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 lâterally 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 trihâlation 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 ãâ¦ã and be ouerreached in their bad counsels as Achitophel 2. Reg. 17. e God hath chosen the weake of this world âo 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 ân 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
powre by his meruelous workes m nor were content with his prouidence but carnally coueted thinges not necessarie Exo. 16 17. n According to their carnal desâââs o Holie by his function Num. 16. p They adored the image that represented a calf not God Exo. 23. q God being their true glorie they changed him for a false god of the Aegyptians who especially honoâed a calfe called Apâs making an image therof and attributed their deliuerie from Aegypt to this imagned god Exo. 32. v. 4 8. Of which and the like foolish and abominable idolatrie S Paul writeth Rom. 1 v. 23. They changed the glorie of the incorruptible God into a similitude of the image of a corruptible man and of foules and of foure footed beastes and of them that crepe where we see what maner of imagies holie Scriptures condemne and not the imagies of Christ and his Sainctes r He sayd he would destroy them but for Moyses prayer spared them Exo 32. Num. 14. Num 14. v. 21. 22. Å¿ The Idol of Moabites and Madianitees Num. 25. v. â t As God is in deede the liuing God that liueth of himselfe and geueth life to others so false goddes are called dead goddes that can not geue life to anie but doe kil al that serue them at least spiritually and often corporally v Phinees moued by the zele of God as the holie text witnesseth Nu. 25. v. 11. in killing the adulterers pleased God and merited reward Num 20. v. 2. 12. w Moyses afflicted in spirite by the enormious murmuring of the people doubted whether God would geue them water out of the rocke or no not doubting of his powre but of his wil and so when he should haue spoken to the rocke Num. 20. v. 8. he spoke to the incredulous people v. 10. and therin offended God for which he was temporally punished v. 12. Deut. 1. v. 37. c. 3. v. 26. c. 4. v. 21. Deut 2. v. 2. 12. v. 2. 3. Iudic 2. v. 11. 12. Iudic. 2. v. 5. 6. c. Iere. 15. v. 5. x Some Iewes offered these most cruel vnnatural and abominable sacrifices perhaps in the times of Iudges when they were mingled with idolatrous people and serued their goddes Iud. z. v. 12. c. 3 v. 6. But it is more expresse after Dauids time wherof he here prophecieth and was veryfied by Achaz 4 Reg. 16 v. 3. and by Manasses 4 Reg. 21. v. 6. VVhich with other idolatrie king Iosias destroyed 4 Reg 2 v. 1â y God respected them with his merciful eye and gaue them grace to repent z Here the Psalmist concludeth both the historie and prophecie of this Psame with prayer and praise as foloweth :: A verie fitte prayer in time of schisme The read sea a figure of Baptisme Al former sinnes destroyed in Baptisme Gods perpetual prouidence towards al men The 3. key a Praise God by confessing his mercie prouidence and goodnes 1. Paâ 16. v. 34. b God of his mercie promised the Redemer of mankind streight after Adams fal c VVhich redemption was intended for al and faileth not of Gods part in anie but of mens owne wilful refusing to be duly penitent and to kepe Gods precepts d Literally of such as wander in this world hauing no setled place to dwel in spiritually of al mankind after his fal e Whensoeuer they cal vpon God he helpeth them as is best for their spiritual health f Al Gods benefites which are of his mercie not of mans deserte are iust matter of praising God g Calamities in this world are commonly inflicted for sinnes h As before in the 6 13 and 19 verses i This verse also is foure times in this Psalme v 8 15. 21. and 1. to admonish vs that as there is oâe meanes âo escape from al dangers by crying to God as v 6 13. 19 and 28 with mouânâng and pânance so there is one cause of praise and thankes for our deliuerie which is Gods me câe and grace k God to shew sometimes his powre also to benefite some and to punish others changeth the accustomed course of thinges and states of men at his diuine pleasure as here the âoyal prophet reciteth some examples And some others are âecoâded in dâueâs times and places l No doubt much charge was made in the earth by Noeâ flood And manie thincke that the land of Chanaan was made more fruictful in the time of the Iewes inhabiting and now is more barrane againe m He alludeth to the countrie about Sodome and Gomotre which was most fruictful and most pleasant Gen 13. v 10 but shortly after vvas burnt vvith fire and brunston Gen. 19 v 24 subuerted and turned into a dead and salt sea n Made abundance of fruict to grow o Againe some countries punished for sinnes p An other change in releeuing the poore being humbled Dauid singeth prayses for benefites receiued the 8 key a This Psalme was âongue with instruments beginning the musike and voices folowing Psal 56. v. 8. The former part of this Psalme to the 7. verse is the same in sense and almost in wordes with the latter part of the 56 from the 8. verse b King Dauid subdued not only some partes of Chanaan not subiect to the lewes before 2. Reg. 51. Par. 11. but also brought the Philistims Moabites Ammonites Idumeans Amalechites the kinges of Soba Syria and Emath to pay tribute 2. Reg. 8 1. Par. 18. c Yet al these victories and conquestes were but a figure of Christs powre and dominion in al nations And therfore the rest of this Psalme by S. Augustin and other fathers iudgement was rather prophetically vttered by Dauid in the person of Christ and more perfectly performed by Christ in his Church then historically auerred of Dauid himselfe :: The rest of this Psalme is the same with the latter part of the 59. from the 7. verse Psal 59. v. 7. Christ persecuted his enimies punished the 5. key a The wordes of Christ b The Pharisees and Herodians Mat. 22. with their mouth acknowleged Christ a true speaker and a teacher of the way of God in truth therby to draw him into danger and to sheede his bloud c At other times they accused him of great crimes lastly of treason against Caesar d A prediction that Iudas would not make recourse to anie good counseller but complaine of his miserable tormented conscience to the wicked who gaue him no comfort at al e and so desparing the diuel perswaded him to hang himselfe Act. t. v. 16. f The office of Apostleshippe g The posteritie or successors of wicked persecuters prosper not long in this world h Arch heritâkes that deuise newe opinions are shortly forsa ken their folowers stil coining new heresies of their owne differing from their false masters i Let them obserue this that vse more swearing and blaspheming then praying or meditating k Christs soule was pensiue when he prayed in the garden and he did workes of penance for
supposing the redde sea would be passable to him as it was to the people of God S Chrysostom ho. 67. in Ioan. God is saied in holie Scripture to haue indurate some and deliuered some into reprobate sense not for that these things are done by God coming in dede of mans owne proper malice but because God iustly leauing men these things happen to them And in cap. 1. Rom. He deliuered into reprobate sense is nothing els but he permitted S. Damascen li. 4. ca. 20. de fide orthodoxa It is the maner of holie Scripture to cal the permission of God his act As He hath geuen them the spirite of comâunction eyes that they may not see and eares that they may not heare and the like al which are to be vnderstood not as proceding of Gods action but as of Gods permission to wit for mans free power of working S. Hierom Epist 150. resp ad q. 10. Not Gods patience is to be accused but their hardnes who abuse Gods goodnes to their owne perdition Theodoret. q. 17 in Exod. It is to be noted that if Pharao had bene euil by nature he had neuer changed his minde And after diuers mutations recited how sometimes he would dismisse Israel other times be would not al these saith he Moyses recorded to teach vs that neither Pharao was of peruerse nature neither did our Lord God make his mind hard and rebellious For he that now inclineth to this part now to that plainly sheweth freewil of the mind S. Gregorie li. 11. ca. 8. Moral God is saied to indurate by his iustice when he doth not mollifie a reprobate hart And li. 31. c. 11. Our Lord is saied to haue indurated Pharaoes hart not that he brought the hardnes itselfe but for that his desertes so requiring he did not mollifie it with sensibilitie of feare infused from aboue S. Isidorus li. 2. ca. 19. de summo bono Sinne is permitted for punishment of sinne when a sinner for his desert forsaken of God goeth into an other worse sinne Finally conference of holie Scriptures as in other hard places so in this geueth light for better vnderstanding therof For diuers places do not only shew that in al these resistances mutations of mind and obstinacie of hart Pharao was neuer depriued of freewil as the Doctors before cited do note but also expressly attribute the act of induration to himself Cha 8. v. 15. Pharao seeing that rest vvas geuen he hardned his ovvne hart v. 32. where the latin readeth in the passiue voice ingrauatum est cor Pharaonââ Pharaos hart vvas hardned which is more obscure the Hebrew saieth actiuely the protestantes so translate Pharao hardned his hart this time also Likewise cha 9. v. 7. the Hebrew saieth Pharaoes hart hardned it selfe Also v. 35. He hardned his ovvne hart he and his seruants Cha. 13. v. 15. VVhen Pharao had indurated himselfe And 1. Reg 6. v. 6. VVhy do you harden your hartes as Aegypt and Pharao hardned their hart Al which are reconciled with the other textes that say God indurated Pharaoes hart vnderstanding that phrase in like sense to this cha 15. v 4. God hath cast Pharao his chariotes and his armie into the sea VVhere God only permitted and no way forced Pharao and his armie to follow the Hebrewes betwen the walles of water As before is here noted out of S. Basil and S. Augustin and the text it selfe maketh it euident Againe manie other places confirme that not God but the sinners owne wilfulnes is the proper cause of his sinne Iob. 24. v. 23 God hath geuen him place for penance and he abuseth it vnto pride Eccle. 8. v. 11. Because sentence is not quickly pronounced against the euil the children of men coÌmit euils without al feare Osee 13 v. 9. Perdition is thine o Israel only in me thy helpe Rom. 2. v. 4. The benignitie of God bringeth thee to penance but according to thy hardnes and impenitent hart thou heapest to thy selfe wrath Ephes 4. v. 19. Gentiles haue geuen vp themselues to impudicitie or vvantonnes And manie like places shew that God is not the mouer author nor forcer of anie thing as it is sinne but man him selfe is the author by wilfully consenting to tentations of the diuel the flesh and the world and by abusing Gods benefites and resisting his grace 11. They also True miracles being aboue the course of al created nature can not be wrought but by the powre of God who is truth it selfe and can not geue testimonie to vntruth and therfore they certainly proue that to be true for which they are done Other strange things done by enchanters false prophetes and diuels are not in deede true miracles but either sleights by quicknes and nimblenes of hand called legier-demain conueing one thing away and bringing an other or false presentations deceiuing the senses and imaginations of men by making things seme to be that they are not or els are wrought by applying natural causes knowen to some especially to diuels who also by their natural force can do great thinges when God permitteth them And so by enchantments and certaine secrecies these sorcerers either conueyed away the roddes and water and brought dragons and bloud in their place more frogges from other places or els by the diuels vsing natural agents turned roddes into serpentes water into bloud other matter into frogges al which might be done naturally in longer time by the diuel in short time But manie thinges are wholy aboue the diuels powre as to destroy the world to change the general order therof to create of nothing to raise the dead to life to geue sight to the borne blind the like which are only in Gods powre In things also diuels naturally can do they are much restrayned by Gods goodnes lest they should deceiue or hurt mankind at their pleasure So these Enchanters fayled in the fourth attempt not able to make more sciniphes nor anie more such prodiges and were only permitted to produce such serpents as were deuoured by Aarons serpent and to change water into bloud and to increase the number of frogges for the greater plague and no profite of the Aegyptians Neither could they remoue anie plague Nay themselues were so plagued with boyles that for paine or for shame they could not stand before Moyses It is further to be obserued that whensoeuer anie haue attempted to worke miracles to proue false doctrin they haue failed and by Gods prouidence bene confounded As when Baals false prophetes crying to their false goddes from morning til noone could not bring fire for their sacrifice and yet the diuel brought fire to burne Iobs shepe and seruants God permitting the one and not the other God also for a time suffered Simon Magus to make shew of miracles and at last as Egesippus li. 3. de excid Hierosol c. 2.
