and consist of al Nations the Prophet here forsheweth that Christian Eunuches liuing virgins or continent should not be ignoble or inglorious but more glorious and haue a better name then Gods other seruants sonnes and daughters an euerlasting name vvhich shal not perish because keping Gods precepts such as vvas the Sabbath they also of their free election choose this state of life to kepe perpetual chastitie more then is commanded Against vvhich plaine sense of the text Protestants oppose their ovvne glosses Peter Martyr li de calibatu votis Monasticis saith God preferreth not Eunuches before others that kepe the lavv but only before them that transgresse the lavv VVhich commentarie is faultie in tvvo respectes For God here calleth them not transgressors but his sonnes and daughters before vvhom he preferreth holie Eunuches neither speaketh of such as shal be excluded from good place or good name but of such as shal enioy both and sayth these Eunuches shal haue a better place better name that is more renovvme and greater revvard Other Protestants expound this better name to signifie that such Eunuches shal be called after or according to Gods people and be of the same religion vvhich importeth no excellencie at al in place or name as the text expresseth nay scarse equalitie with other seruantes of God Lastly they adde lest perhaps this former sense satisfie not the reader yea vnder Christ say they the dignitie of the faithful shal be greater then the Ievves vvere at that time As though the comparison made in this place vvere to signifie the general difference betvven Gods seruants before and since Christ and not particularly betvven Eunuches and such as haue children Hovv much more meete therfore is it to see and embrace the explications of the ancient holie Fathers VVho vniformely vnderstand expound this prophecie of such as vovv perpetual chastitie in the Church of Christ preferring that state before Mariage S. Basil li. de virginitate amongst other reasons and testimonies bringeth this place in proofe of the excellencie of virginitie that the revvard therof shal be that for a humane name God wil geue to virgins the name of immortal Angels vvhich shal not faile that they shal possesse a special place in heauen not only the glorie of Angels but an excellent dignitie amongst Angels S. Cyril of Alexandria in his commentaries vpon Isaie shevveth by this doctrine that the revvardes of continencie are eximia excellent and exceeding great so that such as be continent in bodie do also kepe al Gods commandments S. Ierom in his commentaries proueth that virginitie or perpetual chastitie is a singular good vvorke of supererogation not of precept but of Euangelical counsel by the vvord elegerit shal choose the thinges vvhich God vvould rather then vvhich he condescending to mans vveakenes allovveth Such an Eunuch saith he elegit quae Dominus voluit vt plus offerat quam praeceptum est hath chosen the thinges vvhich our Lord vvould to offer more then is commanded And such an Eunuch keping also Gods commandments shal haue locum optimum a chief good place in Gods house vvhere be manie mansions he shal be made a tovvre of our Lord be placed in Sacerdotali gradu Priestlie degree in stead of carnal chrildren shal haue manie spiritual children Thus S. Ierom. The like vve might cite of S. Ambrose in exhort ad Virg. S. Augustini lâ—de sancta virginitate c. 24. 25. S. Gregorie 3. p. Pastorali c. 29. c. others so expounding this prophecie CHAP. LVII The prophet lamenteth that men regard not when the iust dye 3. reprehendeth those that scorne the godlie 5. and committe horrible idolatrie 11. for getting God 14. who vseth al benignitie to recal them 20. but they contemne him THE iust perisheth and there is none that considereth in his hart men of mercie are gathered away because there is none that vnderstandeth for at the face of malice is the iust gathered away †Let peace come let him rest in his bed that hath walked in his direction †But come you hither ye children of the witch the seede of the aduouterer and of the harlot †Vpon whom haue you iested vpon whom haue you opened your mouth awide and thrust out the tongue Are not you wicked children a lying seede †Which take comforte in the goddes vnder euerie thicke greenetree immolating your litle ones in the torrents vnder the high rockes †In the partes of the torrent is thy part this is thy lot and thou hast powred out libament to them thou hast offered sacrifice shal I not take indignation of these thinges †Vpon an high and loftie mountaine thou hast layd thy bed and hast gone vp thither to immolate hostes †And behind the doore and behind the post thou hast ser thy memorial because thou hast discouered thyself neere me and hast receiued an aduouterer thou hast enlarged thy bed and made a couenant with them thou hast loued their couche with open hand †And thou hast adorned thyself with royal oyntment and hast multiplied the gay payntings Thou didst send thy legates far of wast humbled euen to hel †In the multitude of thy way thou hast laboured thou saydst not I wil rest thou hast found life of thine owne hand therfore thou hast not asked †For whom with careful reuerence hast thou feared wheras thou hast lied hast not bene mindful of me nor thought on me in thy hart because I am holding my peace and as it were not seing and thou hast forgotten me †I wil declare thy iustice and thy workes shal not profite thee †When thou shalt crie let thy gathered together deliuer thee and the winde shal take them al away a soft blast shal beare them away But he that hath confidence in me shal inherite the land and shal possesse my holie mount †And I wil say Make a way geue passage turne out of the path take away stumbling blockes out of the way of my people †Because thus saith the High eminent that inhabiteth eternitie and his name is holie dwelling in the high and holie place and with a contrite humble spirit that he may reuiue the spirit of the humble and reuine the hart of the contrite †For I wil not contend for euer neither wil I be wrath vnto the end because the spitit shal proceede from my face and breathinges I wil make †For the iniquitie of his auarice I was angrie and haue striken him I haue hid my face from thee and haue taken indignation and he hath gone wandering in the way of his owne hart †I saw his wayes and haue healed him and reduced him and haue restored consolations vnto him and to them that mourne for him †I haue created the fruite of the lippes peace peace to him that is far of and that is nere said our Lord and I haue healed him
place and let the drie land appeare And it was so done †And God called the drie land Earth and the gathering of waters together he called Seas And God sawe that it was good †And said Let the earth shootforth grene herbes and such as may seede fruite trees yelding fruit after his kinde such as may haue seede in it selfe vpon the earth And it was so done †And the earth brought forth grene herbe such as seedeth according to his kinde tree that beareth fruite hauing seede eche one according to his kinde And God saw that it was good †And there was euening morning that made the third day †Againe God said Be there lightes made in the firmament of heauen to diuide the day the night and let them be for signes seasons and dayes and yeares †to shine in the firmament of heauen to giue light vpon the earth And it was so done †And God made two great lights a greater light to gouerne the day and a lesser light to gouerne the night and starres †And he set them in the firmament of heauen to shine vpon the earth †and to gouerne the day the night and to diuide the light the darkenes And God sawe that it was good †And there was euening and morning that made the fourth day †God also said Let the waters bring forth creeping creature hauing life and flying foule ouer the earth vnder the firmament of heauen †And God created huge Whales and al liuing mouing creature that the waters brought forth according to eche sorte al foule according to their kinde And God sawe that it was good †And he “ blessed them saying Increase and multiplie and replenish the waters of the sea and let the birds be multiplied vpon the earth †And there was euening morning that made the fifth day †God said moreouer Let the earth bring forth liuing creature in his kind cattle such as creepe beastes of the earth according to their kindes and it was so done †And God made the beastes of the earth according to their kindes and cattle al that crepeth on the earth in his kind And God saw that it was good †and he said “ Let vs make Man to our image likenes and let him haue dominion ouer the fishes of the sea and the foules of the ayre and the beastes and the whole earth and al creeping creature that moueth vpon the earth †And God created man to his owne image to the image of God he created him male female he created them †And God blessed them and saith “ Increase and multiplie replenish the earth and subdew it and rule ouer the fishes of the sea and foules of the ayre al liuing creatures that moue vpon the earth †And God said Behold I haue giuen you al maner of hearbe that seedeth vpon the earth and al trees that haue in them selues seede of their owne kinde to be your meate †and to al beastes of the earth and to euerie foule of the ayre to al that moue vpon the earth and wherein there is life that they may haue to feede vpon And it was so done †And God sawe al things that he had made and they were very good And there was euening morning that made the sixt day ANNOTATIONS CHAP. 1. 1. In the beginning Holie Moyses telleth what was done in the beginning of the world and so forward euen til his owne time writing aboue two thousand and foure hundreth yeares after the beginning Al which being incomprehensible by humaine witte or discourse he knew partly by Reuelations from God for he had the gyft of Prophecie in most excellent sorte partly by Traditions from his elders who lerned of their fathers For vntil that time the Church had only Traditions of such things as were reueled to special men wherby we see the great authoritie of Traditions before there were Scriptures And since Scriptures were written they are also necessarie for three special reasons First for that we are only assured by Tradition of the Church that those bookes are in dede holie Scriptures which are so accounted and not by the Scripture it selfe for that were to proue the same by the same vntil we be assured of some part that proueth some other partes And this made S. Augustin to say plainly that he could not beleue the Gospel except the Church told him vvhich is the Gospel Secondly holie Scriptures being once knowen to be the word of God and so of most eminent authoritie of al writings in the world as S. Augustin S. Ierome al other Fathers agree yet for the true vnderstanding of the same both the Scripture it selfe and the ancient Fathers remitte vs to the Church namely to those in the Church that are appointed by Gods ordinance in the high place that he hath chosen VVhich were the High Priests in the old Testament as appeareth Deut. 17. Mat. 23. Ioan. 11. And in the new Testament S. Peter and his Successors for whom Christ prayed that his faith should not faile and therfore commanded him to confirme his bretheren Luc. 22. Thirdly for things not expressed in particular in holie Scripture the Scripture and Fathers do likewise remitte vs to Traditions and to the iudgement and testimonie of the Church Christ saying to his Apostles he that heareth you heareth me The Apostles doubted not to say It semed good to the Holie Ghost and to vs. And S. Paul willed the Thessalonians to hold the traditions vvhich they had lerned whether it were by word or by his Epistle 1. In the beginning God made heauen and earth Al writers ancient and later find such difficulties in these first chapters that some otherwise very lerned haue thought it not possible to vnderstand the same according to the proper and vsual signification of the wordes as the letter may seme to sound but expound al allegorically as that by the waters aboue the firmament should be vnderstood the blessed Angels by the waters vnder the firmament wicked spitites and the like So did Origen and diuers that folow him therein Yea S. Augustin in his bookes vpon Genesis against the Manichees written shortly after his conuersion when he could not find as he desired a good and probable sense agreable to the wordes in their proper signification expounded them mystically but afterwards in his other bookes de Genesi ad literam he gratfully acknowledgeth that God had geuen him further sight therin and that now he supposed he could interprete al according to the proper signification of the wordes yet so that he durst not nor would not addict him selfe to one sense but that he was readie to imbrace an other lest by sticking to his owne iudgement he might faile So likewise S. Basil S. Chrisostom S. Ambrose S. Ierome S. Bede and other greatest
