fiction of the author That is If anie error could be committed by the authores of Scriptures either through ignorance obliuion or anie other humane frailtie what soeuer were produced exception might be taken and question made whether the author had eâ—red or no True it is that some of these bookes as we shal particularly discusse in their places were sometimes doubted of by some Catholiques and called Apochrypal in that sense as the word properly signifieth hidden or not apparent So S. Ierom in his Prologue before the Latin Bible calleth diuers bookes Apochryphal being not so euident whether they were Diuine scripture because they were not in the lewes Canon nor at first in the Churches Canon but were neuer reiected as false or erronious In which sense the Prayer of Manasses the third booke of Esdras and third of Machabees are yet called Apochryphal As for the fourth of Esdras and fourth of Machabees there is more doubt But diuers others as the booke ascribed to Enoch the Gospels of S. Andrew S. Thomas S. Bartholmew and the like recited by S. Gelasius Decreto de libris Ecclesiasticis dist 15. Can. Sancta Romana S. Innocentius the first Epist. 3. S. Ierom Ep ad Laetam S. Augustin li. 15. cap. 23. de ciuit Dei Origen homis 2. in Cantica are in a worse sense called Apochryphal are reiected as conteyning manifest errors or fained by Heretikes Neither can a Christian Catholique he otherwise assured Which Bookes are Diuine and Canonical Scriptures but by declaration of the Catholique Church which without interruption succedeth the Apostles to whom our Sauiour promised and sent the Holie Ghost to teach al truth For if in anie thing more then others assuredly one chief and most necessarie point is to know and declare which Bookes are Gods holie Word being of most singular importance THE SVMME OF THE OLD TESTAment as it is distinguished from the new Not withstanding the subiect general argument of both Testaments is one the same in substance as is already said yet they differ in time in maner of vttering of Mysteries in varietie of precepts promises also in meanes to obserue the thinges exacted to attayne to the end proposed In regard wherof S. Ierome saith Lex Moysi omne vetus instrumentum elementa mundi intelliguntur quibus quasi elementis Religionis exordijs Deum discimus The law of Moyses and al the old Testament are vnderstood the elements of the world by which as by first rudiments beginnings we lerne to know God For that in it we haue first the Law of nature and asterwards a law written with promises of temporal rewardes as long life land flowiug with milke honie the like but it brought nothing to perfection as S. Paul saith when giftes hostes were offered which could not according to conscience make the obseruer perfect For the helpes of that time were but infirma egena elemeÌ„ta Weake poore elements Likewise in general touching the punishments that sometimes happened to the people of the old Testament when they transgressed the same Apostle affirmeth that al the same chanced to them in figure are written for our correption vpon whom the ends of the world are come so that the old Testament or Law was but our pedagogue in Christ Yet it setteth forth to vs the whole course of Gods Church for the space of foure thousand yeares that is from the beginning of the world vntil Christ our Redemer which Diuines diuide into six ages wherein was varietie change of her state three vnder the Law of nature and three others vnder the written Law The seuenth last age being this time of grace wherin we now are from Christ to the day of general Iudgement as the world was made in six dayes and in the seuenth God is said to haue rested and therfore sanctified it in other sort then the former six The eight wil be after the Resurrection during for al eternitie VVhich six ages of the ancient Church old Testament are thus distributed The first from the Creation to Noes floud conteyning the space of 1656. yeares The second from the floud to the going of Abraham out of his countrie 368. or counting Cainan Gen. 11. iuxta 72. Luc. 3. 398. yeares The third from Abraham his going forth of his countrie to the parting of the children of Israel out of Aegypt VVhich-some count to haue continued 720. yeares others whom we folow but 430. And thus farre in the law of nature before the written law The fourth age dured 480. yeares from the deliuerie of the children of Israel forth of Aegypt to the fundation of the Temple in Ierusalem The fifth age was from the fundation of the Temple to the captiuitie transmigration of the Iewes into Babylon about 430. yeares And the sixth age dured about 640. yeares from the Captiuitie of Babylon to Christ In al which times God was acknowledged and rightly serued by a continual visible Church with true Religion the same no other which now that Church holdeth that is called and knowen by she name of Catholique As we intend by Gods assistance to shew by briefe Annotations concerning diuers particular points now in Controuersie as the holie Text geueth occasion And especially by way of Recapitulation after euerie one of the six ages when we come to those passages in the Historie where the same are ended OF MOYSES THE AVTHOR OF THE fiue first bookes MOyses so called because he was taken from the water as the name signifieth was borne in Aegypt the sonne of Amram the sonne of Caath the sonne of Leui the Patriarch and so of Iacob Isaac and Abraham His maruelous deliuerie from drowning his education excellent forme singular wisdome heroical vertues rare dexteritie in al affayres whole life most admirable are gathered out of holie Scriptures by S. Gregorie Bishop of Nissen into a briefe Summe most worthie to be read but to large for this place He was borne about the yeare of the world two thousand foure hundred long before al prophane writers yea before manie of the Painimes false goddes as S. Augustin declareth in diuers places of his most excellent booke intituled of the Citie of God He liued in this world 120. yeares Of which 40. were in Pharaos court as the adopted sonne of Pharaos daughter fourtie in banishment from Aegypt in Madian and fourtie more he gouerned the people of Israel His singular prayses are also briefly touched in the last chapter of Deuteromie added by Iosue and in the booke of Ecclesiâ—sticus He died in the desert and was buried in the vaâ—le of Moab so secretly that no mortal man knew his sepulchre lest the Iewes who were very prone to Idolatrie should haue adored his bodie with diuine honour for the greatnes and multitude of his miracles and for the singular estimation they had of
and for dulnes of wit being striken with great admirrtion I can not throughly scan seeing in the Hebrew veritie are founed only tenne generations from the floud vnto Abraham by what meanes S. Luke who the Holie Ghost gouerning his penne could in no sorte write false would rather set downe eleuen generations in the Gospel Cainan adioyned according to the seuentie Interpreters Thus writeth S. Beda reuerently admiring that he could not vnderstand For being assured that the Holie Ghost gouerned the pennes both of Moyses and S. Luke and that he is not contrarie to him selfe it must nedes be true which ech of them writeth though other learned men can not reach the profoundnes of some difficulties that occure And therfore Beza was extreme saucie to dash Cainan out of S. Lukes Gospel and that wittingly and most impudently saying in his Annotations Non dubitauimus expungere VVe doubted not to put it out The former English Editions otherwise corrupt in manie places haue Cainan in the text of S. Lukes Gospel but their latter translaters are in this point pure Bezites The end of the second age THE CONTINVANCE OF THE CHVRCH AND RELIGION IN THE SECOND AGE OF THE WORLD From Noes floud to Abrahams going forth of his countrie The space of 368. yeares NO MAN can wel doubt nor wil denie that the same Church continued al the second age which was in the first considering that Noe liued aboue 50. yeares after the birth of Abraham and sem 150. more and that these three and some others of that time are renowmed in holie scripture for sincere professors of true Religion But for more manifestation of their faith and that the Church was then very conspicuous we shal repete certaine principal pointes of Religion professed and practised al that time by a continual knowne visible companie vnited in one mystical bodie though in the meane while the wicked sprong and grew in number and worldlie force much oppressing yet neuer suppressing the good First iust Noe coming forth of the arke with his familie professed his religious mind to One God almightie supreme Lord of al by Offering external voluntarie speedie pure solemne and bountiful Sacrifice of Holocaustes as a Priest vpon an Altar After which most gratful office God making a couenant with him and his seede neuer againe to destroy the world by water confirmed the same by the signe of the rainbow which represented the second Person of the B. Trinitie the Sonne of God Christ our Lord to be borne The Sōne of man extended vpon the Crosse in whom Noe beleeuing was instituted heyre of the iustice which is by faith in our Redemer VVe haue here againe Gods operatiue blessing with the effect of increase and multiplication the issue of Noe by his three sonnes in short time making manie Nations By the way also we haue an example of Fathers solemne Blessing and Cursing their children The effectes wherof succeded afterwardes accordingly Likwise in this age was geuen a particular precept Not to eate bloud And Noe obserued distinction of Cleane beastes offering Sacrifice in them only as before the floud he was commanded to take moe of them into the arke then of the Vncleane In that so ample mention is made of sinne and wickednes there is no doubt but Noe the preacher of iustice admonished and exhorted sinners to Repentance yea he Punished Cham Chanaan by his curse in their posteritie And God him selfe Threatned to exacte the bloud of man vniustly shed In the meane time Inflicted also some punishment vpon the builders of Babel by confounding their tongues And that by the Ministerie of Angels Which punishment in part and threates of more importe a General Resurrection and Iudgement where al things shal be exactly discussed and Iudged And then wil folow Eternal life to the good and Euerlasting paine to the damned Al these points of Religion and others mentioned in the former age and no doubt taught by Noe his sonnes shew clerly a Visible Church consisting of good and bad Noe remaning the same man as before the floud Sem and Iapheth are commended and blessed for wel doing C ham blamed cursed in his posteritie yet neither he nor anie of his sonnes or daughters fel into heresie or other infidelitie for anie thing that appeareth in Scripture or other authentical testimonie Heber also and his familie are particularly commended by Moyses as the right folowers and the spiritual children of Sem who had innumerable other carnal children as those that were innocent touching the presumptuous building of others who for the same fault lost their old tongue which the familie of Heber kept As S. Chrisostom and S. Augustin do proue Againe diuers of this familie falling afterwards by litle and litle to other nations the Familie of Thare saith the same S. Augustin li. 16. c. 12. albeit not al or not alwayes yet euer some of them and Abraham continually with Sem Heber Phaleg manie others not mentioned by Moyses in his briefe description as S. Gregorie doubteth not to suppose were iust and kept the true faith and vndefiled Religion But Nemrod Chams nephew and sonne of Chus described for a valiant hunter a violent giant and tyrant was an Archheretike a deuiser and teacher of false doctrin against God and true faith By sutletie and tyrannie he induced manie of liking or of feare to folow him and so in schisme he maintained heresie That men were not beholding to God but to them selues for temporal prosperitie VVherof begane a new cruel confederacie against the Citie of God the second great Sect of Infidels For Barbarisme being the first begun by Cain and ended by the floud The second mother of al Sectes beginning after the floud as S. Epiphanius writeth was Scythisme so called of the Scythians a most cruel people Who according to Nemrods heresie not thincking themselues beholding to God for temporal happines but to their owne forces tyrannized ouer the weaker and manie wicked banning together extremly oppressed the more peacable especially the Church and true seruants of God And this was one special cause of building Babylon besides their ambicious desire of perpetual fame and their bearing the simple in hand of a defence against a new floud to make it in dede a strong hold for tyrants to offend others and to defend themselues Wherfore God who before destroyed al Infidels by the floud confounded these builders by diuiding their tongues and so forced them to breake and part into manie countries Thus mankind being diuided vpon the earth opinions also were multiplied concerning Religion For shortly the perswation of mens trusting in themselues and in other mortal men appeared absurde euen the strongest feeling aduersities or fayling sometimes of their purposes saw there was neede of supernal helpe and that
land and excedingly increasing became the most principal nation in the world the selected people of God called by the name and title Of the children of Israel Of whom not only Moyses but al the old Testament most specially treateth and of whom and in whom the promised Messias the Redemer of mankind should be borne CHAP. XXXVI Esau with his wiues and children parteth from Iacob 9. His genealogie is recited with their habitations AND “ these are the generations of Esau the same is Edom. †Esau tooke wiues of the daughters of Chanaan “ Ada the daughter of Elon the Hetheite and Oolibama the daughter of Ana daughter of Sebeon the Heueite †Basemath also the daughter of Ismael sister of Nabaioth †And Ada bare Eliphaz Basemath bare Rahuel †Oolihama bare Iehus and Ihelon and Coree these are the sonnes of Esau that were borne to him in the land of Chanaan †And Esau tooke his wiues and sonnes and daughters and euerie soule of his house and his substance and catle and al that he could haue in the land of Chanaan and he went into an other countrie and “ departed from his brother Iacob †For they were exceding rich and could not dwel together neither was the land of their peregrination able to beare them for the multitude of flockes †And Esau “ dwelt in Mount Seir he is Edom. †And these are the generations of Esau the father of Edom in mount Seir †and these are the names of his sonnes Eliphaz the sonne of Ada the wife of Esau Rahuel also the sonne of Basemath his wife †And Eliphas had sonnes Theman Omar Sepho and Gathan and Cenes †And Thamna was the concubine of Eliphas the sonne of Esau which bare to him Amalech these are the sonnes of Ada the wife of Esau †And the sonnes of Rahuel were Nahath Zara Samma and Meza these were the sonnes of Basemath the wife of Esau †These also were the sonnes of Oolibama the daughter of Ana the daughter of Sebeon the wife of Esau which she bare to him Iehus and Ihelon and Coree †These were dukes of the sonnes of Esau the sonnes of Eliphaz the first-begotten of Esau duke Theman duke Omar duke Sepho duke Cenes †duke Coree duke Gatham duke Amalech these are the sonnes of Eliphaz in the land of Edom and these are the sonnes of Ada. †These also were the sonnes of Rahuel the sonne of Esau duke Nahath duke Zara duke Zamma duke Meza and these are be the dukes of Rahuel in the Land of Edom these be the sonnes of Basemath the wife of Esau †And these were the sonnes of Oolibama the wife of Esau duke Iehus duke Ihelon euke Coree these be the dukes of Oolibama the daughter of Ana and wife of Esau †These are the sonnes of Esau and these are the dukes of them the same is Edom. †These are the sonnes of Seir the horreite the inhabiters of the land Lotan and Sobal and Sebeon and Ana †and Dison and Eser and Disan These are dukes of the Horreite the sonnes of Seir in the Land of Edom. †And Lotan had sonnes Hori and Heman and the sister of Lotan was Thamna †And these were the sonnes of Sobal Aluan and Manahar and Ebal and Sepho and Onam †And these were the sonnes of Sebeon Aia and Ana. This is Ana that found the hot waters in the wildernes when he fed the asses of Sebeon his father †and he had a sonne Dison and a daughter Oolibama †And these were the sonnes of Dison Hamdan and Eseban and Iethram and Charan †These also were the sonnes of Eser Balaan and Zauan and Acan. †And Disan had sonnes Hus and Aram. †These were dukes of the Horreites duke Lotan duke Sobal duke Sebeon duke Ana †duke Dison duke Eser duke Disan these were dukes of the Horreites that ruled in the Land Seir. †And the Kinges that ruled in the land of Edom before that the children of Israel had a king were these †Bela the sonne of Beor and the name of his citie Denaba †And Bela died and Iobab the sonnne of Zara of Bosra reigned in his steed †And when Iobab was dead Husam of the land of the Themans reigned in his steed †He also being dead there reigned in his steed Adad the sonne of Badad that stroke Madian in the countrie of Moab and the name of his citie was Auirh †And when Adad was dead there reigned for him Semla of Masreca †He also being dead Saul of the riuer Rohoboth reigned in his steed †And when he also was dead Balanan the sonne of Achobor succeeded into the kingdome †This man also being dead Adar reigned in his place and the name of his citie was Phau and his wife was called Meetabel the daughter of Matred daughter of Mezaab †These therfore be the names of the dukes of Esau in their kinreds and places and callings duke Thamna duke Alua duke Ietheth †duke Oolibama duke Ela duke Phinon †duke Cenez duke Theman duke Mabser †duke Magdiel duke Hiram these are the dukes of Edom dwelling in the land of their empire the same is Esau the father of the Idumeians ANNOTATIONS CHAP. XXXVI 1. The generations of Esau As before Moyses described the genealogies of Cain of Iapheth and Cham of Nachor of Ismael and other sonnes of Abraham so here he recordeth an other collateral progenie of Esau that the difference and distinction of them and the selected people of God might be more conspicuous because contraries opposed are sene more clerly And so the Churches succession and perpetual light compared with the interrupted and obscure companies shineth the brighter For albeit in those other generations there might be manie faithful and iust persons among the infidels and wicked and of some we are assured as of Lot and Iob yet faith and religion decayed and was extinguished in their carnal children and only continued in the right line from Adam to Iacob whose twelue sonnes were fathers and beginners of twelue Tribes and in them the same true Religion was stil conserued and publikly professed as in the onlie knowne visible Church til the cōming of Christ as S. Augustin clerly sheweth in his excellent worke of the Citie of God especially in the 15. and 16. bookes in manie chapters 2. Ada the daughter of Elon In the 26. chap. v. 34. Esaus two wiues which he tooke in Chanaan are called Iudith the daughter of Beeri the Hetheire and Basemath the daughter of Elon of the same place and here the same two wiues are named Ada the daughter of Elon the Hetheite and Oolibama the daughter of Sebeon the Heueite VVhich neither agree in names nor countrie Againe his third wife Ismaels daughter here named Basemath in 28. chap v. 9. is called Maheleth For reconciliation of which and otherlike difficulties or seeming contradictions albeit he lerned expositors say that either these persons had
Catullus and Cerenus soundeth out Christ vvith harpe tenne stringed Psalter rising vp from hel so attributing the summe of this whole booke to the Royal Prophet Dauid as if he supposed no other author Touching therfore the argument or contentes of this diuine Psalter al Catholique Doctors vniformly agree that it is the abridgement summe and substance of al holie Scriptures both old and new Testament As may first be probably collected by that Christ himselfe often comprehending al the old Testament by the termes of the Law and Prophetes in one place Luc. 24. v. 44. semeth not onlie to reduce al to the Lavv and Prophetes iointly but also to the Psalmes alone or seuerally But whether this be our Sauiours diuine meaning or no in that place out of this and manie other places al the ancient Fathers teach expresly that the Psalmes are an Epitome of al other holie Scriptures For example S. Denys li de Eccles Hierar contemplat 2. after brief recital of the contents of other holie Scriptures saith This sacred booke of diuine Canticles doth exhibite both a general song and exposition of diuine thinges S. Basil calleth the Psalmodie of Dauid the common and most plentiful storehouse of al sacred doctrine the treasure of perfect Theologie S. Ambrose accounteth it the register of the vvhole Scripture Origen S. Cyprian S. Ierom S. Chrysostom S. Gregorie S. Beda S. Bernard Cassiodorus Eutimius and others vse the same or very like termes S. Augustin particularly distinguishing al the Scriptures into foure sortes of bookes sheweth that the Psalmes conteyne al The Lavv saith he teacheth somethinges the Historie somethinges the Prouerbes also and Prophetes teach somethinges but the Booke of Psalmes teacheth al. It proposeth the lavv recounteth thinges of old prescribeth the due ordering of mens actions and prophecieth thinges to come Briefly it is a common treasure of good doctrine aptly administring that is necessarie to euerie one And a litle after exemplifying in particular points Is not here saith he al greatnes of vertue and is not here the right square of iustice is not the comlines of chastitie the consummation of prudence is not vvhatsoeuer may be called good lerned in the Psalmes Here is the knovvlege of God the clere prenounciation of Christ to come in flesh the hope of general Resurrection feare of torments promise of glorie reuelation of mysteries Euen al good thinges are here as in a common great treasure laide vp and heaped together See then and obserue here Christian reader the admirable wisdom and goodnes of God The meanes of mans saluation being so disposed that his owne free consent and cooperation is therto necessarily required according to that most approued doctrin of the same S. Augustin Qui creauit te sine te non iustificat te sine te He that created thee vvithout thee doth not iustifie thee vvithout thee to helpe our weaknes and sweetly to draw our mindes otherwise auerse from trauel and paine the Holie Ghost hath ordained that in smal rowme and in pleasant maner we may attaine necessarie knowlege of God our selues easely kepe the same in memorie and dayly put in practise our chiefest dutie in seruing and praising God by singing reading or hearing these diuine Psalmes which one booke as euerie one shal be able to lerne it more or lesse perfectly openeth and sheweth the way to vnderstand al other Scriptures and so to finde enioy the hidden treasures of Gods word in like maner as a key openeth a lock For the whole sacred Bible is a sealed Booke and not rightly vnderstood til the seale or lock be opened by the key of Gods spirite geuing knowlege which the Holie Ghost amongst other wayes inspireth very often by sacred Musike or Psalmodie As S. Gregorie noteth in holie Scripture 4. Reg. 3. v. 15. where Eliseus not yet knowing Gods wil in a particular case called for a Psalmist or player on instruments and vvhen the Psalmist sang the hand of our Lord came vpon Eliseus and presently he prescribing what should be donne procured plentie of water without rayne where was none before and prophecied victorie against the enimies Reason also and experience teach that as men of cheerful hart are apt to sâ—â—g so the exercise of reading singing or playing Psalmes is a conuenient and a special meanes to attaine quietnes or cheerfulnes of mind But as this holie Psalter is the key of other Scriptures so it selfe is most especially a sealed and locked Booke requiring manie keyes Euerie Psalme saith S. Hilarie hath a peculiar key and oftentimes there be so manie lockes and keyes of one Psalme as there be diuers persons that speake to diuers endes and purposes For albeit diuers mysteries are sometimes connected and so require sundrie keyes yet there is but one principal proper key of ech Psalme otherwise it should be diuided into manie Psalmes Our first endeuour therfore must be to find the proper key of euery Psalme that is to know what is principally therein conteyned To this purpose the lerned Expositers of this booke haue obserued tenne general pointes or seueral matters to which al the contents may be reduced as it were so manie keyes and meanes of entrance into the sense and true vnderstanding of al the Psalmes And the same may likewise be called the tenne stringes of this diuine instrument Vpon one of which euery Psalme principally playeth touching the rest more or lesse as cause requireth for more melodious harmonie and perfect musike The first key or string is God himself One in Substance Three in Persons Almightie Alperfect Powre VVisdom Goodnes Maiestie Iustice Mercie other Diuine Attributes The second is Gods workes of Creation Conseruation and Gouerning of the whole world The third Gods Prouidence especially towards man in protecting and rewarding the iust in permitting and punishing the wicked The fourth is the peculiar calling of the Hebrew people their beginning in Abraham Isaac and Iacob their maruelous increase in Aegypt diuers estates manie admirable and miraculous thinges donne amongst them with their ingratitude reiection and reprobation The fifth principal key and string is Christ the promised Redemer of mankind prophecying his Incarnation Natiuitic Trauels Sufferings Death Resurrection Ascension and Glorie The sixt is the propagation of Christs name and Religion with Sacrifice and Sacramntes in the multitude of Gentiles beleeuing in him euen to the vttermost coastes of the earth the Catholique Church euer visible The seuenth is the true maner of seruing God with sincere faith and good workes The eight holie Dauid interposeth manie thinges concerning himselfe As Gods singular benefites towards him for which he rendereth thankes and diuine praises recounteth his enimies dangers and afflictions of mind bodie namely by Saul Absalon and others humbly beseeking and obtaining Gods protection He also expresseth in himselfe a perfect image
people that shal be borne whom our Lord hath made ANNOTATIONS PSALME XXI 1. For the morning enterprise In respect of the end for which Christ suffered this Psalme is intitled for the morning enterprise that is for Christs glorious Resurrection and other effectes of his Passion VVhich holie Dauid by the spirite of prophecy so describeth here long before with diuers particular cicumstances as the Euangelistes haue since historically recorded that it may not vnfitly be called The Passion of Iesus Christ according to Dauid 3. Thou vvilt not heare Our B. Sauiour seing his most terrible death imminent prayde conditionally if it pleased his heauenlie Father to haue the same remoued from him and was not heard as the Psalmist here prophecieth The principal reason was because God of his diuine charitie had decreed that mankind should be redemed by this death of his Sonne Christ also him selfe of his excellent charitie consented here vnto therefore persisted not in his conditional prayer but added and absolutly prayed that not his owne wil but his Fathers might be fulfilled And in this he was heard to his owne more glorie and other infinite benefites of innumerable soules as it foloweth v. 25. vvhen I crieâ—d to him he heard me S. Paul also witnesseth Heb. 5. v. 7. that Christ offering prayers and supplications to him that could saue him from death vvas heard for his reuerence that is in respect of his inestimable merite in humane nature vnited in person to God An other cause why Christ was not deliuered from violent death as manie holie persons were when they cried to God in distresses as S Augustin sheweth Epist 120. c. 11. was for example to Christians whom God wil haue to suffer temporal afflictions and death for the glorie of life euerlasting according to S. Peters doctrin Christ suffered for vs leauing an example that you may folovv his steppes 18. They haue digged Of obstinate malice the Iewes haue corrupted this place and God knoweth how manie others in the Hebrew text of some editions reading caari which signifieth as a lion without al coherence of the sense for caaru they digged or pearced to auoid so plaine a prophecie of nailing Christs handes and feete to the crosse 23 I vvil declare thy name to my brethren Here it is euident that this Psalme is of Christ not of Dauid by S. Pauls allegation Heb. 2. v. 11. 12. saying He that sanctifieth towitt Christ disdaned not to cal the sanctified his bretheren 23. In the middes of the Church I vvil praise thee After Christs Passion and Resurrection in the rest of this Psalme other two principal pointes of Christian Religion are likewise prophecied His perpetual visible Church and the B. Sacrament of his bodie The former is here prophecied by way of inuiting al the seede of Iacob to glorifie God v. 24. al the seede of Israel to feare him v. 25. towit innumerable Christians the true Israelites the vniuersal Church in the whole world As for heretical partes or parcels in the world such as the Donatistes which going forth from the Catholique Church say Christ hath lost his great Church the diuel hath taken the whole world from him and he remaineth only in a part of Africa they do not praise God saith S. Augustin but dishonour God and Christ as if God were not faithful in his promise as if Christ were dispossessed of his kingdome the Catholique Church Lest anie should replie that Christ is praised though the Church be decaied or be very smal the Holie Ghost hath preuented such arguments saying v. 26 His praise is in the great Church VVhich could neither be verified in the part of Donatistes in Afrike nor now in the part of Protestantes since Luther in Europe Further S. Augustin explicateth vrgeth the verses folowing in this Psalme against the same blind deafe and obstinate Donatistes who did not or would not see not heare that al the endes of the earth shal remenber and be conuerted to our Lord. The holie Scripture saith not the endes of the earth but al the endes wel goe too saith this great Doctor peraduenture there is but one verse thou thoughtest vpon some thing els thou talkedst with thy brother when one read this marke he repeteth and knocketh vpon the deaf Al the families of the Gentiles shal adore in his sight Yet the heretike is deaf he heareth not let one knocke againe Because the kingdom is our Lords and he shal haue dominion ouer the Gentiles Hold these three verses bretheren Thus and more S. Augnstin against those that thinke the true Church may faile or become inuisible or obscure And though it be not in like prosperous state at al times and in al places yet it is alwayes conspicuous and more general then anie other congregation professing whatsoeuer pretensed religion 27. The poore shal eate Seing this Psalme is of Christ as is proued by S. Pauls allegation of 23 verse and by the concordance therof with the Euangelists it is necessarily deduced that the vovves mentioned in the former verse and these wordes the poore shal eate and be filled can not be referred to the sacrifices of the old Testament but to the blessed Sacrifice and Sacrament of the Eucharist which our Sauiour promised after he had replenished the people with fiue loaues and which he instituted at his last supper in presence of his Apostles So S. Augustin doubteth not to vnderstand it and to teach as wel in his duble expositioÌ„ of this Psalme as in his 120. Epistle c. 27. The poore that is the humble and poore in spirite shal eate befilled the fatte ones or the rich being proud do also adore and eate but are not filled They also are brought to the table of Christ and participate his bodie bloud but they adore only are not also filled because they do not imitate Christs humilitie they disdaine to be humble VVhere it is clere this holie father by Christs bodie and bloud meaneth not bread and wine as signes of his bodie and bloud for bread and wine can not be lawfully adored neither doth he meane our Lords bodie as it was on the crosse or is in heauen for so it is not eaten but as it is in formes of bread and wine on Christs table the Altar PASLME XXII A forme of thankesgeuing for al spiritual benefites described vnder the metaphor of temporal prosperitie euen from a sinners first conuersion to final perseuerance and eternal beatitude †The Psalme of Dauid OVR Lord ruleth me and nothing shal be wanting to me †in place of pasture there he hath placed me Vpon the water of refection he hath brought me vp †he hath conuerted my soule He hath conducted me vpon the pathes of iustice for his name †For although I shal walke in the middes of the shadow of death I wil not feare euils because thou
â—yp â—â—p 76. in fine S. Aug. Tract 12. 13. in Ioan. :: The same credite is geuen to God speaking by Moyses as if he had spoken immediatly by himself S. Hiero. in Epist ad Philem. :: The first of al Canticles sacred or prophane Origen ho. 6. in Exod. :: God only suffered them to goe into the sea For they went of their owne accord supposing they might folowe where the Israelites went before S. Aug. ser 89. de temp :: Musical instrumeÌ„ts vsed before the law of Moyses in the seruice of God :: These things chanced to them in figure 1. Cor. 10. :: The wholsome wood of the Crosse made the bitter sea of gentiles swete Theodoret. q. 26. in Exod. The same Church Religion in this age as in the former Beleefe in one God Three diuine Persons Strength or power the Father vvisdome the Sonne Spirite the Holie Ghost Christ promised to Abraham Rom. 9. To Isaac And to Iacob Christ prefigured by Abraham By Melchisedech By Isaac Iacob Ioseph Iob. Moyses And manie other things Prophecie of Christ Iob. 19. Sacrifice Altares Churces dedicated Vowes Priesthood Priuilege of Priests VVhere is no sacrifice no priest is required Circumcision Penance Gen. 44 Mariage Degrees of coÌ„sanguinitie Pluralitie of wiues lawful sometimes neuer of husbands Blessings Signe of the Crosse Ceremonies Musical instruments Baptisme prefigured 1. Cor. 10. The B. Sacrament Priesthood of the new Testament Traditions Tythes Forme of iustice Precepts Raising seede to the brother Abstinence Freewil Mans industry necessarie God tempteth nor to euil Faith and good workes together iustifie and are meritorious but neither of them alone Iet 2. Heb. 11. Heb. 1â— Perfection in this life Foure principal merites of Abraham 1. Prompt obedience 2. Faith without staggering 3. Propagation of faith and religion 4. Perfect obedience Other iust men Isaac Iacob He spake truth in mystical sense Ioseph Iob. Moyses Nu. 12. Exo. 32. Election is of Gods mercie Predestination excludeth not ordinary meanes Sinne is the cause of reprobation Pharao and other Aegyptians hardned their owne harts God did only permitte them to obdurate themselues Protection Inuocation of Angels and Patriarches S. Aug li 16 c. 36. 〈◊〉 Adoration of creatures Swearing by creatures Ominous speach Dreames Images Reliques Deuotion to holie places Figure of Christ crosse Iosue 24. Funeral offices 2. Reg. â— Place dedicated for burial Mourning 40 dayes Exequies of seuen dayes Special place of burial rightely desired No soule before Christ entred into heauen Diuers places in hel Act. 7. v. 16. Luc. 16. Resurrection Mat. 22 General Iudgement â— Pet. 2. â—p Iud. Eternal punishment of the wicked and ioy of the blessed Heb. 11. Continuance of the Church notwithstanding breathes from it Abraham neuer contaminate in Religion Thare and Nachor reduced from idolatrie Abraham publikly professed his faith Sem. Sale Heber Melchisedech Manie professors of true Religion Breaches from the Church Moabites and Ammonites Nachors progenie Ismaelites Gal. 4. 2. Paral. 12 16. 28. Madianites Idumeans Heb. 12. Idolatrie stil increasing yet the Church continued yea also increased The Church of Christ in the new TestameÌ„t alwayes visible and great The same Scriptures forshew Christ and his Church Multitude of progenie promised to Abraham pertaineth to the Church of Christ Gen. 13. 〈◊〉 17. 22. Apoc. 7. Very absurde to say the Church of Christ was at anie time obscure Succession of spiritual gouernets during the law of nature Iob. 19. Priesthood Moyses law established in Aarons seede Ex. 28. Nu. â— Moyses chiefe in spiritual and temporal gouernment The beginning of the fourth age The second parte of this booke How the Israelites were sustained in the desert prepared to receiue the Law :: God least it in their wil to be content with ynough or to couere more yet suffered them not to haue more when it came to measurinâ—g v. 18. 2. Cor. 8. :: These birdes by Gods prouidence came from other places to the children of Israel Nu. 11. v. 31. :: By their woâ—dering at the duble quaÌ„titie it appeareth they intended not to gather so much :: By anticipation Moyses writeth here the commadment geuen when the Tabernacle and Arck were finished Exo. 〈◊〉 :: This Relique was put in a golden vessel Heb 9. though it was infinitly inferior to Christs flesh â—â— 6 yea inferior to the fleshâ—â— anie glorified Sainct Manna so called of Man-hu It was a figure of the Eucharist li. 3. c 37. â—o 45 Tâ—â—â—26 Ioan. 6. v. 25. 41. 49. 51. 55. Twelue miracles in Manna Psal 77. v 25 〈◊〉 li. 1. c 12 cont Occolâ—m◠◠〈◊〉 li. â— c 12 parâ—â—m 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. No miracle in Protestants Communion Al the said miracles are more eminent in the B. Sacrament 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. :: If this ceremonie of holding vp his handes was of such importance in the law of nature why do Heretikes deride the same and the like in the Catholique Church VVheras also our Sauiour lifting vp his hands blessed his disciples Luc. 24 S Damascen also teacheth li 4. c. 12 Oxthox that this extenâ—ion of his handes prefigured the Crosse of Christ And now it representeth the same :: Cohen in Hebrew signifieth Priâ—â—e oâ— Pâ—â—â—st which offices in the law of nature were often ioyned in one person :: Manifold wisdome wherof Daniel prophecieth c. 12. v. 4 in Christian gentils was here prefigured in Iethio a gentil :: To whom Moyses willingly yelded Origen in hunc locum Morally Superiors are admonished by Moyses example to lerne of aâ—â—e man that which is good 5. Chrysostom â—o de ferâ—ndâ—s reprehensioâ—â—bâ— â— :: To this place which was their 12 mansion they came the 47. day after they parted from Aegypt And the third day folowiÌ„g which was the â—o the law was geuen in mount Sinay S. Hierom. Epist 1. ad Fabiolam :: God would haue their free consent els it were not a perfect couenant Theodoret. q 35 in Exod. :: In this couenant God promiseth particular loue Priestlie function wherby they might better serue him and effectual grace and sanctitie :: The people promise loyaltie to God and to keepe his commandements :: So Angels Saincts offer our prayers other good workes to God though he know al things before hand :: The people and al inferior clergie also are to kepe their limites and to lerne Gods wil of their superiors Agreement of old and new mysteries The third part of this booke 〈◊〉 Diuine Lawes M 〈…〉 l and Iudicial :: In Hebrew 〈◊〉 in Greke 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 in English a 〈◊〉 〈◊〉 〈◊〉 This com 〈…〉 and 〈…〉 e one of the nine folowing Catech. Ro. p 3 q. 9. The Epistle on wenesday in the third weeke of Lent :: This and other ceremonial precepts are determinate lawes for obseruing the coÌ„mandments of the first table pertaining to God Protestants charge al Catholiques to be Idolaters They abuse their
