folowers They belie the Church militant Blaspheme the triumphant Al modest meÌ„ wil condemne these blasphemies Catholique doctrine and practise conuince their lies The true Catholique doctrin Honour due to excellencie Three kindes of excellencie Therfore three kindes of honour Protestants denie anie honour to be due to Saincts Their obiection First answer Example of this necessary distinction Second answer S Augustin declareth this doctrin and geueth both the former answers li. 20. c. 21. Three causes of celebrating Saincts memories Latria is honour proper to God Sacrifice only to God Protestants confesse that the ancient Fathers honored Saincts and their Reliques Manna was put in a golden vessel Heb. 9. How saucie are heretikes to scoffe at so renowmed a Doctor Protestants haue corrupted the text in al their English Bibles God commanded to make Images Christ and Saincts are honored in their Images The first table containeth three precepts the second seuen The first can not wel be diuided The ninth and tenth are as distict as the sixth and seuenth :: Iudicial lawes do instruct in particular â—â—w to kepe the commandments of the second table pertaining to our neighboures * Paying nothing :: The Iudges authorized by God :: VVhere great faults are coÌ„mitted punishment is inflicted according to the enormitie of the sinne aboue the proportion of the iniurie Theodoret q. 50. in Exod. Deut. 25. Mystically He that taketh from the Church a daylie laborer in Gods field sinneth more greuously and deserueth more punishment then he that taketh a priuate man of Christs flock Rabanus :: Iudges called goddes for their eminent authoritie Exo. 7. v. 1. :: The law of nature requireth to do to others as we would they should do to vs. For which cause besides others God suffered his people to be strangers in Aegypt to moue them to compassion towards others in like case Rabanus :: Oppression of the poore crieth to God for renenge :: Al vertues being â—â—â—ded in iustice cease to be true vertues when iustice is not first obserued S. â—ierom in Psal 32. et in Prou. 31. Three principal feastes besides the Sabbath some others :: Pasch in memorie of their deliuerie from Aegypt :: Pentecost when they receiued the Law :: Tabernacles in memorie of Gods protection fourtie yeares in the desert :: Peace with infidels forbidden to Gods people :: As when Moyses had brought the Israentes from bondage and receiued the law for them he built an Altar for Sacrifice so Christ hauing redemed vs and geueÌ„ vs a Law for applicatioÌ„ of the fruict therof Altares are erected Sacrifice offered :: This was donne corporally to the Iewes In Christians Christs bloud applied by Sacrifice and Sacraments sanctifieth their soules Heb. 9. The lesson in Masse on Imber wenesday in Lent A figure of Christs bloud in the B. Sacrament Mat. 26. :: As the Israelites were prompt to offer these external things in the old law so Christians must offer the like for Gods seruice but specially al sortes of vertues Faith hope charitie penance deuotion prayer almes fasting c. :: If Images were vnlawful God would not haue commanded to make Cherubims 〈◊〉 〈◊〉 2. :: For the perpetual vâ—e and sanctitie of these loaues which none might eate but such as were pure 1. Reg. 21. they prefigured â—he holie Eucharist S. â—ur in Tâ—â— 1. S Damna â—â—n de oxtho li. 4 c. 14. S. Cyril â—â—theâ— 4. And consequently Christ is really present in the â— Sacrament For if there were bread in substance it should not excel the figure which is required it euerie thing prefigured Colless 2. :: Christs members by their vnion communitie assist ech other and adorne his tabernacle the Church :: The chieâ—â—est part of the Tabernacle called Sancta sanctorum Holie of holies :: God would not haue darknes in his tabernacle by day nor night signifying that his people ought alwayes to shine in good workes S. Beda li. 3 c. 1. de tabernac :: Vocation necessarie to spiritual function Heb. 5. :: These vestments sign fie that Bishopes and Priestes must haue special vertues discretion puritie of life sincere intention contemplatioÌ„ of God supportation of the peoples infirmitie solicitude of their good examplaâ— life sound doctrin and band of vnion S. Hiero. ad Fabiâ—l de vestitu Sacerdotum to 3. :: Knowledge of the cause and sincere proceding therin are the two keyes of right iudgement :: Special preparation before Bishops and Priests be consecrated :: The first preparation in the p 〈…〉 to bâ—â—â—â—â—e â—â—aâ—â—d is clâ—â—â—â—ng from 〈…〉 then to â—e adorned with the vertues aboue mentioned pag. 234. :: Diuers things were offered at diuers times and al signified Christs Sacrifice in his Church s. Aug li. 1. c 18. coâ— aduers leg prophet yet none daylie but a lambe more particularly signifiing the daylie offering of the lambe of God and perpetual effect therof Origen â—n Ioan. 1. :: That is 7. d ob English For a sicle of the Sanctuarie is about 15. d :: Obolus 3. farthings :: Not by Movses but by an Angel at Gods appointment Gal. 3. v. 19. :: Aaron knew what goddes they ment to wit such as they had senne worshipped in Aegypt and therfore he made them a molten calfe v. 4. :: Excesse in play called foolish mirth is the daughter of gluttonie and mother of Idolatrie S. Greg. li. 31. c. 31. Moral :: To the molten calfe which they had made :: God saying suffer me signifieth that he could be hindered S. Hierom in Ionâ— 1. :: Not only Gods promise but also his seruants merites are here proposed for procuring mercie to the people See the Annotation :: Moyses the meekest manon earth Nu. 12. in Gods cause was most zelous against sinne â— Aug. q. 144. in Exod. :: Aaron confessed the fault briefly not intending a friuolous excuse for he could not thinke but Moyses knew the truth â— Aug. q. 145 in Exod. :: Their zeale vsed with authoritie and order is here rewarded which otherwise wanting when Simeon and Leui slew the Sichemites was blamed by Iacob Gen. 34. 49. :: Moyses not content with his owne saluation would rather perish with the people then they should al be destroied and therfore at his instance God pardoned them S. Hicrâ— Eâ— 12 ad Gaâ—d in Ione 1. S. Aug q. 147. in Exod. This people thought the calfe to be the true God S. Aug. li. 18. c â— ciuit They adored that which the image represented li. 1. c. 11. para 9. Instit Caluin chargeth Moyses with arrogancie Moyses charitie concurred with Gods prouidence In hunc locum S. Aug. q. 149. in Exod. S. Chrys ho. 42. in Gen. Theâ—d q 67. in Exo. God sheweth mercie for the merites of his seruants Grace goeth before merites :: God wâ—uld not in this passage worke such miracles as he did bringing them forth of Aegypt So it is a comination because they werest ubborne and stiffe necked :: The vision of God in gloric
take the honour to himself but he that is called of God as Aaron So Christ also did not glorifie himself that he might be made a Hiegh Priest but he that spake to him Thou art a Priest for euer according to the order of Melchisedech Aarons sonnes were also called but to lower offices dignitie and authoritie And both he and they were ordained and consecrated by a peculiar Sacrament to wit by certaine determinate external ceremonies and rites signifying grace geuen them by God for the due performing of their function For first they were taken from the common state of men wherby is designed their ordinarie vocation then purified by certaine washings and sacrifice for sinne signifying special puritie required in them afterwardes inuested with holie and precious garmentes which signified their sacred function and great dignitie excelling al temporal dominion and principalitie finally consecrated in solemne maner with holie ointment and bloud of pacifique sacrifice offered for this purpose other sacrifice of holocaust also offered in the same solemnitie 7. Reuested The hiegh Priest had seuen special ornaments in his vesture First a straict linnen vvhite garment signifying puritie of life most specially required in Priestes Secondly a girdle or Bavvdrike of twisted silke and gold embrodered worke in coloures yelow blew purple and scarlet signifying discrete moderation of his actes to the spiritual profite of al sortes of people Thirdly a Tunike or long robe downe to the foote of hyacinth or blew silke at the skirt therof like pomegranates wrought of twisted silke blew purple and scarlet and litle belles of purest yelow gold interposed one by the other rownd about of ech sorte seuentie two signifying heauenlie conuersation vpon earth also vnion and concord in faith and maners with edification by good workes Fourthly an ornament vpon his shoulders called an Ephod of gold and twisted silke embrodered of the former coloures reaching before to the girdle with two precious Onyx stones closed in gold one hauing engrauen six names of the tribes of Israel set on one shoulder the other hauing the other six names on the other shoulder for a remembrance that he must supporte and meekly beare the infirmities of the people Fiftly a breast plate called Rationale of the same precious matter the measure of a palme foure square embrodered with the same foure coloures with foure rewes of twelue precious stones and therin engrauen the names of the twelue tribes Besides which were engrauen also VRIM and THVMMIM Illuminations and Perfections or Doctrin and Veritie because the hiegh Priest must haue knowledge of the truth and sincere intention Likwise in the Ephod and Rationale were ringes hookes and chaines of purest gold to ioyne them fast together Al signifying the perpetual solicitude and care which he ought to haue in his hart to know and teach the truth that the people may truly serue God to his honour and their owne saluation Sixtly a Mitre of twisted silke with little crownes embrodered worke set on his head to signifie that he must direct al