name of God which essentially is proper only to the three Diuine Persons of the B. Trinitie and incommunicable to anie creature Sap. 14. is neuertheles by similitude attributed in holie Scripture to other persons As Exod. 22. v. 8. Iudges or princes are called goddes for the eminent authoritie and powre which they haue from God So Moyses was constituted the Iudge and God of Pharao not only to punish him for his obstinacie and finally to compel him to dismisse the Israelites out of Aegypt but also to terrifie him so in the meane time that he being otherwise a mightie King and extremly and often afflicted by Moyses yet durst neuer lay violent handes vpon him left himsefe and al his nation should presently haue bene destroyed As S. Hilarie lib. 7. de Trinitate S. Gregorie ho. 8. in EZech. note vpon this place Likwise Priests are called goddes Exod 22. v. 28. for their sacred function pertaining to Religion and Seruice of God Prophetes also are called Videntes Seers 1. Reg. 9. because by participation of diuine knowledge they see sometimes the secretes of other mens hartes things supernatural and future contingent though properly and naturally onlie God almightie is Scrutator cordis the searcher of the hart and knoweth al things Sap. 1. Againe S. Peter saieth 2. Epist c. 1. that iust men are made partakers of diuine nature VVhich is rather more then to participate in name Al which titles rightly perteined to Moyses being in life Holie in knowledge a Prophete in function a Priest and in powre a Prince In the same sense of participation Saintes are called our Mediators Aduocates Redemers Deliuerers and the like 3. I vvil indurate According to our purpose mentioned in the Annotations vpon the 9. chap. to the Romanes we shal here recite the summe of S. Augustins doctrine Ser. 88. de tempore touching the hard question How God did indurate Pharaoes hart And withal we shal briefly explicate according to the doctrine of the same other most learned Fathers of the Church the true sense of this and like places by which Zuinglius Caluin Beza and other Sectaries would proue that God not only permitteth but also commandeth inclineth inforceth and compelleth men to do that which is sinne yea that God is the author internal mouer inforcer that man transgresseth though they denie thâ—t God sinneth or is cause of the malice of sinne For exaÌ„ple Zuinglius Ser. de prouidentia Dei ca. 5 saieth Numen ipsum auctor est eius quod nobis est iniustitia illi vero nullatenus est The diuine povvre it selfe is author of that thing vvhich to vs is iniustice but to him in no vvise is And alitle after Cum igitur Angelum transgressorem â—acit hominem ipse tamen transgressor non coÌ„stituitur VVhen therfore God maketh Angel and man transgressor yet himself is not made a transgressor Cha. 6. Vnum igitur atque idem sacinus puta adulterium aut homicidium quantum Dei est auctoris motoris impulsoris opus est crimen non est quantum hominis est crimen acscelus est Therfore the self same act as adulterie or manslaughter as it is of God the author mouer inforcer is a worke is not a crime but as it is of man is a crime a wicked act Caluin li 8. Instit c. 17. para 11. affirmeth that the diuel the whole band of the wicked can not conceiue nor endeuoure nor doe anie mischief nisi quantum Deus permiâ—erit imo â—isi quantum ille mandarit but so farre as God permitteth which al Catholiques firmly beleue nay â—ut so far as he coÌ„mandeth which al Catholiques abhorre and detest Likewise li. 2. c. 4. para 4 alleaging Gods wordes saying he had aggrauated and hardned Pharaoes hart affirmeth that which God did more besides not mollifying his hart was quod obstinatione pectus eius obâ—irmandum Satanae mandauit that he committed his hart to Satan to be obdurated vvith obstinacie making God the author and Satan only the minister of hardning Pharaos hart Beza folowing this race in Respon ad Castallionem Aphorismo 22. saieth God so vvorketh by euel instruments that he doth not only suffer them to worke nor only moderateth the euent sed etiam vt excitet impellat moueat regat atque adeo quod omniuÌ„ est maximum etiam creet vt per illa agat quod constituit but also sturreth them vp driueth them forward moueth them ruleth them and which is most of al euen createth them that by them he may vvorke that which he appointed Al vvhich saith he God doth rightly and vvithout anie iniustice So in dede these men say when they are pressed with the blasphemous absurditie that they make God author and cause of sinne which necessarily and euidently foloweth of their doctrin For by the very light of nature it is clere that the commander or inforcer is author of that euil which an other doth by his coÌ„mandement or inforcement and by al law of nature and nations diuiue and humane is condemned as culpable and guiltie of the fault which the other coÌ„mitteth but these ministers say in the places aboue cited God câ—mandeth inforceth and vvorketh al that a sinner doth Ergo God by this doctrin must be author culpable and guiltie of sinne VVhich is so blasphemous and horrible to Christian eares that they dare not say it in expresse termes Seing then God is said to haue indurated Pharaoes hart and al confesse that induration of hart is a most greuous sinne the controuersie is VVhether God commanded inforced and wrought the induration in Pharaoes hart or only permitted it or what els God did to Pharao wherby his hart was indurate and finally by whom it was properly indurate by God or by Pharao him selfe Al which S. Augustin explicateth laying first this ground which euerie one is faithfully and firmly to beleue that God neuer forsaketh any man before he be first forsaken by the same man yea God also long expecteth that a sinner which much and often offendeth conuert and liue But when the sinner abideth long in his wickednes of the multitude of sinnes riseth desperation of desperation is ingendred obduration For vvhen the impious is comon to the depth of sinnes he contemneth Obduration therfore cometh not of Gods powre compelling but is ingendred by Gods remisnes or indulgence and so not diuine powre but diuine patience did harden Pharaoes hart How often soeuer therfore our Lord saieth I vvil indurate the hart of Pharao he would nothing els to be vnderstood but I wil suspend my plagues and punishments wherby I wil permit him through mine indulgence to be obdurate against me Perhaps some wil aske why did God by sparing him let him be indurate why did God take from him his wholsome punishment I answer securely this was done because Pharao for the huge heape of his sinnes deserued not as
15. Oza 2â— Reg. 6. sodenly slaine for touching the Arke of God the Lavv forbidding vnder paine of death Num. 1. v. 51. 18. v. 7. that none should approch to holie office being not therto orderly called Of workes also of Supererogation called counsailes not preceptes vve haue examples in vovves voluntarily made of thinges not commanded the law prescribing vvhat vovves might be made by vvhom Nu. 30. And Num. 6. a particular rule was proposed to such as of their ovvne accord vvould embrace it a distinct name geuen them to be called Nazarites that is Seperate or Sanctified In which state they vvere to remaine either for a time limited by themselues or their parents or perpetually if they so promised Iudic. 13. 1. Reg. 1. For sâ— farre as their promise extended they were strictly obliged to performe Deut. 23. When thou hast vowed a vow to our Lord thy God thou shalt not slacke to pay it because our Lord thy God wil require it and if thou delay it shal be reputed to thee for sinne If thou wilt not promise thou shalt be without this sinne Pay thy vowes vnto the Highest Psal 75. Vow ye and render your vowes to our Lord your God Psal 49. The Rechabites aftervvardes had a like rule to the Nazariteâ— the same perpetual Hierem. 3â— neuer to drinke wine nor to build nor dwel in houses but in tabernacles nor sow corne nor plant vineyardes VVhich rule though instituted by a man yet the obseruation therof vvas much commended rewarded by God v. 19. Such distinct state of religious persons with other states of the church of Christ were also prefigured Leuit. 11. by the cleane fishes of three distinct vvaters as some holie Fathers do mystically expound that place To vvitte the cleane fishes of the sea are the multitude of lay persons which are dravven out of the sea of this vvorld and happely found good fishes in our Lords nette Math. 13. The cleane fishes of the riuers are the good and fruitful Clergie men that vvatter the vvhole earth by teaching Christian doctrin and ministring holie Sacramentes vvith other Rites and Gouerning the whole Church And the cleane fishes of standing pooles are the Monastical persons liuing perpetually in Cloysters vvhere good soules are alwayes readie for our Lordes table as S. Bernard teacheth Much more the more ancient fathers S. Beda S. Gregorie S. Augustin and others explicate innumerable places of holie Scripture mystically relying therin vpon example of the new Testament so expounding the old Namely S. Paul teaching as before is noted that the whole law was a pedagogue guiding men to Christ and affirming that al thinges happened to the people of the old Testament in figure of the new Leauing therfore to prosecute the same further which would require a verie great worke it may here suffice to geue according to the literal sense a briefe view of certaine other pointes of Religion practised in this fourth age VVhere it is clere that as Iacob the Patriarch had fortold Gen. 48. that Abrahams Isaacs and his owne name should be inuocated so Moyses prayed God for his promise made to them and for their sake to pardon the people saying Exod. 32. Remember ô Lord Abraham Isaac Israel And our Lord was pacified from doing the euil which he had spoken against his people His diuine prouidence so disposing that he could be hindered by such prayers from that which hâ—threatned And whereas Moyses did not directly inuocate the holie Patriarches as Christians now cal vpon glorified Sainctes to pray for them the cause of difference is for that now Sainctes seing God know in him whatsoeuer perteyneth to their glorie which state none bâ—fore Christ attainâ—d vnto Num 35. v. 25. Deut. 4. v. 12. Againe Protestantes obiect that for so much as God knoweth al our necessities desires dispositions and whatsoeuer is in man it is needles say they superfluous in vaine that Sainctes should commend our causes To this we answer that not only glorious Sainctes but also mortal men by Gods ordinaÌ„ce by which nothing is done vainely do such offices as mediators betwen God and other men for so Moyses told the wordes of the people to our Lord Exod. 19. notwithstanding Gods omniscience or knowledge of al thinges Also God expresly commanded Iobs freinds to goe to Iob promising to heare his prayer for thâ—m As for Sainctes hearing or knowing our prayers made to them though onlie God of himselfe and by his owne power seeth mens secrete cogitations and therfore is properly called the searcher of hartes 1. Reg. 16. yet God communicateth this powâ—r to prophetes to see the secrete thoughtes of others so Samuel knew the cogitations of Saul 1. Reg. 9. v. 20. And Abias saw by reuelation the coming of Ierobomas wife to him in Silo 3. Reg. 14. Much more God reuealeth our present state and acts to glorified soules vvho are as Angels in heauen Math. 22. and being secure of their owne glorie are careful sayeth S. Cyprian of our Saluation Neither is it derogation to God that Saints are honoured and titles ascribed to them of intercessors mediators and the like for such titles are geuen to them not as to God but by vvay of participation only So Iudges are called goddes and sauiours Exod. 21. Iudic 3. and Priestes called goddes Exod. 21. Praise geuen to God and Gedeon Iudic. 7. Protection and adoration of Angels is very frequent Exod. 23. 31. Num. 22. Iosue 5. Iudic. 2. 6. 13. The names of the twelue sonnes of Israel were grauen in the two chiefe ornaments of the high priest in the Ephod and Rationale Exod. 28. Manna was not only reserued as a memorie of Gods singular benefite but also honorably reposed as a Relique in a golden vessel and kept in the Arke of God Exod. 16. Heb. 9. Iosephs bones reserued and remoued Iosue 24. Images of holie Cherubims were made and sette vp together with the Arke and Propitiatorie in the chiefe place of the Tabernacle called Sancta Sanctorum Exod. 25. An image also of a serpent was made in brasse for the health of those that were striken by serpentes Num. 21. Images also of lions and oxen were made and sette vnder the foote of the lauer called a sea in the Temple 3. Reg. 7. The honour done to anie holie thing namely to the Arke 2. Reg. 6. redounded to Gods more honour and al this so farre from idolatrie that quite contrarie in presence of the Arke the idol Dagon fel to the ground and broke in peeces 1. Reg. 5. Exequies for the dead with weeping and fasting were then practised in the Church as appeareth by the peoples mourning for Aaron thirtie dayes Num. 20. Also for Moyses Deut. 34. By the Gabaonites fasting seuen dayes for Saul and his sonnes lately slaine 1. Reg. 31. Likewise king Dauid with al his court mourning weping