found of them that seeke her â She preuenteth them that couete her that she first may shew herself vnto them â He that awaketh early to her shal not labour for he shal find her sitting at her doores â To thinke therfore of her is perfect vnderstanding and he that watcheth for her shal quickly be secure â 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 â For the beginning of her is the most true desire of discipline â 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 â and incorruption maketh to be next to God â Therfore the desire of wisdom leadeth to the euerlasting kingdom â If therfore you be delighted with thrones and with scepters ô ye kinges of the people loue wisdom that you may reigne for euer â Loue the light of wisdom al ye that beare rule ouer peoples â 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 â neither wil I goe with pyning enuie because such a man shal not be partaker of wisdom â But the multitude of the wise is the health of the round world and a wise king is the stabilitie of the people â 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 â the time of ten monethes was I brought together in bloud of the seede of man and the delectation of sleepe concurring â 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 â I was nourished in swadling clothes and great cares â For none of the kinges had other begynning of natiuitie â There is one entrance therfore into life to al men and like departure â For this cause I wished and vnderstanding was geuen me and I inuocated and the spirit of wisdom came vpon me â and I preferred her before kingdoms and thrones and riches I counted to be nothing in comparison offer â 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 â Aboue health and beautie did I loue her and purposed to haue her for light because her light can not be extinguished â And al good thinges came to me together with her and very much honestie by her handes â and I reioyced in al because this wisdom went before me and I was ignorant that she is the mother of al these â Which I lerned without fiction and doe communicate without enuie and her honestie I hid not â 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 â 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 â for in his hand are both we our wordes and wisdom and the knowlege and discipline of workes â 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 â the beginning end middes of times the permutations of changeable seasons and consummations of times â the courses of the yeare and dispositions of the starres â 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 â and whatsoeuer are hid thinges and not forsene I haue lerned for wisdom the worker of al taught me â 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 â gentle benigne stable certaine secure hauing al powre forseing al thinges and that conteyneth al spirites intelligible cleane subtile â For wisdom is more moueable then al moueable thinges and reacheth euerie where because of her cleannes â 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 â For she is the brightnes of eternal light the vnspotted glasse of Gods maiestie and the image of his goodnes â 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 â For God loueth none but him that dwelleth with wisdom â For she is more beautiful then the sunne and aboue al disposition of the starres being compared to light she is found the first â 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 â 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 â She glorifieth her nobilitie hauing consociation with God yea and the Lord of al hath loued her â For she is the mistresse of the discipline of God the chooser of his workes â And if riches be desired in life what is richer then wisdom which worketh al thinges â And if vnderstanding doe worke who is the worker of those things that are more then she â 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 â 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 â I purposed therfore to
â and shal open her mouth in the churches of the Highest and shal glorie in the sight of his power â and in the middes of her people she shal be exalted and in the holie assemblie she shal be admired â and in the multitude of the elect she shal haue praise and among the blessed she shal be blessed saying â I come forth from the mouth of the Highest the first begotten before al creatures â I made that in the heauens there should rise light that faileth not and as a cloud I couered al the earth â I dwelt in the highest places and my throne is in the pillar of a cloude â I alone haue gone round about the compasse of heauen and haue penetrated into the bottome of the depth and haue walked in the waues of the sea â and stood in al the earth and in al people â and in euerie nation I haue had the primacie â and I haue by strength troden downe the hartes of al the excellent and the base and in al these thinges I sought rest I shal abide in the inheritance of our Lord. â Then the creatour of al commanded and said to me he that created me rested in my tabernacle â and he said to me Inhabite in Iacob and inherite in Israel and take roote in myne elect â From the beginning and before the worlds was I created and vnto the world to come I shal not cease and in the holie habitation I haue ministred before him â And so in Sion was I established and in the sanctified cittie likewise I rested and my power was in Ierusalem â And I tooke roote in an honorable people and in the portion of my God his inheritance and my abiding is in the ful assemblie of saintes â I am exalted as a cedar in Libanus and as a cypres tree in mount Sion â As a palme tree in Cades am I exalted and as a rose plant in Iericho â As a faire oliue tree in the fieldes and as a plane tree by the water in the streates am I exalted â I gaue an odout as cinnamon aromatical balme as chosen myrrhe haue I geuen the sweetenes of odour â and as storax and galbanum and onyx and aloes and as Libanus not cut haue I perfumed myne habitation and myne odour is as baulme non mingled â I haue spred out my boughes as the terebinth and my boughes are of honour and grace â I as a vine haue fructified sweetenes of odour and my flowers are fruite of honour and honestie â I am the mother of beautiful loue and of feare and of knowledge and of holie hope â In me is al grace of way and truth in me al hope of life and vertue â Passe to me al ye that desire me and be filled of my generations â For my spirit is sweete aboue honie and myne inheritance aboue honie and the honie combe â My memorie is vnto generations of worldes â They that eate me shal yet hunger and they that drinke me shal yet thirst â He that heareth me shal not be confounded and they that worke in me shal not sinne â They that explicate me shal haue life euerlasting â Al these thinges are the booke of life and the testament of the Highest the knowlege of truth â Moyses commanded a law in the preceptes of iustices and an inheritance to the house of Iacob and the promises to Israel â He appointed to Dauid his seruant for to raise vp a king of him most strong and sitting in the throne of honour for euer â Who filleth wisdom as Phison and as Tigris in the daies of new fruites â Who replenisheth vnderstanding as Euphrates who multiplieth it as Iordan in the time of haruest â Who sendeth discipline as the light and assisting as Gehon in the day of vintage â Who first hath perfect knowledge of it a weaker shal not searche it out â For her cogitation shal abound aboue the sea and her counsels aboue the greate depth â I wisdom haue powred out riuers â I as a sluse of a mightie water out of the riuer I as the riuer Dioryx as a water coundite I came out of paradise â I said I wil water my garden of plantes and wil inebriate the fruite of my medow â And hehold my sluse was made aboundant and my riuer came neere to a sea â Because I illuminated doctrine to al as the morning light I wil declare it far â I wil penetrate al the inferiour partes of the earth and wil behold al that sleepe and wil illuminate al that hope in our Lord. â I wil yet powre out doctrine as prophecie and wil leaue it to them that seeke wisdom and wil not cease vnto their progenies euen to the holie age â See ye that I haue not laboured for myself only but for al that seeke out the truth CHAP. XXV Concord betwen bretheren neighboures and man and wife much pleaseth God 3. A poore man proud a richman a lier and an old man doting in carnal or worldlie thinges are very hateful 9. He that seeth his children good and his enemies ouerthrowne hath a good wife offendeth not in speach consenteth not to sinne hath a true freind teacheth good doctrine hath sacred and humane knowlege hath vndoubtedly nine happie thinges but to feare God conteyneth 14. and excelleth al. 17. A wicked woman heresie is very detestable 30. and most vntolerable if she haue supreme dominion IN three thinges my spirit is pleased which are approued before God and men â The concord of bretheren and the loue of neighboures and man and wife wel agreeing together â Three sortes my soule hateth and I am greatly greeued at their life â A poore man proud a rich man a lyer an old man a foole and doting â The thinges that thou hast not gathered in thy youth how shalt thou find them in thy old age â How beautiful is iudgement for a grey head and for ancientes to know counsel â How beautiful is wisdom for the aged vnderstanding glorious and counsel â Much cunning is the croune of old men and the feare of God is their glorie â Nine thinges not to be imagined of the hart haue I magnified and the tenth I wil tel vnto men with my tongue â A man that hath ioy in his children liuing and seeing the subuersion of his enemies â Blessed is he that dwelleth with a wise woman that hath not offended with his tongue and that hath not serued such as are vnworthie of him â Blessed is he that findeth a true freind and that declareth iustice to an eare that heareth â How great is he that findeth wisdom and knowlege but he is not aboue him that feareth our Lord. â The feare of God hath set it self aboue al thinges â blessed is the man to whom is geuen to haue the feare of God he that holdeth it to