his actions to Gods glorie that sitteth aboue al. Seuenthly A plate of sacred veneration made of the finest gold with the most holie name of God engrauen set on his forhead to put him stil in remembrance to contemplate God and his workes 13. His sonnes The other Priests had three special ornaments a linnen vvhite garment a Bavvdrike and a Mitre for glorie and bewtie to signifie the qualities aboue mentioned puritie discretion and direct intention also required in them 10. Tooke oile A third thing that Moyses was bid to take besides the men and vestiments was the holie oile of vnction which he poured only vpon the hiegh Priests head not on other Priests to signifie that powre descended from him to the rest But both he and they and their holie vestiments were sprinkled with this oile and with bloud taken from the altar their right eares also were touched with the bloud of a ramme sacrificed and their right thumbes and great toes of their right handes and feete to signifie prompt obedience and right intention in offering sacrifice according to Gods ordinance and not after the maner of infidels or humane inuention nor to anie sinister intent or purpose 14. He offered the calfe Other thinges which Moyses was here commanded to take at the consecration of Priests were a calfe to be offered in sacrifice for sinne two rammes the one in holocaust the other in pacifique sacrifice for the consecration of Priests and a basket of vnleuened bread to be offered with the two rammes Al for the greater solemnitie of this Sacrament of Orders By which Aaron and his sonnes were made the lawful and ordinarie Priests of the law newly deliuered by Moyses And so Priesthood was changed from the first borne of euerie familie and established only in Aaron and his sonnes and their issue male to be in like sorte consecrated And the rest of the Leuites to assist them By this also was prefigured the Sacrament of holie Orders in the Church of Christ with an other change of Priesthood from the familie order of Aaron to Priestes of the new Testament of what familie or nation soeuer And withal an other change of the law For the Priesthood being translated it is necessarie saith S. Paul that a translation of the Lavv be also made And this Sacrament in dede geueth grace as by the other it was only signified to those that are rightly ordered As the same Apostle testifieth willing Timothie to resuscitate the grace geuen him by imposition of handes 2. Timot. 1. S Ambrose in 1. Timot. 4. S. August lib. de bono coniugals c. 24. lib 2. contra Epsti Parmen Theodoret. q. 48. in lib. Num. CHAP. IX Sacrifices for sinne 12. and of holocauste 18. and pacifiques are offered 22. and Aaron stretching forth his hand blesseth the people AND when the eight day was come Moyses called Aaron and his sonnes and the ancients of Israel and said to Aaron †Take of the heard a calfe for sinne and a ramme for an holoucast both without spot and offer them before our Lord. †And to the children of Israel thou shalt speake Takeye a bucke goate for sinne and a calfe and a lambe of a yeare old without spot for an holoucast †an oxe and a ramme for pacifiques and immolate them before our Lord offering in the sacrifice of euerie one flowre tempered with oile for to day our Lord wil appeare to you †They tooke therfore al thinges that Moyses had cōmanded before the dore of the tabernacle where when al the multitude stood †Moyses said This is the word which our Lord hath commanded doe it and his glorie wil appeare to you †And he said to Aaron Approch to the altar immolate for thy sinne offer the holocaust and pray for thy self and for the people and when thou hast
they did not for he parted from thence Yet is not man able by this his freedome nor otherwise of himself to do nor so much as to thinke anie good thing but through Gods mere mercie and grace geuen him without his deseruing sufficient to al and effectual to those that accept it God also giueth particular grace for special functions as Leuit. 8. to Priestes Num. 11. to seuentie ancients and 1. Reg. 10. to king Saul By vvhich diuine assistance the commandements of God are possible as himselfe auoucheth saying Deut. 30. This commandment that I command thee this day is not aboue thee Againe I haue sette before thee life and good death and euil that thou mayest loue God walke in his wayes and keepe his commandementes Workes done by grace and freevvil are good and commendable Moyses so testifing Deut. 14. This is your wisdome and vnderstanding before peoples Yea are meritorious and revvardes are promised for the same Leuit. 26. and contrariwise punishments threatned to the transgressours And Booz knowing revvard to be due for vvel doing prayed God to render to Ruth ch 2. a ful reward for her wel deseruing The royal prophet affirmeth Psalm 18. that in keeping Gods preceptes is much reward and Psal 118. professeth that he inclined his hart to keepe them for reward Amongst other seruices of God and meanes of mens saluation external Sacrifice is of the greatest And therfore the maner of offering al sortes is aâ— large prescribed in the Law especially in the seuen first Chapters of Leuiticus The first and principal was Holocaust wherin al the oblation was â—â—rned and consumed in the honour of God our Soueraigne Lord. The second was Sacrifice for sinne according to the diuersitie of offences and persones wherof part was burned the other part remained to the priestes except it were for the sinnes of priestes or of the whole multitude Leuit. 4. for then the priestes had no portion but al was offered to God The third was pacifique sacrifice either of thanksgeuing for benefites receiued or to obtaine Gods fauour in al occurrent necessities and good desires And of both these sortes one part was consumed in Gods honour an other part was the priestes the third was theirs that gaue the oblation In confirmation of these sacrifices God at first miraculously sent fire to burne them Leuit. 9. wherof he had geuen commandment before Leuit. 6. that it should be conserued and neuer extinguished to teach vs especially of the new Testament that haue the real Sacrifice and verie hodie of the former shadowes and figures to nourish and keepe the fire of charitie not procured by our owne power but geuen by God that it neuer cease nor be extinguished in our hartes Likewise in the same law of Moyses besides Circumcision instituted before Gen. 17. and here confirmed and continued Leuit. 12. Iosue 5 al hostes and sacrifices for sinne Leuit. 4. 5. 6. and 7. consecration of Priestes Leuit. 8 and the sacrifices adioyned therunto also diuers other washinges and purifications of legal vncieannes Leuit. 14. 15. 16. and 17. were al Sacraments signifying either first iustification and remission of sinne or increase of grace and puritie of which sort it is also probable that the Paschal lambe and Loaues of proposition were sacramentes Exod. 12. 25. VVhich multitude S. Augustin comparing with ours of the new Testament sayth The people bound with feare in the old law was burdened with manie sacraments For this was profitable to such men saith he to make them desire the grace foretold by the prophetes which being come from the wisdome of God becoming Man by whom we are called into freedom a few most wholsome Sacraments are instituted which hold the societie of christian people vnder one God of a free multitude But as Christes sacraments are fewer in number so they are more excellent in vertue And to most of these new the former do answere as figures and shadowes So to our Baptisme answereth Circumcision as S. Paul teacheth Coloss 1. that Christians are circumcised in the circumcision of Christ buried with him in Baptisme To our holie Eucharist as it is a Sacrament did answere the Paschal lambe Loaues of proposition as also Manna and bloud of the Testament It was prophechâ—ed Psal 18. Adore his foote stoole as holie Fathers expound it And as the same Eucharift is a Sacrifice it was prefigured by al the old Sacrifices of the law of nature and of Moyses as S. Augustin and S. Leo do proue and prophecied Psal 19. Be he mindful of al thy sacrifice c. To the sacrament of holie Orders answered consecration of Priests Al the ablutions purifications cleansinges and oblations for sinne which in great part were both Sacramentes and Sacrifices answered to our Sacrament of Penance which was also prefigured by the second tables of the decalogue Exod. 34. More plainly forshewed by example of particular confession of sinnes and satisfaction Num. 5. 14. and 29. Contrition also was no lesse required as appeareth by the example of king Dauid 2 Reg. 24. Mariage in the old Testament though not a sacrament yet signified the Sacrament of Mariage among Christians But the Sacrament of Confirmation had not anie so answerable a figure in the old law which brought not to perfection Neither Extreme vnction because the law gaue not immediate entrance into the kingdome of heauen which defectes were signified by the high priestes entring only once in the yeare into Sancta Sanctorum Leuit. 16. Likewise touching practise of holie Rites diuers vncleannes hindering participation of sacrifices and conuersation with other men Leuit. 14. Degrees of consanguinitie and affinitie hindering mariage Leuit. 18. and sundrie Irregularities excluding from the office of Priests Leuit. 21. were figuratiue resemblances of sinnes and censures and of impediments to holie Orders and to Mariage in the new Testament To the peculiar seruice of God perteyned also the Tabernacle with the Propitiatorie Arke Cherubims Table for loaues of proposition Candlesticke Lampes Altares for Holocaustes Incense Vestments for Priestes a brasen lauer and other vessels described Exod. 29. et seq Al which were kept and carried by the Leuites resting or marching in the middes of the campe Num. 2. 3. And when the Land of Chanaan was conquered the same were fixed in Silo. Iosue 18. Whither the people resorted at certaine sette times and vpon sundrie occasions From thence long after they tooke the Arke and often vpon diuers occasions remouing it made Oratories or Chappels wheresoeuer it rested deuotion increasing religious estimation of it in al Israel 1. Reg. 4. 7. 10. Yea the infidel Philisthims in Azotus seing and feeling the vertue therof ouerthrovving their god Dagon and them selues sore plagued found it best for them to send the Arke home to the Israelites not vvithout costlie and pretious oblations 1. Reg. 5. 6. King Dauid most specially