is time to doe ô Lord they haue dissipated thy law †Therfore haue I loued thy commandementes aboue gold and topazius †Therfore was I directed to al thy commandements al wicked way I haue hated Phe. Mouth †Thy testimonies are meruelous therfore hath my soule searched them †The declaration of thy wordes doth illuminate and geueth vnderstanding to litle ones †I opened my mouth and drew breath because I desired thy commandments †Looke vpon me and haue mercie on me according to the iudgement of them that loue thy name †Direct my steppes according to thy Word and let not anie iniustice haue domination ouer me †Redeme me from the calumnies of men that I may kepe thy commondmentes †Illuminate thy face vpon thy seruant and teach me thy iustifications †Mine eies haue gushed forth issues of waters because they haue not kept thy law Sade Iustice †Thou art iust ô Lord and thy iudgement is right †Thou hast commanded iustice thy testimonies and thy veritie excedingly †My Zele hath made me to pine away because mine enimies haue forgotten thy wordes †Thy word is fired excedingly and thy seruant hath loued it †I am a yongman and contemned I haue not forgotten thy iustifications †Thy iustice is iustice for euer and thy law is veritie †Tribulation and distresse haue found me thy commandments are my meditation †Thy testimonies are equitie for euer geue me vnderstanding and I shal liue Coph Vocation †I haue cried in my whole hart heare me ô Lord I wil seeke after thy iustifications †I haue cried to thee saue me that I may keepe thy commandmentes †I haue preuented in maturitie and haue cried because I hoped much in thy wordes †Minecies haue preuented early vnto thee that I might meditate thy wordes †Heare my voice according to thy mercie ô Lord and according to thy iudgement quicken me †They that persecute me haue approched to iniquitie but from thy law they are made far of †Thou art nigh ô Lord and al thy wayes are truth †From the beginning I knewe of thy testimonies that thou hast founded them for euer †See my humiliation and deliuer me because I haue not forgotten thy law †Iudge my iudgement redeme me for thy word quicken thou me †Saluation is far from sinners because they haue not sought after thy iustifications †Thy mercies are manie ô Lord according to thy iudgement quicken me †There are manie that persecute me and afflict me I haue not declined from thy testimonies †I saw the preuaricatours and I pyned away because they kept not thy wordes †See that I haue loued thy commandmentes ô Lord in thy mercie quicken me The beginning of thy wordes is truth al the iudgementes of thy iustice are for euer Sin Tooth †Princes haue persecuted me without cause and my hart hath bene afrayd of thy wordes †I wil reioyce at thy wordes as he that findeth manie spoyles †I haue hated iniquitie and abhorred it but thy law I haue loued ††There is much peace to them that loue thy law there is no scandal to them †I expected thy saluation ô Lord and haue loued thy commandmentes †My soule hath kept thy testimonies and hath loued them excedindgly †I haue kept thy commandmentes and thy testimonies because al my waies are in thy sight Tau Signe †Let my petition approch in thy sight ô Lord according to thy word giue me vnderstanding †Let my request enter in thy sight according to thy word deliuer me †My lippes shal vtter an hymne when thou shalt teach me thy iustifications †My tongue shal pronounce thy word because al thy commandmentes are equitie †Let thy hand be to saue me because I haue chosen thy commandmentes †I haue coneted thy saluation ô Lord and thy law is my meditation †My soule shal liue and shal prayse thee and thy iudgementes shal helpe me †I haue strayed as a sheepe that is lost seeke thy seruant because I haue not forgotten thy commandmentes A BRIEFE NOTE CONCERNING the Gradual Psalmes Here folow in order fifetene Psalmes intitled Gradual Canticles The Hebrew word Mahaloâ—h signifieth Steppes or Ascensions The reason wherof Aadias and some other Rabbins veld for that they were songue with hieghest eleuated notes that can be â—â— Musike The Talmud saith they are so called because they were songue in the fifetene steppes going vp into the Temple But S Augustin S. Basil and other Christian Fathers expound them according to the historie and immediate prophetical sense of the deliuerie of the Iewes from captiuitie of Babylon ascending into Ierusalem which is so situated on montaines that the way from al partes was by ascending vnto it According to the Mystical sense of ascending spiritually by vertues to perfection and to eternal felicitie For the way tending to vertue saith S. Basil is like to certaine steppes or degrees by litle and litle bringing the mâ—n that loueth wisdome vnto heauen These Canticles therefore are prayers mixed with consolations for the ioyful deliuerie of Gods people from that great captiuitie in Babylon which the Psalmist King Dauid saw in prophetical spiritie and which his posteritie felt and sometime indured VVhich againe as a figure signifieth thâ—â—eturne and ascending of mankind from sinne to grace and from the miserable state of this world into heauen VVherupon S. Augustin interpreteth this prophecie of the ascension or eleuation of the hart from the vaile of teares In the meane time whiles we are in this world these Psalmes aâ—e consolatorâ—e prayers and prophetical assurance that Gods people Catholique Christian shal be deliuered from thraldom and persecution of Paganes Turkes and Heretikes â—s partly we see by the deliuerie from the Romane persecuting Emperors from the Vandals Gothes and Hunnes therfore with assured confidence we hope and expect the like deliuerie from Turkes and al Heretikes of Luthers broode PSALME CXIX The Iewes in captiuitie of Babylon Christians in persecution or other great tribulation pray with confidence to be deliuered from danger and sclander of wicked tongues 5. lamenting their long indurance A gradual Canticle VVHEN I was in tribulation I cried to our Lord and he heard me †O Lord deliuer my soule from vniust lippes and from a deceiptful tongue †What may be geuen thee or what may be added vnto thee to a deceiptful tongue †The sharpe arrowes of the mightie with coales of desolation †Woe is to me that my seiourning is prolonged I haue dwelte with the inhabitantes of Cedar †My soule hath
inciteth â—e her contrarie banquet of stollen water and hidde bread †VVISEDOME “ hath built herself an house she hath cut out seuen pillers †She hath immolated her victimes mingled her wine and set forth her table †She hath sent her handmaides to cal to the towre and to the walles of the citie †If any be a litle one let him come to me And to the vnwise she spake †Come eate ye my bread drinke the wine which I haue mingled for you †Leaue infancie and liue and walke by the wayes of prudence †He that teacheth a scorner doth iniurie to himself and he that rebuketh the impious purchaseth a blotte to himself †Rebuke not the scorner lest hee hate thee Rebuke a wise man and he wil loue thee †Geue occasion to a wise man and wisdom shal be added to him Teach the iust and he shal make haste to take it †The beginning of wisdom the feare of our Lord and the knowlege of the holie prudence †For by me shal thy dayes be multiplied and yeres of life shal be added to thee †If thou be wise to thyself thou shalt be and if a scorner thou alone shalt beare the euil †A foolish woman and clamorous and ful of alurementes and knowing nothing at al †sate in the doores of her house vpon a seate in a high place of the citie †to cal them that passe by the way and goe on their iourney †He that is a litle one let him turne to me And to the foole she spake †Stolen waters are sweeter and hidden bread more pleasant †and he was ignorant that giantes are there and her guestes in the depthes of hel ANNOTATIONS CHAP. IX â— VVisdom hath built herself a house According to the literal sense wherin the mystical is grounded both intended by the Holie Ghost VVisdom which is God himself Creator Conseruer of al thinges whose special good pleasure and delight is to be with men built his house the Church first in the Patriarches Priestes Prophetes and his other faithful seruantes in the old Testament partly before but more conspicously in the people of Israel establishing the same with seuen that is according to the frequent phrase of holie Scripture with manie pillers Pastors and chief gouerners by whom the whole people were directed in al spiritual causes as the Psalmist likevvise induceth God saying I haue confirmed the pillers therof And as S. Paul aftervvard calleth S. Peter S. Iames and S. Iohn pillers In this house vvisdom also prepared a banquette appointed victimes of diuers sortes as gratful Sacrifices to God therto inuited al men in much better order and to their more profite then the adultresse vvoman follie and vvicked concupiscence in citeth to her carnal and vvordlie pleasures vvhich bring to eternal ruine And for this purpose God neuer ceased to send Priestes and Prophetes to inuite the people of Israel to this strong tovvre fensed vvith vvalles In the Allegorical sense the same diuine increated VVisdom the second Person in the B. Trinitie the Diuine VVORD coeternal to the Father built himself a house his humane bodie in the virgins vvombe and therunto as to the head adioyned the members his mystical bodie the Church immolated victimes of Martyrs prepared the Table in breade and vvine vvhere also appeareth his Priesthood according to the Order of Melchisedec and called therto such as before vvere vnvvise and of smal vnderstanding because as the Apostle saith God chose the vveake of this vvorld to confound the strong As S. Augustin expoundeth this passage li. 17. c. 20. de ciuit q. 51. veter noui Test to 4. THE PARABLES OF SALOMON This repetition of the title signifieth that the sentences which folow are more properly called Parables then the former From vvhich they also differ in maner of vtterance by the figure Antithesis for most part opposing and comparing contrarie vertues and vices shevving their contrarie effectes vvith great elegancie especially in the original tongue vvhich could not be so fully expressed in Greke nor Latin much lesse in vulgar language But are the same in sense though often obscure by reason of the Hebrevv phrase shortnes of sentences and so vvithout anie certaine connexion that we can not with perspicuitie comprehend the summe therof in briefe contentes after the ordinarie maner before the chapters And therfore haue thought it better for the vulgar reader to set downe in the margent of the twentie chapters next folowing in briefe termes the vertues or other good thinges rather then the bad not hauing place for both commended in euerie sentence For though the same be not alwayes expressed in the text yet they may be vnderstood by their opposite vices VVhosoeuer desireth further explication may finde manie of these diuine sentences excellently expounded by S. Ierom S. Augustin S. Gregorie and other Fathers in seueral places Or read S. Bedas Commentaries vpon this whole booke To. 4. vel apud S. Ierom. To. 7. Or amongst late writers our lerned countriman D. Radulphus Bainus Bishop Iansenius and F. Peltanus CHAP. X. A wise sonne maketh the father glad but a foolish sonne is the sorow of his mother †The treasures of impietie shal profit nothing but iustice shal deliuer from death †Our Lord wil not afflict with famine the soule of the iust and the deceitful practises of the impious he wil ouerthrow †The slothful hand hath wrought pouertie the hand of the strong getteth riches Who so trusteth to lyes feedeth the windes and the selfe same man foloweth the flying birdes He that gathereth in the haruest is a wise sonne but he that snorteth in summer is the sonne of confusion †The blessing of our Lord is vpon the head of the iust but iniquitie couereth the mouth of the impious †The memorie of the iust is with prayses and the name of the impious shal rotte †The wise of hart shal receiue preceptes a foole is beaten with lippes †He that walketh playnly walketh confidently but he that depraueth his wayes shal be manifest †He that wincketh with the eye shal geue sorow and the foole in lippes shal be beaten †A vayne of life the mouth of the iust and the mouth of the impious couereth iniquitie †Hatred rayseth brawles and charitie couereth al sinnes †In the lippes of the wise wisdom is found and a rod on his backe that lacketh witte †Wise men hide knowledge but the mouth of the foole is next to confusion †The substance of a rich man is a citie of his strength the feare of the poore their pouertie †The worke of the iust vnto life but the fruite of the impious vnto sinne †The way of life to him that keepeth discipline but he that fo rs keth reprehensions erreth †Lying lippes hide hatred he