Gods wil and ordinance who so transposed Isaacs blessing from Esau to Iacob VVhich Isaac at length vnderstanding conformed him self therto and confirmed the same v. 33. ch 28. giuing Esau such contentment as he could of temporal blessings Ioseph is renowmed for al vertues euen from his youth to his death Gen. 37. 39. 50. Iob Was simple and right fearing God and departing from euil a iust and innocent man both before and in his tribulations not sinning with his lippes neither spake he anie foolish thing against God ch 1. yea more afflicted retained innocencie ch 2. and finally God receiued his prayer for others and restored al his losses duble ch 42. Moyses a most special selected Prophet the meekest man on the earth of singular Zeale seuerly punished sinne but withal most charitably prayed God to forgiue the people and conserue his Church God of his mere mercie electeth al those whom he wil iustifie and saue offering al sufficient grace iustly leaueth some obstinate sinners in state of damnation Gen. 25. Exo. 7. His predestination foreknowledge and promise do not exclude but include the meanes wherby his wil is done in the iust Gen. 25. 37. 45 50. Neither is Gods reprobation the cause of anie mans damnation but mans owne sinne the proper cause both of reprobation damnation For example Pharao his people enuying vainly fearing and for their religion hating and persecuting the children of Israel by oppressing them with vnsupportable laboures by commanding secretly to kil their infants and that not succeding by a new decree to drowne them Exo. 1. were mercifully after long conniuence admonished by Gods legates in his name quietly to permit his people to serue him but they wilfully contemned this gentle admonition Pharao proudly and insolently answering Who is the Lord that I should heare his voice and dismisse Israel I know not the Lord and Israel I wil not dismisse Exo. 5. So they hardned their owne hartes and more greuously afflicted the faithful God permitting the wicked to liue and prosper for a time in this world not punishing them so much as they deserued nor mollifying their hartes not illuminating their vnderstanding vnto effectual conuersion but iustly permitting them to persist in obstinacie Ex. 7. 8. 9. 10. c. Protection of Angels inuocation is proued Gen. 24. 32. 48. Patriarches names also inuocated c. 48. v. 16. Isaac was blessed prospered for Abrahams sak◠because Abraham obeyed Gods voice kept his precepts cōmandements obserued his ceremonies his lawes Gen. 26. Iosephs rodde adored by Iacob Gen. 47. Moyses commanded to put of his shooes because the place was holie Exod. 3. Swearing by creatures lawful and some times more conuenient then immediatly by God him selfe Gen. 42. Likewise Ominous speach Gen. 24. and Dreames Gen 37. 40 41 are sometimes lawfully obserued and are from God Idols alwaies vnlawful but not al Images Gen. 31. 35. Reliques to be reuerently vsed as Iosephs bodie conserued in a coffin in Aegypt Gen vlt. translated by Moyses Exo. 13. and so brought into Chanaan and layed with other Patriarches in Sichem Going bare foote to holie places an act of religious reuerence and deuotion Ex. 3. The signe of the crosse vsed by Iacob Gen 48. a figure of Christs crosse The wood cast by Moyses into the bitter water and making it sweete Exo. 15. an other figure therof Funeral obsequies were obserued by Abraham for his wife Sara Gen. 23. with mourning and weeping for her according to the qualitie of so holie a person who it is like needed not other satisfactorie workes as Saul and Ionathas and others slaine in battel for whom Dauid and his court did not only mourne and weepe but also fasted til euen He also bought a field with a duble caue where he buried her dedicating it for this peculiar vse and both himself and Isaac Iacob Rebecca and Lia were there buried Gen. 49. v. 31. Ioseph with al his brethren mourned for their father Iacob first fourtie dayes in Aegypt then carying him into Chanaan celebrated the exequies other seuen dayes Gen. 50. His particular digging of his owne graue v. 5. and both his and Iosephs special charge to be buried amongst their ancesters and the translation of al the twelue sonnes of Iacob into Sichem confirme the desire of burial in one place rather then in an other to be agreable to nature and holie Scriptures Touching the soules departed euen the most perfect went into the lower partes generally called Hel. But some were in rest others in paines according to their desertes none in heauen before Christ As S. Hierom comment in Osee 13. et Eccles 3. proueth by Iacobs vvordes Gen. 37. I wil descend vnto my sonne into hel by Iobs lamentation ch 7. et 17. that al good and bad were retained in hel saying If I shal expect hel is my house and in darknes I haue made my bed VVhich place or receptacle of such Saintes as Iacob and Iob vvas doubtles farre distant from hel of the damned for betvven Lazarus in Abrahams bosome and the glutton intorments is a great chaos or large space and yet the highest of these places is called hel In respect of Resurrection the same Iacob called his life in this vvorld a pilgrimage Gen. 47. and Iob ch 7. a warfare vpon earth professing expressly ch 19. In the last day I shal rise out of the earth And I shal be compassed againe with my skinne and in my flesh I shal see God Our B. Sauiour also proueth the Resurrection because the God of Abraham Isaac and Iacob Exo. 3. is God of them not as they are dead but as they are liuing and to returne againe to life in bodie and soule together Of general Iudgement Iob saieth ch 31. What shal I doe when God shal rise to iudge and when he shal aske what shal I answere him And Eliu ch 34. saieth The omnipotent wil render a man his worke and according to the waies of euerie one he wil reeompence them Sodom and Gomorra Gen. 19. were example saith S. Peter and S. Iude of eternal punishment in hel fire Of eternal life Iacob professed his hope Gen. 49. saying I wil expect thy saluation ô Lord. And Moyses as S. Paul testifieth denied him selfe to be the sonne of Pharaoes daughter esteming the reproch of Christ greater riches then the treasure of the Aegyptians For he looked vnto the reward Thus much touching particular pointes of Religion It resteth to see the visible knowen members of the Church with the heades and gouernors therof succeding without interruption in the same age notwithstanding some brake and departed from them and other innumerable Sectes of Infidels stil multiplied in the world To beginne therfore with Abraham before the former age was ended at which time he was 75. yeares old holie Scriptures stil speake of
him as alwaies vndefiled and a true seruant of God though his father Thare and his brother Nachor sometimes serued strange goddes Iosue 24. but were reclamed and the whole familie as S. Augustin proueth lib. 16. c. 13. de ciuit was persecuted by the Chaldees VVherupon Thare leauing Chaldea brought Abraham Lot and Sarai so farre as Haran in Mesopotamia Gen. 11. whither also Nachor repaired afterwards and there made his habitation as appeareth Gen. 24. But Abraham vvas sooner and more specially persecuted in Chaldea as Iosephus testifieth li. 1. Antiq. for his clere and publique profession of one God Creator of al things and that by his only goodnes and not by mens ovvne povver happines is attained Further Suidas vocab Abraham vvriteth that at the age of 14. yeares he admonished his father not for lucre sake to seduce men by vvorshipping images of false goddes auouching that there is no other but the celestical God maker of the whole world In vvhich sincere profession hovv he alvvaies perseuered is often testified and needles here to be repeted Also Sem Sale and Heber his proper ancesters the ninth seuenth and sixth in right line before him were al holie men and liued al Abrahams time much of Isaachs and part of Iacobs dayes Likevvise Melchisedech King and Priest a distinct person of an other lineage as vve suppose from Sem liued in the beginning of this age Al which being renowmed men had great troupes or rather countries which with them serued the only true God VVherof we haue example in that Abraham being but a stranger in Chanaan vpon a suddaine exploite Gen. 14. made readie of the seruants borne in his house three hundreth and eighteene wel appointed men of armes al of the same religion for shortly after they were al circumcised Gen. 17. yet was king Melchisedech of more power and authority then he And the other here mentioned except his elder brother Nachor and his nephevv Lot vvere his ovvne direct progenitors and by likelihood more potent Againe from Abraham the succession held on right to Aaron and Moyses and the vvhole people of Israel vvhich vvith them passed out of Aegypt through the redde sea But in the meane time diuers also of Abrahams kindred and seede brake of from this communitie and fel to idolatrie For albeit Lot his brothers sonne perseuered in the true seruice of God yet Lots sonnes Moab and Ammon at least the Moabites and Ammonites two nations that came of them Gen. 19. were infidels and idolaters Likewise though Nachor and Bathuel Nachors sonne continued henceforth in true faith and religion yet Laban the same Bathuels sonne had false goddes vvhich Rachel tooke away Gen 31 But true religion being not wholly extinguished in these families both Isaachs wife Rebecca and Iacobs wiues Lia and Rachel with their handmaides Bala and Zelpha either beleued rightly or were more easily brought to true beleefe and seruice of God Ismael Abrahams first sonne was in his youth euel disposed Gen. 21. and for endeuoring to corrupt Isaac vvhich S. Paul calleth persecution was together with his mother Agar cast out of Abrahams house yet prospered in the desert had twelue sonnes dukes sometimes visited his father and together with Isaac buried him Gen. 25. And at the age of 137. yeares died and was put to his people that is to others like himself good or euil Abraham also separated his other sonnes begotten of Cetura v. 6. from Isaac to whom only and not to any other the promised land of Chanaan and other more special blessings pertained Of these last sonnes came the people of Madianites who kept some resemblance with the people of God in religion and therin prefigured heretikes that descend from Catholique race but falling to schisme heresie doe not participate eternal enheritance with the spiritual children of God as S. Augustin teaceth q. 70. in Gen. In like sorte of the two sonnes of Isaac onlie Iacob had the spiritual blessing and enheritance therto belonging Gen. 27. Esau though prophane in maners selling his birthright Gen. 25. v. 32 which waâ— aspâ—ritual turisdiction wherin he was a figure of the reprobate yet it semeth he kept the true faith Gen. 35. v. vlt. But whether he did or no sure it is Iob who is probably thought to be of his race Gen. 36. was a most holie man and a rare example of vertue But the posterities of them both and al the progentes of Ismael and of Abrahams other sonnes by Cetura sooner or later â—â—l to infidelitie and idolatrie In other nations of the world stil new goddes and goddeses were multiplied vpon euerie occasion As S. Augustin li. 18. de ciuit recounteth diuers Al which notwithstanding the true Church and citie of God continued most visible and notorious yea with meruelous increase especially after they were more hated and afflicted in Aegypt Exo. 1. VVhither they were brought by the strange and special prouidence of God more strangely preserued and most miraculously deliuered from thence Much more the Church of Christ wherof this was a shadow and figure hath benne and shal be euer most visible from the first foundation therof to the worlds end For besides the promises and predictions in the new Testament al the Scriptures also of the old which fortel Christ do withal forshew his Church Totum quod annunciatur de Christo saieth S. Augustin de vnitate Eccles c. 2. caput corpus est Al that is spoken of Christ is of the head and the bodie The head is the onlie begotten Iesus Christ the Sonne of the liuing God he the Sauiour of the bodie His bodie the Church Againe c. 4. Totus Christus caput corpus est VVhole Christ is the head and the bodie The head the onlie begotten Sonne of God and the bodie his Church the bridgrome and bride tvvo in one flesh Yea for no other cause saieth he li. de catech rud c. 3. were al those things written before the coming of our Lord which we read in holie Scriptures but that his coming might be commended and the future Church prefigured that is the people of God through out al nations which is his bodie The same doth S. Paul teach vs not only saying Gal. 3. The law was our pedagogue or conductor to Christ but also 1. Cor. 12. that as the natural bodie is one and hath manie members and al the members of the bodie wheras they be manie yet are one bodie so also Christ And Coloss 1. that Christs bodie is the Church As therfore the great blessing of redemption and saluation was promised in Christ Gen. 12. c. so it was withal expressed that al nations and kindreds of the earth should be partakers therof yea so innumerable as the dust of the earth the starres of heauen and sandes of the sea VVhich S. Paule saieth Rom. 9. is not ment of Abrahams natural children but
deliuer and saue them First Othoniel of the tribe of Iuda then Aod of Beniamin after him Samgar the Scripture not signifying of what tribe then Barach with Debora of Ephraim Gedeon of Manasses Abimelech his basâ— sonne an vsurper Thola of Issachar Iair and Iephte of Manasses Abesan of Iuda Aialon of Zabulon Abdon of Ephraim Sampson of Dan and Heli who was also high priest of Aarons stocke otherwise called Zaraias 1. Paralip 6. and Samuel also of the tribe of Leut a Prophet In his time the people demanding and vrging to haue a King Saul of the tribe of Beniamin was annointed 1. Reg. 10. But for transgressing Gods commandments especially for exercising spiritual function without warrant 1. Reg. 13. and not destroying idolaters 1. Reg. 15. was deposed and Dauid of the tribe of Iuda was annointed King who after manie great trubles possessed the whole kingdome and died in peace leauing his sonne Salomon inuested and annointed king in his throne The Church being thus established in distinct states and orders albeit there were manie imperfections in al sortes of persons and great sinnes committed yet God so punished offenders and chastised the whole people that he stil conserued the greatest or chiefe part in true faith and religion For whiles they were in the desert they murmured very often against God and his Ministers their Superiours Exod. 17. Num. 11. 14 20. 21. Manie fel to idolatrie Exod. 32. Aaron not free from cooperating in the peoples sinne Nadab and Abiu Aarons sonnes and consecrated priestes offered strange fire Leuit. 10 Core Dathan and Abiron with their complices made a great schisme Num. 16. Manie committed carnal fornication with Infidels and were therby drawen to spiritual Num. 25. Of which and other like â—innes the Psalmist speaketh Psal 94. exhorting his people not to harden their hartes as in the desert their fathers had tempted God Fourtie yeares was I offended sayth God with that generation and sayd They alwayes erre in hart And therfore he sware in his wrath that the same generation should not enter into the promised land of Chanaan but their children entred and possessed it Num. 14. Iesue 3. A 〈…〉 the people falling to idolatrie and other sinnes were afflicted and sore pressâ—d by forraine enemies but repenting were deliuered and saued by certain capitaines called Iudges and Sauiours as appeareth in the booke of iudges They had also tribulations by some of their owne nation for among the Iudge one called Abimelee was a tyrannical vsurper Iudic. 9. Saul their first King falling from God vniustly persecuted Dauid 1. Reg. 18. â— Ambitious Absolom rebelled against the King his father 2. Reg. 15. and Seba of the tribe of Beniamin raised an other rebellion 2. Reg. 20. â—â—â—â—wise Adonias assisted by Abiathar the high priest and by Ioab general of the armie pretended to reigne his father Dauid yet liuing to preuent S 〈…〉 n of the kingdom 3. Reg. 1. So God both shewed his iustice in suffering suâ—â— afflictions to happen for punishment of sinne and his mercie in sauing hiâ— Church from ruine Moreouer for preseruatioÌ„ of the Church there were diuers diuine Ordinances prouided by the law For first al were strictly commanded not to coÌ„municate with Infidels in their idolatrie Ex. 23. nor with Schismatikes in their schisme Nu. 16. but to destroy al Idolaters Num. 33. and shunne al nouelties in religion as a sure marke of idolatrie or false doctrine Deut. 13. Further to conserue vnitie there was but one Tabernacle and one Altar for Sacrifice in the whole people of Israel VVherupon when the two tribes and halfe on the other side Iordan had made a seueral altar al the tribes that dwelt in Chanaan suspecting it was for sacrifice sent presently to admonish them and prepared to make warre against them except they destroyed their new altar but being aduertised that it was only an altar of monument and not for sacrifice were therwith satisfied Iosue 22. Afterwards the tribe of Dan setting vp idolatrie and the other tribes not correcting it they were al punished VVhich happened by occasion of an other enormous sinne committed and not corrected in the tribe of Beniamin For the other eleuen tribes making warre against them for this iust cause yea by Gods direction and warrant yet had the worse susteyning great slaughter of men in two conflictes and in the third Beniamin was almost destroyed Iudic. 20. Finally for decision of al controuersies and ending of strife the High Priest was expresly ordayned supreme Iudge Deut. 17. And al were commanded in paine of death to submitte their opinions and obey his sentence with promise of Gods assistance wherby his definitions were certaine and infallible For in consultations of doubtes and difficult cases God inspired him with doctrine of veritie Exod. 28. 29. Leuit. 8. Num. 3. 7. 9. 1. Reg. 23 30. VVhich iudgement Seate Christ admonished the Iewes to repayre vnto and folow Math. 23. though the Iudges themselues did not the thinges which they taught In so much that Caiphas through this assistance of Gods spirite being otherwise a wicked man yet pronounced the truth That one must die for the people VVhich therfore S. Iohn the Euangelist ascribeth to his Chayre and office because he was High priest that yeare Ioan. 11. Seing then Gods prouidence and continual assistance was so clere and assured in the Church of the old Testament much more is the Church of christ builded vpon a sure rocke assured of his perpetual assistance and always preserued from erring in Faith or in general practise of Religion And that by Gods like assured ordinance of one supreme head and Iudge S. Peter his Successour for vvhom our Sauiour prayed that his faith should not faile Further commanding him that he should confirme his brethren Al vvhich vvse see is performed in the Successours of S. Peter vvheras the successours of the other Apostles are al failed long since The same most assured stabilitie of the Church of Christ is further confirmed by the whole Lavv and Prophetes Namely Deut. 32. and 33. vvhere Moyses fortelleth more povver and grace in the Church to be collected in the Gentiles of al natioÌ„s then euer vvas in that of the Israelites or Iews Likewise 1. Reg. 2. The same vvas both prefigured and prophecied by holie Anna The hungrie those that desire Gods grace and glorie are filled vntil the barren woman the Church of the Gentiles bare verie manie she that had manie children was weakned Shewing that the Church of the Iewes had manie vntil the plenitude of Gentiles much more abounded Wherfore the Psalmist inuiteth al nations to praise God saying Psal 116. Praise our Lord al ye Gentiles praise him al ye peoples Also 2. Reg. 7. God promised Dauid saying Thy Kingdome for euer before thy face and thy throne shal be firme continually which was not verified in Dauids temporal kingdome For it was
the burden of two mules for thy seruant wil no more make holocaust or victimes to strange goddes but to the Lord. †But this onlie is it for which thou shalt besech the Lord for thy seruant when my maister shal goe into the temple of Remmon to adore and he leaning vpon my hand if I shal adore in the temple of Remmon he adoring in the same place that the Lord pardon me thy seruant for this thing †Who sayd to him “ Goe in peace He therfore went from him in the spring time of the earth †And Giezi the seruant of the man of God sayd My maister hath spared Naaman this Syrian that he tooke not of him the things which he brought Our Lord liueth I wil runne after him and wil take some thing of him †And Giezi folowed at the backe of Naaman whom when he saw running toward him he lept downe from his chariote to mete him and said Are al thinges wel †And he said Wel. my maister hath sent me to thee saying Euen now there are come to me two yong men from mount Ephraim of the children of the prophetes geue them a talent of siluer and two change of rayment †And Naaman sayd It is better that thou take two talentes And he forced him bound the two talentes of siluer in two bagges and the duble rayment layd it vpon two of his seruantes who also caried it before him †And when he was come now in the euening he tooke it out of their hand layd it vp in the house dismissed the men and they departed †And himself going in stood before his maister And Eliseus said From whence comest thou Giezi Who answered Thy seruant hath not gone any whither †But he sayd Was not my hart present when the man returned out of his chariote to meete thee Now therfore thou hast receiued siluer and taken rayment to bye oliuetes and vineyardes and sheepe and oxen and seruantes and handmaides †But the leprosie also of Naaman shal cleaue to thee and to thy seede for euer And he went out from him a leper as it were snow ANNOTATIONS CHAP. V. 19 Goe in peace Shcismatiques as they are commonly but improperly now called in England which being in mind and iudgement Catholiques goe sometimes to Protestantes common prayers or â—â—â—mons draw an excuse of their fact from this warrant of the Prophet permitting a Nobleman of Syria to goe and serue his king in the temple when he adored an Idol But whosoeuer wil duly consider this example shal find great difference in respect of the times places persons and of the very doubtes proposed betwen this mans case and ours For before Christs Gospel was promulgate neither al Articles of faith were so expresly taught nor the external profession therof so strictly commanded as now they are in time of more grace which geueth more ayde to mans weaknes wherin also more perfection is required and therfore our Sauiour exacteth of al to confesse him and his Religion before men els he vvil denie them before his Father Likewise in the place where this Nobleman dwelt his presence in the temple and seruice to the king could not be accounted a reuolt from true religion which was neuer professed there nor be scandalous to anie man being al Infidels but in a christian countrie where al beare the name of Christians especially where men are at controuersie about the true Christian religion al that frequent or repaire to the same assemblies for publique seruice of God are reputed to be of the same religion or els dissemblers as it were to haue no care of religion knowing God and not glorifying him as God and reuolting from the truth which they had lerned The difference also of persons is great For this Nobleman hauing before his conuersion serued his king in the office of sustayning him when he bowed to the Idol if he should haue refused to do the same it would rather haue bene supposed that he disdained his Maister or shewed disloyaltie then thought that he refrayned for religion wheras in our case verie few do such temporal seruice about the king in the church and such as doe carrie the sword scepter or the like are accounted of that religion which is there practised except they manifest the contrarie as this man did and our men commonly do not Yea if anie do say they are Catholiques and yet goe to the Protestantes church they are counted of that rank S. Paul speaketh of which confesse they knovv God but denie him in their deedes And those which refuse such an office can not be iudged disloyal because it is sufficiently knowne that Catholiques refuse of mere conscience An other most especial difference is in the thinges demanded This Syrian promising expresly before the Prophet and his owne great trayne that he would neuer againe serue false goddes and that he would serue the onlie true God and for that purpose caried earth with him to make an Altar for Sacrifice and returning home preached the miracle wrought in himself desired not to doe anie thing wherby he might seme to serue an Idol but that when the king leaning vpon him should adore Remmon he might bow with his maister not adoring the Idol for he resolued and promised the contrarie but adoring God Almightie in whom now he beleued And this the Prophet approued in that time place and person to be lawful But those that now in England goe to Protestants seruice or sermons do neither publikly renounce al heresies not professe to frequent Masse the true Sacrifice of the Christian Church nor auouch the erecting of an Altar but goe to church to shew them selues obedient to the Parlament law which abandoned the true Diuine Seruice and in place therof appointed commanded al to be present at a new forme of common prayer thereby making it a distinctiue signe of conformitie and participation in that religion which these dissemblers in their consciences know to be false This example therfore doth in no sorte warrant their going to the heretical church but contrariwise admonisheth al to take resolution in our case as Naaman did in his of our Eliseus or spiritual Superior and if he should say Goe in peace then might they pleade an excuse but he sayth None can goe without incurring greuous sinne and eternal damnation The case being so much different from Naamans It is in deede more like to that of Eleazatus and other Machabees who were commanded by eating svvines flesh to depart from the lavv of God and their fathers VVhich by no meanes was lawful to doe nor to make shew of doing it but rather to dye as they did most gloriously CHAP. VI. Eliseus maketh iron to swimme vpon the water 8. leadeth the king of Syria his men sent to apprehend him blindly into Samaria 20. vvhere their eyes being opened they are curtously intertained and freely dismissed
our Lord and put them in his temple †But the rest of the wordes of Ioakim and of his abominations which he wrought and the thinges that were found in him are contayned in the Booke of the kinges of Iuda and Israel And Ioachin his sonne reigned for him †Eight yeares old was Ioachin when he began to reigne and he reigned three monethes and ten dayes in Ierusalem and he did euil in the sight of our Lord. †And when the compasse of a yeare was come about Nabuchodonosor the king sent some that brought him in to Babylon the most precious vessels of the house of our Lord being caried away withal But he made Sedecias his vncle king ouer Iuda and Ierusalem †One twentie yeares old was Sedecias when he began to reigne he reigned eleuen yeares in Ierusalem †And he did euil in the eies of our Lord his God neither did he reuerence the face of Ieremie the prophet speaking to him from the mouth of our Lord †He reuolted also from king Nabuchodonosor who had adiured him by God he hardened his necke his hart that he would not returne to our Lord the God of Israel †Yea al the chiefe of the Priestes and the people transgresled vnlawfully according to al the abominations of the Gentiles and they polluted the house of our Lord which he had sanctified to him in Ierusalem †And our Lord the God of their fathers sent to them by the hand of his messengers rysing by night and daily admonishing them for that he spared his people and his habitation †But they mocked the messengers of God and litle estemed his wordes and scorned the prophetes vntil the furie of our Lord ascended vpon his people and there was no amendment †For he brought vpon them the king of the Chaldees and slewe their yong men with the sword in the house of his sanctuarie he pitied not yong man and virgin and old man no neither him that stouped for age but he deliuered al into his handes †And al the vessels of the house of our Lord as wel greater as lesser and the treasures of the temple and of the king and the princes he transported into Babylon †The enemies set fyre on the house of God and destroyed the wal of Ierusalem al the towres they burnt and what soeuer was pretious they destroyed †If anie man escaped the sword being led into Babylon he serued the king and his sonnes til the king of the Persians reigned †That the word of our Lord by the mouth of Ieremie might be accomplished and the land might celebrate their Sabbathes for al the daies of the desolation she kept a Sabbath til the seuentie yeares were expyred †But in the first yeare of Cyrus king of Persians to fulfil the word of our Lord which he had spoken by the mouth of Ieremie our Lord raysed vp the spirit of Cyrus king of the Persians who commanded to be proclaymed in al his kingdom yea by writing saying †Thus sayth Cyrus king of the Persians Al kingdomes of the earth hath the Lord the God of heauen geuen me and he hath commanded me that I should build him a house in Ierusalem which is in Iewrie who of you is there in al his people The Lord his God be with him and let him goe vp THE CONTINVANCE OF THE CHVRCH AND RELIGION IN THE FIFTH AGE From the fundation of the Temple to the captiuitie in Babylon The space of 430. yeares ALBEIT there were greater Schismes Heresies and more reuoltes from Gods law and seruice in this fifth age then in the former Yet the true Church and Religion continued stil and were no lesse conspicuous then before VVhich being clere and euident touching manie principal Articles we wil here only remitte the reader to some special places for confirmation therof neither wil we be prolixe in declaring other pointes denied or called into controuersie at this time by the impugners of Catholique Religion Beleefe in one God appeareth plainly in building adorning dedicating the Temple with so great solemnitie of the Priestes Leuites and al the Tribes and particularly by king Salomons prayer 3. Reg. 7. 8. 2. Paral. 2. c. Also Prouerb 8. Eccle. 12. Isaie 41. 44. 45. The Mysterie of the B. Trinitie Prouer. 12. Isaiae 6. 48. 49. Ose 11. Ioel. 2. Of Christ our Redemer Isaie 7. 8. 9. 11. 28. 53. Ierem. 23. 30. 33. Ezech. 17. 34. 37. Dan. 7. 9. Osee 6. 11. 14. Ioel. 2. Sophon 2. Aggoei 2. Zachar. 2. c. Sacrifices Sacramentes other Rites the same as before But more frequent Prophecies that they should be changed into better and perfecter by Christ Prou. 9. Isai 12. 52. 55. 61. In the meane time for more signification of the singular vertue of Christs Sacramentes the effect of penitential workes is often recorded For example wicked Achab by hairecloth fasting and other humiliation escaped part of his deserued punishment 3. Reg. 21. Manasses recouered Gods fauoure and his temporal kingdom 2. Par. 33. VVho yet was punished in his posteritie 4. Reg. 23. And the Niniuites by such penance auoided destruction Ione 3. Yea nothing is more frequent in the Prophetes then preaching of penance Isa 1. 2. 3. 30. Iere. 3. 18. c. and others al ascribing the cause of plagues and afflictions to the want of repentance And false Prophetes condemned of errour and false doctrine for promising the people peace and securitie in their sinnes Ierem. 14. Lamen 2. Besides abstinence from diuers sortes of meates counted vncleane Isaiae 66. and ordinarie fastes according to the law other fastes were appointed sometimes vpon occasions requiring not only to subdue and mortifie the flesh but also to obtaine mercie at Gods handes in special distresses 2. Par. 20. Ioel. 1. 2. Ione 3. Elias fasting fourtie dayes 3. Reg. 19. prefigured Christs fast VVhich the Church imitateth in Lent of fourtie daies according to humane habilitie for the fastes of Christ Elias and Moyses were miraculous To the Feastes instituted before was added the Dedication of the Temple 3. Reg. 7. 2 Par. 3. Which was built in Mount Moria 2. Par. 3. the special place designed long before for this purpose when Abraham was directed thither by God was there readie to sacrifice his sonne Isaac Gen. 22. where Dauid also offered sacrifice 2. Reg. 24. 1. Par. 21. This being the onlie ordinarie place for Sacrifice there were for other vses of daylie prayer reading preaching and hearing the word of God other Synagogues built as it were Parish churches in great number in Ierusalem it self foure hundred and foure score and manie more in the whole kingdom as the Hebrew Traditions testifie Of al which places especially of the Temple there was venerable respect had For which cause when Ioiada the High Priest gaue order to kil Athalia he suffered it not to be donne in