of God calues an hundred rammes two hundred lambes foure hundred buckgoates for the sinne of al Israel twelue according to the number of the tribes of Israel †And they set the Priestes in theyr orders and the Leuites in theyr courses ouer the workes of God in Ierusalem as it is writen in the booke of Moyses †And the children of Israel of the transmigration made the Phase the fourtenth day of the first moneth †For al the Priestes and the Leuites were purified as it were one man al cleane to immolate the Phase for al the children of the transmigration and for theyr brethren the Priestes and them selues †And the children of Israel that were returned from the transmigration did eate and al that had separated them selues from the coinquination of the Gentiles of the earth vnto them to seeke our Lord the God of Israel †And they made the solemnitie of Azymes seuen dayes in ioy because our Lord had made them ioyful and had turned the hart of the king of Assur to them that he should helpe theyr handes in the worke of the house of our Lord the God of Israel CHAP. VII Esdras with manie other Priestes and Leuites ascendeth to â—erusalem to teach and assist the people 11. bringing Artaxerxes Edict declareth it to the people 27. and geueth thankes to God AND after these thinges in the reigne of Artaxerxes king of Persians Esdras the sonne of Saraias the sonne of Azarias the sonne of Helcias †the sonne of Sellum the sonne of Sadoc the sonne of Achitob †the sonne of Amarias the sonne of Azarias the sonne of Maraioth †the sonne of Zarahias the sonne of Ozi the sonne of Bocci †the sonne of Abisue the sonne of Phinees the sonne of Eleazar the sonne of Aaron the Priest from the begynning †The same Esdras came vp from Babylon and he was a quicke scribe in the law of Moyses which our Lord God gaue to Israel and the king gaue him according to the hand of our Lord his God vpon him al his petition †And there came vp of the children of Israel and of the children of the Priestes and of the children of the Leuites and of the singing men and of the porters and of the Nathineites into Ierusalem in the seuenth yeare of Artaxerxes the king †And they came into Ierusalem the fifth moneth that is the seuenth yeare of the king †For in the first day of the first moneth he began to goe vp from Babylon and in the first day of the fifth moneth he came into Ierusalem according to the good hand of his God vpon him †For Esdras prepared his hart to search the law of our Lord and to doe and to teach in Israel preceptes and iudgement †And this is the copie of the epistle of the edict which king Artaxerxes gaue to Esdras the Priest the learned scribe in the wordes and preceptes of our Lord and his ceremonies in Israel †Artaxerxes the king of kings to Esdras the Priest the most learned scribe of the law of God of heaueÌ„ greeting †It is decreed by me that whoÌ„soeuer it shal please in my kingdom of the people of Israel and of the Priestes and Leuites to goe into IerusaleÌ„ let him goe with thee †For thou art sent from the face of the king and of his seuen counselers that thou mayst visite Iewrie and Ierusalem in the law of thy God which is in thy hand †And that thou maist carie the siluer gold which the king his counselers haue voluntarily offered to the God of Israel whose tabernacle is in Ierusalem †And al the siluer and gold whatsoeuer thou shalt finde in al the prouince of Babylon and the people wil offer and of the Priestes that shal voluntarely offer to the house of theyr God which is in Ierusalem †take freely and bye diligently of this money calues rammes lambes and the sacrifices and libamentes of them and offer them vpon the altar of the temple of your God that is in Ierusalem †Yea and if it shal please thee and thy brethren to doe any thing with the rest of the siluer and gold doe ye according to the wil of your God †The vâ—â—â—els also which are geuen thee for the ministerie of the house of thy God deliuer thou in the sight of God in Ierusalem †Yea and other thinges wherof neede shal be for the house of thy God how much soeuer is necessarie for thee to spend thou shalt geue it out of the treasure and excheker of the king and from me †I Artaxerxes the king haue appointed and decreed to al the keepers of the common coffer that are beyond the Riuer that whatsoeuer Esdras the Priest the scribe of the law of God of heauen shal aske of you you geue it without delay †vnto an hundred talentes of siluer and vnto an hundred cores of wheat and vnto an hundred bates of wyne and vnto an hundred bates of oyle but salt without measure †Al that pertayneth to the rite of the God of heauen let it be geuen diligently in the house of the God of heauen lest perhaps he be angrie agaynst the kingdom of the king and of his sonnes †We doe you also to vnderstand concerning al the Priestes and Leuites and the singers and the porters the Nathineites and ministers of the house of this God that you haue no authoritie to put tolle and â—ribute and yearlie rentes vpon them †And thou Esdras according to the wisedom of thy God which is in thy hand appoyâ—t iuâ—ges and presidentes that they may iudge for al the people that is beyond the Riuer that is for them which know the law of thy God yea and the ignorant teach ye frely †And euerie one that shal not doe the law of thy God and the law of thy king diligently there shal be iudgement of him either vnto death or into banishment or to the confiscation of his substance or at the least into prison †Blessed be our Lord the God of our fathers which hath put this in the kinges hart that he would glorifie the house of our Lord which is in Ierusalem †and hath inclined his mercie toward me before the king and his counselers and al the mightie princes of the king and Itaking courage by the hand of our Lord my God which was on me gathered together out of Israel princes that should goe vp with me CHAP. VIII Esdras reciteth those that came with him from Babylon 21. the fast which â—e appointed 33. and how they brought the holie vessel into the Temple THESE therfore are the princes of the families and the genealogie of them that came vp with me in the reigne of Artaxerxes the king out of Babylon †Of the children of Phinees Gersom Of the children of Ithamar Daniel Of the children of Dauid Hattus †Of the children of Sechenias the children of Pharos Zacharias and with him were
geue ioy and gladnes and the bones humbled shal reioyce †Turne away thy face from my sinnes and wipe away al mine iniquities †Create a cleane hart in me ô God and renew a right spirit in my u bowels †Cast me not away from thy face and thy Holie spirit take not from me †Render vnto me the ioy of thy saluation and confirme me with the principal spirit †I Wil teach the vniust thy waies and the impious shal be conuerted to thee †Deliuer me from bloudes ô God the God of my saluation and my tongue shal exult for thy iustice †Lord thou 〈…〉 lt open my lippes my mouth shal shew forth thy prayse †Because if thou wouldest haue had sacrifice I had verily giuen it with holocaustes thou wilt not be delighted A “ sacrifice to God is an afflicted spirit a contrite and humbled hait ô God thou wilt not despise Deale fauorably ô Lord in thy good wil with Sion that the walles of Ierusalem may be built vp Then shalt thou accept sacrifice of iustice oblations k holocaustes l then shal they lay calues vpon thyne altar ANNOTATIONS PSALME L. 2. VVhen Nathan came to Dauid As Nathan denouncing to Dauid that our Lord had vpon his repentance and confession taken away his sinne added neuertheles that because he had made the enimies of God to blaspheme his sonne should dye so Dauid knowing that more was required then only confession for that the bond of satisfaction remained after his sinnes were remitted persisted in penance praying lamenting and beseching God according to his great and mainfold mercies to take away his iniquitie albeit the prophet Nathan had now told him that our Lord had taken away his sinne because there yet remained temporal paine due for the same He prayeth also v. 4. that God wil vvash him more amply from his iniquitie and cleanse him from his sinne For albeit the guilt of mortal sinne be washed and taken away yet besides temporal punishment that is due the soule that was so polluted nedeth to be washed and cleansed from the euil habite or pronnes to fal againe gotten by the former custome or delectation in sinne 7. I VVas conceiued in iniquities An other reason why sinners after remission of al mortal sinnes neede to be washed and cleansed is because being borne in original sinne after remission therof there remaneth concupiscence that â—â—riueth against vertue and inclineth to sinne from which we must pray and labour to be more and more washed and cleansed 19 Sacrifice Holie Scriptures make often comparison betwen two kindes of sacrifices preferring internal before external as more gratful to God And of spiritual sacrifices this of a contrite spirite is first in order and maketh the way to the sacrifice of iustice because iustice presupposeth repentance and finally succedeth sacrifice of praise and thankesgeuing PSALME LI. Holie Dauid inueigheth against wicked Doeg a traitor 