one side of the tabernacle †and fiue others on the other side and as manie at the west side †which shal be put along by the middes of the bordes from one end to the other †The bordes also them selues thou shalt plate with gold and shalt castringes of gold to be sette vpon them through which the barres may hold together the bordeworke the which thou shalt couer with plates of gold †And thou shalt erect the tabernacle according to the paterne that was shewed thee in the Mount †Thou shalâ— make also a veile of hyacinth and purple and scarlet twise died and twisted silke wrought with imbrodered worke and goodhe varietie †which thou shalt hang before foure pillers of the wood setim the which themselues also shal be plated with gold and shal haue foure heades of gold but â—â—ete of siluer †And the veile shal be hanged on with ringes within the which thou shalt put the arke of testimonie with the which also the Sanctuarie and the sanctuaries of the Sanctuarie shal be diuided †Thou shalt set also the Propitiatorie vpon the arke of testimonie in the Sancta sanctorum †and the table without the veile and ouer against the table the candlesticke in the south side of the tabernacle for the table shal stand in the north side †Thou shalt make also a hanging in the entring of the tabernacle of hyacinth and purple and scarlet twise died and twisted silke with imbrodered worke †And fiue pillers of the wood setim thou shalt plate with gold before the which the hanging shal be drawen whose heades shal be of golde and feete of brasse CHAP. XXVII An Altar must be made vvith things belonging therto 9. Also the court of the tabernacle vvith hangings and pillers 20. And prouision of oyle for lampes THOV shalt make also an Altar of the wood setim which shal haue fiue cubites in length and as manie in bredth that is foure square and three cubites in height †And there shal be at the foure corners hornes of the same and thou shalt couer it with brasse †And thou shalt make for the vses therof pannes for to take the ashes and tongues and fleshhookes and fire pannes al the vessel thou shalt make of brasse †And a grate in maner of a nette of brasse at the foure corners wherof shal be foure ringes of brasse †which thou shalt put vnder the hearth of the Altar and the grate shal be vnto the middes of the Altar †Thou shalt make also two barres for the Altar of the wood setim which thou shalt couer with plates of brasse †and thou shalt drawe them through ringes and they shal be on both sides of the Altar to carrie it †Not massie but emptie and hollow in the inside shalt thou make it as it was shewed thee in the Mount †Thou shalt make also the court of the tabernacle in the south part wherof against the south there shal be hanginges of twisted silke one side shal hold in length an hundred cubites †And twentie pillers with as manie feete of brasse which shal haue heades with their engrauinges of siluer †In like maner also on the north side there shal be in length hanginges of an hundred cubites twentie pillers and feete of brasse as manie and their heades with their engrauinges of siluer †But in the bredth of the court that looketh to the west there shal be hanginges of fiftie cubites and ten pillers and as manie feete †In that bredth also of the court which looketh to the east there shal be fiftie cubites †in the which there shal be deputed to one side hanginges of fiftene cubites and three pillers and as manie feete †and in the other side there shal be hanginges conteyning fiftene cubites three pillers and as manie feete †And in the entring of the court there shal be made an hanging of twentie cubites of hyacinth and purple and scarlet twise died and twisted silke with embrodered worke it shal haue foure pillers with as manie feete †Al the pillers of the court round about shal be garnished with plates of siluer siluer heades and feete of brasse †In length the court shal occupie an hundred cubites in bredth fiftie the height shal be of fiue cubites and it shal be made of twisted silke and shal haue feete of brasse †Al the vessel of the tabernacle for al vses and ceremonies the pinnes as wel of it as of the court thou shalt make of brasse †Command the children of Israel that they bring thee oyle of the oliuetrees the purest and beaten with a pestil that a lampe may burne alwayes †in the tabernacle of the testimonie without the veile that is drawen before the testimonie And Aaron and his sonnes shal place it that it may geue light before the Lord vntil the morning †It shal be a perpetual obseruance through out their succcessions before the children of Israel CHAP. XXVIII God commandeth Moyses to make diuers sortes of vestures for Aaron and his sonnes prescribing the matter maner and ornaments therof TAKE vnto thee also Aaron thy brother with his sonnes from among the children of Israel that they may doe the function of priesthoode vnto me Aaron Nadab and Abiu Eleazar and Ithamar †And thou shalt make an holie vesture to Aaron thy brother for glorie and bewtie †And thou shalt speake to al the wise of hart whom I haue replenished with the spirit of wisdome that they make Aarons vestures wherin he being sanctified may minister to me †And these shal be the vestments that they shal make Rationale and an Ephod a tunike and a straite linnen garment a mitre and a girdle They shal make the holie vestments for thy brother Aaron and his sonnes that they may doe the function of priesthood vnto me †And they shal take gold and hyacinth and purple and scarlet twise died and silke †And they shal make the Ephod of gold and hyacinth and purple and scarlet twise died and twisted silke embrodered with diuers colours †It shal â—â—uâ— two edges ioyned in the toppe on both sides that they â—aâ— be closed together †The verie Workemanship also and al the varietie of the worke shal be of gold and hyacinth and purple and scarlet twise died and twisted silke †And thou shalt take two Onyx stones and shalt graue in them the names of the children of Israel †six names in one stone and the other six in the other according to the order of their natiuitie †After the worke of a grauer and the grauing of a lapidarie thou shalt graue them with the names of the children of Israel sette in gold and compassed about †and thou shalt put them in both sides of the Ephod a memorial for the children of Israel And Aaron shal beare their names before the Lord vpon both shoulders for a remembrance †Thou shalt make also hookes of gold â€
that the earth was corrupted for al flesh had corrupted his way vpon the earth †he said to Noe The end of al flesh is come before me the earth is replenished with iniquitie from the face of them I wil destroy them with the earth †Make thee an arke of timber planke cabinets shalt thou make in the arke and shalt pitch it within and without with bitume †And thus shalt thou make it The length of the Arke shal be three hundred cubitts fiftie cubitts the breadth and thirtie cubitts the height of it †Thou shalt make a windowe in the arke and in a cubit finish the toppe of it and the dore of the arke thou shalt set at the side belowe middle chambers and third loftes shalt thou make in it †Behold I wil bring the waters of a great floud vpon the earth that I may destroy al flesh wherin there is breath of life vnder heauen Al thinges that are in the earth shal be consumed †and I wil establish my couenant with thee and thou shalt enter into the arke thou and thy sonnes and thy wife and the wiues of thy sonnes with thee †And of al liuing creatures of al flesh thou shalt bring payres into the arke that they may liue with thee of the male sexe and the female †Of foules according to their kind and of beastes in their kind of al that creepeth on the earth according to their kind payres of al sortes shal enter in with thee that they may liue †Thou shalt take therfore with thee of al meates that may be eaten and thou shalt lay them vp with thee and they shal be meate for thee and them †Noe therfore did al thinges which God commanded him ANNOTATIONS CHAP. VI. 2. Sonnes of God The progenie of Seth professing true faith Religion were called the sonnes of God and those of Cains issue and congregation folowing erronious and wicked opinions were called the sonnes of men VVhich were then the distinctiue termes of true and false Religion as afterwardes were the termes of Iewes and Gentiles after Christ Christians and Paganes and lastly true and false Christians are distinguished by the names of Catholiques and Heretikes As S. Augustin teacheth in his questions vpon Genesis other places VVhich is confirmed by the like iugement of S. Ciril Alexandrinus li. 9. aduers Iulianum S. Ambrose li. de Noe arca c. 4. S. Pacianus epist ad Symphorianum Theodoret. manie others vpon this place 3 An hundred and tvventie yeares Mans life was not here shortned to an hundred and twentie yeares as some haue misunderstood this place For after this diuers liued much longer as appeareth in the genealogie of Sem to Abram in the 11. chapter of Genesis And Abraham liued 175. yeares c. 25. Isaac 180. c. 35. Iacob 147. c. 47. and Ioiadas borne 1500. yeares after liued 130. yeares 2. Par. 24. But 120. yeares were granted before the floud for that generation to repent in as the Chaldee Edition expresseth more plainely Terminus dabitur ei centum viginti annorum si sorte conuertatur The tearme of an hundred and twentie yeares shal be geuen them if perhaps they may conuert And so S. Chrisostom S. Hierom. and S. Augustin expound this Scripture Yet whether God cut of 20. of these yeares and brought the floud after a 100 for Noe had his sonnes when he was 500. yeares old the floud came in the 600. yeare of his age or that this warning was geuen twentie yeares before anie of his soÌ„nes were borne is not so easely decided by the holie Doctors How easie soeuer Protestants say al Scriptures are Though vnder correction of better iudgement it semeth more probable that Moyses by anticipation ioyneth the birth of Noes sonnes when he was 500. yeares old to the rest of the geneologie of the first Patriarkes in the former chapter and then telleth of this admonition geuen 20. yeares before their birth And so God expected the peoples repentance the whole time of 120. yeares prescribed 4. Grants vvere vpon the earth Some haue thought that these giantes were not men nor begotten by men but that either diuels which fel at first from heauen or other Angels allured with concupiscence begate them of the daughters of Cain Philo Iudeus in his booke de Gigantibus writeth that those whom Moyses here called Augels the Philosophers called Genios Qui sunt animalia aëâ—ea vvhich are liuing creatures vvith ayrie bodies Iosephus li. 1. Antiq. saith that Angels begate these giants Tertullian also li. de habitu muliebri holdeth the same error and diuers more otherwise good authors But S. Ciril of Alexandria li. 9. aduer Iulian S. Chrisostom homil 22. in Gen S. Ambrose de Noe arca c. 4. S. Augustin li. 15. c. 23. de ciuit S. Hierom Tradit Hebraic and other most principal Doctors teach it to be vntrue yea vnpossible that these giants should haue bene begotten by anie other creatures then by men For that Angels and diuels are mere spirits without al natural bodies And if they had ayrie bodies as they haue not yet they could not haue such generation For the powre or force to engender belongeth to the vegatatiue soule whose proper operations are to tuine nutriment into the substance of the subiect wherin it is and to engender new issue or ofspring from the same as Aristotle sheweth li. 2. de anima textu 24. And in what bodies soeuer there is vegetatiue soule it must needes be that the same was engendred and must some times decay and die and so diuels should be mortal Moreouer if they could haue generation togeather with mankind then such issue should be a distinct species both from man and diuel as a mule differeth both from horse and asse Againe if spirits had abused wemen in assumpted bodies and shape of men yet they did not take them to wiues as the Scripture saith they did who begate these giants Finally the holie Scripture here expresly calleth the giants men These be the mightie ones famous men The modestie of Scripture terming them famous whom our common phrase would cal infamous being more monstrous in wickednes of mind then in hugenes of bodie For they were most insolent lasciuious couetous cruel and in al kinde of vices most impious 5. Al the coigtation bent to euel Luther in his 21. article condemned by Leo the tenth would proue by these wordes and the like folowing Al siesh had corrupted his vvay vpon earth that al workes of men are sinnes For saith he seeing the hartes of al men are bent alwaies to euil and al humane actions proceede from the hart it must needes be that the hart as the fountaine being corrupt the streames also issuing from the same must be corrupted Againe al flesh hauing corrupted his way vpon earth there is not any iust man saith he nor any man without sinne and
a ribbe of his side to be his mate and vnseparable companion as man and wife ioyned in Mariage with Gods blessing for increase and multiplication As appeareth in the two first chapters of this booke But God hauing made man right he intangled him selfe â—â— holie Scripture speaketh with infinite questions For the diuel enuying mans felicitie inâ—â—gled our mother Eâ—e with questions and lies and then by her first seduced and deceiued allured also Adam to the transgression of Gods commandment And so they lost original iustice which Adam had receiued for him selfe and al mankind and al proceeding from them by natural propagation are borne the children of wrath in original sinne contracted from Adam slaues of the diuel not only subiect to temporal death but also are excluded for euer from heauenly blisse and glorie except by Christs redemption particularly applied they be restored to grace iustice in this life And touching Adam and Eue whose sinne was not original but actual directly committed by them selues Gods mercie so reclamed them by new grace that they despared not as Cain and some orhers did afterwards but with hope of remission were sorie and penitent and accordingly receiued penance and redemption For God brought Adam from his sinne as holie writte testifieth and the same is collected of Eue God shewing the like signes of his prouident mercie towards them both of which we shal by and by note some for example Now let vs see the more principal points of faith and Religion professed and obserued by the Church of God before Noes floud First they beleeued in one Eternal and Omnipotent God who made the whole world and al things therin of nothing which is easely confessed of al that are not plaine Atheists and may be proued against them by reason And therfore Adam and other Patriarches could not erre in this Article nor others be ignorant therof except they were very wicked The Mysterie also of the Blessed Trinitie three Diuine Persons in one God though farre aboue the reach of mans reason yet was beleued more expresly by somâ— more implied by others and conserued from age to age by tradition at least amongst the chiefe heades and leaders wherupon Moyses afterwardes insinuated the same great Mysterie by diuers wordes and phraseâ— writing of God and his workes The two wordes God created if they be rightly considered importe so much For the word Elohim God in the plural number signifyeth pluralitie of Persons for manie Gods it can not signifie seeing there is but one God and the verbe bara created in the singular number signifyeth one God in nature and substance albeit three Persons For whatsoeuer God doth in creatures is the worke of the whole Trinitie though holie Scriptures do oftentimes appropriate some worke to one Diuine Person some to another which also proueth distinction of Persons in God So the wordes God created heauen and earth signifie the Father to whom powre is attributed In the beginning signifie the Sonne to whom wisdome is appropriated and the words The Sprite of God moued ouer the waters signifie the Holie Ghost by whose bountiful goodnes the waters were made fruictful Likewise Gods owne wordes Let vs make man signifie the pluralitie of Persons and Image and likenes in the singular number signifie one God Men also knew by faith manie things perteyning to them selues As that the bodie was made of the slime of the earth the soule not produced of anie thing formerly existing but created immediatly of nothing and naturally immortal that the soule of Adam was indued with grace and iustice that he fel from that happie state by yelding to tentation and breaking Gods commandment of abstinence that for the same sinne Adam and Eue were cast forth of Paradise and al mankind subiect to death and other calamities For remedie against sinne restauration to grace they beleeued in Christ promised to be borne of the womans seede who by his death should conquer the wicked serpent deliuer man from captiuitie and restore him to spiritual life And this is the cause of the perpetual enmitie betwen the woman especially the most blessed Virgin Mother of whom Christ tooke flesh and the serpent and betwen her seede the spiritual children of Christ and the serpents seede the whole companie of the wicked Of this battle and conquest Targhum Hierosolimitanum thus speaketh There shal be remedie and health to the children of wemen but to thee o serpent there shal be no medicine yea they shal tread thee vnder their feete in the latter dayes by the powre of Christ their King Likewise Gods familiar conuersation with diuers men in mans shape Gen. 2. 3. 4. 6. and 7. was a signe of Christs incarnation And The Sacrifices immolated did prefigurate his death in respect wherof it is said in the Apocalips The Lambâ— was slaine from the beginniing of the world But more expresly S. Paul testifieth that Abel Enoch and Noe beleeued in Christ naming them for example of the first age and others of other times and in the end concludeth that manie more being approued by the same faith receiued not the promise to wit in their life time God prouiding that they without others of the new Law should not be consummate that is not admitted into heauenlie ioyes fruition of God vntil the way of eternal glorie were opened by our Lords Passion and Asâ—ension Neither did the true seruants of God in those first dayes only beleeue in hart but they also professed their saith Religion by external Rites namely in offering of Sacrifice the most special homage seruice to God which is clerly testified cha 4. as wel bloudie in figure of Christs Passion as vnbloudie in figure of the holie Eucharist Also the accepting of the one rightly offered by Abel reiecting the other not donne sincerly by Cair was declared by external signes which Cain disdayning and enuying his brothers good worke knowing his owne to be naught of mere malice killed his brother Besides Sacrifice they had also other Rites in publique Assemblies praying and inuocating the name of our Lord in more solemne maner from Enos time and so forvvard according to that is recorded of him in the end of the fourth chapter for douteles Adam Abel and Seth did also pray and call vpon God and therfore it was some addition or increase of solemnitie in the seruice of God which is referred to Enos They had moreouer other ceremonies of the seuenth day particularly blessed and sanctified by God kept holie by Adam and other Patriarches as Abben Ezra witnesseth in his commentaries vpon the tenne commandements Of abstayning from meates for it semeth the more godlie sorte did eate no flesh before the floud which was after permitted Obseruation of cleane and vncleane beastes for Sacrifice Of peculiar places dedicated to religious vses where people mette together to pray Likwise diuers
other things in the first age were figures of Christs Sacraments the Spirite of God geuing powre to the waters as Tertullian S. Hierom and others expound it and the floud of Noe by S. Peters testimonie were figures of Baptisme Mariage instituted in Paradise is the very paterne of holie Matrimonie a Sacrament in the Church of Christ where one man and one wife are on lie lawful and not more at once in anie wise Christ reforming that which in Moyses law was tolerated for hardnes of mens hartes and for auoyding murther to put away one wife and take an other to this first institution as it was in the beginning two in one flesh not three nor more The repentance of Adam and Eue was a perfect and examplare figure of the Sacrament of Penance First they were ashamed couering their nakednes and hiding them selues which shewed their griefe and sorow for the sinne committed Secondly they confessed their fault and by what meanes it happened For God examining Adam he answered truly and simply saing The woman which thou gauest me to be my companion gaue me of the tree and I did eate Likwise Eue confessed sincerly saying The serpent deceiued me and I did eate Thirdly God gaue them penance besides death before threatned and other penalties annexed that Eue should in paine and trauel bring forth her children and Adam should eate his bread in the sweate of his face And withal cast them forth of Paradise But not forth of his fauoure as appeared by his making them garments of skinnes granting them and their posteritie the rest of the earth to liue and labour in especially to serue him and do penance with admonition to remember that of duct man was made and into dust he shal returne Al which were signes of loue and that finally he would bring them and manie more to eternal saluation The first borne and heades of families were Priests al the time of the law of nature vntil the law being changed God tooke Priests only of the stock of Aaron and the rest of the Leuites to assist them in that function Aaron his sonnes thou shalt appoint saith our Lord ouer the seruice of Priesthood for I haue taken the Leuites of the children of Israel for euerie first borne And ◠Paul teacheth that changing of Priesthood and changing of the law goe alwayes together shewing euidently that euerie lawful communitie or commonwealth vnder God hath external Priesthood So that if there had benne no distinct order of external Priesthood in the law of nature or now were none in the law of grace as Protestantes say there is not there were no law at al. See more of this point in the Annotations chap. 7. ad Hebre. Here we only obserue that Abel Seth Enos and other Patriarches were Priestes and exercised priestlie functions yea Cain also was a Priest though a bad one and offered Sacrifice But external offices or ministerie without a wel disposed mind and sincere vertues producing Good workes did neuer iustifie anie man And therfore Cains Sacrifice offered with a peruerse mind was not respected by God as Abels was wherupon he becoming worse and more malicious God sharply reproued his anger and enuie conceiued without iust cause saying If thou doest wel shalt thou not receiue againe but if thou doest il shal not thy sinne forwith be present at the dore clerly shewing that euerie one shal receiue according to his workes This place also euidently sheweth Freewil yea in a wicked man For this expostulation had neuer benne vttered by our most reasonable Lord and Maister if Cain had benne depriued of freewil For he might haue excused himselfe and must needes haue benne holden excused if he had benne forced to do as he did But God charged him as inexcusable and as one that knew or ought to know that he had freewil And doth further inculcate that he had and should haue powre and freewil ouer his concupiscence to correct the same if he would saying The lust therof shal be vnder thee and thou shalt haue domion ouer it So that no sinner be he neuer so wicked much lesse a iust man lacketh freewil yet Luther abhorreth the very word and Caluin wisheth it out of the world Temporal punishment is proued to be due for sinne remitted by that both death and other penalties are inflicted by Gods iustice vpon men after iustification and by the particular punishments laid vpon Adam and Eue confessing their faultes Purgatorie is also proued by the same iustice of God For when anie dieth penitent and yet haue not madeful satisfaction they must suffer for that remaineth after death and be purged before they can enter into rest which remnant of debt our B. Sauiour calleth The last farthing and saith it must be payed The lewes also at this day hold the doctrin of Purgatorie by tradition And consequently they Pray for soules departed not only to God but also to the ancient Patriarches which likewise sheweth Inuocation of Saincts in these wordes Yee fathers which sleepe in Hebron open to him the gates of Eden that is of Paradise which was planted in Eden And Hebron is the place where Adam was buried and his sepulcher religiously conserued in the time of Iosue aboue 1500 yeares after his death The same is the place which Abraham bought and there buried Sara where also him selfe and Isaac and Iacob were buried and to which finally the bodies of the twelue sonnes of Iacob were translated from Sichem As Iosephus writeth And sichem also was specially honored because such persons had benne buried there as S. Hierom witnesseth of his owne knowledge in his time Againe by religious care of burying the dead in this first age Enoch was more certainly knowen to be Translated aliue and not to be dead For the seuentie Interpreters and S. Paul say He was not found which importeth that they sought diligently for him and that his bodie could not be found for God translated him By al which we see mutual offices and communion of good workes amongst good men aliue and dead which is called Cōmunion of Saincts And herein Angels lacked not their offices For God set Cherubins to kepe the gate of Paradise that neither man should enter being iustly expelled for sinne nor diuels as S. Augustin noteth left they should take fruite of the tree of life and geuing it to men allure them to more sinne And now Saincts being exalted to Angels glorie haue like honorable offices towards other men as Angels haue Yea the bloud of Abel vniustly shed by Cain and iustly to be reuenged by God sheweth the peculiar honour which God bestoweth vpon his Saints for their vertues and merites in this life especially in their death For Precious in the sight of our Lord is the