builded not houses to inhabite and vineyard and filde and seede we haue not had †but we haue dwelt in tabarnacles and haue bene obedient according to al thinges that Ionadab our father commanded vs. †But when Nabuchodonosor the king of Babylon was come vp to our Land we said Come and let vs goe into Ierusalem from the face of the host of the Chaldees and from the face of the host of Syria and we haue taried in Ierusalem †And the word of our Lord was made to Ieremie saying †Thus saith the Lord of hostes the God of Israel Goe say to the men of Iuda and to the inhabitants of Ierusalem Why wil you not receiue discipline to obey my wordes saith our Lord †The wordes of Ionadab the sonne of Rechab haue preuailed which he commanded his sonnes not to drincke wine and they haue not drunke vntil this day because they haue obeyed the commandment of their father but I haue spoken to you early rysing and speakeing and you haue not obeyed me †And I haue sent to you al my seruants the prophetes rising early and sending and saying Returne ye euerie one from his most wicked way and make your studies good and folow not strange goddes nor worship them and you shal dwel in the land which I gaue you and your fathers and you haue not inclined your eare nor heard me †The children therefore of Ionadab the sonne of Rechab haue firmely kept the precept of their father which he commanded them but this people hath not obeyed me †Therefore thus saith the Lord of hostes the God of Israel Behold I wil bring vpon Iuda and vpon al the inhabitants of Ierusalem al the affliction which I haue spoken against them because I haue spoken to them and they haue not heard I haue called them and they haue not answered me †But to the house of the Rechabites Ieremie said Thus saith the Lord of hostes the God of Israel For that you haue obeyed the commandment of Ionadab your father and haue kept al his commandments and haue done al thinges that he commanded you †Therefore thus saith the Lord of hostes the God of Israel There shal not want a man of the stocke of Ionadab the sonne of Rechab standing in my sight al daies ANNOTATIONS CHAP. XXXV 1. The house of Rechabites VVe haue here according to the state of Gods Church in the old Testament a cleare example of religious life by professing and performing good workes of supererogation not commanded by God but piously instituted by a holie man called Ionadab VVhich not only himself and his proper children but also their posteritie manie ages after him voluntarily obserued by a prescript Rule Not to builde houses nor dwel in anie but in tentes not to sow seede nor to plant nor haue vinyardes nor to drinke wine A like rule but not the same in al pointes was prescribed by God himself Num 6 for such as would voluntarily embrace it And Elias and Elizens with then disciples obserued an other forme of religious life as appeareth 4. Reg. 1. 2. c. Al which vvere figures of more perfect Religious Orders in the Church of Christ consisting in three essential vowes of voluntarie Pouertie Chastitie and Obedience not commanded but commended and for the better attayning to perfection counseled by our Sauiour vvherof they are called Euangelical Counsels observed by the Apostles leauing al their worldlie substance and al desire of hauing anie proper possessions such also as had wiues leauing them the rest noâ— marying al renouncing their owne willes subiected the same to Christs wil folovving him VVhose example others imitating this holie maner of life hath stil continued in the Church as is euident by the Ecclesiastical histories euen from the Apostles time But al obserued not the same particular rules nor were called by the same titles For as in the time of Moyses law some were called Nazareites some the Children of the Prophetes and some Rechabites after the name of their founders father Rechab a renowmed godlie man so now some are called Eremites some Monkes some Freares and some Religious Clerkes And of ech of these kindes diuers sortes are distinguished by varietie of rules habites special functions and titles either of their first Institutors or of the Institutes themselues or of the places or other occasions As Carmelites Augustines as wel Monkes as Canons Regular Benedictins Bernardins Carthusians Dominicans Fraâ—c scans Iesuiâ—es Theatines Capuchines and the like As also manie distinct Orders of Nunnes But none of them al differ from the rest nor from other Catholique Christians in pointes of faith nor make anie Sectes of Religion as Heretikes ridiculously obiect For al beleue and confesse the self same Catholique Faith in al the Articles therof al vse and acknowlege the same and no other holie Sacraments and al are vnited in one vniuersal Church vnder one visible Head Euerie Order good and holie in their profession al together excellently aâ—oâ—ing the whole bodie with sacred semelie varieties make the same vniuersal Church more glorious CHAP. XXXVI Ieremie in prison sendeth Baruch by Gods commandment to read a booke of comminations before the people 7. exhorting them to repent 9. which being read in a porch of the Temple 11. Micheas reporteth it to the Nobles in the court 14. whither Baruch being called readeth the same before them 20. they informe the king 21. who hearing part therof causeth the booke to be burned 26. and commandeth to apprehend Baruch and Ieremie 27. The booke is write againe by them with addition of more AND it came to passe in the fourth yeare of Ioakim the sonne of Iosias king of Iuda this word was made to Ieremie from our Lord saying †Take a volume of a booke and thou shalt write in it al the wordes that I haue spoken to thee against Israel and Iuda against al Nations since the day that I spake to thee from the daies of Iosias euen to this day †If perhaps the house of Iuda hearing al the euils that I meane to doe vnto them let euerie man returne from his most wicked way and I wil be propicious to their iniquitie and to their sinne †Ieremie therefore called Baruch the sonne of Nerias and Baruch wrote from the mouth of Ieremie al the wordes of our Lord which he spake to him in the volume of the booke †And Ieremie commanded Baruch saying I am shut vp neither am I able to goe into the house of our Lord. †Goe thou in therefore and read out of the volume wherein thou hast written from my mouth the wordes of our Lord in the hearing of al the people in the house of our Lord on the fasting day moreouer also in the hearing of al Iuda which come out of their cities thou shalt read it to them †if perhaps their prayer may fal in the sight of our
went against Gorgias the gouernour of Idumea †And he went forth with footemen three thousand and horsemen foure hundred †Who buckling together it chanced few of the Iewes to be slayne †But Dositheus one of the Bacenors an horseman a valiant man held Gorgias and wheras he would haue taken him aliue a certayne horseman of the Thracians came vpon him and cut of his shoulder and so Gorgias escaped into Maresa †But they that were with Esdrin fighting long and being wearied Iudas inuocated our Lord to be their helper and captayne of the battel †beginning in his countrey language and with hymmes raising a crie draue Gorgias souldiars into flight †And Iudas hauing gathered an armie came into the citie Odollam when the seuenth day came on being purifyed according to the custome they kept the Sabbath in the same place †And the day folowing Iudas came with his companie to take away the bodies of them that were ouerthrowen and with their kinsmen to lay them in the sepulchers of their fathers †And they found vnder the coates of the slayne some of the donaryes of the idols that were in Iamnia from which the lawe forbiddeth the Iewes therfore it was made playne to al that for that cause they were slayne †Al therfore blessed the iust iudgement of our Lord who had made manifest the hidden thinges †And so turning to prayers they besought him that the same offence which was committed might be forgotten But the most valient Iudas exhorted the people to keepe themselues without sinne seing before their eyes what was done because of the sinnes of them that were ouerthrowen †And making a gathering he sent twelue thousand drachmes of siluer to Ierusalem for sacrifice to be offered for sinne wel and religiously thinking of the resurrection †for vnles he hoped that they that were slaine should rise againe it should seeme superfluous and vaine to pray for the dead †And because he considered that they which had taken their sleepe with godlines had very good grace layd vp for them †“ It is therfore a holie and healthful cogitation to pray for the dead that they may be loosed from sinnes ANNOTATIONS CHAP. XII 46 It is a holie and healthful cogitation to pray for the dead The Catholique beleefe doctrine and practise of praying for the dead is so euidently confirmed by this place that our aduersaries haue no better shift to auoide the same then by denying these bookes to be Canonical Scripture VVhich being authentically proued it may here suffice to adde that albeit the Greke text as in other innumerable places differeth from the Latin yet it is no lesse clere for this doctrin VVhich in English is thus v 45. Regarding or considering that grace is layde vp for them that sleepe or dye in pietie tovvitte in true faith and repentance in the next verse 46. inferreth thus VVherupon he Iudas Machabeus made reconciliation or expiation for the dead that they might be deliuered or loosed from their sinne that is from punishment for sinne Omitting therfore multitude of other proofes vve vvil here only cite tvvo great Doctors who with others teach that the denial of this particular point of religion is a condemned heresie S. Augustin li. de Haeresib haer 53. noteth this for a special heresie saying Aerians are named of one Aerius vvho being a priest and taking it greuously that he could not be ordained a Bishop falling into the heresie of the Arrians added some proper doctrines of his ovvne saying that vve ought not to pray nor offer sacrifice for the dead Likevvise S. Bernard Ser. 66 in Cantica in plaine termes saith they are heretikes vvhich beleue not that there is purgatorie fire after death but that the soule departing from the bodie goeth forthvvith either to rest or to damnation Let them then saith he aske of him vvho saide There is some sinne that shal not be forgeuen neither in this vvorld nor in the future why he sayd this if there remaine no remission and purgation of sinne in the future vvorld He therfore aduiseth al to bevvare of such seducers saying See the detracters see the dogges They deride vs because vve baptize infantes for that vve pray for the dead It is also most vvorthie of consideration that Iudas Machabeus vvho did this charitable act for his souldiars slaine in the holie vvarres vvas the High priest or chief Bishop of the Church at that time and defender of true faith and Religion Finally vve may also obserue that he did not anie nevv thing but practised the vsual custome of the vvhole Church For so it appeareth by their sette forme of Office for the dead called HASCHABAH that is Rest or prayer for rest in their booke MAHZOR translated and set forth by Bishop Genebrard in the yeare of our Lord. 1569. VVhere are these expresse supplications Requiescat anima ipsius in cubili suo iaceat in pace dormiat in pace His or her soule rest in his bed lye and slepe in peace Againe Ye Angels of peace come forth to mete him c. And that the Ievves this day vse to pray for the dead is a clere thing and confessed by Protestantes namely Munsterus and Fagius in their Annotations vpon the 14. of Deut. and M. VVhitaker in his first booke against F. Dureus fol 81. CHAP. XIII Menelaus a fugitiue Iewe is put to death 9. Antiochus with his great armie is defeated twise with losse of manie men 23. Philippe rebelling peace is renewed 24. And Iudas is made Lord of Ptolemais IN the yeare an hundred fourtie nine Iudas vnderstood that Antiochus Eupator came with a multitude agaynst Iurie †and with him Lysias the procuratour and cheefe ouer the affayres hauing with him of footemen an hundred tenne thousand of horsemen fiue thousand elephants twentie two chariots with hookes three hundred †And Menelaus also ioyned him selfe with them and with much deceite besought Antiochus not for the weale of his contrie but hoping that he should be appoynted to the principalitie †But the king of kinges stirred vp Antiochus mind against the sinner Lysias suggesting that he was the cause of al the euils he commanded as the custome is with them that being apprehended he should be killed in the same place †And there was in the same place a tower of fiftie cubites hauing an heape of ashes on euerie side this had a prospect steepe downe †From thence he commanded the sacrilegious person to be throwne downe into the ashes al thrusting him forward to death †And by such law it chanced the transgressour of the law to dye Menelaus not to be put into the earth †And in deede very iustly because he committed manie offences toward the altar of God the fyre and ashes wherof was holie himself was condemned into the death of ashes †But the king furiouse in mind came to shew
they resolued to fight and to encounter manfully that manhood might decide the matter because the holie citie and the temple were in danger †For there was lesse care for their wiues and children and also for their bretheren and kinsemen but the greatest and principal feare was for the holines of the temple †And they also that were in the citie tooke no litle care for them that were to ioyne battel †And when they did al hope that iudgement would be geuen and the enimies were present and the armie was set in aray the beastes horsemen disposed in conuenient place †Machabeus considering the coming of the multitude and the varietie of the prouision of armour and the fiercenes of the beastes stretching forth his handes vnto heauen he inuocated our Lord that worketh wonders who not according to the might of armes but according as it pleaseth him geueth victorie to the worthie †And he sayd inuocating in this maner Thou Lord which didst send thyne Angel in the time of Ezechias king of Iuda and didst kil an hundred eightie fiue thousand of the campe of Sennacharib †now ô Dominatour of the heauens send thy good Angel before vs in feare and trembling of the greatnes of thyne arme †that they may be afrayde which with blasphemie come against thyne holie people And he in dede ended his prayer thus †But Nicanor and they that were with him with trumpets songues came nere †But Iudas and they that were with him inuocating God by prayers ioyned battel †with the hand in dede fighting but in their hartes praying to our Lord they ouerthrew no lesse then fiue and thirtie thousand being greatly delighted with the presence of God †And when they had ceased and returned with ioy they vnderstood that Nicanor was slaine for al his armour †A shout therfore being made and a great crie they blessed the Almightie Lord in their countrie language †And Iudas who by al meanes was in bodie and mind readie to dye for his citizens commanded that Nicanors head and hand with the shoulder being cut of should be caried to Ierusalem †Whither when he was come hauing called his countrimen and the Priestes to the altar he sent also for them that were in the castel †And shewing them the head of Nicanor the wicked hand which he stretching forth against holie house of almightie God had mightely bragged †The tongue also of impious Nicanor being cut out he commanded to be geuen pecemeale to the birdes and the hand of the furious man to be hanged vp against the temple †Al therfore blessed the Lord of heauen saying Blessed be he that hath kept his place vndefiled †And he hung vp Nicanors head in the toppe of the castel that it might be an euident manifest signe of the helpe of God †Therfore al by common counsel decreed by no meanes to let passe this day without solemnitie †but to kepe the solemnitie the thirtenth day of the moneth Adar which is called in the Syrian language the day before Mardocheus day * These thinges therefore being done concerning Nicanor from that time the citie being possessed of the Hebrewes I also in these wil make an end of speaking †And if wel and as is competent for a storie that myself also would but “ if not so worthely it resteth to be pardoned me †For as to drinke alwayes wine or alwayes water is hurtful but to vse now one now an other is delectable so to the readers if the speach be alwayes exact it wil not be gratful Here therefore it shal be ended ANNOTATIONS CHAP. XV. 12. Onias prayed for al the people And. v. 14. Ieremie prayeth for the people As against prayer of the faithful for the dead Ch 12. so against prayer of Saincts for the militant Church Protestants haue no better euasion vvhen they are pressed with these examples then by denying the auctoritie of the Bookes For seing the Prophet Ieremie and the Highpriest Onias being in Limbo patrum no holie soules ascending into heauen before Christ did pray for the vvhole people of the Ievves it is also certaine that they and other Sainctes in glorie do of their excellent charitie pray for those that are in this mortallife Yet neither do vve Catholiques vrge this place as though vve had no other to alleage for vve shevv the same doctrine by other holie Scriptures Gen. 48. Exo 32. Iere. 15. Luc. 16. 2 Petri 1. Apoc. 5. 6 8. and others neither must vve omite these bookes because our aduersaries denie them seing the lerned Doctores and holie Fathers confirme the same doctrine by those Scriptures Among others ancient Origen tomo 18 in Ioan. sayth it appeareth that Sainctes departed from this life haue care of the people as it is written sayth he in the Actes of the Machabees manie yeares after the death of Ieremie this is Ieremie the prophet of God vvo prayeth much for the people Likervvise S. Bernard Ser. 3. vigil Natiuit Domini Ser. 11. againe Ser. 76. in Cantica admonisheth that a good religious man is like to this Onias who prayeth to God for al the people 39. If not se vvorthely He demandeth not pardon as though he suspected any error in his doctrine or in the history but of his vnpolished stile in writing As S Paul sayth that himself vvas rude in speach yet not in knovvlege 2. Cor. 11. v. 6. But we who by Gods great goodnes haue passed now to the end of this English old Testament iustly fearing that we haue not worthely discharged so great a worke and in no wise presuming that we haue auoided al errors as wel of doctrine as historie much more we acknowlege that our stile is rude and vnpolished And therfore we necessarily and vvith al humilitie craue pardon of God and al his glorious Sainctes Likevvise of the Chruch militant and particularly of you right vvelbeloued English readers to vvhom as at the beginning vve directed and dedicated these our endeuoures so to you vve offer the rest of our laboures euen to the end of our liues in our B. Sauiour IESVS Christ to vvhom be al praise and glorie Amen THE CONTINVANCE OF THE CHVRCH AND RELIGION IN THE SIXTH AGE from the captiuitie in Babylon to the coming of our Sauiour nere the space of 640. yeares SVCH is the prouidence of Almightie God that not obscurely or at sometimes only but manifestly and without intermission his Diuine Maiestie is acknowleged his name glorified his Religion professed and his preceptes obserued by a visible knowne Church from the beginning of the world to the end therof as we haue already shewed in the other fiue ages and shal no lesse clerly declare the same in this sixth For albeit the peculiar people of God were for their sinnes caried forth of their countrie and held captiues in Babylon seuentie yeares and after their reduction
Iosue had forbid the building therof Iosue â— The Epistle 〈◊〉 Teusday in the 2. weke of Lent The epistle 〈◊〉 Friday in the 4. weke of Lent To this question sayth S. Augustin the prophet answered in spirite No. For God killed not this childe to afflict so good a mother but to confirme her in true religion comforte her by raysing him from death So Lazarus died not to remaine dead but to be raysed to life for Gods more glorie Ioan. 11. v. 4. S. Aug li. 2. q. 5. ad Simplicia :: Abdias adored Elias as the prophete of God and a holie man not with ciuil honour for in the world Abdias was the greater person nor with diuine honour for that had benne idolatrie It was therfore religious honour called dulia due to spiritual excellencie of Gods seruantes :: Such zelous expostulation is necessarie to al Nentrals in religion who are neither hoto nor cold but luke vvaâ—me such as Angels detest Apoc. 3. :: VVhen miracles are attempted for trial of the truth the diuels powre is restrayned only the truth is testified Our Lord vvorking â—â—â—thal confirming the doctrin vvith sigâ—â—â— folovving 〈◊〉 vlt. :: Elias knew no other at that instant in the tenne tribes that were not partakers in idolatrie but there were in deede seuen thousand v. 18 that bowed not their knees to Baal And the whole kingdom of Iuda obserued true religion where Asa then reigned and after him Iosaphat both good kinges chap. 15. v. 11. 22 v. 43. 2. Par. 15. 17. :: Elias prophecied that these two should be kinges and cast his cloke ouer Elizeus v. 19. Elizeus declared to Hazael that he should be king 4. Reg. 8. an other prophet annointed Iehu 4. Reg. 9. Those that are girded strongly armed do not wisely in trusting their owne strength and contemning their aduersaries for by so doing they are often ouerthrowne And those that distrusting them selues trust in God one way or other alwaies preuaile A necessarie lesson both in temporal and spiritual warfayre :: Manie victories and other benefites were besiâ—wed vpon Achab to make him knowe God but he coÌ„temning them al remained in his impietie and finally was slaine ch 22 v. 38. :: Foolish pittie in sparing a dangerous common enimie is offensiâ—â—e to God seuerely punished by his iustice :: If no subiect were lord of anie land but only at the kings pleasure kinges were proper lordes of al the landes in their kingdomes then Achab might haue taken Naboths vinyard especially geuing him a better or money for it Neither was it a vaine scruple in Naboth to conserue his ancesters inheritance For both his denial is here iustified and Achabs extortion coâ—â—â—mned S. Ambrose li. 3. offic c. 9. counteth Naboth a Martyr See Annot. 1. Reg. 8. :: To auoide horrore of blasphemie holie scripture often vseth the terme blessing for cursing * chap. 22. v. 38. :: So addicted to wickednes as if he had solde him selfe to the diuel for some temporal profite or pleasure In your iniquities you are solde Isaiae 50. S. Aug. q. 102. ex vtro test S. Greg. 〈◊〉 10. in Ezech. :: The godlie King Iosaphat iustly suspecting the schismatical sâ—â—â—e prophetes aduised the other King to coÌ„sult a true prophet of God :: Fals prophetes imitate true prophetes in some exterior thinges to make their prophecies seme more authentical Such hornes appeared in a prophetical vision to Zacharie the prophet Zach. 1. v 18. :: The prophet geueth not this for a resolute answer but seing the king wil goe he prayeth he may go prosperously And the king conceiueth no otherwise of his answer and therfore vrgeth him to answer resolutly in the next wordes I adiure thee c. :: The coherence of the text sheweth that God only permitted but commanded not the diuel to deceiue Achab So S. Augustin li. 2. q. vlt. ad Simplic S. Greg. li. 2. c. 21. Moral and other fathers explicate this like places VVhen this false prophet heard that the kiÌ„g was slaine he hidde him selfe fearing the kings sonnes that they would kil him Iosephus li. 8. c. 14 Antiq :: It happened by chance in respect of the archers intentioÌ„ but otherwise by Gods prouidence directing his hand So Achabs craftic perswading Iosaphat to put on his kinglie attyre v. 30. him self fighting in vulgar armour saued him not from iust reuenge The kingdom of Iuda conserued in Dauids seede Many royal families beguÌ„ne and destroyed in the kingdom of Israel This booke diuided into two partes The first part Of thinges donne in both kingdomes with the declination and â—â—ine of Israel :: Elias was knowen by his much hayre and distinct habite from ordinary men :: In zele of iustice Elias procured fire from heauen to burne these proud capitaines and their men as he procured fire to burne the holocaust and then â—lew the falsprophetes 3. Reg. 18. apud Aug. li. 2. c. 20. de mirabil â— Script * ayre or lovver heauen VVhither Elias was carried being taken vp into the ayre is vncertain but certaine that he yet liueth and must dye As S. Augustin teacheth li. 9. c. 6. de Gen. ad lit See Annot. in Gen. 6 Apocalip 11. :: He desired not duble spirite to his master but the duble spirite of prophecying and of working miracles which Elias had v. â—5 :: They adored him for his ho lines and because God had geuen him the spirit of so great a prophete not for wordlie but spiritual excel lencie therfore not with ciuil but religious honour :: It was forbiâ— Deut. 20. to cut downe fruict trees in the land of Chanaan which the Israelite should possesse but the land of Moab perteyned not to them and â—oâ— was â—ot prohibited to anâ—y that countrie vpon iust offence The Epistle on Teusday in the third weke of Lent The Epistle on Thursday in the 4. weke of Lent :: God sent his law by his seruant and it auailed not to mankinde dead in sinnes But he coming accommodating himself to our infirmitie participating our death we are quicned So S Augusting mystically applieth this figuratiue miracle to Christ and his Church li. 1â— c. â—5 cont Fast Manich and manielike thinges of the old Testament he sheweth to be figures of the new The Epistle on Munday in the 3 weke of Lent :: In respect of Gods special electing and saÌ„ctifying the land of Chanaan by his true religion Naaman rightly estemed that earth fitter for an altar then the earth of his owne countrie :: Giezi prefigured Iudas the false Apostle of Christ and al those that buy or sel spiritual thinges for money who by their auarice lose Gods grace and gaine infamie in this world and eternal damnation in the next S. Aug. ser 208. de tempore The case of going to heretical seruice and Naamans going to the temple of an idol differ in diuers respectes Difference of times Mat. 10. Of places Rom. 1. 2. Pet. 1. Of
Old Tobias prayseth God prophecieth better state of Gods people :: Temporal affliction for the spiritual good of others :: His bodie being in captiuitie yet his spirit was free to praise and thank God S. â—â—pr li. de mortaluate :: He prophecieth the reedifying of the temple and citie of â—eâ—usalem :: Onlie celestial Ierusalem shal be free from al tribulations :: No Christian in ignorant sayth S. Augustin Epist 86. that Alleluia is a voice of praise In English it is Praise ye the Lord vvith ioy :: This can not be vnderstood of the citie of Ierusalem but of the Church of Christ :: Gods seruantes must not only expect what shal be commanded but also seeke to know what they ought to do :: A notable coÌ„mendation of Tobias familie and posteritie And a plaine testimonie that true Religion neuer failed wholy in the tenne tribes much lesse in the kingdom of Iuda least of al in the Church of Christ new Testament S. Ierom for the authoritie of the councel of Nice held this booke to be canonical which before he did not Epist 111 115. Prefat in Iudith Others Doctors both before and after the councel of Nice accounted this booke canonical VVhen this hisâ—orie happened Anâ— by whom it was written 2. Para. 33. The coÌ„tentes Diuided into foure partes This booke is read at Mattins the fourth weeke of September The first part The occasion of the Iewes persecution at this time :: The author being resolued to write this historie ioyneth his narration to his internal purpose saying Arphaxad therfore c. S. Greg. ho. 2. in Ezech. :: Thou foole this night they shal take thy life from thee these things whose shal they be Luc. 12. ◠〈◊〉 * defenderet se :: This cruel coÌ„mandment was as cruelly put in execution by Holofernes ch 3. â— 11. :: An expresse figure of Antichrist 2. Thes 2. for whom al heretikes make way as precursers for the singular man of sinne wil confesse no God but himself The second part Gods people are in great feare and distresse :: The high priest managed also the temporal afsayres of the coÌ„mon welth at this time by consent commission of king Manasses as is most probable these thinges happening shortly after his repentaÌ„ce 2. Paral. 33. Exo. 17. :: Holofernes could not be altogether ignorant of so famous a people as the Iewes but in his rage marueling at their attempt demaÌ„deth more particularly of their habilitie to resist him See v. 27. Gen. 11. Gen. 12. Exod. 1. Exo. 7. c. * made solide or firme Exo. 14. Exod. 1â— 16. 17. Iudie 2. 3. 4. â— Nu. 21. Iâ—s 12. :: He semeth to speake of the captiuitie of king Manasees Paralâ— 33. See the argument of this booke pag. 1011. 4. Reg. 21. :: As Holofernes v. 3. demanded that which he in great part knew so his men knowing Achior wel ynough in rage demand vvho he is that dare say such thinges :: Nabucodonosors vassals would haue no other God but him And God almightie is also ielous and wil haue no God but him selfe :: God regardeth the pride of sinners :: the humiliation of penitentes :: the sanctitie of his Church in general as wel holie persons as holie thinges :: and true coÌ„fidence in him without presumiÌ„g of mens poure :: Gods seruantes first of al before they fight do workes of penaÌ„ce coÌ„mend their cause to God then take wea pons in hand expect opportunitie to encounter with the enimies :: A common frailtie of people in distresse to impute error to their Superiour though in deede Ozias erred rather in yelding at last to their suggestion v. 2â— then in withstanding thus long The third pare Iudith delinereth her whole nation from persecution :: In three special obseruances this holie widow led a most religions life In much priuate prayer in wearing hearecloth and in much fasting as it were a perpetual lent aldayes but Sabbathes feastes excepted * the first day of the moneth :: In this especially they offended that they prefixed a tiâ—â— meaning then to yeld the citie for they shold rather haue fought against the enemie then deliuer Gods people to a tyranne holie thinges into prophane handes by their example put Ierusalem and the temple in like danger Rabanus :: S. Paul 1. Cor. 10. v. 10. alleaging that happened to the people of Israel in the desert addeth this word destroyer which is only in this place and not Num 11. nor 14 nor els in the old TestameÌ„t which is an other argumeÌ„t that this boke is Canonical :: Some thinke Abra was a proper name but whether it was or no it signifieth an handmaide of more honour as we speake A maide of honour :: Of such priuate oratories as this our Sauiour semeth to speake Mat. 6. saying Fâ—ter into thy chamber c. Of like oratories among Christians read Card Baronius An. D 293. S. Cyp. ep 56. :: The zele of Simeon and Leui was commendable but for diuers ' euil circumstances the fact was re proued by Iacob Gen. 34. 49. Ixo. 14. :: She prayed that Holofernes should be moued with her beautie swete speach which he might be and not sinne but he by his free wil sinning God turned his sinne to the good of others See Annot Exod. 7. pag. 173. S. Aug. Ser. 228. :: See ch 8. â— 32. * â—â—nd◠〈◊〉 :: God by this testifie â— her holie intention in adorning herselfe :: Not only certaine meates were forbid by the law Leuis 11. but in maner al the meates of the Gentiles were vnlawful being offered to idoles for which cause Daniel and the three children would not eate of the kings meates in Babylon Dan 1. * Stiped barley :: She told manie thingâ— cuidently true other things conditionally as it was like to come to passe if God sent not better meaneâ— :: S. â—ulgentius probably iudgeth that Iudith was now about fourtie yeares old Epist 2. cap. 6. :: Al that Iudith sayth is true in her sense as she meant it but not in the vnderstanding of Holofernes and his souldiars yet was no lesse lawful then that Iosue did in deâ—euing the citezenes of Hay Iosue 8. S. Aug. q. 10. in Iosue :: See chap. 10 v. 5. :: This puritie confisted in abstaining from meates forbid by the Law or offered to Idoles * Pâ—ellâ— :: The sâ—sâ—ing of one woman ouer â—hâ—ew an innumerable host of drâ—â—kaâ—dâ— â— Amb. li. 〈◊〉 〈…〉 Elâ—â— c. 9. :: If Bethulia had benne taken Ierusalem also had bâ—uâ— in extreme danger sor 〈…〉 wherof God had made more special promise to Dauid and others Isaâ—â— 37 38. c :: Iudiths â—â—opeâ— Augâ—â—â—â— defended her as Iacobâ—â—â—gel deliuered him from all euiles 〈◊〉 48. :: Achior an Ammonite ch 5. v. 5. being truly conuerted and beleeuing in God was admitted into the Church notwithstanding that Ammonites and Moabites were excluded by name Deut. 23. v. 3. which is therfore
al other nations to erre for their sinnes in their fond phantesies of false goddes reserued the Israelites for his Church e establishing the principalitie therof in Sion f For obtaining and conseruing of Sion from wicked Infidels God ouerthrewe al sortes of contrarie forces g God not only gaue his people temporal victories ouer their enimies but also illuminated their mindes with knowlege of true religion h others are often trubled in mind hearing the truth but are not conuerted through their obstinate follie i VVorldlie men in supine carlesnes as in a sleepe passe ouer this life and afterwards find themselues excluded from heauen for lacke of merites and good workes with the foolish virgins k God vndertaking the defence of his people and threatning the aduerse part l they failed in courage as men ouercome with drowsines of sleepe m Euen from the first notice of thy wil the aduersaries were deiected fearing thy poâ—eâ—â— wrath n Terrible signes from the firmament appearing before the day of iudgement :: The Prophetes â—â— often speake in the pretertence for the assurance of the thinges to come o persecuters and others being terrified shal be astonied and silent p God vvil come to iudge the vvorld more especially for the iusts sake q Men that shal seriously thinke and meditate vpon these thinges vvil praise and thanke God for them r and the effect and svvere repast of such meditation shal make as it vvere a great festiual day in the deuout soule spiritually ioyned vvith God Å¿ The soule thus inflamed with Gods loue is then apt of gratitude for his goodnes tovvardes man to make vovves of thinges vvherto vve are not obliged t but most necessarie it is to be maturely aduised and not rashly nor lightly to vovv for being once vovved vve are strictly bound to vvhatsoeuer vve haue lavvfully promised And it is great sinne to vâ—vv vndiscretly v Remembring that for vovves and al other vvorkes vve must ansvver to God vvho is a terrible iudge readie to punish in bodie and soule sparing none for their greatnes not princes nor kinges nor vulgar sorte for al are to him alike Gods special protection of the Ievves the. 4. key a For Idithun to sing or to make tune for it b For the faithful congregation to consider Gods benefites c Hauing heretofore prayed Psal 14â— d I haue obtayned e Especially being in tribulation and praying vvith hart and handes lifted vp as vvel in the night as day f I vvas not frustrate of my prayer g I vvas sometimes in such anguish that nothing semed comfortable h but I 〈…〉 d vpon God so firmly i that my spirite came inâ—o an exâ—asie oâ—â—â—aunce k I arose early before the ordinarie time of avvay king l my hart being attentiue invvardly I vttered nothing vvith my tongue m I diligently examined my conscience n Assuredly God vvil not reiect for euer but he vvil be pleased with his Church o VVhiles I thus thought I erred greatly novv I see and confesse that God suffereth al calamities for the good of his seruantes p and this I knevv not by my selfe but by the inspiration of God making this change in me by his gracious hand q The progenie of Iacob receiued and nourished in Aegypt for Iosephs sake as his adopted children r The read sea and Iordan felt thy diuine powre and obeyed thy wil. Å¿ Noise of vvaters meeting after the Israelites vvere passed thunders and lightninges also hapened to the terror of the persecutors though not mentioned in Exodus Exâ— 14 By the ministerie of Moyses and Aaron Gods great Benefites bestovved vpon the levves and their ingratitude the 4 key a Commended to Asaph a chiefe musitian that the people might vnderstand and consider Gods benefites b Neither the lavv not the people vvas Dauids but presenting Gods perso n he speaketh in his name or authoritie vvith vvhose inspitation he vvas replenished S. Greg. Prefat in Iob. c. 2. Mat. â—â— 5. 35. c Albeit the prophet reciteth historically thinges donne yet the same vvere parables similitudes and figures of other thinges d yea of secret hidden Mysteries obscurly signified in the old Testament and reueled in the nevv e which partly we know by written holie Sriptures f partly by Traditions g God of his mercie without precedent merite raised vp a peculiar people of Abraham Isaac and Iacob h and gaue them a particular law first of Circuncision more largely by Moyses i So Abraham instructed his children and his house after him Gen. 18. k in like sorte others taught their children l For three causes God gaue his law that his people may haue confidence in him he shewing his care to instruct and gouerne them m that they remember his benefites n and kepe his commandmentes o The Iewish nation very often and in great numbers murmured rebelled and committed other great sinnes and therfore Dauid exhorted the people of his time not to do the like And this exhortation perteyneth more especially to Charistianes as S. Paul teacheth 1. Cor. 10. p They first trusting in their owne strength without Gods commandment Num. 14. went forth to batle and were ouerthrowne 1. Par 7 v. 21 â— Par. 7. â—â—â— q Tanis the principal citie in Aegypt nere the riuer Nilus where Moyses wrought his great miracles 〈◊〉 14. This cloude shadowed them from the heate of the sunne in the day and the fire shined in the night al the time that they were in the desert Å¿ In mount Horeb and there was continual water in al the campe which occupied nere foure miles in length and breadth t Which naturally wanted water but by miracle had abundance v Not content with Manna they demanded to haue flesh vv Stil incredulous not beleuing Gods omnipotencie they thought that albeit he had geuen them manna and water yet he could not geue them flesh x By bread in general is vnderstood al competent meate vsual for a table y For this incredulitie murmuring and other sinnes God kept the children of Israel fourtie yares in the desert tâ—l al hat were of age when they came from Aegypt were dead except only Iosue and Caleb z In the meane time amongst other punishments manie mutmurers woâ—c burnâ—â—o death with strange fire Num. 11. a Manna made by Angels b God so changed the wind that it brought abundance of quailes and other birdes into their campe Exo. 16. Nu. 11. c Immediately after a moneth for so long they had abundance of these birdes ibid. v. 20. they were striken with a plague and manie died for their concupiscence d The most fresh strong men died and so were hindered from possessing the promised land of Chana an e In fourtie yeares aboue six hundred thousand died f They offered morning sacrifice g But were not sincere in their hartes h Howsoeuer multitudes of people committe great sinnes and are seuerely punished yet Gods mercie preferueth some by his effectual grace and neuer suffereth the
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.