7. prophecieth his ruine 10. and his owne exaltation Vnto the end vnderstanding to Dauid †when Doeg the Idumeite came and told Saul Dauid is come into the house of Achimelech 1. Reg. 22. VVHY doest thou glorie in malice which art mightie in iniquitie †Al the day hath thy tongue thought iniustice as a sharp rasor thou hast done guile †Thou hast loued malice more then benignitie iniquitie rather then to speake equitie †Thou hast loued al wordes of precipitation a deceitful tongue †Therfore Wil God destroy thee for euer he wil plucke thee out remoue thee out of thy tabernacle thy roote out of the land of the liuing †The iust shal see and feare and shal laugh at him and they shal say Behold the man that hath not put God for his helper But hath hoped in the multitude of his riches and hath preualed in his vanitie †But I as a fruitful oliue tree in the house of God haue hoped in the mercie of God for euer and for euer and euer †I wil confesse to thee for euer because thou hast done it and I wil expect thy name because it is good in the sight of thy saints PSALME LII As in the thirtenth Psalme Christs Incarnation is prophecied after that sinne abunded in the world so here is foreshewed that after general wickednes 5. Christ wil come to iudge the bad 7. and deliuer the good Vnto the end for Maâ—leth vnderstandings of Dauid THE foole hath said in his hart There is no God †They are corrupte and become abominable in iniquities there is not that doth good †God hath looked forth from heauen vpon the children of men to see if there be that vnderstaÌ„deth or seeketh after God †Al haue declined they are become vnprofitable together there is not that doth good no there is not one Shal they not al know that worke iniquitie that deuoure my people as food of bread God they haue not inuocated there haue they trembled for feare where no feare was Because God hath dissipated the bones of them that please men they are confounded because God hath despised them Who wil geue out of Sion the saluation of Israel when God shal conuert the captiuitie of his people Iacob shal reioyce and Israel shal be glad PSALME LIII Dauid in distresse crieth to God for helpe 6. considently trusting therin 8. and promising sacrifice of thankesgeuing †Vnto the end in songs vnderstanding for Dauid †when the Zipheites were come and said to Saul Is not Dauid hid with vs 1. Reg. 1. 23. 26. O GOD saue me in thy name and in thy strength iudge me †O God heare my prayer with thine eares receiue the words of my mouth †Because straÌ„gers haue risen vp against me the strong haue sought my soule and they haue not set God before their eies †For behold God helpeth me and our Lord is the receiuer of my soule †Turne away the euils to mine enimies and in thy truth destroy them †I wil voluntarily sacrifice to thee and wil confesse to thy name ô Lord because it is good †Because thou hast deliuered me out of al tribulation and mine eie hath looked downe vpon mine enimies PSALME LIIII The prophet as wel in his owne as other iust mens person describeth great calamities suffered 10. prayeth against the wicked 13. lamenting especially that those which professe frendshipe are aduersaries 17. and declareth Gods prouidence in protecting the good and destroying the bad Vnto the end in songes vnderstanding to Dauid HEARE my prayer ô God despise not my petition †Attend to me and heare me †I am made sorowful in my exercise and am trubled at the voice of the enimie
exercised to the discerning of good and euil With what moderation therfore and humilitie this Canticle of Gods perfect spouse may be read the discrete wil consider and not presume aboue their reach but be wise with sobrietie For here be very high and hidden Mysteries as Origen teacheth in his lerned Commentaries which S. Ierom translated into Latin and singularly commendeth and so much harder to be rightly vnderstood for that the feruent spiritual loue of the inward man reformed in soule and perfected in spirite is here vttered in the same vsual wordes and termes wherwith natural worldlie yea and carnal loue of the outward man old Adam corrupted by sinne is commonly expressed and are so much more dangerous to be mistaken as we are more addicted to proper wil priuate iudgement or subiect to carnal or passionate motions Wherfore it semeth most mete to kepe the same order in reading these three bookes which the auctor wise Salomon obserued in writing them And which Philosophers also folow in their forme of discipline For they first lerne and teach Moral Philosophie then Natural lastly Metaphisikes which is their Diuinitie As Salomon had geuen them example first teaching precepts of good life and maners in his Prouerbes after discoursing of natural thinges in Ecclesiastes deduced thence a conclusion which prophane Philosophers wel vnderstood not to contemne this world and finally cometh to high mystical Diuinitie in this supereminent Canticle written in an other stile in verse and in forme of a sacred Dialogue betwen Christ and his spouse or as Origen calleth it in forme of an Enterlude in respect of diuers speakers actors of diuers persons to whom the speaches are directed and of whom they are vttered For by the Spous or Bridgrome is not only vnderstood Christ as Man but also as God and the whole Blessed Trinitie to whom manie prayers praises and thankes are offered vp and by whom manie benefites are geuen praises returned promises made to his spouse Likewise by the Spouse or Bride the ancient fathers vnderstand three sortes of spouses al espoused to Christ and to God towitt his General Spouse the whole Church of the old and new Testaments of al that are and shal be perfect making one mystical bodie free from sinne without spotte or wrinkle sanctified in Christ Also his special spouse which is euerie particular holie soule And his singular spouse his most blessed most immaculate Virgin Mother This being the general summe of this excellent Canticle remitting the reader for explication therof to the lerned deuout Commenters both of ancient and late writers we shal also endeuour together the same contents more particularly not before the chapters because we can not there so conueniently distinguish the same by verses but in the margent Where we shal especially note the speakers as semeth more probable of euerie parcel according to the first sense not hauing rowme for more perteyning to the General spouse the Catholique Church which is the great and euerlasting holie Citie of God the eternal King SALAMONS CANTICLE OF CANTICLES WHICH IN HEBREW IS CALLED SIR HASIRIM CHAP. I. LET him kisse me with the kisse of his mouth because thy brestes are better then wine †smelling fragrantly of the best ointments Oile powred out is thy name therfore haue yongmaydes loued thee †Draw me we wil runne after thee in the odour of thine ointments The king hath brought me into his cellars we wil reioyce be glad in thee mindful of thy brests aboue wine the righteous loue thee †I am blacke but beutiful ô ye daughters of Ierusalem as the tabernacles of Cedar as the skinnes of Salomon †Doe not consider me that I am browne because the sunne hath altered my colour the sonnes of my mother haue fought against me they haue made me a keeper in the vinyards my vinyard I haue not kept †Shew me ô thou whom my soule loueth where thou feedest where thou lyest in the midday lest I beginne to wander after the flockes of thy companyons †If thou know not thyselfe ô most fayrest among wemen goeforth and folow after the steppes of the flockes and feede thy kiddes byside the tabernacles of the pastours †To my companie of horsemen in the chariotes of Pharao haue I likened thee ô my loue †Thy cheekes are beautiful as the turteldoues thy necke as iewels †We wil make thee cheynes of gold enamoled with siluer †Whiles the king was at his repose my spikenard gaue the odour thereof †A bundle of myrrhe my beloued is to me he shal abide betwen my brestes †A clustre of cypre my loue is to me in the vineyardes of Engaddi †Behold thou art fayre ô my loue behold thou art fayre thyne eyes are as of doues †Behold thou art fayre my beloued comlie our litle bed is florishing †The beames of our houses are of cedar our rafters of cypresse trees CHAP. II. I AM the flower of the filde and the lilie of the valley †As the lilie among the thornes so is my loue among the daughters †As the apletree among trees of the woddes so is my beloued among the sonnes Vnder his shadow whom I desired I sate and his fruite was sweete vnto my throte †He brought me into the wineceller he hath ordered in me charitie †Stay me vp with flowers compasse me about with apples because I languish with loue †His lefthand vnder my head and his righthand shal embrace me †I adiure you ô daughters of Ierusalem by the roes and the hartes of the fildes that you rayse not nor make the beloued to awake vntil herselfe wil. †The voice of my beloued behold he cometh leaping in the mountaines leaping ouer the little hilles †my beloued is like vnto a roe and to a fawne of hartes Behold he standeth behind our walle looking through the windowes looking forth by the grates †Behold my beloued speaketh to me Arise make hast my loue my doue beautiful one and come †For winter is now past the rayne is gone and departed †The flowers haue appeared in our land the time of pruning is come the voice of the turtledoue is heard in our land †the figgerree hath brought forth her greene figges the florishing vineyards haue geuen their sauour Arise my loue my beautiful one come †My doue in the holes of the rocke in the holow places of the wal shew me thy face let thy voice sound in mine eares for thy voice is sweete and thy face comely †Catch vs the litle foxes that destroy the vineyards for our vineyard hath florished †i My beloued to me and I to him who feedeth among the lilies †til the day breake and the shadowes decline Returne be like my beloued to a roe and to the fawne of hartes