S. Ierom. VVhose discourse vve haue here cited at large for a taste of his profound exposition of this vvhole booke that such as haue apportunitie may read the rest in the auctor himself To. 7. CHAP. XI Workes of mercie are necessarie whiles we haue time 3. because after death none can merite 4. neither must we differ to beginne nor cease from good dedes 8. but stil be mindful of death and iudgement 10. auoiding wrath and malice CAST thy bread vpon the passing waters because after much time thou shalt finde it †Geue a portion to seuen and also to eight because thou knowest not what euil shal be vpon the earth †If the cloudes be ful they wil powre out raine vpon the earth If the tree shal fal to the South or to the North in what place soeuer it shal fal there shal it be †He that obserueth the winde soweth not and he that considereth the cloudes shal neuer reape †As thou art ignorant which is the way of the spirite how the bones are framed together in the wombe of her that conceiueth childe so thou knowest not the workes of God who is the maker of al. †In the morning sow thy seede and in the euening let not thy hand cease for thou knowest not which may rather spring this or that and if both together it shal be the better †The light is sweete and it is delectable for the eyes to see the sunne †If a man shal liue manie yeares and shal haue reioyced in them al he must remember the darkesome time and manie dayes which when they shal come the thinges past shal be reproued of vanitie †Reioyce therfore yongman in thy youth and let thy hart be in good in the dayes of thy youth and walke in the wayes of thy hart and in the sight of thyne eyes and know that for al these God wil bring thee into iudgement †Take away anger from thy hart and remoue malice from thy flesh For youth and pleasure are vaine CHAP. XII In youth is fittest time and most meritorious to serue God In age the same is more and more necessarie but harder then to beginne and lesse gratful 8. In this booke the preacher hath shewed that al worldlie thinges are vanitie 13. and that true felicitie is only procured by wisdom which consteth in the feare of God and obseruation of his commandments REMEMBER thy Creator in the dayes of thy youth before the time of affliction come the yeares approch of which thou maist say They please me not †before the sunne and light and moone and starres be darke and the cloudes returne after the raine †when the kepers of the house shal be moued and the strongest men shal stagger and the grinders shal be idle in a smal number and they shal waxe darke that looke through the holes †and they shal shut the doores in the streate at the basenes of the grinders voice and they shal rise vp at the voice of the birde and al the daughters of song shal be deafe †The high thinges also shal feare and they shal be afrayd in the way the almondtree shal florish the locust shal be fatted and the capertree shal be destroyed because man shal goe into the house of his eternitie and the mourners shal goe round about in the streate †Before the siluer coard be broken and the golden headband recurre and the water pot be broken vpon the fountaine and the wheele be broken vpon the cesterne †and the dust returne into his earth from whence it was and the spirite returne to God who gaue it †Vanitie of vanities sayd Ecclesiastes and al thinges vanitie †And wheras Ecclesiastes was most wise he taught the people and declared the thinges that he had done and searching forth made manie parables †He sought profitable wordes and wrote wordes most right and ful of truth †The wordes of wisemen are as prickes and as nailes deepely stricken in which by the counself of maisters are geuen of one pastour †More then these my sonne require not Of making manie bookes there is no end and often meditation is affliction of the flesh †Let vs al heare together the end of speaking Feare God and obserue his commandments for this is euerie man †and al thinges that are done God wil bring into iudgement for euerie errour whether it be good or euil THE ARGVMENT OF THE CANTICLE OF CANTICLES SALOMON called also Ecclesiastes and Idida according to these three names as S. Ierom noteth writte three bookes of three particular arguments directed to three degrees of people with three distinct titles al tending to one end the true seruice of God which bringeth to eternal felicitie In the first he teacheth the principles of good life to flee from vices and folow vertues belonging to such as beginne to obserue Gods law wherin true wisdom consisteth and this booke is called the Prouerbes or Parables that is to say Pithie brief sentencious precepts of Salomon which signifieth Pacificus Peaceable or Pacifier the sonne of Dauid King of Israel In the second he exhorteth to contemne this world shewing that true felicitie consisteth not in anie worldlie or temporal thinges but in the eternal fruition of God which is obtayned by keping his commandments And this booke he intitleth The wordes of Ecclesiastes which is Concionator Preacher Sonne of Dauid King of Ierusalem because he there exhorteth such as haue made some progresse in vertues called Proficientes signified by the inhabitants of the Metropolitan citie Ierusalem whereas in the former he stiled himself king of Israel proposing precepts mete for al the twelue tribes and al vulgar men desirous and beginning to serue God In both bookes for more auctoritie sake making mention of his godlie renowmed father the Royal Prophet Dauid with his owne title also of king But in this third booke he only expresseth his proper name Salomon whom God singularly loued wherof he was called Idida Because this alone without mention of father or king was most conuenient for the Perfect who not as seruants or yong scholars are moued by feare of auctoritie but as children are swetly drawne by loue And this he writte in verse intitling it not simply a Canticle but The Canticle of Canticles as preeminent aboue other Canticles The bridal songue for the Mariage to be solemnized betwen God himself and his glorious spouse For though al holie Scriptures are the spiritual bread and food of the faithful yet al are not meate for al at al seasons Some parts are not for sinners nor for beginners nor for such as are yet in the way towards perfection but only for the perfect According to the Apostles doctrine Milke is for children that are yet vnskilful of the word of iustice But strong meate is for the perfect them that by custom haue their senses
exercised to the discerning of good and euil With what moderation therfore and humilitie this Canticle of Gods perfect spouse may be read the discrete wil consider and not presume aboue their reach but be wise with sobrietie For here be very high and hidden Mysteries as Origen teacheth in his lerned Commentaries which S. Ierom translated into Latin and singularly commendeth and so much harder to be rightly vnderstood for that the feruent spiritual loue of the inward man reformed in soule and perfected in spirite is here vttered in the same vsual wordes and termes wherwith natural worldlie yea and carnal loue of the outward man old Adam corrupted by sinne is commonly expressed and are so much more dangerous to be mistaken as we are more addicted to proper wil priuate iudgement or subiect to carnal or passionate motions Wherfore it semeth most mete to kepe the same order in reading these three bookes which the auctor wise Salomon obserued in writing them And which Philosophers also folow in their forme of discipline For they first lerne and teach Moral Philosophie then Natural lastly Metaphisikes which is their Diuinitie As Salomon had geuen them example first teaching precepts of good life and maners in his Prouerbes after discoursing of natural thinges in Ecclesiastes deduced thence a conclusion which prophane Philosophers wel vnderstood not to contemne this world and finally cometh to high mystical Diuinitie in this supereminent Canticle written in an other stile in verse and in forme of a sacred Dialogue betwen Christ and his spouse or as Origen calleth it in forme of an Enterlude in respect of diuers speakers actors of diuers persons to whom the speaches are directed and of whom they are vttered For by the Spous or Bridgrome is not only vnderstood Christ as Man but also as God and the whole Blessed Trinitie to whom manie prayers praises and thankes are offered vp and by whom manie benefites are geuen praises returned promises made to his spouse Likewise by the Spouse or Bride the ancient fathers vnderstand three sortes of spouses al espoused to Christ and to God towitt his General Spouse the whole Church of the old and new Testaments of al that are and shal be perfect making one mystical bodie free from sinne without spotte or wrinkle sanctified in Christ Also his special spouse which is euerie particular holie soule And his singular spouse his most blessed most immaculate Virgin Mother This being the general summe of this excellent Canticle remitting the reader for explication therof to the lerned deuout Commenters both of ancient and late writers we shal also endeuour together the same contents more particularly not before the chapters because we can not there so conueniently distinguish the same by verses but in the margent Where we shal especially note the speakers as semeth more probable of euerie parcel according to the first sense not hauing rowme for more perteyning to the General spouse the Catholique Church which is the great and euerlasting holie Citie of God the eternal King SALAMONS CANTICLE OF CANTICLES WHICH IN HEBREW IS CALLED SIR HASIRIM CHAP. I. LET him kisse me with the kisse of his mouth because thy brestes are better then wine †smelling fragrantly of the best ointments Oile powred out is thy name therfore haue yongmaydes loued thee †Draw me we wil runne after thee in the odour of thine ointments The king hath brought me into his cellars we wil reioyce be glad in thee mindful of thy brests aboue wine the righteous loue thee †I am blacke but beutiful ô ye daughters of Ierusalem as the tabernacles of Cedar as the skinnes of Salomon †Doe not consider me that I am browne because the sunne hath altered my colour the sonnes of my mother haue fought against me they haue made me a keeper in the vinyards my vinyard I haue not kept †Shew me ô thou whom my soule loueth where thou feedest where thou lyest in the midday lest I beginne to wander after the flockes of thy companyons †If thou know not thyselfe ô most fayrest among wemen goeforth and folow after the steppes of the flockes and feede thy kiddes byside the tabernacles of the pastours †To my companie of horsemen in the chariotes of Pharao haue I likened thee ô my loue †Thy cheekes are beautiful as the turteldoues thy necke as iewels †We wil make thee cheynes of gold enamoled with siluer †Whiles the king was at his repose my spikenard gaue the odour thereof †A bundle of myrrhe my beloued is to me he shal abide betwen my brestes †A clustre of cypre my loue is to me in the vineyardes of Engaddi †Behold thou art fayre ô my loue behold thou art fayre thyne eyes are as of doues †Behold thou art fayre my beloued comlie our litle bed is florishing †The beames of our houses are of cedar our rafters of cypresse trees CHAP. II. I AM the flower of the filde and the lilie of the valley †As the lilie among the thornes so is my loue among the daughters †As the apletree among trees of the woddes so is my beloued among the sonnes Vnder his shadow whom I desired I sate and his fruite was sweete vnto my throte †He brought me into the wineceller he hath ordered in me charitie †Stay me vp with flowers compasse me about with apples because I languish with loue †His lefthand vnder my head and his righthand shal embrace me †I adiure you ô daughters of Ierusalem by the roes and the hartes of the fildes that you rayse not nor make the beloued to awake vntil herselfe wil. †The voice of my beloued behold he cometh leaping in the mountaines leaping ouer the little hilles †my beloued is like vnto a roe and to a fawne of hartes Behold he standeth behind our walle looking through the windowes looking forth by the grates †Behold my beloued speaketh to me Arise make hast my loue my doue beautiful one and come †For winter is now past the rayne is gone and departed †The flowers haue appeared in our land the time of pruning is come the voice of the turtledoue is heard in our land †the figgerree hath brought forth her greene figges the florishing vineyards haue geuen their sauour Arise my loue my beautiful one come †My doue in the holes of the rocke in the holow places of the wal shew me thy face let thy voice sound in mine eares for thy voice is sweete and thy face comely †Catch vs the litle foxes that destroy the vineyards for our vineyard hath florished †i My beloued to me and I to him who feedeth among the lilies †til the day breake and the shadowes decline Returne be like my beloued to a roe and to the fawne of hartes
