the sunne This very euil occupation hath God geuen to the children of men that they might be occupied in it †I haue sene al thinges that are done vnder the sunne and behold al are vanitie affliction of spirit †The peruerse are hardly corrected and the number of fooles is infinite †I haue spoken in my hart saying Loe I haue bene made great and haue gone beyond al in wisdom that were before me in Ierusalem and my minde hath contemplated manie thinges wisely and I haue lerned †And I haue geuen my hart to know prudence and doctrine and errors and follie and I haue perceiued that in these also there was labour and affliction of spirite †for that “ in much wisdom there is much indignation and he that addeth knowlege addeth also labour ANNOTATIONS CHAP. I. 18. In much vvisdom is much indignation How much more anie man profiteth in wisdom so much more he is angrie with himself for the euils which he hath done so much better he knovveth the strict iudgement of God which he must passe so much more he vnderstandeth the vvant of perfect vvisdom so much more he seeth that labour is required to procede in vertue and to conserue that smal portion vvhich he hath gotten Neither is anie man ordinarily assured that he hath gotte anie part of true vvisdom for he knovveth not vvhether he be vvorthie of loue or hate Eccle. 9. CHAP. II. Humane deligthes are al vaine 4. as gorgious buildinges fruitful vinyards plentie of fish cattle seruantes siluer gold musike 11. not satisfying mans desire 18. Neither can anie man know how his heyre wil behaue himself ISayde therfore in my hart I wil goe flow in delightes and enioy good thinges And I saw that this also was vanitie †Laughter I haue reputed errour and to ioy I haue saide Why art thou deceiued in vaine †I haue thought in my hart to withdraw my flesh from wine that I might transferre my minde to wisdom and might auoid follie til I might see what should be profitable for the children of men what is nedeful to be done vnder the sunne in the number of the dayes of their life †I haue magnified my workes I haue built me houses planted vineyards †I haue made gardens and orchards and set them with trees of al kindes †and I haue made me ponds of waters to watter the wood of springing trees †I haue possessed menseruants and wemenseruants and haue had a great familie heardes also and great flockes of shepe aboue al that were before me in Ierusalem †I haue heaped together to myself siluer and gold and the substance of kinges and prouinces I made me singingmen singingwemen and the delightes of the children of men cuppes and goblets to serue to powre out wines †and I surpassed in riches al that were before me in Ierusalem wisdom also hath perseuered with me †And al thinges that myne eies desired I haue not denied to them neither haue I stayed my hart but that it enioyed al pleasure delighted itself in these thinges which I had prepared and this I estemed my portion if I did vse my labour †And when I had turned myself to al the workes which my handes had done to the laboures wherin I had swette in vaine I saw in al thinges vanitie and affliction of minde nothing to be permanent vnder the sunne †I passed further to contemplate wisdom and errors and follie what is man quoth I that he can folow the king his Maker †and I saw that wisdom so much excelled follie as light differeth from darknes †The eyes of a wiseman are in his head the foole walketh in darknes and I haue lerned that there was one death of both †And I sayd in my hart If the fal of the foole myne shal be one what doth it profite me that I haue bestowed greater labour for wisdom And speaking with my minde I perceiued that this also was vanitie †For there shal be no memorie of the wise in like maner as of the foole for euer and the times to come shal couer al thinges together with obliuion the lerned dieth in like maner as the vnlerned †And therfore I haue bene wearie of my life seing al thinges vnder the sunne to be euil and al thinges vanitie and affliction of spirite †Againe I detested al myne industrie wherwith I haue laboured vnder the sunne most studiously being like to haue an heyre after me †whom I know not whether he wil be a wiseman or a foole and he shal rule in my labours wherewith I haue swette and haue bene careful and is there anie thing so vaine †Wherfore I ceased and my hart hath renounced to labour anie more vnder the sunne †For whereas one laboreth in wisdom and doctrine and carefulnes he leaueth the thinges gotten to an idle man and this therfore is vanitie and great euil †For what profite shal be to a man of al his labour and affliction of spirite wherwith he is vexed vnder the sunne †Al his daies are ful of sorowes and miseries neither by night doth he rest in minde and is not this vanitie †Is it not better to eate and drinke and shew vnto his soule good thinges of his laboures this is of the hand of God †Who shal so deuour and flow with delightes as I †To a man good in his sight God hath geuen wisdom and knowlege and ioy but to the sinner he hath geuen affliction and superfluous care to adde and to gather together and deliuer it to him that hath pleased God but this also is vanitie vaine carefulnes of the minde CHAP. III. Contrarie thinges succede in their seasons and passe away 9. wherof man getteth no perfect knowlege how long soeuer he liueth and laboreth to know them 16. neither wil there be equitie where it ought to be in this world 21. but in the next good and euil shal be separated and iudged according to their desertes AL thinges haue a time and in their spaces al thinges passe vnder heauen †A time to be borne a time to dye A time to plant a time to pluck vp that which was planted †A time to kil and a time to heale A time to destroy and a time to builde †A time to wepe a time to laugh A time to mourne
that they must be iust and gentle and hast made thy children of good hope because iudging thou geuest in sinnes place of repentance †For if thou didst punish the enemies of thy seruants and that deserued to die with so great consideration geuing time and place whereby they might be changed from their wickednes †With what diligence hast thou iudged thy children to whose parents thou gauest othes and couenants of good promises †Therfore when thou geuest vs discipline thou scourgest our enemies very manie wayes that iudging we may thinke vpon thy goodnes and when we are iudged we may hope for thy mercie †Wherfore to them also which in their life haue liued foolishly vniustly thou hast geuen great torments by the same thinges which they did worshipe †For they wandered long in the way of errour esteming for goddes those thinges that in beasts are superfluous liuing after the maner of sensles infants †For this cause thou hast geuen iudgement on them as on sensles children to be in derision †But they that were not amended by scornes and reprehensions haue tried the worthie iudgement of God †For in what thinges they suffering tooke indignation by those whom they thought goddes when seing they were destroyed in them him whom in time past they denied that they knewe they acknowleged the true God for the which cause the end also of their condemnation shal come vpon them CHAP. XIII Men folowing their phantasies knew not God by his creatures but honored the creatures for goddes 10. Most sottishly also worshipped thinges fashioned by mens handes as goddes BVT al men be vame in Whom there is not the knowlege of God and of these good thinges which are sene they could not vnderstand him that is neither attending to the workes haue they agnised who was the workeman †but either the fyre or the wind o◠the swift ayre or a circle of starres or exceding much water or the sunne and the moone they thought to be goddes rulers of the world †With whose beautie if being delighted they thought them goddes let them know how much the Lord of them is more beautiful then they For the author of beautie made al those thinges †Or if they merueled at their vertue operations let them vnderstand by them that he which made these is stronger then they †for by the greatnes of the beautie and of the creature the creator of them may be sene to be knowen therby †But not withstanding there is yet in these lesse complainte For they also perhaps erre seeking God and desirous to finde him †For whereas they conuerse in his workes they enquire they are perswaded that the thinges be good which are seene †But againe neither ought these to be pardoned †For if they could know so much that they were able to estimate the world how did they not more easely find the Lord therof †But they are vnhappie their hope is among the dead who haue called the workes of mens handes godds gold siluer the inuention of art and the similitudes of beastes or an vnprofitable stone the worke of an old hand †Or if an artificer a carpenter cut streight timber out of the wood pare of al the barke therof cunningly and vsing his art diligently frameth a vessel profitable for the common vse of this life †and vseth the chippes of that worke to dresse his meate †and maketh that which is left therof which is for no vses but being a crooked peece of wood and ful of knobes carueth it diligently in the holownes therof and by the skil of his art fashioneth it and maketh