his Church 31. with a new couenant 36. that it shal be large and perpetual AT THAT time saith our Lord I wil be the God of al the kindredes of Israel and they shal be my people †Thus saith our Lord The people that remayned from the sword found grace in the desert Israel shal goe to his rest †Our Lord hath appeared to me of long time And in euerlasting charitie haue I loued thee therefore haue I drawen thee taking compassion †And I wil build thee againe and thou shalt be builded ô virgin Israel thou shalt yet be adorned with thy timbrels shal goe forth in the quyre of them that play †Thou shalt yet plant vinyards in the mountaines of Samaria the planters shal plant and til the time come they shal not make vintage †because there shal be a day wherein the watchmen on mount Ephraim shal crie Arise and let vs goe vp vnto Sion to the Lord our God †Because thus saith our Lord Reioyce in gladnes ô Iacob and neye against the head of the Gentiles sound ye and sing and say Saue ô Lord thy people the remnant of Israel †Behold I wil bring them out of the land of the North and wil gather them from the endes of the earth among whom shal be the blinde and the lame the woman with childe and she that beareth childe together a great companie of them that returne hither †They shal come in weepeing and in mercie I wil reduce them and I wil bring them through the torrents of waters in a right way and they shal not stumble in it because I am become a father to Israel and Ephraim is my firstbegotten †Heare the word of our Lord ye Nations shew forth in the ilands that are farre of and say He that dispersed Israel wil gather him and he wil keepe him as the pastour his flocke †For our Lord hath redeemed Iacob and he wil deliuer him out of the hand of the mightier †And they shal come and shal praise in mount Sion and they shal runne together to the good thinges of our Lord for the corne and wine and oile and the increase of cattel and heardes and their soule shal be as a watered garden they shal be hungrie no more †Then shal the virgin reioyce in the quyre the youngmen and old men together and I wil turne their mourning into ioy and wil comfort them and make them ioyful from their sorow †And I wil replenish the soule of the priestes with fatnes and my people shal be filled with my good thinges saith our Lord. †Thus saith our Lord A voice of lamentation is heard on high of the mourning and weeping of Rachel weeping for her children and refusing to be comforted for them because they are not †Thus saith our Lord Let thy voice cease from weeping and thine eies from teares because there is a reward for thy worke saith our Lord and they shal returne out of the land of the enemie †And there is hope to thy last endes saith our Lord and the children shal returne to their borders †Hearing I heard Ephraim going into trāsmigration Thou hast chastised me and I am taught as a young bullocke not tamed Conuert me and I shal be conuerted because thou art the Lord my God †For after thou didst conuert me I did penance and after thou didst shew vnto me I stroke my thigh I am confounded and ashamed because I haue sustayned the reproch of my youth †Certes Ephraim is an honorable sonne to me certes a delicate childe because since I spake of him as yet wil I remember him Therefore are my bowels trubled vpon him pitying I wil pitie him saith our Lord. †Sette thee a watch tower make vnto thee bitternes direct thy hart into the right way wherein thou hast walked returne ô virgin Israel returne to these thy cities †How long wilt thou be dissolute in deliciousnes ô wandring daughter because our Lord hath created a new thing vpon the earth A WOMAN SHAL COMPASSE A MAN †Thus saith the Lord of hostes the God of Israel As yet shal they say this word in the land of Iuda and in the cities thereof when I shal conuert their captiuitie Our Lord blesse thee the beauty of iustice the holie mountaine †and Iudas and al his cities shal dwel in it together the husbandmen and they that driue the flockes †Because I haue inebriated the wearie soule and euerie hungrie soule I haue filled †Therefore I was raised vp as out of a sleepe and I saw and my sleepe was sweete to me †Behold the daies come saith our Lord and I wil sow the house of Israel and the house of Iuda with the seede of men and with the seede of beastes †And as I haue watched vpon them to plucke vp and deface and dissipate destroy and afflict so wil I watch ouer them to build and to plant them saith our Lord. †In those daies they shal say no more The fathers did eate the bitter grape and the teeth of the children are set on edge †But euerie one shal dye in his owne iniquitie euerie man that shal eate the sowre grape his teeth shal be on edge †Behold the daies shal come saith our Lord and I wil make a new couenant with the house of Israel and the house of Iuda †not according to the couenant which I made with their fathers in the day that I tooke their hand to bring them out of the Land of Aegypt the couenāt which they made voide and I had the dominion of them saith our Lord. †But this shal be the couenant that I wil make with the house of Israel after those daies saith our Lord I wil geue my law in their bowels and in their hart I wil write it and I wil be their God and they shal be my people †And a man shal no more teach his neighbour and a man his brother saying Know our Lord for al shal know me from the least of them euen to the greatest saith our Lord because I wil be propicious to their iniquitie and their sinne I wil remember no more †Thus saith our Lord that geueth the sunne for the light of the day the order of the moone and of the starres for the light of the night that trubleth the sea and the waues thereof doe sound the Lord of hostes is his name †If these lawes shal faile before me saith our Lord thee also the seede of Israel shal faile that it be not a nation before me for euer †Thus saith our Lord If the heauens aboue shal be able to be measured and the foundations of the earth beneth to be searched out I also wil cast away al the seede of Israel for al thinges that they haue done saith our Lord. †Behold the daies come saith our Lord
a 970. Otherwise they are iniurious to Gods word b 394. They must crie and not cease b 533. 539. 678. 734. 845. 871. 935. When they haue leasure froÌ„ preaching they must imploy their labours in writing b 428. Patience much commended in the Prouerbes in manie places It kepeth from desperation b 376. and bringeth content b 849. Patriarches in the Law of nature were al Priestes and gouerned the Church a 212. They continued by perpetual succession to the Law of Moyses a 35. 50. 206. Peace is forbidden with Infideles a 2â—6 Peace is a reward of keping Gods law a 315. 856. 1017. b 233. 273. c. Peace and warre both necessarie vpon iust occasions b 321. Peacemakers rewarded b 286. Penaltie of original sinne remaineth in al mankind a 33. Penance necessarie a 32. 47. b 619. 826. 994. with contrition confession and satisfaction a 32. 685. 934. 977. Penitentes must haue humilitie and confidence a 594. 1020. 1042. 1043. People must lerne of their pastors a 215. Peregrination or pilgremage to holy places a 84. 899. Perfection in this life is to tend to perfection a 63. Persecuters loue treason not traytors a 548. b 893. Persecuters doe pretend false causes against the innocent b 618 789. 914. 930. 954. Persecution of foure sortes b 170. Persecution must be borne with patience a 74. 155. 156. 158. 750. 964. It can not hinder the Church b 17. 883. Pharao by abusing Gods benefites hardned his owne hart a 173. 178. 179. 181. 191. 582. Philo a Iew writ the Booke of wisdome before Christ b 343. Phinees killing a malefactor is not to be imitated by priuate men a 374. His zele commended b 196. 439. Pietie is preferred before lerning b 382. Pilgremage a 84. 899. Places sanctified a 140. 160. 232 259. 423. 478. 700. 785. 879. 9â—5 b 2â—3 â—46 760. Also respected by painimes b 956. Politique worldlinges persecute innocents against their conscience b 983. Prayer a 17. 31. 34â— b 715. 965. Sette forme of prayer praises a 880. 921. 935. b 965. 1002. Prayer with fasting almes a 1006. b 825. Prayer sacrifice for the dead 978. 996. It is hitherto obserued by the Iewes b 979. Prayse of Sainctes and good men redoundeth to Gods praise b 937. Preaching a necessarie office of Pastors b 533. 539. 678. 734. 845. 850. 853. 871. 886. 935. Predestination supposeth the meanes of iustification and saluation a 84. 201. Prerogatiues of man in his creation a. 5. Presumption of proper strength depriueth men of Gods assistance b 909. 995. Pryde is the roote of al sinnes b 387. Priesthood a 32. 47. 274. b 994. Priesthood and Law stand and are changed together a 32. 326. Priests proper office is to offer sacrifice a 57. 276. 295. Priestes consult God for others a 486. They are called goddes a 171. High Priest called Prince a 304. and Princes called Priestes a 651. 677. 859. Pagan Priestes much esteemed in their owne nations a 143. No priest at al amongst Protestantes a â—6 Princes of euerie familie in the law of nature were Priestes a 212. Procession made by Priestes people a 479. Prodigalitie dissipateth that which the wise gathereth b 300. Prodigees are signes of Gods wrath b 958. Promises of God are conditional a 415. 496. 905. Prophecie is a principal diuine benifite geuen to few for the good of manie b 449. Prophecies are called visions b 450. and are certaine b 718. 736. Light of Prophecie is more clere then the light of faith b 450. Euerie Prophet perfectly vnderstandeth that he is illuminated b 797. None can prophecy but by Gods illumination b 510. Prophecie vttered conditionally is true though the euent folow not b 620. Prophets visions are limited a 789. Al prophetes most principally speake of Christ b 449. manie Prophetes are hard to be vnderstood b 450. 