Nazaraeos cont Ebionaeos S. Chrysostom Ser. de Trinit aduers Gentiles S. Augustin li. 18. c. 33. de Ciuit. Quest Vet. Noui Testat q. 102. S. Prosper par 2. c. 9. p. 3. c. 3. de promiss predict S. Theodoretus Dialogo 1. Eranistes who also writeth Comentaries vpon this booke as vpon diuine Scripture c. 2. v. 9. These and others alleage this Prophecie as Ieremies Some also vnder the name of Baruch As Origen li. 2. c. 3. Periarch S. Cyril of Alexandria li. 10. in Iulianum S. Gregorie Nyssen Orat. 1. de pauperibus amandis S. Athanasius Orat. 2. cont Arianos Though in his Synopsi he mentioneth not Baruch yet he as also S. Augustin l. 2. c. 8. Doct. Christ S. Gelacius dist 15. and others in their Catalogues of Canonical Scriptures comprehend this booke vnder the name of Ieremie But whether Baruch was the immediate Auctor vnder God or the writer therof as of an other mans Prophecie as the Euangelistes writte the wordes of Christ and others in the Gospels and in the Actes of the Apostles alwayes it is certaine the Holie Ghost directed him that he could not erre in writing it And the ancient Fathers and Councels euer accepted this booke as Diuine Scripture The Councel also of Laodicea in the last Canon expresly nameth Baruch Lamentations and Ieremies Epistle And lastly The Councels of Florence de Vnione Armenorum and of Trent Sess 4. expresly define that Baruch is Canonical Scripture In the Greke this booke is placed before the Lamentations which S. Ierom not finding in Hebrew nor in the Canon of the Iewes vrgeth it not against them Yet testifieth that he found it in the vulgate Latin Edition and that it conteineth manie thinges of Christ and the later times According to the historical sense the auctor in fiue chapters exhorteth the Iewes to repentance and patience prophecying that they should be brought into more distresse and captiuitie then as yet they were but should afterwards be released The sixt chapter is Ieremies Epistle THE PROPHECIE OF BARVCH CHAP. I. The Iewes in Babylon hauing heard Baruchs booke redde 6. send the same with money to Ierusalem 10. requesting their bretheren there to offer sacrifice and to pray for the king and prince of Babylon and for them 15. acknowleging their manifold sinnes AND these be the wordes of the booke that Baruch the sonne of Nerias the sonne of Maasias the sonne of Sedecias the sonne of Sedei the sonne of Helcias wrote in Babylon †in the fifth yeare in the seuenth day of the moneth at the time that the Chaldees tooke Ierusalem and burnt it with fyre †And Baruch redde the wordes of this booke vnto the eares of Iechonias the sonne of Ioakim king of Iuda and to the eares of al the people comming to the booke †and to the eares of the mightie the sonnes of the kinges and to the eares of the ancients and to the eares of the people from the least euen to the greatest of them that dwelt in Babylon by the riuer Sodi †Who hearing it wept and fasted and prayed in the sight of our Lord. †And they gathered money according as euerie mans hand was able †and they sent into Ierusalem to Ioakim the sonne of Helcias the sonne of Salom priest and to the priests and to al the people that were found with him in Ierusalem †When he tooke the vessels of the temple of our Lord which had bene taken away out of the temple to returne them into the Land of Iuda the tenth day of the moneth Siuan the siluer vessels which Sedecias the sonne of Iosias the king of Iuda made †after that Nabuchodonosor king of Babylon had taken Iechonias and the princes and al the mightie and the people of the land from Ierusalem and brought them bound into Babylon †And they said Behold we haue sent you money with the which bye ye holocausts and frankincense and make manna and offer for sinne at the altar of the Lord our God †and pray ye for the life of Nabuchodonosor the king of Babylon and for the life of Balthasar his sonne that their dayes may be as the dayes of heauen vpon the earth †and that our Lord geue vs strength and illuminate our eyes that we may liue vnder the shadow of Nabuchodonosor the king of Babylon and vnder the shadow of Balthasar his sonne and may serue them manie dayes and may find grace in their sight †And for our selues pray ye to the Lord our God because we haue sinned to the Lord our God and his furie is not turned away from vs euen to this day †And read ye this booke which we haue sent to you to be recited in the temple of our Lord in a solemne day and in a day couenient †And you shal say To the Lord our God iustice but to vs confusion of our face as is this day to al Iuda and them that dwel in Ierusalem †to our kinges and to our princes and to our priests and to our prophetes and to our fathers †We haue sinned before the Lord our God and beleued him not hauing diffidence in him †and we would not be made subiect to him and we haue not heard the voice of the Lord our God to walke in his commandments which he hath geuen vs. †From the day that he brought our fathers out of the Land of Aegypt euen to this day we would not be brought to beleue the Lord our God and * dissipated we reuolted that we might not heare his voice †And manie euils and maledictions haue clouen to vs which our Lord appoynted to Moyses his seruant who brought our fathers out of the Land of Aegypt to geue vs a land flowing with milke and honie as at this present day †And we haue not heard the voice of the Lord our God according to al the wordes of the prophets which he hath sent to vs †and we haue gone away euerie man into the sense of our malignant hart to serue strange goddes doing euils before the eyes of the Lord our God CHAP. II. The same captiues further confesse that their calamities are iustly comen vpon them for their iniquities 11. and therfore lamentably pray for Gods mercie as he promised by Moyses to penitents FOR the which thing the Lord our God hath established his word that he spake to vs and to our iudges that haue iudged Israel and to our kinges and to our princes and to al Israel and Iuda †that our Lord might bring vpon vs great euils which were not done vnder the heauen as haue bene done in Ierusalem according to the thinges that are written in the law of Moyses †that a man should eate the flesh of his sonne and the flesh of his daughter †And he hath geuen them vnder the hand of al the kinges that are round about vs into reproch and into
to haue in length on the north quarter foure thousand fiue hundred reedes vvith the same length on the vvest quarter and consequently on the east and south that is nine thousand passes or nine myles on euerie side in al the circuite thirtie six myles Of vvhich greatnes it is certaine the temple and citie neuer were No not after the temple vvas augmented by Herod Ascoloâ—ites vvherof Iosephus writeth li. 15. c. 14. Antiq. Iudâ—icarum Neither vvere there anie such waters issuing from the material temple nor such trees on the bankes therof bringing forth fruites euerie moneth as are described ch 47. v. 1. 12. Al vvhich vvith other like dissonances considered the later Iewes confessing that this prophecie is not hitherto fulfilled say that their Messias whom they expect shal builde such a terrestrial citie and temple with al the appertinances as are shewed in this vision Reiecting therfore these Iewish errors and ridiculous imaginations Richardus de Sancto Victore Hugo Cardinalis Nicolaus Lyranus and some other Christian Doctors suppose that God in dede conditionally according to his antecedent wil promised al these thinges euen as the letter soundeth to the Iewes if after their deliuerie from captiuitie they should sincerely serue him vvalke rightly in his wayes and perfectly kepe his commandmentes And that besides this supposed literal sense al the same should more excellently be performed in the mystical temple and citie of God our Sauiour Christ and his Church But for so much say these Doctors as the Iewes performed not that which vvas required of their part in perfect life and due seruice of God this vision was not fulfilled but only in some part according to the vertues and merites of the better sorte of that people by the restauration of the citie temple and other thinges as in the bookes of Esdras that lastly for their general reuolt from Christ persecuting him to death their temple and citie were againe destroyed the people slaine dispersed reiected except only the few reliques conuerted to Christ In vvhom with the multitude of Gentiles the vvhole vision hath ful effect This opinion albeit grounded in probabilitie yet semeth not so certaine nor in dede so probable as the iudgement of S. Ierom S. Theodoret in their commentaries as also of S. Gregorie in his homiles vpon Ezechiel and of manie others both ancient and late writers VVho not finding hovv to applie this vision in al partes to the state of the old testament neither that promise of such a huge great temple and citie with the rest vvere agreable to Gods vvisdome do only expound this vision to perteine in some partes to the Iewes reduced from temporal captiuitie as in figure of al mankind redemed by Christ and of his Church gathered of al nations enriched and adorned vvith al spiritual graces vertues and powre Neither yet expounding al of the militant Church but some part of the triumphant only as surpassing the perfectest state of this transitorie life Vve therfore out of their large discourses shal abridge a fevv and brief marginal notes for some light of vnderstanding the text and entrance into the spiritual sense principally intended by the Holie Ghost CHAP. XL. In a vision the prophet seeth the reedisication of Ierusalem 5. with the measures of diuers partes therof 47. and of the court and entrie of the temple IN the fiue and twentith yeare of our transmigration in the beginning of the yeare the tenth of the moneth the fourtenth yeare after the citie was strooken in this self same day the hand of our Lord was made vpon me and he brought me thither †In the visions of God he brought me into the Land of Israel and left me vpon a mountaine exceding high vpon which there was as it were the building of a citie bending toward the south †And he brought me in thither and behold a man whose forme was as the forme of brasse and a linen corde in his hand and a reede of measure in his hand he stood in the gate †And the same man spake to me Sonne of man see with thine eyes and heare with thine eares and set thy hart on al thinges which I wil shew thee for thou art brought hither that they may be shewed to thee declare al thinges that thou seest to the house of Israel †And behold a wal on the out side round about the house and in the mans hand a reede of measure of six cubits a palme he measured the breadth of the building with one reede the height also with one reede †And he came to the gate that looked to the way of the east he ascended by the steppes therof he measured the threshold of the gate with one reede the bredth that is one threshold with one reede in bredth †and a chamber with one reede in length and one reede in bredth and betwen the chambers fiue cubites †and the threshold of the gate by entrie of the gate within with one reede †And he measured the entrie of the gate of eight cubites and the front therof of two cubites and the entrie of the gate was within †Moreouer the chambers of the gate to the way of the East three on this side and three on that side one measure of the three and one measure of the fronts on both partes †And he measured the bredth of the threshold of the gate of tenne cubits and the length of the gate of thirtene cubits †and the border before the chambers of one cubite and one cubite the end on both sides and the chambers were of six cubites on this side and that side †And he measured the gate from the roofe of the chamber euen to the roofe therof the bredth of fiue and twentie cubits doore against doore †And he made fronts by sixtie cubits to the front the court of the gate on euerie side round about †And before the face of the gate which raught euen to the face of the entrie of the inner gate fiftie cubits †And oblique windowes in the chambers and in their fronts which were within the gate on euerie side round about and in like maner there were also in the entries windowes round about within and before the fronts the picture of palme trees grauen †And he brought me out to the vtter court and behold celles and the pauement paued with stone in the court round about thirtie celles in the compas of the pauement †And the pauement in the front of the gates according to the length of the gates was beneath †And he measured the bredth from the face of the lower gate euen to the front of the inner court without an hundred cubits to the East and to the North. †The gate also that looked to the way of the North of the vtter court he measured as wel in length as in bredth â€