it like to the image of a man †or compareth it to some beast straking it ouer with redde and with paynting making the colour therof ruddie and layeth a colour ouer euerie spot that is in it †and maketh a worthie habitation for it and setting it in a wal and fastening it with yron †lest perhaps it fal prouiding for it knowing that it can not helpe it selfe for it is an image and it nedeth helpe †And concerning his substance his children for mariage making a vow he seeketh to it He is not ashamed to speake with him that is without soule †and for health certes he besecheth the weake and for life asketh the dead and for helpe inuocateth him that is vnprofitable †and for a iourney asketh him that can not walke and for getting and for working and for the euent of al thinges he asketh him that in al is vnprofitable ANNOTATIONS CHAP. XIII 1. They could not vnderstand him that is Philosophers discussing the nature of manie creatures saw that euerie creature proceded of some other thing so there must nedes be one beginning of al absolute of itselfe neither proceding nor depending of an other nor a limited substance As the thing that is a man is not a beast an oxe is not a horse c. and telling what anie thing is we exclude therby that it is not other thinges but saying without addition HE WHICH IS we shew the beginning of al in no sorte limited and this is God VVhom some Philosophers by such discourse found knew in general sometimes confessed but did not honour him as God and therefore were inexcusable as S. Paule concludeth against them Rom. 1. CHAP. XIIII Foolish men intending to saile honour woodden idols in regard of the profite they receiue by shippes 6. by which some were saued in the general diluge 8. Idols and idolmakers are cursed 12. They were not from the beginning 15. but were deuised for memorie of the dead and worshipped with diuine honour 22. So men forgetting God proceeded in idolatrie with other abominable and cruel enormities AGAYNE an other thinking to sayle and begynning to make a iorney through the fierce waues inuocateth wood more fraile then the wood that carieth him †For couetousnes of getting inuented it and the craftesman by his wisdom framed it †But thy prouidence ô Father doth gouerne because thou hast geuen a way euen in the sea and among the waues a most sure path †shewing that thou art able to saue out of al thinges yea if a man goe to the sea without art †But that thy workes might not be voyde of wisdom for this cause also men commit their liues euen to a little wood and passing ouer the sea are deliuered by shippe †But from the begynning also when the prowde giants perished the hope of the world fleing to a shippe rendered to the world feede of natiuitie which was gouerned by thy hand †For blessed is the wood by the which iustice is made †But the idol that is made by handes cursed is both it and he that made it because he in deede wrought it and the same being fraile was called god †But to God the impious and his impietie are odious
appeareth in his creatures 10. and is geuen in competent measure to al that feare God 16. it bringeth al vertues 27. excludeth al vices 33. and is to be sought in simplicitie of hart AL wisdom is of our Lord God hath bene alwayes with him is before al time †The sand of the sea the droppes of rayne the dayes of the world who hath numbred The height of heauen and breadth of the earth profunditie of the depth who hath measured †The wisdom of God that goeth before al thinges who hath searched out †Wisdom was created before al thinges the vnderstanding of prudence from euerlasting †A fountayne of wisdom the word of God on high and the entrance therof euerlasting commandments †The roote of wisdom to whom hath it bene reueled the subtilties therof who hath knowen †The discipline of wisdom to whom hath it bene reueled and made manifest and the multiplication of her entrance who hath vnderstood †There is one most high Creatour omnipotent and mightie King and to be feared excedingly sitting vpon his throne and the God of dominion †He created her in the Holie Ghost and hath sene and nummbred and measured her †And he hath powred her out vpon al his workes and vpon al flesh according to his gift and hath geuen her to them that feare him †The feare of our Lord is glorie and gloriation and ioy and a crowne of exultation †The feare of our Lord shal delight the hart and shal geue ioy gladnes in length of dayes †With him that feareth our Lord it shal be wel in the later end and in the day of his death he shal be blessed †The loue of God is honorable wisdom †But they to whom she shal appeare in vision they loue her in the vision and in the agnising of her great workes †The feare of our Lord is the begynning of wisdom and was created with the faythful in the wombe and goeth with the elect wemen and is knowen with the iust and faythful †The feare of our Lord is religiositie of knowlege †Religiositie shal keepe and iustifie the hart shal geue ioy and gladnes †With him that feareth our Lord it shal be wel and in the dayes of his consummation he shal be blessed †The fulnesse of wisdom is to feare God and fulnesse is of the fruites therof †Al her house she shal fil with her generations and the storehouses with her treasures †A crowne of wisdom the feare of our Lord replenishing place and the fruite of saluation †and he hath sene and numbred her but both are the giftes of God †Wisdom shal distribute knowlege and vnderstanding of prudence and exalteth the glorie of them that hold it †The roote of wisdom is to feare our Lord for the boughes therof are of long time †In the treasures of wisdom is vnderstanding religiositie of knowlege but to sinners wisdom is abomination †The feare of our Lord expelleth sinne †for he that is without feare can not be iustified for the anger of his animositie is his subuersion †Vntil a time the patient shal susteyne and after shal be rewarded of ioyfulnes †A good vnderstanding wil hide his wordes vntil a time and the lippes of manie shal shew forth his vnderstanding †In the treasures of wisdom is signification of discipline †but the worshipe of God is abomination to a sinner †Sonne coueting wisdom keepe iustice and God wil geue her to thee †For the feare of our Lord is wisdom and discipline and that which wel pleaseth him †is fayth and meeknes and he wil fil his treasures †Be not incredulous to the feare of our Lord and come not to him with a duble hart †Be not an hypocrite in the sight of men and be not scandalized in thy lippes †Attend to them lest perhaps thou fal and bring dishonour to thy soule †and God reuele thy secretes and in the middes of the synagogue cast thee downe †because thou camest to our Lord wickedly thy hart is ful of guile and deceite CHAP. II. Whosoeuer wil serue God must haue iustice feare of God and patienâ—â— 6. with confidence in God 14. Dissemblers incredulous and impatient shal be miserable 18. but the godlie shal receiue more grace SONNE coming to the seruice of God stand in iustice and in feare prepare thy soule to tentation †Represse thy hart susteyne incline thine eare receiue the wordes of vnderstanding and make no hast in the time of obduction †Susteyne the sustentations of God be ioyned to God and susteyne that thy life may increase in the later end †Al that shal be applied to thee receiue and in sorow susteyne and in thy humiliation haue patience †for gold and siluer are tryed in the fyre but acceptable men in the fornace of humiliation †Beleue God and he wil recouer thee and direct thy way and hope in him Keepe his feare and grow old therin †Ye that feare our Lord expect his mercie decline not from him lest ye fal †Ye that feare our Lord beleue him and your reward shal not be voyde †Ye that feare our Lord hope in him and mercie shal come to you for your delectation †Ye that feare our Lord loue him your hartes shal be illuminated †Children behold the nations of men and know ye that none hath hoped in our Lord and hath bene confounded †For who hath continewed in his commandment and hath bene forsaken or who hath inuocated him and he despised him †Because God is pitiful and merciful and wil forgeue sinnes in the day of tribulation and he is protector to al that seeke him in truth †Woe to them of a duble hart and to wicked lippes and to the handes that doe euil and to the sinner that goeth on the earth two wayes †Woe to them that be dissolute of hart which beleue not God and therefore they shal not be protected of him †Woe be to them that haue lost patience and that haue forfaken the right wayes and haue declined into peruerse wayes †And what wil they doe when our Lord shal begynne to looke on them †They that feare our Lord wil not be incredulous to his word and they that loue him wil kepe his waye †They that feare our Lord wil seeke after the thinges that are wel pleasing to him and they that loue him shal be filled with his law †They that feare our Lord wil prepare their hartes and in his sight wil sanctifie their soules †They that feare our Lord kepe his commandements and wil haue patience euen vntil his visitation †saying If we doe not penance we shal fal into the handes of our Lord and not into the handes of men †For according to his greatnes so also his mercie is with him CHAP. III.