675. 749. 797. 803. 8â—3 844. Why they are obscure b 451. Manie Prophecies are vttered in factes a 731. b 570. 580. 595. 628. 69â— 815. Foure greater Prophetes and twelue lesse b 809. Propitiatorie of God a 229. 293. 342. Protestantes doctrine concerning hardning of hart a 171. Prouerbes are common briefe pithie sentences b 268. The booke of Prouerbes perteyneth particularly to beginners Ecclesiastes to such as procede and the Canticles to the perfect in pietie b 333. Prouidence of God in mens actions a 136. 166. 176. b 262. c. Prudence requisite in al actions a 137. 1043. b 427. Prudence in disposing souldiars to fight fortifieth the armie b 928. Prudence chooseth the lesse danger or euil in distresse 937. Psalmes and Canticles are more special praises of God b 11. Psalmes 150. al made by Dauid b 3. 4. 19. 174. 176. The whole booke called the Psalter b 13. It is a Summe of al other Scriptures b 5. the Key of al other Scriptures b 6. It selfe hath tenne keyes or principal Articles of Diuine doctrine b 7. 8. It is composed in verse b 9. more ancient then any prophane Poetrie now extant b 10. It was written for manie causes especially for Diuine seruice in the old and new Testament b 11. 12. 109. Manie Psalmes perteine to the new Testament b 21. Seuen last Psalmes instruct more particularly how to praise God b 260. Number of Psalmes mystical b 266. Titles of the Psalmes were added by Esdras and the Septuagint b 19. Bishops are bound to be skilful in Dauids Psalter Other Priestes to haue competent knowlege therin b 13. 93. Punishment for sinne a 15. 23. 33. 69. 656. 685. 1088. 1091. b 101. 376. 383. 705. Purgatorie a 33. 711. b 24. 77. 384. See Prayer for the dead Puâ—illanimitie in a superior is iniustice b 391. In al others a sinne contraâ—ie to iust zele b 417. Pythagoras taught transmigration of soules b 1000. Q Quales were sent miraculously amongst the Israelites a. 207. 347. b 193. Queene of Saba visited Salomon and admired his wisdome a 727. R Rachel a figure of the Catholique Church a 103. She was buried in Bethlehem a 111. Her weeping was prophetical b 603. Rahab deliuered two Israelites from danger a 472. Rainbow was before Noes floud but was afterwards set for a signe of Gods mercie a 38. Razias killing himself is not to be imitated b 984. Rechabites a religious order b 613. 995. Recidiuation aggrauateth sinnes b 611. Redemption by Christ a 12. c. b. 16. c. See Christ Relaxation of the captiuitie foreshewed b. 747. performed b 933. 944. c. Religious orders a 335. 545. b 613. 995. Reliques a 153. 191. 290. b 949. 996. Remission of sinnes a. 294. 577. 926. c. Remission of iniuries with discretion a 1048. Repentance necessarie a. 32. 47. 1074. b. 65. 465. See Penance Restitution a 223. 270. Resurrection a 34. 48. 203. 712. 936. 1083. b 49. 485. 546. 743. 996. Rewardes of good woorkes a 76. 1102. b 199. 393. 395. 448. 543. 579. Rewardes temporal in the old Testament a 157. 190. 451. 682. Rocke of the Church is Christ who also
haue geuen credite chap. 19. v. 24. :: God suffered Semei being of his owne free wil malicious for punishment of Dauids sinnes to curse him but was not the author of his malice for so Semei had committed no fault therein and then he could not lawfully haue benne punished for it as he was 3. Reg. 2. :: The people doubting lest AbsaloÌ„ might be reconciled to his father were not allured vnto him til they saw such a crime committed as semed to make reconciliatioÌ„ impossible So al rebelles and vsurperâ— of others right seeke by some enormious fact to make their adherentes and folowers sure vnto them but God plagueth them in the end as he did both Achitophel and Absalom :: Bad counsaâ—â— often falleth worst to the counseller :: Dauid moued with compassion towardes his sonne Absalom being in actual rebellion against him presigured Christs coÌ„passion towards his persecuters being his creatures praying for them in his passion S. Ambrose in Psal â—18 v. 108. :: Al his sonnes being â—eaâ— â—â—t he had once three sonnes a daughter chap. 14. v. 〈◊〉 :: Al the eleuen tribes are called by the name oâ— Ioseth being chiefe after Iuda Sâ— Semei not of the proper tribe of Ioseph â—ut of Beniamin pleading for pardon of his former faâ—lt alleageth that he came first of the eleuen tribes to submitte him self and serue the king :: Chiefe or great in â—amilâ—â—itiâ— Iosue â— :: After that Dauid was deliuered from the handes of Saul 〈…〉 and 〈…〉 must dangerously of â— mâ—â—â—â—secutâ—â—â—â—â— and 〈…〉 here specially named and from al his enimies câ—rpâ—ral spiritual when he had good repose of mind his visible enimies being 〈…〉 â—ed and his sinnes remitted acknowledging Gods infinite goodnes by inspiraâ—ion of the Holie Ghost made this Can title of thanks geuing and praise of God It is inserted amongst the Psalmes the 17 in order al one in sense so differing in some wordes that the one explicateth the other :: Though some few Gentiles were subdued by Dauid and some were conuerted to true religion in the old TestameÌ„t yet the fulcon uersion of Gentiles perâ—eineth to the Church of Christ which is here forshewed and described to haue perpetual seede for euer :: King Dauid in this last prophecie plainly distinguisheth betwen the couenant proâ—â—ise made to him touching â—â—s earthlie kingdom and the kingdom of Christ who should be borne of his 〈…〉 In both which 〈…〉 the reward of the good and punishment of 〈…〉 :: The king proposed not this for desire of that water but to trie and exercise his mens fortitude :: Precious thinges are most mete to be offered to God :: This sinne punishment happened before when Dauid had health and streingth of bodie The furie of our Lord that is Satan a â—uâ—â—oâ—s spirite yet Gods creature not our Lord him selfe but by permission only 1. Par. 2. 1. Satan arose against Israel 〈◊〉 Dauid :: Contrition :: Confession :: Satisfaction The Epistle in a votiue Masse in tyme of plague or mortalitie :: Temporal punishment inflicted after the guilt of sinne was remitted :: If subiectes had not proprietie in their goodes but that the right and dominion of al perteyned to the prince then could nothing at al in anie case be geuen gratis by the subiect but only yelded as due to his souereigne The contentes of this booke diuided into three partes The first paâ—â— King Dauides admonitions to his sonne and his death :: For this conspiracie Abiathar was deposed ch â— v. 27. :: Basely estemed or punished as offenders vpon suspition or â—â—loâ—â—â— :: King Dauid did not adâ—â—e his sonne as a subject adoreth his prince â—aâ— adored God geuing thankes for this beneâ—â—â—e of a succedâ—â— as it foloweth in the next verse The second part Oâ— Salomons râ—â—â—ne and actes good and bad :: In al coâ—â—e 〈◊〉 suiresâ—◠〈◊〉 the 〈◊〉 to heare his mother :: By special instinct Salomon did this extraordinarie fact as a prophet minister of God executing his sentence geuen before against the house of â—â—l◠〈◊〉 the sinnes of his children â— Reg. 2. â— 31. and for Aâ—â—athars proper fault 〈◊〉 with Adonias against Salomon 3. Reg. 1. :: Salomon was not only a kiÌ„g but also a prophet Moreouer some secular princes do◠〈◊〉 â—â—inate spiritual superiours are in shal them in ther 〈◊〉 yet theiâ— iâ—â—â—sdâ—ction is not depending on the 〈◊〉 but the 〈◊〉 to be 〈◊〉 by them Num 27. v. 21. The Epistle on monday in the 4 weke of Leâ—â— :: So hereâ—â—â—es not being able to proue that their synagogue is the true permanent Church would destroy the Catholique and so haue none at al. :: These bookes are not extant * Narovv vvithout broad vvithin :: 〈…〉 :: Holie of holies or most holie place :: Stones in buildinges and bones in â—â—â—ng bodies represent the state of religious persones who being hidde in their Monisteties and câ—llâ—s so much the more fortifie the Church by how much 〈◊〉 they appeare abrode because their office is not to tâ—â—ch but to mouâ—ne S. Bernard Ser. 64. :: It is a clere 〈◊〉 that al â—ar ued grauen pictures or images were not vnlawful but were religiously made sette in the holie Temple for the more honour of God The end of the fourth age Articles of â—aith other pointes of religion state of the Church more expressed in this fourth age then before Beleefe in one God Diuine lawes Moral Ceremonial Iudicial Mat. 22. Onely God to be 〈…〉 The 〈…〉 q. 154. in Eoxd Mat. 22. 〈…〉 Christ Freewil in Angels and men Obiection of Gods â—or â—novvledge answered Grace necessarie 2. Cor. â— Gods coÌ„mand mentes possible to be kept Good workes Meritorious Dâ—â—ers sertes of Sacrifices Holocaust â—â—â— sinne Pacifique Fire sent from God 〈…〉 charitie Sacraments Alanus de Sacra c. 9. Manie more in the old Testament then in the new li de vera Religiâ—ne c. 17. Christs Sacraments more excellent Most of Christs Sacraments presigured in the old law but not al. S. Aug. in hunc Psal ser de veâ—bis Domini li. 17. ciuit c. 20 li. 1. cont aduers leg c. 18. S. Cyril li. 3. m Ioan. S. Leo ser 8. le passione Some like imâ—â—â—â—ments in â—se of holie Rites Tabernacle Propitiatorie with appertinances The Tabernacle and afterwardes the Temple the onlie place for Sacrifice Qâ—est 56. in Leuit. Yet God some times dispensed therein ibidem Feastes of the old law Fighâ—sortes of feastes besides the dailie sacrifice S. Beda de Embolismo 〈◊〉 1. Prescribed fast from euen to euen Seuenth yeare of rest and Iubiley yeare Oâ—â—â—r ceremonial obseruances 〈…〉 and vncleane No bloud to be eaten nor 〈…〉 Not 〈…〉 â—eedâ— in one field No cloth of dâ—â—ers matter Strict commandment to kepâ—â—l the Law The obseruers blessed and rewarded Transâ—râ—ssâ—â—â—s cursed and punished VVorkâ—â— of supererogation Vowes Nazaritâ—â— Rechabites Three soâ—â—â— of Chri 〈…〉 prefigured Laitie Clergie Mounkes Holie scipâ—â—res expo 〈…〉 mystically S. Bern.