and the interpretation therof truble thee Baltassar answered and said My Lord the dreame be to them that hate thee and the interpretation therof be thine enemies †The tree which thou sawest high and strong whose height reacheth to the heauen and the sight therof into al the earth †and the bough therof most fayre and the fruit therof exceding much and the foode of things in it vnder it the beasts of the filde inhabiting in the boughes therof the foules of heauen abyding †It is thou king which art magnified become mightie thy greatnes hath growen and is come euen to heauen and thy power vnto the endes of the earth †But in that the king saw a watchman and an holie one descend fron heauen and say Cut ye downe the tree and dissipate it but leaue the spring of the rootes therof in the earth and let it be bound with yron and brasse among the grasse without and let it be sprinkled with the dew of heauen and let his foder be with the wild beasts til seauen times be changed ouer him †This is the interpretation of the sentence of the Highest which is come vpon my Lord the king †They shal cast thee out from men and with beasts and wilde beasts shal thy habitation be and grasse thou shalt eate as an oze with the dew of heauen thou shalt be wett seuen times also shal be chaunged ouer thee til thou know that the High one ruleth ouer the kingdoms of men and geueth it to whomsoeuer he wil. †But wheras he commanded that the spring of the rootes therof that is of the tree should be left thy kingdom shal remayne to thee after thou shalt haue knowen that powre is heauenly †Wherfore ô king let me counsel thee and redeme thou thy sinnes with almes thine iniquities with the mercies of the poore perhaps he wil forgeue thyne offences †Al these thinges came vpon Nabuchodonosor the king †After the end of twelue moneths he walked in the palace of Babylon †And the king answered sayd Is not this Babylon the great citie which I haue built to be the house of the kingdom in the strength of my powre and in the glorie of my beautie †And when the word was yet in the kings mouth a voice came downe from heauen To thee it is sayd Nabuchodonosor Thy kingdom shal passe from thee †and from men they shal cast thee out and with beastes and wilde beasts shal thy habitation be grasse as an oxe shalt thou eate and seuen times shal be changed ouer thee til thou know that the Hiegh one ruleth in the kingdom of men to whom soeuer he wil he geueth it The self same houre was the word accomplished vpon Nabuchodonosor and he was cast away from among men as an oxe did he eate grasse and with the dew of heauen his bodie was imbrued til his heares grew into the similitude of eagles his nailes as it were of birds †Ther fore after the end of the dayes I Nabuchodonosor lifted vp mine eyes to heauen and my sense was restored to me and I blessed the Highest and praysed him that liueth for euer and glorified him because his powre is an euerlasting powre and his kingdom in generation and generation †And al the inhabitants of the earth with him are reputed for nothing for he doth according to his wil as wel in the powers of heauen as in the inhabitants of the earth there is none that can resist his hand and say to him Why didst thou it †In the very same time did my sense returne to me I came to the honour and beautie of my kingdom and my figure returned to me and my nobles my magistrates sought for me and I was restored in my kingdom and more ample magnificence was added to me †“ Now therfore I Nabuchodonosor praise and magnifie and glorifie the king of heauen because al his workes are true and his wayes iudgements and them that walke in pride he can humble ANNOTATIONS CHAP. IIII. 13. Let his hart be changed In vvhat maner king Nabuchodonosor vvas changed is hard to explicate But omitting other opinions the most probable and common is that he vvas not depriued of his reasonable soule nor the forme and partes of his bodie substantially changed from the nature of a man but he was distracted losing the vse of reason and in his ovvne melancholie imagination and phantasie thought that he was a beast And therfore easily refused the conuersation of men and consorted himself vvith beastes vvent naked his hayre grovving very much and couering al his bodie his nayles likevvise extreme long he vvent on his handes together with his feete like fourfooted beastes did eate grasse as an oxe putting his mouth to the ground to shere and swalowe it the space of seuen yeares Then God restoring to him the vse of reason and inspiring him vvith grace he lifted vp his eyes to heauen v. 31. and in perfect sense blessed God the Hieghest and praysed him was againe receiued yea sought for by his nobles and magistrates so vvas restored to his kingdom and had more magnificence then before 34. Novv therfore I Nabuchodonosor praise magnifie and glorisie God Albeit holie Scripture doth not reporte vvhen and hovv king Nabuchodonosor died yet by this last thing vvritten of him it is very like he liued not long after his great chatisment for if he had it is probable that Daniel vvould haue vvritten more of him that he being so fully conuerted to God vvould haue deliuered â—oach in king of Iuda out of prison vvhich his next successor Euilmerodach did 4. Reg. 25. v. 27. and al the Iewes from captiuitie if God had longer spared him life he being now wel affected tovvards them And that he died in state of saluation may with great reason be supposed seing his repentance and conuersion to God is so fully expressed in holie Scripture and no mention that he fel againe VVhich is also the iudgement of most lerned vvriters Namely of Iosephus li. 10. Antiq. Dorotheus in Synopsi S. Epiphanius in vita Danielis S. Ierom. epist 7. ad Letam S. Augustin epist 122. ad Victoriam li de predest gratia c. 15. VVhere he compareth Pharao with Nabuchodonosor and their diuers endes by Gods grace mouing the one to penance for his iniquitie the other wilfully fighting against Gods merciful veritie as we haue noted Exo. 7. Pag. 174. CHAP. V. King Baltassar making a great banket with his nobles drinke in the holie vessels which were taken from the Temple of Ierusalem 5. Fingers appeare writing on the wal 10. which only Daniel readeth and interpreteth 18. signifying the ruine of the king 30. happening the same night BALTASSAR the king made a great feast to his nobles a thousand and euerie one dranke according to his age †He commanded therfore now being drunke
youth †Sacrifice and libation is perished out of the house of our Lord the priests our Lords ministers mourned †The region is destroyed the ground hath mourned because the wheate is wasted the wine is confounded the oyle hath languished †The husbandmen are confounded the dressers of vines haue howled vpon the wheate and the barley because the haruest of the filde is perished †The vineyard is confounded and the figtree hath languished the pomegranet the palmetree and the appletree and al the trees of the filde are withered because ioy is confounded from the children of men †Gird yourselues and mourne ye priests howle ye ministers of the altar goe in lie in sacke clothe ye ministers of my God because sacrifice libation is perished out of the house of your God †Sanctifie ye a fast cal an assemblie gather together the ancients al the inhabitants of the land into the house of your God and crie ye to our Lord †A a a for the day because the day of our Lord is at hand and as destruction from the mightie it shal come †Why are not the victuals perished before your eyes ioy and exultation out of the house of our God †The beastes are rotted in their dung the barnes are destroyed the storehouses are dissipated because the wheate is confounded †Why groned the beast why lowed the flockes of the heard because there is no pasture for them yea and the flockes of the cattel are perished †To thee ô Lord wil I crie because fire hath eaten the beautiful thinges of the desert and the flame hath burnt al the trees of the region †Yea and the beastes of the filde as a garden bed thirsting for a shower haue looked vp to thee because the fountaines of waters are dried vp fire hath deuoured the beautiful thinges of the desert ANNOTATIONS CHAP. I. 4. The residue of the eruke loeust bruke blast Eruca a vvorme that destroyeth herbes and fruictes Locusta a fleing beast vvith long hinder legges destroying corne and fruite Bruchus an other fleeing litle beast that deuoureth not only fruite but also the leaues of trees and Rubigo the blast or burning myst that consumeth the eares of corne euen to dust do metaphorically signifie the Chaldees and other souldiars of sundrie nations in the armie of Nabuchodonosor inuading wasting the kingdom of Iuda And that at foure seueral times euer worse worse First when Nabuchodonosor beseeging Ierusalē subdued king Ioakim and his kingdom taking hostages for assurance of subiection amongst vvhich vvere Daniel and the other three children and caried avvay part of the holie vessel of the Temple 4. Reg 24 v. 1. The second vvhen eight yeares after Nabuchodonosor returned and killed king Ioakim for rebelling and caried his sonne king Ioachin othervvise called Iechonias into Babylon with his mother and Ieremie the Prophet also manie other principal persons and much riches ibidem v. 10. The third vvhen eleuen yeares after he tooke and spoyled Ierusalem destroyed the Temple killed al king Sedecias sonnes in his sight then put out his eyes and caried him blinde into Babylon vvith much more people and spoyle 4. Reg 25. Fourthly when shortly after he sent Nabuzardan general of his armie and caried avvay more men and vvealth leauing only the basest people to til the land ibidem v. 8. Al vvhich shevveth clerly the fulfilling of this Prophecie according to the historical letter In like sorte vve might explicate the rest of this and other prophetes but it is not our purpose to be so large Much lesse to prosecute the Mystical sense vvhich is manifold as appeareth in the vvorkes of the ancient Fathers VVherof see F. Francis Ribera CHAP. II. The Chaldees wil assault afflict the Iewes with great violence 12. After humble repentance in captiuitie 18. Gods benignitie wil comforte them 23. with abundance of spiritual grace by Christ 28. sending also the Holie Ghost 30. And terrible signes before the day of Iudgement SOVND ye with the trumpet in Sion howle in my holie mount let al the inhabitants of the land be trubled Because the day of our Lord cometh †because the day of darkenes and of mist is neere the day of clowde and whirlewind as the morning spred vpon the montaines much people strong the like to it hath not bene from the beginning and after it shal not be euen vnto the yeares of generation generation †Before the face therof a deuouring fyre and after it a burning flame the land before it as it were a garden of pleasure and after it the wildernes of a desert neither is there that can escape it †As the appearance of horses their appearance as horsemen so shal they runne †As the sound of chariots vpon the toppes of mountaines shal they leape as the sound of a flame of fire deuouring stubble as a strong people prepared to battel †At his presence the people shal be vexed al visages shal be made like a potte †They shal runne as valients as men of warre they shal scale the wal the men shal march in their wayes shal not decline from their pathes †None shal presse his brother they shal walke euerie one in his owne pathe yea through the windowes they shal fal shal not demolish †They shal enter the city they shal runne on the wal they shal climbe the houses by the windowes they shal enter as a theefe †At his presence the earth hath trembled the heauens are moued the sunne and moone are darkened and the starres haue withdrawne their shining †And our Lord hath geuen his voice before the face of his host because his campes are exceding manie because strong doing his word for great is the day of our Lord terrible excedingly and who shal susteyne it †Now therfore sayth our Lord Conuert to me in al your hart in fasting and in weeping and in mourning †And rent your hartes and not your garments and turne to the Lord your God because he is benigne and merciful patient and of much mercie readie to be gracious vpon the malice †Who knoweth if he wil conuert and forgeue and leaue after him benediction sacrifice and libament to the Lord your God †Sound ye with the trumpet in Sion sanctifie a fast cal an assemblie †gather together the people sanctifie the Church assemble the ancients gather together the litle ones and them that sucke the breastes let the bridegrome goe forth of his chamber and the bride out of her bride chamber †Betwen the porch and the altar the priests our Lords ministers shal weepe and shal say Spare ô Lord spare thy people and geue not thine inheritance into reproch that the nations haue dominion ouer them Why say they in the peoples Where is their God †Our Lord hath bene zelous to his land