sonnes in one day †And Rebecca said to Isaac I am wearie of my life for the daughters of Heth if Iacob take a wife of the stocke of this land I list not liue ANNOTATIONS CHAP. XXVII 19. I am thy first begotten Esau Iacob was not by nature the first begotten but by Gods ordinance by couenant made with Esau had right to the preeminence and priuilegies belonging to the first borne So he did not lie but spake a truth meaning that he was that sonne to whom by diuine election the first-birth-right was dew which his father supposed to pertaine to Esau But because some scorners of Christian doctrin like to the old Manichees vse to say that Catholique Doctors and Schoolmen excuse and condemne whom they list by such glosses let such reprouers vnderstand that both moderne and ancient Catholique writers auow this defence of the holie Patriarch Iacob not by priuate spirite but by the most true and proper sense of holie Scripture itselfe VVhere it may appeare if they wil axamine the text that Iacob in al this procurement of his fathers blessing neither did anie thing vniustly nor said anie thing falsly First it was reueled to his mother chap. 25. v. 23. That the elder of her twinnes should serue the younger Secondly holie Scripture testifieth in the same chapter v. 27. That Iacob vvas a plaine or sincere Man void of vniust dealing Thirdly for more quiet enioying that right which God had ordained for him he procured his brothers consent and confirmation v. 33 Fourtly though he was secure in conscience that the blessing was dew to him yet he feared v. 12. lest he might geue occasion of offence to his father to whom this mysterie was not yet reueled Fiftly Isaac perceiuing at last Gods wil that Iacob should be preferred was neither offended with him nor reuoked his blessing as vnlawfully surprised but condescending therto ratified that he had done saying v. 33. I haue blessed him and he shal be blessed Sixtly God himselfe from this time forwards often appeared to Iacob and with great promises and manie temporal and spiritual benefites declared his singular loue to him Seuently these three Patriarches Abraham Isaac and Iacob are special renowmed Sainctes of the old Testament yea the Lord and Creator of al would peculiarly be called Exodi 3. the God of Abraham Isaac and Iacob Moyses praying instantly for Gods mercie and clemencie towards the people Exodi 32. besought him to remember Abraham Isaac and Iacob his seruants and so in both old and new Testament these three are often mentioned as chiefe Princes in the Kingdom of Heauen Al which shewe the great vertues and holines of them al. And touching this fact of Iacob where if euer aniewhere might seme to be some great sinne S. Augustin at large proueth that he did not herein sinne at al That vvhich Iacob did saith he li. cont mendacium c. 10. By his mothers instruction to deceiue his father if it be diligently considered vvas no lie but a mysterie and therfore for the samiliar counsail of the Holie Ghost vvhich his mother had receiued he is excused from sinne The same he confirmeth q. 74. in Gen. li. 16. c. 37. de ciuit li. 22. c. 34 cont Faust The same also teach S. Chrisostom ho. 53 in Gen. S. Hierom Epist 125. S. Theodoret. q. 79. 80. in Gen. S. Gregorie ho. 6. in Ezechielem S. Bede Isidorus Innocentius 3 Rupertus and others vpon this place al agreing absolutly that euerie lie is a sinne declare that Iacob lied not but stil spake the truth confirming their exposition by other like places of Scripture As when our Sauiour said of S. Iehu Baptist Math. 11. He is Elias meaning that he was Elias in spirite not in person So Iacob said truly that he was Esau not meaning in person but in right of the first borne by Gods ordinance Esau also hauing condescended therto by couenant and oath In that also he deceiued his father was no sinne For it was a lawful and good deceipt such a one saith S. Chrisostom as Hieremie speaketh of Lord thou hast deceiued me and I am deceiued so Isaac was deceiued not as we commonly cal deceipt but to his owne and others good by Gods disposition 23. Knevv him not S. Damasus demanding of S. Hierom what might be the reason why God would suffer his holie seruant Isaac not to know Iacob but to be deceiued and through ignorance to blesse whom he would not declareth that it happened not only to Iacob but also to manie other like holie men to be ignorant of manie things and to be deceived in error of opinion and that this error was profitable to Isaac and his house For if he had geuen this blessing which was a spiritual Iurisdiction to Esau as he purposed he had committed a noxious error in dede by preferring a bloudie man one that was readie if he could to haue killed his brother v. 41. omitting him that was sincere and very vertuous and had done his owne wil not Gods wil therin But why would not God reuel his wil to Isaac as he had commanded a farre greater thing to Abraham to sacrifice the same Isaac that he might wittingly haue blessed Iacob by Gods commandment The Fathers do probably alleage this for one reason that if Esau being a fierce and cruel man had perceiued that his father had willingly preferred Iacob he would haue bene incensed against his father conceiued and attempted euil against him An other reason S. Chrisostom and Theodoret do yeld that by this strange maner of imparting this blessing it might more manifestly appeare to be Gods wil and ordinance and not to procede from mans affection that Iacob should be preferred CHAP. XXVIII Iacob with his fathers blessing and admonition not to take a wife of Chanaan but of the daughters of his vncle Laban goeth into Mesopotamia 6. Esau in the meane time marieth a third wife his vncle Ismaels daughter 11. Iacob seeth in slepe a ladder reaching to heauen Angels ascending and descending and our Lord leyning theron renewed the promises made to Abraham and Isaac 16. And be away king maketh a vow ISAAC therfore called Iacob and blessed him and commanded him saying Take not a wife of the stocke of Chanaan †but goe and make a iourney into Mesopotamia of Syria to the house of Bathuel thy mothers father and take thee a wife thence of the daughters of Laban thin vncle †And God almightie blesse thee and make thee encrease and multiplie thee that thou maiest be into multitudes of peoples †And geue he thee the blessings of Abraham and to thy seed after thee that thou mayest possesse the land of thy perigrination which he promised to thy grandfather †And when Isaac had dismist him taking his iourney he came to Mesopotamia of Syria to Laban the sonne of Bathuel the Syrian brother to
might be your God CHAP. XVI Core and his complices making schisme against Moyses and Aaron 31. some are swalowed in the earth with their families and substance 35. other two hundred and fiftie offering incense 41. and fourtene thousand seuen hundred of the common people murmuring in behalfe of the sedicious are consumed with fire from heauen AND behold Core the sonne of Isaar the sonne of Caath the sonne of Leui and Dathan and Abiron the sonnes of Eliab Hon also the sonne of Pheleth of the children of Ruben †“ rose against Moyses and other of the children of Israel two hundred fiftie men princes of the synagogue and which in the time of assemblie were called by name †And when they had stoode vp against Moyses and Aaron they said Let it suffice you that al the multitude consisteth of holie ones and our Lord is among them Why lift you vp your selues aboue the people of our Lord †Which when Moyses had heard he fel flatte on his face †and speaking to Core and al the multitude he said In the morning our Lord wil make it knowne who pertaine to him and the holie the wil ioyne to him selfe and whom he shal choose they shal approch to him †This do therfore Take euerie man their censars thou Core and al thy councel †and taking fire in them to morrow put vpon it incense before our Lord and whom soeuer he shal choose the same shal be holie you do much exalt your selues ye sonnes of Leui. †And he said againe to Core Heare ye sonnes of Leui †Is it a smal thing vnto you that the God of Israel hath separated you from al the people and ioyned you to him selfe that you should serue him in the seruice of the tabernacle and should stand before the ful assemblie of the people and should minister to him †did he therfore make thee and al thy brethren the sonnes of Leui to approch vnto him that you should chalenge vnto you the priesthood also †and al thy companie should stand against our Lord for what is Aaron that you murmur against him †Moyses therfore sent to cal Dathan and Abiron the sonnes of Eliab Who answered We come not †Why is it a smal matter to thee that thou hast brought vs out of a land that folowed with milke and honie to kil vs in the desert vnles thou rule also like a lord ouer vs †In deede hast thou brought vs into a land that floweth with riuers of milke and honie hast thou geuen vs possessions of fieldes vineyardes What wilt thou plucke out our eies also We come not †Moyses therfore being very wrath said to our Lord Respect not their sacrifices thou knowest that I haue not taken of them so much as a little asse at anie time neither haue afflicted anie of them †And he said to Core Thou and al thy congregation stand ye apart before our Lord and Aaron to morrow apart †Take euerie one your censars and put incense vpon them offering to our Lord two hundred fiftie censars Let Aaron also hold his censar †Which when they had done Moyses and Aaron standing †and had heaped together al the multitude against them to the dore of the tabernacle the glorie of our Lord appeared to them al. †And our Lord speaking to Moyses and Aaron said †Separate your selues from the middes of this congregation that I may sodenly destroy them †Who felilatte on their face and said Most mightie God of the spirites of al flesh when one sinneth shal thy wrath rage against al †And our Lord said to Moyses †Command the whole people that they separate them selues from the tabernacles of Core and Dathan and Abiron †And Moyses arose and went to Dathan and Abiron and the ancientes of Israel folowing him †he said to the multitude Depart from the tabernacles of the impious men and touch not the thinges that pertaine to them lest you be wrapped in their sinnes †And when they were departed from their tentes round about Dathan and Abiron coming forth stood in the entrie of their pauilions with their wiues and children and al the multitude †And Moyses said In this you shal know that our Lord hath sent me to do al thinges that you see and that I haue not forged them of my owne mind †If they die the accustomed death of men and if the plague wherwith others also are wont to be visited do visite them out Lord did not send me †but if our Lord do a new thing that the earth opening her mouth swallow them downe al thinges that pertaine to them and they descend quicke into hel you shal know that they haue blasphemed our Lord. †Immediatly therfore as he ceased to speake the earth brake insunder vnder their feete †and opening her mouth deuoured them with their tabernacles al their substance †and they went downe into hel quicke couered with the ground and perished out of the middes of the multitude †But al Israel that stoode round about fled at the cric of them that perished saying Lest perhappes the earth swallow vs also †But a fire also coming forth from our Lord slew the two hundred fiftie men that offered the incense †And our Lord spake to Moyses saying †Command Elâ—zar the sonne of Aaron the priest that he take vp the censars that lie in the burning fire and that he sprinkle the fire hither and thither because they be sanctified †in the deathes of the sinners and let him beate them into plates and fasten them to the altar because there hath bene offered incense in them to the Lord and they are sanctified that the children of Israel may see them for a signe and a monument †Eleazar therfore the priest tooke the brasen censars wherin they had offered whom the burning fire deuoured and bette them into plates fastening them to the altar †that the children of Israel afterward might haue wherwith to be admonished that no stranger approch and he that is not of the seede of Aaron to offer incense to our Lord lest he suffer as Core hath suffered and al his congregation according as our Lord spake to Moyses †And al the multitude of the children of Israel murmured the day folowing against Moyses and Aaron saying You haue killed the people of our Lord. †And when there rose a sedition and the tumult grew farder †Moyses and Aaron fled to the tabernacle of couenant Which after they were entred the cloude couered it and the glorie of our Lord appeared †And our Lord said to Moyses †Depart from the middes of this multitude euen now wil I destroy them And as they lay vpon the ground †Moyses said to Aaron Take the censar and drawing fire from the altar put incense vpon it going quickly to the people to pray for them for euen now is the wrath come forth
the long circuites of the way †who were al circumcised But the people that was borne in the desert †during the fourtie yeares of the iourney in the wide wildernes was incircumcised til they were consumed that had not heard the voice of our Lord and to whom he had sworne before that he would not shew them a land flowing with milke and honie †The children of these succeded in the place of the fathers and were circumcised of Iosue for they were in the prepuce euen as they were borne neither had any circumcised them in the way †And after that they were al circumcised they abode in the same place of the campe vntil they were whole †And our Lord said to Iosue This day haue I taken away the reproch of Aegypt from you And the name of that place was called Galgal vntil this present day †And the children of Israel abode in Galgal they made the Phase the fourtenth day of the moneth at euen in the champion of Iericho †and they did eate of the corne of the Land the next day azyme loaues and poleÌ„t of the same yeare †And Manna failed after they did eate of the corne of the Land neither did the children of Israel vse that meate any more but they did eate of the corne of the present Land of Chanaan †And when Iosue was in the field of the citie of Iericho he lifted vp his eies and saw a man standing against him holding a drawen sword and he went to him and said Art thou ours or our aduersaries †Who answered No but I am a prince of the host of our Lord and now I come †Iosue fel flatte on the ground And “ adoring he said What speaketh my Lord to his seruant †“ Loose sayth he thy shoe from thy feete for the place wherein thou dost stand is holie And Iosue did as it was commanded him ANNOTATIONS CHAP. V. 15. Adoring Iosue knowing that the person which appeared was an Angel and not God nor a man neither adored him with godlie honour for that had bene idolatrie nor with ciuil for that perteineth to wordlie and temporal excellencie and is not competent to sacred thinges especialy to immortal and glorious spirites and therfore the honour he did to this Angel was religious honour infinitly inferior to diuine and yet much greater then ciuil 16. Loose thy shoe The Angel did not only accept of the honour donne vnto him but also required more shewing that the verie place was holie for his presence being otherwise the common field of Iericho CHAP. VI. Some priestes carying the arke others sounding Iubilee trumpetes â—râ—ed mâ—â— going before and the rest of the people folowing goe euerie day once six dayes together and the seuenth day seuen times round about Iericho 16. at last al making a great shoote the walles fal downe and they entering 〈◊〉 kil and destroy al 22. sauing Rahab and her kinred The gold siluer brasse and iron are brought into the treasurie 26. And he is cursed that shal build the citie againe AND Iericho was shut and â—ensed for feare of the children of Israel and no man durst goe out or come in †And our Lord said to Iosue Behold I haue geuen into thy handes Iericho and the king therof and al the valiant men †Goe round about the citie al you that be men of warre once a day so shal you doe six daies †And the seuenth day the priestes shal take vp the seuen trumpettes which are vsed in the Iubilee and shal goe before the arke of the couenant and you shal goe about the citie seuen times and the priestes shal sound with trumpetes †And when the voice of the trumpet shal sound in length and with a broken tune and shal sound in your eares al the people shal crie together with a verie greate shoote and the walles of the citie shal fall to the ground and they shal enter in euerie one at the place against which they shal staÌ„d †Iosue therfore the sonne of Nun called the priestes and said to them Take vp the arke of the couenant and let seuen other priestes take vp the seuen truÌ„peâ—tes of the iubilees and march before the arke of our Lord. †To the people also he said Goe and coÌ„passe the citie the armed going before the arke of our Lord. †And when Iosue had ended his wordes and the seuen priestes sounded with seuen trumpettes before the arke of the couenant of ouâ— Lord †and al the armed hoste went before the rest of the commoÌ„ people folowed the arke and al places sounded with the trumpettes †But Iosue had commanded the people saying You shal not crie neither shal your voice be heard nor any word goe out of your mouth vntil the day come wherin I shal say to you Crie and shoote †Therfore the arke of our Lord went about the citie once a day and returning into the campe abode there †Iosue therfore rysing in the night the priestes tooke the arke of our Lord †and seuen of them seuen trumpettes which are vsed in the iubilee and they went before the arke of our Lord walking and sounding and the armed people went before them and the rest of the common people folowed the arke and they sounded with trumpettes †And they went round about the citie the second day once and returned into the campe So did they six daies †But the seuenth day rysing vp early they went about the citie as it was ordained seuen times †And when in the seuenth going about the priestes sounded with the trumpettes Iosue said to al Israel Make a shoote for our Lord hath deliuered to you the citie †and let this citie be anathema and al thinges that are in it to our Lord. onlie Rahab the harlot let her liue with al that be with her in the house for she hidde the messengers whom we sent †But you beware you touch not ought of those rhinges that are commanded and be guiltie of preuarication and al the campe of Israel be vnder sinne and be trubled †But whatsoeuer gold or siluer there shal be and of brasen vessels and yron let it be consecrated to our Lord layd vp in his treasures †Therfore al the people making a shoote and the trumpettes sounding after that the voice and the sound thundred in the eares of the multitude the walles forthwith fell and euerie man went vp by the place that was against him and they tooke the citie †and killed al thinges that were in it from man to woman from the infant to the old man The oxen also and sheepe and the asses they stroke in the edge of the sword †But to the two men that had bene sent for spies Iosue said Goe into the house of the woman the harlotte and bring her forth and al thinges that be hers as you assured her by oath †And the young men
speake against vs. These thinges did Dauid and this was decreed of him al the daies that he dwelt in the countrie of the Philistians †Achis therefore did credite Dauid saying Manie euils hath he wrought against his people Israel Therefore he shal be my seruant for euer CHAP. XXVIII The Philistians fighting against Saul Dauid promiseth fidelitie to Achis 3. Saul destroyeth magicians 6. but God not answering him 7. seeketh a woman that hath a Pithon spirite 12. willeth her to raise vp Samuel 15. who appearing fortelleth him that he and his sonnes shal die the next day AND it came to passe that in those daies the Philistijms gathered together their companies that they might be prepared to battel against Israel and Achis sayd to Dauid Knowing know thou now that thou shalt goe forth with me in the campe thou and thy men †And Dauid sayd to Achis Now thou shalt know what thy seruant wil doe And Achis sayd to Dauid And I wil appoint thee keper of my head al daies †And Samuel was dead and al Israel mourned for him and buried him in Ramatha his citie And Saul tooke al the magicians and soothsayers out of the land †And the Philistijms were gathered together and came and camped in Sunam and Saul also gathered together al Israel and came into Gelboe †And Saul saw the campe of the Philistijms and feared and his hart was afrayd excedingly †And he consulted our Lord and he answered him not neither by dreames nor by priestes nor by prophetes †And Saul sayd to his seruantes Seeke me a woman that hath a pithonical spirite and I wil goe to her and wil aske by her And his seruantes sayd to him There is a woman that hath a pithonical spirite in Endor †He therefore changed his habite and was clothed with other garmentes and he went himselfe and two men with him and they came to the woman in the night and sayd to her Deuine vnto me in the pythonical spirite and raise me vp whom I shal tel thee †And the woman sayd to him Loe thou knowest what great thinges Saul hath done and how he hath raysed the magicians and sothsayers out of the land why therefore doest thou lye in waite for my life that I may be slaine †And Saul sware vnto her in our Lord saying Our Lord liueth there shal no euil happen vnto thee for this thing †And the woman sayd to him Whom shal I rayse vp to thee Who sayd Raise me vp Samuel †And when the woman had seene Samuel she cried out with a loud voice and sayd to Saul Why hast thou deceiued me for thou art Saul †And the King sayd to her Feare not what sawest thou And the woman sayd to Saul I saw Goddes coming out of the earth †And he sayd to her What maner of forme hath he who sayd An old man is come vp and he is clothed with a mantel And “ Saul vnderstood that it was Samuel and he bowed himselfe vpon his face on the earth and adored †And Samuel sayd to Saul why hast thou disquieted me that I should be raised vp And Saul sayd I am in great distresse for the Philistijms fight against me and God is departed from me and would not heare me neither in the hand of prophetes not by dreames therefore I haue called thee that thou shouldest shew me what I shal doe †And Samuel sayd Why askest thou whereas our Lord is departed from thee and is passed to thine aduersarie †For our Lord wil doe to thee as he spake in my hand and he wil cut thy kingdome out of thy hand wil geue it to thy neighbour Dauid †because thou hast not obeyed the voice of our Lord neither didst thou the wrath of his furie in Amalec Therefore that which thou sufferest hath our Lord done to thee this day †And our Lord wil geue Israel also with thee into the handes of the Philistijms and to morow thou and thy sonnes shal be with me yea the campe also of Israel wil our Lord deliuer into the handes of the Philisthijms †And forthwith Saul fel stretched forth on the ground for he feared much the wordes of Samuel and there was no strength in him because he had not eaten bread al that day †That woman therefore went vnto Saul for he was very much trubled and sayd to him Behold thy handmaide hath obeied thy voice and I haue put my life in my hand and I heard the wordes which thou spakest to me †Now therefore heare thou also the voice of thy handmaide and I wil set before thee a morsel of bread that eating thou mayest recouer strength and be able to goe on thy iourney †Who refused and sayd I wil not eate But his seruantes and the woman forced him and at length hearing their voice he arose from the ground and sate vpon the bed †And that woman had a pasture fed calfe in the house and sâ—e made hast and killed him and taking meale kneded it and baked azimes †and sette before Saul and before his seruantes who when they had eaten rose vp and walked al that night ANNOTATIONS CHAP. XXVIII 14. Saul vnderstood that it vvas Samuel It is not defined nor certaine whetherthe soule of Samuel appeared or an euil spirit tooke his shape and spake to Saul S. Augustin li. 2. q. 3. ad Simplician proposeth both the opinions as probable VVhere first he sheweth that Samuels soule might appeare either brought thither by the euil spirite which is not so much to be merueled at as that our Lord and Sauiour suffered him self to be sette vpon the pinnacle of the temple and to be caried into a high mountaine by the diuel yea to be taken prisoner bound whipped and crucified by the diuels ministers or els that the spirite of the holie prophet was not raised by force of the inchantment or anie powre of the diuel but by Gods secrete ordinance vnknowen to the pythonical woman and to Saul and so appeared in the kings presence and stroke him with diuine sentence Againe he answereth that there may be a more easie and readie sense of this place to wit that Samuels spirite or soule was not in deede raised but an imaginarie illusion made by the diuels inchantment which semed to be Samuel and which the Scripture calleth by the name of Samuel as pictures or images are commonly called those persons or thinges which they represent So when we behold pictures in a table or on a wal we say this is Cicero that is Salust that Achilles that is Rome To this effect S. Augustin discourseth more at large in the place before cited But in an other worke written after de cura pro mortuis gerenda c. 15. teaching that soules of the dead appeare sometimes to the liuing he saieth expresly Samuel the prophet being dead foretold suture thinges to King Saul yet liuing Though some be of
and Zauan and Iacan The sonnes of Disan Hus and Aran. †These be the kinges that reigned in the Land of Edom before there was a king ouer the chidren of Israel Bale the sonne of Beor and the name of his citie Deneba †And Bale died and Iobab the sonne of Zare of Bosra reigned for him †And when Iobab also was dead Husam of the Land of the Themanes reigned for him †And Husam also died and Adad the sonne of Badad reigned for him who stroke Madian in the Land of Moab and the name of his citie was Auith. †And when Adad also was dead Semla of Masreca reigned for him †But Semla also died and there reigned for him Saul of Rohoboth which is situate besides the riuer †Saul also being dead Balanan the sonne of Achobor reigned for him †But this also died and Adad reigned for him whose cities name was Phau and his wife was called Meetabel the daughter of Matred the daughter of Mezaab †And Adad being dead there began to be dukes in Edom for kinges duke Thamna duke Alua duke Ietheth †duke Oolibama duke Ela duke Phinon †duke Cenez duke Theman duke Mabsar †duke Magdiel duke Hiram these be the dukes of Edom. ANNOTATIONS BECAVSE in diuers holie Scriptures and especialy in these bookes of Paralipomenon manie difficulties occurre concerning diuers persons and places as also differences of numbers and times in reconciling wherof the holie Fathers and Doctors haue much laboured making sometimes large commentaries to satisfie them selues and other diligent searchers of the truth to remoue the obloquies of detractors from the authoritie of holie Scripture whose learned explications of such obscurities if we should cite it would be ouer long and contratie to our purpose of brief Annotations here once for often we wil present to the vulgar reader certaine cleare and ordinarie rules by which the learned Diuines do reconcile such apparent contradictions First it is euident by sundrie examples that manie persons places and some other thinges had diuers names so are sometimes called by one name sometimes by an other Secondly which is more common manie were called by the same names and so must be distinguished by the differences of times places qualities or other circumstances Thirdly in genealogies and other histories children are not alwaies called the sonnes or daughters of their natural parentes but sometimes of legal fathers and sometimes also of those that adopted them for their children and sometimes of their grandfathers or former progenitors Fourthly sometime for mysterie sake an other number is expressed being true in the mystical sense differing from the precise number according to the historie As in the genealogie of Christ the Euangelist counteth thrise fourtene generations from Abraham to our Sauiour differing from the historie of the old Testament Fiftly euen in the historie it self sometimes holie Scripture counteth only the greater numbers ommitting the lesser and in some other addeth also the odde numbers Sixtly the Scriptures speake often by tropes as mentioning part for the whole or the whole for the part so by the figure Synechdoche Christ is said to haue bene three dayes dead that is one whole day and part of other two And some king liuing or reigning so manie yeares and part of an other and his successour reigning the other part ech part is countend to each of them for a whole yeare and so a yeare is added more then is in the precise number Seuenthly sometimes the sonnes reigned together with their fathers as Ioathan reigned his father Ozias yet liuing 4. Reg. 15. so both their reignes are sometimes counted sometimes their seueral yeares as euerie one reigned alone Eightly the times of vacances in the gouernment of the Iudges reignes of kinges and the like are sometimes omitted in calculation sometimes adioyned to the predecessor or successor Ninthly sometimes the holy Scripture mentioneth the only time that one liued or reigned wel as it were blotting out the rest with obliuion So Saul is sayd to haue reigned two yeares 1. Reg 13. VVho wel and euil reigned much longer Tenthly by error in writing wordes names and especially numbers may easely be changed and can not easely be corrected By these or other like meanes al the holie Scriptures may be defended though none ought to presume by his priuate spirit to vnderstand and expound al Sciptures which are hard not only by reason of their profound sense surpassing mans natural capacitie but also for that in outward apparence sometimes there seeme to be contradictions but in dede neither are nor can be vttered by the Holie Ghost the Spirit of truth Inditer of the whole sacred Bible And therfore we must relie vpon Gods Spirit speaking in his spouse the Church commended vnto vs by those Scriptures wherof we are sufficiently assured CHAP II. The names of Israels twelue sonnes 3. The geneologie of Iuda first in the right line to Dauid the seuenth sonne of Isai 16. then other genealogies of the same Iuda AND the chidren of Israel Ruben Simeon Leui Iuda Issachar and Zabulon †Dan Ioseph Beniamin Nephthali Gad and Aser †The sonnes of Iuda Her Onan and Sela. these three were borne to him of the Chananite the daughter of Sue And Her the firstbegotten of Iuda was euil before our Lord and he slewe him †And Thamar his daughter in law bare him Phares and Zara. †Therfore al the sonnes of Iuda were fiue †And the sonnes of Phares Hesron and Hamul †The sonnes also of Zara Zamri and Ethan and Eman Chalcal also and Dara together fiue †And the sonnes of Charmi Achar who trubled Israel sinned in the theft of the anathema †The sonnes of Ethan Azarias †And the sonnes of Hesron that were borne to him Ierameel and Ram and Calubi †Moreouer Ram begat Aminadab and Aminadab begat Nahasson the prince of the children of Iuda †Nahasson also begat Salma of whom was borne Booz †But Booz begat Obed who also begat Isai †And Isai begat the firstbegotten Eliab the second Abinadab the third Simmaa †the fourth Nathanael the fifth Raddai †the sixt Asom the seuenth Dauid †Whose sisters were Saruia and Abigail The sonnes of Saruia Abisai Ioab and Asael three †And Abigail beare Amasa whose father was Iether the Ismaelite †But Caleb the sonne of Hesron tooke a wife named Azuba of whom he begat Ierioth and her sonnes were Iaser and Sobab and Ardon †And when Azuba was dead Caleb tooke to wife Ephratha who bare him Hur. †Moreouer Hur begat Vri and Vri begat Bezeleel †After these thinges Hesron went in to the daughter of Machir the father of Galaad and tooke her when he was three score yeares old who bare him Segub †But Segub also begat Iair possessed three and twentie cities in the Land of Galaad †And he tooke