the way of thy steppes â Our Lord standeth to iudge and he standeth to iudge peoples â Our Lord shal come to iudgement with the ancients of his people and his princes for you haue deuoured the vineyard and the spoile of the poore is in your house â Why do you consume my people and grinde the faces of the poore sayth our Lord the God of hostes â And our Lord sayd for that the daughters of Sion are haughtie and haue walked with stretched out necke and went with twinglings of eies and clapped their handes walked on their feete and ietted in a set pace â Our Lord shal make balde the crowne of the daughters of Sion and our Lord shal discouer their haire â In that day shal our Lord take away the ornament of shoes and litle moones â And cheynes and ouches and bracelettes and bonnettes â And the sheading combes and sloppes and tablettes and sweete balles and earlets â And ringes and pearles hanging on the forehead â And changes of apparel and shorte clokes and the fine linen and nedles â and loking glasses and launes and headbands and bonegraces â And for swete sauour there shal be stinke and for a girdle a corde and for frisled haire baldnes and for stomacher hairecloth â Thy fayrest men also shal fal by the sworde and thy strong ones in battle â And her gates shal lament and moorne and she shal sit desolate on the ground CHAP. IIII. After the destruction of the Iewes manie wemen shal seeke to marie with one man 2. but the reliques repenting of their sinnes shal returne to God 5. and florish vnder his protection AND seuen wemen shal take hold of one man in that day saying We wil eate our owne bread and be couered with our garments only let thy name be called vpon vs take away our reproch â In that day the bud of our Lord shal be in magnificence and glorie and the fruite of the earth high and exultation to them that shal be saued of Israel â And it shal be Euerie one that shal be leaft in Sion and shal remaine in Ierusalem shal be called holie euerie one that is written in life in Ierusalem â If our Lord shal cleanse the filth of the daughters of Sion and shal wash the bloud of Ierusalem out of the middes thereof in the spirit of iudgement and spirit of heate â And our Lord shal create vpon euerie place of mount Sion and where he is inuocated a clowde by day and smoke and the brightnes of flaming fyre in the night for vpon al glorie protection â And there shal be a tabernacle for a place of shadow in the day from the heate and for securitie and couert from the whyrle wind and from rayne CHAP. V. Vnder the figure of a barren vineyard is prophecied the reiection of the Iewes 7. for their sinnes of auarice 11. intemperance other wickednes 18. one iniquitie drawing an other 20. iudging good to be euil and euil good 25. for which the Gentiles of diuers nations shal afflict them I wil sing to my beloued the canticle of my cosin concerning his vinyard A vineyard was made to my beloued in horne the sonne of oile â And he hedged it and chose stones out of it and planted it elect and built a towre in the middes thereof and set vp a presse therein and looked that it should yeld grapes and it yelded wilde grapes â Now therfore ye inhabitants of Ierusalem and men of Iuda iudge betwen me and my vineyard â What is there that I ought to doe more to my vineyard and haue not done to it Whether that I looked it should yeld grapes and it hath yelded wilde grapes â And now I wil shew you what I wil doe to my vineyard I wil take away the hedge therof and it shal be into spoile I wil throw downe the wal thereof and it shal be to be troden vpon â And I wil lay it waist it shal not be pruned and it shal not be digged and bryers and thornes shal ouergrowe it and I wil command the cloudes that they rayne no shower vpon it â For the vineyarde of the Lord of hostes is the house of Israel and the man of Iuda his delectable bud I looked that it should doe iudgement and behold iniquitie and iustice and behold clamour â Woe to you that ioyne house to house and lay filde to filde euen to the end of the place why shal you alone dwel in the middes of the earth â These thinges are in my eares sayth the Lord of hostes vnles manie great and fayre houses become desolate without an inhabiter â For ten acres of the vineyards shal yeld one litle flagon and thirtie busheles of seede shal yeld three busheles â Woe to you that rise vp earely to folow drunkennes and to drinke euen vntil euening that you may be inflamed with wine â Harpe and viole timbrel and shalme and wine in your feastes and the worke of our Lord you regard not nor consider the workes of his handes â Therfore is my people led away captiue because they had not knowlege and their nobles died with famine and the multitude thereof dried away with thirst â Therfore hath hel dilated his soule and opened his mouth without anie limite and their strong ones and their people and their high and glorious ones shal descend into it â And man shal be bowed and man shal be humbled and the eies of the loftie shal be brought law â And the Lord of hostes shal be exalted in iudgement and the holie God shal be sanctified in iustice â And the lambes shal feede according to their order and strangers shal eate the deserts turned into frutefulnes â Woe to you that draw iniquitie in cordes of vanitie sinne as the linke of a wayne â Which say let him make hast let his worke come quickly that we may see it let the counsel of the holie one of Israel come and we shal know it â Woe vnto you that cal euil good and good euil putting darknes light and light darknes putting bitter for swete swete for bitter â Woe to you that are wise in your owne eies and prudent before yourselues â Woe to you that are mightie to drinke wine stout men in drunkennes â Which iustifie the impious for giftes and take away the iustice of the iust from them â For this euen as the tongue of fire deuoureth stuble and the heate of the flame burneth it vp so shal their roote be as isles and their bud shal rise vp as dust for they haue cast away the law of the Lord of hostes and haue blasphemed the word of the holie one of Israel â Therfore is the furie of our Lord wrath against his people and he hath stretched out his hand vpon them and striken them and the mountaines were trubled and their carcasses were made as dung in the
that the earth was corrupted for al flesh had corrupted his way vpon the earth â 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 â Make thee an arke of timber planke cabinets shalt thou make in the arke and shalt pitch it within and without with bitume â 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 â 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 â 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 â 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 â 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 â 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 â 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 â 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 soÌnes 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 aëâea 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
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 â 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 CoÌmunion 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 â 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 â 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 â And God almightie blesse thee and make thee encrease and multiplie thee that thou maiest be into multitudes of peoples â 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 â 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
banket he remembred the maister of the cupbearers and the chiefe of the bakers â And he restored the one into his place to reach him the cuppe â the other he hanged on a gibbet that the truth of the interpreter might be approued â And yet notwithstanding the chiefe of the cupbearers prosperous thinges succeeding forgat his interpreter ANNOTATIONS CHAP. XL. 8. Doth not interpretation belong to God Dreames do come of diuers causes Some of natural complexion or disposition wherby Philosophers or Phisitions may probably iudge of the state of mans bodie Some are rather effects of things past then signes of anie thing to come Of which sorte the wise man saith Dreames do folovv manie cares Eccle 5. Some are suggested by euil spirites either to flatter worldlings with great pretenses or to terrifie weake mindes with dangers and afflictions or to vexe and truble those in sleepe whom they can not easely moue waking as S. Gregorie discourseth li. 8. Moral in cap 7. Iob Some dreames are of God as in Iacob Ioseph these Eunuches Pharao Nabuchodonosor and others both good and euil men But to discerne and assuredly to iudge of some dreames whether they be from God by holie Angels or illusions of euil spirites is a special gift of God as also the interpretation therof belongeth to God as Ioseph here testifieth VVhosoeuer therfore wil be secure must relie either vpon expresse Scripture or iudgement of the Church as in ominous speaches was noted before chap. 24. Otherwise the general rule is not to obserue dreames Deut. 18. CHAP. XLI Pharao dreaming of fat and leane kine 5. also of ful and thinne eares of corne 8. no other being able to interprete 9 Ioseph is remembred 25. who interpreting the same â8 is made ruler ouer al Aegypt 50. marieth and hath two sonnes Manasses and Ephraim AFTER two yeares Pharao saw a dreame He thought he stood vpon a riuer â out of the which came vp seuen kine faire and fat exceedingly and they fed in marish places â Other seuen also came vp out of the riuer foule and caryan leane and they fed on the very banke of the riuer in grene places â and they deuoured them that had the merucylous beautie and good state of bodies Pharao after he waked â slept againe and saw an other dreame Seuen eares of corne grew forth vpon one stalke ful and faire â there sprang also other eares as many thinne and blasted with adustion â deuouring al the beautie of the former Pharao awaking vp after his rest â and when morning was come being frighted with feare he sent to al the interpreters of Aegypt and to al the wise men and they being called for told them his dreame neither was there anie that could interprete it â Then at length the maister of the cupbearers remembring himselfe said I confesse my sinne â The king being angrie with his seruantes commanded me and the chiefe of the bakers to be cast into the prison of the captaine of the souldiers â where in one night both of vs saw a dreame portending things to come â There was there a young man an hebrew seruant to the same captaine of the souldiers to whom telling our dreames â we heard whatsoeuer afterward the euent of the thing proued to be so for I was restored to my office and he was hanged vpon a gibbet â Forthwith at the kinges commandment Ioseph being brought out of the prison they polled him and changing his apparel brought him vnto him â To whom he said I haue seene dreames and there is not anie that can expound them which I haue heard thou doest most wisely interprete â Ioseph answered Without me God shal answere prosperous thinges to Pharao â Pharao therfore told that he had seene Me thought I stoode vpon the banke of the riuer â and seuen kine came vp out of the banke of the riuer exceeding faire and ful of flesh which grazed on greene places in a marish pasture â And behold there folowed these other seuen kine so passing il fauored and leane that I neuer saw the like in the land of Aegypt â which hauing deuoured and consumed the former â gaue no token of their fulnes but with the like leanenes and deformitie looked heauelie Awaking and fallen againe into a deepe sleepe â I sawe a dreame Seuen eares of corne grew forth vpon one stalke ful and verie faire â Other seuen also thinne and blasted with adustion sprang of the stalke â which deuoured the beautie of the former I told the dreame to the coniecturers and there is no man that can declare it â Ioseph answered The kinges dreame is one God hath shewed to Pharao the thinges that he wil doe â The seuen faire kine and the seuen â ful eares be seuen yeres of plentifulnes and both conteine the selfe same meaning of the dreame â Also the seuen leane and thinne kine that came vp after them and the seuen thinne eares and blasted with the burning winde are seuen yeares of famine to come â Which shal be fulfilled in this order â Behold there shal come seuen yeares of great fertilitie in the whole Land of Aegypt â after which shal folowe other seuen yeares of so great sterilitie that al the abundance before shal be forgotten for the famine shal consume al the land â and the greatnes of the scarsitie shal destroy the greatnes of the plentie â And in that thou didest see the second time a dreame perteining to the same thing it is a token of the certeintie for that the worde of God shal come to passe and be fulfilled spedely â Now therfore let the king prouide a wise man and industrious and make him ruler ouer the Land of Aegypt â that he may appointe ouerseers ouer al countries and gether into barnes the fifth part of the fruites during the seuen yeares of the fertilitie â that now presently shal ensewe and let al the corne be laid vp vnder Pharaoes handes and let it be reserued in the cities â And let it be in a readines against the famine of seuen yeares to come which shal oppresse Aegypt and the land shal not be consumed with scarsitie â The counsel pleased Pharao and al his seruants â and he spake to them Can we find such an other man that is ful of the spirite of God â He said therfore to Ioseph Because God hath shewed thee al things that thou hast spoken can I find a wiser and one like vnto thee â Thou shalt be ouer my house and at the commandment of thy mouth al the people shal obey only in the throne of the kingdome I wil goe before thee â And againe Pharao said to Ioseph Behold I haue appointed thee ouer the whole land of Aegypt â And he tooke his ring from his owne hand and gaue it into his hand and he put vpon him a silke roabe and put a chaine of gold about his necke â And he