out of garments cometh forth the moth and from a woman the iniquitie of a man †For better is the iniquitie of a man then a woman doing a good turne and a woman shaming vnto reproche †I therefore wil be mindeful of the workes of our Lord and I wil shew forth which I haue seene By the words of our Lord are his workes †The sunne illuminating hath looked through out al and ful of the glorie of our Lord is his worke †Hath not our Lord made the sainctes to declare al his meruelous thinges which our Lord the omnipotent confirmed to be established in his glorie †He hath searched out the depth and the hart of men and in their subtilitie he hath considered †For our Lord hath knowen al knowlege and hath beheld the signe of age declaring what thinges are past and what are to come reueling the tokens of secret thinges †No cogitation escapeth him and no word hideth it self from him †The glorious workes of his wisdom he hath beautified who is before the world and world without end neither is there added †nor diminised and he needeth not anie mans counsel †How are al his workes to be desired and which is as it were a sparke to consider †Al these liue and remaine for euer and in al necessitie al thinges obey him †Al thinges duble one against one and he hath made nothing to want †He hath confirmed the good thinges of euerie one And who shal be filled seeing his glorie CHAP. XLIII Gods incomparable excellencie appeareth in the heauens 2. in the sunne 6. moone 9. other starres 12. rainebow 14. snow 15. cloudes 16. hayle 17. winde 18. thunder 21. frost 22. christal 24. dew 26. the sea and innumerable thinges therin 29. No man is able to praise God sufficiently THE firmament of height is his beautie the beautie of heauen is in the vision of glorie †The sunne in sight declaring at his coming forth a meruelous instrument the worke of the Highest †At noone it burneth the earth and who can abide in the presence of the heate thereof kepeing a fornace in the workes of heate †the sunne three times so much burning the mountaines casting out fyrie beames and shining with his beames blindeth the eyes †Great is our Lord that made it and by his wordes it hath hastened his course †And the moone in al in her time is the shewing of season and the signe of age †By the moone is the signe of a festiual day a light that diminisheth in consummation †The moneth is according to her name increasing meruelously in consummation †An instrument of the campe on high shining gloriously in the firmament of heauen †The glorie of the starres is the beautie of heauen our Lord illuminating the world on high †In the words of the holie one they shal stand to iudgement and shal not faile in their watches †See the bow and blesse him that made it it is very beautiful in his brightnes †It hath compassed heauen in the circuite of his glorie the handes of the Highest haue opened it †But by his commandement he hath hastened snow he hasteth to send forth the lightninges of his iudgement †Therefore are the treasures opened and the cloudes flie forth as birdes †By his greatnes he hath set the cloudes and the hailestones are broken †In his sight the mountaines shal be moued and at his wil the south winde hath blowen †The noyse of his thunder shal beate the earth the tempest of the northwind and the gathering together of wind †and as the bird lighting downe to sitte he scatereth snow and the falling thereof is as the locust dyuing downeward †The eye shal admire the beautie of the whitenes thereof and the hart quaketh at the shower thereof †He shal power out frost vpon the earth as salt and when it freeseth it shal be made as the toppes of a thistle †The cold north winde blewe of water there frose chrystal vpon al gathering together of waters it shal rest as a brest plate it shal put it self vpon the waters †And it shal deuoure the mountaines burne the desert extinguish that which is grene as fire †The remedie of al is in the hastie coming of a cloude and a dew meeting it by the heate that cometh shal make it quaile †At his word the wind was stil and with his thought he appeased the depth and our Lord planted Ilandes therein †They that saile on the sea tel the perils ther of hearing with our eares we shal meruel †There are goodly workes meruelous diuers kindes of beastes of al cattel the creature of mightie beastes †Through him is the end of their iourney confirmed and by his word al thinges are set in order †We shal say manie thinges shal faile in wordes but the summe of our wordes is he is in al. †Glorifying him how far shal we be able for the omnipotent himself is aboue al his workes †Our Lord is terrible exceeding great his might is meruelous †Glorifying our Lord as much as euer you can he shal yet surpasse and his magnificence is meruelous †Blessing our Lord exalt him as much as you can for he is greater then al praise †Exalting him be ye replenished with strength Labour not for you shal not comprehend †Who shal see him and shal declare him and who shal magnifie him as he is from the beginning †Manie thinges hid are greater then these for we haue seene few of his workes †But our Lord made al thinges and to them that liue piously he hath geuen wisdom CHAP. XLIIII Praises of holie fathers in general 16. and in particular of Enoch 17. Noe 20. Ahraham 24. Isaac and Iacob LET vs praise glorious men and our fathers in their generation †Much glorie hath our Lord made by his magnificence from the beginning of the world †Ruling in their dominions men great for force and endued with their wisdom declaring in the prophetes the dignitie of prophetes †and ruling in the people that was present and by the vertue of wisdom most holie wordes to the peoples †In their kil seeking out musical melodies vttering songnes of scriptures †Rich men in force studying beautifulnes liuing at peace in their houses †Al these in the generations of their nation haue obteyned glorie and in their daies are praised †They that were borne of them haue leaft a name to tel their praises †and there are some of whom there is no memorie they are perished as they that neuer were are borne as not borne at al their children with them †But they are men of mercie whose godlie deedes haue not failed †good thinges continew with their seede †their nephewes are an holie inheritance and their seede hath stoode in the
his time The end of the Sapiential Bookes THE FOVRT PART OF THE OLD TESTAMENT CONTEINING PROPHETICAL BOOKES The argument of Prophetical bookes in general AMongst manie great benefites which God bestowed vpon his peculiar people in the old Testament one principal and very excellent was that besides their ordinarie Pastors and gouerners in spiritual causes the Priestes of Aarons progenic and other clergie men of the same tribe of Leui in â—erarchical subordina ion of one chief with other superiors and subiectes disposed in sacred functions he also gaue them other extraordinarie Prophetes of sundrie tribes as admonitors and guides to reduce them from errors of sinne into the right way of vertue Which office the same Prophetes performed as wel by threatning the offenders with Gods wrath and punishment as by exhorting them to repentance and so to trust in Gods assured mercie that he would geue them better times and reliefe from their miseries But most especially these holie Prophetes did foresee and foretel the happie times of Grace in the New Testament The coming of Messias Christ our Redemer and Sauiour With the mysteries of his Incarnation Birth Passion Death Resurrection Ascension Coming of the Holie Ghost Fundation Propagation perpetual Stabilitie of his Church and finally the General Iudgement Eternal Glorie of the blessed and Euerlasting paine of the damned For albeit they preached and prophecied manie thinges properly and immediatly perteyning to the particular state and people of the Iewes and other nations Where they conuersed yet the principal summe of al the prophetical bookes is of Christ and his Church Yea al the old Testament is a general prophecie and forshewing of the New Which as we noted in the beginning is conteyned and lieth hid in the old Neuertheles speaking more distinctly of the proper arguments or contents of the foure partes of the old Testament the former three more peculiarly setforth the Law the Historie and Sapiential precepts and this last part chiefly conteyneth Prophecies of thinges to come Of which the greatest part is now come to passe or dayly fulfilled and the rest shal likewise be performed in due time So now in order after the Legal Historical and Sapiential bookes folow the Prophetical and are these according to the names of the Prophetes that writte them Isaie Ieremie with Baruch Ezechiel and Daniel commonly called the greatter Prophetes