Catullus and Cerenus soundeth out Christ vvith harpe tenne stringed Psalter rising vp from hel so attributing the summe of this whole booke to the Royal Prophet Dauid as if he supposed no other author Touching therfore the argument or contentes of this diuine Psalter al Catholique Doctors vniformly agree that it is the abridgement summe and substance of al holie Scriptures both old and new Testament As may first be probably collected by that Christ himselfe often comprehending al the old Testament by the termes of the Law and Prophetes in one place Luc. 24. v. 44. semeth not onlie to reduce al to the Lavv and Prophetes iointly but also to the Psalmes alone or seuerally But whether this be our Sauiours diuine meaning or no in that place out of this and manie other places al the ancient Fathers teach expresly that the Psalmes are an Epitome of al other holie Scriptures For example S. Denys li de Eccles Hierar contemplat 2. after brief recital of the contents of other holie Scriptures saith This sacred booke of diuine Canticles doth exhibite both a general song and exposition of diuine thinges S. Basil calleth the Psalmodie of Dauid the common and most plentiful storehouse of al sacred doctrine the treasure of perfect Theologie S. Ambrose accounteth it the register of the vvhole Scripture Origen S. Cyprian S. Ierom S. Chrysostom S. Gregorie S. Beda S. Bernard Cassiodorus Eutimius and others vse the same or very like termes S. Augustin particularly distinguishing al the Scriptures into foure sortes of bookes sheweth that the Psalmes conteyne al The Lavv saith he teacheth somethinges the Historie somethinges the Prouerbes also and Prophetes teach somethinges but the Booke of Psalmes teacheth al. It proposeth the lavv recounteth thinges of old prescribeth the due ordering of mens actions and prophecieth thinges to come Briefly it is a common treasure of good doctrine aptly administring that is necessarie to euerie one And a litle after exemplifying in particular points Is not here saith he al greatnes of vertue and is not here the right square of iustice is not the comlines of chastitie the consummation of prudence is not vvhatsoeuer may be called good lerned in the Psalmes Here is the knovvlege of God the clere prenounciation of Christ to come in flesh the hope of general Resurrection feare of torments promise of glorie reuelation of mysteries Euen al good thinges are here as in a common great treasure laide vp and heaped together See then and obserue here Christian reader the admirable wisdom and goodnes of God The meanes of mans saluation being so disposed that his owne free consent and cooperation is therto necessarily required according to that most approued doctrin of the same S. Augustin Qui creauit te sine te non iustificat te sine te He that created thee vvithout thee doth not iustifie thee vvithout thee to helpe our weaknes and sweetly to draw our mindes otherwise auerse from trauel and paine the Holie Ghost hath ordained that in smal rowme and in pleasant maner we may attaine necessarie knowlege of God our selues easely kepe the same in memorie and dayly put in practise our chiefest dutie in seruing and praising God by singing reading or hearing these diuine Psalmes which one booke as euerie one shal be able to lerne it more or lesse perfectly openeth and sheweth the way to vnderstand al other Scriptures and so to finde enioy the hidden treasures of Gods word in like maner as a key openeth a lock For the whole sacred Bible is a sealed Booke and not rightly vnderstood til the seale or lock be opened by the key of Gods spirite geuing knowlege which the Holie Ghost amongst other wayes inspireth very often by sacred Musike or Psalmodie As S. Gregorie noteth in holie Scripture 4. Reg. 3. v. 15. where Eliseus not yet knowing Gods wil in a particular case called for a Psalmist or player on instruments and vvhen the Psalmist sang the hand of our Lord came vpon Eliseus and presently he prescribing what should be donne procured plentie of water without rayne where was none before and prophecied victorie against the enimies Reason also and experience teach that as men of cheerful hart are apt to sâ—â—g so the exercise of reading singing or playing Psalmes is a conuenient and a special meanes to attaine quietnes or cheerfulnes of mind But as this holie Psalter is the key of other Scriptures so it selfe is most especially a sealed and locked Booke requiring manie keyes Euerie Psalme saith S. Hilarie hath a peculiar key and oftentimes there be so manie lockes and keyes of one Psalme as there be diuers persons that speake to diuers endes and purposes For albeit diuers mysteries are sometimes connected and so require sundrie keyes yet there is but one principal proper key of ech Psalme otherwise it should be diuided into manie Psalmes Our first endeuour therfore must be to find the proper key of euery Psalme that is to know what is principally therein conteyned To this purpose the lerned Expositers of this booke haue obserued tenne general pointes or seueral matters to which al the contents may be reduced as it were so manie keyes and meanes of entrance into the sense and true vnderstanding of al the Psalmes And the same may likewise be called the tenne stringes of this diuine instrument Vpon one of which euery Psalme principally playeth touching the rest more or lesse as cause requireth for more melodious harmonie and perfect musike The first key or string is God himself One in Substance Three in Persons Almightie Alperfect Powre VVisdom Goodnes Maiestie Iustice Mercie other Diuine Attributes The second is Gods workes of Creation Conseruation and Gouerning of the whole world The third Gods Prouidence especially towards man in protecting and rewarding the iust in permitting and punishing the wicked The fourth is the peculiar calling of the Hebrew people their beginning in Abraham Isaac and Iacob their maruelous increase in Aegypt diuers estates manie admirable and miraculous thinges donne amongst them with their ingratitude reiection and reprobation The fifth principal key and string is Christ the promised Redemer of mankind prophecying his Incarnation Natiuitic Trauels Sufferings Death Resurrection Ascension and Glorie The sixt is the propagation of Christs name and Religion with Sacrifice and Sacramntes in the multitude of Gentiles beleeuing in him euen to the vttermost coastes of the earth the Catholique Church euer visible The seuenth is the true maner of seruing God with sincere faith and good workes The eight holie Dauid interposeth manie thinges concerning himselfe As Gods singular benefites towards him for which he rendereth thankes and diuine praises recounteth his enimies dangers and afflictions of mind bodie namely by Saul Absalon and others humbly beseeking and obtaining Gods protection He also expresseth in himselfe a perfect image
and patterne of a sincere and hartie penitent bewayling confessing and punishing his owne sinnes The ninth is the end and renouation of this world with the general Resurrection and Iudgement The tenth is eternal felicitie and punishment according as euerie one deserueth in this life These are the tenne keyes of this holie Booke and tenne stringes of this Diuine Psalter Moreouer to finde which of these is the proper key and principal string of euerie Psalme lerned Diuines vse foure especial wayes First by the title added by Esdras or the Seuentie two Interpreters for an introduction to the sense of the same Psalme So it appeareth that the third Psalme treateth literally of Dauids danger and deliuerie from his sonne Absalon which is the eight key though mystically it signifieth Christs Persecution Passion Resurrection which is the fifth key Secondly if there be no title or if it declare not sufficiently the key or principal matter conteyned it may some times be found by allegation and application of some special part thereof in the new Testament So it is euident Act. 4. v. 25. c. 13. v. 33. Heb. 1. v. 5. Heb. 5. v. 5. that the second Psalme perteyneth to Christ impugned and persecuted by diuers aduersaries VVhich is the fiftkey Thirdly when greater thinges are affirmed of anie person or people as of Dauid Salomon Iewish nation or the like then can be verified of them it must necessarily be vnderstood of Christ or his Church in the new Testament or in Heauen So the conclusion of the 14. Psalme He that doth these thinges shal not be moued for euer can not be verified of the tabernacle nor temple of the Iewes but of eternal Beatitude in heauen VVhich is the tenth key Though the greater part of the Psalme sheweth that iust and true dealing towards our neighboures is necessarie for attayning of eternal Glorie Fourtly when both the title and Psalme or part thereof seme hard and obscure some part being more cleare the true sense of al may be gethered by that which is more euident According to S. Augustins rule li. 2. c. 9. li. 3. c. 26. Doct. Christ So the title and former part of the fifth Psalme being more obscure are explaned by the last verses shewing plainly that God wil iustly iudge al men both iust and wicked in the end of this world VVhich is the ninth key By these and like meanes the principal key being found it wil more easily appeare what other keyes belong to the same and what other stringes are also touched At least the studious may by these helpes make some entrance and for more exact knowlege search the iudgement of ancient Fathers and other learned Doctours But besides this singular great commoditie of compendious handling much Diuine matter in smal rowme this booke hath an other special excellencie in the kind of stile and maner of vttering which is Meeter and Verse in the original Hebrew tongue And though in Greke Latin and other languages the same could not in like forme be exactly translated yet the number and distinction of verses is so obserued that it is apt for musike as wel voices as instruments and to al other vses of Gods seruants Neither is musical maner of vttering Gods word and praises lesse to be esteemed because profane Poetes haue in this kind of stile vttered light vaine and false thinges For the abuse of good thinges doth not derogate from the goodnes therof but rather commendeth the same which others desire to imitate And clere it is that this holie Psalmodie was before anie profane poetrie now extant For Homer the most ancient of that sorte writte his poeme at least two hundred and fourtie yeares after the destruction of Troy as Apolidorus witnesseth others namely Solinus Herodotus and Cornelius Nepos say longer VVheras kind Dauid our Diuine Psalmist reigned within one hundred years after the Troianes warres There were in dede Amphion Orpheus and Muscus before Dauid but their verses either were not written or shortly perished only a confuse memorie remaining of them recited altered and corrupted by word of mouth but before them were the sacred Historie of Iob almost al in verse and the two Canticles of Moyses Exodi 15. and Deut. 32. It is moreouer recorded that Iâ—bal long before Noes floud was the father of them that sang on harpe and organ Musike therfore is maruelous ancient But sacred Poetrie is in manie other respectes most excellent and most profitable This holie Psalmodie saith S. Augustin is a medecine to old spiritual sores it bringeth present remedie to nev vvvoundes it maketh the good to perseuere in vvel doing it cureth at once al predominating passions vvhich vexe mens soules A little after Psalmodie driueth avvay euil spirites iuuiteth good Angels to helpe vs it is a shield in night terrors a refreshing of day trauels a guard to children an ornament to yongmen a comforte to oldmen a most seemlie grace to vvemen Vnto beginners it is an introduction an augmentation to them that goe forvvard in vertue a stable firmament to the perfect It conioyneth the vvhole Church militant in one voice and is the spiritual eternal svvete perfume of the celestial Armies al Sainctes and Angels in heauen To al this we may adde other causes which moued the Royal Prophete to write this diuine poetrie First he had from his youth by Gods special prouidence a natural inclination to Musike wherin he shortly so excelled that before al the Musitians in Israel he was selected to recreate king Saul whom an euil spirite vexed And his skil together with his deuotion had such effect that vvhen he playde on the harpe Saul vvas refreshed and vvaxed better For the euil spirite departed from him saith the holie text VVherfore he made these Psalmes that him selfe and others might by singing them imploy this gift of God to his more honour Secondly verse being more easie to lerne more firmly kept in mind and more pleasant in practise for as wine so musike doth recreate the hart of man the Holie Ghost condescending to mans natural disposition inspired Dauid to write these Psalmes in meeter mixing the povvre of diuine doctrin vvith delectable melodie of song that vvhiles the eare is allured vvith svvete harmonie of musike the hart is indued vvith heauenlie knovvlege pleasant to the mind and profitable to the soule Thirdly Dauid singularly illuminated with knowlege of great and most diuine Mysteries indued also with most gracious disposition of mind the man chosen according to Gods ovvne hart 1. Reg. 13. would vtter the same Mysteries with godlie instructions and praises of God in the most exquisite kind of stile that is in verse For otherwise he was also very eloquent in prose as wel appeareth by sundrie his excellent and effectual discourses in the books of Kinges and Paralipomenon For which cause Moyses also described the
passage of Israel forth of Aegypt through the read sea in a Canticle after that he had related the same whole historie more at large in prose that al might sing and so render thankes with melodious voice and musical instruments praising God Likewise in an other Canticle he comprised the whole law a litle before his death So also Barac and Debora and after them Iudith song praises to God for their victories in verse Salomon writte the end of his Prouerbes and a whole booke intituled Canticles the Prophet Ieremie his Lamentations in verse Anna hauing obtained her prayer for a sonne gaue thankes to God with a Canticle The like did king Ezechias for recouerie of health The Prophets Isaias Ezechiel Ionas A bacuc and the three children in the fornace againe in the new Testament the B. virgin mother iust Zacharie deuout Simeon gaue thankes sang praises to God in Canticles Fourthly albeit the holie King was not permitted to build the gorgious Temple for Gods feruice as he greatly desired to haue done yet he prouided both store of muâ—itians foure thousand in number of which 288. were maisters to teach made these Psalmes as godlie dirties for this holie purpose in al solemnities of feastes and daylie sacrifice when the Temple should afterward be built Fiftly he made these Psalmes not only for his owne others priuate deuotion nor yet so especially for the publique Diuine seruice in the Temple and other Synagogues of the Iewes but most principally for the Christian Catholique Church which he knew should be spred in the whole earth Forseing the maruelous great and frequent vse therof in the Christian Clergie and Religious people of both sexes As he prophecieth in diuers Psalmes Al the earth sing to thee sing Psalmes to thy name Againe I vvil sing Psalmes to thee ô God in the Gentiles in al peoples and Nations VVhich him selfe neuer did but his Psalmes are euer since Christ song by Christians conuerted from gentilitie as we see in the Churches Seruice For the whole Psalter is distributed to be song in the ordinarie office of our Breuiarie euerie weke And though extraordinarily for the varietie of times and feastes there is often alteration yet stil the greater part is in Psalmes Certayne also of the same Psalmes are without change or intermission repeted euerie day And such as haue obligation to the Canonical Houres must at least read the whole Office priuatly if they be not present where it is song The Office also of Masse ordinarily beginneth with a Psalme In Litanies and almost al publique Prayers and in administration of other Sacraments and Sacramentals either whole Psalmes or frequent verses are inserted Likewise the greatest part of the Offices of our B. Ladie and for the dead are Psalmes Besides the seuen Poenitential and fiftene Gradual Psalmes at certaine times So that Clergie mens daly office consisteth much in singing or reading Psalmes And therfore al Byshops especially are strictly bond by a particular Conon Dist 38. cap. Omnes psallentes to be skilful in the Psalmes of Dauid and to see that other Clergiè men be wel instructed therin According to the Holie Ghosts admonition by the pen of the same Royal Prophet Psal 46. Psallite sapienter Or intelligenter that is Sing Psalmes vvith knovvlege and vnderstanding them Not that euerie one is bond to know and be able to discusse al difficulties but competently according to their charge vndertaken in Gods Church Otherwise euerie one that is or intendeth to be a Priest may remember what God denounceth to him by the Prophet Osee c. 4. Because thou hast repelled knovvlege I vvil repel thee that thou do not the function of Priesthood vnto me Thus much touching the Author the contentes the poetical stile final cause of this holie Psalter As for the name S. Ierom S. Augustin and other Fathers â—each that wheras amongst innumerable musical instruments six were more specially vsed in Dauids time mentioned by him in the last Psalme Trumpet Psalter Harpe Timbrel Organ and Cimbal This booke hath his name of the instrument called Psalter which hath tenne strings signifying the tenne commandements and is made in forme as S. Ierom and S. Bede suppose of the Greke letter Λ delta because as that instrument rendreth sound from aboue so we should attend to heauenlie vertues which come from aboue Likewise vsing the harpe which signifyeth mortification of the flesh other instruments which signifie and teach other vertues we must finally referre al to Gods glorie reioyce spiritually in hart and render al praise to God Concerning interpretation of holie Scriptures AS Prophecie or other holie Scripture was not at anie time by mans wil but the Prophetes holie men of God spake inspired by the Holie Ghost so no prophecie nor explication of Scripture is made by priuate interpretation 2. Pet. 1. but by the same Spirite wherwith it was written which our Sauiour gaue to the Church to abide for euer the Spirite of truth to teach al truth Ioan. 14. 16. Neither perteyneth it to euerie one to discerne the true spirite but to some 1. Cor. 12. Holie Scriptures consist not in reading but in vnderstanding S. Ierom Dialogo aduers Luciferianos The wordes of holie Scripture are so to be vnderstood as holie men the Sainctes of God haue vnderstood them S. Aug Ser. 18. de verb. Domini Men must lerne of men not expect knowlege immediatly of God nor only by Angels Idem in prologo Doct. Christ There be some thinges mentioned in holie Scripture which God wil haue hidden and those are not to be curiously searched S. Amb. li. 1. c. 7. de vocat Gentium By those thinges which to vs are hidden in holie Scripture our humilitie is proued S. Greg. ho. 17. super Ezech. THE BOOKE OF PSALMES PSALME I. The Royal prophet Dauid placed this Psalme as a Preface to the rest conteyning 1 true happines which consisteth in flying sinnes and seruing God 3. The good doe prosper 5. not the wicked 6. as wil appeare in the end of this world BLESSED is the man that “ hath not gone in the counsel of the impious hath not “ stoode in the way of sinners and hath not “ sitte in the chayre of pestilence †But his “ wil is in the way of our Lord and in his law he wil meditate day and night †And he shal be as a tree that is planted nigh to the streames of waters which shal geue his fruite in his time †And his leafe shal not fal and al thinges whatsoeuer he shal doe shal prosper †The impious not so but as dust which the winde driueth from the face of the earth †Therfore the impious shal not rise againe in iudgement nor sinners in the councel of the iust
“ 60 nor personally be present with them in the exercise of their false pretended religions PSALME XXVI Dauid being in great distresse through persecution and hauing assured confidence in God describeth the great securitie of Gods protection 7. sheweth the same experienced in him self 12. prayeth for continuance therof 13. and incorageth his owne soule in hope of life euerlasting to perseuer in vertue †The Psalme of Dauid before he was annoynted OVR Lord is my illumination and my saluation whom shal I feare Our Lord is the protectour of my life of whom shal I be afrayd †Whiles the harmeful approch vpon me to eate my flesh Mine enemies that truble me them selues are weakened and are fallen †If campes stand together against me my hart shal not feare If battel rise vp against me in this wil I hope †One thing I haue asked of our Lord this wil I seeke for that I may dwel in the house of our Lord al the dayes of my life That I may see the pleasentnes of our Lord and visite his temple †Because he hath hid me in his tabernacle in the day of euils he hath protected me â—in the secrete of his tabernacle †In a rocke he hath exalted me and now he hath exalted my head ouer mine enemies I haue gone round about and haue immolated in his tabernacle an host of iubilation I wil sing and say a Psalme to our Lord. †Heare ô Lord my voice wherwith I haue cried to thee haue mercie on me and heare me †My hart hath sayd to thee my face hath sought thee out thy face ô Lord I wil seeke †Turne not away thy face from me decline not in wrath from thy seruant Be thou my helper forsake me not neither despise me ô God my Sauiour Because my father and my mother haue forsaken me but our Lord hath taken me †Geue me a law ô Lord in thy way and direct me in the right path because of mine enemies †Deliuer me not into the soules of them that truble me because vniust witnesses haue risen vp against me and iniquity hath lyed to it selfe †I beleue to see the good things of our Lord in the land of the liuing †Expect our Lord doe manfully and let thy hart take courage and expect thou our Lord. PSALME XXVII Dauid prayeth to be defended from the eternal destruction of the wicked which by way of imprecation or conformitie to Gods iustice he prophecieth 6. Feeling by inspiration that his prayer is heard rendereth thankes to God 9. and prayeth for al the people A Psalme to Dauid him selfe TO THEE ô Lord wil crie my God keepe not silence from me lest at any time thou hold thy peace from me and I shal be like to them that goe downe into the lake †Heare ô Lord the voice of my petition whiles I pray to thee whiles I lift vp my handes to thy holie temple †Draw me not together with sinners and with them that worke iniquitie destroy me not Which speake peace with their neighbour but euils in their hartes †Geue them according to their workes and according to the wickednesse of their inuentions According to the workes of their handes geue vnto them render them their retribution †Because they haue not vnderstood the workes of our Lord and in the workes of his handes thou shalt destroy them and not build them vp †Blessed be our Lord because he hath heard the voice of my petition †Our Lord is my helper and my protectour in him my hart hath hoped and I was holpen And my flesh florished againe and with my wil I wil confesse to him †Our Lord is the strength of his people and he is the protector of the saluations of his annoynted †Saue thy people ô Lord and blesse thine inheritance and rule them and extol them for euer PSALME XXVIII The royal prophet seing in spirite the most sacred Mysteries brought by Christ into this world inuiteth al to offer their best thinges euen themselues wholly as sacrifice of thankes for so excellent benefites preached with magnificence 5. VVherby innumerable are gethered into his Church here replenished with grace and in heauen with glorie †The Psalme of Dauid “ in the consummation of the tabernacle ANNOTATIONS 1. In consummation of the tabernacle The seuentie Interpreters testifie by adding this title that king Dauid made this Psalme as he did also some others when the Arke of God was brought into the tabernacle which he had pitched for it in Sion 2 Reg. 6. 1. Paral. 16. VVherin he saw by prophetical spirite and here vttereth other farre greater mysteries more excellent benefites brought into the world by Christ and preached by him and his Apostles then agreed to the Arke or the time of the old Testament but are verified in the admirable fruite of innumerable people of al nations and of manie great Potentates conuerted to Christianitie BRING to our Lord ye children of God bring to our Lord the sonnes of rammes †Bring to our Lord glorie and honour bring to our Lord glorie vnto his name adore ye our Lord in his holie court The voice of our Lord vpon waters the God of maiestie hath thundered Our Lord vpon manie waters †The voice of our Lord in powre the voice of our Lord in magnificence †The voice of our Lord breaking ceders and our Lord shal breake the ceders of Libanus †And he shal breake them in peeces as a calfe of Libanus and the heloued as the sonne of vnicornes The voice of our Lord diuiding the flame of fire †The voice of our Lord shaking the desert and our Lord shal moue t the desert of Cades The voice of our Lord v preparing hartes and he shal discouer thicke woodes and in x in his temple al shal say glorie †Our Lord maketh y to inhabite the floud and our Lord z shal sit king for euer Our Lord a wil geue strength to his people our Lord b wil blesse his people in peace PSALME XXIX King Dauid by voice and instrument rendereth thankes to God for his peaceable state in the kingdom 5. inuiteth others to reioyce in Gods benefites teaching by his owne example that God sometimes geueth more conforth sometimes sheweth his wrath but al for our good †A Psalme of Canticle in the dedication of Dauids house I WIL exalt thee ô Lord because thou hast receiued me neither hast e delighted myne enemies ouer me †O Lord my God I haue cried to thee and thou hast healed me †Lord thou hast brought forth my soule out of hel thou hast saued