one side of the tabernacle â and fiue others on the other side and as manie at the west side â which shal be put along by the middes of the bordes from one end to the other â 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 â And thou shalt erect the tabernacle according to the paterne that was shewed thee in the Mount â Thou shalâ make also a veile of hyacinth and purple and scarlet twise died and twisted silke wrought with imbrodered worke and goodhe varietie â 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 ââete of siluer â 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 â Thou shalt set also the Propitiatorie vpon the arke of testimonie in the Sancta sanctorum â 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 â 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 â 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 â And there shal be at the foure corners hornes of the same and thou shalt couer it with brasse â 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 â And a grate in maner of a nette of brasse at the foure corners wherof shal be foure ringes of brasse â which thou shalt put vnder the hearth of the Altar and the grate shal be vnto the middes of the Altar â Thou shalt make also two barres for the Altar of the wood setim which thou shalt couer with plates of brasse â and thou shalt drawe them through ringes and they shal be on both sides of the Altar to carrie it â Not massie but emptie and hollow in the inside shalt thou make it as it was shewed thee in the Mount â 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 â And twentie pillers with as manie feete of brasse which shal haue heades with their engrauinges of siluer â 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 â 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 â In that bredth also of the court which looketh to the east there shal be fiftie cubites â in the which there shal be deputed to one side hanginges of fiftene cubites and three pillers and as manie feete â and in the other side there shal be hanginges conteyning fiftene cubites three pillers and as manie feete â 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 â Al the pillers of the court round about shal be garnished with plates of siluer siluer heades and feete of brasse â 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 â 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 â 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 â 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 â 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 â And thou shalt make an holie vesture to Aaron thy brother for glorie and bewtie â 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 â 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 â And they shal take gold and hyacinth and purple and scarlet twise died and silke â And they shal make the Ephod of gold and hyacinth and purple and scarlet twise died and twisted silke embrodered with diuers colours â It shal ââuâ two edges ioyned in the toppe on both sides that they âaâ be closed together â 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 â And thou shalt take two Onyx stones and shalt graue in them the names of the children of Israel â six names in one stone and the other six in the other according to the order of their natiuitie â 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 â 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 â Thou shalt make also hookes of gold â
that the people of God should offer sacrifice though for special purposes certaine particular sacrifices were some times appointed but this dutie obligation presupposed our Lord first admonishing to offer the best and perfectest things in euerie kind prescribeth with what rites and ceremonies it shal be done As in offering an holocaust of the heard it must be a male vvithout spotte and be offered at the dore of the tabernacle the offerer putting his handes vpon the head of the hoste the priests must offer the bloud povvring it in the circuite of the altar plucke of the skinne cut the ioyntes in peeces lay them in order the entrales and feete being vvashed burne al vpon the Altar And the like in other sacrifices al for iust and reasonable causes without which the wisdome of God doth nothing Sap. 7. Psal 103. v 24. 3. An holocaust In respect of diuers things offered the diuers maner and causes of offering there were manie sortes of Sacrifices but al are reduced to three kindes The first was Holocaust in which al was burned in the honour of God and resolued into vapour which ascendeth vpwards in signe that al we haue is of God The second was Sacrifice for sinne that of diuers sortes for the varietie of sinnes and persons and part of this sacrifice was burned the other part belonged to the Priests The third was Pacifique sacrifice wherof one part was burnt an other pertayned to the Priests and an other to them that gaue the oblation And of this kinde there were two sortes one of thanksgeuing for benefites receiued the other to procure fauoure in anie good enterprise or desire Al the which did prefigure and forshew one only Sacrifice of Chtists bodie and bloud offered by him in two maners bloudie on the Crosse once for euer wherof S. Paul expressy speaketh Heb. 9. vnbloudie in formes of bread and wine wherof the same S. Paul speaketh Heb. 13. v. 10. shewing that Christians haue an Altar and consequently a Sacrifice farre excelling those of the Tabernacle and our Sauiour him selfe Math. 26. v. 25. speaking of the contents in the chalice said it was his bloud of the nevv Testament which he then instituted and dedicated as is there noted And the ancient Fathers by Caluins confession in Heb. 9. generally vse this distinction of the same Sacrifice offered in bloudie in vnbloudie maner They likewise teach that al lawful Sacrifices of the Law of nature and of Moyses did end and were complete in this one which is our daylie Sacrifice our immaculate lâmâe our manna our libament our holocaust our Sacrifice for sinne our Pacifique Sacrifice for al purposes and in steede of al old Sacrifices So S. Augustin lib 8. c. 27. lib. 17. c. 20. de ciuit lib. 3 de Bapis c. 19. lib. 1. cont aâuârs lâg ptophet c. 18. 20. S. Chrysost in Psal 95. S. Leo. ser 8. de Pass and other fathers teach 9. Svvetesauour Not that the sauour of corporal things though it were sweter then of burnt flesh and bones delighteth Gods most pure substance but for that mans frailtie in some good sorte performing his dutie is very acceptable to his diuine goodnes For otherwise he required not these Sacrifices nor other external Rites for him felf but he would haue his people for their owne good to be exercised therein especially for three causes First to kepe them from Idolatrie wherto they were very prone as appeareth by their often falling notwithstanding continual admonitions to the contrarie For being as it were burdened with manie ceremonies pertaining to Gods true seruice they might haue lesse mind leysure and occasion to serue Idols Secondly for so much as man consisteth of soule and bodie as the soule must interiorly vvorship God in spirite and veritie so the bodie must also honour him exteriorly seruing iustice vnto sanctification that is by external good workes to increase iustice and sanctitie when by them the mind is instructed and inuited to know and honoure God For otherwise saieth S Dionyse c. 1. âalest Hiârer vnles mans vnderstanding vse the helpe of corporal things diuine veritie can not be attained And S. Augustin lib. 10. c. 5 ciuit teacheth that God commanded external Sacrifices thereby to lead his seruants vnto mortified spirites contrite and humbled harts to mercie and compassion towards others In briefe c. 3. Enchir to the true and perfect seruing of his Diuine powre by faith hope and charitie Thirdly that these external Sacrifices and Rites might prefigure and signifie greater more excellent and more effectual Mysteries of the new Testament For as S. Paul speaketh Heb. 10. the lavv of Moyses hauing a shadovv of good things to come not the verie image of the things brought not to perfection nor tooke avvay sinnes by the bloud of oxen or goaâes but being asisââid a shadovv rather shaded then perfectly shewed the great benefites which the new law as a perfect image liuely representeth especially Christs passion which is the verie fountaine of grace and mercie And wheras the old law could not iustifie Gal. 3. the law of Christ doth in dede iustifie as the Gospel witnesseth saying Ioan 1 v. 17. The lavv vvas geuen by Moyses grace and veritie vvaâ made by Iesus Christ CHAP. II. How to offer flovvre 4. loaues wafers with oile and incense without leauen or honie 12. also first fruictes 13. And salt in euerie oblation VVHEN a soule shal offer an oblation of sacrifice to our Lord fine flowre shal be his oblation and he shal poure oyle vpon it and put franckincense â and shal carie it to the sonnes of Aaron the priests of whom one shal take a handful of the flowre and the oile and al the franckincense and shal put it a memorial vpon the Altar for a most sweete sauour to our Lord. â And that which shal be left of the sacrifice shal be Aarons and his sonnes Holie of holies among the oblations of our Lord. â But when thou offerest a sacrifice baked in the ouen of flowre to wit loaues without leauen tempered with oyle and wafers vnleauened layd ouer with oyle â If thine oblation be of the frying panne of flowre tempered with oyle and without leuen â thou shalt diuide it in litle peeces and shalt poure oyle vpon it â And if the sacrifice be from the gridiron in like maner the flowre shal be tempered with oyle â which offering to our Lord thou shalt deliuer to the handes of the priest â Who hauing offered it shal take a memorie of the sacrifice and burne vpon the altar for a swete sauour to our Lord â and whatsoeuer is left shal be Aarons and his sonnes Holie of holies among the oblations of our Lord. â Euerie oblation that is offered to our Lord shal be made without leauen neyther shal any leauen and honie be burned in the sacrifice of our Lord. â The first fruites only of them and