and the twelue lesser aâ—e Osee Ioel Amos Abdias Ionas Micheas Nahum Abacuc Sophonias Aggeus Zacharie and Malachie Who were al singularly inspired and gouerned in their preachings and writinges by the Holie Ghost that they could not erre Yea they were so illuminated in their vnderstanding that they clerly saw that which they vttered And therfore their Prophecies are called Visions for the assured infallibilitie of truth which they auouch For as nothing is more certaine in vulgar knowlege then that which we see with our corporal eyes and therfore of al witnesses the eye witnes is estemed the surest and as in al natural knowlege that is most certaine which is sene by discourse of reason so in supernatural knowlege nothing is more assured then that which is sene by supernatural light Whereof there be three sortes the light of Faith of Prophecie and of Glorie Al three certaine and vndoubted but most clere and manifest is the vision by light of glorie wherby God is sene in himself and al thinges in him that perteyne to the state of euerie glorious Sainct Next therto is the vision by light of prophecie wherwith God illuminateth the vnderstanding of the Prophet by a special extraordinarie and transitorie light of grace that either he clerly seeth the reueled truthes or at least perfectly knoweth that he is moued by the Holie Ghost though he vnderstand not al that the Holie Ghost intendeth and so when and where it is Gods wil he vttereth the same for instruction of others The last which is also certaine but more obscure is the supernatural knowlege which al Catholique Christians haue by light of faith assuredly beleuing al thinges which God reueleth by his Church Concerning therfore this excellent diuine gift of Prophecie granted to few for the benefite of al Gods seruants we are here to informe the vulgar reader that wheras these prophecies are for most part hard to be vnderstood and as S. Peter teacheth not knowen by priuate interpretation but must be interpreted by the same Spirite wherwith they were written our purpose is not to explicate them nor yet to produce large explications of the godlie lerned Fathers but rather fewer and briffer notes then hertofore and for the rest we remitte the more lerned and studious readers according to their capacities to search the same in the commentaries of ancient and late Expositers wishing others to content themselues with the more easie partes of holie Scriptures and other godlie bookes and daylie instructions of spiritual teachers And such as do also read these may obserue with vs these amongst other special causes of the hardnes of the Prophetes One cause is the frequent interruption of sentences with suddaine change from one person or matter to an other without apparent coherence Which S. Ierom noteth in sundrie places As I saie 7. after that the Prophet hath seuerely reprehended king Achab for his distrust of Gods assistance against his temporal enimies v. 13. in the next wordes he prophecieth that a Virgin shal conceiue and beare a sonne Christ our Sauiour and the like in other places An other cause is that the Prophetes speake thinges of some persons which are to be fulfilled in others either of their progenie or prefigured by them As the prophecie of the Iewes and Gentiles comprised in the historie of Esau Iacob Likewise that which Iacob prophecied Gen. 49. of Simeon an Leui not fulfilled in themselues but in the Scribes and Priestes descending of their stock Also much of that which Dauid semeth to speake of Salomon Psal 88. can only be vnderstod of Christ Other examples wil occurre in the Prophetes ensuing Briefly for we can not here expresse al the causes in few wordes prophecies are often times vttered in figuratiue speaches and often not in wordes but in factes other times so mixed with histories and temporal thinges with spiritual againe some thinges perteyning to the old Testament so ioyned with mysteries of the new and the like that most hard it is to discerne nay not possible without special reuelation or instruction of others to know to what purpose or thing euerie part perteyneth or is to be applied for some thinges are spoken only of the historie some thinges of misteries manie thinges of both And the reason why the Holie Ghost doth so vtter these prophecies is noted by S. Ierom in Nahum 3. that the proud and malicious enimies of Religion may not vnderstand them lest sayth he a holie thing should be geuen to dogges pearles cast to swine most sacred mysteries
violence of manie waters ouerflowing sent forth vpon a large ground †The crowne of pride of the drunkards of Ephraim shal be troden vnder feete †And the flowre of the glorie of his exultation which is vpon the toppe of the valley of fatte ones shal be falling as a timely fruite before the ripenesse of autumme which when he that seeth it shal behold as soone as he taketh it in his hand he wil deuoure it †In that day the Lord of hostes shal be a crowne of glorie and a garland of exultation to the residue of his people †and a spirit of iudgement to him that sitteth in iudgement and strength to them that returne out of battel to the gate †But these also haue bene ignorant because of wine and by drunkennes haue erred the priest and the prophete haue bene ignorant because of drunkennes they are swalowed vp with wine they haue erred in drunkennes they haue not knowne him that seeth they haue bene ignorant of iudgement †For al tables were filled with vomiting and filth so that there was no more place †Whom shal he teach knowledge and whom shal he make to vnderstand the thing heard them that are weyned from the milke that are plucked away from the breasts †For command recommand command recommand expect reexpect expect reexpect a litle there a litle there †For in the speach of lippe and in an other tougue he wil speake to his people †To whom he sayd This is my rest refresh the wearie and this is my refreshing they would not heare †And the word of our Lord shal be to them command recommand command recommand expect reexpect expect reexpect a litle there a litle there that they may goe and fal backward and be destroyed and snared and taken †For this cause heare the word of our Lord ye scorneful men which rule ouer my people that is in Ierusalem †For you haue sayd We haue stroken a league with death and with hel we haue made a couenant The scourge ouerflowing when it shal passe shal not come vpon vs because we haue made lying our hope and with lying we are protected †Therfore thus sayth our Lord God Behold I wil send in the foundations of Sion a stone an approued stone a corner stone pretious founded in the foundation He that beleueth let him not make hast †And I wil put iudgement in weight and iustice in measure and haile shal ouerthrow the hope of lying and waters shal ouerflow the protection †And your league with death shal be abolished and your couenant with hel shal not stand when the scourge ouerflowing shal passe you shal be troden downe of it †Whensoeuer it shal passe through it shal take you away because in the morning early it shal passe through in the day and in the night and vexation alone shal geue vnderstanding in the hearing †For the bed is streitened so that one must fal out and a short mantel can not couer both †For our Lord shal stand as in the mount of diuisions as in the valley which is in Gabaon shal he be angrie that he may doe his worke his strange worke that he may worke his worke is strange from him †And now mocke not lest perhaps your bonds be tied strayte For I haue heard of our Lord the God of hostes consummation and abridgement vpon al the earth †Harken with your eares and heare my voice attend and heare my speach †Wil the ploughman plowe al the day to sow wil he cut and harrow his ground †Wil he not when he hath made euen the face therof sprinkle cummine and place the wheate by order and the barley and millet and vetche in their bondes †And his God wil instruct him in iudgement he wil teach him †For gith shal not be threshed with instruments that haue teeth neither shal the wayne wheele turne about vpon cummine but gith shal be beaten out with a rodde and cummine with a staffe †But bread corne shal be broken smal but the thresher shal not thresh it for euer neither shal the wayne wheele vexe it nor breake it with the teeth therof †And this is come forth from our Lord the God of hostes that he might make his counsel meruelous and magnifie iustice CHAP. XXIX The Prophet bewaleth the Iewes destruction 9. for their blinde obstinacie 17. prophecying the Gentiles conuersion VVOE to Ariel Ariel the citie which Dauid ouercame yeare is added to yeare the solemnities are at an end †And I wil make a trench about Ariel and it shal be sorowful moorning and it