geue ioy and gladnes and the bones humbled shal reioyce †Turne away thy face from my sinnes and wipe away al mine iniquities †Create a cleane hart in me ô God and renew a right spirit in my u bowels †Cast me not away from thy face and thy Holie spirit take not from me †Render vnto me the ioy of thy saluation and confirme me with the principal spirit †I Wil teach the vniust thy waies and the impious shal be conuerted to thee †Deliuer me from bloudes ô God the God of my saluation and my tongue shal exult for thy iustice †Lord thou 〈…〉 lt open my lippes my mouth shal shew forth thy prayse †Because if thou wouldest haue had sacrifice I had verily giuen it with holocaustes thou wilt not be delighted A “ sacrifice to God is an afflicted spirit a contrite and humbled hait ô God thou wilt not despise Deale fauorably ô Lord in thy good wil with Sion that the walles of Ierusalem may be built vp Then shalt thou accept sacrifice of iustice oblations k holocaustes l then shal they lay calues vpon thyne altar ANNOTATIONS PSALME L. 2. VVhen Nathan came to Dauid As Nathan denouncing to Dauid that our Lord had vpon his repentance and confession taken away his sinne added neuertheles that because he had made the enimies of God to blaspheme his sonne should dye so Dauid knowing that more was required then only confession for that the bond of satisfaction remained after his sinnes were remitted persisted in penance praying lamenting and beseching God according to his great and mainfold mercies to take away his iniquitie albeit the prophet Nathan had now told him that our Lord had taken away his sinne because there yet remained temporal paine due for the same He prayeth also v. 4. that God wil vvash him more amply from his iniquitie and cleanse him from his sinne For albeit the guilt of mortal sinne be washed and taken away yet besides temporal punishment that is due the soule that was so polluted nedeth to be washed and cleansed from the euil habite or pronnes to fal againe gotten by the former custome or delectation in sinne 7. I VVas conceiued in iniquities An other reason why sinners after remission of al mortal sinnes neede to be washed and cleansed is because being borne in original sinne after remission therof there remaneth concupiscence that â—â—riueth against vertue and inclineth to sinne from which we must pray and labour to be more and more washed and cleansed 19 Sacrifice Holie Scriptures make often comparison betwen two kindes of sacrifices preferring internal before external as more gratful to God And of spiritual sacrifices this of a contrite spirite is first in order and maketh the way to the sacrifice of iustice because iustice presupposeth repentance and finally succedeth sacrifice of praise and thankesgeuing PSALME LI. Holie Dauid inueigheth against wicked Doeg a traitor 7. prophecieth his ruine 10. and his owne exaltation Vnto the end vnderstanding to Dauid †when Doeg the Idumeite came and told Saul Dauid is come into the house of Achimelech 1. Reg. 22. VVHY doest thou glorie in malice which art mightie in iniquitie †Al the day hath thy tongue thought iniustice as a sharp rasor thou hast done guile †Thou hast loued malice more then benignitie iniquitie rather then to speake equitie †Thou hast loued al wordes of precipitation a deceitful tongue †Therfore Wil God destroy thee for euer he wil plucke thee out remoue thee out of thy tabernacle thy roote out of the land of the liuing †The iust shal see and feare and shal laugh at him and they shal say Behold the man that hath not put God for his helper But hath hoped in the multitude of his riches and hath preualed in his vanitie †But I as a fruitful oliue tree in the house of God haue hoped in the mercie of God for euer and for euer and euer †I wil confesse to thee for euer because thou hast done it and I wil expect thy name because it is good in the sight of thy saints PSALME LII As in the thirtenth Psalme Christs Incarnation is prophecied after that sinne abunded in the world so here is foreshewed that after general wickednes 5. Christ wil come to iudge the bad 7. and deliuer the good Vnto the end for Maâ—leth vnderstandings of Dauid THE foole hath said in his hart There is no God †They are corrupte and become abominable in iniquities there is not that doth good †God hath looked forth from heauen vpon the children of men to see if there be that vnderstaÌ„deth or seeketh after God †Al haue declined they are become vnprofitable together there is not that doth good no there is not one Shal they not al know that worke iniquitie that deuoure my people as food of bread God they haue not inuocated there haue they trembled for feare where no feare was Because God hath dissipated the bones of them that please men they are confounded because God hath despised them Who wil geue out of Sion the saluation of Israel when God shal conuert the captiuitie of his people Iacob shal reioyce and Israel shal be glad PSALME LIII Dauid in distresse crieth to God for helpe 6. considently trusting therin 8. and promising sacrifice of thankesgeuing †Vnto the end in songs vnderstanding for Dauid †when the Zipheites were come and said to Saul Is not Dauid hid with vs 1. Reg. 1. 23. 26. O GOD saue me in thy name and in thy strength iudge me †O God heare my prayer with thine eares receiue the words of my mouth †Because straÌ„gers haue risen vp against me the strong haue sought my soule and they haue not set God before their eies †For behold God helpeth me and our Lord is the receiuer of my soule †Turne away the euils to mine enimies and in thy truth destroy them †I wil voluntarily sacrifice to thee and wil confesse to thy name ô Lord because it is good †Because thou hast deliuered me out of al tribulation and mine eie hath looked downe vpon mine enimies PSALME LIIII The prophet as wel in his owne as other iust mens person describeth great calamities suffered 10. prayeth against the wicked 13. lamenting especially that those which professe frendshipe are aduersaries 17. and declareth Gods prouidence in protecting the good and destroying the bad Vnto the end in songes vnderstanding to Dauid HEARE my prayer ô God despise not my petition †Attend to me and heare me †I am made sorowful in my exercise and am trubled at the voice of the enimie
remembred that God is their helper and the high God is their redemer †And they loued him with their mouth and with theirtongue they did lie to him †But their hart was not right with him neither were they counted faithful in his testament †But he is merciful and wil be propicious to their sinnes and he wil not destroy them And he abunded to turne away his wrath and he kindled not al his wrath †And he remembred that they are flesh spirit going and not returning †“ How often haue they exasperated him in the desert prouoked him to wrath in the place without water †And they returned and tempted God and the holie one of Israel they exasperaed †They did not remember his hand in the day that he redemed them from the hand of the afflicter †As he put his signes in Aegypt and his wonders in the filde of Tanis †And he turned their riuers into bloude their showers that they might not drinke †He sent vpon them a swarme of flies and it eate them and the frogge and it destroyed them †And he gaue their fruites to the blast and their labors to the locuste †And he killed their vineyeardes with haile and their mulberie trees with horefrost †And he deliuered their beast to haile and their possession to fire †He sent vpon them the wrath of his indignation indignation wrath and tribulation immissions by euil angels †He made a way to the path of his wrath he spared not their liues from death and their cattel he shut vp in death †And he stroke al the first borne in the land of Aegypt the first fruites of al their labors in the tabernacles of Cham. †And he tooke away his people as sheepe and led them as a flock in the desert †And he brought them forth in hope and they feared not and the sea couered their enemies †And he brought them into the mount of his sanctification the mount which his right hand purchased And he cast out the gentiles from their face and by lot he diuided the land of them in a corde of distribution †And he made the tribes of Israel to dwel in their tabernacles †And they tempted and exasperated God the highest and they kept not his testimonies †And they turned away themselues kept not the couenant euen as their fathers they were turned as a crooked bow †They incensed him to wrath in their hilles and in their grauens they prouoked him to emulation †God heard and contemned and he brought Israel to nothing excedingly †And he reiected the tabernacle of Silo his tabernacle where he dwelt among men †And he deliuered their force into captiuitie and their beautie into the hands of the enemie †And he shut vp his people in the sword and he dispised his inheritance Fyre deuoured their young men and their virgins were not lamented †Their Priestes fel by the sworde and their widowes were not wept for †And our Lord was raised vp as one that sleepeth ◠as a mightie man hauing surfited of wine †And he stroke his enimies on the hinder partes an euerlasting reproch he gaue to them †And he reiected the tabernacle of Ioseph and the tribe of Ephraim he chose not †But he chose the tribe of Iuda mount Sion which he loued †And he built his sanctuarie as of vnicornes in the land which he hath founded for euer †And he chose Dauid his seruant and tooke him from the flockes of sheepe from after the ewes with yong he tooke him To feede Iacob his seruant and Israel his inheritance †And he fedde them in the innocencie of his hart and in the vnderstandings of his hands he conducted them ANNOTATIONS PSALME LXXVII 40. How often haue they exasperated Moyses Deu. 9. v. 7. repeting what had passed in the desert chargeth the people that they had stil prouoked our lord to wrath from the day that they came out of Egypt and alwayes contended aganst him And our lord himself expostulating their ingratitude often murmuring saith Num. 14. v. 22. in the beginning of the second yeare that they had then tempted him tenne times either by this certaine number signifying an vncertaine or els chiefly tenne times for so often we find recorded that they tempted him and murmured within that smal time more notorionly First nere vnto the redde sea Exod. 14. v. 11. where seing the Egyptians pursuing them they murmured against Moyses for bringing them out of Egypt saying It had benne much better to haue serued the Egyptians then to die in the wildernes Secondly for want of swete water Exod. 15. v. 24. Thirdly for lack of meate Exod. 16. v. 3. Fourtly keeping Manna for the next day contrarie to Gods commandment ibid. v. 20. Fiftly going on the Sabbath day also contrarie to Gods commandment together Manna Ibid. v. 27. Sixtly for want of water in Raphidim Exod. 17. v. 2 Num. 26. v. 2 Seuently in Horeb adoring a calfe the image therof Exod. 32 Eightly repyning for their trauels in the wildernes Nu 11. v. 1. Nintly loathing Manna and burning with desire to eate flesh Ibid. v. 4. 5 6. Tently desparing to possesse the promised land of Chanaan after that the discouerers had reported the difficulties with the force of the people and of the cities against which they must fight Nu. 14. v. 1. Al which and the rest saith S. Paul happened to them in figure of vs and are written for our correption or admonition that we murmur not as they did 1. Cor. 10. PSALME LXXVIII The Prophet in person of the Church lamenteth the crueltie of persecutors both in the old and new testament 5. prayeth for release with iust reuenge against Gods enimies that blaspheme his name 3. and promiseth to be gratful in diuine praises A Psalme to Asaph O God the Gentiles are come into thine inheritance they haue polluted thy holie temple they haue made Ierusalem as a watch toure of fruits †They haue made the carcases of thy seruants meats for the foules of the aire the flesh of thy sainctes for the beastes of the land †They haue poured out their bloude as water round about Ierusalem and there was none to burie them †We are become a reproch to our neighboures a scorne and mocke to them that are round about vs. †How long ô Lord wilt thou be angrie for euer shal thy zele be kindled as a fire †Poure out thy wrath vpon the Gentiles that haue not knowne thee vpon the kingdomes that haue not inuocated thy name †Because they haue deuoured
found of them that seeke her †She preuenteth them that couete her that she first may shew herself vnto them †He that awaketh early to her shal not labour for he shal find her sitting at her doores †To thinke therfore of her is perfect vnderstanding and he that watcheth for her shal quickly be secure †Because she goeth about seeking them that be worthie of her and in the wayes she wil shew her self to them cheerefully and in al prouidence she wil meete them †For the beginning of her is the most true desire of discipline †The care therfore of discipline is loue and loue is the keeping of her lawes and the keeping of the lawes is the consummation of incorruption †and incorruption maketh to be next to God †Therfore the desire of wisdom leadeth to the euerlasting kingdom †If therfore you be delighted with thrones and with scepters ô ye kinges of the people loue wisdom that you may reigne for euer †Loue the light of wisdom al ye that beare rule ouer peoples †But what wisdom is and how she was made I wil declare and I wil not hide from you the mysteries of God but from the beginning of her natiuitie I wil search out and sette the knowlege of her into light and wil not let passe the truth †neither wil I goe with pyning enuie because such a man shal not be partaker of wisdom †But the multitude of the wise is the health of the round world and a wise king is the stabilitie of the people †Therfore take ye discipline by my wordes and it shal profite you CHAP. VII Wheras al men haue the like birth and death 7. Wisdom maketh great difference bringing al goodnes 13. and knowlege 17. as wel of natural thinges 22. as moral 25 Which heauenlie gift is a sparckle and participation of wisdom increated God himself I also certes am a mortal man like to al and of the earthlie kinred of him that was made first and in the wombe of my mother was I fashioned flesh †the time of ten monethes was I brought together in bloud of the seede of man and the delectation of sleepe concurring †And I being borne receiued the common ayre and fel vpon the earth that is made alike and the first voice like to al men did I put forth weeping †I was nourished in swadling clothes and great cares †For none of the kinges had other begynning of natiuitie †There is one entrance therfore into life to al men and like departure †For this cause I wished and vnderstanding was geuen me and I inuocated and the spirit of wisdom came vpon me †and I preferred her before kingdoms and thrones and riches I counted to be nothing in comparison offer †Neither did I compare the precious stone to here because al gold in comparison of her is a litle sand and siluer in the sight of her shal be estemed as clay †Aboue health and beautie did I loue her and purposed to haue her for light because her light can not be extinguished †And al good thinges came to me together with her and very much honestie by her handes †and I reioyced in al because this wisdom went before me and I was ignorant that she is the mother of al these †Which I lerned without fiction and doe communicate without enuie and her honestie I hid not †For she is an infinite treasure to men which who so haue are made partakers of the frenship of God commended for the gifts of discipline †And to me God hath geuen to speake according to my minde and to presume thinges worthie of those that are geuen me because he is the guide of wisdom and the creator of the wise †for in his hand are both we our wordes and wisdom and the knowlege and discipline of workes †For he gaue me the true knowlege of those thinges which are that I may know the disposition of the round world and the vertues of the elements †the beginning end middes of times the permutations of changeable seasons and consummations of times †the courses of the yeare and dispositions of the starres †the natures of beastes and furies of wilde beastes the force of windes and the cogitations of men the differences of plantes and vertues of rootes †and whatsoeuer are hid thinges and not forsene I haue lerned for wisdom the worker of al taught me †For in her is the spirite of vnderstanding holie onlie manifold subtil eloquent moueable vndefiled sure swete louing good sharpe who nothing hindereth wel doing †gentle benigne stable certaine secure hauing al powre forseing al thinges and that conteyneth al spirites intelligible cleane subtile †For wisdom is more moueable then al moueable thinges and reacheth euerie where because of her cleannes †For she is a vapour of the powre of God a certaine sincere emanation of the glorie of God omnipotent and therfore no defiled thing cometh vnto her †For she is the brightnes of eternal light the vnspotted glasse of Gods maiestie and the image of his goodnes †And wheras she is one she can doe al thinges and permanent in herselfe she reneweth al thinges and by nations transporteth herself into holie soules she maketh the frendes of God and Prophetes †For God loueth none but him that dwelleth with wisdom †For she is more beautiful then the sunne and aboue al disposition of the starres being compared to light she is found the first †For night succedeth to it but malice ouercometh not wisdom CHAP. VIII VVisdom excelling al thinges that can be desired 9. is worthely preferred as the cause of much estimation 13. and of immortal glorie 16. without molestation 21. Alwhich is Gods gift SHE reacheth therfore from end vnto end mightely and disposeth al thinges swetely †Her haue I loued and haue sought her out from my youth and haue sought to take her for my spouse and I was made a louer of her beautie †She glorifieth her nobilitie hauing consociation with God yea and the Lord of al hath loued her †For she is the mistresse of the discipline of God the chooser of his workes †And if riches be desired in life what is richer then wisdom which worketh al thinges †And if vnderstanding doe worke who is the worker of those things that are more then she †And if a man loue iustice her labours haue great vertues for she teacheth sobrietie and prudence and iustice and strength then the which nothing is more profitable in life to men †And if a man desire multitude of knowlege she knoweth thinges past coniectureth of thinges to come she knoweth the subtilities of wordes and the solution of arguments she knoweth signes and wonders before they be done and the euentes of times and ages †I purposed therfore to
light of starres by night †and she transported them through the Redsea and caried them ouer through a great water †But their enemies she drowned in the sea and from the depth of hel she brought them out Therfore the iust tooke the spoyles of the impious †and they sang thy holie name ô Lord and thy victorious hand they praised together †because wisdom hath opened the mouth of the dumme and the tongues of infants she hath made eloquent CHAP. XI Other benefites of wisdom protecting the Israelites in the desert 3. ouerthrowing their enimies 4. geuing them water out of a rocke 8. plaguing the Aegyptians 21. yet not al sudenly but by often admonitions that they might haue repented if they would SHE directed their workes in the handes of a holy prophet †They made a iourney through the deserts that were not inhabited and in desert places they pitched cottages †They stood against the aduersaries and reuenged themselues of the enemies †They thirsted and inuocated thee and water was geuen them out of a most high rorcke and quenching of their thirst out of the hard stone †For by the thinges wherby their enemies suffered punishment for defect of their drinke and therein when the children of Israel abunded they did reioyce †by these thinges when others lacked the same it went wel with them †For in steede of the fountaine of an euerlasting riuer thou gauest mans bloud to the vniust †Who when they were diminished in the destruction of the murdered infants thou gauest them abundant vnlooked for †shewing by the thirst that then was how thou didst exalt thine didst kil their aduersaries †For when they were tempted and in deede with mercie taking discipline they knew how the impious being iudged with wrath did suffer torments †These certes admonishing as a father thou didst proue but them examining as a hard king thou didst condemne †For the absent and the present were tormented alike †For duble tediousnes had taken them and sighing with the memorie of good thinges past †For when they vnderstood by their punishement that it went wel with them they remembred our Lord merueling at the end of the euent †For whom before they derided being cast forth in that wicked laying out to perish him they merueled at in the end of the euent not thirsting in like maner to the iust †but for senseles cogitations of their iniquitie for that some erring did worshippe dumme serpents and superfluous beasts thou didst send vpon them a multitude of dumme beasts for reuenge †that they might know that by what thinges a man sinneth by the same also he is tormented †For thine omnipotent hand which made the world of inuisible matter was not vnable to send vpon them a multitude of beares or fierce lyons †or vnknowen beasts ful of anger of a new kind or breathing the vapour of fires or casting forth the sauour of smoke or shooting horrible sparkes from their eies †of which not onlie their hurt was able to destroy them but also their sight to kil them for feare †Yea and without these with one spirit they might haue beene slaine suffering persecution of their owne factes and dispersed by the spirit of thy powre but thou hast disposed al thinges in measure and number and weight †For to be of great force rested alwaies in thee onlie who shal resist the powre of thyne arme †Because as the least weight of the balance so is the round world before thee and as a droppe of the dewe before day that falleth vpon the earth †But thou hast mercie on al because thou canst do al thinges and dissemblest the sinnes of men for repentance †For thou louest al thinges that are and hatest nothing of those which thou hast made for thou didst not ordaine or make any thing hating it †And how could any thing continew vnles thou wouldest or be preserued which was not called of thee †But thou sparest al because they are thine ô Lord which louest soules CHAP. XII Gods wisdom and mercie in destroying the wicked inhabitants of Chanaan by parts 10. that they might haue amended whom he could haue slaine sudenly 15. In that God neuer condemneth the iust 19. his people are instructed to confide in him 25. and sinners to turne vnto him O how good and sweete is thy spirit ô Lord in al †And therefore those that erre by partes thou doest chastise and doest admonish and speake to them concerning the thinges wherin they sinne that leauing naughtines they may beleue in thee ô Lord. †For those old inhabitantes of thy holie land whom thou didst abhorre †because they did workes odious to thee by sorceries and vniust sacrifices †and the murderers of their owne children without mercie and eaters of mens bowels and deuourers of bloud from the middes of thy sacrament †and the parents authors of aydelesse soules thou wouldst destroy by the handes of our parents †that they might receiue a peregrination worthie of the children of God which is a land of al most deare to thee †But them also as men thou didst spare and didst send forerunners of thine host waspes that by litle and litle they might destroy them †Not because thou wast vnable in battel to subdewe the impious to the iust or with cruel beastes or with a sharpe word to destroy them together †but iudging by partes thou gauest place of repentance being not ignorant that the nation of them is wicked and their malice natural that their cogitation could not be changed for euer †For it was a cursed seede from the begynning neither fearing any didst thou geue pardon to their sinnes †For who shal say to thee what hast thou done or who shal stand against thy iudgement or who in thy sight shal come reuenger of the wicked men or who shal impute it to thee if the nations perish which thou hast made †For there is no other God but thou who hast care of al that thou mayst shew that thou doest not geue iudgement vniustly †Neither king nor tyrant in thy sight shal enquire of them whom thou hast destroyed †For so much then as thou art iust thou doest dispose al thinges iustly thou also estemest it disagreable from thy powre to condemne him who ought not to be punished †For thy powre is the begynning of iustice and for this that thou art Lord of al thou makest thyself to spare al. †For thou shewest powre which art not thought to be absolute in powre and thou conuincest the boldnes of them that know thee not †But thou dominatour of powre iudgest with tranquilitie and with great reuerence disposest of vs for it is in thy powre when thou wilt to be able †And thou hast taught thy people by such workes
spoken it †And he shal say in that day Loe this is our God we haue expected him and he wil saue vs this is our Lord we haue patiently wayted for him we shal reioyce and be ioyful in his saluation †Because the hand of our Lord shal rest in this mount and Moab shal be treshed vnder him as straw is broken with the wayne †And he shal stretch forth his handes vnder him as he that swimmeth stretcheth forth to swimme and he shal humble his glorie with dashing of his handes †And the munitions of thy high walles shal fal and be humbled shal be plucked downe to the grownd euen to the dust CHAP. XXVI A Canticle of thankes for changing the old Synagogue into the Church of Christ Which hath more light of true faith 12. and more patience in tribulations 19. Which in the general resurrection shal be made manifest IN THAT day shal this song be sung in the land of Iuda Sion the citie of our strength a Sauiour therin shal be put a wal and bulworke †Open ye the gates and let the iust nation enter in that keepeth truth †The old errour is gone thou wilt keepe peace peace because we haue hoped in thee †You haue hoped in our Lord in worldes euerlasting in our Lord God strong for euer †Because he wil bowe downe them that dwel on high the high citie he wil abase He wil abase it euen to the ground he wil plucke it downe euen to the dust The foote shal treade it downe the feete of the poore the steppes of the needie †The path of the iust is right the path of the iust is right to walke in †And in the path of thy iudgements ô Lord we haue patiently expected thee thy name and thy memorial are in the desire of the soule †My soule hath desired thee in the night yea and with my spirit in my hart I wil watch to thee in the morning When thou shalt doe thy iudgments in the earth the inhabitants of the world shal learne iustice †Let vs haue mercie on the impious and he wil not learne iustice in the land of the holie he hath done wicked thinges and he shal not see the glorie of our Lord. †Lord thy hand be exalted and let them not see let the enuious people see and be confounded and let fyre deuoure thine enimies †Lord thou wilt geue peace to vs for al our workes thou hast wrought to vs. †O Lord our God there haue lordes besides thee possessed vs onlie in thee let vs remember thy name †Let not the dead liue let not the giants rise againe therfore hast thou visited and destroyed them hast destroyed al their memorie †Thou hast bene fauorable to the nation ô Lord thou hast bene fauourable to the nation wast thou glorified thou hast made al the endes of the earth far of †Lord in distresse they haue sought after thee in tribulation of murmur thy doctrine was to them †As she that conceiueth when she draweth neere to be deliuered being sorowful crieth in her paines so are we become at thy presence ô Lord. †We haue conceiued and as it were traueled and brought forth the spirit saluations we haue not done in the earth therfore the inhabitants of the earth haue not fallen †Thy dead shal liue my slaine shal rise againe awake and prayse ye that dwel in the dust because the dew of the light is thy dew the land of the giants thou shalt plucke downe into ruine †Goe my people enter into thy chambers shut thy doores vpon thee be hid a litle for a moment til the indignation passe †For behold our Lord wil come out of his place to visite the iniquitie of the inhabitant of the earth against him and the earth shal reuele her bloud and shal couer her slaine no more CHAP. XXVII God comforteth the faithful promising to destroy the wicked 3. Christs coming is againe prophecied with propagation of his Gospel and conuersion of al nations IN that day our Lord wil visite with his sore and great and strong sword vpon Leuiathan the serpent the barre and vpon Leuiathan the crooked serpent and shal kil the whale that is in the sea †In that day the vineyard of pure wine shal sing to it †I the Lord that keepe it I wil sodenly drinke to it lest perhaps there be visitation agaynst it night and day I kepe it †There is no indignation in me who wil geue me to be thorne and bryer in battel to goe vpon it to set it on fyre together †Or rather shal he hold my strength shal he make peace with me shal he make peace with me †They that goe in with violence to Iacob Israel shal florish and spring and they shal fil the face of the world with seede †Hath he striken him according to his stroke that stroke him or as he killed his slaine is he killed †In measure against measure when it shal be cast of thou shalt iudge it He hath meditated in his hard spirite during the day of heate †Therfore vpon this shal the iniquitie be forgeuen to the house of Iacob and this is al the fruite that the sinne therof be taken away when he shal haue layd al the stones of the altar as stones of ashes broken the groues temples shal not stand †For the defensed citie shal be desolate the beautiful citie shal be forsaken and shal be left as a desert there shal the calfe feede and there he shal lie and shal consume the toppes therof †The haruests therof shal be destroyed in drught wemen coming and teaching it for it is not a wise people therfore shal not he that made it haue mercie on it and he that formed it shal not spare it †And it shal be in that day our Lord wil strike from the chanel of the riuer euen to the torrent of Aegypt and you shal be gathered together one and one ô children of Israel †And it shal be in that day a sound shal be made with a great trompet and they that were lost shal come from the land of the Assirians and that were cast out from the land of Aegypt and shal adore our Lord in the holie mount in Ierusalem CHAP. XXVIII Tribulations are threatned to the tenne tribes of Israel for their pride and voluptuosnes 5. God stil protecting some who serue him sincerely 7 and for contempt of Religion 16. But God wil lay a sure fundation in Sion 20. Wil punish the wicked 24. and comforth the good VVOE to the crowne of pride to the drunkards of Ephraim and to the flowre falling downe from the glorie of his exultation which were in the toppe of the most fatte valley erring by wine †Behold our Lord is valiant and strong as the violence of hayle a whirle wind breaking the