in Hebrew or Greke It more importeth that nothing be wittingly and falsly translated for aduantage of doctrine in matter of faith VVherein as we dare boldly auouch the sinceritie of this Translation and that nothing is here either vntruly or obscurely donne of purpose in fauour of Catholique Romane Religion so we can not but complaine and chalenge English Protestantes for corrupting the text cōtrarie to the Hebrew Greke which they professe to translate for the more shew and mainteyning of their peculiar opinions against Catholiques As is proued in the Discouerie of manifold corruptiōs For example we shal put the reader in memorie of one or two Gen. 4. v. 7. whereas God speaking to Cain the Hebrew wordes in Grammatical construction may be translated either thus Vnto thee also perteyneth the lust THEROF thou shalt haue dominion ouer IT or thus Also vnto thee HIS desire shal be subiect thou shalt rule ouer HIM though the coherēce of the text requireth the former in the Bibles printed 1552. and. 1577. Protestantes did so translate it yet in the yeare 1579. and 1603. they translate it the other way rather saying that Abel was subiect to Cain and that Cain by Gods ordinance had dominion ouer his brother Abel then that concupiscence or lust of sinne is subiect to mans wil or that man hath powre of free wil to resist by Gods grace tentation of sinne But as we heare in a new Edition which we haue not yet sene they trāslate it almost as in the first in like sorte Gen. 14. v. 18. The Hebrew particle VAV which S. Ierom and al Antiquitie translated ENIM FOR Protestants wil by no meanes admitte it because besides other argumentes we proue therby Melchisedechs Sacrifice And yet themselues translate the same as S. Ierom doth Gen. 20. v. 3. saying FOR she is a mans vvife c. Againe Gen. 31. v. 19. the English Bibles 1552. and 1577. translate Theraphim IMAGES VVhich the Edition of 1603 correcting translateth IDOLES And the marginal Annotation wel proueth that it ought to be so translated VVith this then we wil conclude most deare we speake to you al that vnderstand our tongue whether you be of contrarie opinions in faith or of mundane feare participate with an other Congregation or professe with vs the same Catholique Religion to you al we present this worke dayly beseching God Almightie the Diuine VVisedom Eternal Goodnes to create illuminate and replenish your spirites with his Grace that you may attaine eternal Glorie Euerie one in his measure in those manie Mansions prepared and promised by our Sauiour in his Fathers house Not only to those which first receiued folowed his Diuine doctrine but to al that should afterwardes beleue in him kepe the same preceptes For there is one God one also Mediatour of God and men Man Christ Iesus VVho gaue himself a Redemption for al. VVherby appeareth his wil that al should be saued VVhy then are not al saued The Apostle addeth that they must first come to the knowlege of the truth Because without faith it is impossible to please God This ground worke therfore of our creation in Christ by true faith S. Paul labored most seriously by word and writing to establish in the hartes of al men In this he confirmed the Romanes by his Epistle cōmending their faith as already receiued and renowmed in the whole world He preached the same faith to manie Nations Amongst others to the lerned Athenians VVhere it semed to some as absurde as strange in so much that they scornfully called him avvord-sovver and Preacher of new gods But S. Augustin alloweth the terme for good which was reprochfully spoken of the ignorant And so distinguishing betwen Reapers and Sovvers in Gods Church he teacheth that wheras the other Apostles reaped in the Iewes that which their Patriarches and Prophetes had sowne S. Paul sowed the seede of Christian Religion in the Gentiles And so in respect of the Israelites to whom they were first sent calleth the other Apostles Messores Reapers and S. Paul being specially sent to the Gentiles Seminatorem a Sovver or Seminarie Apostle VVhich two sortes of Gods workmen are stil in the Church with distinct offices of Pastoral cures and Apostolical missions the one for perpetual gouernment of Catholique countries the other for conuersion of such as either haue not receiued Christian Religion or are relapsed As at this time in our country for the diuers sortes of pretended religions these diuers spiritual workes are necessary to teach and feede al Britan people Because some in error of opinions preach an other Gospel wheras in veritie there is no other Gospel They preach in dede new doctrines which can not saue Others folow them beleuing falshood But vvhen the blinde lead the blinde not the one only but both fal into the ditch Others conforme themselues in external shew fearing them that can punish and kil the bodie But our Lord vvil bring such as decline into vniust obligations vvith them that vvorke iniquitie The Reliques and smal flock of Catholiques in our country haue great sadnes and sorow of hart not so much for our owne affliction for that is comfortable but for you our brethren and kinsemen in flesh and bloud VVishing with our owne temporal damage whatsoeuer your saluation Now is the acceptable time now are the dayes of saluation the time of Grace by Christ whose dayes manie Kinges Prophetes desired to see they saw them in spirite and reioyced But we are made partakers of Christ and his Mysteries so that our selues neglect not his heauenly riches if we receiue kepe the beginning of his substance firme vnto the end that is the true Catholique faith building theron good workes by his grace without which we can not thinke a good thought by which we can do al thinges necessarie to saluation But if we hold not fast this ground al the building fayleth Or if confessing to know God in wordes we denie him in deedes committing workes of darknes or omitting workes of mercie when we may doe them to our distressed neighbours brifly if we haue not charitie the forme and perfection of al vertues al is lost and nothing worth But if we builde vpon firme grounde gold siluer and precious stones such building shal abide and make our vocation sure by good workes as S. Peter speaketh These saith S. Paul are the heyres of God coheyres of Christ Neither is the number of Christs blessed children coūted as of the Iewes an hundred fourtie foure thousand of euerie tribe of Israel twelue thousand signed but a most great multitude of Catholique Christians which no man can number of al nations and tribes and peoples and tongues standing before the throne of the lambe clothed in white robes and palmes of triumph in their handes hauing ouercome tentations in the
him for the same THE ARGVMENT OF THE BOOKE OF GENESIS THIS first Booke of holie Sripture called Genesis which signifieth birth or beginning was written by Moyses when he was designed by God to instruct rule the children of Israel As also the other foure bookes folowing The Author and authoritie of al which fiue bookes were euer acknowledged by the faithful both of the old and new Testament and so accounted and estemed by tradition til Christ and his Apostles who also confirmed them by their testimonies and allegations of the same as of holie Scriptures From the creation vntil Moyses writ which was aboue two thousand and foure hundred yeares the Church exercised Religion by Reuelations made to certaine Patriarches and by Traditions from man to man without anie Scriptures or Law written But the peculiar people of God being more visibly separated from other nations manie errors abunding in the world God would for correction confutation therof haue his wil made fuâ—â—her knowen to his children and so remaine amongst them in written record by his faithful seruant and Prophet Moyses VVho therfore declareth the Author and beginning of al thinges that is How al creatures were made by God and of him haue their being and by him only are conserued He teacheth expresly that there is one onlie God against those that imagined and brought into the phantasies of men manie goddes That the whole or vniuersal substance of heauen and earth with their ornaments and accidents were made in time against those that thought the first fundation therof had euer benne That God doth gouerne the same against those that say al is ruled by dâ—stenie or by the starres and not by the continual prouidence of God That God is a rewarder of the good and a punisher of euil which sinners seme either not to know or grosly to forgete And that God created al for mans vse and benefite which should make vs grateful VVherfore holie Moyses more particularly describeth the beginning of man what he was at first how he fel how al mankind is come of one man deducing the Genealogie of Adam especially to Noe. Then how men being more and more defiled vpon the earth with wicked especially carnal sinnes were by Gods iust wrath drowned with an vniuersal floud Againe how a few reserued persons multiplied the world a new But this of spring also falling into manie sinnes especially Idolatrie and spiritual fornication as those of the first age did to carnal offences God stil conserued some faithful true seruants Of which Moyses specially pursueth the line of Noe by Sem his first begotten sonne Then describeth the particular vocations liues maners notable sayings and noble factes with sincere religion of Abraham Isaac Iacob Ioseph other holie Patriarches who liued before the written lavv Likevvise vpon vvhat occasion in vvhat maneâ— Iacob otherwise called Israel with al his progenie descended from the Land of Canaan into Aegypt and were there entertayned So this booke contayneth the historie of two thousand three hundred odde yeares And it may be diuided into eight partes The first contayneth the Creation of Heauen and Earth other Creatures and lastly of Man chap. 1. 2. The second part is of the trangression fal of man his casting out of Paradise of multiplication of mâ—n and of sinne though stil some were iust of the general floud that drowned al except eight persons few other liuing creatures of the earth from the third chap. to the 8. The third part is of the new increase multiplication of the same from the 8. chap. to the 11. The fourth of the confusion of tongues the diuision of nations in the 11. chap. The fift relateth Abrahams going forth of his countrie Gods promise that in his seede al Nations should be blessed the commandment of Circumcision from the 12. chap. to the 21. The sixth part recounteth the progenie and other blessings especially the great vertues of Abraham Isaac and Iaâ—ob from the 21. chap. to the 37. The seuenth part reporteth the felling of Ioseph into Aegypt and his aduancement there from the 37. chap. to the 46. The eight and last part is of Iacob and his progenies going into Aegypt their intertainment there and of Iacobs and finally of Iosephs death in the fiue last cahpters The signification of the markes here vsed for direction of the reader The numbers in the argumentes of chapters point to the verse where the matter mentioned beginneth This forme of crosse †in the text sheweth the beginning of euerie verse The numbers in the inner margent ouer against the crosse shew the number of verses in the same chapter This marke signifieth that there foloweth an Annotation after the chapter vpon the word or wordes wherto it is adioyned The number also of the same verse is prefixed to the Annotation These foure prickes shew that there is an Annotation in the margent vpon that place And when manie occurre the first answereth to the first marcke the second to the second and so forth In like maner the citations of places in the inner margent are applied to the authores alleaged But when there be more such marginal annotations then may easely be applied we vse the letters of the Alphabete for direction This forme of a starre * in the text or annotations pointeth to the explication of some word or wordes in the margent Sometimes we put the Concordance of other Scriptures in the inner margent of the text VVe haue also noted in the margent when the Bookes of holie Scripture or partes thereof are read in the Churches Seruice For their sakes that desire to reâ—d the same in order of the Ecclesiastical Office THE BOOKE OF GENESIS IN HEBREW BERESITH CHAP. 1. God createth heauen and earth and al things therin distinguishing and bevvtyfying the same 26. last of al the sixth day he createth man to vvhom he subiecteth al corporal things of this inferior vvorld N THE beginning GOD created heauen and earth †And the earth was voide vacant and darkenes was vpon the face of the deapth and the Spirite of God moued ouer the waters †And God said Be light made And light was made †And God saw the light that it was good he diuided the light from the darkenes †And he called the light Day and the darkenes Night and there was euening morning that made one day †God also said Be a firmament made amidst the waters and let it diuide betwene waters waters †And God made a firmament and diuided the waters that were vnder the firmament from those that were aboue the firmament And it was so done †And God called the firmament Heauen and there was euening morning that made the second day †God also said Let the waters that are vnder the heauen be gathered together into one
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
death of his Saincts Hence also is proued that seeing in this life the good are afflicted and the bad oftentimes prosper temporally there must nedes be an other Court of exact Iustice and an other Reaconing day wherin euerie one shal receiue according as they haue donne good or euil which was sufficiently intimated by Gods discussing and manifesting Abels and Cains deserts which were hidden before and in part rewarding them accordingly yet reseruing the ful reward of the one and punishment of the other to the next world Of the Iudge and his sentence Enoch alleadged by S. Iude the Apostle proficied clerly saying Behold our Lord cometh in his holie thousands to doe iudgement aganst al and to reproue al the impions of al the workes of their impietie wherby they haue donne impiously and of al the hard things which impious sinners haue spoken against him Thus holie Enoch preached touching the wicked which thought there was no Iudgement to come nor Iudge to be feared At this Iudgement al shal appeare in bodie and soule returning to life For that Al men shal rise from death is proued by the immortalitie of mans soule which God did not make nor produce of corruptible matter but immediatly Breathed into his face the breath of life and man became a liuing soule so the soule being immortal and hauing a natural inclination to the bodie mans natural perfection requireth the coniunction of bodie and soule for neither soule nor bodie separated is a man but both ioyned in one subsistence are a man in so much that mankind should perish except the bodies shal rise againe and liue with the soules And then shal the bodies be qualified according to the state of the soules happie or miserable for euer Of Eternal life the translation of Enoch is a figure For seeing God preserueth his corruptible bodie so long from death and infirmitie it is a token and manifest signe that by the same powre of God the bodies of men shal at last day after that al men are once dead rise againe and remaine with the soules for euer The good in Eternal ioy the wicked in Eternal paine Both signified by the custodie of the gate of Paradise by Angels who for euer kepe out these that are stil defiled with sinne and so they depart into fire euerlasting and admit the innocent and iust into the kingdome of heauen which is euerlasting ioy and perfect felicitie Thus we see the face and briefe summe of Religion in the beginning of the world til the floud and the state of the Church which was alwayes Visible consisting of men good and bad with a continual Succession of Rulers as wel spiritual as temporal For the first borne were both Priestes and Princes in euerie familie And amongst the same one euer chief of al. From which ranke Cain was excluded or rather excluded him selfe by Going forth from the face of our Lord. Wherupon holie Moyses râ—â—teth this Monarchical succession of one chiefe and Supreme Head from Adam by the line of Seth Enos Cainan Malaleel Iared Enoch Mathusala Lamech and Noe. Neuertheles he setteth downe also the progenie of Cain the first beginner of a worldlie schismatical and heretical conuenticle opposite to the Citie of God He denied Gods prouidence as Thargum Hierosolomitanum testifieth protesting to Abel That there was no Iustice nor Iudge nor other world then this no reward for vertue nor punishment for sinne and so desperatly he killed Abel of these negatiue principles proceeded other like detestable opinions and most wicked life sauage and barbarous crueltie and al kind of impietie And in processe of time albeit manie remained in true faith and vnitie of the Church yet by conuersation with such miscreantes especially by occasion of Mariages betwen the faithful and infidels almost the whole world was corrupted in maners But Noe was iust and perfect In punishment therefore of so great and enormious sinnes God sent the general floud wherby al Cains progenie and al other infidels were wholly destroyed and extinguished and the true Church notably purged onlie iust Noe and his familie reserued By whom the same true Church was continued and the world againe replenished with men CHAP. VIII The waters diminishing by litle and litle 6. Noe sendeth forth a crow 8. after him a doue thrise 18. lastly goeth forth with al that were with him in the arke 20. erecteth an Altar and offereth Sacrifice AND God remembred Noe and al the beasts and al the cattle which were with him in the arke and brought a winde vpon the earth and the waters decreased †And the sountaines of the depth and the floud gates of heauen were shut vp and the rayne from heauen was stayd †And the waters returned from the earth going comming and they begane to decrease after a hundred fiftie dayes †And the arke rested the seauenth moneth the seauen twentith day of the moneth vpon the mountaines of Armenia †But the waters for al that were going and decreasing vntil the tenth moneth for in the tenth moneth the first day of the moneth the topps of the mountaines appeared †And after that fourtie dayes were passed Noe opening the windowe of the arke which he had made let forth a crowe †which went forth and did not returne til the waters were dried vpon the earth †He sent forth also a doue after him to see if the waters were ceased yet vpon the face of the earth †Which finding not where her foote might rest returned to him into the arke for the waters were vpon the whole earth and he stretched forth his hand and caught her and brought her into the arke †And hauing expected yet seauen moe dayes againe he let forth a doue out of the arke †But she came to him at euentide carrying a bough of an oliue tree that had greene leaues in her mouth Noe therfore vnderstood that the waters were ceased vpon the earth †And he expected yet neuertheles other seauen dayes and he sent forth a doue which returned not any more vnto him †Therfore in the sixt hundred and one yeare the first moneth the first day of the moneth the waters were cleane diminished vpon the earth and Noe opening the roofe of the arke looked and sawe that the face of the earth was dried †In the second moneth the seuen twentyth day of the moneth the earth was dried †And God spake to Noe saying †Goe forth of the arke thou thy wife thy sonnes and the wiues of thy sonnes with thee †Al cattle that are with thee of al flesh as wel in soules as in beastes al creepers that creepe vpon the earth bring out with thee goe yee vpon the earth increase and multiplie vpon it †Noe therfore went forth and his sonnes his wife and the wiues of his sonnes with him
Moyses Stretch forth thy hand vpon the sea that the waters may returne to the Aegyptians vpon their chariottes and horsemen †And when Moyses had stretched forth his hand against the sea it returned in the first breake of day to the former place and the Aegyptians fleeing away the waters came vpon them and our Lord enwrapt them in the middes of the waues †And the waters returned and ouerwhelmed the chariottes and the horsemen of al Pharaoes armie who folowing were entred into the sea neither did there so much as one of them remaine †But the children of Israel marched through the middes of the drie sea the waters were vnto them as in stede of a wal on the right hand and on the left †and our Lord deliuered Israel in that day out of the hand of the Aegyptians †And they saw the Aegyptians dead vpon the sea shore and the mightie hand that our Lord had exercised against them and the people feared our Lord they beleued our Lord Moyses his seruant CHAP. XV. Moyses with the people sing a Canticle of thanks-geuing for their deliuerie 22. The people being three daies in the desert without water then finding that is bitter do murmure 25. It is made swete 27. Coming to Elim they finde twelue fountaines and seuentie palmetrees THEN sang Moyses and the children of Israel this song to our Lord and said Let vs sing to our Lord for he is glouriously magnified the horse and the rider he hath throwen into the sea †My strength and my praise is our Lord and he is made vnto me a saluation this is my God and I wil glorifie him the God of my father and I wil exalt him †Our Lord is a man of warre omnipotent is his name †Pharaoes chariottes and his armie he hath cast into the sea his chosen princes are drowned in the red sea †The depthes haue ouerwhelmed them they are sonke into the botome like a stone †Thy right hand ô Lord is magnified in strength thy right hand ô Lord hath striken the enimie †And in the multitude of thy glorie thou hast put downe thy aduersaries thou hast sent thy wrath which hath deuoured them like stuble †And in the spirite of thy furie were the waters gathered together the flowing water stoode the depthes were gathered together in the middes of the sea †The enimie said I wil pursew and ouertake I wil diuide the spoiles my soule shal haue his fil I wil draw forth my sword my hand shal kil them †The spirit blewe and the sea ouerwhelmed them they sanke as lead in the vehement waters †Who is like to thee among the strong ô Lord who is like to thee magnifical in sanctitie terrible and laudable doing meruailes †Thou didst stretch forth thy hand and the earth deuoured them †Thou hast in thy mercie bene a guide to the people which thou hast redemed and in thy strength thou hast caried them vnto thy holie habitation †Nations rose vp and were angrie sorowes possessed the inhabiters of Philisthijm †Then were the princes of Edom trubled trembling ceazed on the sturdie of Moab al the inhabiters of Chanaan were starke †Let feare and dread fal vpon them in the greatnes of thy arme let them become vnmoueable as a stone vntil thy people ô Lord shal passe vntil thy people shal passe this which thou hast possessed †Thou shalt bring them in and plant them in the mountaine of thy inheritance in thy most firme habitation which thou hast wrought ô Lord thy sanctuarie Lord which thy handes haue confirmed †Our Lord shal reigne for euer and euermore †For Pharao on horsebake entred in with his chariottes and horsemen into the sea and our Lord brought backe vpon them the waters of the sea but the children of Israel walked on drie ground in the middes therof †Marie therfore the prophetesse Aarons sister tooke a tymbrel in her hand and al the wemen went forth after her with tymbrels and daunces †to whom she beganne the song saying Let vs sing to our Lord for he is gloriously magnified the horse and his rider he hath cast into the sea †And Moyses remoued Israel from the red sea and they went forth into the desert Sur and they walked three dayes through the wildernesse and found not water †And they came into Mara neither could they drinke the waters of Mara because they were bitter wherupon he gaue a name also agreable to the place calling it Mara that is bitternesse †And the people murmured against Moyses saying What shal we drinke †But he cried to our Lord. who did shew him a peece of woode which when he had cast into the waters they were turned into swetenesse There he appointed him precepts and iudgements and there he proued him †saying If thou wilt heare the voice of the Lord thy God and doe that is right before him and obey his commandementes and keepe al his preceptes none of the maladies that I layd vpon Aegypt wil I bring vpon thee for I am the Lord God thy curer †And the children of Israel came into Elim where there were twelue fountaines of water seuentie palme trees and they camped byside the waters The end of the third age THE CONTIN VANCE OF THE CHVRCH AND RELIGION IN THE THIRD AGE from Abrahams going forth of Chaldea to the parting of Israel out of Aegypt The space of 430. yeares ONE and the same Church and Religion begunne in the first age of the world and continued in the second became more and more conspicuous in the third For in this age not only the same principal and particular pointes of faith were beleued and professed but also the number of professors encreased and partly by seperation of place and abode and specially by diuersitie of maners outward rites and conuersation were more distinct from infidels then before as vve shal now shew by the sacred historie of that time VVhich beginneth with Abrahams going forth of his countrey of Chaldea about 2024. yeares from the beginning of the vvorld in the 75. yeare of his age From which time forward God often appeared to him and after him to Isaac and Iacob in the title of EL SADDAI that is God Almightie Creator of al things Lord God most high Possessor of heauen and earth Gen. 14. To Moyses more familiarly Exod. 3. in his most proper name HE WHICH IS In the name of foure letters which the Iewescount ineffable And in diuers other names al shewing One Eternal Omnipotent infinite Maiestie Of whom al other things depend and haue their being himselfe independent of any other thing This one diuine nature and indiuisible substance is aboue al reach of reason three in Persons represented to Abraham Gen. 18 by three Angels in forme of men vvhom by special instinct of God he adored as one and first spake vnto them
true faith and religion Especially Christian Princes of whom Esai propheciced chap. 49. that Kinges should be softer fathers and Queenes the nources of the Church Conformably wherto S Augustin teacheth li. 3 c. 51. cont Crescon that Kinges in that they are Kinges serue God by commanding good thinges and forbidding euel not only perteining to humaine societie but also belonging to Gods religion To this effect Constantin the great did manie religious actes yea euen those thinges which our aduersaries wrest to their owne sense shew euidently his due submission to his spiritual pastors As when vrged by the Donatistes peruerse importunitie and being desirous as S. Augustin testifieth Epist 166. to bridle so great impudencie he heard and iudged Bishop Cecilians cause after other Bishops sentence for him against the heretikes where he both gaue iudgement agreable to the Bishops and yet pleading parden excused himself for this fact VVhich had not neded if he had bene the ordinarie or competent iudge Optatus also writeth li. 1. cont Parmen that the same Emperour Constantin exclamed against the appellantes in these wordes O raâ—ida furoris audacia sicut in causis Gentilium sâ—â—ri solet appellationem interposuerunt O outragious boldnes of furie like as in causes of Gentiles is wont they haue interposed an appeal The like good offices did Iustinian and Charles the great and manie other Christian Emperours and Kinges for which they are much renowmed in the whole Church and some haue benne honoured for their religious zele with glorious titles geuen to them and their successors To the Kinges of Spaine from the time of Alâ—onsus King of Castil aboue eight hundred yeares agone for expelling the Arians was geuen the title of Cathoque as Michael Ritins a Neapolitâ—n writeth To the French Kinges the title of most Christian from the time of Philip the Emperour about 400. yeares since for expelling the Albigenses as recordeth Nicholaus Gillius To our King Henrie the eight of England for his booke of the Sacramentes against Luther Pope Leo the tenth gaue the title Defender of the saith CHAP. IIII. In memorie of their miraculous passage twelue chief men of the twelue tribes â—uke so manie great stones from the middes of Iordan 9. and put other twelue where the priestes stood with the arke 18. The waters returne to their former course And the twelue stones are erected for a monument VVHo being passed ouer our Lord said to Iosue †Choose twelue men one in euerie tribe †and command them that they take vp out of the middes of the chanel of IordaÌ„ where the feete of the priestes stoode twelue most hard stones which you shal put in the place of the campe where you shal pitch tentes this night †And Iosue called twelue men whom he had chosen out of the children of Israel one of euerie tribe †and he said to them Goe before the arke of our Lord your God to the middes of Iordan and carrie from thence euerie man a stone on your shoulders according to the number of the children of Israel †that it may be a signe among you and when your children shal aske you to morrow saying What meane these stones †You shal answer them The waters of Iordan decayed before the arke of the couenant of our Lord when it passed ouer the same therfore were these stones sette for a monument of the children of Israel for euer †The children of Israel therfore did as Iosue commanded them carying out of the chanel of Iordan twelue stones as our Lord had commanded him according to the number of the children of Israel vnto the place wherein they camped and there they sette them †Other twelue stones also Iosue put in the middes of the chanel of Iordan where the priestes stoode that caried the arke of the couenant and they be there vntil this present day †But the priestes that caried the arke stoode in the middes of Iordan til al thinges were accomplished which our Lord had commanded Iosue to speake to the people and Moyses had said to him And the people made hast and passed ouer †And when they had al passed ouer the arke also of our Lord passed ouer the priestes also went before the people †The children of Ruben also and Gad and the half tribe of Manasses went armed before the children of Israel as Moyses had commanded them †and fourtie thousand fighting men by troupes and bandes marched through the plaine and champion countrie of the citie of Iericho †In that day our Lord magnified Iosue before al Israel that they should feare him as they had feared Moyses whiles he yet liued †And he said to him †Command the priestes that carie the arke of the couenant that they comme vp out of Iordan †Who commanded them saying Come ye vp out of Iordan †And when they that caried the arke of the couenant of our Lord were come vp and began to treade on the drie ground the waters returned into their chanel and ranne as they were wont before †And the people came vp out of Iordan the tenth day of the first moneth and camped in Galgal against the East side of the citie of Iericho †the twelue stones also which they had taken out of the chanel of Iordan Iosue sette in Galgal †and said to the children of Israel When your children shal aske their fathers to morrow and shal say to them What meane these stones †You shal teach them and say By the drie chanel did Israel passe ouer this Iordan †your Lord God drying the waters therof in your sight vntil you passed ouer †as he had done before in the readsea which he dried til we passed throuh †that al the people of the earth may learne the most strong hand of our Lord that you also may feare our Lord your God CHAP. V. The kinges of Chanaan are sore frighted with the newes of Israels passage ouer Iordan 2. Circumcision is againe commanded and obserued which had bene ommitted in the desert fourtie yeares 10 They make their Pasch 12. Manna ceaseth 13. And an Angel appeareth to Iosue THERFORE after that al the kinges of the Ammorrheites which dwelt beyond Iordan at the west side and al the kinges of Chanaan which possessed the places nigh to the great sea had heard that our Lord had dried the streames of Iordan before the children of Israel til they passed ouer their hart failed and there remained no spirit in them fearing the entring of the children of Israel †At that time our Lord said to Iosue Make thee kniues of stone and circumcise the second time the children of Israel †He did that which our Lord had commanded and he circumcised the children of Israel in the hil of the prepuces †And this is the cause of the second circumcision Al the people that came out of Aegypt of the malekinde al the fighting men died in the desert by
cubites of length according to the measure of the bredth of the temple and it had ten cubites of bredth before the face of the temple †And he made in the temple oblique windowes †And he built vpon the wal of the temple loftes round about †in the walles of the house round about the temple and the oracle and he made sides round about †The loft that was vnderneth had fiue cubites of bredth the middle loft was of six cubites in bredth and the third loft had seuen cubites of bredth And he put beames in the house round about on the outside that they might not cleaue to the walles of the temple †And the house when it was built was built of stones hewed and perfected and hammer and hachet and al the toâ—lâ— of yâ—â—â—â— were not heard in the house when it was built †The dootâ— of the middle side was in the wal of the house on the râ—â—hâ— hand and by wynding staires they went vp into the middle row me and from the middle into the third †And he built the house and finished it he couered also the house with seelings of cedre trees †And he built a loft ouer al the house fiue cubites of height and he couered the house with cedre timber †And the word of our Lord came to Salomon saying †This house which thou buildest if thou wilt walke in my preceptes and doe my iudgementes and keepe al my commandementes going in them I wil establish my word to thee which I spake to Dauid thy father †And I wil dwel in the middes of the children of Israel and wil not forsake my people Israel †Salomon therfore built the house and finished it †And he built the walles of the house on the inside with cedre loftes from the pauement of the house to the toppe of the walles and to the roofes he couered it with cadre trees on the inside and he couered the floore of the house with boordes of firre †And he built loftes of cedre timber of twentie cubites at the hinder part of the temple from the pauement to the higher partes and he made the inner house of the oracle to be Sanctum Sanctorum †Moreouer the temple it self was fourtie cubites before the doores of the oracle †And al the house was couered within with cedeâ— hauing roundels and the ioyntes therof coningly wrought and the engrauinges standing out al thinges were couered with bordes neither could there a stone appeare in the wal at al. †And he made the oracle in the middes of the house in the inner part that he might put the arke of couenant of our Lord there †Moreouer the oracle had twentie cubites in length and twentie cubites of bredth and twentie cubites in height And he couered and seeled it with most pure gold and the altar also he decked with ceder †The house also before the oracle he couered with most pure gold and fastened on plates with nailes of gold †And there was nothing in the temple that was not couered with gold yea and al the altar of the oracle he couered with gold †And he made in the oracle two cherubs of oliue trees of ten cubites in height †One wing of a cherub of fiue cubites and the other wing of a cherub fiue cubites that is hauing tenne cubites from the end of one wing vnto the end of the other wing †Of ten cubites also was the second cherub in like measure and the worke was one in both cherubs †that is to say one cherub had the height of ten cubites and in like maner the second cherub †And he put the cherubs in the middes of the inner temple and the cherubs extended their winges and the one wing touched the wal and the wing of the second cherub touched the other wal and the other winges in the middle part of the temple touched ech other †He couered also the cherubs with gold †And al the walles of the temple round about he graued with diuerse engrauinges and caruing he made in them cherubs and palme trees and diuerse pictures as it were standing out of the wal and coming forth †Yea the pauement also of the house he couered with gold within and without †And in the entrance of the oracle he made litle doores of the timber of oliuetrees and fiue corner postes †And two doores of oliuetimber and he graued in them pictures of Cherubs and figures of Palme trees and grauen workes standing out very much and he couered them with gold and he couered as wel the cherubs as the palmetrees and the other thinges with gold †And he made in the entrance of the temple postes of oliuetimber foure square †and two doores of firre trees one agaynst an other and either doore was duble and so opened with folding leaues †And he graued cherubs and palmetrees and engrauinges appearing very much and he couered al with golden plates in square worke by rule †And he built the inner court with three rowes of stones polished and one rowe of ceder timber †In the fourth yeare was the house of our Lord founded in the moneth of Zio †and in the eleuenth yeare in the moneth Bul that is the eight moneth the house was perfected in al the workes therof and in al the implementes therof and he was building it seuen yeares THE CONTINVANCE OF THE CHVRCH AND RELIGION IN THE FOVRTH AGE FROM the parting of Israel out of Aegypt to the fundation of the Temple The space of 480. yeares VVE HAVE senne already in the three first ages or distinct times of the world the biginning increase and continuance of the Church and Religion of God without interruption Now in this fourth age in which God gaue his people a written Law it is yet more euident that the same faith and religion not only continued but also was more expressed and explicated and the Church had more varietie of Sacrifices Sacraments and other holie Rites Obseruances the two states Ecclesiastical and Temporal more distinguished and ech of them especially the Priestlie and Leuitical Hierarchie more disposed in subordination the ciuil gouernment also vnder Dukes Iudges and Kinges more distributed among superiour and inferiour officers then before For first the principal point and ground of al religion the beleefe in one God and his proper diuine worship is aboue al most stristly commanded often repeated diligently obserued by the good and seuerely punished in trans gressours To which end and purpose after that God had singularly selected three more renowmed Patriarches Abraham Isaac and Iacob preseruing them by his special grace from idolatrie and from wicked wayes of most peoples and nations blessed their seede not in the whole progenie of the two former but in Iacob onlie whom he otherwise named Israel multiplying his children excedingly yea most of al which was most maruelous in