shal be to me as Ariel †And I wil compasse as a sphere round about thee and wil cast a rampier against thee and place munitions to besiege thee †Thou shalt be humbled thou shalt speake out of the earth and out of the gronnd thy speach shal be heard and thy voice shal be out of the earth as the Pythons and out of the ground thy speach shal mutter †And the multitude of them that fanne thee shal be as smal dust and as issles passing away the multitude of them that haue preuailed agaynst thee †And it shal be sodenly forthwith It shal be visited of the Lord of hostes in thunder and earth quake and with great voice of whirlewind and tempest and with flame of deuouring fyre †And the multitude of al nations that haue fought agaynst Ariel shal be as the dreame of a vision in the night and al that haue waried and beseged preuailed agaynst it †And as he that is hungrie dreameth eateth but when he is awake his soule is emptie as he that is thirstie dreameth and drinketh and after he is awake faint as yet thirsteth and his soule is emptie so shal the multitude be of al the Gentiles that haue fought agaynst mount Sion †Be astonied and meruel wauer and stagger be ye drunke and not of wine be moued not of drunkenes †Because our Lord hath mingled vnto you the spirit of drowsines he wil shut your eyes he wil couer your prophetes and princes that see visions †And the vision of al shal be vnto you as the wordes of a booke sealed which when they shal geue to him that knoweth letters they shal say Read this and he shal answer I can not for it is sealed †And the booke shal be geuen to one that knoweth not letters and it shal be sayd to him Reade and he shal answer I know not letters †And our Lord sayd Because this people approcheth with their mouth and with their lippes glorifieth me but their hart is far from me and they haue feared me by the commandement and doctrines of men †therfore behold I wil adde to make admiration to this people by a great and wonderful miracle for wisdom
againe to loue an aduoutresse 3. whom he maketh long to expect her husband to signifie Gods loue to the Synag gue 4. and the Iewes state in the new testament 5. who at last shal be conuerted to Christ AND our Lord sayd to me Yet againe goe loue a woman beloued of her frend and an aduoutresse as our Lord loueth the children of Israel and they haue respect to strange goddes and loue the kernels of grapes †And I digged her vnto me for fiftene peeces of siluer and for a core of barley and for halfe a core of barley †And I sayd to her Thou shalt expect me manie dayes thou shalt not fornicate thou shalt be no mans but I also wil expect thee †Because manie dayes shal the children of Israel sit without king without prince and without sacrifice and without altar and without ephod and without theraphim †And after this the children of Israel shal returne shal seeke the Lord their God and Dauid their king and they shal dread at the Lord and at his goodnes in the last dayes CHAP. IIII. Diùers great sinnes of both kingdomes 3. are the cause of great punishments threatned 15. yet the sinnes of Iuda are lesse excusable because they haue more meanes to serue God HEARE the word of our Lord ye children of Israel because there is iudgement to our Lord with the inhabitants of the land for there is no truth and there is no mercie and there is no knowlege of God in the land †Cursing and lying and manslaughter and theft and aduoutrie haue ouerflowed and bloud hath touched bloud †For this shal the land moorne and euerie one shal be weakened that dwelleth in it in the beast of the filde and in the foule of the heauen yea and the fishes of the sea shal be gathered together †But yet let not euerie man iudge and let not a man be rebuked for thy people are as those that gaynesay the priest †And thou shalt fal to day and the prophete also shal fal with thee in the night I made thy mother hold her peace †My people haue held their peace because they had not knowlege because thou hast repelled knowlege I wil repel thee that thou doe not the function of priesthood vnto me and thou hast forgotten the law of thy God I also wil forget thy children †According to the multitude of them so haue they sinned to me their glorie I wil change into ignominie †They shal eate the sinnes of my people and at their iniquitie shal lift vp their soules †And as the people so shal the priest be I wil visite their wayes vpon them and their cogitations I wil render to them †And they shal eate and shal not be filled they haue fornicated and haue not ceased because they haue forsaken our Lord in not obseruing †Fornication and wine and drunkenes take away the hart †My people hath asked in their wood and their staffe hath declared vnto them for the spirit of fornications hath deceiued them and they haue fornicated from their God †Vpon the heads of mountaines they did sacrifice and vpon litle hilles they burnt incense vnder the oke and the poplartree and the terebinth because the shadow therof was good therfore shal your daughters fornicate and your spouses shal be aduoutresses †I wil not visite vpon your daughters when they shal fornicate and vpon your spouses when they shal commit aduoutrie because they themselues conuerst with harlots and with the effeminate they did sacrifice and the people not vnderstanding shal be beaten †If thou fornicate ô Israel at the least let not Iuda offend and enter ye not into Galgal and goe not vp into Bethauen neither sweare ye Our Lord liueth †Because Israel hath declined as a wanton cow now wil our Lord feede them as a lambe in latitude †Ephraim is partaker of idols let him alone †Their banket is separated with fornication they haue fornicated the protectours therof loued to bring ignominie †The spirit hath bound him in his winges and they shal be confounded at their sacrifices CHAP. V. The prophet reprehendeth the priestes and princes of both kingdomes for drawing the people to idolatrie 8. denouncing captiuitie for the same HEARE ye this ô priestes and attend ye house of Israel and you the kinges house harken because there is iudgement for you because you are become a snare to speculation and a nette spred vpon Thabor †And victims you haue declined into the depth and I the teacher of them al. †I know Ephraim and Israel is not hid from me because now hath Ephraim fornicated Israel is contaminated †They wil not geue their cogitations to◠returne to their God because the spirit of fornications is in the middes of them and they haue not knowen the Lord. †And the arrogancie of Israel shal answere in his face and Israel and Ephraim shal fal in their iniquitie Iudas also shal fal with them †In their flockes and in their heardes they shal goe to seeke the Lord and shal not finde he is taken away from them †They haue preuaricated against the Lord because they haue begotten strange children now shal a moneth deuoure them with their partes †Sound with the trumpet in Gabaa and with the shaulme in Rama howle ye in Bethauen behind thy backe ô Beniamin †Ephraim shal be in desolation in the day of correction in the tribes of Israel I haue shewed faith †The princes of Iuda are become as they that take the bound I wil power out my wrath as water vpon them †Ephraim is suffering calumnie broken in iudgement because he began to goe after filthines †And I as it were a mothe to Ephraim and as the rotte to the house of Iuda †And Ephraim saw his sicknes and Iuda his band and Ephraim went to Assur and sent to the king reuenger and he shal not be able to heale you neither shal he be able to loose the band from you †Because I as it were a lionesse to Ephraim and as a lions whelpe to the house of Iuda I I wil take and goe I wil take away and there is none that can deliuer †Going I wil returne to my place vntil you fayle and seeke my face CHAP. VI. By afflictions the people wil returne to God and hope in Christ to come 4. both the kingdomes sinning 6. and thincking to be spared for their sacrifices neglecting workes of mercie 7. shal be punished 11. but at last deliuered from captiuitie IN their tribulation early they wil rise vp to me Come and let vs returne to our Lord. †Because he hath wounded and wil heale ys he wil strike and wil cure vs. †He wil reuiue vs after two dayes in the third day he wil raise vs vp and we shal liue in his sight We shal know