wife and commit aduontrie with his neighbours wife dying let them die both the adulterer and the aduoutresse â He that lieth with his stepmother and reuealeth the ignominie of his father dying let both die their bloud be vpon them â If anie man lie with his daughter in law let both die because they haue done an heinous fact their bloud be vpon them â He that lieth with man as if he should companie with woman both haue committed abomination dying let them die their bloud be vpon them â He that besides his wife the daughter marieth her mother hath done wickednes he shal burne aliue with them neither shal there so great abomination remaine in the middes of you â He that shal companie with beast and cattel dying let him die the beast also doe ye kil â The woman that shal lie vnder anie beast shal be killed together with the same their bloud be vpon them â He that taketh his sister the daughter of his father or the daughter of his mother and seeth her turpitude and she beholdeth her brothers ignominie they haue committed a shameful thing they shal be slaine in the sight of their people because they haue reuealed one an others turpitude and they shal beare their iniquitie â He rhat compaineth with a woman in her menstrual fluxe and reuealeth her turpitude and she openeth the fountaine of her bloud both shal be destroyed out of the middes of their people â The turpitude of thy aunt by thy mother and of thy aunt by thy father thou shalt not discouer he that doeth this hath disclosed the ignominie of his flesh both shal beare their iniquitie â He that compaineth with the wife of his vncle by the father or of his vncle by the mother and reuealeth the ignominie of his kinted both shal beare their sinne without children they shal die â He that marieth his brothers wife doth an vnlawful thing he hath reuealed his brothers turpitude they shal be without children â Keepe my lawes and iudgementes and doe them lest the land which you shal enter into and inhabite vomite out you also â Walke not in the ordinances of the nations which I wil expel before you For al these thinges haue they done and I haue abhorred them â But to you I speake Possesse their land which I wil geue you for an inheritance a land flowing with milke and honie I the Lord your God that haue seperated you from other peoples â Therfore doe you also seperate the cleane beast from the vncleane and the cleane foule from the vncleane pollute not your soules in beastes and birdes and al thinges that moue on the earth and which I haue shewed vnto you to be polluted â You shal be holie vnto me because I the Lord am holie and I haue separated you from other peoples that you should be mine â Man or woman in whom is a pithonical or diuining spirite dying let them die they shal stone them their bloud be vpon them CHAP. XXI At what funerals Priests may not be present 7. VVhat wemen they may not marie 9. a priests daughter committing fornication must be burned 10. The high Priest shal not vncouer his head nor rent his garment nor be present at anie funeral nor at al goe forth of the holie place 13. when he marieth he must take a virgin 16. None that hath a blemish in his bodie though he be of Aarons stock shal minister in the Sanctuarie nor approch to the Altar OVR Lord said also to Moyses Speake to the priestes the sonnes of Aaron and thou shalt say to them Let not a priest be contaminated in the deathes of his citizens â but onlie in his kinne and nigh of bloud that is to say vpon his father and mother and sonne and daughter brother also â and sister being a virgin which hath not bene maried to a husband â but neither in the prince of his people shal he be contaminated â Neither shal they shaue their head nor beard nor make incisions in their flesh â They shal be holie to their God and shal not pollute his name for the burnt sacrifice of the Lord and breades of their God doe they offer and therfore they shal be holie â A whore and a vile strumpette he shal not take to wife nor her that is put away from her husband because they are coÌsecrated to their God â and offer the breades of proposition Be they holie therfore because I also am holie the Lord that sanctifie them â The daughter of a priest if she be taken in whordome dishonour the name of hir father shal be burnt with fire â The grand bishoppe that is to say the priest that is greatest among his brethren vpon whose head hath bene poured the oyle of vnction and whose handes were consecrated in priesthood and who was reuested with the holie vestimentes shal not vncouer his head he shal not rent his garments â and to no dead person shal he enter in at al. vpon his father also and mother shal he not be contaninated â Neither shal he goe forth out of the holie places lest he pollute the SaÌctuarie of the Lord because the oyle of the holie vnction of his God is vpon him I the Lord. â He shal take a virgin vnto his wife â but a widow and her that is put away and a filth and a whore he shal not take but a maide of his owne people â that he mingle not the stocke of his kinred with the common people of his nation because I am the Lord that sanctifie him â And our Lord spake to Moyses saying â Speake to Aaron The man of thy seede throughout their families that hath a blemish shal not offer breades to his God â neither shal he approch to his ministerie If he be blinde if lame if he haue a litle or a great or a crooked nose â if his foote be broken if his hand â if he be crooke backed or blere eyed or haue a pearle in his eye or a continual scabbe or drie scurffe in his bodie or be burnt â Euerie one that hath a blemish of the seede of Aaron the priest shal not approch to offer the hostes to the Lord nor the breades to his God â He shal eate notwithstanding of the breades that are offered in the Sanctuarie â yet so that he enter not within the vâilen or approch to the altar because he hath a blemish and he must not contaninate my Sanctuarie I the Lord that sanctifie them â Moyses therfore spake to Aaron and to his sonnes and to al Israel al thinges that had bene commanded him CHAP. XXII VVho may eate of sanctified things 17. And what things may be offered OVR Lord also spake to Moyses saying â Speake to Aaron and to his sonnes that they beware of those that are the consecrated thinges of the children of Israel and contaninate not the name of the thinges sanctified to me which
it into three troupes setting ambushmentes in the fieldes And seeing that the people came out of the citie he arose set vpon them â with his owne troupe oppugning and besieging the citie and two troupes scattered through the field pursewed the aduersaries â Moreouer Abimelech al that day oppugned the citie which he tooke killed the inhabitantes therof and destroyed it so that he sowed salt in it â Which when they had heard that dwelt in the towre of Sichem they entered into the temple of their god Berith where they had made a couenant with him and therof the place had taken his name which was exceding wel fensed â Abimelech also hearing that the men of the towre of Sichem were gathered together â he went vp into mount Selmon with al his people and taking an axe he cut of the bough of a tree and laying it on his shoulder carying it he said to his companions That which you see me do doe ye out of hand â They therfore cutting of boughes from the trees euerie man as fast as he could folowed their captaine Who compassing the forte burnt it and so it came to passe that with the smoke and the fyre a thousand persons were slaine men and wemen together of the inhabitantes of the towre of Sichem â And Abimelech departing thence came to the towne of Thebes which compassing he besieged with his armie â And there was in the middes of the citie an high towre to the which were fled both men and wemen together and al the princes of the citie the gate being shut very strongly and they standing vpon the batlementes of the towre by the bulwarkes â And Abimelech coming nere the towre fought manfully and approching to the doore endeuoured to put fire vnder it â and behold one woman casting from aboue a peece of a milstone dashed it against the head of Abimelech and brake his brayne â Who called by and by his esquire and said to him Draw out thy sword and strike me lest perhaps it be said that I was slaine of a woman Who doing as he was commanded slew him â And when he was dead al that were with him of Israel returned into their seates â and God repayed the euil that Abimelech had done against his father killing his seuentie brethren â The Sichemites were also rewarded for that which they had wrought and the curse of Ioatham the sonne of Ierobaal came vpon them ANNOTATIONS CHAP. IX 8. The trees went to annoint a king According to the historie Ioatham Gedeons youngest sonne by a parable iustly expostulateth the iniurie donne by the Sichemites to his fathers house in preferring a base bound womans sonne and cruelly murdering the rest of his sonnes who with much trauel and manie dangers of his owne life had deliuered them from seruitude But in the spiritual sense which as the ancient fathers note is chiefly intended Idolaters and Heretikes are reproued who rather accept of vniust vsuâpeâs that wil serue their licentious appetites and mantaine vice and wickednes then to be ruled by iust and lawful Superiors appointed by Gods ordinance indued with grace of the Holie Ghost signified by the oliue tree such as bring forth wholsome swete vertues signified by the sigge tree and are replenished with admirable fortitude signified by the vine tree and in their places set vp base ambitious crnel and crabbed spirites signified by the bramble or brere Thus Nemrod Abimelech Mahomet and innumerable other tyrantes haue benne aduanced especially Antichrist shal be extolled aboue al that is called God or is vvorshipped and shal most cruelly persecute al Chatholiques that wil not conforme them selues to his procedings But in fine as here is prefigured in Abimelech sire shal rise against this bramble Antichrist and shal denoure him and al his together S. Beda 99. in lib. Iudic. c. 6. CHAP. X. Thola ruleth in Israel twentie three yeares 3. lair twentie two 6. The people fal againe to idolatrie are afflicted by the Philisthimes and Ammonites 10. they crie to God for helpe who biddeth them cal for helpe to the goddes whom they haue serued 16. but crying stil to God and throwing away their idoles he hath compassion of them AFTER Abimelech there arose Ruler in Israel Thola the sonne of Phua the vncle of Abimelech a man of Issachar which dwelt in Samir of mount Ephraim â and iudged Israel three and twentie yeares and died and was buried in Samir â After him succeded Iair the Galaadite who iudged Israel for two and twentie yeares â hauing thirtie sonnes sitting vpon thirtie asse coltes princes of thirtie cities which of his name were called Hauoth Iair that is the townes of Iair vntil this present day in the Land of Galaad â And Iair died and was buried in the place which is called Camon â But the children of Israel ioyning new sinnes to their old did euil in the sight of our Lord serued the Idols Baalim and Astaroth the goddes of Syria and of Sidon and of Moab and of the children of Ammon and of the Philisthimes and they left our Lord and did not serue him â Against whom our Lord being wrath deliuered them into the handes of the Philisthijms and of the children of Ammon â And they were afflicted and sore opressed for eightene yeares al that dwelt beyond Iordan in the Land of the Amorrheite which is in Galaad â in so much that the children of Ammon passing ouer Iordan wasted Iudas and Beniamin and Ephraim and Israel was afflicted exceedingly â And crying to our Lord they said We haue sinned to thee because we haue forsaken our Lord God haue serued Baalim â To whom our Lord spake Haue not the Aegyptians and the Ammorrheites and the children of Ammon and the Philisthijms â the Sidonians also and Amalech and Chanaan oppressed you you cried to me and I deliuered you out of their hand â And yet you haue forsaken me and haue worshipped strange goddes therfore I wil not adde to deliuer you any more â goe and inuocate the goddes which you haue chosen let them deliuer you in the time of distresse â And the children of Israel said to our Lord We haue sinned render to vs whatsoeuer pleaseth thee only now deliuer vs. â In saying which thinges they threw away out of their coastes al the idols of strange goddes and serued our Lord God who sorowed for their miseries â Therfore the children of Ammon crying together pitcht their tentes in Galaad against whom the children of Israel being assembled camped in Maspha â And the princes of Galaad said euerie one to their neighbours Who of vs shal first beginne to fight against the children of Ammon shal be the duke of the people of Galaad CHAP. XI Iephte reiected by his brethrens is intreated by the ancientes of Galaad to returne and fight for them against the Ammonites 12. with whom he first pleadeth the cause of Israel