and fasting for them 2. Reg. 1. Al which were to no purpose if soules departed could not be releiued by such meanes It moreouer appeareth that the same royal prophet beleued diuers places to be in hel when he said Psal 85. Thou hast deliuered my soule from the lower hel signifiyng plainly that there is a lower and a higher hel which higher the Church calleth Purgatorie where soules suffer that paine in satisfaction for their sinnes which remaineth not satisfied before death is due after the guilt of sinne is remitted the law prescribing that besides restitution of damage sacrifice should also be offered Leuit. 5. 6. 16. And Dauid was punished by the death of his child 2. Reg. 12. by the plague sent amongst his people 2. Reg. 24. after his sinnes were remitted He feared also punishment in the other world yea two sortes and therfore prayed to be deliuered from both saying Psal 6. Lord rebuke me not in thy furie nor chastice me in thy wrath That is saith S. Gregorie Strike me not with the reprobate nor aflict me with those that are purged by the punishing flames And most expresly signifieth also a higher place called hel saying Psal 15. in the person of Christ to his Father Thou shalt not leaue my soule in hel From vvhence Christ deliuered the holie Patriarches Prophetes and other perfect soules resting vvithout sensible paine brought them into heauen vvhither before him none could enter VVhich vvas also signified by the cities of refuge whence none might depart to their proper countrie til the death of the high priest Num. 35. by Moyses dying in the desert and not entring into the promised land ouer Iordan Deut. 4. 31. 34. Presupposing the general Resurrection of al men as a truth knovven by former traditions king Dauid shevveth the difference of the vvicked and godlie in that time saying Psal 1. The impious shal not rise againe in iudgement nor sinners in the councel of the iust That is the vvicked shal not rise to ioy glorie as the iust godlie shal doe Of general iudgement is more plainly prophecied 1. Reg. 2. That our Lord shal iudge the endes of the earth not that Dauid nor Salomon but Christ should raigne in his mâ—litant Church euen to the endes of the earth and in fine iudge the vvhole vvorld The same is confirmed Psal 49. God wil come manifestly our God and he wil not kepe silence Fire shal burne forth in his sight Psal 95. He shal iudge the round world in equitie and the peoples in his truth Psal 96. Fire shal goe before him and shal inflame his enemies round about Againe the same royal prophete Psalm 48. describeth the future and eternal state of the damned saying as sheepe creatures vnable to helpe themselues they are put in hel death shal feede vpon them Of the blessed he addeth And the iust shal rule ouer them in the morning that is in the resurrection and Psal 149. The Sainctes shal reioyse in glorie they shal be ioyful in their beddes in eternal rest The exaltations praâ—ses of God in their throate and two edged swordes in their handes to doe reuenge in the nations punishments among the peoples To bind their kinges in fetters and their nobles in yron manicles That they may doe in them the iudgement that is written This glorie is to al his Sainctes And much greater glorie belongeth to Sainctes for this is but accidental vttered according to vulgar capacitie The essential and perfect glorie which no eye hath seene nor eare hath heard nor hart can cone iuâ— consisteth in seeing God Among accidental glorious giftes the foure dowries of glorified bodies are especially prefigured Impassibilitie by the wood Setim wherof the Arke was made Exod. 25. Agilitie and Penetrabilitie in some sorte by Dauids quicknes against Gâ—liath and his conuering of him self into Sauls campe and forth againe 1. Reg. 17. and 26. but a more plaine figure of Claritie was in Moyses face Exod. 34. which by his conuersation with God became more glorious then mortal eyes were able to behold glistering and shining as most splendent lâ—ght through christal described as if his skinne had benne a clere horne aâ—â—earing and spreading beamâ— like the sunnâ— proceding from the beautie of his soule so thâ—â— none of al the people could looke directly vpon him except he couered his face Thus much concerning particular pointes of faith and religion And it is no lesse euident that the vniuersal Church and Citie of God stil continued yea was more visible and conspicuous to the whole world then before First by Gods maruelous protection therof in the desert and famous victories and conquestes of the land of Chanaan And by the excellent lawes geuen to this people which al nations admired and none had the like Deut. 4. For in this fourth age besides other lavves and preceptes the spiritual and temporal States were more distinguished and the Ecclesiastical Hierarchie especially disposed in subordination of one supreme head with inferiour gouerners ech in their place and office for edification of the whole bodie For Moyses being chief ruler and conductâ—r of the Israelites out of Aegypt receiued and deliuered to them the written Law Exod. 20. And for obseruation and conseruation therof by Gods expresse appointment Leuit. 8. consecrated Aaron the ordinarie High priest himself remayning stil extraordinarie Superiour also aboue Aaron And after Aaron he consecrated in like maner his sonne Eleazar high priest and successour to his father Num. 20. To whom succeded others in this order 1. Paralip 6. Phinees Abisuë Bocci Ozi Zacharias otherwise 1. Reg. 1. called Heli Meraioth Amarias otherwise Achimelec whom Saul slew 1. Reg. 22. Achitob othervvise Abiathar vvho vvas deposed 3. Reg. 2. and Sadoc in vvhose time the Temple vvas founded To these vvere adioyned other Priestes also consecrated in a praescript forme Leuit. 8. and Leuites ordayned to assist in lower and distinct offices Num. 3. 4. In the first degree the Caathites whose office was to carrie the Sanctuarie and vessel therof vvrapped vp by the priestes but vvere forbid in paine of death to touch them or to see them In the second degree the Gersonites vvho carried the cortines and couers of the Tabernacle and vessel of the Altar In the third degree the Merarites vvho carried the bordes barres and pillers vvith their feete pinnes cordes and other implementes of the tabernacle euerie one according to their office and burdens Num. 4. v. vlt. But in the temporal state and gouernment Iosue of the tribe of Ephraim succeeded to Moyses Num. 27. Deut. 3. 34. And after Iosue were diuers interruptions of succession with gouerners of diuers tribes and change of gouernment from Dukes to Iudges and from Iudges to Kinges For after Iosues death the people being sore afflicted by inuasions of Infidels God raised certaine special men with title of Iudges to
the Temple but commanded first to draw her forth 4. Reg. 11. 2. Par. 23. And as peculiar places so special Psalmes and Hymnes were appointed for diuers purposes and occasions 2. Par. 20. The ministerie of Angeles was very vsual in this time One was sent to comforte and direct Elias the prophet in his afflictions 3. Reg. 19. 4. Reg. 1. An Angel stroke the Assyrians whole campe 4. Reg. 19. 2. Par. 32. Also the Intercession of Angels is so euident Tobiae 12. Raphael offering Tobias prayer to God that Protestants haue no other refuge to auoide this point of faith but by denying the Booke to be Canonical Scripture Honour of other Sainctes and their Intercession is proued a Maiori For so much as honour was religiously exhibited to spiritual power and excellencie in men yet liuing in this world So a Noble man adored Elias the Prophet being farre greater then he is ciuil and worldlie respectes 3. Reg. 18. Eliseus also was adored by his disciples not for anie worldlie authoritie or eminence but for his spiritual power and superioritie amongst them 4. Reg. 2. Likewise al Prophetes and Priestes were religiously honored for their holie and spiritual functions 3. Reg. 13. Much more Sainctes are rightly honored being immortal and in eternal glorie It appeareth also that Elias seuen yeares after that he was translated from humane conuersation when Eliseus was chiefe Prophet 4. Reg. 3. which was in or before the eightenth yeare of Iosaphat who reigned fiue and twentie 3. Reg. 22. had care of Ioram and his kingdom admonishing him by letters of Gods wrath against him and his people for their sinnes 2. Par. 21. And the scripture saieth often that God spared and protected Ierusalem and the kingdom of Iuda for Dauids sake 3. Reg. 11. 15. 4. Reg. 8. 19. 20. 2. Par. 6. 21. Isa 37. we haue also example of Sainctes Reliques in the cloke of Elias 4. Reg. 2. in Eliseus bones 4. Reg. 13. and in an other Prophetes bodie buried in Bethel VVhich Iosias would not suffer to be touched 4. Reg. 23. Images were conserued in the Temple 3. Reg. 7. as before in the Tabernacle when idolartie was most destroyed 3. Reg. 15. 4. Reg. 23. yea an abuse rising of the brasen serpeÌ„t for which Ezechias destroyed it 4. Reg. 18. yet he touched not the Images of Cherubins in the Temple VVhich none but Infideles sought to destroy And Osee the Prophet ch 3. bewayleth the want of Theraphim or Images amongst other sacred thinges Sacrifice Altar and Ephod VVherby the ancient Rabbins proue very wel that Images of Angels and the same of other Sainctes are not contrarie to the Decalogue but the images of Idoles Good workes were rewarded and bad punished 3. Reg. 9. and the whole historie of this age testifieth the same VVhere by the way may be obserued that some inst men fel from their iustice as Salomon 1. Par. 28. 3. Reg. 11. Ioas 4. Reg. 12. 2. Par. 24. Ozias 2. Paral. 26. Others from wickednes returned to pietie as Manasses 4. Reg. 23. 2. Par. 33. the multitude of the people very often much folowing the disposition of their kinges Special State of life not commanded by the law was voluntarily professed and obserued by some Prophetes and their disciples called the children of Prophetes Keping particular Rules and wearing distinct habite 4. Reg. 1. 2. 4. The orders of Nazarites and Rechabites instituted before continued stil Amos. 2. Ierem. 35. stil which were very examplar figures of Religious State and Orders in the new Testament and perpetual chastitie of clergie men embraced by such as folow Euangelical counsailes proposed and not commanded by our Sauiour To which S. Paul likewise exhorteth though there be no precept therof to anie before they bind themselues Exequies for the dead were continually kept as the sacred historie witnesseth recording where and with what solennitie the kinges were buried which would be ouerlong nedeles to recite the like is also writen of some Prophetes 3. Reg. 13. 4. Reg. 23. Holie Tobias by example and fatherlie admonition exhorted his sonne to do workes of mercie not only to the liuing but also to the dead Put thy bread and thy wine vpon the sepulture of the iust c. 4. Isaias ch 57. as the Iewes both vnderstood and practised prayed that peace be geuen to the iust in his couch or resting place after his death Of the general Resurrection Elias translation is a figure who yet liuing sheweth that God can and wil restore al men to life againe in their bodies after death as he conserueth him and Enoch in their mortal bodies without corruption Ezechiel also prophecieth of the Resurrection of the dead applying it mystically to spiritual resurrection and restauration of Israel to former state ch 37. Of the last Iudgment and eternal glorie to the good and euerlasting paine to the wicked Salomon agreably to the doctrin of other Prophetes discourseth in his booke of Ecclesiastes namely ch 3. 11. and in the last concludeth thus Let vs al together heare the end of speaking Feare God and obserue his commandmentes for this is euerie man or to this end man is created and God wil bring into Iudgement al thinges that are done for euerie errour or obscure thing whether it be good or euil Neither were these and other pointes of Faith and Religion interrupted but stil beleued and professed in the Church alwaies visible and incontaminate notwithstanding some boughes anâ— branches became vnstructsul and rotten others brake of and were separated from this vine For when Salomon falling to luxurie multiplying manie wiues and concubines was by them seduced and brought to spiritual fornication and idolatrie making altars offering sacrifices to Idoles the Priestes Prophetes and people generally perseuered in Gods law seruice 3. Reg. 11. After whose death Ieroboam his seruant of the tribe of Ephraim possessing Tenne Tribes called the kingdom of Israel to maintaine his new state fearing that if the people resorted to Ierusalem for religions sake they would depart from him and returne to the right heyres of Dauid and Salomon made an egregious Schisme setting vp two golden calues in Bethel and Dan. 3. Reg. 12. made temples altares and priestes to sâ—rue them al opposite to Gods ordinance But not only the other Two Tribes called the kingdom of Iuda but also the greatest part of Israel especially Priestes Leuites and deuoutest people repayred stil to Ierusalem not yelding to that schisme and idolairie 2. Par. 11. Moreouer God raised vp and sent special Prophetes to confirme the weake and recal the seduced For Ieroboam had no sowner sette vp his new altar in Bethel and begunne to offer incense vpon it but a Prophet came out of Iuda in the word of our Lord and cried against that altar foretelling that wheras for that present they burnt frankineâ—nse vpon it the time should come when the
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
desiderable aboue al vvorldlie riches or pleasures So by these and like spiritual motiues the soule freely desiteth accepteth vndertaketh endureth and by continual assistance of grace obserueth Gods lavv and so meriteth the great revvard vvhich is promised for keping it v. 12. 2. Tim. 4. v. 6. PSALME XIX Faithful people ioyne their prayer for their Prince or Prelate 4. with sacrifice offered for his preseruation and prosperous successe †Vnto the end the Psalme of Dauid OVR Lord heare thee in the day of tribulation the name of the God of Iacob protect thee †Send he ayde to thee from the holie place and from Sion defend he thee †Be he mindeful of al thy sacrifice and be thy holocaust made fatte †Geue he vnto thee according to thy hart and confirme he al thy counsel †We shal reioyce in thy saluation and in the name of our God we shal be magnified †Our Lord accomplish al thy petitions now haue I knowen that our Lord hath saued his CHRIST He shal heare him from his holie heauen the faluation of his righthand is in powers †These in chariotes and these in horses but we wil inuocate in the name of the Lord our God †They are bound and haue fallen but we haue risen and are set vpright †Lord saue the king and heare vs in the day that we shal inuocate thee PSALME XX. Praise to God for Christs exaltation after his passion 9. and depression of his enemies †Vnto the end the Psalme of Dauid LORD in thy power the king shal be glad and vpon thy saluation he shal reioyce excedingly The desire of his hart thou hast geuen him and of the wil of his lippes thou hast not defrauded him †Because thou hast preuented him in blessinges of sweetnesse thou hast put on his head a crowne of preâ—ious stone †He asked life of thee and thou gauest him length of daies for euer and for euer and euer †Great is his glorie in thy saluation glorie and great beautie thou shalt put vpon him †Because thou shalt geue him to be a blessing for euer and euer thou shalt make him ioyful in gladenesse with thy countenance Because the king hopeth in our Lord and in the mercie of the Highest he shal not be moued †Let thy hand be found of al thy enemies let thy righthand find al that hate thee †Thou shalt put them as an ouen of fyre in the time of thy countenance our Lord in his wrath shal truble them and fyre shal deuoure them Their fruite thou shalt destroy from the land and their seede from the children of men Because they haue turned the euils vpon thee they haue deuised counsels which they could not establish Because thou shalt put them backe in thy remnantes thou â—â— shalt prepare their countenance Be exalted Lord in thy powre we wil chaunte and sing thy powers PSALME XXI Christ prayeth in his Passion 7. describeth the acerbitie therof 20. foresheweth by way of prayer his Resurection 23. more clerly the fundation and propagation of his Church 27. 30. interposing the singular foode of the most blessed Sacrament euen to the endes of the earth in al nations †Vnto the end “ for the morning enterprise the Psalme of Dauid GOD my God haue respect to me why hast thou forsaken me far from my saluation are the wordes of my sinnes My God I shal crie by day and “ thou wilt not heare and by night and not for follie vnto me †But thou dwellest in the holie place the prayse of Israel †In thee our fathers haue hoped they hoped and thou didst deliuer them They cried to thee and were saued they hoped in thee and were not confounded †But I am a worme and no man a reproch of men and outcast of the people †Al that see me haue scorned me they haue spoken with the lippes and wagged the head †He hoped in the Lord let him deliuer him let him saue him because he wil him †Because thou art he that hast drawen me out of the wombe my hope from the brestes of my mother †Vpon thee I haue bene cast from the matrice from my mothers wombe thou art my God †depart not from me Because tribulation is verie nigh because there is not that wil helpe †Manie calues haue compassed me fatte bulles haue besieged me †They haue opened their mouth vpon me as a lion rauening and roaring †As water I am powred out and al my bones are dispersed My hart is made as waxe melting in the middes of my bellie †My strength is withered as a pot-shard and my tongue cleaued to my iawes and thou hast brought me downe into the dust of death †Because manie dogges haue compassed me the counsel of the malignant hath besieged me They “ haue digged my handes and my feete †they haue numbered al my bones But themselues haue considered and beheld me †they haue deuided my garmentes among them and vpon my vesture they haue cast lot †But thou Lord prolong not thy helpe from me looke toward my defense †Deliuer ô God my soule from the sword and myne onlie one from the hand of the dog †Saue me out of the lions mouth and my humilitie from the hornes of vnicornes †“ I wil declare thy name to my bretheren “ in the middes of the Church I wil prayse thee †Ye that feare our Lord praise him al the seede of Iacob glorifie ye him †Let al the seede of Israel feare him because he hath not contemned nor despised the petition of the poore Neither hath he turned away his face from me and when I cried to him he heard me †With thee is my praise in the great Church I wil render my vowes in the sight of them that feare him †“ The poore shal eate and shal be filled and they shal praise our Lord that seeke after him their hartes shal liue for euer and euer †Al the endes of the earth shal remember and be conuerted to our Lord †And al the families of the Gentiles shal adore in his sight †Because the kingdome is our Lords and he shal haue dominion ouer the Gentiles †Al the fatte ones of the earth haue eaten and adored in his sight shal al fal that descend into the earth †And my soule shal liue to him and my seede shal serue him †The generation to come shal be shewed to our Lord and the heauens shal shew forth his iustice to the
art with me Thy rod and thy staffe they haue comforted me †Thou hast prepared in my sight a table against them that truble me Thou hast fatted my head with oyle and my chalice inebriating how goodlie is it †And thy mercie shal folow me al the dayes of my life And that I may dwel in the house of our Lord in longitude of dayes PSALME XXIII Christ is Lord of the whole earth being Creatour and Redemer of man 3. Good life with faith in him is the way to heauen 7. whither Christ ascending with triumph Angels admire him †The first of the Sabbath the Psalme of Dauid THE earth is our Lordes and the fulnesse therof the round world and al that dwel therein Because he hath founded it vpon the seas and vpon the riuers hath prepared it †Who shal ascend into the mount of our Lord or who shal stand in his holie place †The innocent of handes and of cleane hart that hath not taken his soule in vayne nor sworne to his neighbour in guile †He shal receiue blessing of our Lord and mercie of God his Sauiour †This is the generation of them that seeke him of them that seeke the face of the God of Iacob †Lift vp your gates ye princes and be ye lifted vp ô eternal gates and the king of glorie shal enter in †Who is this king of glorie Our Lord strong mightie our Lord mightie in battel †Lift vp your gates ye princes and be ye lifted vp ô eternal gates and the king of glorie shal enter in Who is this king of glorie The Lord of powers he is the king of glorie PSALME XXIIII A general prayer of the faithful against al enemies 4. with desire to be directed in the way of godlines 7. and to be pardoned for sinnes past 9. acknowledging Gods meeknes 17. our weaknes necessitie of helpe and hope in God 22. concludeth with prayer for the whole Church †Vnto the end the Psalme of Dauid TO THEE ô Lord I haue lifted vp my soule †my God in thee is my confidence let me not be ashamed †Neither let mine enemies scorne me for al that expect thee shal not be confounded †Let al be confounded that do vniust thinges in vayne Lord shew me thy wayes and teach me thy pathes †Direct me in thy truth and teach me because thou art God my Sauiour and thee haue I expected al the day †Remember ô Lord thy commiserations and thy mercies that are from the beginning of the world †The sinnes of my youth and my ignorances doe not remember According to thy mercie remember thou me for thy goodnesse ô Lord. †Our Lord is sweete and righteous for this cause he wil geue a law to them that sinne in the way †He wil direct the milde in iudgement he wil teach the meeke his wayes †Al the wayes of our Lord be mercie and truth to them that seeke after his testament and his testimonies †For thy name ô Lord thou wilt be propitious to my sinne for it is much †Who is the man that feareth our Lord he appoynteth him a law in the way that he hath chosen †His soule shal abide in good things and his seede shal inherite the land †Our Lord is a firmament to them that feare him c. his testament that it may be made manifest to them †Myne eies are alwayes to our Lord because he wil plucke my fecte out of the snare †Haue respect to me and haue mercie on me because I am alone and poore †The tribulations of my hart are multiplied deliuer me from my necessities †See my humiliation and my labour and forgeue al my sinnes †Behold mine enemies because they are multiplied and with vniust hatred hated me †Keepe my soule and deliuer me I shal not be ashamed because I hoped in thee †The innocent and righteous haue cleaued to me because I expected thee †Deliuer Israel ô God out of al his tribulations PSALME XXV Dauid in banishment among the Philistimes trusteth in the iustice of his cause 9. and prayeth God earnestly to deliuer him that he may with more freedom and commodity serue him as he desireth †Vnto the end the Psalme of Dauid IVDGE me ô Lord because I haue walked in my innocencie and hoping in our Lord I shal not be weakened †Proue me Lord and tempt me burne my reynes and my hart †Because thy mercie is before mine eies and I am wel pleased in thy truth †I haue not sitten with the councel of vanitie and with them that doe vniust thinges I wil not enter in †I “ haue hated the Church of the malignant and with the impious I wil not sitte †I wil wash my handes among innocentes and wil compasse thy altar ô Lord †That I may heare the voice of praise and shew forth al thy meruelous workes †Lord I haue loued the beautie of thy house and the place of the habitation of thy glorie †Destroy not ô God my soule with the impious and my life with bloudie men †In whose handes are iniquities their righthand is replenished with giftes †But I haue walked in mine innocencie redeme me and haue mercie on me †My foote hath stood in the direct way in the Churches I wil blesse thee ô Lord. ANNOTATIONS PSALME XXV 5. I haue hated the Church of the malignant Holie Dauid forced by reason of persecution to dwel amongst Infidels the Philistians after he had twise spared king Saules life 1 Reg 24. v. 5. et c. 26. v. 9. lamented v. 19. how great affliction it was to him to be cast out that he could not a vvel in the inheritance of our Lord where God was rightly serued and that his enemies had done so much as in them lay to make him fal into idolatrie by their fact as it were saying â—oâ— serue strange goddes Neuertheles his zele was such that as he here professeth he hated the Church of the malignant that is the congregations of al miscreants his immaculate religious puritie was so perfect that he would not so much as in exâ—eâ—â—â—l shew conforme his actions to theirs in matters of religion nor yeld his 〈◊〉 presence in their conuenticles but said VVith the impious I vvil not siâ—â—â— instructing vs Christians for the word to the end in the title sheweth that this 〈◊〉 perteyneth also to vs that we must both hate the Church or con-â—â—â—◠〈◊〉 of the malignant to witte of Painims Iewes Turkes and Hererikes and â—â—t â—i tâ—
the world haue obtained riches †And I saide Then haue I iustified my hart without cause and haue washed my handes amongst innocentes †And haue bene scourged al the day and my chastising in the morninges †If I saide I wil speake this behold I reproued the nation of thy children †I thought to know this thing it is labour before me †Vntil I may enter into the sanctuarie of God and may vnderstand concerning their latter endes †But yet for guiles thou hast put it to them thou hast cast them downe whiles they were eleuated †How are they brought into desolation they haue failed sodanely they haue perished for their iniquitie †As the dreame of them that rise ô Lord in thy citie thou shalt bring their image to nothing †Because my hart is inflamed and my reynes are changed And I am brought to nothing and knew not †As a beast am I become with thee and I alwaies with thee †Thou hast helde my right hand and in thy wil thou hast conducted me and with glorie thou hast receiued me †For what is to me in heauen and besides thee what would I vpon the earth †My flesh hath fainted and my hart God of my hart and God my portion for euer For behold they that make them selues faire from thee shal perish thou hast destroyed al that fornicate from thee †But it is good for me to cleaue to God to put my hope in our Lord God That I may shew forth al thy prayses in the gates of the daughter of Sion PSALME LXXIII Faithful people pressed with persecution lamentably complayning besecheth God to respect his owne inheritance cruelly afflicted â—â— and leift long without helpe 12. wheras heretofore he releeued his people in like distresses 18. And therfore confidently hopeth he wil renenge the blasphemers of his name Vnderstanding to Asaph VVHY hast thou ô God repelled for euer is thy furie wrath vpon the sheepe of thy pasture Be mindful of thy congregation which thou hast possessed from the beginning Thou hast redemed the rod of thine inheritanâ—â—e mount Sion in which thou hast dwelt †Lift vp thy handes vpon their prides for euer how great thinges hath the enimie done malignantly in the holy place †And they that hate thee haue gloried in the middes of thy solemnitie They haue sette their signes for signes †and haue not knowne as in the issue on high As in a wood of trees they haue with axes †cut out the gates therof together in hatchet and chippeaxe they haue cast it downe †They haue burnt thy sanctuarie with fire they haue polluted the tabernacle of thy name in the earth †Their kinred together haue saide in their hart Let vs make al the festiual daies of God to cease from the earth †Our signes we haue not seene there is now no prophet and he wil know vs no more †How long ô God shal the enimie vpbraide the aduersarie prouoke thy name for euer †Why doest thou turne away thy hand and thy right hand out of the middes of thy bosome for euer †But God our king before the worldes he hath wrought saluation in the middes of the earth †Thou in thy strength hast confirmed the sea thou hast crushed the head of Dragons in the waters †Thou hast broken the heads of the dragon thou hast giuen him for meate to the peoples of the Aethiopians †Thou hast broken vp fountanes and torrentes thou hast dried the riuers of Ethan †The day is thine and the night is thine thou hast made the morning and the sunne †Thou hast made al the coasts of the earth the summer and the spring thou hast formed them †Be mindeful of this the enimie hath vpbraided our Lord and a foolish people hath prouoked thy name †Deliuer not to beasts the soules that confesse to thee and the soules of thy poore forget not for euer †Haue respect vnto thy testament because they that are obscure of the earth are filled with houses of iniquities †Let not the humble be turned away being confounded the poore and needy shal praise thy name †Arise God iudge thy cause be mindful of those thy reproches that are from the foolish man al the day †Forget not the voices of thine enimies the pride of them that hate thee hath ascended alwaies PSALME LXXIIII Christ with his Assessors wil iudge the whole world at the last day in the meane time exhorteth sinners to amend their life 7. for none shal escape iust iudgement 1â— The wicked shal be punished and the good rewarded Vnto the end Corrupt not a Psalme of Canticle to Asaph VVE wil confesse to thee ô God we wil confesse and wil inuocate thy name We wil tel thy meruelouse workes †when I shal take a time I wil iudge iustices †The earth is melted and al that dwel in it I haue confirmed the pillers thereof †I said to the wicked doe not wickedly and to them that offend Exalt not the horne †Exalt not your horne on high speake not iniquitie aganst God †For neither from the East nor from the West nor from the desert mountanes †because God is Iudge This man he humbleth and him he exalteth †because there is a cuppe in the hand of our Lord of mere wine ful of mixture And he hath powred it out of this into that but yet the dregges therof are not emptied al the sinners of the earth shal drinke †But I wil shewforth for euer I wil sing to the God of Iacob †And I wil breake al the hornes of sinners and the hornes of the iust shal be exalted PSALME LXXV The royal prophet singeth Gods praises for his particular prouidence towards the Iewes 10. further to be extended to al the meeke of the whole earth Vnto the end in prayses a Psalme to Asaph a Canticle to the Assirians God is knowne in Iewrie in Israel his name is great †And his place is made in peace and his habitation in Sion †There he brake the powres of bowes the shilde the sword and the battle †Thou doest illuminate meruelousely from the eternal mountaynes †al the foolish of hart were trubled †They slept their sleepe and al the men of riches found nothing in their handes †At thy reprehension ô God of Iacob they haue al slumbered that mounted on horses †Thou art terrible and who shal resist thee from that time thy wrath †From heauen thou hast made thy iudgement hearde the earth trembled and was quiet When God arose vnto iudgement