is the Sonne of God also the name of IESVS is magnified aboue al names or temporal thinges g Sovvner or later Kinges and Princes of al kingdomes and nations haue bene or shal be conuerted to Christ h God knovveth proud men not as his freindes or seruants but farre of as strangers and enimies Gods special prouidence of his seruantes the 3 key a By this part of the title to the end is signified as is noted Psal 4. that the matter contâ—ined in the Psalme perteyneth to the nevv Testament b God vvho knovveth al thinges most absolutly and perfectly vvithout discourse or searching yet as it vvere maketh experimental trial of his seruants to make them in some sorte to know him and to knovv themselues And so here holie Dauid or other faithful man acknovvlegeth Gods Omniscience that is perfect knovvlege of al thinges vvithout exception past present to come al vvorkes vvordes thoughtes and vvhat soeuer can be though it neuer vvas nor shal be in general and in particular c The vttermost measure and reach of myne intention d The word holden in by the tongue and not vttered by mouth is not hidden from God e By experieÌ„ce we see that Gods knovvlege excedeth our reach f As Gods knovvlege comprehendeth al thinges so his presence extendeth it selfe to al places neither is conteined in place but excedeth al place in his diuine immensirie g The Prophe also in the person of anie curious imaginatiue man examineth and findeth that no darknes nor couer can hide anie ching from God h Nothing semeth more hidde then a mâ—ns entrals i oâ— a child in the mothers vvombe k Or bones in the flesh l Or mans bodilie imperfection before his birth * Golâ—â— Embryoâ—em * Of knovvlege m dayly formed by God not by man Iob. 10. v. 8. 2. Mae 7. v. 22 23. n Aboue al considerations it most excedeth that God so high and infinite honoreth his humble poore seruants so excedingly that it semeth to themselues farre more then can be due For he revvardeth euen ouer aboue merites which merites also are founded in Gods mercie geuen vvithout merite :: Nevv translaters peruert this place translating thoughts for frendes contrarie to the Hebrevv Greke and Latin and al ancient Fathers only pretending that the same vvord in the Chaldee tongue also signifieth thoughts o The number also of Saintes vvhom God hath chosen called iustified and vvil glorifie excede mans conceipt Apoc. 7. p Incensed vvith this excellent glorie and desiring to be of this innumerable multitude by thy grace I haue risen from sinne and in confidence of thy perpetual helpe I stand and hope to perseuere in thy seruice q And if it be so yea seing it is so that as thou ô God doest exalt thy Saincts to exceding and vnspeakable honour so thou hast also decreed to punish obstinate sinners vvith eternal death and damnation r I renounce al vvicked association gette ye avvay from me al cruel bloudie men that vvould dravv me into euerlasting torments Å¿ Avvay from me you that thinke t the glorious mansions in heauen prepared and promised to the iust are vaine hopes and in vaine expected v This hate of such sinners the iust shal confidently plead and happie are they that shal be able truly to alleage for themselues in the day of iudgement that they hated al vvhom God hateth vv yea hated them vvith feruent zele that are Gods enimies x Stil the Prophet inculcateth this necessarie perfect hatred y and emnitie tovvards Gods enimies z For that none in this life without special and extraordinarie reuelation knoweth certainly their owne state whether they be worthie of Gods loue or hatred Eccle 9. the iust submitte themselues to Gods examination of their hart and actions a humbly praing God that if they be in the way of iniquitie b he wil voutsafe to reduce and guid them into the right way of euerlasting life Eternal paine of the wicked and ioy of the blessed the 10. key a Vnquiet euil disposed men stil deuise wicked plottes b and neuer cease to make discord and debates * Scandalum c In time of tentation prayer is most necessarie d Man is not able to resist tentations e vnlesse God by his grace as by a helmet defend him from yelding consent f Suffer me not to fal from that which I now desire which is to be constant in vertue not to consent to sinners perswasions g VVho then would triumph ouer me h The summe of their mischeuous deuises i consisting in their suttle persuasions with swete wordes k shal ouerwhelme and bring themselues to perdâ—tion l Hel fire shal be their lote m â—nto which they shal fal n â—uer be in intolerable torments o I haue lerned by good instructions and by experience that in the end thou ô God wâ—lt comfort the iust who are now afflicted and punish the vniust that liue in temporal delightes as it happened to Lazarus and the glatâ—on p Eternal glorie consisteth in seeing God The Church prayeth and preuaileth the 6. key :: In these wordes the Church prayeth offering incense in her solemne Offices a As the fume of incense is swete and ascendeth vpwards so the Church prayeth that her petitions may be gratful and ascend to God b In the old testament morning acrifice was rather more solemne and more frequeut but the Prophet semeth to allude vnto Christs Sacrifice which he was to offer towards euening on the Crosse and the same also in vnbloudie maner the euening befofe his Passion in the Eucharist c A iust care and consideration what to speake before the mouth be opened d lippes must not be alwayes stopt for it is a sinne sometimes not to speake but as a dore that is to be opened and shut at due seasons for example opened to confesse our sinnes and Gods truth e shutte from wordes of malice and from excusing sinnes committed f Admonition of the iust is a profitable reprehension g but the fawning of flatteters is pernicious h The Church ceaseth not to pray for sinners i though as yet they take pleasure in their sinnes k but the very chiefest of them which seme most potent if they remaine obstinate to their death shal then perish as men throwne against rockes l They shal then heare and vnderstand that the prayers of the Church m are effectual obtaining grace of constancie to her children not to feare anie persecution nor anie kind of death obtayning also iustificatioÌ„ of their cause vvhen the persecuters shal see that the wordes and doctrin of the Church are true and preuaile in true iudgement as true modest peaceable not sedicious turbulent nor against the commonwealth n As much earth sticking together is made fructful by breaking it into smal mould so the children of the Church by persecution bring forth more fruict then before S. Aug. o Some persecuters are so cruel as to rage against the bones and
his seâ—uâ—ce before vvorldlie cares b In one Sonne of Man Christ is saluation saith S. Augustin and in him not because he is the sonne of man but because he is the Sonne of God c He saith not that the spirit or soule shal turne into the earth but the soule shal depart from the bodie and so euerie one in whom worldlie men put their trust shal according to the bodie returne into his earth Gods excellencie in creating and gouerning the vvorld the 2. key a It is good to sing Psalmes of praise to God b A prophecâ—e of the estauratâ—on of Ierusalem after the captiuitie c Remitteth sinnes to the penitent d Besides experience of euerie one that shal behold the firmament in a clere night the holie Scripture Gen. 15. v. 5. sheweth that the starres are innumerable to man For albeit Pâ—olomaey other Astronomers numbereth certaine more notorious starres which serue especially for some knowlege in the science of Astronomie numbering 349. such in the Zodiach 316. in the South part therof and 360. on the North part which are in al 1025. Yet al acknowlege that no man can come nere to anie probable coniecture of the whole number nor is able to attaine anie perfect knovvlege of their natural influences and special proprietes And therfore the Psalmist proposeth here the admirable and vnsearchable knovvlege of God who both most exactly knovveth the number e and so perfectly their nature that his diuine Omniscience geueth to euerie starre a proper name according to their singular differences and proprieties f Thinges subiect to Gods knovvlege and vvisdom are innumerable g Al these and the like benefites do shevv Gods imcomparable greatnes vvisdom and goodnes h Both sacred and prophane auctors testifie that rauens seing their yong ones either vvithout fethers or to haue vvhitish vnlike to theirs as suspecting that they are not their ovvne birdes but of some other kinde leaue them destitute of meate therfore God the auctor of nature and conseruer of al kindes of creatures by his special prouidence feedeth them either by a certaine dew hanging nere them in the ayre as Isidorus supposeth or by litle beastes or flees sent by Gods prouidence vvhich they catching into their mouthes are nourished and brought vp as S. Chrysostom teacheth ser in Heliam or by vvhat other meanes soeuer al agree that yong rauens are neglected by their parents and are fedde meruelously by Gods ordinance by vvhich example the Psalmist shevveth that much more God hath care of men especially of Ho. in hunc Psalm such meu saith