he it is â Samuel therefore tooke the horne of oile and annointed him in the middes of his brethren and the Spirit of our Lord from that day and so forward was directed vpon Dauid and Samuel rising went into Ramatha â And the Spirit of our Lord departed from Saul and a wicked spirit vexed him from our Lord. â And the seruantes of Saul said to him Behold an euil spirit of God vexeth thee â Let our lord command and thy seruantes which are before thee wil seeke a man skilful to play on the harpe that when the euil spirit of our Lord shal take thee he may play with his hand and thou beare it more it more easily â And Saul sayd to his seruantes Prouid me therefore some man that playeth wel and bring him to me â And one of the seruantes answering sayd Behold I haue seene the sonne of Isai the Bethlehemite skilful to play and very valiant in strength and a warlike man and wise in his wordes and a beautiful man and our Lord is with him â Saul therfore sent messengers to Isai saying Send vnto me Dauid thy sonne which is in the pastures â Isai therefore tooke an asse loaden with loaues and a flagon of wine and one kidde of the goates and sent it by the hand of Dauid his sonne to Saul â And Dauid came to Saul and stoode before him but he loued him excedingly was made his esquier â And Saul sent to Isai saying Let Dauid stand in my sight for he hath found grace in myn eies â Therefore whensoeuer the euil spirit of our Lord caught Saul Dauid tooke his harpe strooke with his hand and Saul was refreshed and waxed better for the euil spirit departed from him ANNOTATIONS CHAP. XVI 7. Beholdeth the hart It is proper to God to see the secrete cogitations of mens hartes of himselfe and by his owne powre And glorified Sainctes know our cogitations by seing God in whom al things appeare that perteine to their state and for the profite of others S. Aug. li. de cura promortuis c. 15. S. Greg. li. 12 c. 13. Moral Prophetes being yet mortal by inspiration do also see secrete cogitations 1. Reg. 9. 3. Reg. 14. c. CHAP. XVII Goliath a Philistian chalengeth anie one of Israel to combate 12. Dauid being sent by his father to visit his brethren 23. and hearing al Israel so reprochfully prouoked offerech to vndertake the chalenge 34. shewing by former actes that he dare accept it 37. And so by Gods special helpe wherein he trusteth 49. ouerthroweth the chalenger with a stone of his sâing and cutieth of his head with his owne sword 51. the Philistijms fleeing are slaine and Dauid bringeth the mans head to Saul AND the Philisthijms gathering together their companies vnto battel assembled into Socho of Iuda and camped betwen Socho Azeca in the borders of Dommim â Moreouer Saul and the children of Israel being gathered together came into the Valley of terebinth and they put the armie in aray to fight against the Philistijms â And the Philistijms stoode vpon the mountaine on this side and Israel stoode vpon the mountaine on the other side and the valley was betwen them â And there came forth a man that was a bastard from the campe of the Philistians named Goliath of Geth in height six cubites and a palme â and a helmet of brasse vpon his head and he was clothed with a cote of mayle linked moreouer the weight of his cote of mayle was fiue thousand sicles of brasse â and he had brassen bootes on his thighes and a target of brasse couered his shoulders â And the shaft of his speare was as it were a weauers beame and the verie yton of his speare had six hundred sicles of yron and his esquier went before him â And standing he cried against the bandes of Israel and sayd to them Why came you prepared to fight Am not I a Philistian and you the seruantes of Saul Choose out a man of you and let him descend to fight hand to hand â If he shal be able to fight with me and strike me we wil be seruantes to you but if I shal preuaile and shal beate him you shal be seruantes and shal serue vs. â And the Philistian sayd I haue defyed the bandes of Israel this day Geue me a man and let him fight with me hand to hand â And Saul and al the Israelites hearing such wordes of the Philistian were astonied and feared excedingly â And there was Dauid the sonne of a man that was an Ephratheite of whom there was mention before of Bethlehem Iuda whose name was Isai who had eight sonnes and he was in the dayes of Saul an old man and aged among men â And his three elder sonnes went after Saul into battel and the names of his three sonnes which went to battel were Eliab the first begotten and the second Abinadab the third also Samma â and Dauid was the yongest The three elder therefore hauing folowed Saul â Dauid went and returned from Saul to feede his fathers flocke in Bethlehem â But the Philistian came forth morning and euening and stoode fourtie dayes â And Isai sayd to Dauid his sonne Take for thy brethren an ephi of polent and these ten loaues and runne into the campe to thy brethren â and these ten litle cheeses thou shalr carie to the tribune and shalt visite thy brethren if they doe wel and learne with whom they are placed â And Saul and they and al the children of Israel fought in the Valley of terebiuth against the Philistijms â Dauid therefore arose in the morning and commended the flocke to the keeper and he went loaded as Isai had commanded him And he came to the place Magala and to the host which issuing out to fight had made a shoute in the battel â For Israel had put them selues in aray and the Philistijms on the contrarie side were prepared â Dauid therefore leauing the vessels which he had brought vnder the hand of him that was keeper at the bagage ranne to the place of the battel and asked if al thinges went wel with his brethren â And when he yet spake to them that man the bastard appeared coming vp named Goliath the Philistian of Geth coming vp from the campe of the Philistians and he speaking these self same wordes Dauid heard them â And al the Israelites when they had sene the man fled from his face fearing him excedingly â And some one of Israel sayd Haue you seene this man that came vp to defye Israel he came vp The man therefore that shal strike him the King wil geue him his daughter and he wil make his fathers house without tribute in Israel â And Dauid spake to the men that stood with him saying What shal be geuen to the man that shal beate this Philistian and shal take away the reproch from Israel For who is this vncircumcised Philistian
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 â 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 â 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 â 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 â And the Philistijms were gathered together and came and camped in Sunam and Saul also gathered together al Israel and came into Gelboe â And Saul saw the campe of the Philistijms and feared and his hart was afrayd excedingly â And he consulted our Lord and he answered him not neither by dreames nor by priestes nor by prophetes â 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 â 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 â 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 â And Saul sware vnto her in our Lord saying Our Lord liueth there shal no euil happen vnto thee for this thing â And the woman sayd to him Whom shal I rayse vp to thee Who sayd Raise me vp Samuel â 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 â 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 â 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 â Saul vnderstood that it was Samuel and he bowed himselfe vpon his face on the earth and adored â 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 â And Samuel sayd Why askest thou whereas our Lord is departed from thee and is passed to thine aduersarie â 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 â 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 â 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 â 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 â 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 â 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 â 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 â And that woman had a pasture fed calfe in the house and sâe made hast and killed him and taking meale kneded it and baked azimes â 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
holie persecution then bringing them forth of the fornace of Egypt in his strong hand as is recorded in the former age at last his Diuine Maiestie deliuered to them his perfect and eternal Law conteyned in two tables distributed into tenne preceptes teaching them their proper duties first towards himselfe their God and Lord then towards ech other Adding moreouer for the practise and execution therof other particular precepts of two sortes to witte Ceremonial prescribing certaine determinate maners and rites in obseruing the commandements of the first table pertaining to God and Iudicial lawes directing in particular how to fulfil the commandements of the second table concerning our duties towards our neighbours So we see the whole law is nothing els but to loue God aboue al and our neighboures as our selues The maner of performing al is to beleue and hope in one onlie Lord God honour and serue him alone who made al of nothing conserueth al wil iudge al and render to al men as they deserue and therfore fully to confirme this point he beginneth his commandements with expresse prohibition of al false and imaginarie goddes saying Exod. 20. v 3. Thou shalt not haue strange goddes after threates to the transgressours and recital of the other nine commandementes he concludeth v. 23. with repetition of the first saying You shal not make goddes of siluer nor goddes of gold shal you make to you ãâ¦ã iâ repeted and explaned Deut. 5. And in the next chapter Moyses ãâ¦ã the people saith Heare Israel the Lord our God is one Lord. And God himselfe speaking againe sayth Exod. 23. See ye that I am onlie and there is no other God besides me The royal prophet Dauid 2 Reg. 22. and Psalm 17. who is God but our God and in sundrie other places the seneâ doctrine of one God is grounded confirmed and established The Misterie of the B. Trinitie or of three Diuine Persons is no lesse true and certaine then that there is but one God though not so manifest to reason noâ so expressly taught in the old Testament yet beleued then also and often in inuaded where God is expressed by names of the plural number as Elobim Elim Elahâ Saddai Adonai Tsebaoth which import pluralitie of Persons in God who is bââe one nature and substance Distinction also of Persons in God ãâ¦ã ced Exod. 33. God saying I wil cal in the name of the Lord That is as S. Augustin and other fathers expound it the second Person by his grace maketh his seruants to cal vpon God More distinctly Psalm 2. The Lord said to me Thou art my Sonne I this day haue begotten thee Psalm 109. The Lord said to my Lord that is God the Father to God the Sonne who according to his diuinitie is the Lord of Dauid according to his humanitie the sonne of Dauid The same king Dauid maketh mention also of the third Person the Holie Ghost praying Psalm 50. Thy holie Spirit take not from me In the forme of blessing the people Num. 6. al three Persons some to be vnderstood in the name of our Lord thrise repeted our Lord the Father blesse thee and keepe thee Our Lord the Sonne shew his face to thee and haue mercie vpon thee Our Lord the Holie Ghost turne his countenance vnto thee and geue thee peace Of the Incarnation of the Sonne of God we haue in this age manie prophecies and figures Moyses euidently Deut. 18 forsheweth that after other prophets Christ the Sonne of God should come in flesh and redeme mankind as S. Peter teacheth Act. 3. Likewise in his Canticle and Blessing of the tribes Deut. 32 33 he speaketh more expresly of Christ and his Church then of the Iewes and thier Synagogue The starre prophecied by Balaam Num. 24. forshewed both to Iewes and Gentiles that Christ should subdue al nations Iosuâ both in name and office was a manifest figure of IESVS Christ Also the Iudge and Kinges some in one thing some in an other most especially king Dauid and king Salomon were figures of our Lord and Sauiour Iesus Christ The brasen serpent Num. 21. sign fied Christ to be crucified as him selfe expenndeth it Ioan. 3. Bri fly the whole Law was a pedagogue or conductor to bring men to Christ Galat. 