is most faithful that he vvil forgeue sinners and receiue them into his fauoure againe when so euer they resoluing to serue him repent and cease to sinne h Thou ô God that hast care of al creatures not only of men but also of brute beastes art euer readie of thy part to saue both moderate men in vvhom the light of reason remaineth and also grosse senseles persons vvhich are become brutish like horse and mule or other beastes i For so our Lord multiplieth his mercie k Yet with condition that sensles or brutish men must become reasonable men the children of men not coltes whelpes pigges c. l Sinners thus conuerted shal not only haue al necessaries in this life as al liuing creatures haue in this world but also shal hope of spiritual heauenly eternal glorie prepared for Angels and children of men as in the verses folovving m Leâ—t anie impediment hinder the obtayning and possession of eternal revvard the iust must specially pray not to be infected vvith pride n nor be ouercome by the forcible tentations of other sinners by persvvasion not euil example o The first sinne tovvit of diuels vvas pride and mans sinne vvas by persvvasion of the diuel p neither of which could escape punishment An exhortatioÌ„ to contempt of this vvorld The 7. key This Psalme is composed in order of the Alphabet euerie distick beginning vvith a diuers letter to moue the reader to diligent attention which may serue in place of a larger coÌ„mentarie a For Dauids and euery iust mans instruction b Neither be thou offended that the wicked do prosper in this world nor imitate them that thou maist also prosper c For al this life and consequently the prosperitie therof is shorte and vncertaine d Put thy trust in God liuing content in this world e he wil geue thee that is necessarie f Commend al thyn affaireâ— to God g Partly making vertue appeare to the comfort of the vertuous and example of others in this life but especially in the next world h the land of the liuing Matâ— i By way of imprecation as in manie other places the prophet forsheweth that wicked men shal fal into the euils which they prepare for others k Though the iust fal of frailtie orignorance into venial sinne yet Gods grace shal stay him that he fal not into mortal The iust falleth seuen times in the day riseth Prou. 24. l So king Dauid obserued and it very rarely happeneth that the iust or their children are â—â—cle 2. destitute of necessarie sustenance in this vvorld If it chance in some it is to their greater merite and is manifestly recompensed in spiritual giftes In which sense S. Basil expoundeth that it is alwayes verified For God euer rewardeth good workes either temporally or spiritually or both wayes S. Augustin also conc 3. in hunc Psal exemplifieth in Abraham Isaac and Iacob with al his familie who were forced to goe into other countries by reason of famine and by Gods prouidence were there susta ned Gen. 12. 26 46 and S Paul among his other tribulations mentioneth famine and thirst 2. Cor. 11. v. 27. Seing therfore these so iust persons sought their bread in necessitie he expoundeth this holie Scripture in the Allegorical sense that the Church from her beginning in Ierusalem to the end of the world neuer wanteth the true word of God true faith and doctrin which is the spiritual bread vvher vvith the soule is nourished m In these tvvo priÌ„ciples declining froÌ„ euil and doing good true iustice consisteth n and he that finally obserueth these tvvo pointes merâ—teth and shal possesse heauen Pro. 31. Isa â—â— o to draw him to mortal sinne which is death of the soule p rewardes q mans iustice and wel doing is not of his owne powre but of Gods grace The third penitential Psalme The 7. key a In remembrance that by sinne â—â— lost the rest and peace which man had in the state of innocencie secondly we lost the peace of conscience thirdly the rest and peace of eternal felicitie b Condemne me not to eternal paine c nor punish me in purgatorie fire but purge me so in this life that the purging fite be not needful By which fire saith S Augustin though some shal be saued grauâ—or tamen erâ—t ille â—gnis quam quicquid potest homo paâ—â—n hac vita yet that fire shal be more greuous hen whatsoeuer a man can suffer in this â—â—ife S. Gregoâ—y also expoundeth this same place as if Dauid sayd thus I â—new it will coâ—e to passe that after the end of this life some shal be cleansed by purging flames some shal be vnder the senteâ—ce of eternal damnation But because I do esteme that transitorie fire more intolerable then al present tribulation I desire not only not to be rebuked in furie of eternal damnation but also I feare to be purged in the wrâ—th of transitorie correption Thou therfore ó Lord whom I serue in my spâ—â—iâ—â— whom I know to be the Sauiour of al men rebuke me not in furie of perpetual damnation not chatise me in wrath of purging punishment See Annotat. Psal 6. d Afflictions of mind and bodie sent by thy iust iudgement e thou hast strooke me with an heauie hand f I already feele in my flesh in al my bones and powreâ— great affliction g considering thy iustice h and my sinnes i which are excedingly increased almost ouerwhelming my spirite sinnes not washed away by penance by their weight carie the soule into more and more wickednes l stil corrupting those partes which were whole before as a pestered sore that is not cured m not able to goe streight to do anie good worke being guiltie of greuous sinne n concupiscence striuing in me o from the sorrow of my hart my voice hath broken out into clamour p â— God thou knowest my desire to be restored to thy fauour q those that were my freindes and companions in sinne are become myn enemies because I forsake them r sought by al meanes to intangle me againe Å¿ I now renouÌ„ce al sinne t I now relie vpon thee ô God v for this cause I am returned to thee and do pray that mine enemies may not preuail against me w I resigne my selfe to thee x though thou knowest al yet with mouth consession is made to saluation y and I meditate of that which my sinne hath deserued z one kind of detraction is in reueling secrete faultes an other in feaning and imputing false crimes the third here mentioned in calling vertue vice as penance hypochrisie a Graunt me Lord final perseueraÌ„ce in thy grace and seruice Gods prouidence The 3. key a Some expound this Psalme of the Iewes in captiuitie in Babylon but this title and the matter conteyned shew that it rather peteineth to the new Testament b to be songue by Idithun and his scholars successors or rather by Christianes c weake men in
secure True testimonie Liberalitie Industrious trauel Solide doctrine True testimonie VVise fitte magistrates Pa 〈…〉 ce â—â— teachers â—oyâ—ltie to kinges and Prâ—nâ—es Don estical peace A good wife is Gods gift Diligence Obedience Almes dedes Moderate chastâ—â—meâ—t Patience Folow good counsel Trust in God Good wil to helpe the poore Feare of God Diligent trauel Iust correction Honour of parents Desire to lerne True testimonie Feare of eternal punishment Sobrietie Obedience to Princes Concord Industrie Profound counsel Fidelitie Sinceritie Execution of Iustice Neceâ—sitie of grace â—â—quitie Good toward â—â—â—es Right vse of senses Diligent trauel Prudence Knowlege is 〈…〉 ewel Secu 〈…〉 in â—â—eâ—â—snipe Truth Counsel in warre Consult with the faithful Honour of parents Law ful gaine Meeknes Equitie Trust in Gods prouidence Performance of vowes Publique iustice Puritie of minde Three kinglie vertues Prudence with fortitude Punishment of sinnes Gods prouidence ch 14. v. 12. 16 v. 2. Mercie and iudgement Humilitie Fortitude Truth Equitie Right in hart Domestical peace Commiseration Chastisment of sinne Charitie Almes dedes Almes in secrete Iust punishment Obseruation of orders Temperance paâ—cimonie Pietie Domestical peace Frugalitie Iustice and mercie Fortitude Guard of the tongue Modestie Diligent trauel Liberalitie Sinceritie in religion True testimonie and found doctrine Amendment of faultes Conformitie to Gods wil. Gods grace necessarie Honest fame Contentment with out state Prudence Pouertie of spirite Care of the soules health Good custome in vertues Diligent trauel Equitie Almes dedes Better to geue then to take Expel the incorrigible Cleanes of hart The godlie prosper Fortitude Care of chastitie Chatisment Compassion :: Rules of wisdom are necessarie profitable and vpon practise found pleasant rightly directing al our thougtes wordes and dedes Care of the poore because they are deare to God Flee from euil companie which may corrupt thee Auoide suretishipe leâ—t thou fal into distresse Kepe ancient traditions Diligent trauel Modestie and discretion at the table of great persons Mediocritie of riches and contentment with meane state Eate not with a niggard lest he be secretly greued ouâ—wardly dissembling and thyself repent it Aduise not the vncapable Hurt not orphanes for they are deare to God Diligent studie of wisdom Moderate chatisment profiteth youth Vertues of children are ioyful to the parentes Contentment with Gods wil. Hope of reward Lerne and practise vvisdom Sobrietie and Temperance Honour of parents VVisdom most precious See v. 15. and 16. Bodelie and spiritual puritie So brietie alvvayes necessarie Detest drunkennes Drunkennes is deceiptful dangerous beastlie hurtful to others senselesse and vnsatiable Flee euil companie lest thou be alured to vice VVisdom and vertues not wickednes do prosper temporally and spiritually Counsel in warres and other great affayres Good purposes Report wel of others Fortitude VVorkes of mercie according to our ha biliue VVisdom is swete and geueth hope Toleration of others imperfections * Oftentimes S. Aug. li. 11. c. 31. ciust VVith out which none liueth Charitie towards enemies Haue peace with al so much as may be Loialâ—ie to God king Equitie in iudgement condemning the guiltie deliuering the innocent is very gratful to al. Order in al affaires Discretion in bearing witnes Reuenge not Diligent labour and vigilance to prouide necessaâ—ies and to auoide beggerie A iust man falling into venial sinnes is not therby vniust nor Gods enimie Al sinnes are not mortal The 2. part More Parables of Salomon gathered by others Gods workes are not al reueled Kinges haue some secretes Publique iustice and punishment of sinne Modestie and Humilitie Care of others fame