thinges of old I haue declared and they proceded out of my mouth and I haue made them to be heard sodenly I haue wrought and they came †For I knew that thou art stubburne and thy necke is an yron sinew and thy forehead of brasse †I foretold thee of old before they came I told thee lest perhaps thou shouldest say My idols haue done these thinges and my sculptils and moltens haue commanded these thinges †See al the thinges which thou hast heard but haue you declared them I haue made thee know new thinges of old and the thinges are kept which thou knowest not †now they are created and not of old and before the day and thou heardest them not lest perhaps thou mighrest say Behold I knewe them †Thou hast neither heard nor knowen neither was thyne eare opened of old For I know that transgressing thou wilt transgresse and I haue called thee a transgressour from the wombe †For my names sake I wil make my furie far of and for my prayse I wil bridle thee that thou perish not †Behold I haue fined thee but not as siluer I haue chosen thee in the fornace of pouertie †For myself for my self wil I do it that I be not blasphemed and I wil not geue my glorie to an other †Heare me ô Iacob and thou Israel whom I cal I the same I the first I the last †My hand also hath founded the earth and my right hand hath measured the heauens I shal cal them and they shal stand together †Assemble ye together al you and heare which of them hath shewed these thinges The Lord hath loued him he wil do his wil in Babylon and his arme in the Chaldees †I euen I haue spoken and called him I haue brought him and his way is directed †Come ye to me and heare this I haue not spoken in secrete from the begynning from the time before it was done I was there and now the Lord God hath sent me and his spirite †Thus sayth our Lord thy redemer the holie one of Israel I the Lord thy God that teach thee profitable thinges that gouerne thee in the way that thou walkest †I would thou hadst attended to my commandments thy peace had bene as a floud and thy iustice as the waues of the sea †And thy seede had bene as the sand and the stocke of thy wombe as the grauel stones therof his name had not perished neither had it bene destroyed from before my face †Come forth out of Babylon flee from the Chaldees shew it forth in the voice of exultation make this to be heard and speake it out euen to the endes of the earth Say Our Lord hath redemed his seruant Iacob †They thirsted not in the desert when he brought them forth water out of the rocke he brought forth to them and he cloue the rocke and there flowed waters †There is no peace to the impious sayth our Lord. CHAP. XLIX Christ shal lead the Gentiles to saluation euen of the ilandes and vttermost partes of the world 10. By him the faithful shal receiue much grace 14. and comforth 18. The Church stil increasing 21. admiring herowne felicitie 25. and the destruction of her enimies HEARE ye ilands and attend ye peoples from a farre The Lord hath called me from the wombe from my mothers bellie he hath bene mindful of my name †And he hath made my mouth as a sharpe sword in the shadow of his hand he hath protected me hath made me as a chosen arrow in his quiuer he hath hidden me †And he sayd to me Thou art my seruant Israel because in thee wil I glorie †And I sayd I haue laboured in vayne without cause and in vayne haue I spent my strength therfore my iudgement is with the Lord and my worke with my God †And now sayth the Lord that formed me from the wombe to be his seruant that I may reduce Iacob vnto him and Israel wil not be gathered together and I am glorified in the eies of the Lord and my God is made my strength †And he sayd It is a smal thing that thou shouldest be my seruant to rayse vp the tribes of Iacob and to conuert the dregges of Israel Behold I haue geuen thee to be the light of the Gentiles that thou mayst be saluation euen to the fardest part of the earth †Thus sayth our Lord the redemer of Israel the holie one therof to the contemptible soule to the nation that is abhorred to the seruant of lordes kinges shal see princes shal rise adore for our Lords sake because he is faythful for the holie one of Israel who hath chosen thee †Thus sayth our Lord In time acceptable I haue heard thee and in the day of saluation I haue holpen thee and I haue kept thee and geuen thee to be a couenant of the people that thou mightest rayse vp the land and possesse the inheritances dissipated †that thou mightest say to them that are bound Come forth to them that are in darknesse Be ye discouered Vpon the wayes shal they feede their pastures shal be in al plaines †They shal not hunger nor thirst heate and sunne shal not strike them because he that is merciful to them shal gouerne them and al the fountaines of waters shal geue them drinke †And I wil make al my mountaines to be a way my pathes shal be exalted †Behold these shal come from farre behold they from the North and the sea and these from the South countrie †Ye heauens prayse and earth reioyce ye mountaynes geue prayse with iubilation because our Lord hath comforted his people and wil haue mercie on his poore ones †And Sion sayd Our Lord hath forsaken me our Lord hath forgotten me †Why can a woman forget her infant that she wil not haue pitie on the sonne of her wombe And if she should forget yet wil not I forget thee †Behold I haue writen thee in my handes thy walles are before myne eies alwayes †Thy builders are come they that destroy thee and dissipate thee shal goe out of thee †Lift vp thine eies round about and see al these are gathered together they are come to thee I liue saith our Lord for thou shalt be clothed with al these as with an ornament and as a bride thou shalt put them about thee †Because thy deserts and thy solitarie places and the land of thy ruine shal now be straite by reason of the inhabitants and they shal be chased far away that swalowed thee vp †As yet shal the children of thy barrennesse say in thine eares The place is straite for me make me space to dwel †And thou shalt say in thy hart Who hath begot me these I am barren not bearing ledde into transmigration and captiue
of my planting the worke of mine hand to glorifie †The least shal be into a thousand and the litle one into a most strong nation I the Lord in the time therof wil sodenly doe it CHAP. LXI Christ announceth himself to be sent from heauen to teach the truth to heale and pardon the penitent to comforte the desolate and streingthen the weake 4. whose Apostles shal constantly preach iustice in al the world 10. And his Church shal reioyce THE spirit of the Lord vpon me because the Lord hath annoynted me to preach to the milde he sent me that I should heale the contrite of hart and preach indulgence to the captiues and deliuerance to them that are shut vp †That I should preach the placable yeare to the Lord and the day of vengeance of our God that I might comfort al that mourne †that I might appoint to the mourners of Sion and geue them a crowne for ashes the oyle of ioy for mourning a mantel of prayse for the spirit of sorrowfulnes and they shal be called in it the strong of iustice planting of the Lord to glorifie †And they shal build the desertes from the begynning of the world and shal erect the old ruines and shal repayre the desolate cities that were dissipated in generation and generation †And aliens shal stand and feede your cattel and the children shal be your husbandmen and dressers of the vines †And you shal be called the priestes of the Lord to you it shal be sayd The ministers of our God you shal eate the strength of the Gentiles and in their glorie you shal be proude †For your double confusion and shame they shal prayse their part for this cause shal they receiue duble in their land euerlasting ioy shal be to them †Because I am the Lord that loue iudgement hate robberie in holocaust and I wil geue their worke in truth and make a perpetual couenant with them †And they shal know their seede in the Gentiles and their bud in the middes of peoples al that shal see them shal know them that these are the seede which the Lord hath blessed †Reioycing I wil reioyce in our Lord and my soule shal be ioyful in my God because he hath clothed me with the garments of saluation and with the garment of iustice he hath compassed me as a bridgrome decked with a crowne and as a bride adorned with her iewels †For as the earth bringeth forth her spring and as the garden shooteth forth his seede so shal our Lord God make iustice to spring forth and prayse before al the Gentiles CHAP. LXII The prophet auoucheth that he wil not cease from preaching Christ 4. to whom al nations shal be conuerted 8. whos 's Church shal continew for euer FOR Sion I wil not hold my peace and for Ierusalem I wil not rest til her iust one come forth as brightnes her sauiour be kindled as a lampe †And the Gentiles shal see thy iust one and al kinges thy noble one and thou shalt be called by a new name which the mouth of our Lord shal name †And thou shalt be a crowne of glorie in the hand of our Lord and the diademe of a kingdome in the hand of thy God †Thou shalt no more be called Forsaken and thy land shal no more be called Desolate But thou shalt be called My wil in her and thy land inhabited because it hath wel pleased our Lord in thee and thy land shal be inhabited †For the yong man shal dwel with the virgin and thy children shal dwel in thee And the bridgrome shal reioyce vpon the birde thy God shal reioyce vpon thee †Vpon thy walles Ierusalem I haue appointed watchemen al the day and al the night for euer they shal not hold their peace You that remember our Lord hold not your peace †and geue not silence to him vntil he establish and vntil he make Ierusalem the prayse in the earth †Our Lord hath sworne by his right hand and by the arme of his strength If I shal geue thy wheate any more to be meate for thine enemies and if the strange children shal drinke thy wine wherein thou hast laboured †Because they that shal gather it together shal eate it and shal prayse the Lord and they that carie it together shal drinke it in my holie courtes †Passe ye passe ye through the gates prepare a way for the people make the iourney plaine picke vp the stones and lift vp the signe to the peoples †Behold our Lord hath made heard in the ends of the earth tel the daughter of Sion Behold thy sauiour cometh behold his reward is with him and his worke before him †And they shal cal them The holie people the redemed of our Lord. But thou shalt be called a citie Sought for and not Forsaken CHAP. LXIII Christ is described as a vistorious conquerour ascending into heauen with triumph embrued with bloud 7. For al whose benefites the Prophet rendreth thankes 10. expostulating the peoples ingratitude that prouoked God to wrath VVHO is this that cometh from Edom with died garments from Bosra this beautiful one in his robe going in the multitude of his strength I that speake iustice and am a defender to saue †Why then is thy clothing red and thy garments as theirs that treade in the wine presse †I haue troden the presse alone and of the Gentiles there is not a man with me I haue troden them in my furie and haue troden them downe in my wrath and their bloud is sprinkled vpon my garments and I haue stayned al my rayment †For the day of reuenge is in my hart the yeare of my redemption is come †I looked about there was no helper I sought and there was none to ayde and myne arme hath saued and myne indignation itself hath holpen me †And I haue troden downe the peoples in my furie and haue inebriated them in mine indignation and haue drawen their strength downe to the ground †I wil remember the mercies of our Lord the prayse of our Lord for al thinges that our Lord hath rendred to vs and for the multitude of the good thinges to the house of Israel which he hath geuen them according to his iudulgence and according to the multitude of his mercies †And he sayd But yet is my people children that denie not and he is become their sauiour †In al their tribulation he was not trubled and the angel of his face saued them in his loue and in his indulgence he redemed them and bare them and lifted them vp al the daies of the world †But they prouoked to wrath and afflicted the spirit of his holie one and he was turned to be their enemie and he conquered them †And he remembred the dayes of the world of Moyses and of his people
where is he that brought them out of the sea with the pastours of his flocke Where is he that put in the middes of him the spirit of his holie one †He that brought out Moyses to the right hand by the arme of his maiestie that diuided the waters before them that he might make to himself an euerlasting name †He that brought them out through the depthes as an horse in the desert that stumbled not †As the beast that goeth downe in the plaine filde the spirit of our Lord was their conductor so didst thou bring thy people that thou mightest make thee a name of glorie †Attend from heauen and looke from thy holie habitation of thy glorie where is thy zele and thy strength the multitude of thy bowels and of thy mercies they haue held backe them selues toward me †For thou art our father and “ Abraham hath not knowen vs and Israel hath bene ignorant of vs thou ô Lord art our father our redemer from the begynning is thy name †Why hast thou made vs erre ô Lord from thy waies hast thou hardned our hart that we feared not thee Returne for thy seruants the tribes of thine inheritance †As nothing haue they possessed thy holie people our enemies haue troden downe thy sanctification †We are become as in the begynning when thou didst not rule ouer vs neither was thy name inuocated vpon vs. ANNOTATIONS CHAP. LXIII 16. Abraham hath not knovvne vs. The faithful people considering their ovvne great frequent inueterate sinnes vvith the extreme calamities wherinto they vvere fallen for the same supposed that their progenitor Abraham vvhom God had particularly called out of his countrie Iacob of vvhose tvvelue sonnes the vvhole nation vvas propagated did no longer acknowlege them for their children because they had so greuously offended God vvere not vvorthie of anie fauour Al vvhich notwithstanding yet they hoped in Gods incomparable mercie that his diuine goodnes being Creator of al who had elected them for his peculiar people brought them out of Aegypt and often deliuered them from sundrie afflictions vvould againe reduce them from captiâ—itie and as their merciful father remitte their sinnes and releue their miseries though Abraham Iacob and other Patriarches had iustly reiected them as lost children This being the proper literal sense of this place according to S. Ieroms and other ancient Doctors explication it maketh nothing at al for the old and new heresie of Vigilantius Luther denying that Sainctes in an other life do knovv vvhat is donne in this vvorld For albeit the Patriarches in zele of iustice did not acknovvlege their carnal posteritie because of their great sinnes for their children yet they knevv their state as S. Augustin li. de cura pro mortuis interpreting this and other places of holie Scripture teacheth partly by relation of such as passed from hence to them partly by holie Angels and especially by diuine inspirations As it is clere that Abraham knevv the state of poore Lazarus of the rich glutton describing vvhat ech of them had deserued and consequently receiued Much more both the old Patriarches and al other Sainctes in eternal glorie knovv â—â—h other though neuer sene nor knovvne before in this vvorld as S. Gregorie teacheth li 4 c. 33. Dialogi The glorified Sainctes see also in God that vvhich perteyneth to their clientes that pray vnto them in earth so farre as God doth ordaine more clerly by light of glorie then prophetes see by light of prophecie as S. Augustin teacheth But touching the maner he saith it exceeded the reach of his vnderstanding hovv Martyrs do helpe those vvho it is certaine are holpen by them So discoursing at large of the vncertaine maner shevveth that there is no doubt at al of the thing it selfe that Sainctes in heauen do knovv mortal mens necessities heaâ—e their prayers and helpe them by their intercession and merites vvhich he confirmeth also li. 20. c. 21. cont Faust Tract 8. in Ioan. Ser. 5. de Sanctis Likevvise S. Ierom against Vigilanâ—ius S. Gregorie li. 3. Epist ep â—0 li. 7. ep 126. li. 9. ep 38 and others in manie places CHAP. LXIIII. The Iewes in captiuitie pray to God for release 4. acknowleging his former great benefites and their owne sinnes fleing now to his mercie VVOVLD God thou wouldest breake the heauens in sunder and wouldst descend at thy presence the mountaines should melt away †As the burning of fyre would they melt the waters would burne with fyre that thy name might be made knowen to thine enemies at thy presence the nations should be trubled †When thou shalt doe meruelous thinges we shal not sustayne thou art descended and at thy presence the mountaines are melted †From the begynning of the world they haue not heard nor receiued with the eares the eie hath not seene ô God beside thee what thinges thou hast prepared for them that expect thee †Thou hast mette him that reioyceth and doth iustice in thy waies they shal remember thee behold thou art angrie and we haue sinned we haue bene alwayes in them and we shal be saued †And al we are become as one vncleane and al our iustices as the cloth of a menstrued woman and we haue al fallen as a leafe and our iniquities as the winde haue taken vs away †There is none that inuocateth thy name that ryseth vp and holdeth thee thou hast hid thy face from vs and hast dashed vs in the hand of our iniquitie †And now Lord thou art our father and we clay and thou art our maker and al we the workes of thy handes †Be not angrie ô Lord ynough and remember no more our iniquitie loe regard al we are thy people †The citie of thy holie one is made desert Sion is made desert Ierusalem is become desolate †The house of our sanctification and of our glorie where our fathers praysed thee is turned into the burning of fyre and al our thinges worthie to be desired are turned into ruines †Wilâ— thou vpon these thinges conteyne thyself ô Lord wilt thou hold thy peace and afflict vs vehemently CHAP. LXV The gentiles shal seeke and finde Christ 2. Whom the Iewes wil persecute and shal be reiected only a few reliques reserued 13. So the Church shal multiplie and abound in graces THEY haue sought me that before asked not they haue found that sought me not I said Behold me behold me to a Gentilitie that did not inuocate my name †I haue spred foâ—th mine handes al the day to an incredulous people which goeth in a way not good after their owne cogitations †A people that prouoke me to anger before my face alwayes that immolate in gardens and sacrifice vpon brickes †That dwel in sepulchers and sleepe in temples of idols that eate swines flesh and profane potage in their vessels †That say
al your preuarications wherin you haue preuaricated and make to yourselues a new hart and a new spirit and why wil you dye ô house of Israel †Because I wil not the death of him that dieth saith our Lord God returne ye and liue ANNOTATIONS CHAP. XVIII â—â— Is the death of a sinner my vvil In manie places of holie Scripture it is clâ—â—â— that Gods vvil is most assuredly fulfilled in al thinges vvhatsoeuer he vvould and none can resist his vvil c. Neuertheles here and in other places it is also expresly affirmed that God would haue al sinners to repent and none to dye in their sinnes vvhich semeth to repugne vvith the former doctrin For solution of vvhich difficultie S. Damascen li. 2. c. 29 de Orthodoxa side and other Doctors distinguish Gods vvil vvhich is either called Antecedent and conditional and so God vvould haue al men to be saued as appeareth by creating al to that end by his frequen admonitions preceptes threates temporal punishments and revvardes and especially by our Sauiours death and redemption of al mankind vvherby he merited most sufficient meanes and offereth his sufficient grace to euerie one that they may be saued if they vvil Othervvise Gods wil is called Consequent and absolute and so for iustice sake his diuine vvil is that impenitent sinners shal be damned and eternally punished for their sinnes As a iust Iudge condionally and antecedently vvould haue al men to obserue good lavves and to liue so long as they can by nature but absolutely consequently finding some to be murderers or othervvise pernicicious to the commonvvelth he panisheth them with death CHAP. XIX The Israelites calaminitie is described by two parables of lions 10. and of a vine planted and plucked vp AND thou take vp lamentation vpon the princes of Israel †and thou shalt say Why lay thy mother a lionesse among the lions in the middes of young lions brought vp her whelpes †And she brought out one of her young lions he became a lion and he lerned to catch prayes and to eate man †And the Gentils heard of him and not without their woundes they tooke him and they brought him in cheynes into the Land of Aegypt †Who when she saw that she was weakened and her expectation was lost she tooke one of her young lions she made him a lion †Who went among the lions and became a lion and he lerned to take praye and to deuoure men †He lerned to make widowes and to bring their cities into a desert and the land was made desolate and the fulnes therof by the voice of his roaring †And the Gentils came together against him on euerie side out of the prouinces they spred their nette vpon him in their wounds he was taken †And they put him into a caue in cheynes they brought him to the king of Babylon and they cast him into prison that his voice might no more be heard vpon the mountaines of Israel †Thy mother as it were a vine in thy bloud is planted vpon the water her fruit and her branches haue growen out of manie waters †And there were made to her strong roddes for the scepters of them that rule and her stature was exalted among the branches and she saw her height in the multitude of her branches †And she was plucked vp in wrath and cast on the ground and the burning winde hath dried vp her fruite the roddes of her strength are withered and dried vp fire hath eaten her †And now she is transplanted into the desert in a land not passable and drie †And there came forth fire from the rod of her boughes which hath eaten her fruite and there was not in her a strong rod the scepter of rulers Lamentation it is and it shal be into lamentation CHAP. XX. God wil not answer the elders of Israel asking by the prophet 4. but by him setteth his benefites before their eyes and their owne heynous sinnes 30. threatning yet greater punishments 40. but stil mixt with mercie AND it came to passe in the seuenth yeare in the fifth the tenth of the moneth there came men of the ancients of Israel to aske our Lord they sare before me †And the word of our Lord was made to me saying †Sonne of man speake to the ancients of Israel thou shalt say to them Thus saith our Lord God Why are you come to aske me Liue I that I wil not answer you saith our Lord God †Doest thou iudge them doest thou iudge ô sonne of man shew to them the abominations of their fathers †And thou shalt say to them Thus saith our Lord God In the day that I chose Israel lifted vp my hand for the stocke of the house of Iacob and appeared to them in the Land of Aegypt and lifted vp my hand for them saying I the Lord your God †in that day I lifted vp my hand for them that I might bring them out of the Land of Aegypt into a Land which I had prouided for them flowing with milke and honie which is excellent among al landes †And I said to them Let euerie man cast away the scandals of his eyes and in the idols of Aegypt be ye not polluted I the Lord your God †And they prouoked me and would not heare me euerie one did not cast away the abominations of his eyes neither did they leaue the idols of Aegypt and I said I would powre out mine indignation vpon them and fil my wrath in them in the middes of the Land of Aegypt †And I did for my name sake that it might not be violated before the Gentils in the middes of whom they were and among whom I appeared to them to bring them out of the Land of Aegypt †I cast them out therfore of the Land of Aegypt and brought them forth into the desert †And I gaue them my precepts and I shewed to them my iudgements which a man doing shal liue in them †Moreouer also my sabbathes I gaue to them to be a signe betwen me and them and that they might know that I am the Lord sanctifying them †And the houses of Israel prouoked me in the desert they walked not in my precepts and my iudgements they reiected which a man doing shal liue in them and my sabbathes they violated excedingly I said therfore I would powre out my furie vpon them in the desert and would consume them †And I did for my name sake lest it should be violated before the Gentils from which I cast them out in their sight †I therfore lifted vp my hand vpon them in the desert not to bring them into the Land which I gaue them flowing with milke and honie the chiefe of al landes †Because they reiected my iudgements and walked not in my precepts and violated my sabbathes
Blesse our Lord ye fountaines prayse and superexalt him for euer †Seas and riuers blesse ye our Lord prayse and superexalt him for euer †Whales and al things that moue in the waters blesse ye our Lord prayse and superexalt him for euer †Blesse our Lord al ye foules of heauen prayse and superexalt him for euer †Al beasts and cattel blesse ye our Lord prayse and superexalt him for euer †Sonnes of men blesse ye our Lord prayse and superexalt him for euer †Let Israel blesse our Lord prayse and superexalte him for euer †Priests of our Lord blesse ye our Lord prayse and superexalt him for euer †Seruants of our Lord blesse ye our Lord prayse and superexalt him for euer †Spirits and soules of the iust blesse ye our Lord prayse and superexalt him for euer †Holie and humble of hart blesse ye our Lord prayse and superexalt him for euer †Ananias Azarias and Misael blesse ye our Lord prayse and superexalt him for euer Because he hath deliuered vs from hel and saued vs out of the hand of death and deliuered vs out of the middes of the burning flame and out of the middes of the fire hath he rid vs. †Confesse ye to our Lord because he is good because his mercie is for euer †Al religious blesse ye our Lord the God of goddes prayse and confesse ye to him because his mercie is vnto al worldes Hitherto it is not in the Hebrevv and that vvhich vve haue put is translated out of the Edition of Theodotion †Then Nabuchodonosor the king was astonied and he arose hastely said to his nobles Did we not cast three men fettered into the middes of the fire Who answering the king said It is true ô king †He answered and said Behold I see foure men loose and walking in the middes of the fire and there is no corruption in them the forme of the fourth is like to the sonne of God †Then came Nabuchodonosor to the doore of the fornace of burning fire and said Sidrach Misach Abdenago seruants of the high God goe ye forth and come And forthwith Sidrach Misach and Abdenago went out of the middes of the fire †And the nobles and the magistrates and iudges and the potentates of the king being gathered together beheld those men that the fire had no powre on their bodies not a heare of their head was singed yea their breeches were not altered the sent of the fire had not passed by them †And Nabuchodonosor breaking forth said Blessed be the God of them to witte of Sidrach Misach and Abdenago who hath sent his Angel and hath deliuered his seruants that beleued in him and they changed the kings word deliuered their bodies that they might not serue and might not adore anie god except their owne God †By me therfore this decree is made that euerie people tribe and tongue whatsoeuer shal speake blasphemie against the God of Sidrach Misach and Abdenago he perish and his house be wasted for there is none other God that can so saue †Then did the king promote Sidrach Misach and Abdenago in the prouince of Babylon †Nabuchodonosor the king to al peoples nations and tongues that dwel in the whole earth peace be multiplied vnto you †The high God hath wrought signes and meruelous thinges with me It hath pleased me therfore to publish †his signes because they are great and his meruels because they are strong and his kingdom an euerlasting kingdom his powre in generation and to genaration CHAP. IIII. King Nabuchodonosor hauing an other dreame telleth it to Daniel demanding of him the interpretation 16. who encoreged and warrented to speake freely sheweth that the king shal become like a beast in forme seuen yeares 28. the same is confirmed by a voice from heauen 30. and being fulfilled he is at last restored to his owne forme and state I Nabuchodonosor was quiet in my house and florishing in my palace †I saw a dreame that made me sore afrayd and my cogitations in my bed and the visions of my head disturbed me †And by me there was a decree setforth that al the wisemen of Babylon should be brought into my sight and that they should shew me the solution of the dreame †Then came in the southsayers magicians Chaldees and diuiners and I told the dreame in their sight the solution therof they shewed me not †til their collegue Daniel came into my fight whose name is Baltassar according to the name of my God who hath the spirit of the holie goddes in himself and I told the dreame before him †Baltassar prince of the southsayers because I know that thou hast the spirit of the holie goddes in thee and no secrete is impossible to thee tel thou the visions of my dreames which I haue sene and the solution of them †The vision of my head in my bed I saw and behold a tree in the middes of the earth and the height therof exceding †A great tree and strong and the height therof touching the heauen the sight therof was euen to the endes of al the earth †The leaues therof most fayre and the fruit therof exceding much and the foode of al thinges in it vnder it dwelt cattel and beasts and in the boughes therof conuersed the foules of heauen and of it al flesh did eate †I saw in the vision of my head vpon my bed behold a watchman and an holie one descended from heauen †He cried mightely and thus he sayd Cut ye downe the tree choppe of the boughes therof shake of the leaues therof and scatter the fruits therof let the beasts flie that are vnder it and the foules from the boughes therof †But yet leaue the spring of the rootes therof in the earth and let it be tyed with yron and brasen band among the grasse that is without and let it be dipped with the dew of heauen and with wild beasts his portion in the grasse of the earth †“ Let his hart be changed from humane let the hart of a wild beast be geuen him and let seuen times be changed ouer him †In the sentence of the watchman is the decree and the word of saintes and the petition til the liuing know that the hiegh one ruleth in the kingdom of men and to whom soeuer it shal please him he wil geue it the basest man he wil appoint ouer it †This dreame saw I Nabuchodonosor the king thou therfore ô Baltassar tel the interpretation quickly because al the wisemen of my kingdom can not declare the solution vnto me but thou canst because the spirit of holie goddes is in thee †Then Daniel whose name was Baltassar began secretely to thinke within himself as it were for one houre his cogitations trubled him But the king answering said Baltassar let not the dreame