pretender built an other schismatical temple in Aegypt   Eleazarus  x Philo the elder writte the booke of wisdom in Greke S. Icrom in pref In the time of Onias the second his brother Iason obtayned for money to be high-priest  w 3720.     Ecclesiasticus conteyneth manie moral precepts and is a storehouse of vertues and holie mysteries  Manasses an Apostata Eliud    w 3750. Onias    The booke of wisdom is also replenished with much doctrine of vertue and of diuine mysteries  Simon     x 3810. Onias Eleazar    y 3825.   y Antiochus Epiphanes persecuted the Church most cruelly like as Antichrist wil doe nere the end of the world 1. Mach. 1. v. 11. 2. Mach. 5. 6 7. Antiochus set vp the abomination of desolation wherof Daniel prophecied ch 9.   Mathathias  z In defence of the Church Mathathias and his sonnes with others made warres killed and oueâ— threw al their enemies aduanced religion clensed the teÌ„ple deliuered the people from persecution 1. Mach. 2. c. 2. Mach. 8. seq  The bookes of Machabees conteine the historie of the Iewes from Alexander the great to the time of Ioannes Hyrcanus high-priest aboue two huÌ„dred yeares z 3846.  Mathan d After the warres the Iewes in Ierusalem writte to the Iewes in Aegypt exhorting them to kepe the feastes and other rites as they were obserued in Iurie 2. Mach. 1. 2. After Iason folowed more vsurpers of the Highpriesthood  a 3847. Iudas Machabeus  e Pompeius the great taking Ierusalem subdued the Iewes to the Romanes He entered into the holy place called Sancta Sanctorum there prophaned holie thinges caried away Aristobulus who had bene Highpriest prisoner confirmed Hyrcanus in his place After whom Cassius also spovled the temple S. Aug. li. 18. c. 4â— de ciuil Menelaus  b 3853. Ionathas  f S. Iohn Baptist was borne of Elizabeth who had bene long barren Lisimachus  c 3869. Simon   Alcimus  d 3878. IoaÌ„nes Hyrcanus Iacob     Aristobulus     e 3847.       Alexander       Ioseph the husband of the most B Virgin     Hyrcanus Marie    f 4000.       IESVS CHRIST  And six monethes after Christ our SAVIOVR was borne of the B. Virgin Marie in Bethleem circumcised adored by the Sages and presented in the Temple When king Herod reigned in Iudea Herodians held opinion that Herod was Christ the Messias whom the Iewes had long expected   Antigonus  g Ioseph fled with the child his mother into Aegypt and Herod murthered the innocent infantes But Christ the Sonne of God coming into this world cut of al these other old sectes And from time to time cutteth of al haresies that rise against his Church   Anaelus  h Returning from Aegypt they dwelt in Nazareth   g4001 Aristobulus  i Christ at the age of twelue yeares remayning in Ierusalem vnknowen to his parentes was found the third day in the temple amongst the Doctors   h4006 Iosue Simon Mathias  k S. Iohn Baptist preached and baptized in Iordan Of whom Christ amongst others was baptized and fasted in the desert fourtie dayes   i 4012. Iosephus Iozarus Eleazar Iosue  l Christ crucified redemed mankind arose from death ascended to heauen sending the Holie Ghost planted his perpetual visible Church   k 4030. Annas Ismael Eleazar Simon     l 4034. Caiphas    The first holie Scripture of the new Testament was S. Mathewes Gospel written about the yeare of Christ 41. And the last was S. Iohns Gospel the yeare 99. The end of the sixth age and of the old Testament A PARTICVLAR TABLE OF THE MOST PRINCIPAL THINGES CONteyned as wel in the holie text as in the Annotations of both the Tomes of the old Testament In vvhich the letter A. directeth to the former volume B. to the latter and the numbers to the pages AARON of the tribe of Leui designed to assist his brother Moyses a 163. called the prophet of Moyses a 169. He yelded to make an idol a 243. was consecrated Highpriest a 275. In him his seede the Priesthood of the written law was established a 206. 275. 278. b. 438. 610. He once murmured against Moyses a 348. He Moyses offended in doubting of Gods wil a 365. b. 196. He died in mount Hor a 366. And is particularly praised b 438. Abel offered sacrifice sincerely a 13. 15. 31. and was slaine by his brother ibidem Abdias prophecied the captiuitie and relaxation of the Iewes and the Incarnation of Christ the Redemer of mankind b 840. Abiathar the Highpriest was deposed a 692. Abimelech killed his brethren and vsurped gouernment a 534. Abram left his country Chaldea for religion a 45. 51. a principal Patriarch a 50. He and his seede were strangers in diuers countries foure hundred and thirtie yeares a 60. 187. His name changed to Abraham a. 63. 65. His faith and singular obedience a 75. His many vertues a 200. 203. He was neuer an idolater a 203. 515. He died at the age of 175. yeares a 83. His praises b 438. Absalom ambicious and sedicious a 663. He perished in rebellioÌ„ a 670. Abstinence a 9. 39. 47. 280. 545. 934. b 613. 772. 994. see Fasting Accaronites durst not keepe the Arke of God a 582. Accidents remaine without subiect in the holie Eucharist a 4. Achans secret sinne punished in the multitude a 481. Achitophel a wicked counseler a 667. hanged himselfe a 669. Adam created in grace and knowlege a 5. transgressing lost the same a 10. repented and is saued b 356. Adonai one of the names of God is also read in place of Tetragramaton the name of foure letters which the Iewes pronounce not a 168. Adoration ciuil due to men a 77. 133. 144. 152. 868. adoration religious of holy persons and other thinges a. Ssssss 746. 746 763. but diuine adoration is only due to God a. 218. 219. see Idolatrie Aegypt was diuersly plagued a 170. 177. cc Affinitie spiritual and carnal in certaine degrees hinder mariage a. 298. c. Agar lawfully maried to Abraham a 62. Aggeus prophecied after the relaxation from captiuitie exhorting to build the temple b. 865. 999. Ahias prophecied the diuision of Salomons kingdome a. 731. and afterwards the vtter ruine of Ieroâ—oams house a. 738. Alcimus an Apostata deceiued the Assidians b 915. did much wickednes and died miserably b 922. Alleluia a voice of praise to God a. 1009. b. 191. 217. Alexander the great brought the monarchie to the Grecians b. 8â—2 999. He honored Iaddus the high priest a. 2â—8 b. 999. His Empyre diuided into foure kingdomes b. 793. 〈…〉 s
a. 28. by the tabernacle a 259. by the Israelites in the desert a. 465. 467. by the coming of the Quene of Saba to Salomon a. 718. by Iudith Esther many other persons and thinges a. 1051 b. 872. It is the proper inheritance of Christ b. 16. 166. 281. 870. 873. 882. The Church is perpetual and visible from the beginning of the world a. 19. 35. 48. 203. 649. 714. 937. b. 17. 88. 119. 125. 163. 337. 455. 497. 528. 539. 555. 556. 601. 604. 607. 608. 687. 692. 704. 709. 768. 775. 801 839. 868. 884. 997. See the Historical table b. 1073. c. The Church of Christ is vniuersal consisting of al nations a 65. 206. 317. 576. 716. 728. b 42. 50. 90. 121. 161. 211. 537. in manie other places of Isai other prophetes It is more conspicuous and more glorious then the Church of the old testament a 205. 943. b 336. 432. 485. 999. It cannot erre a. 74. 434. 715. 803. 943. b. 163. 335. 340. 456. 515. 536. 573. 1001. It is the onlie fold of Christs shepe b. 744. Out of the Church is no saluation a. 28. b. 536. 698. 882. Circumcision instituted a 65. 198. renewed a. 477. Circumstances doe aggrauate sinnes b. 717. 815. Cleane and vncleane a ceremonial distinction before Moyses law a. 26. more distinguished by the law a. 281. 283. c. Clergie men must be orderly called to their function a. 274. c. b. 588. and for their vertues b 546. They ought not to serue for temporal reward a 502. v. 7. b 36. 737. 885. They ought aboue others to haue compassion on the poore b. 8â—5 Their office is to water the whole world with true doctrine a. 709. Commandments of God are possible to be kept a 458. 604. b 15. and in manie Psalmes especially the 118. and in al the Sapiential bookes and Prophetes See Grace Communion of Protestantes is no Sacrament neither hath any miracle in it a 210. See Eucharist Communities and al common wealthes require vnity obseruation of lawes and eminent vertue of the superiors b 951. Concubines in the old Testament were lawful wiues a 62. 534. 557. 664. Concupiscence without consent is not sinne a 12. Confession of sinnes a 32. 333. b 400. Confidence in God most necessarie a 106. 605. b 20. 53. and in manie Psalmes item 478. 491. 493. 858. 900. Conscience guiltie of wickednes tormenteth the sinner a. 1046. Consideration directeth good workes b 319. 420. Constancie in good shal reape reward b 381. In freindshipe is most necessarie b 386. Consuls in Rome gouerned by entercours of dayes b 918. Contempt of admonition aggrauateth sinne b 807. Contrition a part of penance a 32. 722. b 21. 32. 101. 735. 827. Conuersation requireth honest discrete and profitable speach b 403. Couenant betwen God and man a 214. 449. 515. Couenant with men must also be kept b 814. Crosse of Christ prefigured a 47. 145. 146. 195. 211. 279. 364. b 546. 687. 996. Crueltie not mercie to spare an obstinate or impenitent sinner b 390. Curses for enormious sinnes a 450. 452. He that maliciously curseth is cursed of God b 345. Custome in sinne is hardly cured b 17. 101. 577. 822. 836. D. Daies dedicated to Gods seruice a 7. see Fastes and Feastes Damnation after this life is extreme miserie b 349. and remediles ibid. Daniels whole booke is Canonical b 769 Daniel with other three children of the royal bloud of Iuda were caried into Babylon b 772. 997. He discouered the false accusation of SusaÌ„na at the age of twelue yeares b 803. And continued to prophecie to his old age b 806. He was of singular wisdome b 725. He was also most holie b 697. 772. He and the other three were aduanced b 776. 998. He was zelous and with al diserete in Gods seruice b 789. was defended by an Angel from the lions b 790. Prophecied of foure Monarchies b 791. He was called the Man of desires b 796. He had the vision of Christs comming within seuentie weekes of yeares b 796. Darknes other priuations are to the beautie and profite of the vniuersal state of creatures b 780. Dauid the youngest sonne of Iesse was called from keeping shepe and annointed to be king a 604. b 148. By playing on his harpe king saul was refreshed a 604. He killed Goliath a 608. He was singularly protected by God a 610. 612. b 38. 54. c. He had amitie with Ionathas a 609. 611. 613. He would not drinke the water that was procured with danger a 683. His zele deuotion great a 648. 848. 855. 865. b 55. 115. 441. He danced before the Arke a 647. He wisely feaned him self to be mad a 617. b 69. Spared Sauls life a 621. 627. He was the second time annointed king a 639. the third time a 645. He sometimes sinned a 654. 684. 853. Manie of his issue slaine a 656. His posteritie conserued til Christ a 740. 849. 904. b 244. 408. 440. 442. 462. 464. 579. 880. 1004. He was in manie respectes a figure of Christ a 606. c. b 18. 19. 59. He made al the Psalmes b 3. 4. 19. 34. Of him is vvritten al the second booke of kinges part of the first and third from the eleuenth chapter to the end of the first of Paralipomenon Debora a prophetesse and figure of the Church a 523. Deceipt sometimes lawful a 92. 483. Dedication of thinges to God a 787. 850. 862. 969. See Altar Temple c. Delta the Greke letter representeth the forme of the musical instrument called the Psalter b 14. Detraction is as bad in the hearer as speaker b 415. Diueles were created in grace b 431. They require sacrifice a 371. b 992. They tempt men euen to the end of this life a 10. b 992. They delude their seruantes a 554. Doctrine doth fructifie in the wel disposed a 461. It is bread of the minde b 419. Dreames of diuets kindes and often from God a 116. 124 301. 530. 1052. b 422. 773. 985. Drunkennes detestable b 303. dangerous deceiptful beastlie hurtful to others sensles vnfatiable b 304. E Ecclesiastes signifieth eminently The Preacher b 373. Ecclesiasticus signifieth a Preacher ib. The booke of Ecclesiasticus is Canonical Scripture a 989. b 343. 372. 398 It is a storehouse of al vertues b 373. Ecclesiastical auctoritie a 332. 433. See Supreme head of the Church Eleazar a valiant souldiar offered himself to present death b 913. Elias had a distinct habite and rule of life a 761. His zele in religion a 747. 761. His miracles a 939. He is yet huing a 19. 33. 762. b 444. His letters to king Ioram after his translation a 903. 935. He shal returne preach before the day of Iudgement b 888. 996. Eliu an arrogant disputer a 1096. preferred his priuate spirite aboue al others a 1097. peruerted the state of the controuersie a 1099. 1100. 1113. Elizeus had the two spirites of prophecie and of working miracles as
King of Iuda a 908. Zacharias the Prophet exhorted to build the Temple b 868. Zele is an indignation rising of loue b 827. Zele is necessarie in iust religious causes discretly vsed a 982. 986. 993. b 55. 126. 898. Zele of Simeon and Leui was iust but not discrete a 109. 149. 1023. Zele of Moyses against Idolaters a 244. of Phinees against fornicators a 374. b 196. 439. of Dauid to Gods publike seruice a 647. 648. b 55. 115. 126. 256. of Elias against false Prophetes a 747. of Matthathias against persecuters of the Church b 896. And of his sonnes and other Machabees in aduancing Religion b 899. c. Zele of Dauid Ezechias and Iosias aboue other Kinges in destroying idolatrie b 445. Zele of certaine Christian kinges rewarded with glorious titles a 475. Zorobabel chief Duke Iesus the Highpriest with others built an Altar a 947. and the Temple after the captiuitie a 951. b 866. Which was a figure of the Church of Christ b 868. FINIS Censura trium Theologorum Anglorum extra collegium commorantium NOS infrascripti perlecta hac veteris Testamenti versione cum Librorum Argumentis capitum cumque Annotationibus ac Recapitulationibus suis locis insertis nihil inuenimus quod Fidei Catholicae aut bonis moribus repugnet sed econtrà reperimus Translationem fidelem reliqua docta vtilia Vtpote quae exactam temporum seriem Ecclesiae Pastorum Doctrinaeque Catholicae successionem ab ipso mundi exordio deducunt obscuriora sacri textus loca elucidant haereses huius temporis argumentis ex ipso eodem textu collectis conuincunt Ecclesiae Catholicae dogmata penè omnia confirmant Ideoque summâ cum legentium vtilitate publcari posse iudicamus si ordinarijs Librorum Censoribus hoc ipsum approbare beneplacitum fuerit 1609. IOANNES WRIGHTVâ— Ecclesiae collegiatae Gloriosiss Virginis Cortracensis Decanus MATTHAEVS KELLISONVS S. Theologiae Doctor ac Professor in Vniuersitate Remensi GVILIELMVS HARISONVS S. Theologiae Doctor Omnes aliquando Sacrarum Literarum in hoc Collegio Professores You may please curteous reader to amend the more especial errors happened in this Edition by reading thus In the former volume Page 20. line 24. reade bodie c. Page 26. line 7. partitions Page 51. line 13. that blesse thee Page 57. line 29. SALEM Page 107. line 1. seing Esau Page 227. line 6. to the twelue Page 305. Adde in the margent much more in the Church of Christ Page 727. line â—4 nauie and put out moniment in the margent Page 846. line 39. reioyce that Page 910. line 40. and 41. Ioas did take Amasias c. Page 1064. line 39. how they escape manie miseries which are neuer borne line 40. birth Page 1069. line 1. nor I gaynesay In the latter volume Page 24. after the last line adde Others thinke he speaketh of that Chusi or Chusai who reported to him the death of Absalom 2. Reg. 18. v. 31. Page 268. read the foure last lines thus thirtith chapter either an other Auctor or rather the same vnder an other title and in prophetical stile vttereth like diuine sentences adding in the last chapter other excellent preceptes receiued of his mother wherto he adioyneth the praise of a right wise woman prophetically the Catholique Church Page 721. adde in the margent were pastors of cattle here mentioned subdued the Ammonites We haue also found some other faultes of lesse importance and feare there be more But we trust the reader may easely correct them as they occurre The cause of delay in setting forth this English Bible Anno. 1568. VVhy how it is allowed to haue holie Scriptures in vulgar tongues Scriptures being hard are not to be read of al. Manie take harme by reading holiâ— Scriptures lib. de Prescrip lib. 2 ad Gratian. c. 1. Tract 18 in Ioan. Epist 103. c. 6. Reading of Scriptures moderated Scriptures translated into diuers tongues Bibl. Sanct. lib. 4. Lib. 1. Hist c. 47 Linvvod lib. 1. A calumnious suggestion of Lutheranes VVhat part of Scriptures be most conuenient for vulgar readers â— Tim 3. â—ac 1. VVhy we translate the old Latin text More pure then the Hebrew or Greke now extant TertulliaÌ„ li. 5. cont Marcion S. Ambrose li. 3 deSpirit San. c. 11 S. Ieron li. 1. con IouiniaÌ„ in 49. Isaiae li. 20. c. 24 mora Epist dedicat ad Leandr li. 2. Doct Christ c. 14. lib. 6. Etymol c. 5. li. 1 de Diuin offic c. 12. Receiued by al Churches Turned into Greke Prefat in Iosue Al others growne out of vse S. Ierom excelled al other Doctors in translating expounding holie Scriptures His Edition free from partialitie Preferred before al other Editions by Beza Luc. 22. v. 20. Prefat Noui. Testam Anno. 1556. Luc. 1. v. 1. None yet in England allowed for sufficient VVhat is done in this Edition Preface before the nevv Testam Diuers readinges resolued vpon none leift in the margent They touched not present controuersies VVhy some vvordes are not translated into vulgar English Some Hebrew wordes not translated into Latin nor Greke li 2 Doct. Christ cap. 11. More authoritie in sacred tongues Some vvordes can not be turned into English Protestantes leaue some vvordes vntranslated Corruptions in Protestantes Translations of holie Scriptures Of purpose against Catholique doctrine Against free wil. Against Melchisedechs sacrifice And against holie Images This Edition dedicated to al that vnderstand English Christ redeemed al but al are not saued True faith first necessarie Act. 17. v. 18. Ser. 42. de Sanct. The twelue Apostles were first Reapers before they were Sowers S. Paul at first a Sower or Seminarie Apostle Pastoral cures and Apostolical missions New doctrine is falsly called the Gospel S. Aug. de vâ—â—lit crede 1. c. Mat. 15. The seduced externally conformable are punished with the authors of iniquitie Psalmo 124. Cor. 6. Grace in the new TestameÌ„t more abundant then in the old Luc. 10. Tit. 1. Both wicked workes and omission of good workes are damnable Mat. 25. 1. Cor. â—3 1. Pet. 1. Innumerable saued by Christ Apoc. 7. They are more happie that suffer persecution for the truth * Vvorthie or comparable in dignitie 2. Cor. 4. English Catholiques most happie in this age 1. Pet. 1. The due praise of Martyres and other glorious Sainctes excedeth mortal tongues Patience necessarie to the end of mans life Persecution profitable Rom 10. Heb. 10. Confession of faith before men necessarie to saluation S. Ierom. Epist ad Paulin. de omnib S. Scipt libris S. Aug. prefat in specul li. 2. dc doct christ ca. 9. li. I. de Gen. coÌ„tra Manich ca. 4. li. de catechiz rudib c. 3. 4. l. 2. qq su per Exod q. 73. li. 15. cont Faust Manich. cap. 2. li 18. ciuit ca 54. de vera relig c. 27. li. 4. coÌ„t Faust ca. 2. S. Greg. hâ— 6. in Ezech. I. How the holie Scriptures conteine al knowlege neceslarie to saluation The old
and the new Testament shew the same God Christ Church and other Mysteries of Religion The old more obscurely with lesle helpes The new more expresly and yeldeth more grace In both Testaments are foure sortes of Bookes Legal Historical Sapiential Prophetical Al these books recited are Canonical and of infallible truth Cone Carth. An. Dni 419. Conc. Laodic cap. 59. Florent Instruct Armen decret 7. Trident Sess 4. S. Atha in Synop. S. Aug. li. 2. doct Christ c. 8 Isider li. 6. Elymol c. I. alibi Nicep li. li. 4. cap. 15. Euseb li. 5. c. 8. Apochryphal of two sortes 1. Not declared canonical 2. Reiected as erronious The Holie Ghost declareth by the Church which Bookes are Diuine Scriptures Mat. 28. Ioan. 14. 16. Act. 2. 20 1. Tim. 3. The old and new Testament differ in time In maner of vttering Varietie of Precepss Promises Meanes Temo 3. quest 10 Algasiae Heb. 7. 9. 10. Gal. 4. The old Testament conteyneth figures of the new A continual visible Church from the beginning of the world to Christ The same Mystical bodie but different in state Diuided into six ages The first age continued 1656. yeares 1. Cor. 10 Gal. 3 Gen. 1. The second 368. or 398. The third about 4â—0 Gen. 8. Gen 12. Genebrard Chronolog S. Aug. li. 15. c. 8. ciuit Gal. 3. Exo. 16. 3. Reg. 6. 3 Reg. 7. 1. Esdiae 1. The fourth 480. The fifth 4â—0 The sixth nere 640. Al the time from the creation to Christ aboue 4000. yeares MOYSES signifieth taken from the water Exod. 6. Nâ—m 26. 1. Par. 6. Ioseph li. 2 Antiq. cap. 9. S. Aug ser 88. de temp S. Greg. oratio in laudem Basilij magni S. Aug. li. 18. ciuit c. 39. The excellencie of Moyses Deut. 34. Eccli 45. Glos ord His sepulchre not knowen â—o anie man Genesis written by Moyses Alwayes authentical So knowen by Tradition confirmed by Christ Alleaged also by the Apostles Religion reueled to special persons and so obserued by Traditions Mat. 19. Heb. 11. Iacob 2. 1. Pet. 2. 2. Pet. 2. S. Aug. quest vet noui Testam cap. 3. VVhy Scripture was written VVhat Moyses specially sheweth in this booke Man most particularly described The right line from Adam to Noe. The principal Patriarches from Noe to the 12. sonnes of Iâ—cael Gen. 10. This booke diuided into eight partes 1. 2. 3. 4. 5. 6. 7. 8. The first part Of the creatioÌ„ of al things The Church readeth this booke in her Office from Septuagesima til Passion Sunday Also this first chapter beginning of the second on Easter Eue before Masse Act. 14 15. 17 24. Psalm 32 6. 135 5. Eccli 10 1. â—eb 11 3. :: The firmament is al the space from the earth to the hieghest starres the lowest part diuideth betwene the waters on the earth and the waters in the ayer S. Aug. li. II. de Gen. ad lit c. 4 Iob. 38. Ier. 10 13. :: Likewise heaueÌ„ is al the space aboue the earth in whose lowest part are birdes and waters in the higher part starres the hieghest is the Empyrial heauen Esa 66. :: The lights made the first day are disposed the fourth day in their proper courses for more distinction of times S. Dionys ca. 4. de diuin nom S. Tho. p. 1. q. 67. a. 4. q. 70. a. 2. :: The SuÌ„ne Moone for though the moone be the least visible starre except Mercurie yet it geueth more light on the earth by reason it is nerer and so Moyses speaketh according to the vulgar capacitie and vse of things S. Aug. li. 2. de Gen. ad lit ca. 16. Col. 3 10. Mat. 19 4. :: Euerie creature in nature is good but al considered together make the whole world perfect most apt to mans vse and Gods glorie S. Aug. li. 1 de Gen. cont Manich. ca. 21. The Church had only Traditions no Scripture aboue 2400. yeares Traditionâ— necessarie for three causes 1 â—â—â— Epist â—und c. â—5 2 Scripture of most eminent authoritie Luc. 10 16. Act. 15 28. 2. Thess 2. Origen super Gen. c. 1. Aug. li. 2. de Gen. cont Manich. ca. 2. â— Scriptures hard lib. 1. c. 18. lib. 8. c. 2. Bas ho. 9. in Genes Chrisost epist 44. Amb. Beda in examen Ieron Epistol ad Eustoch Gen. 1. v. 3. 14. Exo. 20 5. 18 v. 20. Ioan. 8 25. Rom. â— why Scriptures are hard Three spiritual senses besides the Literal Allegorical Moral Anagogical â— Ieron Epistol 8â— ad Ocea Tert. dâ— Baptis A figure of Baptisme Christians called fishes Light being an accident remayned without subiect by the iudgement of some lerned Fathers The accidents of breade and wine can remaine by Gods power without their subiectes Tenne prerogatiues of man in his creation 1. made like to God 2. The Mysterie of the B. Trinitie insinuated in his creation 3. produced by God him selfe 4. placed in paradise 5. Lord of al earthlie creatures 6. innocencie 7. excellent knowlege 8. powre to liue euer 9. gift of prophecie 10. God conuersed familiarly with man Gods blessing alwayes effectual Especially in the holie Eucharist Not al men â—emen commanded to marie God createth not new kindes of creatures yet stil worketh Io. 5 17. conseruing gouerning al things and creatch soules grace and glorie of the same kind S. Aug. li 4 de Gen. adlit â— 12. Exod. 20 11. Deut. 5 14. Heb. 4 4. :: Mans soule is immediatly created by God not produced of other substance as the soules of beastes and plants are 1. Cor. 15 45 :: Vvhether this paradise be now extant is vncertayne though it be certaine that Enoch and Elias are yet liuing in earth S. Aug. li. 2. cont Pelagi c. 23. See Perereus li. 3. q. 5. li. 7. q. vltima Mat. 19 5. Mar. 10 7. 1. Cor. 6 16. Eph. 5 31. :: As we say brick is made of earth and a house is built of bricke so Adam was made of earth and Eue built of a ribbe of Adam And that of one ribbe as if God should build a house of one bricke or as in dede he fed 5000. men with fiue loaues Chris ho. 15. S. Aug. Tract 24. in Ioan. S. Tho. p. 1. q. 92. a. 3. :: Not three nor foure nor more for then two were chaÌ„ged to an other number S. Ier. li. 1. cont loui Obseruation of holie dayes by Gods institution â—â— Psal 6. 11. Act. 13 14. Leuit. 23. ObseruatioÌ„ of festiual dayes is religious not Iudaical nor heathnish Honour of Sainctes is to the greater honour of Christ Honâ—â— in 40. Martyrâ—s VVhy a particular positiue law besides the general lawes of God nature was geuen to man first reason lib. 8. de Gen. ad lit c. 11. Psal 15. â— reason The sinne of disobedience Ioyned with damage to him that disobeyeth Ioyned with damage of him that forbiddeth True obedience is blind and prompt Not meate but the diâ—obedience hurteth him that transgresseth the precept of abstinence Lawes in
is algoâ—d :: God by his grace maketh his seruants to cal vpon his name S. Aug. q 154. in Exod. :: None in this life can see God as Saincts do in glorie 1. Ioan. 3. Rom 9. :: Moyses saw more glorious workes effectes of God then other Prophets yet not his substance and diuine nature Theodoret. q. 68. in Exod S Hier. de verb. Isa vidi Dom. S. Chrysost ho. 4. de in copie Dei natura :: The first tables being broken yet others are made so though the first grace geuen in Baptisme be lost Yet there remaineth penance as the second table of saftie after shipwrake S. Hiero. Epis ad Demedriad * chief ruler :: Notwithstanding his former commination chap. 33. v 3 God here promiseth new benefites :: God by an angel not Moyses supra v 1. Deut. 10. v. 2. 4. :: How soeuer the commandments are diuided in both tables here it is certaine that there be no more nor fewer then tenne in al. :: So his face appeared to the beholders by reason of the glistering beames of his countenance shining gloriously after his conuersation with God fourtie dayes which signifieth that much more that which abideth in al eternitie is in glorie 2. Cor. 3. :: The same veile saieth S. Paul remaneth vpon the hart of the Iewes that they can not see Christ til by his special grace they shal be illuminated 2 Cor 3. The like is vpon the hart of Heretikes that can not see the Church S. Aug. in Psal 30. con 2. :: After the fall of the people to Idolatrie their punishment and repentaÌ„ce their reconciliation to God and new tables of the commandments made and written Moyses repeteth the former precept of keping the Sabbath and prouideth al necessaries to the making of the Tabernacle wherto the Princes and people most promptly and liberally contribute S. Aug. q. 172. in Exo. :: As matter alone is not sufficient for a building without artificers to whom God geueth special skil so for expounding holie Scripture God geueth particular knowledge to Pastors and Doctors to the consummation of Sainctes to the worke of the ministerie to the edifying of the bodie of Christ the Church Ephes 4. :: As the people abounded in deuotion so the workmen of modestie and religion would haue no more then necessarie â— Augustin q. â—71 in Exod. :: The Cherubins couering al vpon and within the arke signifie saith S Gregorie Nyssen that the Scriptures haue a hiegher sense then the literal de vita Moyseos post medium :: These wemen watched there for deuotion and it semeth the same custome continued til Christs time For Anna the widow obserued this state of life Luc. â—â— :: Alexander the great seeing Iaddus the hiegh Priest bearing this venerable plate on his forehead with great reuerence went vnto him and adored the name of God written in the plaâ—e Iosephus li. 11. c. 8. Antiq. :: The Tabernacle prepared in the first yeare and erected the first day of the second yeare signifieth the Church of Christ prepared in the old Testament established exalted and confirmed in the new :: More holie then anie thiÌ„g without the Sanctuarie but the Sancta Sanctorum it selfe was then most holie of al places in this world :: A gomor of Manna was now put in the arke mentioned before chap. 16. :: VVithout al doubt sâ—â—th S. Augustin q. 173. in Exod. Moyses prefigured other persons when he entred into the cloud on mount Sinai and others now when he could not enter into the tabernacle reple nished with the glorie of God In Sinai he signified those that penetrate the profound mysteries of Christ here the Iewes who vnderstaÌ„d not the same Exod. vlt. So soone as the Tabernacle was erected God declared the offices of the Leuites written in this booke wherof it is called Leuiticus Nu. 1. Epist ad Paulinum Leuit. 1. 8. The contents of this booke 11. 12. 18. 23. 26. 27. Diuided into fiue parts The first part of this booke Of diuers sortes of Sacrifices :: The best and perfectest of euerie kind is to be offered to God not the blind lame or weake Gen. 4. Malach. 1. Sacrifice presupposed to be necessary God prescribeth the rites to be obserued therin Three kindes of Sacrifice Holocauste Sacrifice for sinne Pacifique Sacrifice For benefites receiued or desired Al sacrifices of the old Testament prefigured Christs Sacrifice on the Crosse and in the Eucharist Not the external worke for it selfe but sincere deuotion pleaseth God External sacrifices were ordained 1. to keepe the people from Idolatrie 2. To induce them to internal vertues Io. 4. v 24. Rom. 6. v. 19. Psal 5â— 3. To signifie greater Mysteries of the new Testament :: These oblations were specially for the poorest sorte So God tempered his law to the abilitie of euerie one Theod. q. 1. in Leuit. :: As literally no leauen not honey might be offered in sacrifice so al sinne and carnal delectatioÌ„ must be excluded in christian life :: That salt signifieth discretion appeareth by S Paul exhorting to seasonal our talke with salt Collos 4. v. 6. :: In holocaust onlie the male was offered câ—ap 1. in other sacrifices both sexes were acceptable :: These partes and the fatt were burned as an Holocaust the rest of the oblation being pacifique :: Ignorance of that we are bond to know is sinne and more in Priests then in others :: VVe see here and in manie other places that numbers are mystical not alwayes supersticious :: A Priest and the whole multitude offered the same sacrifice of a calfe for their sines the Prince offered a male goate a priuate person a femal See Theod ret q 1. in Leâ—â— versus finem :: Though in ordinarie sacrifices for sinne one part was alotted to the Priests by whose ministerie God remitted sinnes yet of the sacrifice for a priests sinnes or for the sinnes of the multitude the priests had no part lest they should saue cost or reape commoditie by sacrifice for their owne or the whole peoples sinnes but al was burned as in a holocaust Theodoret q. 3. in Leuit. S. Tho 1 2. q. â—02 2. 3. ad 8. :: VVhen periurie doth preiudice an others cause he that knoweth the truth is bond to reueil it to the Iudge but with discretion to auoide scandal :: Swearing to do that is euil or not doing that is lawfally sworne is sinne :: For remission of sinne restitution is first required if â—niuâ—â—e was done :: Besides restitution satisfaction is also necessarie for the offence to God Theodoret. q. 2. in 〈◊〉 :: Such examples of penaÌ„ce or satifaction for sinne besides restitution of that was wrong fully taken are frequent in Moyses Law :: This fire was first sent miraculously from God inâ—ra c. 9. v. 24. and according to this coÌ„mandment was perperpetually conserued from which al fire was to be taken that was vsed in the tabernacle S. Aug. q. 31. Theod. q 9. in
Ser 1. de S. Andrea S. Beda 〈◊〉 4. S. Aug. cont Faust S. Greg. in li. 1. Reg. et in Iob. Inuocation of Patriarches S. Hiere Ep. 12. ad Gauden Obiections answered by holie Scriptuâ—es Iob. 4â— How Sainctes knâ—w mens prayers Titles geuen to men in office and to Sainctes lib. de mortalitate Angels adâ—â—ed Reliqués Images Exequies fâ—â— the dead Purgatorie To. 2. in sept Psal paeuitent Limbus pattâ— No entrance into heauen before Christ Resurrection Iudgement Eternal paine of the damned and glorie of the blessed 1. Co◠◠〈◊〉 dowries of glorified bodies presigured 1 Cor. 〈◊〉 Cathâ— câ—â—s Rom p. 1. c 12. q 9. The Church more knowen to other nations then before The Ecclesiastical and temporal states more distinguished Succession of High Priestes Distinction of offices in Priestes Leuites Succession of temporal princes interrupted Dukes Iudges Kinges M 〈…〉 Church Murmure Idolatrie 〈…〉 e. 〈…〉 〈…〉 * Iudic. 3. Ordinarie meanes of conseruing the Church No participation with infiâ—els No 〈…〉 But one Tabernacle One Altar 〈◊〉 〈…〉 8. Chris orat 1. aduers Iudeos One supreme Iudge of controuersies Al bound to obey him His sentence infallible The Church of Christ preserued from â—â—â—ing in Religion Math. 16. 28. Luc. 22. Ioan 14. 16. Eph. 4. â— Tâ—m 3. Not anie temporal but Christs kingdom is in al nations and perpetual S. Aug. li. 17. â—â— de â—â—uit S. â—â—pipâ—â— here 's 2â— The Church of Christ vniuersal Act. 4. in hunc Psalm The Iewes wil not see Christ 2. Cor. 3. And Heretikes wil not see the Church which yet is alwayes visible S. Aug. in Psal 30. câ—nâ— 2. Collat. Carthag at cont Donatist Ibidem The beginning of the fifth age * Firmnes * in strength :: A vessel so 〈…〉 for the 〈…〉 being 〈…〉 :: â—atus contayned 〈…〉 :: Had designed and dedicated to holie vses :: There was no more with in the arke Deut. 10. but on the outside was the rodde of Aaron Nu. 17. Heb. 9. the golden potte with Manna Exod 16 Heb 9. and the booke of the law repeted by Moyses Deut. 31. :: Prices blesse their people parentes their children :: Salomon knew wel Gods conditional promise but perseuered not in keping his coÌ„mandments and therfore a great part of the kingdom was takeÌ„ from his children yet the right of the kingdom of Iuda remayned to his seede euen to Christ our Sauiour :: Reward of good workes :: External workes of penance except they proceede from the hart suffice not for remission of sinne :: External worship is not acceptable to God except it procede from internal sinceritie and dâ—â—odon VVherfore S. Augustin sayth God is worshipped in faith hope and charitie Enchirid c. â— :: Salomon did not â—el these cities for he could not alienate them but let the king of Tyre haue the vse and reuenewes in payment for timber for the gold which he sent * dirtie or disples sing :: a monument :: Part of Arabia is called Saba nere to Iurie but this Saba is beyond Arabia as S. Hierom testifieth in Esaiae 60 li. 17 it semeth to be in Aethiopia for our Sauiour saith Mat. 12. The quene of the South came froÌ„ the endes of the earth to heare the vvisdom of Salomon :: As this quene had no spirite when she saw Salomons wisdom so the Church gathered of gentiles knowing Christs grace finding the masters of Euangelical doctrin casting away the spirite of pride and laying of al hautinesse of mind lerned to distrust in her self and to trust in the great mercie of her king S. Greg in Psal 7. paâ—â—ten to 2. * A wonderful thing that a Quene vpon fame of a mans wisdom traueled so farre to heare him speake and to see his gouernment but it was Gods inspiration to signifie by this figure that the Church of Christ should be gathered of the Gentiles in al nations Kiges Quenes noâ— potent Princes also submitting themselues to Christ Isaae c. 49. :: Though pluralitie of wiues was then alowed yet it was forbid to multiplie manie Deut. :: The tribe of Iuda :: By Ierusalem is vnderstood the tribe of Beniamin wherin it stood so there remained two tribes to Salomons heyres 2. Reg. â— â—â— Reg. 10. :: From the time that Salomon fel to idolatrie he was more impugned by three perpetual aduersaries Adad Razon and Hieroboam mystically signifying the flesh the world and the diuel :: This fact coÌ„firmed his wordes that he spoke seriously fained not :: VVhether he repented and was saued or no is vncertaine The third part The diuision of the Kingdom Seueral reigues of certaine kinges and preaching of special prophetes :: This pharaise noteth the sequel not the final cause As chap. 14. â— â— :: A diuelish policie to make a religion conformable to the temperal state :: For such a religion such priestes were fittest :: Places on hilles where they sacrificed calues and other thinges to the images of calues :: This foreshewing long before the name of a childe that should be borne importeth that he should do great thinges See 4. Reg. 2â— :: This man of Bethel was indeede a prophet of God but in this lied wickedly and so deceiuing the other prophet made him to breake Gods commandment for which he was slaine VVhervpon Hieroboam swhom the wiked prophet sought to please was lesse afeard to procede in idolatrie :: Not only the deceiuer but also he that is deceiued is guiltie and punishable for breakiÌ„g Gods coÌ„mandment :: By this it appeareth to be Gods worke and punishment :: Ieroboam did not wittingly and of purpose set vp false goddes to the end he might prouoke God to anger for his intention only was to kepe the people froÌ„ going to Ierusalem left by that occasion they should returne to Roboam their Lord king of Iuda ch 12. v. 27. But by settiÌ„g vp idols he did prouoke God consequently to anger So here and in other places this phrase that he might prouoke that it might be fulfilled and the like signifieth not the final cause but the sequele of other factes without direct intention :: Dauids postetitie conserued for his sake :: Those altares which Salomon had made for his wiues that were idolaters Asa destroved not but al which RoboaÌ„ and Abias had made or suffered to be made for their owne people he pulled downe Iosias afterward destroyed also those which Salomon had made 2. â—â—â—â—l 34. :: The aâ—â—â—ouâ— of schisme punished in his posteritie :: Al those that were in the campe chose their general to be their king and preuailed therin though an other half of Israel chose and folowed an other for a time :: Thebni being then dead he reigned peaceably for he began his reigne the 27. yeare of Asa â— 15. 16. and reigned in al 12. yeares :: VVhen Hiel began to build Iericho his eldest sonne died so the rest successiuely that the last died when he finished the building because God by the mouth of