our Lord in iustice †And the sacrifice of Iuda and Ierusalem shal please our Lord as the dayes of the world and as the yeares of old †And I wil come to you in iudgement and wil be a swift witnes to sorcerers and aduouterers and to the periured and them that calumniate the hyre of the hyred man the widowes and pupils and oppresse the stranger nor haue feared me sayth the Lord of hosts †For I the Lord and I am not changed and ye sonnes of Iacob are not consumed †For from the dayes of your fathers you haue departed from mine ordinances and haue not kept them Returne to me and I wil returne to you sayth the Lord of hosts And you haue sayd Wherin shal we returne †Shal man fasten God because you do fasten me And you haue sayd Wherein do we fasten thee In tithes and in first fruites †And in penurie you are accursed and you your whole nation fasten me †Bring in al the tithe into the barne and let there be meare in my house and proue me vpon this sayth our Lord if I open not vnto you the fludgates of heauen and powre you out blessing euen to abundance †and I wil rebuke for you the deuourer and he shal not corrupt the fruite of your land neither shal the vine in the filde be barren sayth the Lord of hosts †And al Nations shal cal you blessed for you shal be a land worthie to be desired sayth the Lord of hosts †Your wordes haue bene forcible vpon me sayth the Lord. †And you sayd What haue we spoken against thee You haue sayd He is vayne that serueth God and what profite is it that we haue kept his precepts and that we haue walked sorowful before the Lord of host †Therfore now we cal the arrogant blessed for they that doe impietie are builded and they haue tempted God and are made safe †Then spake they that feared our Lord euerie one with his neighbour and our Lord attended and heard and a booke of monument was writen before him for them that feare our Lord and thinke on his name †And they shal be to me saith the Lord of hosts in the day that I doe to my peculiat and I wil spare them as a man spareth his sonne seruing him †And you shal conuert and shal see what is betwen the iust and the impious and betwen him that serueth God and serueth him not CHAP. IIII. In the terrible day of iudgement the wicked shal be condemned and the iust eternally rewarded 5. Before which time Elias shal returne and conuert the Iewes to Christ FOR behold the day shal come kindled as a furnace and al the proude and al that doe impietie shal be stubble and the day coming shal inflame them sayth the Lord of hosts which shal not leaue them roote and spring †And there shal rise to you that feare my name the Sunne of iustice and health in his winges and you shal goe forth and shal leape as calues of the heard †And you shal treade the impious when they shal be ashes vnder the sole of your feete in the day that I doe sayth the Lord of hosts †Remember ye the law of Moyses my seruant which I commanded him in Horeb to al Israel precepts iudgements †Behold I wil send you Elias the prophete before the day of our Lord come great and dreadful †And he shal conuert the hart of the fathers to the children the hart of the children to their fathers lest perhaps I come and strike the earth with anathema The end of the Prophetical Bookes THE BOOKES OF MACHABEES PERTEYNING TO THE HISTORICAL PART OF THE OLD TESTAMENT The argument of the bookes of Machabees with other prooemial Annotations BEFORE we declare the contents the reader perhaps wil require to know why they are called the Bookes of MACHABEES how manie they be who writ them in what language especially whether al or anie or which of them are Canonical Scripture For satisfaction of al which demandes distinguishing betwen certaine and vncertaine we shal briefly shew that which semeth more probable in the doubtful pointes and the assured certaintie of that which is decided by the Catholique Church of Christ Concerning therefore the name and inscription S. Ierom very probably supposeth that these Bookes haue their title of Iudas MACHABEVS the narration of whose heroical vertues and noble Actâ—s occupieth the greatest part of this whole historie And this surname Machabeus signifying valient of streingth or by an vsual hebrew contraction Mobi more explicated Milchamach Coach bihuda that is Force of battel or Streingth in Iuda was geuen him by his father Mathathias when before his death disposing of his sonnes exhorting them he sayd to them al You my sonnes take corege and doe manfully in the law because in it you shal be glorious And behold Simon your brother I know that he is a man of counsel heare ye him alwayes and he shal be father to you Next headdeth And Iudas Machabeus valient of streingth from his youth let him be to you the prince of warfayre and he shal manage the battel of the people And from him this name was also ascribed to his bretheren and to al the rest that ioyned with them either in the holie warres or otherwise shewed their valure professing Gods law in spiritual combate euen to death As Nicetas writeth in Orat. 22. S. Greg. Nazian VVherupon old Eleazarus and the seuen young bretheren with their mother are also called Machabees There be in al foure bookes called Machabees The first S. Ierom found in Hebrew the second in Greke as he testifieth Epist 106. The third is also extant in Greke and Latin in Biblijs Complutensibus The fourth semeth to be that which is mentioned in the end of the first booke And either the same or an other vnder that title is also extant in Greke as testifieth Sixtus Senensis li. 1. Bibliothecae VVho writte them is more vncertaine but most probable euerie one had a diuers auctor Neither are the two last approued for Canonical by anie authentical auctoritie It resteth therfore to speake of the two first which the Iewes and Protestants denie because they are not in the Hebrew Canon The Protestants further alleaging that they are not in the former Canon of the Church before S. Ieroms time Moreouer obiecting certaine places of these bookes which they say are contrarie to sound doctrine to the truth of other authentical histories or contradictorie in themselues None of which thinges can procede from the Holie Ghost the principal auctor of al Diuine Scriptures Al which textes we shal more conueniently explicate according to their true sense in their proper places As for the exception that these bookes are not in the Canon of the Iewes it is answered
things indifferent bind in conscience Temporal punishment due after sinne is remitted Death due to al for Original sinne Yea to infants who haue no other sinne Also other penalties insticted vpon infants Math. 9 Luc. 10. S. Epiph. in compeÌ„ fâ—dei Cat. S. Aug. epist 80. Caluin l. 3. inst c. 4 parag 31. 32. Rom. 5. lib. 13. de ciuit c 6. lib. 2. de pec mer. remis c. 34. Gen. 17. Ioan. 3. S. Greg. li. 4. Moral c. 2. The second part Of the fal of man and propagation of man and of sinne :: SerpeÌ„ts most craftie to escape harme when they hurt men so is the diuel 2. Cor. 11. 3. Eccl. 25. 1. Tim. 2 14. :: After sinne they were ashamed not before S. Chris :: Al this curse perteineth to the diuel that spake in the serpeÌ„t S Aug l. 2. de Gen. ad lit cap. 36. S. Beda in hunc locum :: Earthlie or worldlie and carnal men S. Greg. in Psal 101. :: Though good men resist tentations at the first assaults and so bruise the serpeÌ„ts head yet he â—â—â—â—oâ—eth stil to deceiue especially in the end of mans life signified by the â—eele S Gre. in cap. 1. Iob. 1. Cor. 14. :: Al men trauel one way or other such as suffer wides to ouergrowe in their souls shal after this life either sustaine the fyre of Purgatorie or eternal paine S. Aug. li 2. c. 20 de Gen. coÌ„ Man :: She was mother rather of al the dying but in figure of our B. Lady who is mother of Christ life it selfe she is called mother of the liuing S. Epiph. her 78. Sinne entred among men by the enuie craft of the diuel man coÌ„senting to his suggestions Eue first sined in thought then in words last in deedes Cap. 2. 24. Ioan. 8 44. S. Aug. lib. 14. deciuit c. 11. Rupert li. de Trinit operibus eius c. 4. Bad sequels of sinne Lib. de vera Religione c. 14. Lib. 1. Retract c. 13. No sinne can be without freewil ConcupisceÌ„ce no sinne but the effect and occasion of sinne Also occasion of merite S Aug. lib. 1. de nupt con c. 23. Gal. 5. 2 Tim. 2. The Latin text defended against Kemnisius and other Protestants See Card. Bellarmin li. 2. c. 12. de verbo Dei Both readings veld the same sense As Adam was the cause and â—â—e an occasion of mans captiuitie so Christ is the true cause and his mother an occasion of our restauration * S â—â—eneus li 3. c. 33. lib. 5. circa med S. Epiph Haer. 78. S. Ieron ep 22. ad Eustoch S. Aug. or S. Fulgent ser 18 de Sanctis de fide Symb. de Agone Christiano Ser. 2. super Missus est Our B. Ladie resisted al euil suggestions Iob 42. Esai 58. Ierem. 6. Ionae 3. Mat. 11. The ceremonie of ashes on Ashwenesday Gods prouidence concurreth with mans free wil. de grat liber arb c. 6. de corrept grat ad art falso impos Paradise defended by Angels and by fire sworde God destroyeth not nature Good Angels hinder diuels of their desires S. Aug. lib. 11. de Gen ad lit c. 40. :: A figure of the Lambe that was slaine from the beginning of the world Apoc. 13 v. 8. Heb. 11. Sap. 10. â— 10. 3. :: VVilful murther is one of the sinnes that crie to God for reuenge :: By the increase of AbrahaÌ„s seede by the line onlie of Isaac and Iacob besides the issues of Ismael and Esau in litle more then 400. yeares to aboue six hundreth thousand men able to beare armes Num. 1. it appeareth that Caines progenie in as manie yeates might suffice to people a citie yea a whole countrie S. Aug. l. 15 ciuit c. 8. :: This Lamech of Cains issue is the first that is noted in Scripture to haue taken two wiues External Sacrifice due to God in euerie Law Lib 10. de ciuit â— 5. Leuit. 1 Dan 12. Mal. 1. Luc. 22. Sacrifice due to God onlie and to no creature Lib. 10. ciuit cap. 4. Aristot li. 2 Meta his â—tl iâ— 9. Polit. 7. c. 8. To. 3. q. 4. Quaest. Hebraie Lib 15. ciuit c. 7. Mala. 1. Hebr. 11. Leuit. 9. Iudic. 6. 2. Par. 7. 3. Reg 18. 2. Mac 1 Abels Sacrifice declared acceptable not Cains by some external signe Reward and punishment according to our workes Mat. 16. Rom. 2. Freewil in maÌ„ also after his falle Heretical traÌ„slation Bible 1579. â—b 15. c. 7. ciuit Quaest Hebraic in Gen. The Hebrew also Greeke text proue freewil in Cain Freewil testified by antiquitie vniuersalitie and consent of lerned reasonable persons Luther abhor red the name of freewil S. Augustin li. de vâ—ra Rel. ca. 14. lib. de seruo arbitrio Caluin also misliketh the word freewil lib. 2. c. 2. par 8. lib. 2. aduers Iouinian VVhere is necessitie there is nether reward not punishment due 1. Ioan. 2. Tract de Zelo liuore Going forth of the Church a marke of Heretikes 1. Ioan. 3. lib. de Pastore c. 8. c. 20. Scripture hard Tom. 3. ad 1. quaest Damasâ— A probable sense according to the Hebrewes Tradition S. Chris ho. 20. in Gen. Lib. 1. Antiq. ca. 2. Origen in Gen. Luc. 3. Mystical sense Suidas vocabulo Seth. Ioseph l. 1. Antâ— S. Aug. epist 99. ad Euod Publike prayer besides Sacrifice in the Church of God Sap. 2 24. Eccli 17 1. :: This Hebrew phrase vvalked vvith God signifieth that he liued wel pleased God :: The seuentie two Interpreters say God translated him And so doth S. Paul Heb. 11. :: This is the longest life of al here recited But if we consider that Adam was as strong of bodie the first day he was ere ated as these others were at the age of 60. yeares before which none are said no haue begot children and so subsract 60. yeares from Mathusala then Adam liued in mans state longer then he by 21. yeares a The second prophecie before Male on Easter Eue. S. Aug. li. 15. ciuit c. 20. The coÌ„tinual succession of Gods Church and interruption of other communities How maÌ„ died the day that he sinned 2. R. 14. ho. 37. in Euangel Psal 89. S. Ireneus li. 5. aduer Heret Cicero li. de Senec. q 1. Tuscul Al time is short in respect of eternitie Enoch Elias yet liuing in bodie li. 20. ciuit c 29. lib. 2. de gratia Christi c. 23. tract 4. in IoaÌ„ Manifest Scripture that Elias yet liueth and shal be slaine an other with him Likewise that Enoch did not see death Malac. 4 Apo. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccli 44 Heb. 11. These Scriptures speake of temporal not of spiritual death ho. 21. in Gen. lib. 1. de pec mer. c. 2. 3. l. 9. de GeÌ„ ad lit c. 6. S. Tho. in c. 11. ad Hebreos The Fathers proue by the scriptures that Enoch is not dead Causes why Enoch Elias are reserued aliue