that the vessels of gold siluer should be brought which Nabuchodonosor his father had caried away out of the temple that was in Ierusalem that the king and his Nobles might drinke in them and his wiues and concubines †Then were the golden and siluer vessels brought which he had caried away out of the temple that was in Ierusalem and the king and his nobles dranke in them his wiues and concubines †They dranke wine and praysed their goddes of gold and of siluer of brasse of yron and of wood and of stone †In the very same houre there appeared fingers as it were of the hand of a man writing ouer against the candlesticke in the vtter part of the wal of the kings palace and the king beheld the ioynts of the hand that wrote †Then was the kings face changed and his cogitations trubled him and the iunctures of his reynes were loosed and his knees were striken one against the other †The king therfore cried out mightely that they should bring in the magicians Chaldees and southsayers And the king speaking sayd to the wisemen of Babylon Whosoeuer shal read this writing and shal make the interpretation therof manifest vnto me shal be clothed with purple and shal haue a golden chayne on his necke shal be the third in my kingdom †Then al the kings wisemen going in could not neither read the writing nor declare the interpretation to the king †Wherewith king Baltassar was much trubled and his countenance was changed yea and his nobles were trubled †And the queene for the thing that had happened to the king and his Nobles entered into the house of the feast and speaking she sayd King for euer liue let not thy cogitations truble thee neither let thy face be changed †There is a man in thy kingdom that hath the spirit of the holie goddes in him and in the dayes of thy father knowlege and wisedom were found in him for king Nabuchodonosor also thy father appoynted him prince of the magicians inchanters Chaldees and southsayers thy father I say ô king †Because more ample spirit and prudence and vnderstanding interpretation of Dreames and shewing of secrets and solution of thinge bound were found in him that is in Daniel to whom the king gaue the name Baltassar Now therfore let Daniel be called and he wil tel the interpretation †Daniel therfore was brought in before the king To whom the king speaking said Art thou Daniel of the children of the captiuitie of Iuda whom my father the king brought out of Iewrie †I haue heard of thee that thou hast the spirit of the goddes and more ample knowlege and vnderstanding and wisedom are found in thee †And now there haue come in into my sight the wise magicians that they might read this writing and might shew me the interpretation therof and they could not declare me the sense of this word †Moreouer I haue heard of thee that thou canst interpret obscure thinges and resolue thinges bound if therfore thou be able to reade the writing to shew me the interpretation therof thou shalt be clothed with purple and shalt haue a cheyne of gold about thy necke shalt be the third prince in my kingdom †To which thinges Daniel answering sayd before the king Thy rewardes be they vnto thee and the giftes of thy house geue to an other but the writing wil I read thee ô king and the interpretation therof wil I shew to thee †O king God the most high gaue to Nabuchodonosor thy father kingdom and magnificence glorie and honour †And for the magnificence which he gaue to him al peoples tribes and tongues trembled and feared him whom he would he killed and whom he would he stroke and whom he would he exalted and whom he would he humbled †But when his hart was eleuated and his spirit obstinatly set to pride he was deposed from the throne of his kingdom and his glorie was taken away †And he was cast out from the sonnes of men yea and his hart was set with the beasts and with the wild asses was his habitation grasse also he did eate as an oxe and with the dew of heauen his bodie was embrewed til he knew that the Highest had powre in the kingdom of men and whomsoeuer it shal please him he wil raise vp ouer it †Thou also his sonne Baltassar hast not humbled thy hart wheras thou knowest al these thinges †but against the dominatour of heauen thou wast eleuated and the vessels of his house haue bene brought before thee and thou and thy nobles and thy wiues and thy concubins haue drunke wine in them the goddes also of siluer and of gold and of brasse of yron and of wood and of stone that see not nor heare nor feele thou hast praysed moreouer the God that hath thy breath in his hand and al thy wayes thou hast not glorified †Therfore from him is the ioynt of the hand sent which hath written this that is drawen †And this is the writing which is ordered MANE THECEL PHARES †And this the interpretation of the word MANE God hath numbred thy kingdom and hath finished it †THECEL thou art weighed in the balance and art found hauing lesse †PHARES thy kingdom is diuided and is geuen to the Medes and Persians †Then the king commanding Daniel was clothed with purple and a cheyne of gold was put about his necke it was proclamed of him that he had powre the third in the kingdom †The same night was Baltassar the king of Chaldee slaine †And Darius the Mede succeded into the kingdom being three score and two yeares old CHAP. VI. King Darius making Daniel one of the three chief rulers of his kingdom 4. and intending also to aduance him higher other princes accuse him for praying to God contrarie to the kings edict 16. wherupon he is cast into the lions denne 21. but is conserued without anie hurt 24. his accusers are deuoured by the lions and commandment is geuen that al men shal feare the God of Daniel IT pleased Darius and he appoynted ouer the kingdom Gouerners an hundred twentie to be in al his kingdom †And ouer them three princes of whom Daniel was one that the gouerners might render account to them the king might susteyne no truble †Daniel therfore passed al the princes and gouerners because there was the spirit of God more ample in him †Moreouer the king thought to appoynt him ouer al the kingdom wherupon the princes the gouerners sought to finde occasion against Daniel on the behalfe of the king and they could finde no cause nor suspicion because he was faithful and no fault nor suspicion was found in him †Those men therfore said We shal not finde against this same Daniel any occasion vnles perhaps in the law of his God †Then the princes and the
take it †Then shal the spirit be changed and he shal passe fal this is his strength of his God †Why wast thou not from the beginning ô Lord my God my holie one we shal not dye Lord thou hast appoynted him for iudgement and strong to chastise thou hast founded him †Thine eyes are cleane from seing euil thou canst not looke toward iniquitie Why lookest thou not vpon them that doe vniust thinges holdest thy peace when the impious deuoureth him that is more iust then him self †And thou wilt make men as the fishes of the sea as the creeping beast not hauing a prince †He lifted vp al in the hooke he drew it in his traine and gathered it into his nette vpon this he wil be glad and reioyce †Therfore wil he immolate to his trayne and he wil sacrifice do his nette because by them his portion is fatte and his meate chosen †For this cause therfore spreddeth he his trayne and alwayes to kil the nations he wil not spare CHAP. II. The captiuitie of the two tribes their relaxation Christ wil assuredly come though not quickly 5. Their afflicters the Chaldees shal be destroyed 18. and al other idolaters I WIL stand vpon my watch and fixe my steppe vpon the munition and I wil behold to see what may be sayd to me and what I may answer to him that rebuketh me †And our Lord answered me sayd Write the vision make it playne vpon tables that he which runneth may read it ouer †Because as yet the vision is far and it shal appeare at the end and shal not lye if he shal make tariance expect him because coming he wil come he wil not slacke †Behold he that is incredulous his soule shal not be right in him self but the iust shal liue in his faith †And as wine deceiueth him that drinketh so shal the prowd man be and he shal not be beautified who as it were hel hath dilated his soule and himself as death and he is not filled and he hath gathered together vnto him al nations and hath heaped together vnto him al peoples †Why shal not al these take vp a parable vpon him and a speach of obscure sayings of him and it be sayd Wo to him that multiplieth thinges not his owne how long also doth he agrauat against himself thicke clay †Why shal they not rise sodenly that shal bite thee and they that teare thee be raysed vp and thou be for a spoile to them †Because thou hast spoiled manie nations al that shal be left of the peoples shal spoile thee for the bloud of man and the iniquitie of the land of the citie and of al that dwel therein †Wo to him that gathereth together naughtie auarice to his house that his nest may be on high and thinketh he is deliuered out of the hand of euil †Thou hast thought confusion to thy house thou hast cut in sunder manie peoples and thy soule hath sinned †Because the stone out of the wal shal crie and the timber that is betwen the iunctures of the buildings shal answer †Wo to him that buildeth a citie in blouds and prepareth a citie in iniquitie †Why are not these thinges from the Lord of hosts For the peoples shal labour in much fire and the nations in vaine and they shal faynt †Because the earth shal be replenished that they may know the glorie of our Lord as waters couering the sea †Wo to him that geueth drinke to his freind putting in his gal and making drunke that he may behold his nakednes †Thou art filled with ignominie for glorie drinke thou also and be fast a sleepe the cuppe of the right hand of our Lord shal compasse thee and the vomite of ignominte vpon thy glorie †Because the iniquitie of Libanus shal couer thee and the wasting of the beasts shal terrifie them for the blouds of men and the iniquitie of the land and of the citie and of al that dwel therein †What profiteth the thing engrauen that the forger therof hath grauen it a molten and a false image because the forger therof hath hoped in his forgerie to make dumme idols †Wo vnto him that sayth to wood Awake Arise to the dumme stone Why can it teach Behold this same is couered with gold and siluer and there is no spirit in the bowels therof †But our Lord is in his holie temple let al the earth be silent at his presence CHAP. III. 1. The prayer of Habacuc the prophet for ignorances LORD I heard thy hearing and was afrayd Lord thy worke in the middes of yeares quicken it In the middes of yeares shalt thou make it knowen when thou art angrie thou wilt remember mercie †God wil come from the South and the holie one from mount Pharan His glorie shal couer the heauens and the earth is ful of his prayse †His brightnes shal be as the light hornes in his handes There is his strength hid †Before his face shal death goe and the deuil shal goe forth before his feete †He stood and measured the earth he beheld and dissolued the Gentils and the mountaines of the world were broken The hilles of the world were bowed by the wayes of his eternitie †For iniquitie I saw the tents of Aethiopia the skinnes of the land of Madian shal be trubled †Why wast thou angrie with the riuers ô Lord or was thy furie in the riuers or thine indignation in the sea Who wilt mount vpon thy horses and thy chariots saluation †Raysing thou wilt rayse vp thy bow the othe to the tribes which thou hast spoken Thou wilt curte the riuers of the earth †The mountaines saw thee and were sorie the gulfe of water passed The depth gaue his voice the height lifted vp his handes †The sunne and the moone stood in their habitation in the light of thine arrowes they shal goe in the brightnes of thy glittering speare †In freating thou wilt treade downe the earth in furie thou wilt astonish the Gentils †Thou wentst forth the saluation of thy people saluation with thy Christ Thou strokest the head out of the house of the impious thou hast discouered the fundation euen to the neck †Thou hast cursed his scepters the head of his warriers them that come as a whirlewinde to disperse me Their exultation as his that deuoureth the poore in secrete †Thou madest a way in the sea for thy horses in the middes of manie waters †I heard and my bellie was trubled at the voice my lippes trembled let rottenes enter in my bones swarme vnder me That I may rest in the day of tribulation that I may ascend to our girded people †For the figtree shal not florish and there shal be no spring
were subiect to strangers ruling ouer them and sometimes extremely afflicted with persecution yet they stil perseuered in the same fayth and religion had succession of Priestes and of one Highpriest with conseruation also of the royal line of Dauid euen to Christ our eternal King and Priest First therfore concerning Articles of fayth and religion the beleefe in one God was so generally confessed by the whole Iewish nation that their Priestes and Prophetes did vse it for a principle in confirmation of other pointes as wel doctrinal as moral So Malachie teaching that our neighbour is to be beloued God to be serued and his lawes to be kept Is there not one Father of vs al sayth he ch 2. v. 10. Hath not one God created vs Why then doth euerie one of vs despise his brother violating the couenant of our fathers More expresly Ieremie in his Epistle Baruc. 6. sheweth the vanitie and absurditie of manie goddes exhorting the people to serue the one omnipotent God saying to him sincerely in their bartes v. 5. Thou oughtest to be adored ô Lord. Likewise when the Magicians of Chaldea ascribed the knowlege of dreames to false goddes Daniel with the other three children ch 2. v. 18 prayed the God of heauen and the mystetie was reueled to Daniel and he declared and expounded the kings dreame Who therupon confessed to Daniel v. 47. In very dede your God is the God of goddes and Lord of kinges The same three children Daniel 3. were cast into the burning furnace and Daniel into the lions denne ch 6. 14. readie to dye for their fayth in one God For this fayth also Mardocheus as is written in the booke of Esther was persecuted and he with al the people were in extreme danger And the auctor of the booke of wisdome teacheth that one God is knowen by consideration of his creatures Al men are vaine sayth he ch 13. v. 1. that by thinges sene vnderstand not him that is neither attending to the workes agnise who was the workman So the auctor of Ecclesiasticus ch 1. v. 8. professeth There is one most high Creator omnipotent and mightie king and to be feared excedingly sitting vpon the throne the God of Dominion As for the high Mysterie of three Diuine Persons in one God not so commonly reueled in the old testament yet was it knowen and in some sorte vttered As Aggeus 2. v. 5. 6. I am with you fayth the Lord of hostes the word that I did couenant with you when you came out of the land of Aegypt and my Spirite shal be in the middes of yoa VVhere by the Lord of hosts u commonly vnderstood God the Father by his spirite God the Holie Ghost and the word may signifie God the Sonne of whose Incarnation the Prophete playnly speaketh in the next verses For in this consisteth the couenant betwen God and his people that they should kepe his word of precepts and commandments expressed in the law and he would send them the word his onlie Sonne the Second Diuine Person to redeme mankind Againe the same three Persons seme to be distinguished in diuers places God the Father is described according to mans smal capacitie Daniel 7. v. 9. thus Thrones were sette and THE ANCIENT OF DAYES sate his vesture white as snow and the heares of his head as cleane wool his throne flames of fire his wheeles fire kindled He is called Ancient of dayes not only because he is eternal for so are the other two Diuine Persons but this terme is attributed to the Father because in order he is the beginning from whom the other two Persons proceede The Sonne by generation the Holie Ghost from the Father and the Sonne by procession To God the sonne the same Prophet Daniel prayeth ch 9. v. 17. saying Now therfore heare ô our God the petition of thy seruant and his prayers and shew thy face vpon thy Sanctuarie which is desert for thyne owne sake that is for thyne owne merites which can only be vnderstood of that Diuine Person which is incarnate Zacharie 12. v. 10. God speaking by the prophet sayth I wil powre out vpon the house of Dauid and vpon the inhabitantes of Ierusalem the spirite of grace and of prayers which may easily be vnderstood to be the promise of the B. Trinitie but that which immediatly foloweth and they shal looke towards me whom they pearced can only be spoken by the Second Diuine Person who only is incarnate and was pearced in his Passion In the booke of wisdome is much written of wisdom increated a terme appropriated to God the Sonne especially ch 2. 7. 8. 9. and 10. The like in Ecclesiasticus ch 1. 4. 24. And ch 51. v. 14. is distinct mention of the Father the Sonne I haue inuocated sayth the auctor or anie faythful soule our Lord the Father of my Lord. There is likewise particular mention of the Holie Ghost in some places As 2. Esd 9. v. 20. Thou gauest them the good Spirite which should teach them for the office of internal teaching is appropriated to the Holie Ghost Ioan. 14. v. 17. and 16. v. 13. The Spirite of truth and he shal teach you al truth Ezec. 36. v. 27. I wil put my Spirite in the middes of you and wil make that you walke in my precepts Zach. 7. v. 12. The wordes which the Lord sent in HIS SPIRITE by the hand of the former Prophetes Sapient 1. v. 5. The Holie Ghost of discipline wil flye from him that feaneth Ecclesiasticus 1. v. 9. He created her in the Holie Ghost 24. v. 29. They that eate ME shal yet hunger and they that drinke ME shal yet thirst Where God calleth the Holie Ghost which is receiued by grace himselsef Because al three Diuine Persons are one God And that there be manie Dinine Persons in God who is one in substance is sufficiently signified by al those holie Scriptures where God is called by the name Elohim in the plural number especially seing this name hath also the singular number Eloha As Iob. 12. v. 4. 36. v. 2. Daniel 2. v. 28. Habacuc 1. v. 11. 3. v. 3. which last place semeth most painly to speake of the Sonne of God ELOHA MITHEMAN IAVO God wil come from Theman or from the South And therfore where this word Elohim is vsed in the plural number as in most places it is it signifieth pluralitie of Persons in God Christs Incarnation is more clerly foreshewed by Prophetes who aboue other consolations most especially comforted the people by their prophecies of Christ our Sauiour Ieremie 23. v. 5. I wil rayse vp to Dauid a iust branch and he shal reigne a king and shal be wise and he shal doe iudgement and iustice in the earth Ch. 31. v. 23. A woman shal compasse a man Christ though in bodie a litle infant yet in powre and wisedom was most perfect of al men euen when he was in his mothers
wombe Ch. 33. v. 14. Behold the dayes wil come sayth our Lord and I wil rayse vp the good word v. 15. I wil make the spring of iustice to bud forth vnto Dauid he shal do iudgement and iustice in the earth Ieremies Lamentations are in greatest part of Christ and his Church And some part can hardly be applied to anie other ch 3. v. 30. He shal geue the cheke to him that striketh him he shal be filled with reproches ch 4. v. 20. Christ our Lord is taken in our sinnes Baruch 2. v. 35. God promising to reduce the people from Babylon addeth And I wil establish vnto them an other testament euerlasting by Christ whose kingdom is for euer that I be their God and they shal be my people Ch. 3. v. 36. This is our God and there shal none other be esteemed against him v. 38. After these thinges he was sene vpon the earth and was conueâ—sant with men Ezechiel peculiarly called by an Angel the sonne of man was therin a special figure of our Sauiour who so calleth him self And the same prophet hath in plaine termes foreshewed the office of Christ the true Pastor of al pastors eh 34. v. 25. I wil sayth God by this prophet rayse vp ouer them one Pastor who shal feede them my seruant Dauid that is Christ prefigured by Dauid His admirable visions in the three first chapters and nine last perteyne properly and principally to the new Testament of Christ and his Church shewing the abundance of grace and glorie geuen by him to the elect Daniel 7. v. 13. With the cloudes of heauen there came in as it were the Sonne of man and he came euen to the ancient of dayes and in his sight they offered him He came euen to the ancient of dayes because in his Diuinitie he is equal to the Father and in his humanitie he is offered to God in Sacrifice v. 14 His powre is eternal and his kingdom shal not be corrupted ch 9. v. 24. Seuentie wekes of yeares are abridged that sinnes may be forgeuen grace be infused prophecies be fulfilled and the Holie one of holies be annointed Al which belong only to Christ. v. 26. After sixtie two wekes Christ shal be slaine Aggeus 2. v. 8. The desired of al nations shal come Zach. 3. v. 8. I wil bring my seruant the Orient ch 13. v. 7. Strike the Pastour and the shepe shal be dispersed fulfilled in Christs Passion Mat. 26. v. 21. Malaâ—h 3. v. 2. Forthwith shal come to his temple the Dominator whom you seke the Angel of the testament whom ye desire The booke of wisdom ch 2. v. 12. describeth the malice of the wicked against Christ Let vs say they circumuent the iust because he is vnprofitable to vs and he is contrarie to our workes and reprochfully obiecteth to vs the sinnes of the law v. 13. He boasteth that he hath the knowlege of God and nameth him self the Sonne of God Ecclesiasticus 24. v. 34. God appointed to Dauid his seruant to raise vp a king of him most strong and sitting in the throne of honour for euer Which eternal king proceeding from Dauid can be none but Christ our Sauiour And al the praises of Paâ—riarches and Prophetes in the last eight chapters consist in their fayth and expectation of Christ Likewise the Priestes and people 1. Mach. 14. v. 28. 35. and 49. shewed their fayth of Christ to come when they established Simon and his progenie in the gouernment and highpriesthood for euer til there rise the faithful Prophet to witte the Prophet of whom al the prophetes did speake Luc. 24 v. 27. Amongst the rest Ieremie ch 31. v. 23. and Ezechiel ch 44. v. 2. make also especial mention of some singular priuileges of the most excellent virgin Mother of God Of whom also Iudith and Esther were apparent figures who receiued special graces for the benefite of their nation and so did this singular Virgin receiue of God most eminent giftes aboue al other mere creatures for the benefite of the whole Church Of Angels the celestial spirites is frequent mention in the holie Scriptures of this age Their multitude is innumerable and therfore are insinuated to men by general termes Daniel 7. v. 10. Thousandes of thousandes ministered to him and tenne thousand hundred thousandes assisted him And their powre is most great and to men most profitable An Angel defended the three children in the fornace walking with them in the fire Daniel 3. v. 49 95. Another defended Daniel from the lions ch 6. v. 22. The same or an other caried Habacuc from Iurie into Babylon Dan. 14. v. 35. and restored him in his place againe v. 38. The Archangel Gabriel instructed Daniel ch 8. v. 16. 17. ch 9. v. 21. And ch 10. v. 13. 20. Other Angels the Patrones or Guardians of the Persians and Grecians prayed for those countries and S. Michael v. 21. for the Iewes An Angle spake in Zacharie ch 1. v. 9. An other Angel went to mete him ch 2. v. 3. And in respect of Angelical offices both S. Iohn Baptist and our Sauiour himself are figuratiuely called Angeles Malach. 3. v. 1 No meruel therfore that Iudas Machabeus and his armie 2. Machab. 11. v 6. prayed for the assistance of a good Angel which was granted them v. 8. And so they went promptly hauing an helper from heauen v. 10. Their like prayer had the same effect in an other battel 2. Machab. 15 v. 27. Contrarie to these glorious Angeles are other spirites at first created in grace which falling into pride and most obstinate malice are perpetual enimies to God their Creator and to al mankind continually calumniating the workes of God and of al his seruantes wherof they are called Diuels or calumniators They neuer cease tempting al they can to euil so to bring men to eternal death For by the enuie of the diuel Sap. 2. v. 7. death both of soule bodie came into this world The iust stipend of sinne Al sinnes offend God and please the diuels But more particularly they desire to be honored as God with Sacrifice Which therfore they require to themselues and their idols And for this sinne of Idolatrie aboue al others God is most prouoked to wrath for the same most especially punished his people as the Prophet Baruch chap. 4. v. 6. signifieth to the people saying You are sold to the Gentils c. You are deliuered to their aduersaries and geuing the reason why he addeth v. 7. For you haue exasperated him that made you the eternal God immolating to diuels And not to God The same al the Prophetes teach and withal that Sacrifice is the souereigne seruice due to God only and not to any creature how excellent soeuer But of Sacrifice there is so much written that it were ouer long and nedeles to recite the places It importeth more