3. and by him to know God and them selues to wit God omnipotent al perfect Creator of al our Father Redemer and Sanctifier and man his chief earthlie creature though of himselfe wââkâ and impotent yea through sinne miserable yet in nature of free condition indued wish vnderstanding to conceiue and discourse and with freewil to choose or refuse what liketh or displeaseth him For God appointing al creatures their offices ingraffed in al other thinges inuariable inclination to performe the same so that they could neither by vertue nor sinne make their state better not worse then it was created but ordaining Angels and men to a higher end of eternal felicitie left their wils free to agree vnto or to resist his precepts and counsels VVherupon Angels cooperating with Gods grace were confirmed in glorie and some reuoking were eternally damned Man also offending fel into damnable state but through penance may be saued if he cooperate with new grace of our Redemer which is in his choise to doe or omitte As when God gaue his people meate in the desert Exod. 16. he so instructed them how to receiue it and vse it without force or compulsion that he might proue them as himself speaketh whether they would walke in his law or no. And after making couenant with them Exod. 19. Deut. 26. required and accepted their voluntarie consent entring into formal contract or bargaine betwen him self and them he promising on the one partie to make them his peculiar people a priestlie kingdome and a holie nation they on the other partie promising loyaltie obedience and obseruation of his commandements saying Al thinges that our Lord hath spoken we wil doe For which cause Gods promises are conditional Deut. 7. if thou kepe his iudgements God wil keepe his couenant to thee Againe most plainly Deut. 11. Behold I sette before your sight this day benediction and malediction and Deut. 30. I cal for witnesses this day heauen and earth that I haue proposed to you life and death blessing and cursing Choose therfore life that thou mayest liue In al which it is certaine that Gods promise being firme mans wil is variable and so the euent not necessarie which made Caleb hoping of victorie to say Iosue 14. if perhaps our Lord be with me Neither doth Gods foreknowledge make the euent necessarie for he seeth the effect in the cause as it is voluntarie or casual yea God knoweth al before and some times fortelleth thinges vvhich conditionally vvould happen and in deed the condition fayling come not to passe as 1. Reg. 23. God answered that the men of Ceila would betray Dauid meaning if he staied there vvhich
and Zauan and Iacan The sonnes of Disan Hus and Aran. â 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 â And Bale died and Iobab the sonne of Zare of Bosra reigned for him â And when Iobab also was dead Husam of the Land of the Themanes reigned for him â 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. â And when Adad also was dead Semla of Masreca reigned for him â But Semla also died and there reigned for him Saul of Rohoboth which is situate besides the riuer â Saul also being dead Balanan the sonne of Achobor reigned for him â 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 â And Adad being dead there began to be dukes in Edom for kinges duke Thamna duke Alua duke Ietheth â duke Oolibama duke Ela duke Phinon â duke Cenez duke Theman duke Mabsar â 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 â Dan Ioseph Beniamin Nephthali Gad and Aser â 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 â And Thamar his daughter in law bare him Phares and Zara. â Therfore al the sonnes of Iuda were fiue â And the sonnes of Phares Hesron and Hamul â The sonnes also of Zara Zamri and Ethan and Eman Chalcal also and Dara together fiue â And the sonnes of Charmi Achar who trubled Israel sinned in the theft of the anathema â The sonnes of Ethan Azarias â And the sonnes of Hesron that were borne to him Ierameel and Ram and Calubi â Moreouer Ram begat Aminadab and Aminadab begat Nahasson the prince of the children of Iuda â Nahasson also begat Salma of whom was borne Booz â But Booz begat Obed who also begat Isai â And Isai begat the firstbegotten Eliab the second Abinadab the third Simmaa â the fourth Nathanael the fifth Raddai â the sixt Asom the seuenth Dauid â Whose sisters were Saruia and Abigail The sonnes of Saruia Abisai Ioab and Asael three â And Abigail beare Amasa whose father was Iether the Ismaelite â 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 â And when Azuba was dead Caleb tooke to wife Ephratha who bare him Hur. â Moreouer Hur begat Vri and Vri begat Bezeleel â 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 â But Segub also begat Iair possessed three and twentie cities in the Land of Galaad â And he tooke
punishing oftenders in that behalfe 3. Reg. 15. 4. Reg. 18. 23. they did the same without preiudice of the High Priestes supremâcie in spirituall causes and their godlie actes make nothing for the English Paradox of Laiheadshippe For superior authoritie and ordinarie povvre is not proued by factes good or euil but rather by Gods ordinance and institution For as the factes of vsurpers make no lawfull prescription so neither the factes of good men do change Gods general ordinance and law But are done either by waie of execution or sometimes by dispensation Often also by commission and special inspiration of God As king Dauid by dispensation did eate the holie bread which was ordained for Priests onlie 1. Reg 21. He disposed of Priestes and Leuites offices about the Arke of God Par. 15. 19. by way of execution according to the law And of the like offices in the Temple when it should be built 1. Par. 23. 24. 25. 26. by diuine inspiration And Salomon by commission from God deposed Abiathar the High Priest from his office and put Sadoc in his place 3. Reg. 2. VVherefore albeit good kinges did excellentlie well in calling together the Priestes and disposing them in their offices for execution of Gods seruice yea in commanding what they should do 4. Reg. 18. 19. 22. and in punishing Priestes 4. Reg. 23. yet they did such thinges as Gods Commissioners not as ordinarie Superiors in spiritual causes and still the ordinarie subordination made by the law Deut. 17. Num. 27. stood firme and inuiolable the High Priest supreme Iudge of all doubtes in faith causes and quarels in religion when other subordinate inferior Iudges varied in their iudgmentes Of which offices Malachias the Propher cap. 2. admonished Priestes in his time that whereas they were negligent not performing their dutie their sinne was the greater for that their authoritie stil remained and the perpetual Rule of the lavv that the lippes of the Priest shal kepe knowlege and they other men generally shal require the law of his mouth because he is the Angel of the Lord of hostes And al Princes others were to receiue the law at the priestes haÌd of the Leuitical Tribe This vvas the vvarrant of stabilitie in truth of the Synagogue in the old Testament Much more the Church and Spouse of Christ vvhose excellencie and singular priuileges Salomon describeth in his canticle of canticles hath such vvarrant Of this spouse al the Prophets write that more plaânlie then of Christ himselfe forseing more aduersaries bending their forces against her as S. Augustine obserueth then against Christ her head And the same holie father in manie places teacheth that she neither perisheth nor loseth her beutie for the mixture of euil members in respect of whom she is blacke but fayre in respect of the good Cantiâ 1. Notwithstanding therfore sinners remaining within the Church schismatikes and heretickes breaking from the Church stil she remaineth the pillar and firmament of truth the virgin daughter of Sion THE ARGVMENT OF THE BOOKES OF ESDRAS ESDRAS a holie Priest and Scribe of the stocke of Aaron by the line of Eleazar vvriteth the historie of Gods people in and presently after their captiuitie in Babilon vvhich Nehemias an other godlie Priest prosecuteth vvhose booke is also called the second of Esdras because in the Hebrevv and Greke they are but one booke relating the acts of them both The other two books called the third and fourth of Esdras touching the same matter are not in the Hebrew nor receiued into the Canon of holie Scripture though the Greke Church hold the third booke as Canonicall and plaâeth it first because it conteyneth thinges donne before the other In the two here folowing vvhich are vndoubtedly holie Scripture S. Ierom sayth that Esdras and Nehemias to witte the Helper and Comforter from God restored the Temple and built the walles of the citie adding that al the troope of the people returning into their countrie also the description of Priestes Leuites Israelites Proselites and the workes of walles and to wres diuided by seueral families aliud in cortice praeferunt aliud in medulla retinent shew one thing in the barke kepe an other thing in the marrow signifying that this historie hath both a literal and a mystical sense According to the letter this first booke shevveth the reduction of Gods people from Babylon In the first six chapters In the other soure their instruction by Esdras after their returne THE FIRST BOOKE OF ESDRAS CHAP. I. Cyrus king of Persia moued by divine inspiration releaseth Gods people from captiuitie with license to returne and build the Temple in Ierusalem 7. restoring the holie vessel which Nabuchodonesor had taken from thence IN THE first yeare of Cyrus king of the Persians that the word of our Lord by the mouth of Ieremie might be accomplishd our Lord raysed vp the spirit of Cyrus king of Persians and he made proclamation in al his kingdom yea by wryting saying â Thus sayth Cyrus king of the Persians Al the kingdomes of the earth hath the Lord the God of heauen geuen me he hath commanded me that I should build him a house in Ierusalem which is in Iewrie â Who is there among you of al his people His God be with him Let him goe vp into Ierusalem which is in Iewrie and build the house of the Lord the God of Israel he is the God that is in Ierusalem â And let al the rest in al places whersoeuer they dwel let euery man of his place helpe him with siluer and gold and substance and cattel besides that which they offer voluntarily to the temple of God which is in Ierusalem â And there rose vp the princes of the fathers of Iuda and Beniamin the Priestes and Leuites and euerie one whose spirit God raysed vp to goe vp to build the temple of our Lord which was in Ierusalem â And al that were round about did helpe their handes in vessels of siluer and of gold in substance and beastes in furniture besides those thinges which they had offered voluntarily â King Cyrus also brought forth the vessels of the temple of our Lord which Nabuchodonosor had taken of Ierusalem and had put them in the temple of his God â But Cyrus the king of Persians brought them forth by the hand of Mithridates the sonne of Gazabar numbred them to Sassabasar the prince of Iuda â And this is the number of them Phials of gold thirtie phials of siluer a thousand kniues twentie nine goblettes of gold thirtie â goblettes of siluer of the second order foure hundred tenne other vessels a thousand â Al the vessels of gold and siluer fiue thousand foure hundred Sassabasar tooke al with them that went vp from the transmigration of Babylon into Ierusalem CHAP. II. The names and number of special men which returned vnder the conduct of Zorobabel into lerusalem 66.