S. Chrysostom as honour him vvith hymnes and praises vvhom also he hath called to be his peculiar people and his ovvne portion or inheritance Gods prouidence especially tovvards the Church the 6. key a Ierusalem in the latter part of Dauids time al the time of Salomon and part of other kings reignes til the captiuitie had peace prospered Againe after the captiuitie the Citie was repared the Temple reedified and the whole land receiued and enioyed manie blessinges But al this was no more then a figure of the excellent benefites here prophecied and more euidently verified in Christs Catholique Church partly here militant in the whole world and especially in the glorious Ierusalem and Sion the perfect vision of peace and contemplation of God in eternal life The Hebrews ioyne this Psalme vvith the precedent b In comparison of other cities and peoples of the world the gates of Ierusalem were strongly fensed c and the citizens blessed much more the Church of Christ is built vpon a fure rock her faithful children indued with al spiritual graces and most of al heauen it â—â—lâ—â— is free from al danger of calamitie and the Sainctes are most secure most happie enioying eternal fruit on of God d Hath geuen peace in thy borders e and the very best corne and al other fruictes wine oyle milke honey and the rest Allegorically in the Church reconciliation with God by remission of sinnes and peace of conscience in the Sacraments of Baptisme Penance vvith the most spiritual food of Christs Bodie and Bloud in the Eucharist and graces of other Sacraments In heauen most assured peace and ioy without end f This perteyneth most specially to Euangelical doctrine preached g and quickely receiued in al the world Rom 10. v. 18. h Snow nourisheth the earth making it vvarme by Antiperistasis as is euident in natural Philosophie i and noysome ayre is changed into clere vveather In the Church by penance austere life men are purged from sinnes and vices euil spirites are also driuen avvay If your sinnes shal be as scarlet they shal be made vvhite as snovv and if they be redde as vermilion they shal be vvhite as vvool Isaâ—e 1. v. 18. k Yea some that are hardned in sinne as yse or chrystal shal be melted broken or made fitte to be ingraffed in Gods Church So S. Peter vvas admonished by a vision Act. â—0 v 1â— to kil and eate Othervvise vvithout Gods grace geuing remorse and sorovv no man can ouercome his ovvne vices m But Gods vvord preached n and his grace touching mens hartes o innumerable are conuerted p The Church only enioyeth these spiritual benefiâ—es q Considering that al mankind vvas in the masse of sinne and that God letteth manie iustly perish those to whom he geueth his grace to iustification are specially bond to praise him r And therfore the Prophet concludeth this Psalme and the rest folovving vvith Alleluia Our Creator to be praised by al creatures the 2. key a Al ye heauenlie spirites praise God for the excellencie of your nature b And for your innumerable multitude c Al creatures wanting sense or reason shewforth the Maiestie and excellencie of their Creator d Againe God is to be praised for the diuersitie of stares in men wherby the whole communitie is conserued gouerned e God only no false imagined god made disposed al thinges in order f More especially for that God hath so fortified his Church g Sanctified children h that by grace and free wil which he geueth them approch vnto him i Al this considered the Psalmist concluding with Alleluia inuiteth al to praise our Lord. The Church must euer praise God the 6. key a God our Lord whom al creatures are bond to praise only accepteth those mens praises that liue in his holie Church b eternal rest c Hieghest praises of God shal be continually vttered by Sainctes in glorie for stil as praises passe by their tongues and mouthes more like praises shal succede from their throte and hartie affection so out of the abundance of the hart their mouth shal stil speake Gods praise d Glorified Sainctes shal also haue iudiciarie povvre First al in general shal like and approue Gods iustice in punishing the vvicked Secondly the vvicked shal be iustly condemned in comparison of the blessed vvho passed through and ouercame the like yea and greater tribulations
the Iewes from Babylon by Cyrus king of Medes and Persians now also of Assirians :: Because al kinges that reigned amoÌ„g the Iewes vvere annointed vvith oyle Cyrus is called christ though he was not ordayned with this ceremony of annointing :: S. Ierom noteth here out of Iosephus l. 11. Antiq that Cyrus finding his name long before prophe cied by Isaias became very beneuolous to the Ievves louing them as the familiar seruants of God 2. Par. â—â— :: But though he knew and professed one God no other 1. Esd 1. yet he was not conuerted in al pointes of religion neither serued God according to that general knowlege he had and so knew not God rightly :: The prophet in the former prophecie contemplating Christ as in a figure novv eleuated more in spirite prophecieth of Christ only vvho built his Church vpon a sure rock Not of Cyrus who being aduanced by God yet perfectly knevv not God v. 4. nor of Zorobabel vvho did not release the people from captiuitie but together with others vvas released neither had the title of a king but liued in subiection to other kinges S. Ierom. in hunc locum Rom. 9. Iere. 18. Rom. â—4 Phil. 2. :: Bel or Belus called also Saturnus was of such estimation that they offered to him insacrifice not only men that vvere taken captiues but also their owne sonnes Nabo otherwise called Da gon vvas an especial idol amongst the Philistims 1. Reg. 5. Rom. â— :: Not Cyrus saith S. Ierom but Christ the Orient â—â—arre prophec ed by Balaam Num. 24 whom the Sages came to adore from the East Mat. 2. :: Babylon not hitherto ouercome at last was brought to miserie and destruction Nahum 3. :: Gods people coÌ„taminating themselues with sinne were suffered to fal into ignominious captiuitie but God geueth them grace of repentance then seuerely punisheth their vnmerciful afflicters peâ—â—ecuters Apoc. â— Insea 51. :: By waters in the Hebrew phrase is here vnderstood the fountaine or spring the prophet speaking to those that were of the tribe of Iuda who especially halenged the preeminences and blessings of Israel the Patriarch but had not his vertues of fortitude and internal fight of God signified by the name Israel :: God spareth conserueth his people not for their merites but of his mercie shevving his benignitie that they may repent if they vvil Iere. 2â— Exo. 17. Nu. 20. :: These promises of reconciliation to God and of peace perteine to the penitent not to the obstinate in impietie The 8. part Al nations shal be conuerted to Christ some Iewes in the primitiue Church and many nere the end of the world :: This word from afarre the like doth conuince saith S. Ierom that the prophet speaketh of al nations to be conuerted to Christ And as this Prophet hath already spoken much of Christ and his Church so hence forth more especially he sheweth him selfe rather an Euangelist or an Apostle then only a Prophet which S. Ierom testifieth of him Epist ad Paulin. Act. 13. 2. Cor. 6 Apoc. 7. :: The Church of the old testament lamenteth that she semeth to be forsaken in respect of the manie great benefites bestowed on the Church of Christ :: But God answereth that he can not wil not forget nor forsake his Church which in dede is al one in the old and new testament only differing in state and therfore that which he doth to her in the new testament perteyneth to the whole Church in general of al times al places Isa 6â— :: God diuorced not the Synagogue from him of hardnes of hart :: Neither deliuered her for payment as though he were in debt to anie creditor :: But her owne reuolt and iniquities separated her from Christ Isa 59. Num. 11. :: Skill of tongue how to speake discretion when where was geuen to Isaias ch 6. v. 6. Much more saith S. Ierom to Christe who spake in his life was silent in his passion and now speaketh by his Apostles and other pastores Mat. 26. Rom. 8. :: In the next verse the rock caue are explicated to signifie Abraham and Sara who are proposed for examples to be imitated being so noble progenitors of the Iewes S. Paul exhorteth his countrie men and in them al Christians the like in spiritual progenitors that first plant Catholique Religion in anie place saying Remember your Prelates vvhich haue spoken the vvord of God to you Heb. 13. Psal 36. :: As God destroyed Pharao the proud dragon in the sea which he dried vp for his people to passe so he wil ouerthrow the diuel deliuer captiues from sinne tyrannie Exo. 14. Isa 49. :: Spoile destruction shal happen by famine sword Isa 47. :: The Iewes had