1. Paâ— 25 :: By their weping they testified that the new temple was not so excellent as the former And therfore Aggâ—u prophetie c. 2. can not be vnderstood of this temple but of the Church of Christ â— Aug li. 18. ciâ—it â— 45. :: Schismatikes and Here-tikes may not be admitteâ— to communicate in sacrifice with Catholiques :: God geuing corege to his seruantes stricke their enemies with terrour and so made them cease from hinderuig his worke as they before intended :: The hart of the king is in the hand of our Lord. Prouerb 21. The second part Esdras instructeth the people :: Esdras came with the fâ—â—â—â— from Babylon 〈◊〉 â—sd 12 â—â—ut returned thither and now ascended the second time â—o Ierusalem :: This great number which by Esdras perswasion came from Babylon signified the greatfiuict of soules conuerted from sinne by the exhortation of holie preachers S. Beaa li. 2. in Esara c. 10. :: It suffice not to part from Babylon that is from sinne but we must also doe workes of satisfaction and therfore Esdras here proclamed an extraordinarie fast to those that were come from captiuitie :: Malachias the Prophet complaineth also of this fault c. 2. v. 11. threatning Gods punishment both to superiors and subiectes for not correcting it ◠〈◊〉 :: In respect oâ— their greatiniquities Esdias presumeth not to aske the conseruation of the whole people but some reliques or â—â—raÌ„ lest part as it were a little post or a naile of a whole house towards the reedifying therof â—Esdras being extraordinarily sent by God to correct the people repayreth to the high Priests sonne by his authoritie calleth the people together and so procedeth to make reformation â—o S. Paus conferred with other Apostles Gal. 2 :: Their â—inne was punished by ouer much rayne v. 13. And so affliction gaue them more feeling of their faultes :: Amongst other inconueniences of vnlawful mariages one is that children are borne illegitimate Duble title of this booke The coÌ„tentes S. Ierom. Epist ad Paulin. Diuided into three partes The first part Nehemias his coÌ„miseration of his countrie :: Nehemias by his legacie being sent from a king by his name which signifieth comforter from our Lord and by his building againe the walles of Ierusalem prefigured our Sauiour who was sent from God the Father himselfe being the comforter of mankind and the sendâ—â— of an other comforter the Holie Ghost to remaine with his Church S. Beda prolog in Nehemiam :: Infideles Heretikes are greued that others endeuoure to repayre the ruines of the Church in any countrie :: Gods hand was clearly shewed in the effect of obtaining the kings fauourable letters The second part How the citie was repayred with walles people :: Finishing the gate they dedicated it to Gods seruice being for defence of his holie citie and so sanctified it :: It was Gods prouidence that the enemies mocking at the reparation of Ierusalem did not so furiously resist til the worke was performed so sometimes heretikes scoffe at the endeâ—â—â—â—â—â— of poore priestes laboring to restore Catholique religion but whether they scoffe or rage Gods holie worke procedeth and prospereth :: S Beda in his time lamented that some spiritual Superiors neglected to feede their flock either spiritually or temporally and yet exacted temporal reuenewes and oppressed the poore people li 3. c. 21. in â—sd How much more may we with him wish an other Nehemias that is a comforter from our Lord to correct this fault to releeue poore Catholiques distressed A right propertie of a true pastor to do that good which he preacheth to others S. Beda ibidem :: A good conscience hath great confidence in God and iustly hopeth for reward :: VVhen heretikes other aduersaries of the Church finde them selues not able to suppresse Catholiques they offer conditions of peace and libertie to al so when protestaÌ„tes beganne where they are weake they would haue none persecuted for anie opinions in religion but where they are stroÌ„g they hardly grant toleration to Catholiques :: Three special defences of a citie are the strength of walles shutâ—ing and opening the gates in due time diligeÌ„t watchmen so to the custodie of faithful soules three thinges are necessarie the grace of God due regard of the outward â—enses and continual watch against out inuisible enemies S. Ierom here noteth wheÌ„ce he receiued eech part of this booke which is al Canonical Scripture being al alike so declared by the Church :: The people requested Esdras to bring the booke of the law and he brought it neither is there anie mention that he writte the whole law out of his memorie or by miracle which maketh it probable that al copies were not burned or lost but some reserued by Ieremias Eze chiel Daniel Aggeus Zacha rias or by him selfe or others out of which he collected one intire volume correcting faultes committed by scribes adding some thinges for explication sake supplement of the histories and that either by tradition oâ— reuelation :: Athersatha priuâ—â—egâ—â— by reason of his fauour with king Artaxerxes Chap. 2. 1. Esd 2. :: True repentance requireth wâ—â—kes of penance especially the renâ—ouâ—â—g of occasions of sinne as seperation from euil con panie abandoning of euil cogitations and of much wordly pleasure :: Changing of names importeth â—ome beneficial mysterie Gen. â—7 :: Free wil in sinners Num 14. :: In al leagues couenantes of peace those articles are specially mentioned wherin breach hath bene made in former times :: Because Ierusalem was most impugned by enimies fewe were willing to dwel there :: yet many valient men of the tribes of Iuda Beniamin and Leui offered them selues of other tribes the tenth part were chosen by lottes wherby is gathered that many of the tenne tribes returned also into Chanaan though the holie Scripture doth not so expresly record what became of them as of the other tenne tribes because Ierusalem pertained to the lote of Beniamin Iuda was the Kinglie tribe and Leui the Priestlie S. Beda lib. 3. cap. 31 in Esdr Esdras went againe to babylon and obtayning a fauorable commission of the King brought manie with him into Ierusalem â— â—â—aâ— 7. :: The genealogie oâ—â—â—gn Pâ—â—â—â—â—s 〈◊〉 Iosue to leddoa otherwise called Iaddus :: As others gaue tithes to the Leuites so they gaue to Priestes Num. 18. â— 21. 28. The third part Correction of faultes Deut. 23. Num. 22. :: This Tobias was an Ammo nite a persecuter c. 14. to whom Eliasib being akine by reason of vnlawful mariages ioyned felowshipe with him for wicked lucre which therfore Nehemias corrected prefiguring therin ouâ— Sauiours zele who threw byers and sellers out of the temple Mat. 21. And these persecuters prefigured heretikes in their wordes and actes as venerable Beda expoundeth li 〈◊〉 Esd c. 19. :: A iust man that hath merited by good workes may pray with great confidence for reward THE THIRD AND FOVRTH BOOKES OF ESDRAS
Yet in the mystical sense of Christ and Christians x Of his good pleasure without my deâ—ertes y by his grace z He repeteth the 21. verse incultating that God wil render to eueric one as they deserue a passe ouer al difficulties b Gods precepts c One only God Creator and Sauiour of al. d Amongst other actes Dauid killed a lion and abeare Goliath 1. Reg. 17. 2. Re. 22. e As God geueth streingth to his seruaÌ„ts so he diminisheth the natural streingth and corage of his enemies f Conuersion of Gentiles to Christ as the Moabites Idumeans and others were subdued by Dauid 1. Par. 11. 14. 18. 19. 20. g The reuolting and reprobation of the Iewes prefigured by Absolons rebellion and others 2. Reg. 15. 16. h God stil protecteth the Church of Christ as he preserued Dauid 2. Reg. 22. Rom. 1â— i Vse of Psalmes is most frequent in the Church of Gentiles See the proemial Annotations page 12. Propagation of the Catholique faith The 6. key a perteyning to the beloued of the new Testament b The silent workes of God declare his Maiestie to them that consider therof his preachers declare the same by wordes to al that wil heare c The coÌ„stant course of times sheweth that the same was disposed by Gods powre and dayly propagation of faith especially of Christian doctrine sheweth Christs powre assured perpetuitie of his Church d Some of euery language or natioÌ„ haue beleued in Christ receiuing the Catholique Religion e S. Paul affirmeth that this hath bene fulfilled by the Apostles preaching in al the world Rom. 10. f By the sunne a most excellent and superelemental creature the Prophet describeth Christ making his course through this world illuminating comforting and streingthning the Church his tabernacle wherein he perpetually dwelleth g Christ the bridgrome and the Church his bride are neuer diuorsed his loue wisdome and powre euer conseruing her by his immaculute law Luc. 24. h The old law was likewise pure iâ— it selfe and holy but the new also maketh the obseruers immaculate Mat. 27. Mar. 15. i How swete the law of God is his seruantes finde not by reading or by hearing only but by keping it k Conformably to this text the prophete professeth Psal 118. v. 12. that he kept them for reward in which place the heretikes translation is corrupted Mat. 27. Mar. 15. l None in this life knoweth perfectly his owne estate vvhether he be vvorthie of loue or hate Eccle. 9 but hopeth and feareth m If mortal sinnes haue not dominion in the soule it is iust and shal be in time immaculate from al sinne n Gods helping grace is stil necessarie to perseuer o as his first grace redeeming man is nessarie for our first conuersion God conuerteth and iustifieth soules instructing theÌ„ by his law and sweetly drawing their free cooperation by grace The subiects prayer for their superior The 7. key a Though such a prayer was very fitly made for Dauid Ezechias or other kinges of Iuda yet it more properly serueth for Christian Kinges and Prelates b The king or other superior praying for him selfe his subiects pray with him and for him It may also be applied to Christ praying whiles he vvas mortal or novv praying for his mystical body the Church but in both these cases our prayers are only necessary for his seruantes not for him c The Hebrevv vvord MINCA signifieth sacrifice of floure and vnbloudy so perteyneth to the Eucharist in forme of bread and vvine d be acceptable for him for vvhom it is offered e in the prosperous state of thee our superiour f his anointed king or Priest Mystically faithful people acknovvlege the victory of Christ our Sauiour ouer death and al enemies g in great streingth or heauenlie forces i men trusting in humane and worldly powre fal into captiuitie k By protection of the head the body is also conserued Christs exaltation The 5. key a Perteyning to the nevv Testament principally to Chrrist partly to godly and victorious kinges and generally to al the blessed vvhich ouercome spiritual enemies b Christ our king as man ouercoming his enemies by his diuine povvre reioyceth in victorie c Christs most special desire was the saluation of his people d This most principally verified in Christ is also applied to Martyres vvhich suffer or are readie in preparation of mind to suffer death for the truth e Al Saincteâ— receiue blessing of glorie but only Christ imperteth such grace to others for in him al are blessed hat are eternally glorified â—â—n 21. Ioan. 1. f The iust coÌ„forming their desires to Gods vvil do pray that the vvicked may be punished It is also a prophecie that â—o it shal come to passe g And so it folovveth iâ— the next verse Thou shalt put them c. h This also can not be vnderstood of anie but of Christ vvho in the general or particular iudgement shal geue sentence vpon the vvicked i And immediatly hel fâ—re shal deuoure them k Al the wicked and namely the Iewes who persecuted Christ faile in their deuises l Whiles the wicked perish the iust reioyce and praise God in songue and Psalme Christs Passion effectes therof The â— key a RedemptioÌ„ of mankind vndertakeÌ„ by Christ and performed by his death beganne to be shewed by his Resurrection in the morning of the third day â— Aug. b in figure of Christ the beloued of God c God is God of al his creatures but in more peculiar sorte God of Christ by personal vnion d Thou neither deliuerest me froÌ„ dying nor yeldest me such comforth as thou voutsafelst to other Sainctes v. 6. Mat. 27. Mat. â—â— e I am neither deliuered from dying nor comforted in my passion hauing vndertaken to dye for the sinnes of mankind reputed them as myn owne wordes or factes f Albeit I crie by day g and by night on the crosse and in the garden to haue the chalice of death remoued from me and shal not be heard h Yet there is no follie nor fault in this petition which is with submission of mans wil to Gods wil. i Thou from heauen wilt heare when it is conuenient k whose wisdome and goodnes the Church worthely praiseth l Patriarkes Prophets and other holy meÌ„ praying in their distresses obtained their requestes m VVere temporally deliuered by thy mightie hand from their persecuters n not frustrate of their humble prayerâ—â— o God that comforted his seruantes in their tribulations leifâ— Christ without his ordinarie consolation to suffer more then euer any other did p wicked persecuters respected not Christ as a man but contemned him as a very worme q as most reprochful of al men r as the basest of al the people Å¿ Almost al became Christs cruel enimies at the time of his passion afflicting blaspheming and scorning him as the Euangelistes record t The Euangelistes write how al these thinges were fulfilled by wicked men speaking these blasphemies and
reproches v God semed to be wel pleased with Christ as with his owne Sonne if it be so let him deliuer him from these afflictions say these blasphemers w diuine powre without man formed me in the wombe of my mother a virgin x As I haue no father but thee O God so without intermission from myn incarnation to this time I haue had thee my protector y leaue me not now without comforte seing I must dye as thou hast determined and I freely consented yet leaue me not in death but raise me againe to life Psal 15. v. 9. 10. z Almost al are become myn enemies and those few that would can not helpe me a Delicate lasciuious yougmen b and the scribes Pharises and elders of the people haue al conspired against me c condemning me and perswading the people to crie Crucifie crucifie him d So weakned with paines of torments as fluide water not able to consist e My bones and strongest partes of my bodie are weakned verified when our Sauiour fel downe vnder his crosse f the part that first and last liueth is weakened as soft waxe by heat of the fire and ready to faile g al my powres and radical humiditie is dried vp as a potters vessel is baked in the furnace h Through exceding great drught which our Sauiour professed on the crosse saying I thirst i thus thou O God hast suffered me to come to the last breath of life next to death Yet finally ouâ— Seuiour gaue vp his spirite before he should haue died v. 21. k Agane this royal Prophet recounteth by whom and how our B. Sauiour should suffer euen as clere as tho Euangelistes afterwards haue written the historie â—â—â— 19. l Our Sauiours body was so racked on the crosse that his bones might be seene and counted m The persecuters vvittingly determined al tiâ—â— crueltie beheld it vvith their eyes and vvithout al compassion persisted in malice reioyced and blasphemed n the souldiars that crucified our Sauiour taking his garments for their praye o yet in mysterie of his Church diuided not his coate p He prophecieth Christs speedy resurrection q Christs saul vvas not seperated from his bodie by force of the torments but he preuenting death freely yelded vp his spirite Ioan. 10. v. 9. 10. r the most pure and sanctified soule of vvhose fulnes al other iust soules are sanctified Å¿ that it stay not in hel vvhich deuoured al other soules in the old Testament t The propagation of the Church of Christ in al nations v not the carnal but spiritual children of Iacob Isaac and Abraham Rom. 9. v. 8. w the Church gethered both of Ievves and Gentiles is very great and vniuersal x Our Sauiour promised to geue his ovvne bodie the bread of life Ioan. 6 and performed the same at his last supper y those that be faithful humble and poore in spirit participat the sruict of this most excellent Sacrament z The effect of this B. Sacrament is the resurrection in glorie and life euerlasting a Gentiles which haue bene idolaters shal recollect themselues when they heare Christ preached and shal turne to true Religion b Although men can neither deserue to be conuerted nor to perseuere in iustice yet Christ meriteth to haue a continual kingdom which is the perpetual visible Catholique Church c Not only the poore sorte but also the mightie ones of the world shal be conuerted to Christ participate his B. Bodie in the Sacrament d and religiously adore the same e Al that adore God shad adore him in this Sacraments f Death being once ouercome it shal haue no more powre g Againe the prophet inculcateth the continuance of the Catholique Church h Apostles and other preachers of Christ Christs Resurrection The Passion of Christ according to Dauid Christs conditional prayer was not heard His absolute prayers were alwaies heard Christs suffered for our example â— Pet. 2. The Hebrew text corrupted by the Iewes This Psalme is of Christ Prophecie of the visible and vniuersal Church in huâ—â— Psal S. Agustin proueth the Church to be alwaies visible and great by this Psalme The Eucharist prophecied in this place Real presence of Christ in the Eucharist ThaÌ„ksgeuing for Gods protection The 7. key a Christ the good pastor gouerneth protecteth Isa 40. Iere. 23. Ezech. 34. Ioan. 10. 1. Pet. 2. 5. b and feedeth his faithful flocke c Baptisme of regeneration d which is the first iustification e Gods precepts which the baptised must obserue Mat. 28. v. 20. f Saluation is in the name and powre of Christ not in mans owne merites g in great dangers of tentations to mortal sinne h yet by Gods grace we may resist i Gods direction and law is streight k and strong l Christ hath prepared for our spiritual foode the B. Sacrament of the Eucharist S. Cyprian Epist 63. Eutim in hunc Psal m against al spiritual enemies the world the flesh and the diuel n Christian soules are also streingthned by the Sacraments of Confirmation Penance holie-Orders Matrimonie and Extreme Vnction o The B. Sacrament and Sacrifice of Christs bodie and bloud p continual and final peseuerance is by Gods special grace q in eternal life Christ Lord of al the world The 5. key a Christ rising from death the first day of the weeke had al powre geuen him in heauen and in earth Mat. 28. b Not only the soile it selfe but al the fruict and al that dwel therin are Gods c Though Christ created and redeemed al yet only the iust shal inherite heauen d not occupied himselfe in vaine and vnprofitable thinges but in commendable workes e Gods mercy goeth before iustifications iust workes folow and so glorie is the reward of al. f This sorte of people thus seruing God shal receiue euerlasting blisse g The prophet contemplating in spirite Christs Ascension inuiteth Angels to receiue him and by prosopopeia speaketh also to the gates of heauen by which he is to enter h Angels answer admiring demanding as in a dialogue how Christ is become so glorious i The Prophet answereth that Christ by his powre hath ouercome al enemies in battel k Againe he willeth Angels to open the gates and biddeth the gates to enlarge them selues l the Angels demand as before m the prophet answereth that Christ is Lord also of Angels and al heauenlie powres vnder God A prayer of the faithful The 7. key a This Psalme perteyneth more properly to the new testament And is artificially composed the verses beginniÌ„g with distinct letters in order of the Hebrew Alphabet to the last verse b my minâ— to be atteÌ„tiue c not be frustrate of my petition d that patiently expect the time when God wil assist e This maner of praying is frequent in the Psalmes signifying as a prophecie that so it wil come to passe and the conformitie of the iust to Gods iustice f in true faith and religion g al our
spirite the perfections which he wisheth in Christ in maner of congratulating describeth his fortitude fighting against the diuel for the Church n purposing o prosecuting p and perfecting the conquest and so establishing thy spiritual kingdome q Not vvith warlike armour of this world but by assaulting the aduersarie with truth r defending thyseâ—fe and thy souldiers with the shield of mildnes Å¿ and striking the enemie with the sword of iustice VVhich right force of spiritual fight hath meruelous good successe t Preaching of Christs Gospel his grace mouing the hartes of the hearers is liuelie and forcible more pearcing then anie two edged sword v The example of people conuerted shal moue the hartes of the aduersaries to come also vnto the truth w Christs kingdom shal haue no end Luc 1. v. 33. x Thou defendest and rewardest the good finally forsakest and punishest the wicked y more peculiarly the God of Christ by hypostatical vnion z Diuers kinges as Dauid him selfe Iosaphat Ezechias and Iosias were as godlie as Salomon and perseuered good to the end which is doubted Salomon did not but Christ incomparably was annointed indued with al graces aboue al kinges a Mortification which conserueth from putrifying b humilitie aswaging pride c being smal in the first spring grovveth great d humanitie assumpted and sanctified persons in vvhom Christ dwelleth as in cleane shining odoriferous houses e sincere faithful soules more deare to their spouse Christ then daughters of temporal kinges f The Catholique Church in faith purified as gold g vvith varietie of states as Clergie Laity and diuers sortes of religious Orders and other professions al vnited in the same faith hope and charitie h carifully al that Christ thy spouse speaketh to thee by his Spirite i diligently put the same in practise k vvith al obedience and readines and returne not to former infidelitie noâ— to corrupt life l Christ loueth the Church adoined with his giftes m and mutually his true children loue and serue him n Manie of al nations submitle themselues and al that they haue to Christ o Internal vertues are most especial ornaments p exterior are required to edifie others in diuers sortes of vertues q By this meanes manie more are conuerted to christianitie r and one countrie inuiteth and draweth another Å¿ As Apostles came in place of Patriarches and Prophetes so stil Bishops and Priestes succede in the Church pastors and gouernours therof t These pastores shal stil teach the true Christian doctrin v and stil there shal be Christian people that wil folow and professe the same Caluin expoundeth this Psalme contratie to S. â—aul No saluation out of the Church Perpetual succession of Byshops in place of the Apostles The Church prospereth also in persecution The 6. key a Belonging to the Church of Christ b As wel the cause vvhy God suffereth his Church to be persecuted at his assured protection in difficulties are hidden secretes to the world c Al refuge is not secure for one man is not able alwayes to defend an other but God is a sure and strong refuge d euer able and in conuenient time vvilling to helpe e This whole vvorld is ful of tribulations but the Church suffered the greatest in the first persecutions shal suffer as great in the time of Antichrist English Catholiques suffer most of al nations in this age and can not be suppressed but stil increase in number and fortitude f Therfore al Catholiques may assuredly know that the whole Church can not faile g though very manie as now in England h and very eminent persons as some noblemen and some Priestes haue reuolted yet al vvil not i Such bad examples make the good to recollect themselues more diligently and to reiâ—ycâ— in Gods grace by which they stand fast k before the heate of persecution shal inuade al for the elect the dayes of tribulation are shortned l Sometimes one nation or kingdome rebelleth against the Church but can not destroy it m by the spirite of Christ Antichrist and al his members shal be destroyed n The Church sometimes hath great peace and tranquilitie o God himselfe restrayneth the wicked suddainly abating their furie or cutting of their forces Vocation of Gentiles The 6. key a For Christians that leaue the sinnes of their fathers and reioyce in Christ crucified See Annotation Psal 41. b True ioy of the hart sheweth it selâ—e both in voice of exultation and also in gesture of body by clapping of handes dancing as king Dauid did before the Arke 2 Reg â— likevvise vvith instruments c To al the wicked d not only of one or few kingdoms but of al the earth e VVhen kinges and countries become Christians they are made subiectes to the Church that vvas before not heades and rulers therfore f Christ God man after his Passion rose from death and ascended g not leauing his Church desolate but making her ioyful by an other comforter the Holie Ghost h The same Christ is our God by his Diuinitie i and our king by his Humanitie k Doe your endeuour to vnderstand vvhat you sing read or heare in Gods word At least to know the principal Mysteries and pointes of Christian doctrin euerie one according to their capacitie and state or profession l The faithful of the old and nevv Testament are vnited in the seruice of one and the same eternal God m In respect of the Blessed Trinitie holie Scripture here and in manie places vseth names of the plural number as Eloim Goddes not diuiding Gods substance vvhich is one but insinuating distinction of Diuine Persons The Father the Sonne and the Holie Ghost VVhich Mysterie is more expresly mentioned in Baptisme and professed by Christian gentils then it was by the people of the Ievves The Church founded and protected by God The 6. key a Voices beginning the musike instruments prosecuted b especially for the second day of the weke the day after the sabbath which is our Sunday called Dominica our Lords day c Ierusalem and mount Sion were most obliged to praise God for greatest benefites receiued so the Catholique Church therby prefigured and hauing receiued farre greatter is most of al bonden to be gratful d This can not be affirmed of Sion or Ierusalem but is only verified of the Catholique Christian Church e whose coastes do extend to the North and to al quarters of the round earth f The same one God one Christ one Faith and one Religion in al particular Churches of the vvhole militant Church g And this Vniuersalitie and Vnitie shal be after that Christ taking mans nature shal be ascended and shal send the Holie Ghost to found beginne this Church h For the assured certaintie of that is foreshewed the Prophet speaketh in the preteâ—â—ence as if it vvere already done in his time which he then savv in spirite i Nothing more moueth he hart affecteth al the bodie and soule then spiritual cogitations of faith and religion and
forced to promise libertie to the children of Israel vvhich he aftervvards denied e The read sea f when Iosue brought the people ouer Iordan g in remembring and reciting these singular benefites h Gods chosen people the Iewes did often exasperate God by their ingratitude murmuring and other sinnes whom the prophet therfore admonisheth i not to be proud lest they be subdued and brought lowe k By way of inuitation the Psalmist prophecieth the conuersion of Gentiles l The voice of the whole Church confessing Gods prouidence and protection that she neuer faileth for the Iewes falling from Christ the Gentiles beleued in him and some nations or countries falling from Religion others are conuerted m God suffereth his Church to be persecuted with al kindes of tribulation as some are here recited n But through Gods assistance his seruants passe through and ouercome al tentations o Sacrifice of thankes p and voluntarie vowes q that which anie promiseth to God in tribulation they must performe accordingly r Thâ—se were the best external sacrifices of the old law Å¿ But both then and now the internal sacrifices of contrite hart of iustice and of diuine praise best please God t from the hart which is vnder the tongue and directeth the tongue what to speake v VVhosoeuer wil be heard in prayer must repent of his sinnes Propagation of the Church the 6. key a This Psalme beginning to be songue by voices instruments were adioyned b God first remitte our sinnes c then geue vs thy manifold graces d grant faith and repentance e and so forgeuenes of sinnes f Al nations shal be conuerted g God the Fater h God the Sonne i God the Holie Ghost saue the peoples of al nations by Euangelical preaching of thee the most Blessed Trinitie The Church stil conserued The 6. key a In maner of praying that God wil vouchsafe to defend the Church the Psalmist prophecieth that God wil arise b and the enimies shal flee away not daring to abide the combate c As God is terrible to the wicked so he is comfortable to the iust d Resist not Gods inspiration but receiue it with ioy and thankes e who triumpheth ouer death f God is Lord not only of these or those nations countries or other creatures but absolutly and vniuersally of al. g That is the true holie Church which hath h vnitie in doctrin touching faith and maâ—ers i That be bond in sinne S. Cypr. ep 76. k euen rebellious willes are altered by Gods mercie and freely embrace his law l also the dead and drie hartes that cared not for spiritual thinges are softened and quickned with new grace m The benefites bestowed on the Israelites are written in the bookes of Moyses Iosue and Iudges n Not mans deseruing but Gods mere good wil and free grace caused Christ to come and by himselfe and his Apostles to preach the Euangelical doctrin which watereth the whole world o God chose the weake but made them strong p Those whom thou hast chosen and so made thyn owne peculiar people shal enioy this grace q Thou gauest Manna in the desert the B Sacrament in the new testament r God geueth to the preacher what to speake Å¿ and to some he geueth also powre to worke miracles in confirmation of their doctrin Mar. 16. t Some potent king or as it is in the Hebrew kinges being beloued of the beloued of God the only Sonne of God shal yeld themselues to the same beloued Sonne of God v which shal redound to the glorie and beautie of his Church gayning such spiritual prayes from the diuel w If you be in such danger that the aduersaries cast dice oâ— lottes for your persons and goodes yet you shal be deliuered as if a doue with her glistering fethers like siluer and gold flie away into a secure place without losse or diminution but rather with increase of vertues x VVhen the heauenlie king determineth thus of earthlie kinges y they shal be purged from their sinnes and made white like snow that falleth in mount Selmon which is a shadowed hil thicke with trees in mount Ephraim nere to Iordan z The Church of God is visible and durable like to a mountane a Combined or ioyned together as when milke is turned into curde and so into cheese b fructful enriched by spiritual giftes of the Holie Ghost c ye that are not of this Church do in vaine and erroniously imagine that anie other mountaines are vnited d Innumerable Angels ministers of Gods wil do continually attend vpon his Diuine Maiestie as if he who otherwise nedeth no seruice were caried by them as in a chariotte of infinite magnificence Dan 7. e So God appeared in Maiestie when he gaue his law in mount Sinai f Christ ascended with innumerable Angels attending vpon him g caried with him the fathers of the old testament that had benne captiue Ephes 4. h as man he receiued giftes of God in and for men his faithful seruantes i yea also he receiued for his merite that innumerable which before were incredulous were conuerted and God dwelt in their soules k Our Lord I say our Lord and none but he could ouercome death by dying l Though Christ died to deliuer al men from death yet he wil geue capital sentence of eternal death to al that obstinatly remaine his enimies and multiplie sinnes vpon sinnes to the end of their temporal life m Euen of the iudest barbarous nations manie shal be conuerted to Christiantie n namely Gods grace is extended into the Ilandes of the Ocean and other seas o But such seuere slaughter shal fal vpon the obstinate contemners of this grace that mens feete shal be defiled in their bloud and dogges shal lappe it Exiâ—iâ—â—â—â— ab â—â—â— p Manie haue sene or knowen in general but the faithful more exactly know how Christ came into this world his conuersation therin and his going forth q his reigning now in heauen our Mediatour by whom al other intercessors haue accesse to God r The Apostles sowing the first seede of Euangelical doctrin Å¿ with whom other Apostolical men t and other soules of al nations conuerted by their preaching most ioyfully sing together in hart voice and instruments especially in good workes shew their gratful affections to our Redeemer v And al this in the particular Churches of diuers Kingdomes and partes of the world vv beginning with the Israelites in Ierusalem and so proceding into al furie and Samaria and to the vt most of the earth Act. 1. x S. Paul of Iacobs yongest sonne Beniamin last called to Apostleship was chiefly sent to the Gentiles y Other Apostles of diuers tribes sent first to the Iewes secondarily to Gentiles z As the Church begane by the omnipotent powre of God so by the same only powre it is conserued a Chastice therfore ô God al persecuters of thy Church who are but as weake wauering reedes in comparison of thy powre
suffer him vvholly to omitte manifest profession of faith and true religion f seing by thy former grace I haue already reposed my trust in thy promises made to them that are resolued to kepe thy lavv g For I do firmly purpose euer and alwayes to kepe thy law h In this I haue had great ioy and comforte of mind i because I did in dede seeke after thy commandements vvhich is specially vttered as also the three next verses in the person of those that are in trial of persecution for their faith k VVho boldly in time of persecution euen before persecuting Kinges and Emperors professe Christs true Religion Veryfied in innumerable glorious Martyrs yea also of the fraile sexe in S. Catharin S. Cecilie S. Lucie S. Margaret S. VVenefrede S. Vrsula and her felovves and manie more most constantly ansvvering al vvordes of reproch obiected as if it vvere a base or contemtible thing to be Christians to be Catholiques to be Papistes No al these and the like are honorable and glorious titles importing the true seruice of Christ in vnitie of the Catholique Church and spiritual participation vvith the visible head therof Christs Vicar in earth l Such confessors as yet mortal reioyce in that they haue meditated in Gods commandments vvhich they haue feruently loued m Also shevved the same in external vvorke not dissembling by silence by vvord nor fact n euerie way exercising Gods lavv vvhich maketh the obieâ—uers iust a That vvhich God hath decreed and promised being in itselfe most certaine and assured yet includeth the meanes vvherby it shal be put in execution and therfore the iust his elect do pray for the performance of his vvil b Expectation of thy promise hath geuen me corege * eloâ—â—â—â— c Provvde contemners of Gods lavv haue euerie vvay molested me by detracting deriding calumniating and violently persecuting me d Al vvhich I haue borne patiently and not declined from thy lavv e I remembred and considered thy iust punishments inflicted vpon the impious f euen from the beginning of the vvorld both vpon the diuels and vvicked men and that thou vvilt exercise the like hereafter g vvhich consideration of thy iustice comforted me h Otherwise if I had not sene thy iustice my zele against contemners of thy law would haue killed me i In this place of my perigrination from heauen I am comforted by remembring celebrating and singing thy iust commandments and lavves vvhich make thy seruants iust k In persecution and in al tribulation I kept thy law because I would not dishonour thy name l And my tribulation especially fel vpon me because I sought to be iustified by keping thy law a The Propheâ— procedeth speaking in the person of the iust tending to perfection and saying This is my happie choise that I desire no other enheritance nor possession but to kepe Gods Lavv. b And seeing this excedeth my proper streingth I prayed God of his mercie to make me able to kepe it * â—loquiuÌ„ c Pondering my former actions I turned my pathes to obserue more perfectly the Law which God hath testified to be the right way d With prompnes of mind and without hesitation I resolued to kepe the commandments e The wicked laide cordes nettes or snares to intrappe and hinder me f but I kept thy law fresh in memorie g That this is not vnderstood only mystically in time of affliction but also literally and prophetically that some special seruantes of God should obserue a godlie profession of praying at midnight the vvord I rose maketh it probable S. Paul Silas either of a holie custome or at least vpon special occasion and such occasions vvere to them and others frequent Act. 16. prayed and praised God at midnight And novv in the Church of Christ some religions men pray and praise God continually at midnight besides other houres mentioned more distinctly v. 164. h A great benefite and a singular consolation that al true liuing members of Christ are partakers of al the prayers good workes and merites of the whole Church militant and triumphant VVhich in our Crede is called The Communion of Sainctes i So great is the mercie of God extended communicated and multiplied in the whole earth k Instruct me and direct me therfore ó God that I may lerne and obserue thy law and so be iustified and made participant of so great mercie a Dealt very bountifully b as thou didst promise c He that hath bountifully receiued grace at Gods hand prayeth for more grace that he may be beneficial to others in releuing the needie d in instructing the ignorant e in perswading to kepe the law of God f because he hath lerned and beleueth the commandments by which he is bond to loue and haue care of his neighbour g Before I was afflicted I often fel into sinne h but vexation gaue me vnderstanding therfore now I kepe thy law * eloquiuÌ„ i Contemners of thy law haue endeuored to intangle me k but I persist in keping thy commandments As before v. 51. 61. l Though the wicked combine themselues together against me m yet I consider that it is necessarie to perseuer in thy law n A clere comparison that it is better to kepe Gods law which bringeth life euerlasting then to haue al the riches kingdoms of this world a God being our Creator we may with confidence pray him to illuminate our mindes that we may lerne what is his pleasure and so endeuour to fulfil it b Others that loue God wil be gladde to see me also serue him c The iust being afflicted and not seing the particular cause therof yet knoweth and confesseth that God doth it for most iust cause d And therfore with patience prayeth for comforth as foloweth * eloquiuÌ„ e who am almost dead in tribulation f The iust also prayeth that the wicked may be ashamed and conuerted for so the hebrew word here signifieth though it is also lawful to desire the iust punishment of obstinate sinners g He prayeth againe for conuersion of the wicked and to haue peace with them a Manie iust of the old testament most feruently desired the coming of Christ our Sauiour as our Lord himselfe testifieth Mat. 13 v. 17. And now the iust desire his coming in glorie 2. Tim. 4. v. 8 * eloquiuÌ„ b Delaved hope afflicteth c As a leather bottel made of a beasts skinne congeled with the frost and after partched in smoke so is the bodie of the iust mortified by diuers sortes of afflictions made a new bottel fitte to receiue new wine that is perfect doctrin of Christian life as of fasting and other austeritie wherof our Sauiour speaketh Mat. 9. v. 17. d Such is mans infirmitie yea of the iust that he apprehendeth tribulations to be very long and therfore desireth consummation and that without sinne so he stil submitte his wil to Gods wil. e Friuolous idle tailes which are not according to Gods law f I