life we must desire more and more knowledge of true doctrin h from the first vse of reason at which time manie are careles i negligent to lerne how to serue God k As God is sweete in geuing good motions l so he is seuere to them that resist his grace m God mercifully p euenteth with his grace n and iustly rewardeth good workes o Gods law is his couenant with man p and testimon e of his wil. q sinne in respect of auersien from God is great nedeth â—e grace r He that feareth God which is the beginning of wisdome receiueth fiue spiritual commodities here mentioned 1 God iustructeth him by his law 2 bestoweth al necessaries vpon him 3 others shalimitate his good example 4 God wil protect him 5 According to Gods couenant he shal enioy the manifest sight of God for his eternal reward â—mans weaknes without Gods helpe t TribulatioÌ„s can not be aâ—oâ—deâ— but must necessarily be suffered therfore ô God gâ—ue vs grace to passe through them without sinne v myn affliction w take away the cause and affliction wil be mitigated Ioan. 15. x wicked men of â—â—ured do end â—our to draw others into sinne y Those that hope in God shal neuer be confounded z Al The letters of the Alphebet being complete in this Psalme this last verse beginneth with Pere Redeeme praying God to redeme and deliuer Israel that is the whole Church from tribulations Dauids prayer distressed in persecution The 8. key a This Psalme is also a counenient prayer for anie Christian in tribulation b Be thou ô God arbiter of the cause bet 〈…〉 Saul and me thou knowest myn innocencie in this behalfe though I am uniustly charged by Saul and his freindes c Lest perhaps I be not so innocent as I desire and as in respect of Saul I hope that I am do thou O God proue me as thou wilt by tribulations d Dauid in confidence of a good conscience and zele against the wicked alleageth his sincere proceding more then ordinarie men may do God so inspiring him extraordinarily e The rest of this Psalme euerie Priest reciteth in Masse before he offer the holie Sacrifice professing putting him selfe in memorie that he must only communicate with the innocent or of pure conscience f and so approch to the Altar prefigured Leuit. 16. v. 4. g Shutting the eares of my hart from euil and vaine thoughtes I wil attend to godlie inspirations h and so with mental prayer and external voice as the holie order of this sacred office requireth praise thee ô God in thy meruelous workes Epi. â—â—â— c. 11. i I can not but singularly loue the excellencie of this place dedicated to thy seruice where is true faith vnitie and charitie of thy people the guard of holie Angels the administratioÌ„ of sacred mysteries assistance of the Holie Ghost real presence of Christ our Lord al replenished with Diuine maiestie k This representeth vnto me the glorious heauenlie kingdom of God and al Sainctes l Suffer me not therfore to be contaminate by the wicked nor to be deuoured with them m They are stil readie to committe more and more iniquities n themselues being corrupted endeuour by giftes of wordly commodities to corrupt others o Euerie one ought so to purge his conscience that he may be innocent or free from great sinne p deliuer me from this necessitie of dwelling among the wicked q I intend to walke right r I desire â—â— praise thee amongst thy true faithful seruantes A singular great afflictioÌ„ to be hindered from Gods true seruice Christians must abhorre and abstaine from al conuenticles of Heretikes and other Infidels An other confident prayer of Dauid in tribulation The 3. Key a Before his second annointing as is probable 2. Reg. 2. b Against ignorance God illuminateth his seruantes c against infirmitie he geueth streingth d so he nedeth not to feare anic mans malice suteltie nor force Luc. 21. v. 15. e How special a benefite Dauid estemed it to be in the Catholique Church the only true house of God! f Albeit the spiritual or carnal enemie seke to ouerthrow me yet I am secure in the Catholique Church g God either suffereth not the enemie to find his seruant h or not to be able to hurt him spiritually i wheÌ„ a martyr or confessour dieth then he getteth the victorie against the perseâ—ntors k Diligently recounting al thy benefites I render thankes by sacrifice and praise l not only in hart but also singing with loud voice and instrument m In my inward sincere cogitation I desire and seeke that I may see thee n face to face 1. Cor. 13. v. 12. o In the meane time ô Lord grant me thy fauour p leaue me not though thou be angrie with me q He speaketh in the person of orphanes r Though car nal parentes forsake the iust man in tribulation yet God hath then most special care of him Å¿ Establish my hart in thy law t conserue me in the right way which thou hast already taught me and it is the more necessarie because myne enemies labour to peruert me v the willes vv false witnesses accused Dauid others accused Christ Mat. 26. others do stil accuse the iust Mat 5. x the wicked please themselues in lying but the chief hurt finally turneth vpon themselues y The prophet and al iust men are comforted by God and hope of reward in heauen z The iust exhorteth his owne soule to patience a fortitude b and longanimitie Psal 30. An other prayer of Dauid for deliuerie from euils The 8. key a Omitte not to comfort me b Suffer me not to be ouercome for God tempteth none to euil Iac 1. c The iust in zele of iustice pray that sinne may be punished d Ignorance doth not excuse when men may and wil not vnderstand e God saueth not without our cooperation with his grace f being comforted in spirite my bodie is as it were refreshed g freely and gladly h God protecteth and prospereth the kings good endeuoures for his people i As Psal 19. and often elswhere the subiectes pray for their Superior so mutually the superior prayeth for the subiectes The Church of Christ endowed with excellent mysteries The 6. key a 2. Reg. 6. v. 17. 1. Par. 16. v. 1. â—04 105. c Mysteries of the Catholique Church prophecied in this Psalme b Offer sacrifice of thankes for the singular benefites after recounted in this Psalme c Rammes were of the more principal thinges that were offered in the law of Moyses But the sonnes of rammes importe in mystical sense better hostes then rammes d The first thing in sacrifice is to glorifie honour and adore God in sinceritie of spirite e in his holie Catholique Chuâ—h f Here is a greater matter intimated then happened in the bringing of the Arke into a tabernacle prepared in Sion when Dauid danced and offered hostes for sacrifice others ioyning with
esteme that which their elders teach :: though the same doth not seme reasonable in their owne opinion Mat 5. v. 28. :: It is not lawful to reueale that which we iustly promise to conceale Leuit 19. Deu. 1 16 Prou. 24. Iacob â— :: There is lesse danger in conuersing familiarly with a wicked man then with a freindlie woman In which conuersarion much prudence is required as is before admonished chap. â— :: The excellencie of God which can not be sene with mortal eye Exo. 33. is proposed to our meditation in his workes The like in Iob. 38. 39. 40. 41. and in manie places of holie Scripture :: Of al sensles creatures yea of sensible also that haue not reason the sunne is most excellent Of which al corporal â—reatures receiue their light by whose influence al generation of creatures procedeth wherof is this Maxime in Philosophie that the sunne and man begette a man And Aristotel calleth the sunne the father of men and of goddes li. 2. de anima But the faithful know it is a creature inferior to man in respect of his reasonable soule and in them both in al other creatures acknowlege superexcellent infinite Maiestic in God VVhich also appeareth euen in the least creatures whose natural substances qualities with other accidents the more anie man considereth the more he shal admire God the onlie Creator of al. The 2. part Examples and praises of holie men with praise thankes to God :: Vertuous men are rightly called Lordes and Princes so the children of Heth sayde to Abraham My Lord theâ—â— art a prince of God among vâ— Gen. 23. :: Enoch shal preach penance in the time of Antichrist Gen 5. Gen. 6. :: Noe was perfect Gen. 9. Gen. 12. :: Abraham father of al the beleuers in Christ Gen. 22. Heb. 11. :: Isaac and Iacob were blessed in Abraham Exo. 3. Num. 12. :: Moyses saw Gods workes more clerely then other Prophets yet saw not his substances as is noted Exo. 33. :: Aarons priesthood continued so long as Moyses law that was til Christ And now the priesthood according to the order of Melchisedech continueth to the end of the world Exo. 28. Leuit. 8. Num. 16. :: The tribe of Leui had not a portion of inheritance separate from the iest but had tithes first fruites and oblations for their temporal prouision Num. 25. :: King Dauid gaue special assistance to the Priestes and greatly aduanced Gods seruice 1. Paral 23. â—â—â— :: Iosue succeded in the temporal gouernment for the spiritual perteyned to the successors of Aaron Num. 27. Iosu 10. Only Iosue and Caleb remained of those which came out of Aegypt al the rest dyed in the desert and their children entered into Chanaan Num. 14â— Iosu 14. :: Though some of the Iudges were sometimes great sinners yet they were finally iust for their good actes much renowmed 1. Reg 17 :: Samuel annointed Saul and Dauid kinges 1. Reg 7. â— Reg. 12 :: If Samuel himself had not appeared but some other spitite it could not haue bene noted in his praises See 1. Reg. 28. 1 Reg. 28 2. Reg 11 1. Reg. 17 Ibidem 1. Reg 18 :: Amongst al the renoumed actes of Dauid his pure and sincere hart most pleased God 1. Par. 25 2. Reg 12 :: For Dauids sake God gaue wisdom to Salomon and peace in his kingdom 3. Reg. 3. :: By Apostrophe the auctor turneth his speach to Salomon 3. Reg 4. 3. Reg. 10 :: Salomons sinnes were punished but Gods mercie continued in conseruing his posteritie Psal 88. 3 Reg. 11 Psal 88. v. 34. 3 Reg. 1â— 3. Reg 17 :: Elias procured fire from heauen to burne his sacrifice 3. Reg. 18 and â—wâ—e more to burne an hundred men which persecuted him 4. Reg. 1. 3. Reg. 19 4. Reg. 2. :: The miracle wrought by his dead bodie shewed that he was an holie prophet 4. Reg. 13. See the miracles of Elias and Eliseus To. 1. pag. 940. 4 Reg 13 4. Reg. 20 4. Reg. 18 :: Prayer preuailed when forces were not sufficient Sec 4. Reg. 19. 4 Reg. 19 Isa 37. 4. Reg 2â— Isa 38. Not only this booke but also other holie scriptures witnes that Elias shal returne and preach before the end of the world S. Chrysostom Aretas and other Doctors testifie the same See Annot. Gen. 5. Mal. 4. Mat. 17. In 2. Thes 2. Apoc. 11. 4. Reg. 22 2. Par 34 4. Reg. 23 :: Manie other kinges of Iuda refrained alwayes from committing idolatrie but these three destroyed al places of idolatrie in their kingdom which the others did not 4. Reg. 25 Iere. 1. Ezech. 1. Agge 2. 1. Esd 3. 3. Esd 5. Zach. 3. 2. Esd 2. Gen. 5. Gen. 39. 40. c. :: See the Annotation ch 38 v. 10. :: Ioseph prophecying that the people should depart from Aegypt willed them to carie his bones with them Gen. 50. So by carying his bones they professed that he had truly prophecied :: This Simon called Iustus and Priscus was high priest when this booke was written in the time of Ptolomie the first king of Aegypt a very holie man and dead before it was translated into Greke about the time of Ptolomie the third called Euergetes nere 300. yeares before Christ Iosephus li. 12. Antiqui * Libationâ— Three nations the Idumeans Philistijmes and Samaritanes did most persecute the Isralites the Samaritanes were not one pure nation but mixt of Assirians and Iewes and so here called no nation Num. 6. v. 23. :: They are also called a foolish people because they knowing true religion mixed idolatrie therwith according to diuers sectes as appeareth 4. Reg. 17. v. 29. :: VVhere we are not able to render recompence to benefactors especially to God we are the more bond to acknowlege his manie great benefites altogether vndeserued by vs. :: VVhen senses are most ripe and the soule most free from great sinnes is the aptest time to serue God to get al vertues and true knowlege Eccle. 12. :: In stead of riches labour to get wisdom for it is much better then al gold siluer :: Merite is in this life and reward in the next Gods special benefite of sending Prophetes to the people The function of Prophetes to exhorte to repentance with hope of Gods mercie by Christ Foure greatter Prophetes and welue lesseâ— were auctors of the prophetical bookes folowing Baruchs booke being inserted in Ieremies Prophecies are called visions for their certaintie Light of prophecie is next to the light of glorie and more clere then the light of faith Prophecies are hard to be vnderstood for diuers causes 2. Pet. 1 Suddaine transition from one thing to an other S. Ierom. iâ—c 2. 3 Nahum That which is spoken of certaine persons is ment of others S. Chrys â—o 8. iâ—â—â—ath 2. S. Aug. dâ—catech â—â—â—ibus c. 3. Prophecies are often vttered in figuratiue speaches Some consist in thinges done others are mixt with histories and temporal thinges with