in the second weke of Lent :: Brothers easily enuie eech other but the parents are glad of their childrens aduancement So Christ al good Pastors :: So the Iewes thinking to preueÌ„t Christs exaltation cooperated vnwitting therto Prosper li. de promiss Dei :: Some read thirtie And as the reading is diuers so Christ whom Ioseph signified is more lesse estimed of diueres S. Aug. Ser. 81. de temp The least offensiue cause is alleaged why Iacob loued Ioseph aboue his bretheren God turneth euil to good effect S. Aug. li. 14. c. 27. ciuit Graue for hel corruptly traÌ„slated See â— Hiero. Ep. 119. S. Aug. li. 20. c. 15. ciuit VVilful corruption * Nu 16. 2. Reg. 22. Iob. 17 Psal 15 17. 85 Iacob spake of hel not of graue Abrahams besome Iue 16. :: Moyses in serteth here this historie because Christ should be borne of the genealogie of Iudas Phares Mat. 1. :: Thamar sinned desiring to be a mother without lawful mariage and Iudas sinned lying with a supposed harlot S. Aug. li. 22. c 61. 62. 63 cont Faust :: Adultrie punisable by death in the law of nature How a man might marie his brothers wife in the law of nature The Churches decree is now our rule :: Ioseph endued with al vertues was a special mirrhor of chastirie S. Amb. li. de Ioseph c â— The foure cardinal vertues reigned in him :: Temperance :: Iustice :: Fortitude :: Prudence :: God is more specially with his seruants in affliction then in prosperitie S Amb li. de Ioseph c. 5 :: Death on the crosse was most cruel most ignominious Cicero 7. Ver yet suffered by Christ and by him madeglorious Sap. 2. Philip 2. Some dreames are natural Some are illusions of euil spirites Some are from God Dan. 4 Holie Scripture and the Church are iudges of doubtful dreames :: Pharao his dreames and his Eunuches were prophetical For by them God for shewed things to come v 25. yet they were no prophets but Ioseph who had the gift to interpret them S. Aug. li. 12. c. 9 de Gen. ad lit S. Greg. li. 11. Moral in c. 13. Iob. :: These things came to passe by Gods particular prouideÌ„ce Psalm 4. God called or caused a samine vpon the land :: Cohen signifieth priest as not only the latin but also the 70. Philo and Iosephus here translate though sometimes it signifieth prince as the Chaldey paraphrasis interpreteth wherby it is probable that this Putiphar was both a priest and a prince * Obliâ—â—â—n * Fruitful or Grovving Holie Ioseph suddenly aduanced Eâ—â—li 11. li de Ioseph Ioseph truly called the reueler of secrets But more honorably the Sauiour of the world Therin a figure of Christ :: If these things which ye say be proued false ye are to be held as spies for your lying S Aug 1. 139. super Gen. :: Myn old age or me an old man S. Aug. q. 142. Contrition necessarie for the remission of sinnes Disorderlie remission is hurtful Ioseph calleth his brothers spies for their good It is lawful to sweare by creatures â—ier 4. Mat. 5. In some case more conuenient then to name God expresly Diuers mansions in hel :: Guilt of siÌ„ne is a greater bond then the life of Rubens sonnes which he offered Iacob yelded not therto yet granted to this offer of Iudas * Calumniam :: They now adore him whom they sold lest they should adore him S. Greg. ho 22. in Ezech :: See Exodi 8. v. 26. :: Euerie one hauing fiue portions Beniamin had duble Iosephus li. 1. Antiq. Moderation to be vsed in feasting :: By this Ioseph tried his bretherens affection whether they would intrete for Beniamin or suffer him to be captiue as they had be sore sold him selfe to captiuitie Theod. q. 105. in Gen. :: O torments of mercie he vexeth whom he loueth S. Greg. ho. 22. in Ezech. :: Ioseph being in deede a propher knowing more then al sorcerers in Aegypt spoke of himselfe as he was estemed in that place S. Aug. q. 145. super Gen. :: See pag. 130. :: Gods prouidence turned their euil dealing to the good of the whole familie chap. 50. â— â—0 :: Iosephs prâ— deÌ„t proceding before he made him selfe knowen to his brethreÌ„ and them to Pharao procured al this ioy fauour towards them in Aegypt Occasion of sinne to be auoided The eight and last part of this booke Of Iacob and his progenies going into Aegypt Of his and Iosephs death :: That is She bare their fathers in Mesopotamia S. Aug q. 151. in Gen. Aegyptians honoring shepe goates and kyne for goddes detested them that did gouerne kil or eate those cattel God reueleth his wil in holieplaces A difficultie how manie Israelites came at first into Aegypt Act. 7. Numbers mystical sometimes noâ— explicable in the literal sense Euerie mans life is shorte replenished with manie miseries Iob. 14. :: The priests of Aegypt being not forced to laboure for their liuing found out the Mathematiques as wituesseth Aristotle in princ Metaph. Hâ— 65. in Gen. The immunitie and care of Priests in the law of nature Yea amongst Insidels Much more amongst Christians Priests ought to be respected Math. 25. 10. Cohen in some place signifieth Prince but is here translated Priest in al the English Bibles Special place of burial lawfully desired and spiritually profitable Luc 12 But pompe auaileth not the dead Heb. 11. The Septuagint are not contrarie to the Hebrew and Latin text but supplie that was omitted Adoration of God and creatures is not repugnant Mat. 2. :: By this he made a crosse prefiguring the Crosse of Christ Isidor in hunâ— locum The right haÌ„d also in spiritual things preferred before the left Arist li. 2. de caelo textu 8. de inces animal ca. 4. The younger brother preferred signified the Gentiles before the Iewes Procop. Isidor in Gen. The forme of the Crosse prefigured by Iacob crossing his armes Ioan. 12. Collos 2. Protection Inuocation of Angels Proued by ancient Fathers God for his Saints sake sheweth fauour to their frends :: These are predictioÌ„s not al blessings S. Amb. li. de Benedict Patriar :: A prophecie not an imprecation S Aug. li. 16 c 22. on t Faust That these are most profound Mysteries is easie to conceiue but most hard to vnderstand them In some the Patriarch recounteth things past in his life for telling the effects therof to come Other things he forsheweth pertayning to the diuision of the Land of Chanaan others to the times of the Iudges of the Kings of the Captiuitie of Deliuerie from thence of Christ of Antichrist and of the end of this world Of al which diuers ancieÌ„t fathers haue written large coÌ„mentaries godlie treatises :: This prophecie S. Augustin vnderstandeth of S. Paul of the tribe of Beniamin who was first a persecutor and after an Apostle of Christ Ser. 14. de Sanctis Ruben for his sinne was put
â—yp â—â—p 76. in fine S. Aug. Tract 12. 13. in Ioan. :: The same credite is geuen to God speaking by Moyses as if he had spoken immediatly by himself S. Hiero. in Epist ad Philem. :: The first of al Canticles sacred or prophane Origen ho. 6. in Exod. :: God only suffered them to goe into the sea For they went of their owne accord supposing they might folowe where the Israelites went before S. Aug. ser 89. de temp :: Musical instrumeÌ„ts vsed before the law of Moyses in the seruice of God :: These things chanced to them in figure 1. Cor. 10. :: The wholsome wood of the Crosse made the bitter sea of gentiles swete Theodoret. q. 26. in Exod. The same Church Religion in this age as in the former Beleefe in one God Three diuine Persons Strength or power the Father vvisdome the Sonne Spirite the Holie Ghost Christ promised to Abraham Rom. 9. To Isaac And to Iacob Christ prefigured by Abraham By Melchisedech By Isaac Iacob Ioseph Iob. Moyses And manie other things Prophecie of Christ Iob. 19. Sacrifice Altares Churces dedicated Vowes Priesthood Priuilege of Priests VVhere is no sacrifice no priest is required Circumcision Penance Gen. 44 Mariage Degrees of coÌ„sanguinitie Pluralitie of wiues lawful sometimes neuer of husbands Blessings Signe of the Crosse Ceremonies Musical instruments Baptisme prefigured 1. Cor. 10. The B. Sacrament Priesthood of the new Testament Traditions Tythes Forme of iustice Precepts Raising seede to the brother Abstinence Freewil Mans industry necessarie God tempteth nor to euil Faith and good workes together iustifie and are meritorious but neither of them alone Iet 2. Heb. 11. Heb. 1â— Perfection in this life Foure principal merites of Abraham 1. Prompt obedience 2. Faith without staggering 3. Propagation of faith and religion 4. Perfect obedience Other iust men Isaac Iacob He spake truth in mystical sense Ioseph Iob. Moyses Nu. 12. Exo. 32. Election is of Gods mercie Predestination excludeth not ordinary meanes Sinne is the cause of reprobation Pharao and other Aegyptians hardned their owne harts God did only permitte them to obdurate themselues Protection Inuocation of Angels and Patriarches S. Aug li 16 c. 36. 〈◊〉 Adoration of creatures Swearing by creatures Ominous speach Dreames Images Reliques Deuotion to holie places Figure of Christ crosse Iosue 24. Funeral offices 2. Reg. â— Place dedicated for burial Mourning 40 dayes Exequies of seuen dayes Special place of burial rightely desired No soule before Christ entred into heauen Diuers places in hel Act. 7. v. 16. Luc. 16. Resurrection Mat. 22 General Iudgement â— Pet. 2. â—p Iud. Eternal punishment of the wicked and ioy of the blessed Heb. 11. Continuance of the Church notwithstanding breathes from it Abraham neuer contaminate in Religion Thare and Nachor reduced from idolatrie Abraham publikly professed his faith Sem. Sale Heber Melchisedech Manie professors of true Religion Breaches from the Church Moabites and Ammonites Nachors progenie Ismaelites Gal. 4. 2. Paral. 12 16. 28. Madianites Idumeans Heb. 12. Idolatrie stil increasing yet the Church continued yea also increased The Church of Christ in the new TestameÌ„t alwayes visible and great The same Scriptures forshew Christ and his Church Multitude of progenie promised to Abraham pertaineth to the Church of Christ Gen. 13. 〈◊〉 17. 22. Apoc. 7. Very absurde to say the Church of Christ was at anie time obscure Succession of spiritual gouernets during the law of nature Iob. 19. Priesthood Moyses law established in Aarons seede Ex. 28. Nu. â— Moyses chiefe in spiritual and temporal gouernment The beginning of the fourth age The second parte of this booke How the Israelites were sustained in the desert prepared to receiue the Law :: God least it in their wil to be content with ynough or to couere more yet suffered them not to haue more when it came to measurinâ—g v. 18. 2. Cor. 8. :: These birdes by Gods prouidence came from other places to the children of Israel Nu. 11. v. 31. :: By their woâ—dering at the duble quaÌ„titie it appeareth they intended not to gather so much :: By anticipation Moyses writeth here the commadment geuen when the Tabernacle and Arck were finished Exo. 〈◊〉 :: This Relique was put in a golden vessel Heb 9. though it was infinitly inferior to Christs flesh â—â— 6 yea inferior to the fleshâ—â— anie glorified Sainct Manna so called of Man-hu It was a figure of the Eucharist li. 3. c 37. â—o 45 Tâ—â—â—26 Ioan. 6. v. 25. 41. 49. 51. 55. Twelue miracles in Manna Psal 77. v 25 〈◊〉 li. 1. c 12 cont Occolâ—m◠◠〈◊〉 li. â— c 12 parâ—â—m 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. No miracle in Protestants Communion Al the said miracles are more eminent in the B. Sacrament 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. :: If this ceremonie of holding vp his handes was of such importance in the law of nature why do Heretikes deride the same and the like in the Catholique Church VVheras also our Sauiour lifting vp his hands blessed his disciples Luc. 24 S Damascen also teacheth li 4. c. 12 Oxthox that this extenâ—ion of his handes prefigured the Crosse of Christ And now it representeth the same :: Cohen in Hebrew signifieth Priâ—â—e oâ— Pâ—â—â—st which offices in the law of nature were often ioyned in one person :: Manifold wisdome wherof Daniel prophecieth c. 12. v. 4 in Christian gentils was here prefigured in Iethio a gentil :: To whom Moyses willingly yelded Origen in hunc locum Morally Superiors are admonished by Moyses example to lerne of aâ—â—e man that which is good 5. Chrysostom â—o de ferâ—ndâ—s reprehensioâ—â—bâ— â— :: To this place which was their 12 mansion they came the 47. day after they parted from Aegypt And the third day folowiÌ„g which was the â—o the law was geuen in mount Sinay S. Hierom. Epist 1. ad Fabiolam :: God would haue their free consent els it were not a perfect couenant Theodoret. q 35 in Exod. :: In this couenant God promiseth particular loue Priestlie function wherby they might better serue him and effectual grace and sanctitie :: The people promise loyaltie to God and to keepe his commandements :: So Angels Saincts offer our prayers other good workes to God though he know al things before hand :: The people and al inferior clergie also are to kepe their limites and to lerne Gods wil of their superiors Agreement of old and new mysteries The third part of this booke 〈◊〉 Diuine Lawes M 〈…〉 l and Iudicial :: In Hebrew 〈◊〉 in Greke 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 in English a 〈◊〉 〈◊〉 〈◊〉 This com 〈…〉 and 〈…〉 e one of the nine folowing Catech. Ro. p 3 q. 9. The Epistle on wenesday in the third weeke of Lent :: This and other ceremonial precepts are determinate lawes for obseruing the coÌ„mandments of the first table pertaining to God Protestants charge al Catholiques to be Idolaters They abuse their
Gen. 24. :: Iosue being a prophet saw some of their hartes inclined to idoles though exteriorly they then had none among them S. Aug. q. 29. in Iosue :: This renouation of the same couenaÌ„t presigured the law of the new Testament S. Aug. q. 30. in Iosue :: To the more confusion of reasonable creatures wilfully offending vnsensible things are made witnesses because they euer obey Gods wil which is the best maner of hearing Theod. q. 19. in Iosue :: If Iosue writ the rest of this booke then Samuel added these last verses Hist Sâ—hol :: Iosephs Mausoleum oâ— famous sepulchre remained in Sichem in S. Hieroms time as he wit nesseth Tradit Hebra in Gen. prope sinem Gen. 5â— â—xo 13. Thare sometime serued false goddes but Abraham neuer Before Christ none entered into heauen A rule for reading historical bookes The Iudges of Israel figures of Christs Apostles They were al finally holie men Eâ—â—li 4â— The Contents of this booke Diuided into three partes The first part A geneâ—al recapitulation of the peoples state :: The maner of consulting our Lord was by the High priest praying in the tabernacle Exo. 29. v. 42. :: The first general captaine after Iosue and diuers of the Iudges were of the tribe of Iuda but not al as appeareth in this booke :: Strong weapons crooked like sickles made fast to the chariottes which cut in peeces men horses and other chariottes that came in their way :: An Angel taking the forme of a man as before to Iosue ch 5. so now appearing to the people spake to them in the name of God whose messenger he was :: By special dispensation sacrifice was sometimes lawfully offered in other places though the Tabernacle and afterward the Temple was the onlie place commanded Deut. 12. Iosue 22. S. Aug. q. 36. in Iudic. :: These Iudges were extraordinarily raised vp to deliuer the people repenting when they were fallen into afflictioÌ„s for their sinnes The second part Of the common peoples often falling to idolatrie their repentance and deliuetie :: In manie places we see the worde sauiour and like titles geuen to men as the seruantes and officers of God who is the proper and principal Sauiour of al. S. Aug. q. 18. in Iudic. :: In these 40. yeares are included the eight yeares of their seruitude v. 8. so in the rest of this historie otherwise the number of yeres agreeth not with the count 3. Reg. 6. v. 1. :: Aod hauing special inspiration from God to do this fact as S. Augustin noteth vpon these wordes q 20. in Iudic. is not to be imitated by priuat men See Num. 25. v. 11. :: Being a prophetesse she resolued hard and obscure thinges but exercised no iurisdiction in anie causes for that belonged to the councel of Priestes and of seuentie ancientes where the high priest was the chief Iudge Num. 11. Deut. 17. Spiritually Debbora signified the Church Barac christian Princes who are directed in their warres and other actions by spiritual superiors as Origen and other ancient writers expouud this historie :: VVho is this woman ful of confidence piercing the temples of the enimies head with a naile but the faith of the Church destroying the diuels kingdomes with the crosse of christ S. Aug. li. 12. â— 32. cont Iaust Manich. Iabel also prefigured our B. Ladie who crushed the serpentes head :: The greater blesse the lesse by imparting spiritual benefites so God and superiors blesse their subiectes Men blesse God the lesse their betters by geuing thankes and prayses :: She inculcateth that she must so much more praise God for this victorie because he forshewed it by her by her directed the general captaine Barac lest it might be ascribed either to wisdome or valure of anie man :: Those that subdew their bodies to the spirite ride vpon fayre asses Origen hom 6. in c. 5. Iudic. :: Iahel the figure was blessed amongst wemen much more the most holie virgin mother of God is blessed aboue alwemen :: S. Augustin q 31. in Iudic. supposeth that this messenger sent from God called a man a prophete for the forme wherin he appeared was the same Angel which sate vnder the oke and sent Gedeon to deliuer Israel v. 11. 12. c. :: He meant not to offer sacrifice to the Angel but that either the Angel or himselfe in presence of the Angel should offer it to God and so in dede the Angel partly directed him what to do partly executed the office himselfe by touching the oblation with his rodde and miraculously bringing fire to consume the sacrifice :: An altar for a monument not for sacrifice :: The strength of Baal or stronger then Baal :: Dew first in the fleece and after on the ground signified grace and true religion first in one people after in al nations Sainct Amb. Ser. 13. de Natal Dom. Venr Beda qq in Iudic. c. 4. Also Christs Incarnation without detriment of his mothers virginitie of whose grace al are replenished S. Bernard ho. 2. in Missus est :: Obseruation of dreames is generally forbid Leuit. 19. v. 26. Deut. 18 v. 10. yet here and in other places it is euident God would haue some obserued See Annot. Gen. 40. :: These thinges were ridiculous saieth venerab Beda c. 5. qq in Iudic. if they had not bene terrible to the enemies :: It is no derogation to God that honour is also geuen to his seruantes :: Trumpetes signified preachers of Christ pitchers the bodies of Martyres lampes their vertues and miracles Vener Beda qq in Iudic. c. 5. :: A soft answer breaketh anger hard speach stirreth vp furie Prou. 15. :: Zebee and Salmana were not of anie of the seuen nations whom God commanded to destroy and therfore Gedeon might haue spared their liues if he would :: Kinges may do ante thing not contrarie to the law but Iudges Dukes may onlie do according to the law See 1. Reg. 8. :: His handmaide oâ— seruant not a harlotte to wit such a one as had not the priuiledge of a wife as Gen. 25. v. 6. :: This sonne of Gedeon by his seruant prefigured Antichrist who wil persecute the Church and reigne for a while but in the end shal be destroyed S. Beda c. 6. qq in Iudic. :: True pastores in the time of Antichrist wil still auouch the truth and the right of the Church :: Oyle spiritually signifieth the grace of the Holie Ghost making peace of conscience in mens soules towardes God :: The swetnes of Gods law producing good workes :: Contemtible in outward shew but bringing forth liquour of meruelous force which sorte of workes God is most delighted withal and men most admire Psal 85 :: The rhamnus signifieth base and ambicious men * brierre bramble â—rthistle :: God doth suggest only good cogitations as remoâ—â—e of conscience in the secheâ—â—tes for their ingratitude towardes Gedeon and for so wicked and cruel a murder of his sonnes
truly for he was caried thither after his eyes were put out Iosephus li. 10. Antiq. c. 10. :: There was so exceding much that they wel could not or did not weigh it :: By Gods special prouidence king Ioachin other wise called Iechonias 2. Par. 3. Mat. 1. is exalted and set ouer al the Iewes vnto whom others succede in like authoritie and so is fulfilled the prophecie of Iacob Gen. 49. The scepter shal not be taken from Iuda nor a duke of his thiegh til he come that is to be sent The signification of the name and the contents of this booke Epist ad Paulin. Diuided into two bookes The first booke into three partes The first part Genealogies partly of other progenies of Adam but specially of Iacobs issue :: Adam had two other sonnes before Seth but Cains race was vtterly extinguished by the flood and Abel had no children :: As before the right line of Adam to Noe so here from his sonne Sem to Abram :: For mysterie sake God changed his name to Abraham Gen. 17. Differences of names numbers times found in holie scriptures make them hard to be vnderstood Diuers meanes to reconcile seming contradictions in holie scriptures 1. 2. Luc. 3. 3. 4. Mat. â— 5. 6. 7 8. 9. 10. Not priuate but publique spirit of the Church expounder of holie Scripture 2. Pet. 1. v. 20. :: This patriarch first called Iacob signifying suppâ—ater was afterward called Israel that is Sâ—â—ng God or valient vvith God Gen 35. :: Either this man had two names or there is error in the last letter here or Iosue 7. :: Otherwise called Calâ—bi v. 9. :: By sonnes as often elsewhere are vnstood nephewes and other of spring * dvvellings or resting places :: Valient men by whose help Ioab got victories and triumphant crownes :: S. Matthew omitteth this Ioakim and counteth Iechonias as the sonne of Iosias The same Ieconias was also otherwise called Ioachin 4 Reg. 24. v. 6. 25. v. 27. S. Hierom. li. 1. in Matth. :: Semeia with his fiue sonnes are counted six sonnes of Sechenias though Semeia only was his proper sonne the other his nephewes See annotation ch 1. num 3. :: In ioyning a vow to his prayer he imitated holie Iacob Gen. 28. And they both desired temporal thinges for the better seruing of God aduancing his glorie especially that they might be assisted with grace not to yeâ—d to tentatious nor sinne of malice :: Chiefloâ—d of the vaâ—â—â—y where the 〈…〉 dwelt that maâ—e the Temple :: See annotations Gen. 49. nu 4. :: Of these and the like S Paul sayth By saith they ouer came kingdomes Heb 11. :: The lineal succession of Hiegh priestes from Aaron to the captiuitie in Babylon Nicephorus counteth some others among these li. 2. c. 4. Iosephus also differeth from this cata logue li. 10. c. 11. 2. Paral. 26. :: In Sadoc 3. Reg 2. the high priesthood was reduced to the line of Eleazar which by Gods ordinance was translated to Heli of Ithamars line but stil continued in the line of Aaron The rest of Sadochs line by Achimaas c. to Iosedech in the captiuitie appeareth before v. 9. ad 15. :: Gen. 46. this third sonne is called As bel seuen more are there recited And so in the rest is much difference but al may be reconciled by such rules as are noted chap. 1. :: â—â—â—â—cheth Regiaa Queene :: Ishod Vâ—ram decorum that is A comelic personable or goodlie maa So we leaue the hebrew 〈◊〉 in this place because â— serom and the whole Church doth so in the latin text which we translate :: The genealogies of al Israel being hitherto recited before their captiuitie others are now added which first returned to Ierusalem after their release The second part King Saul and al his familie ouerthrowne :: He offered Sanctifice on an Altar withut warranto 1. Reg. 13. And destroyed not the Amalâ— cites as he was commanded 1. Reg. 1â— The third part King Dauids reigne and his special actes :: Two stout men of Moab as if they had benne lions 2. Reg. 23. v. 20. :: An armie of 〈…〉 o◠〈…〉 is 〈…〉 to â—s â—â—Soanâ—◠〈◊〉 :: Obededom was a Leuite c. 15. v. 18. and therfore more mete to kepe the arke :: Called a Getheite because he had dwelt in the towne of Geth :: An other linen garment vsed by prophetes such as Samuel did weare being a child 1. Reg. 2. :: Not only king Dauid being a holie Prophet but anie other Superior might blesse his subiectes :: That he also disposed certaine offices of Leuites was by special priuilege which was no preiudice to the hiegh priests authoritie for superior powre is proued by Gods institution rather then by factes either of good men which do manie thinges by way of dispensation oâ— of euil vâ—uâ—â—ing whithoâ—t warrant that to them perteyneth â—ot For it is â—â—ie that God instituted supreme spiritual powre in the high priest Deut. 17. And al kinges and temporal princes are to receiue the law at the priestes hand ibidem v. 18. Eleazar the high priest was appointed to consult our Lord for Iosue Nu. 27. Finally by Gods ordinance the lavy of truth vvas in the mouth of priestes Malâ—s 2. Psal â— 104. Psal 95. Psal â—05 :: That is continew and preserue thy seede and samilie as we see it performed et en to the B. virgin Marie and Christ of the house of Dauid Mat â— Luc. 2. 3. 2. Reg. â— :: The lesser townes and villagies are commonly called the dauhgters of some great towne or citie to which they perteyne :: That which is dedicated to sacred vse is consecrated to God â— Reg. 10. 2. Reg. 21. :: By Gods permission Dauid was tempted and ouercome 2. Reg. 24. 2. Reg. 24. :: King Dauid was not without faith nor hope and yet was contaminate with iniquitie from which he prayed to be deliuered * liitle cartes :: God shewed by sending fire miraculously to burne the sacrifice that he had heard Dauids prayer 1. Reg. 7. 3 Reg 5. :: Salomon sig nifieth Peaceable and therin as in manie other thinges prefigured Christ who amongst other names is called Prince of peace Isai 9. :: Aarons sonnes being consecrated Pricstes according to Gods ordinance Leuit 8 the Le uites to do other offices about the tabernacle Num. 3. 4 king Dauid with Sadoc the high priest and other chief men ch 24. â— 6. disposed them by lottes which should serue by courses to sing and play on instrumentes as wel in the tabernacle now resting in Ierusalem v. 26. as in the Temple when it should be built :: They were called princes of the Sanctuarie in respect of Sacrifices other sacred functions :: And princes of God in â—eguard of their spiritual iurisdiction in the Church or house of God :: Otherwise called Ethan ch 6. v 44. c. 15. v. 19. :: They played oâ— instrumentes Psalmes and Canticles made by Prophetes
:: Either his first sonne was dead or was not fitte to be chief ouer the rest :: Thinges are sanctified by designation to holie vse :: King Dauid hauing hereto fore offended in commanding to number the whole people 2. Reg. 24. would not now attempt to number al which were in deede innumerable but only those that were to be disposed of in specialseruices 3. Reg. 1. 2. Reg. 7. :: So Iacob prophecied that the royal scepter should come to the tribe of Iuda and therein remaine til Christ Gen. 49. :: It is here euident that Salomon was some time the true seruant and childe of God keeping his preceptes and as certaine that he fel into great sinnes and lost Gods grace and finally it is doubtful in what state he died 3. Reg. 11. wherby is conuinced their vaine phancie that thinck he who is once the child of God can neuer fal nor become a wicked man * a kind of sinne white stone :: That which he had already vowed and prepared he counted not his owne and now goueth more to the building and 〈…〉 thing of the Temple :: As Abraham Isaac Iacob and others were straÌ„gers in respect of Chanaan so both they and also Dauid Salomon and al men in this world are pilgrimes in respect of heauen Heb. 13. :: Albeit they did the same exterior act of honour to God and the king yet in their mind intention they gaue diuine honour to God and ciuil to the king See Exod. 20. â— Reg. 1. v. 34. :: Either Nathan and Gad writ the later part of the first booke and the second booke of kinges or els their bookes are not now extant 1. Par. 1. The connexion of this booke with the former 11. 28. The contentes diuided into two partes The first part Salomons reigne in the whole kingdome 1. Palaâ— 13. :: It is the maner of holie scripture to expresse thinges exceding vulgar capacitie by the figure Hyperbole â— Reg. 5. :: It is probable that this man had instructed the king of Tyre in true religion of one God whom he confesseth v. 11. 12. and that therfore the king called him his father :: This mount Moria signifying vision was so named by Abraham who was there readie to sacrifice his sonne Isaac Gen. 22. :: And Dauid by the appointment of an Angel offered there sacrifice â— Reg. 24. â— Par. 21. 2 Reg. 24 3. Reg. 6. 3. Reg. 7. :: As wel the Temple as the Altars and other appertinances were made after the forme of Moyses Tabernacle altares of sacrifice incense and the rest but greater in quantitie of more precious matter and more excellent workmanship :: A great brasen vessel and some other thinges that were not before 3. Reg. 7. :: Also a greatter number of candlestickes and other the like * or pommels 3. Reg. 7. :: An other Arke was not made because that was most holie most excellent which Moyses made Likewise other holie thinges of the tabernacle were brought into the Temple with great solemnitie :: God shewed his presence by the darke cloud which replenished the Temple * Basilicae :: Kneeling :: Lifting vp handes stretching forth armes and the like external gestures do much helpe internal attention in prayer and also sturre vp others to godlie imitation and therfore hath bene much practised by deuout persons both in the old and new Testament :: In this chapter and often els where it is euident that places dedicated to Gods seruice are more acceptable to him then other places :: As the Temple was the special place of prayer chosen by God v. 12 so special Hymmâ—s Psalmes and other set formes of blessing are more gratful to God and more effectual to his seruantes :: Salomon was yet so farre from communicating with Infidels that he suffered not his wife an infidel to be present where the Arke of God had bene placed 1. Par. 15. 3. 〈◊〉 10 :: They are called kinges of God which reigne by his grace and according to his wil. VVherevpon they vse this stile By the grace of God K. of England Ierusalem c. :: His fall to luxurie and idolatrie is recorded 3. Reg. 11. 3. Reg. 12. The second part Diuision of the kingdom Dauids issue reigning only in two tribes which also are caried captiue into Babylon :: A worthie example to suffer temporal damage rather then to conforme them selues to the practise of false religion 3. Reg. 15 :: A firme and perpetual couenant Num. 18. v. 19. :: It perteyned properly to the king to destroy the exterior practise of idolatrie but to the Priestes prophetes to informe the interior mind consciences of euerie one :: Cooperation with Gods grace meriâ—eth increase of grace :: King Asa destroyed the places where Idoles were serued chap. 14. v. 2. but tollerated the places where some offered sacrifice to God beside the proper altar in Ierusalem because this was dispensable and not the other 3. Reg. 15. Iust punishment with paine of his feete for iniuriously putting Gods prophet in fetters v. 10. So God punished him temporally for that and other passionate sinnes and he died in good state for his hart was perfect al his dayes Chap 15. v 17. that is most part of his life especially in his last dayes :: Good workes approued by new benefices from God as a reward ther of do geue more hope confidence to procede from vertue to vertue 5. Tho. li. deregiminâ— Regâ—mâ—i :: For this he was iustly reprehended but his simple intention diminished his fault and so he was more easily pardoned for his good workes otherwise donne in Gods seruice ch 19. 3. :: See Annotation 3. Reg. 〈◊〉 v. 15. :: Precisian Doâ—aâ—â—stes holding it vnâ—â—â—ful to conuerse with sinners amongst other Scriptures alleaged 〈…〉 reprehention of Iosaâ—â—â— for his societie with Achab. To whom S. Augustin answereth that he was not blamed for other conuersation with Achab but for ayding him and ioyning with him in the act of sinne when he contemning Micheas the true prophete of God and beleuing false prophetes went to battel wherin both kinges offended but with difference so one was saâ—â—e though he semed to be secure the other was saued in great danger and repenting was pardoned li. 2. c. 1◠〈◊〉 opist Parmeâ— :: A most plame distinction of spiritual and temporal authoritie and offices not instituted by Iosaphat nor anie other king but by God himself Deut. 17. Num. 27. :: They fasted not only to sub due the flesh to the spirite but also for other necessities :: Example of pilgremage to holie places because it pleaseth God to heare the prayers of good people rather in one place then in an other ch 6. 7. c. :: Faith is the fundation of al good workes Heb. 11. but not sufficient to saluation without other vertues and therefore they not only beleued but also fasted and prayed and where nede required fought with weapons though at this time it pleased God