Compose controuersies secretly rather then contend in publique court Speake in due time Prudent admonition Diligence in publique affaires Performance of promised industrie Meeknes * 〈…〉 â—eare Temperance Modestie True testimonie Trust not a dissembler * A consuming 〈◊〉 hard earth Striue not with the incorrigible Alacritie Charitie towards enimies Rom. 12. Heare not detraction Domestical peace Ioy of wel doing Profession of truth Humilitie in knowlege Gouernment of the tongue Aduance not the vicious Patience in false sclander Chastisment Answer a foole wisely detecting his follie Place fitte men in office VVise men in authoritie Vertuous in honour and Lerned to teach Make fooles to kepe silence Returne not to sormer sinnes Humble opinion of thy self Fortitude Profitable laboures At least some good worke Loue not idlenes 2. Pet. 2. Intermedle not in brawles Vnfained friendshipe especially in familiar acquantance Punish batemakers Pacific the wrathful Heare not whisperers of euil reportes Flee from hypocrites VVhose flaterie and soft speach are suspicious they wil fal at last into their owne trappes truth preuailing Trust not to future vncertainties Praise not thyself Beware of a fooles wrath for it hath no mercie Loue freindlie seueritie not enemies flaterie Temperance in meate Iust care of thy familie Esteme freindlie counsel Old friendes are better surer then a kinsman Be wise euen for thy fathers sake Foresee and preuent dangers Trust not enimies Suspect extraordinarie curtesie Tolerate incorrigible brawlers with patience lest they become worse by thy striuing to amend them Conserue that is good Conscience is best witnes Contentment with our state Humilitie desireth not praise Right of hart Strine not to teach a foole Discharge thy dutie VVhiles thou art in this life Be content with thinges necessarie and they shal be geuen to thee Mat 6. v. 33. Innocencie is without feare General pietie of the people procureth Gods fauour Neighbourlie compassion Zele of iustice Remember the day of iudgement Honestie and pouertie No want nor waste Just gaine in traffike Obedience to magistrates Geue counsel sincerely Humilitie in authoritie Place the godlie in office Acknowlege thy faultes Feare to offend Clemencie in princes and prudent liberalitie Reuenge bloudshed Harmles life Diligent labour Iust dealing Iust iudgement Moderate gaine Freindlie correption To robbe parents is a greuous crime â—â—alt not thyself Trust not thyne owne iudgement Almes dedes Godlie magistrates Loue to â—â—e corrrected Choose godlie magistrates Loue wisdom Iust and liberal magistrates Sincere amitie Iust joy of the wickeds fal Compassion of the poore Care of common good Contend not with a foole Defend the iust Discretion in iust anger Derestation of lying Contentment in state of life Equitie in iudgement Chastisment of youth God neuer permitteth al to be euil Instruct children Pray to haue good Pastors Compel the froward to obey Consideration in speaking Subdue the flesh to the spirite Meeknes Humilitie Participate not with sinne Feare not men in Gods cause remembring that God is Iudge of al. Hate al wickednes Obey spiritual and temporal parents The fourth part Other singular precepts with prayse of a prudent woman :: The wisest man best knoweth that he wanteth much of perfect wisdom yet in his humilitie supposeth that others haue attained some what more then himself :: Christ the Sonne of God is wisdom it self and as the Sonne of man hath perfect wisdom :: Bondslades are to be
this armie differeth from the number here recorded the cause is for that sometimes those only are counted vvhich vvere permanent sometimes others are also counted vvhich came vncertainly The like difficulties of differences occurre often in the bookes of kinges and Paralipomenon :: The vvatch word this night was The victorie of God * li. 1. c. 7. v. 1. Y :: Alcimus was of Aarons stock li. 1. c 7. v. 14. but for this apostasie here mentioned was vncapable of high priesthood so Matthathias vvas ordayned being of the same progenie and most sincere in religion * a golden bough :: This description of the Assideans made by their malicious enimie in calumnious and odious termes sheweth vvel their singular zele sinceritie in promoting Gods seruice And so their aduersaries malignant accusations more against them then al others is a plaine testimonie of their more rate and more singular vertues * li. 1. â— 7. v. 26. a :: Apostates and politikes make their gayne by spoyling the faithful :: Nicanor a right worldlie politike a figure of Pilate and of such temporizing Iudges counsellers and courtiers as lacke zele in religion :: They knevv not precisely vvhere Iudas vvas neither vvould they search for him to deliuer him to the persecutor :: Bacchus called also Liber and by manie other names feaned by infidels to be auctor and god of wine And therfore drunkards dedicate feastes temples to him :: S. Augustin epist 61. ad Dulâ—itium l. 2. c. 23. ad epist 2. Gaud discussing thâ—â— fact saith the helie scripture dotâ— tel it not praise it As to be admired not to be imitated that either it vvas not vvel done by him or at least is not conuenient in this time of grace * li. 1. c. 7. v. 39. c :: Pâ—ophane men make their aduantage of religious mens good conscience but Iudas rightly instructed in this case defended his iust cause also in the sabbath li. 1. c. 3. v. 40. :: O Luciferian blasphemie :: This dreame was from God as the effect shevved And Iudas knevv also that it so was by internal inspiration as Ioseph Mat. 1. v 20. vvas assured of his dreames :: Ieremie ch 38. v. 17. persvvaded the king of Iuda to yeld himself vvith the citie and people to the Chaldees and not to resist But novv he deliuereth a svvord to Iudas exhorting him to fight according to Gods vvil in diuers cases and times for there is a time of vvare and a time of peace Eccle 3. v 8. :: Gods honour holie thinges are first and principally to be respected before vvordlie freindes though they also must be regarded in due order and place 4. Reg. 19. li. â— c 8. v. 1. c. f :: More being vvritten in the first booke this auctor maketh one conclusion of al because other persecuters being also ouercome the land was againe caulme after stormes Prayer of Sainctes is euidently proued by this place It is also proued by manie other holie Scriptures Neither is this place to be omitted The auctor of this booke asketh pardon for his stile not for the doctrine nor historie But the auctors of these Annotations crane pardon for al defectes Gods true Seruice hath alvvayes continued in the visible Church Faith in one God is the ground of al religion The B. Trinitie reueled to some and vttered obscurely in the old testament Distinction of Persons in one God The Father The Sonne The Holie Ghost Other places proue pluralitie of Persons in God The mysterie of Christs Incarnation is more frequent more plaine in the holie Scriptures especially in the Prophetes Ieremie Baruch Ezechiel Daniel Aggeus Zacharias Malachias Also the bookes of wisdom Ecclesiasticus Machabees Prophecies figures of the B virgin mother of God Angeles excel corporal creatures in multitude And in powre They helpe men and are lavvfully inuocated by men Diuels hating God and al mankind neuer cease to tempt men to sinne They seke to be honored vvith sacrifice Sacrifice is the proper seruice of God Sacrifice of the new testament in al places More pure and excellent then the old The old ceased and the new succeded which shad also be abandoned by Antichrist Transsubstantiation confessed by Rabbins Baptisme Penane Holie orders Feastes Fastes ordinarie And extraordinarie Abstinence Forme of good life prescribed in the sapiential bookes The ascending by steppes 〈◊〉 from earth to heauen â— Ioan. 2. VVithout Gods grace preuenting no man can thinke or do anie thing meritorious 2. Cor. 3. Confidence of good vvorkes done in grace Voluntarie vovves like to Euangelical connsels Perpetual virginitie Prayers of Sainctes Reliques Holie vesseles Signe of the Crosse Prayer for the dead Resurrection Iudgement Euerlasting punishment and eternal reward The coming of Elias conuersion of the Iewes The state of the Church in the times of heathen Monarchies in general Their state in the captiuitie King Iechonias â—nâ—â— sedeâ—h High-priest vvere in Babylon before the vvhole nation vvas captiue Iechonias intertayned in captiuitie as a prince Daniel vvith other three children were caried before â—niâ— of the kinges into Baoylon They vvere singularly esteemed Sometimes in danger But preserued by God Ieremie prophecied in Ierusalem and in Aegypt Ezechiel and Daniel in Babylon The Monarchie of Medes and Persians Cyruslicensed the Ievves to returne and build vp their temple Prophecie of Christ after seuentie vveekes Mardocheus Esther Aman. Iudith Aggeus and Zachatias The 〈◊〉 more glorious in the nevv testament Malachie The Grecian Monarchie King Alexander honored Iaddus the Highpriest The schismatical temple in â—atizim An other schismatical temple in Aegypt The Seuentie tvvo Interpreters Prophane lerning florished amongst the Crecians but they erred excedingly in matters of Religion Primum principium Sammum â—oâ—um Pithagorians Stoikes Achademikes Peripatetikes Epicures The assured fayth of the Church the citie of God Psal 93 1. Cor. 3. The Machabees professed the same Antiochus his Edict Martyres for this fayth For circumcision For keeping the Sabbath For abstayning from svvines flessh Holie vvarres for the Church and religion Matthathias Iudas Machabeus A religious prayer The temple clensed Antiochus dyed miserably Niâ—â—or â—laine Iudas dyed gloriously Ionathas Altimus dyed miserably Simon Ioannes Hyrcanus The Romane Monarchic Hered the first strange king of the Iewes He enlarged the temple But sold the office of Highpriest This king was a signe of Christs coming The genealogie of Christ from the captiuitie pag. 939 Succession of Highpriestes pag. 713. 939. The true suecession continued also in the times of vsurpers A petition to IESVS CHRIST 2. Paral. 33. v. 12. 4. Reg. 23. v. 21. 2. Paral. 35. v. 1. Exo. 12. Leuit. 23. Num. 28. 4. Reg. 23. v. 29. 2. Paral. 35. v. 20. 4. Reg. 23. v. 30. 2. Par. 36. v. 1. 4. Reg. 24. v. 1. v. 17. Iere. 37. v. 2. Iere. 25. v. 12. 29. v. 10. Dan. 9. v. 2. 2. Paral. 36. v. 22. 2. Esd 1. v. 1. 6. v. 3. Iere. 26. v. 12.