of the diuel :: Al occasions of sinne especially probable are to be shunned :: Theift is also mortal sinne against the seuenth coÌ„mandment but not so great as adâ—lterie :: Because tentations stil occurre in this life and man is fraile good exhortations and earnest admonitions must also be continually inculcated as here the vvisman often repeteth and much vrgeth the same good and necessarie aduises to embrace vvisdom and to vvalke stil in the vvay of vertue especially to flee from vices and dangers of sinne :: Sinners after consent geuen to tentations are as inconsiderate of their ovvne state of their perile and ruine as an oxe vvhen he is ledde to the shamles or a â—â—rd allured vvith a baâ—e that â—â—â—eth into the snare or nâ—â—te :: True vvisdom directing to good life so to eternal saluation is only found in the visible Church standing vpon a mountaine not hidde in corners or obscure places :: These singular praises perteine to the increated wisdom God himself from whom procedeth wisdom geuen to men by the Holie Ghost See Annot. ch 1. v. 2. :: God much preferreth man before al other corporal creatures :: S. Cyprian li. 2. ep 3. citeth this whole passage of Christs Sacrifice in the formes of bread and vvine :: VVhere is no hope of amendment prudence directeth vs not to admonish nor rebuke sinners leâ—t without anâ—e 〈◊〉 â—e procure emnitie charitie also requireth rather to expect better opportunitie lest the offender become worse by our admonition :: But when there is hope of good euerie one is bond especially superiors to correct offenders S. Aug. li. 1. c. 9. de ciuit S. Basil regulis fuse disput 158. God built his Church with spiritual Pastors Rites of Religion in the old Testament Prou. 8. v. 3â— Psal 74. Galat. 2. The same are more excellent in the Church of Christ 1. Cor. 1. The second part Sentencious moral precepts How these Parables folowing differ from the former VVhy the contents of the twentie chapters folowing are put in the margent VVisdom in general Iustice Confidence in God Industrie Truth Diligence Equitie Good fame Desire to lerne Sinceritie Vnfained freindshipe VVhol some talke Charitie Prudent speach Discretion inspeaking Iust gaine Iust intention Loue to be corrected Internal and external charitie Moderate speâ—â—h Sinceritie of hart Loue of doctrin Spiritual riches Sorow for sinne Remorfe of conscience Iustice in general Diligence Feare of God Pietie Obseruation of Gods lavv fulfulling al iustice Speaking and Meditating good thinges Equitie Humilitie Sinceritie Spiritual riches Pietie Iustice Care of the other life Future ioy Truth in wordes Common good Publique ioy True freindshipe Fidelitie Good gouernment Prudence in suretishipe Diligence Mercie Iustice Clemencie Sinceritie Iust dealing Internal vertue Expectation of glorie Almes dedes Beneuolence Care of the poore Good desires Trust in Gods goodnes Frugalitie Spiritual instruction Straict way of saluation Loue of discipline Progresse in vertue Pietie Diligent industrie Desire of iustice Sinceritie in vvordes Iustice Sound doctrine Contentment of minde Compassion Diligent trauel Temperance * defence Iust punishment of the wicked Guard of the tongue Godlie instructions and good dedes Yelding to good counsel Toleration of iniuries True testimonie Aduised promising Considerate testimonie Pacification Iustice in general Fidelitie Prudent silence Resistance of tentation Alacritie in good workes Freindshipe Honest industrie * a 〈…〉 man Good life â—â—â—al feare Sound doctâ—e Discretion in speach Constant endeuour Truth in wordes and dedes Iustice True acknowlegement of tempâ— al state Mediocritie of riches Sincere conscience Humilitie Iust gaine Speedie performance of promise Good reporte Plaine dealing Good instruction True doctrine Prudence Faithful message Desire to lerne Hate of sinne Conuersation with the good Iustice Succession Frugalitie Chatisment Contentment of state Frugal industrie Feare of God Gnard of the tongue Diligent labores Truth in al speach Seke wisdom modestly Feloshipe with the wise Knowlege of ourselues Detestation of sâ—ane Internal comforth Contempt of thir world The Catholique faith Spiritual ioy Reward of workes Beleue not al reportes Mature consideration Patience Desire of solide knowlege 1. Cor. 14. v. 20. Pietie shal be â—evvarded Compassion of the poore Almes dedes Mercie and 〈◊〉 Good dedes with few wordes Right vse of riches * Versipâ—â—â— a 〈◊〉 â—â—turnetrait Tiue testimonie as v. 5. Feare to offend God preuen 〈…〉 Procu 〈…〉 and fid 〈…〉 in subiectes Patience Sincere intention Compassion Confidence in iustice Instruction of the ignorant Publique iustice Industrie in euerie man VVithout true faith none can be saued Sincere intention excuieth some errors S. Greg. li. 5. c. 34. Moral Meeknes Discretion Gods omniscience Caulmnes of speach Loue to be corrected Desire to fulfil al iustice Diligence in teaching others Puritie of hart Lerne of good men Al secretes knowen to God Harken to good admonitions A cherful hart is deâ—â—â—ous to â—erne A quiet mind Contentment wâ—â—h sufficiencie Patience Diligence Hâ—â—our of parents Dâ—â—â—râ—â—â—on Desire to liue wel Counsel in season :: To him that is wel trained in good workes heauen gates are open Honest thoughts and wordes A liberal mind Mercie and iustice Obedience God assisteth the iust VVordes of edification Loue of discipline and Admonition Humilitie Gods grace necessarie in euerie good action Mans iudgement is not secure Commend thyne affayres to God Gods prouidence Punishment of sinne Equitie * vâ—puâ—ished Mercie Deuotion Iust gaine Necessitie of Gods grace :: God assisteth superiors in gouerning their subiectes Iust balance do please God good kinges Righteousnes Feare and reuerence of authoritie Loue of wisdom Iustice in general Humilitie Meknes Hope in God Mildnes Teaching others Sincere hart Sweetnes in conuersation True faith Religion 〈…〉 12. Proper industrie Charitie Common good True freindshipe Sincere thoughts Holie oldage Patience Gods prouidence A general rule that one place of holie Scripture is not contrarie to an other li 2. c. 8. cont dâ—as Epistolas Palag Ioan. 15. 2. Cor. 3. Gods grace is necessarie both to begine and to prosecute anie good worke Peace VVisdom in general Purification Feloshipe with the good Commiseration Succession Grauitie in speach Desire of eternal life Remitting offences Discrete correction Concord Gentienes Gratitude Conseruation of peace Iust censure Spiritual riches Humilitie Constancie Carefulnes in promising Concord Sinceritie Education of youth Alacritie of hart Iust iudgement Contempt of the world â—â—lial obedience Obedience to Magistrates Discretion in speaking Moderate silence Constantamitie Harken to good counsel Speedie repentance * a vviseman VVise discourse Equitie Studie of peace Guard of the tongue Auoid secrete bate makers Fortitude Constant labour Confidence in God Spiritual riches Humilitie Consideration in answering Quietnes of spirite Desire to lerne Almes dedes Acknowleging of faultes Vse of lote to make agreement â—â—â—ternal concord Godhe instructions Right vse of the tongue A wiues vertue is her best dowrie Meeknes Amitie with 〈…〉 Honest pouertie Knowlege of ourselues Man 's owne wil the cause of euil Spiritual riches
spiritual Et cont Mend. c. 1â— â—â—â—ym in Pâ—al 1â—7 VVhy God would haue them obscure Isai of noble lineage and a marâ—iâ— prophecied a long time Presat ad Paul Lusto Is called the Euangelical Prophet Hewritte in a high stile S. Ieâ—o Epist ad Paâ—â—â—â— Et in com Isaâ— S. Aug. â—â— 18. c. 27. â—uâ—t lib 9 c. â— conâ—â—â—â— Heb. 1. Liued in the kingdom of Iuda The contents diuided into two general partes and into eight particular 1. 2. 3. 4. 5. 6. 7. 8. The first part The kingdom of Iuda shal be captiue in Babylon for their ingratitude towards Gods and other sinnes :: Not Aâ—â—s the third of the lesse prophetes for this name is written in other letters in Hebrew but one of the royal bloud as S. Ierom. testifieth :: Prince Priest and people are al sicke of ingratitude against God other iniquities :: Ierusalem defaced and destroyed :: God continually preserueth some holie seede that his Church neuer faileth Rom. 9. :: Much wickednes reigned in Ierusalem before their captiuitie in Babylon but much more at Christs passion when they persecuted him euen to the Crosse and his disciples and al christians til their citie was taken by the Romanes and the whole nation dispersed :: The Rabbins vnderstand those Iudges and Priestes that gouerned the people after their deliuerie from captiuitie but S. Ierom expoundeth this and the like places of the Apostles and their successâ—â—s :: It is not only certaine but also euident that the prophet speaketh here and in innumerable other places of the Church of Christ which is the citie set vpon a mountaine Mat 5. vnto which al nations are gathered aâ—d al the time of the new Testament is called the last houre 1. Ioan. 2. because no time shal folow after this but al eternitie :: The Iewes were reiected after Christs death before which they were stil conserued though often seuerely punished And so now the Church of Christ shal neuer be reiected noâ— :: It is most absurde and contrarie to this and other Scriptures that Protestants seyne of great idolatrie in the Christian world for a thousand or more yeares together professing Christs name Religion and yet continually committing as these new masters imagine grosse idolatrie :: This was fulfilled first in the captiuitie of Babylon and more notoriously after Christs passion in the destruction of Ierusalem and dispersion of the Iewes euen to this day and yet forward til nere the end of this world :: An Ecclesiastical preacher must not flatter the people He must moue teares sayth S. Ierom not laughter Apoc. 1. :: By the metaphor of wemen S. Ierom vnderstandeth the cities of Iurie of which Ierusalem was the head and Sion the chiefe place there of al which were defaced by the Babylonians but more fully destroyed by Titus and Vespatian fourtie yeares after Christs Passion :: After the reduction of heathnish or heretical people to catholique religion there wil be great want of spiritual pastors :: Not al the Iewes that escaped temporal death in the destruction of Ierusalem but those only shal be eternally saued that beleuing shal be baptized and liue wel :: Isaie of the tribe of Iuda here prophecieth the doleful songue which Christ vttered weeping ouer Ierusalem fore seeing foretelling their destruction Luc. 19. v. 41. Mat. 21. :: Al this sheweth that God only subtracting his protection no man nor people is able to stand of whose ruine God is not the auctor but only permitteth that they fal into sinnes and so into other miseries :: An admonition to celebrate festiual dayes with â—oly religious exercises and not to folow drunkennes nor other wicked or vaine thinges Rom. 12. :: Greuous sinnes must be greuously punished Such as was the sinne of the Ievves persecuting Christ 4. Reg. 15 2. Par. 26 :: Neither Isaie nor Moyses nor anie other mortal man did euer see God in himselfe but only shadowed Yet the wicked calumniously accused condemned and put Isaie to cruel death vpon pretence of blasphemie for saying that he saw God VVhich he otherwise said not but couered by the vvinges of the Seraphimes Origen in hunc locum S. Ierom. Tradi Hebraicis in Paral. Apoc. 4. Rom. 1â— :: Isaie was not only an Euangelical but also an Apostolical prophet with whom God here treateth and procedeth as with an Apostle saying VVhom shal I send and the prophet answering Send me God sent him saying Goe c. S. Ierom in Proâ—mio Isais Mat. 23. :: Before this the kinges of Syria and of Israel had taken king Achaz in battel and caried avvay great spoyles 2. Paral. 28. But presuming to do the like againe God suffered them not to preuaile My stically this signified that heretikes of diuers sectes conspire together to impugne the Catho like Church VVhich they do much afflict and terrifie but can neuer ouerthrow iâ— S. Ierom in hunc loâ—â—â— 4. Reg. 16 :: Though Achaz vvas very vvicked and committed idolatrie 4. Reg. 16. 2. Par. 28. yet he beleued in God Almightie knovving that he ought not to tempt him :: Vpon occasion of Gods mercie promised vvithout mans desert which king Achaz hardly beleued to confirme the same with a farre greatter example God inspired the Prophet also to forshevv the greater mysterie of Christs Incarnation his conception birth of a virgin for the redemption of â—l mankind Luc. 1. 4. Reg. 19. :: The mysterie here prophocied is of so great importance as would require a very great booke for ful explication therof :: Christ the Sonne of God and virgins child quickly taketh the pray from the diuel who before possessed almost al the world :: The prophet speaketh of the tenne tribes vvhich ioyned forces with the king of Syria against Ierusalem but them selues vvere first brought into captiuity by the Assyrians God protecting Ierusalem for that time and long after Luc. 2. Rom. 9. 1. Pet. 2. :: VVheter they seke to God in their extreme distresse not sincerely but â—â—acted :: or seke worldlie helpe they shal not escape miserie :: S. Mathew expoundeth this prophecie of Christ first preaching in Galilee VVhere his disciples beleued in him folowed him Mat. 4. :: But after his passion few Iewes beleued in him in comparison of the Gentiles Iudic. 7. :: He that is great yea omnipotent God is borne a litle one in this vvorld and vvithout violence conquereth ruleth al the vvorld Luc. 2. :: God punishing sinners and they not repenting his iust furie stil increaseth punishing eternally al those that neuer repent :: VVhere is no repentance there can be no remission As v. 12. 17. ch 10. v. 4. c. :: VVheras good lawes are the stabilitie of the coÌ„mon wealth wicked are the ruine therof Such as Ieroboam made forbidding to goe to Ierusalem and setting vp golden calues in Bethel and Dan causing the people to serue them as the goddes of Israel 3. Reg. 12. v. 16. Such also as the Scribes and
other especially the wicked afflicting the good which our Sauiour describeth Mat. 24 saying Nation shal rise against nation You shal be odious to al nations for my sake Iniquitie shal abound c. :: This ioyful propagation of Gods glorie and name is either vnderstood to be prophecied of the Church in general which is as an iland of the whole world or properly and particularly amongst other gentiles of â—laâ—des conuerted to Christ as great Britannie others Iere. 48. :: The prophet and faithful people confessing Gods benefites and perfect performance of whatsoeuer he promiseth or determineth conforming their desires to his pleasure say Amen as wel in prosperitie when he deliuereth and blesseth them as in aduersitie when he punisheth by the destruction of Ierusalem which is here prophecied and the like :: After the reiection of the Iewes al Gentiles shal be conuerted to Christ Apoc. 7. â—1 :: In the time of grace geuen by Christ his whole Church singeth this and other like canticles of praises :: Other peoples haue their peculiar proper cities Babylon Damascus Tyrus Sidon c. but al Christians haue one citie the Catholique Church signified by Sion :: Fensed vvith vval and bul vvorke of faith good vvorkes S. Ierom here noteth that the sense of this Canticle is hard by reason of often and sudaine inter locutions of diuers persons consisting in questions and ansvvers To vvhose lerned commentaries vve remitte the studious readers :: A prophecie of the general resurrection of al men :: Some in glorie :: Some in miserie Mich. 1 Iob. 40. :: Tyrants are called serpents for their suttle poysenful malice and barres because they hold men fast inclosed in bondage And for the same reasons the diuel is called a serpent and a barre The fourt part Prophetical admonitions to both the kingdomes of Israel and Iuda :: By Ephraim is vnderstood the kingdom of Israel whose first king Ieroboam was of that tribe :: After that the tenne tribes were caried captiues 4 Reg. 17. God deliuered the two tribes out of imminent danger 4. Reg 18. 19 :: geuing peace to their people :: spirite of iudgement to king Ezechias :: and victorie to the souldiars :: Because Isaias other holie prophetes often and much vrged not only the people but also priestes vvhich had rule ouer the people to kepe Gods commandments and to expect his mercie and goodnes they scornfully repete the same wordes deriding such exhortations desperatly geuing themselues to al wickednes as if they neither feared death nor hel v. 15. Mat. 21. v 42. Act. 4. 1. Pet. 2. Rom. 9. 2. Reg. 5. 1. Par. 14 Iosue 10 :: As husbanmen dispose their workes in order so God sometimes worketh miracles sometimes geueth benefites sometimes sendeth afflictions and greater to some then to others :: But none are continually afflicted without intermission :: Ari signifieth a lion El God So Ierusalem called the lion of God to witte a strong citie is threatned with destruction which happened first by the Babylonians 4. Reg. 25 againe more miserably by Titus Vespasian 40. yeares after Christs death 2. Reg. 5. 1 Par. 11 Luc. 19. :: Scribes and Pharises pretending knowlege of Scriptures can not read Christ in the Prophets because these bookes are sealed or loeked and they haue not the key Apoc. 3. :: The Gentiles could not read Christ in these bookes because they knew not letters of the holie Scriptures S. Ierom Praemio in Isaiam Mat. 15. Mar. 7. 1. Cor. â—â— Eccli 29. :: You that trust in your owne counsels and forces or in other mens and not in God shal finde the miserable euent of your follie as is before noted chap. 2â— * Apostatae or denyers :: Either Isaias was commanded to write this which should be fulfilled manie yeares after or els he speaketh prophetically to Ieremie nere 200. yeares before he prophecied signifying that he should hen write it as in dede he did Iere. 41 c. Psal â—3 :: This claritie in sunne and moone shal be after the general resurrection :: Christ wil exercise his seuere iustice in the general iudgement when he shal bid the damned goe into euerlasting fire Mat. 25. :: If often happeareth that when eâ—il men seme most secure they â—al into sodaine calamities * Hel. Iere. 42. :: Both this Prophet and afterwards â—ereâ—â—e admonished the Iewes not to trust in the Aegyptians but they contemning this admonition shewed in their deedes that they distrusted God not be leuing nor obeying his prophetes for the same were at last punished :: In the meane time God destroyed the armie of Sennacaâ—â—b be seging Ierusalem 4 Reg. 19. But they forgote this and manie other examples of Gods powre and loue Isai 2. The fift part Of the captiuitie and relaxation of the kingdom of Iuda with other afflictions and comfortes but especially of Christ and his Church :: Albeit manie thinges in this and other places perteyne first and literally to the old testament yet al are in figure and some thinges haue no other literal sense but of the new testament As this prophecie of maffling or vnperfect tongues to speake readily is fulfilled in the Church of Christ plainly and distinctly confessing al Mysteries of Catholique faith and religion and the like which can not be verified in the Iewish people * Noble cities of Iuda This manie other prophecies perteyne to the old testament as in figure alluding to the historie but principally to Christ and his Church Pref. of prophetical bookes VVhat the wordes Iudgement and Iustice signifie Definition of Iudgement and Iustice as they are vsed in the holie Scriptures Both applied to Gods and mens actions Explication of the text :: Sennacarib spoyled al the kingdom of Israel and al Iuda sauing Ierusalem which he also beseged reproching and despising God but himself was therfore spoyled and despised :: Fidelitie in performing promises of good thinges temporal and spiritual :: Messengers sent to procure peace shal mourne because they can not obtaine it Psal 14 1. Cor 1. :: Both prophecies histories testifie that terrene Ierusalem was subiect to destruction and was destroyed and therfore this is necessarily to be vnderstood of the Church of Christ against vvhich heâ— gates shal neuer preuaile :: God willeth as vvel the gentiles that were farre of to come neere :: As Iso the Iewes that were his pecular people al to attend that he wil destroy this whole world before the general Iudgement :: No defence of strong places signified by Bosra shal saue anie men from destruction in the day of Iudgement :: In the meane time as a figure therof Sion shal be destroyed and therfore the metaphorical destruction folovving rather perteyneth to the state of the damned in the next vvorld then to the afflicted in this life :: An euident prophecie of the conuersion of Gentiles In whom the Church shal continually spring florish :: Christ leaning al logical
but in al perfection a man :: God promised the Iewes multiplication of men :: And of catle which were a principal riches as appeareth by the word pecunia deriued of pecus Isa 54 Ioa. 6. :: The seede of Israel remaineth foreuer not in the incredulous Iewes saith S. Ierom but in those which with the Apostles by the Apostles beleue in Christ :: VVhen the citie was besie ged and Ieremie in prison prophecied that it should be taken and subdued by the enimies yet he bought landes to signifie that in time they should be deliuered from captiuitie :: Sedecias was brought to the king of Babylon in Reblatha where they put out his eyes thence caried him blind to Babylon 4. Reg. 25. and so coming to that citie he could not see it Ezech. 12. v. 13. Exo 3â— :: By the force of the sword famine pestilence as Psa 59. v. 6. that they flee from the face of the bovv :: VVhen they were in the vvildernes newly deliuered from Aegypt they committed manie hainous crimes in murmuring schisme idolatrie and other carnal spiritual sinnes Psal 35. 1. Reg. 21. :: Lest anie should thinke that by Gods iust and seuere punishment or by anie reuolting from his seruice the Church might be vtterly destroyed he stil promiseth mercie towards the reliques of his people that they shal neuer al fayle but continew til the Redemer of mankind Christ shal come And much lesse shal Christs Church euer faile after his coming :: Besides manie other reuelations this prophet had two visions in prison in confirmation that God would conserue his people and Church for euer notwithstanding their manifold great sinnes great affliction and destruction of manie for the same :: An euident prophecie and promise of Christ Iere. 23. v. 5. :: Borne of the seede of Dauid :: Dauids progenie shal continew vnto Christ whose kingdom vvhich is his Church shal haue no end Luc. 1. v. 33 Psal 88. v. 30. :: S Hypolitus and al ancient Fathers teach that the holie Eucharist is the coÌ„plement of al sacrifices of the old Testament :: Gods most special prouidence blessed the families of Dauid and Aaron aboue al other kinreds :: See ch 32. v. 4. 4. Reg. 25. v. 7. :: Recidiuation into sinnes after remission offendeth God more then the former sinnes as ouâ— Sauiour teacheth by a parable Ma. 18. Exo. 21. Deut. 15. :: God was not the cause of the Babylonians crueltie but permitted and directed the same to punish the Iewes :: Here againe it appeareth that the prophet obserueth not the order of time in vvriting his visions For the thing here recorded happened before the prophecies mentioned in the former chapters :: This Ionadab vvas a man of powre estimation very familiar vvith Iehu king of Israel 4. Reg. 10. v. 15 :: The Rechabites descended not of Israel but of Iethro a Madianite Moyses father in lavv as both Hebrevv Lâ— in Do 〈…〉 by 〈…〉 on :: In case of necessitie they entered into the city otherwise remained in tentes :: Seing these religious Rechabites obserued obediently the rule of their father founder in vvorkes of supererogation othervvise not commanded much more al are bound to kepe Gods commandments Iere. 18. v. 11. 25. v. 5. Religious Orders in the old Testament The rule of Rechabites differed from the Nazareites children of the Propheces They were figures of more perfect orders in the Church of Christ Mat. 19. v. 12. 21. Diuers kindes of Religious Orders Luc 18. v. 22. Varieties of Religious Orders make no difference in Catholique Religion But do much adorne the whole Church Psal 44. v. 11. 1â— :: Besides preaching which the euil disposed did either not duly regard or quickly forget God commanded that his wil should also be written for a perpetual admonition if they would read it or heare it redde and for a testimonie against them and a warning to others :: He was not now in prison for v. 19. certaine noble men of the court aduised both Baruch and him to hide themselues but kept himself close in some secret place as most Priestes do now in England that they may better exercise their function then if they were in the persecutors handes :: The secretarie cut out the leaues and burnt them by the kings commandment as appeareth v. 25. c. :: God did not translate them to an other place but they hyding themselues by Gods direction the searchers could not finde them :: His sonne Iechonias reigned but three monethes which is counted as no reigne Theodoret. Ch. 22. v. 19. Nor anie of his issue in wordlie glorie as their predecessors had reigned S. Tho. p. 3. q. 3â— a. 2. ad 3. 4 Reg. 24. 2 Para. 36. â— Esd 1. :: As Herod dealt afterwards with S. Iohn Baptist so this king estemed reuerenced and feared Ieremie and yet persecuted him :: It is an old deuise of persecuters to pretend false causes against the innocent so Iulian the Apostata charged Cristian Catholiques with treason and sedition Hist. tripart li. 6. c. 27. so did also the Arrians Vandals other heretikes against Catholiques as Raffinus and Victor testifie Iere 2â— â— 9. :: The Hebrew phrase life shal beliuing and liuing he shal liue signifieth that he shal liue most securely Mystically this saftie in voluntarie banishment signifieth that voluntarie temporal penance saueth from eternal damnation :: God euer moueth some to pittie the innocent afflicted til at last he geueth them acrowne of glorie for their constant patience :: Prophecies are not only certaine when a thing is absolutly affirmed but also when they are conditional as this was and the euent should haue bene accordingly if the king had folowed the prophets aduise though by not going the contrarie captiuitie and much miserie happened to the king and people 4. Reg. 25 â— Reg. 25. Iere 52. :: Possession of one gate gaue sufficient entrance to the whole armie whereupon the king and his chiefe nobles fled by a posterne gate :: He expostulated iustly reproued Sedecias for rebelling breaking his othe shewing ingratitude for so much as Nabu chodonosor had made him king reposed coÌ„fidence in him The fifth part Ieremie prophecieth the destruction of the Iewes going into Aegypt and of sundrie nations for their idolattie and crueltie :: This heathen prince seing the Iewes afflicted for their sinnes confesseth the iustice of God not sparing to punish his owne elected people 4. Reg. 25. :: Being chiefe gouernour he promiseth according to his place to defend the people to answer for them and to be their agent and procurator in whatsoeuer the Chaldees should command or require of them * This thing 4. Reg. 25. :: Such cruel tragedies are commonly atchiued by falshood treacherie pretending freindshipe intending mischief :: Not sincerely weping but hypocritically feaâ—ing to lament the destruction of the Temple Citie :: Auarice tameth crueltie when nothing els can :: It semeth
“ 60 nor personally be present with them in the exercise of their false pretended religions PSALME XXVI Dauid being in great distresse through persecution and hauing assured confidence in God describeth the great securitie of Gods protection 7. sheweth the same experienced in him self 12. prayeth for continuance therof 13. and incorageth his owne soule in hope of life euerlasting to perseuer in vertue †The Psalme of Dauid before he was annoynted OVR Lord is my illumination and my saluation whom shal I feare Our Lord is the protectour of my life of whom shal I be afrayd †Whiles the harmeful approch vpon me to eate my flesh Mine enemies that truble me them selues are weakened and are fallen †If campes stand together against me my hart shal not feare If battel rise vp against me in this wil I hope †One thing I haue asked of our Lord this wil I seeke for that I may dwel in the house of our Lord al the dayes of my life That I may see the pleasentnes of our Lord and visite his temple †Because he hath hid me in his tabernacle in the day of euils he hath protected me â—in the secrete of his tabernacle †In a rocke he hath exalted me and now he hath exalted my head ouer mine enemies I haue gone round about and haue immolated in his tabernacle an host of iubilation I wil sing and say a Psalme to our Lord. †Heare ô Lord my voice wherwith I haue cried to thee haue mercie on me and heare me †My hart hath sayd to thee my face hath sought thee out thy face ô Lord I wil seeke †Turne not away thy face from me decline not in wrath from thy seruant Be thou my helper forsake me not neither despise me ô God my Sauiour Because my father and my mother haue forsaken me but our Lord hath taken me †Geue me a law ô Lord in thy way and direct me in the right path because of mine enemies †Deliuer me not into the soules of them that truble me because vniust witnesses haue risen vp against me and iniquity hath lyed to it selfe †I beleue to see the good things of our Lord in the land of the liuing †Expect our Lord doe manfully and let thy hart take courage and expect thou our Lord. PSALME XXVII Dauid prayeth to be defended from the eternal destruction of the wicked which by way of imprecation or conformitie to Gods iustice he prophecieth 6. Feeling by inspiration that his prayer is heard rendereth thankes to God 9. and prayeth for al the people A Psalme to Dauid him selfe TO THEE ô Lord wil crie my God keepe not silence from me lest at any time thou hold thy peace from me and I shal be like to them that goe downe into the lake †Heare ô Lord the voice of my petition whiles I pray to thee whiles I lift vp my handes to thy holie temple †Draw me not together with sinners and with them that worke iniquitie destroy me not Which speake peace with their neighbour but euils in their hartes †Geue them according to their workes and according to the wickednesse of their inuentions According to the workes of their handes geue vnto them render them their retribution †Because they haue not vnderstood the workes of our Lord and in the workes of his handes thou shalt destroy them and not build them vp †Blessed be our Lord because he hath heard the voice of my petition †Our Lord is my helper and my protectour in him my hart hath hoped and I was holpen And my flesh florished againe and with my wil I wil confesse to him †Our Lord is the strength of his people and he is the protector of the saluations of his annoynted †Saue thy people ô Lord and blesse thine inheritance and rule them and extol them for euer PSALME XXVIII The royal prophet seing in spirite the most sacred Mysteries brought by Christ into this world inuiteth al to offer their best thinges euen themselues wholly as sacrifice of thankes for so excellent benefites preached with magnificence 5. VVherby innumerable are gethered into his Church here replenished with grace and in heauen with glorie †The Psalme of Dauid “ in the consummation of the tabernacle ANNOTATIONS 1. In consummation of the tabernacle The seuentie Interpreters testifie by adding this title that king Dauid made this Psalme as he did also some others when the Arke of God was brought into the tabernacle which he had pitched for it in Sion 2 Reg. 6. 1. Paral. 16. VVherin he saw by prophetical spirite and here vttereth other farre greater mysteries more excellent benefites brought into the world by Christ and preached by him and his Apostles then agreed to the Arke or the time of the old Testament but are verified in the admirable fruite of innumerable people of al nations and of manie great Potentates conuerted to Christianitie BRING to our Lord ye children of God bring to our Lord the sonnes of rammes †Bring to our Lord glorie and honour bring to our Lord glorie vnto his name adore ye our Lord in his holie court The voice of our Lord vpon waters the God of maiestie hath thundered Our Lord vpon manie waters †The voice of our Lord in powre the voice of our Lord in magnificence †The voice of our Lord breaking ceders and our Lord shal breake the ceders of Libanus †And he shal breake them in peeces as a calfe of Libanus and the heloued as the sonne of vnicornes The voice of our Lord diuiding the flame of fire †The voice of our Lord shaking the desert and our Lord shal moue t the desert of Cades The voice of our Lord v preparing hartes and he shal discouer thicke woodes and in x in his temple al shal say glorie †Our Lord maketh y to inhabite the floud and our Lord z shal sit king for euer Our Lord a wil geue strength to his people our Lord b wil blesse his people in peace PSALME XXIX King Dauid by voice and instrument rendereth thankes to God for his peaceable state in the kingdom 5. inuiteth others to reioyce in Gods benefites teaching by his owne example that God sometimes geueth more conforth sometimes sheweth his wrath but al for our good †A Psalme of Canticle in the dedication of Dauids house I WIL exalt thee ô Lord because thou hast receiued me neither hast e delighted myne enemies ouer me †O Lord my God I haue cried to thee and thou hast healed me †Lord thou hast brought forth my soule out of hel thou hast saued