not wronged the Babylonians neither had mankind sinned against the diuel but both had offended God :: VVho of his bountie payde mans ransom which no other man was able to pay Gen. 46. Rom. 2. Ezec. â—â— :: Communication with infidels in spiritual thinges is in no case lawful as S. Paul sheweth by this text 2. Cor. 6. v. 17. :: That manie hearing the truth preached do not beleue it is by their obstinate freewil because they do not obey the Gospel Ro. 10. v. 16. when their vnderstanding directeth them that it is not disagreable to reason :: Our Sauiour died and was buried where the wicked were coÌ„monly punished :: Yet was buried richly honorably by Ioseph of Aromathia Nicodemus :: In the old testament Gentiles were barren bringing no fruite to God but in the new testament they are fructful the Iewes are barren til the later end of the world when they also shal be fructful againe Gal. 4. Lut. â— Gen. 9. :: As it is assured that the world shal neuer be drowned againe with water so it is that the Church of Christ shal neuer be suppressed :: An other assurance that moutaines hilles shal rather be moued yea some mountaines shal be remoued but the Church shal be alwayes firme and perpetual Ioan. â— v. 45. :: Grace is offered to al but those only are iustified and replenished with more grace and spiritual giftes that cooperate doing that which in them lieth desiring thirsting iustice for such saith our Sauiour shal haue their fil Mat. 5. v. 6. Apo. 22. Act. 13. :: The beginning of Gods seruice is to forsake the way of wickednes :: The wayes of Gods seruice and of seruing this world are so opposite and contrarie that it is vnpossible to walke in them both at once No man can serue these two masters God and this world we must therfore so vse this world that we may serue God and inherite heauen :: Iudgement is a right resolution to do Gods wil and iustice is the perfect performance therof as before is noted cha 32. Sap. 1. :: Vnder the name of Sabbath is vnderstood the obseruation of al the law :: Those that of free election choose
Ieremie prophecied ch 24. v. 9. I vvil geue them into reproch to be a parable and a prouerb c. :: Iewes by their sinnes prouoking God to punish them with captiuitie gaue occasion that other nations said God could not defend his people blaspheming against his powre when he exercised iustice :: Rabbi Dauid the Chaldee Paraphrasis expound this place of remission of sinne And al Christian Doctors vnderstand it of Baptisme which in dede is in water clensing sinnes Ephes 5. v. 26. â—it 3. v 5. :: An euident text that by Gods grace some men do kepe the commandments :: A duble prophecie of two great benefits the reduction of the Iewes from captiuitie and of the Gentiles from idolatrie to Christ wherein also is included the mysterie of resurrection a One cause of distrust that the people of Israel should not be restored from captiuitie was because they were like to drie bones b Secondly they had al generally lost their hope of restitution c Thirdly they semed like to trees or plantes cut of at the very root d Yet God by his powre and goodnes restored them e Before Christ ioyned the Gentils to his Church he first vnited the two kingdoms of Iuda Israel signifying that Catholiques which labour for conuersion of heretikes as now in England must first agree amongst themselues then shal their endeuoures be more effectual For so al shal sooner be made one fold vnder one shepheard :: Fulfilled by Christ the good Pastor who bringeth al nations into one folde vnder one pastor Ioan. 10. v. 16. :: Gog signifying hid or couered was the common surname of the Scithian kinges :: Mâ—gog out of the hid were the people and adherents of Gog persecuting the faithful :: Alluding to those that endeuoured to spoyle and oppresse the Iewes after their relaxation from captiuitie he prophecieth of Antichrist and al heretikes that seeke to peruert or to suppresse Catholique Christians who are deliuered rom the bondage of the diuel by Baptisme and other Sacraments of Christ :: Antichrist signified by Gog shal persecute the Church nere the end of the vvorld :: In euerie part of the vniuersal Church God wil at last destroy Antichrists powre confounding him and al his adherentes Gog and Magog the king and kingdom of Scithia Gâ—â— 10. Signifying al persecuters of the Church especially Antichrist Psal â— Isa 11. Dan. 1â— VVho shal be destroyed :: Antichrist persecuting the Church in al partes of the world shal be resisted by some in euerie place and at last vanquished :: Not vvith material fire but with zele and â—eruour Catholiques shal resist him and finally ouercome him :: Gods people vvere not made captiues by the povvre of their enimies as if God could not defend them but by his permission for punishment of their sinnes Foure expositions of this vision 1. Of the temple and citie reedified after the captiuitie 2. That Messias shal build a material temple and citie 3. That this prophetical vision was conditional ch 18 v. 23. ch 33. v. â—1 4. That it cannot al be expounded according to the historie but only mystically The fift part Restauration of the temple vvith thinges perteyning therto more especially the glorie of the Church militant triumphant :: Into the destroyed citie of Ierusalem :: Mount Sion :: called exceding heigh mystically in that it signifieth the Church of Christ for historically Sion vvas not so exceding hiegh :: In the Hebrevv text in the Chaldee Paraphrasis in the 70. Interpreters it is thus of six cubites in a cubite and a palme to signifie that these cubites vsed in measuring sacred thinges conteyned six palmes vvheras the ordinarie cubite conteineth but fiue palmes See ch 43. v. 13. :: Larger within then without to spread the light within the place to auoide the danger of hurt from abrode as the windowes of Salomons temple 3. Reg. 6. as also in casties and towres is commonly vsed In explicating this vision by reason of the obscuritie is great varietie amongst the expositors but al agree that God here reueled to the prophet that he vvil reward the good tevvitte in the old Testament temporally in the nevv spiritually first vvith grace in this life and with eternal glorie in life euerlasting :: To the gates of the vtter vval vvas ascent of seuen steppes but of the inner vval v. 32. of eight steppes to signifie that mâ—â—e perfection is required in the new Testament then was in the old for vvhich more grace is geuen and better revvard S. Greg. :: For that the pillers are not measured it semeth they were of the same height and bignes as the former vvere built by Salomon 3. Reg. 7. v. 1â— :: This description of the temple order of priesthood vvith the partition and fertilitie of the land is much more excellent then was in Salomons time the new temple reedified by Zorobabel was much meaner then Salomons and therfore this prophecie as likevvise the prophecies of Aggeus Zacharias cannot be vnderstood of the temple in Ierusalem but of the Church of Christ S. Ierom in ch 40 Ezec. S. Aug. li 18. c. 45. ciuit :: In the vval of the temple vvere interchangeably painted a Cherub signifying knovvlege a palmetree signifying victorie representing to men that they must be instructed in diuine knowlege â—o sight for victorie :: Signifying our Sauiour vvho in his humanitie suffered miseries but as a lion ouercame al enimies S. Ierom finding the Hebrevv text and the 70. interpreters and others to differ not only in vvordes but also in the sense explicating as semed to him most probable auoucheth vvithal that saying of Socrates Sciâ— quodnescio I knovv that I do not â—novv anie thing perfectly For it is a part of knovvlege saith he to â—novv that thou art ignorant :: Al the world is lightned by the preaching of Christs Apostles and their successors and the triumphant Church shal perfectly shine vvhen that vvhich is so vvne iâ— corruption â—hal â—â—â—e in incorruption â—â— c. 1. Cor. 1â— S. Ierom. S. Thomas also exponndeth this place of the â— virgin conceiuing the Sonne of God p 3. q 27. a 3. ch 9. ch 1. :: God hath left the house of the Ievves desolate â—aâ— 23. v. 38 but remaineth vvith the Church of Christ al dayes to the end of the vvorld Mat 28 v. 2â— And the perfect impolluted Church vvithout spoâ— or vvâ—â—ncle Eph 5 v. 27. is only the 〈…〉 hant Church :: The sacred cubite or cubite vsed in sacred thinges was longer then the common cubite by one palme :: The altar is called Ariel the lion of God because fire sometimes descending from God vpon the altar consumed the sacrifice as a lion consumeth his praye S. Ierom. S. Ierom expoundeth this of the hardnes of scripture which no man vnderstaÌ„ndeth fully but the sonne of God Mat. 11. v. 27. Likevvise of of our B. Ladie a perpeâ—ual virgin also