Ostriches :: Falcons or Ierfalcons other haukes :: Horses are of singular great corege :: Haukes wherof Aristotel saith there be ten kindes pliâ—â—e sixtene :: Eagles of most strong sight :: If we discusse al Iobs wordes saith S. Gregorie we shal find nothing wickedly spoken but only smale speâ—ce of pride in speaking too much of his owne afflictioÌ„ and too litle of Gods goodnes towards him li. 23. c. 1. :: Though Iob had truly auouched that his sinnes deserued not so great afflictions yet he ought to haue acknowleged that God afflicted him iustly for some other cause knowne to God but vnknoweÌ„ to him which he not confessing semed to make Gods iudgement vniust or of none effect S. Greg. li. 32. c. 3. :: An Elephant the greatest of al beastes of long life strong meke tâ—n perate chaist ouercome by the Vnicorne or Dragon or taken by the nose ledde away How much more doth Gods prouidence geue man powre to ouercome the diuel :: An huge great fish perhaps the whale exceding mans powre to be managed yet is subiect as also the diuel signified therby to Gods powre and prouidence :: God ruleth al his creatures not with crueltie as a tyranne but with iustice ease and powre :: God at last destroyeth him whom man can not ouercome :: Angels with reuerent feare doe honour Gods powre And valient mariners and other soldiars are terrified when they see this so huge a fish Mystically Gods preachers and perfectest seruantes shal naturally feare the terrour of Gods iudgement :: And the diuel reigneth ouer proude men S. Greg. li. 34. c 4. 17. :: Iob here simply ackowledged his error in speaking so much in defence of his owne innocencie and so litle of Gods prouidence in afflicting him for his more merite and Gods more glorie :: Before he defended a truth against his opposite freindes now with more resignation he contented himself with his affliction :: Iob did penance both for himself and others :: In that he had al other thinges duble and children in the same number as before it is a signe that the former perished not but died in good state God by his sentence condemned the error of Iobs freindes and iustified his assertion Errors ought not to beholden stil being once condemned Much lesse raised againe being hertofore buried S. Aug. deside oper S. Cyprian li. 4. ep 2. Apud Euseb li. 6. c. 35. Gen. 2. 4 7 Exod. 23. Deut. 15. Numbers mystical Great or manie sacrifices for great offences Deuotion of him that offereth sacrifice increaseth the effect Prayers of holie men or Sainstes derogate not from Christ VVhy we haue made few annotations in this booke The argument of this historie Iob in prosperitie was tempted inuisibly more then ordinary men of lower state or lesse perfection 2. Tim. 3. Much more by losse of al his goodes and children in one day Most of al by bodilie affliction And reuiling of his wife Holie Iob lamented his affliction and the general miseries of man VVhere Iob expected comforth in tribulation the diuel procured him more affliction Iob sore afflicted in bodie had nine seueral confflictes about the cause therof before it was decided The first conflict The maine point of the controuersie The second conflict The ground of these mens error The third conflict The fourth conflict The fifth conflict The sixth conflict The seuenth conflict The eight conflict The ninth conflict Newest Sectaries hold themselues the wisest Especially these of our dayes that relie ech one vpon his owne priuate spirite In the tenth place God decided the controuersie Penitentes pardoned Iob rewarded The literal sense of this historie Aliegorical Anagogical Moral Holie Iob proceded by degrees to perfect patience This booke vndoubtedly is canonical Scripture Late Hebrew Doctors and some Catholiques hold diuers authors of sundry Psalmes Prefat in Psal Epist 134. 139. It is much more probable that Dauid was author of al. Proued by S. Augustin S. Chrysostom and greatest part of Doctors Mat. 22. v. 16. Act. 4. v. 24. Ro. 4. v. 6. Ro 11. v. 9. Heb. 4. v. 7. The common voice of Christians some general councels cal it Dauids Psalter Proued by other Scriptures S Ierom attributeth the summe of this booke to Dauid only The Psalmes are a Summe of al other Scriptures Mat. 5. 7. 11. 22. Luâ— 16. S. Greg. in Psal penitent They coÌ„teine the summe of Legal Historical Sapientiential and Prophetical doctrine Gods prouidence in sweetly drawing our consent cooperation of freewil which is necessarie to saluation Ser. 15. de verb. Apost S. â—asil in prâ—log Apoc. 5. Holie Scriptures a sealed booke li. 4 dialogi c. 42. The Psalter is the key of other Scriptures Iac. 5. But it self is also sealed But one principal key of ech Psalme Tenne keyes of the Psalter Also tenne stringes 1. Key One God the B. Trinitie 2. Gods workes 3. Gods prouidence 4. The Hebrew people 5. Christ our Redemer 6. Conuersion of Gentiles the Catholique Church 7. Faith good workes 8. Dauids owne actes 9. General Resurrection Iudgement 10. Eternal glory and paine Foure wayes to find the proper key of euerie psalme 1. By the title 2. Allegation in the new Testament 3. Greatnes of thinges affirmed 4. Conference of places li. 3 c. 4. de pecca merit The stile of this booke is Poetrie Abuse derogateth not from good thinges Dauids Psalter more ancient then any profane poetrie now extant Musike very ancient Gen. 4. Sacred poetrie most excelleÌ„t Prefat VVhy King Dauid wâ—â—â—te diuine poetrie The first cause his natural inclination to musike 1. Reg. 16. v. 23. 2. Verse more easie more plesant Eccli 40. S. Aug. S. Basil in Praeâ—at 3. Most special great and memorable thinges writte in verse Exo. 1â— Deut. 32. Iudic 5. Iudith 16. Prou 31. 1. Reg. 2. Isa 38. Isa 12. 26. Ezeâ—h 38 Iaâ— 2. Abac. 3. Dan. 3. Luc. 1. 2. Câ—ticles in the new Testament 4. Both diuine musike and dirtie in Gods temple 1. Parâ— 23 25. 5. The great vse of these Psalmes in the Catholique Church 56. 117. 65. The whole Psalter in the ordinarie office eâ—â—â—â—â— weke Certaine Psalmeâ— euerie day 4. 30. adv 7 53 62. 66. 90. 94. 118. 133. 148. 149 150. Many Psalmes in other Ecclesiastical offices Bishops bond to be skilful in Dauids Psalter Other Priestes to haue competent knowlege therin VVhy this booke is called the psalter Other instrumentes make consorte with the Psalter Al vertues are referred to Gods honour Scriptures are to be expounded by the coÌ„mon spirit of the Church not by priuate men They consist in vnderstanding Holy Fathers do best expound them Some Mysteries are hidden They proue our humilitie The right maner of seruing God The 7. key a He is in the right way to eternal felicitie b not continued to euil suggestions Mat. 5. c not continued in sinne d not finally persisted in wicked life e He is wholly occupied delighted in keeping
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
supposing me to be like a ruinous or shaken wal that is easily throwne downe g They thinck stil to depriue me of my reward the price of my laboures and merites h but I runne so much more diligently as thirsting after righteousnes in this life and glorie in the next to finish my course i A most dangerous tentation when after threates and crueltie persecutors endeuour by swete wordes and promises to perswaed the iust to fal into sinne k I resolutly purpose not to yeld to anie tentations l Gods faithful seruantes are not only constant themselues but also exhorte and perswade al others as much as in them lieth to serue God and trust in him m Vsing false weightes they defraud one an other n God hauing nce spoken it is most assured o Two especial attributes of God p God is Omnipotent so that he can both reward and punish infinitly q and Merciful that he is readie to receiue al sinners into his fauour if they wil repent and turne vnto him Mat. 16. Rom. 2. 1. Cor. 3. Gal. 6. Dauids deuotion in banishment the 8. key a Holie Dauid made this deuout meditation when he was in the forest of Haret or desert of Ziph 1. Reg. 22. 23. and could not come to the tabernacle of God nor to Ierusalem where he especially desired to be in the inheritance of our Lord which was to him a great affliction As the like is now to Catholiques when they are put in close prison for their faith or otherwise hindered that they can not be present at the most holie and daylie Sacrifice In which ease we must supplie as we may this great losse and comfort ourselues with this or like Psalme or prayer saying O God my God to thee I watch b Euen from the first downing of the morning c my soule thirsteth after thee d yea also my very flesh and whole bodie feeleth great paines by this affliction of mind and desireth releefe and rest e Being now in case that I can not serue thee ô God as I would yet I exhibite myselfe present in spirite before thy holie place f meditating thy powre and thy glorie g This consolation in banishment from thy diuine Seruice is sweeter to me then manie temporal liues or anie worldlie prosperitie h For as the Passions of Christ abound in vs saith S. Paul 2. Cor. 1. so also by Christ our comfort aboundeth i Replenish my soul ô God with the aboundance of thy grace k so shal I be more able to praise thee l Seing in the night also in my bed I meditate of thee m I wil more diligently do the same in the morning n My temporal and spiritual enimies o and they shal be damned for their sinnes p It happened lâ—terally to Saul that he was slaine in battle which he made against his enimies q and his dead bodie was hung on a wall 1. Reg. 31. exposed to wilde beastes or birdes though it was after wards bu nt and buried r Dauid was presently after Sauls death exalted to the kingdome in figure of Christ whose name and glorie was exalted after the destruction of the Iewes by Pagane Emperours A confident prayer in trihâ—lation the 7. key a By example of thy former protection b from the conspiracie of wicked men I trust most assuredly in thy helpe c They are resolued to intrappe me d But as they haue failed so 〈…〉 and be ouerreached in their bad counsels as Achitophel 2. Reg. 17. e God hath chosen the weake of this world â—o confound the strong f much merueled seing the wicked so punished g The iust shal be praised for rightly seruing God Conuersion oâ— Gentiles the 6. key a The seuentie interpreters seing Dauid here prophecie of the peoples returne from Babylou added the names of Ieremie and Ezechiel who being in that captiuitie prophecied the same more largely As likewise these and other Prophetes foresavv in spirite and more especially prophecied the going forth of al nations from Babylon that is forsaking Idolatrie and embracing true Religion â—n the Church of Christ so S. Augustin Eutymius and others b Not in Babylon nor els vvhere but only in the Church praises and vovves are gratful to God c Alnations shal know thee d The wicked are insolent in threatning e but thou mercifully pardoning our sinnes they shal not hurt vs. f They are happie to whom thou hast prepared grace and glorie g The voice of the faithful reioycing in the hope of eternal glorie Rom. 5 h nothing polluted shal enter into heauen Apo. 21. i Thou which art al powreful as appeareth by the huge montaines k seas and other thy workcâ— l Thou wilt by thy omnipotent powre moue the hartes of obdurate men and so conuert innumerable of al nations to thee m Thou wilt draw manie to thee with ioy and gladnes from the vttermost coastes of the east and weast n God wrought diuers miracles in waters Gen. 7. Exo. 7. 14. 15. Iosue 3. 4. Reg. 5. 6. c. o likewise in prouiding meate for his people Exo. 16. 3. Reg. 17. 4. Reg. 4. 7. c. which were figures of Baptisme Eucharist and other Sacraments of Christ washing from sinnes and augmenting grace p so replenishing the Chureh with most sacred Mysteries q Endewing the Apostles and other preachers with spiritual grace and lerning r continuing the succession of pastores to watter and feede the faithful people Å¿ God blesseth the whole course or circle of time of the Church militant in this world t and the crowne or happie end of euerie iust persons life vv those vvhich are more eminent shal particularly reioyce in their ovvne and others spiritual progresse in vertue v Euen those which before had only a shew of beautie but in dede vvere barren shal yelde abundant fruict x The principal pastores shal in proportion reioyce aboue the rest for the grace and glorie of al their flocke y the subiectes also and inferior people shal be satiate vvith their happie lotte z Al together prelates and people higher and lovver shal vvith vn forme voice sing praises to God and perpetual hymnes Perpetuitie of the Church S. Aug. Eutym Reward of the iust Sainctes crownes are of Gods benignitie The Corones of our Lord and our Ladie Gentils succede the Iewes the 6. key a Mystical resurrection Gentiles succeding in place of the Iewes b Shew your internal ioy by external wordes and deedes c In drovvning the vvorld in confounding the tongues in Babel in burning Sodom and Gomorrha with brimston in plaging the Aegyptians in drovvning Pharao and his vvhole armie in the read sea in destroying the Chananites and other infideles in punishing the tenne tribes and aftervvards the other tvvo by captiuitie and innumerable other punishments al for sinnes d for vvhich euen the vvicked though not sincerly conuerted yet of seruile feare feaned and falsly promised to amend but performed it not as Pharao afflicted vvith plagues vvas
other especially the wicked afflicting the good which our Sauiour describeth Mat. 24 saying Nation shal rise against nation You shal be odious to al nations for my sake Iniquitie shal abound c. :: This ioyful propagation of Gods glorie and name is either vnderstood to be prophecied of the Church in general which is as an iland of the whole world or properly and particularly amongst other gentiles of â—laâ—des conuerted to Christ as great Britannie others Iere. 48. :: The prophet and faithful people confessing Gods benefites and perfect performance of whatsoeuer he promiseth or determineth conforming their desires to his pleasure say Amen as wel in prosperitie when he deliuereth and blesseth them as in aduersitie when he punisheth by the destruction of Ierusalem which is here prophecied and the like :: After the reiection of the Iewes al Gentiles shal be conuerted to Christ Apoc. 7. â—1 :: In the time of grace geuen by Christ his whole Church singeth this and other like canticles of praises :: Other peoples haue their peculiar proper cities Babylon Damascus Tyrus Sidon c. but al Christians haue one citie the Catholique Church signified by Sion :: Fensed vvith vval and bul vvorke of faith good vvorkes S. Ierom here noteth that the sense of this Canticle is hard by reason of often and sudaine inter locutions of diuers persons consisting in questions and ansvvers To vvhose lerned commentaries vve remitte the studious readers :: A prophecie of the general resurrection of al men :: Some in glorie :: Some in miserie Mich. 1 Iob. 40. :: Tyrants are called serpents for their suttle poysenful malice and barres because they hold men fast inclosed in bondage And for the same reasons the diuel is called a serpent and a barre The fourt part Prophetical admonitions to both the kingdomes of Israel and Iuda :: By Ephraim is vnderstood the kingdom of Israel whose first king Ieroboam was of that tribe :: After that the tenne tribes were caried captiues 4 Reg. 17. God deliuered the two tribes out of imminent danger 4. Reg 18. 19 :: geuing peace to their people :: spirite of iudgement to king Ezechias :: and victorie to the souldiars :: Because Isaias other holie prophetes often and much vrged not only the people but also priestes vvhich had rule ouer the people to kepe Gods commandments and to expect his mercie and goodnes they scornfully repete the same wordes deriding such exhortations desperatly geuing themselues to al wickednes as if they neither feared death nor hel v. 15. Mat. 21. v 42. Act. 4. 1. Pet. 2. Rom. 9. 2. Reg. 5. 1. Par. 14 Iosue 10 :: As husbanmen dispose their workes in order so God sometimes worketh miracles sometimes geueth benefites sometimes sendeth afflictions and greater to some then to others :: But none are continually afflicted without intermission :: Ari signifieth a lion El God So Ierusalem called the lion of God to witte a strong citie is threatned with destruction which happened first by the Babylonians 4. Reg. 25 againe more miserably by Titus Vespasian 40. yeares after Christs death 2. Reg. 5. 1 Par. 11 Luc. 19. :: Scribes and Pharises pretending knowlege of Scriptures can not read Christ in the Prophets because these bookes are sealed or loeked and they haue not the key Apoc. 3. :: The Gentiles could not read Christ in these bookes because they knew not letters of the holie Scriptures S. Ierom Praemio in Isaiam Mat. 15. Mar. 7. 1. Cor. â—â— Eccli 29. :: You that trust in your owne counsels and forces or in other mens and not in God shal finde the miserable euent of your follie as is before noted chap. 2â— * Apostatae or denyers :: Either Isaias was commanded to write this which should be fulfilled manie yeares after or els he speaketh prophetically to Ieremie nere 200. yeares before he prophecied signifying that he should hen write it as in dede he did Iere. 41 c. Psal â—3 :: This claritie in sunne and moone shal be after the general resurrection :: Christ wil exercise his seuere iustice in the general iudgement when he shal bid the damned goe into euerlasting fire Mat. 25. :: If often happeareth that when eâ—il men seme most secure they â—al into sodaine calamities * Hel. Iere. 42. :: Both this Prophet and afterwards â—ereâ—â—e admonished the Iewes not to trust in the Aegyptians but they contemning this admonition shewed in their deedes that they distrusted God not be leuing nor obeying his prophetes for the same were at last punished :: In the meane time God destroyed the armie of Sennacaâ—â—b be seging Ierusalem 4 Reg. 19. But they forgote this and manie other examples of Gods powre and loue Isai 2. The fift part Of the captiuitie and relaxation of the kingdom of Iuda with other afflictions and comfortes but especially of Christ and his Church :: Albeit manie thinges in this and other places perteyne first and literally to the old testament yet al are in figure and some thinges haue no other literal sense but of the new testament As this prophecie of maffling or vnperfect tongues to speake readily is fulfilled in the Church of Christ plainly and distinctly confessing al Mysteries of Catholique faith and religion and the like which can not be verified in the Iewish people * Noble cities of Iuda This manie other prophecies perteyne to the old testament as in figure alluding to the historie but principally to Christ and his Church Pref. of prophetical bookes VVhat the wordes Iudgement and Iustice signifie Definition of Iudgement and Iustice as they are vsed in the holie Scriptures Both applied to Gods and mens actions Explication of the text :: Sennacarib spoyled al the kingdom of Israel and al Iuda sauing Ierusalem which he also beseged reproching and despising God but himself was therfore spoyled and despised :: Fidelitie in performing promises of good thinges temporal and spiritual :: Messengers sent to procure peace shal mourne because they can not obtaine it Psal 14 1. Cor 1. :: Both prophecies histories testifie that terrene Ierusalem was subiect to destruction and was destroyed and therfore this is necessarily to be vnderstood of the Church of Christ against vvhich heâ— gates shal neuer preuaile :: God willeth as vvel the gentiles that were farre of to come neere :: As Iso the Iewes that were his pecular people al to attend that he wil destroy this whole world before the general Iudgement :: No defence of strong places signified by Bosra shal saue anie men from destruction in the day of Iudgement :: In the meane time as a figure therof Sion shal be destroyed and therfore the metaphorical destruction folovving rather perteyneth to the state of the damned in the next vvorld then to the afflicted in this life :: An euident prophecie of the conuersion of Gentiles In whom the Church shal continually spring florish :: Christ leaning al logical
of compassion â—id wepe with their goddesse :: The prophet being first instructed by a voice that the destruction is nere at hand * Vas intersectionis :: forthvvith in the same vision 〈…〉 men coming to kil the idolaters :: Yet one is sâ—â—t before the six to â—aâ—ke some vvhom Gods mercie vvil saue from the slaughter because he neuer suffereth his Church to be vvholly destroyed * Marke vvith †:: For abuses of holie Sacrifices Sacramentes and other sacred Rites God suffereth first Churches and Monasteries to be destroyed and clergie men and other religious persons to be persecuted and so punishment proceedeth to other offenders as 1. Pet. 4. v. 17. iudgement beginneth at the house of God Some translate Signe a signe or sette a marke vpon the foreheades Others translate more distinctly Signe Thau vpon the foreheades or Marke the foreheades vvith Thau or T. That is with the letter which hath the forme of a Crosse It was in the time of Ezechiel in figure now is in remembrance of Christs Crosse The ancient Fathers testifie the continual vse of the signe of the Crosse in the Church Exo. 1â— 1. Cor. â— Honour of the Crosse proueth Christ to be God The signe of the Crosse vsed in Baptisme in Confirmation in the B Eucharist and in aâ— holie Rites Miraculous apparitions of the signe of the Crosse The signe â—â—â— the Crosse shal appeare before Christ coÌ„ming to iudge The vnsigned shal be confounded The rightly signed shal be glorified :: In this vision appeared in the ayre as it vvere a man sitting in a throne of sapphire stone ouer the image of Cherubs foure wheeles vnder them :: The strange forme of these foure payre of wheeles signified the consonant agrement of the old and nevv Testament S Greg. ho. 6. in Ezech. :: They were readie to goe forward backward on the right hand on the left or to what part soeuer without turning about :: It semeth euerie one had as it vvere foure faces v. â—t al like mens faces but one more resembling a mans face then the other one some what resembling an ore face c. 1. here called the face of a cherish another the face of a lion the other of an eagle :: The prophet in Chaldea saw in spirite what was dont in Ierusalem :: VVere not nevv houses builded say the false prophetes sine Ieremie said that al our houses should be destroyed vvherupon they inferiâ— that his prophecie is false :: and so counted themselues as secure in Ierusalem as flesh in the potte :: The false prophetes feared warres but not captiuitie therfore the prophet assureth them that the people shal feele both sword captiuitie :: He lamented not the death of the false prophet but feared great ruine of the people seeing this wicked man dye so sodenly :: God stil conserueth his Church from vtter ruine as the prophets do often affirme Iere. 4. v. 27. ch 5. v. â—â— 18. Psal 88. â— â— â—â— :: Prouide furniture for trauel :: Trusse vp carie bag and bagage from one place to an other :: The false prophetes argued here Ezechiel of contradiction that the king should be caried into Babylon and should not see Babylon But the euent conuinced their rash iudgement For he vvas caried thither blinde 4. Reg. â—â— :: That which is commonly saide of manie is called a prouerbe :: False prophetes perswaded the people that seing the captiuitie foretold by the prophetes was not yet come therfore it would neuer come As heretikes shal denie the day of general iudgement â— Pet. â— :: As a wal of clay or morter without straw or other temperature is washed away with rayne so vaine hopes of securitie without repentance good vvorkes deceiue the careles people that liue in sinne :: There were also false prophetisses feaning to be illuminated with the spirit of Prophecie as Debora Iud 4 Holda 4. Reg 22. other holie vvemen vvere in dede true prophetisses but these by :: flaterie deceiued the people saying they vvere in good state and in securitie vvhen they vvere in sinne in exâ—teme danger of both temporal and eternal â—â—â—â— :: God reueled to the prophet that these men came not sincerely to lerne but were setled in their hart to serue the idoles As vvorldlie men in heretical countries do inquire of Catholique Priestes vvhat they should do but remaine resolued to participate with heretiks :: Such men are first of al to be admonished to depart from idolatrie heresie schisme from al practise therof which is the first step of true conuersion to God :: God permitteth false prophetes to be deceiued to deceiue in punishment of their owne sinnes and of the people that heare them 3. Reg. 22. v. 19. 2. Par. 18. v. 18. :: Daniel then liuing Noe Iob departed from this life did sometime pray for the people els this allegation of their interceding were not to the purpose of confirming Gods immutable decre to punish this obstinate people As is noted of Moyses and Samuel Iere. 15. :: Noe is named for example of spiritual Pastors of the Church Daniel of al religious orders Iob of holie laie people S. Gregorie li 1. c. 1â— â—or :: There shal alvvayes be Pastors to bring forth seede spiritual children of God Gods Church is very often and fitly compared to a vine in respect of the excellent fruite so the branches cut of from the Church are most like to wilde superfluitie of the vine good for nothing but to the fire S. Aug. Tract 81. in Io. :: In burning a fagot the middes being first consumed v. 4. the rest of both endes are likewise put in the fire til al be consumed so none that are out of the Church can escape the fire :: Ezechiel was now in Babylon and therforce this admonition which he should geue to Ierusalem was to be notified there by letters and messengers sent thither for this purpose :: By al this is signified that God made the Israelites of a barbarous nation to be ciuil and gaue them not only thinges necessarie but also :: ornaments aboue the state of other nations especially in spiritual benefites geuing a Law with Sacrifices Sacraments and other holy rites :: Adulterous wemen doe deceiue their husbandes bringing them other mens children but the Ievves gaue their lawful children to the vvorst adulterers sacrificing them to idols 4. Reg. 16. 17 21. 23. :: Al fornication is abominable but that is must detestable when vveâ—â—â— gâ—ue revvards to men for fornication or adultrie :: As Ierusalem was wont to be vvicked in former times so it is novv :: Ambition 〈…〉 idlenes are cause of much more sinnes temperance laboure bring forth much good fruite Olla si tollas perâ—ere cupidinis arcus Take avvay idlenes Cupids bovv is vveake Labor omnia vincit :: By Sodom other cities are vnderstood al nations vvhich shal come to Christ :: After that al other nations are