face they blessed God and rysing vp they told al his maruelous workes ANNOTATIONS CHAP. XII 12. I offered thy prayer to our Lord. Here the Angel Raphael reporteth certaine good offices which he had done for Tobias He did other like for his sonne and for Raguel and his daughter which are likewise recorded in this booke And the whole world especially Gods seruantos receiue continual great benefites by holie Angeles as partly may be gathered in this holie historie and more els where For first the office of Angeles is to assist or be alwayes readie as most diligent seruitoures of God expecting what his diuine goodnes wil appoint them whither to goe and what to doe for the benefite of men as holie Raphael was sent when yong Tobias wanted a guide Secondly Angels offer the prayers of the faithful or as the Greke text âeadeth v. 15 Angels present the prayers of Sainctes that is of godlie men and wemen to God so Raphael testifieth here him self that he offered Tobias prayers to our Lord. Thirdly Angeles ayde and assist those that loue puritie of life sincere seruice of God hate vice embrace vertue do workes of mercie so Raphael assisted Tobias when he traueled to butie the dead fleing from the kings furie and hiding himself ch â v. 21. 23. Fourthly Angels exhort to good workes as in this 12. chapter v. 6 8 9 10 18 Fiftly they sââgest ââd instruct what to do ch 6. v. 4. 5. Raphââââââght yong Tobias to âake the fiâh vâb wel him reserue partes therof ãâ¦ã ãâã aââised him to lodge at Raguels house to demand Sâra to wife and v. 16. 17. iâstructed him against whom diuels haue powre Sixthly they expel diuels from persons and places ch 8. v. 3. Raphael tooke and bound the diuel Asmodeus in the desert of hiegher Egypt Seuenthly they deliuer men from dangers and euiles c. 6. v. 3 as when the great fish assaulted Tobias and Sara from molestation and slaunder and old Tobias from blindnes chap. 3 v. 10. ch 11. v. 8. ch 12. v. 14. Eightly VVhen it redoundeth to the honour and more seruice of God and good of the soule Angeles procure riches and worldly commodities ch 12. v. 3. Yong Tobias gratfully confessed the great benefites receiued by his guide concluding generally by him vve are replenished sayth he vvith al good thinges Ninthly Good Angels also proue men for their more merite so the Angel witnesseth ch 12. v. 13. Because thou vvast acceptable to God it vvas necessarie that tentation should proue thee Tenthly and finally for we remite the reader to larger documentes of others after proofe of patience fortitude and other vertues holie Angeles comforte good men so Raphael encoraged old Tobias saying ch 5. v. 13. his blindenes should shortly be cured ch 12. v. 12. shewed him how gratful his prayers with teares and woorkes of mercie were in Gods fight He comforted Raguel and his familie by bringing yong Tobias to their house ch 7. v. â Much more ch 8. v. 16. both them and al Tobias his familie by driuing away the diuel and lastly by reuealing himselfe vnto them So holie Angeles especially the proper gardian patrones of euerie one are alwayes readie to helpe men guard them exhort them to good do instruct them do expel euil spirites and deliuer men from many euils dangers do procure them temporal commodities proue their vertues offer their prayers and good workes assist them al their liues and at their deathes then also bring their soules to the Iudgement seate and if they die in good state to eternal ioy and glorie wherof the ancient fathers writinges are ful S. Gregorie the great in his Dialogue li. 4. c. 58 S. Athanasius li. de communi essentia S. Chrisostom ho. 3. in Epist. ad Colloss li. 6. de Sacerdotio Gregorius Turonen li. de gloria Martyrum Confessorum S. Augustin Epist ad probam c. 9. Epist 68. ad fratres in eremo li. 11. c. 31. ciuit octoginta trium qq q. 79. Our Sauiour himself testifieth that Angels reioyce at the conuersion of a sinner Luc. 15. and therfore they know and haue care of mens states in this life and finally Angeles caried the soule of poore Lazarus into Abrahams bosome Luc. 16. CHAP. XIII Tobias the father prayseth God exhorting al Israel to do the same 11. prophecieth the restauration and better state of Ierusalem AND Tobias the elder opening his mouth blessed our Lord and sayd Thou art great Lord for euer and thy kingdom world without end â because thou scourgest and sauest leadest downe to hel and bringest backe agayne and there is none that may escape thy hand â CoÌfesse to our Lord ye children of Israel and in the sight of the Gentiles prayse him â because he hath therfore dispersed you among the gentiles which know not him that you may declare his maruelous workes and make them know that there is no other God omnipotent besides him â He hath chastised vs for our iniquities and he wil saue vs for his mercie â Behold therfore what he hath done with vs and with feare and trembling confesse ye to him and extol the king of the worldes in your workes â And I in the land of my captiuitie wil confesse to him because he hath shewed his maiestie toward a sinful nation â Conuert therfore ye sinners do iustice before God beleuing that he wil doe his mercie with you â And I and my soule wil reioyce in him â Blesse ye our Lord al his elect celebrate daies of gladnes and confesse to him â Ierusalem the citie of God our Lord hath chastised thee in the workes of thy handes â Confesse to our Lord in thy good thinges and blesse the God of the worldes that he may reedefie his tabernacle in thee and may cal backe al the captiues to thee thou mayst reioyce for euer and euer â Thou shalt shine with a glorious light and al the coastes of the earth shal adore thee â Nations from far shal come to thee and bringing giftes they shal adore our Lord in thee and shal esteeme thy land for sanctification â For they shal inuocate the great name in thee â Cursed shal they be that shal contemne thee and damned shal they be that shal blaspheme thee and blessed shal they be that shal build thee â And thou shalt reioyce in thy children because they shal al be blessed shal be gathered together to our Lord. â Blessed are al that loue thee and that reioyce vpon thy peace â My soule blesse thou our Lord because he hath deliuered Ierusalem his citie from al her tribulations the Lord our God â Blessed shal I be if there shal remayne of my seede to see the glorie of Ierusalem â The gates of Ierusalem shal be built of Saphire and the Emerauld and al the compasse of the walles therof of pretious stone â With white
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 Iâbal 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 muâitians 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 âeach 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 Î 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 â hath not gone in the counsel of the impious hath not â stoode in the way of sinners and hath not â sitte in the chayre of pestilence â But his â wil is in the way of our Lord and in his law he wil meditate day and night â And he shal be as a tree that is planted nigh to the streames of waters which shal geue his fruite in his time â And his leafe shal not fal and al thinges whatsoeuer he shal doe shal prosper â The impious not so but as dust which the winde driueth from the face of the earth â Therfore the impious shal not rise againe in iudgement nor sinners in the councel of the iust
people that shal be borne whom our Lord hath made ANNOTATIONS PSALME XXI 1. For the morning enterprise In respect of the end for which Christ suffered this Psalme is intitled for the morning enterprise that is for Christs glorious Resurrection and other effectes of his Passion VVhich holie Dauid by the spirite of prophecy so describeth here long before with diuers particular cicumstances as the Euangelistes haue since historically recorded that it may not vnfitly be called The Passion of Iesus Christ according to Dauid 3. Thou vvilt not heare Our B. Sauiour seing his most terrible death imminent prayde conditionally if it pleased his heauenlie Father to haue the same remoued from him and was not heard as the Psalmist here prophecieth The principal reason was because God of his diuine charitie had decreed that mankind should be redemed by this death of his Sonne Christ also him selfe of his excellent charitie consented here vnto therefore persisted not in his conditional prayer but added and absolutly prayed that not his owne wil but his Fathers might be fulfilled And in this he was heard to his owne more glorie and other infinite benefites of innumerable soules as it foloweth v. 25. vvhen I crieâd to him he heard me S. Paul also witnesseth Heb. 5. v. 7. that Christ offering prayers and supplications to him that could saue him from death vvas heard for his reuerence that is in respect of his inestimable merite in humane nature vnited in person to God An other cause why Christ was not deliuered from violent death as manie holie persons were when they cried to God in distresses as S Augustin sheweth Epist 120. c. 11. was for example to Christians whom God wil haue to suffer temporal afflictions and death for the glorie of life euerlasting according to S. Peters doctrin Christ suffered for vs leauing an example that you may folovv his steppes 18. They haue digged Of obstinate malice the Iewes haue corrupted this place and God knoweth how manie others in the Hebrew text of some editions reading caari which signifieth as a lion without al coherence of the sense for caaru they digged or pearced to auoid so plaine a prophecie of nailing Christs handes and feete to the crosse 23 I vvil declare thy name to my brethren Here it is euident that this Psalme is of Christ not of Dauid by S. Pauls allegation Heb. 2. v. 11. 12. saying He that sanctifieth towitt Christ disdaned not to cal the sanctified his bretheren 23. In the middes of the Church I vvil praise thee After Christs Passion and Resurrection in the rest of this Psalme other two principal pointes of Christian Religion are likewise prophecied His perpetual visible Church and the B. Sacrament of his bodie The former is here prophecied by way of inuiting al the seede of Iacob to glorifie God v. 24. al the seede of Israel to feare him v. 25. towit innumerable Christians the true Israelites the vniuersal Church in the whole world As for heretical partes or parcels in the world such as the Donatistes which going forth from the Catholique Church say Christ hath lost his great Church the diuel hath taken the whole world from him and he remaineth only in a part of Africa they do not praise God saith S. Augustin but dishonour God and Christ as if God were not faithful in his promise as if Christ were dispossessed of his kingdome the Catholique Church Lest anie should replie that Christ is praised though the Church be decaied or be very smal the Holie Ghost hath preuented such arguments saying v. 26 His praise is in the great Church VVhich could neither be verified in the part of Donatistes in Afrike nor now in the part of Protestantes since Luther in Europe Further S. Augustin explicateth vrgeth the verses folowing in this Psalme against the same blind deafe and obstinate Donatistes who did not or would not see not heare that al the endes of the earth shal remenber and be conuerted to our Lord. The holie Scripture saith not the endes of the earth but al the endes wel goe too saith this great Doctor peraduenture there is but one verse thou thoughtest vpon some thing els thou talkedst with thy brother when one read this marke he repeteth and knocketh vpon the deaf Al the families of the Gentiles shal adore in his sight Yet the heretike is deaf he heareth not let one knocke againe Because the kingdom is our Lords and he shal haue dominion ouer the Gentiles Hold these three verses bretheren Thus and more S. Augnstin against those that thinke the true Church may faile or become inuisible or obscure And though it be not in like prosperous state at al times and in al places yet it is alwayes conspicuous and more general then anie other congregation professing whatsoeuer pretensed religion 27. The poore shal eate Seing this Psalme is of Christ as is proued by S. Pauls allegation of 23 verse and by the concordance therof with the Euangelists it is necessarily deduced that the vovves mentioned in the former verse and these wordes the poore shal eate and be filled can not be referred to the sacrifices of the old Testament but to the blessed Sacrifice and Sacrament of the Eucharist which our Sauiour promised after he had replenished the people with fiue loaues and which he instituted at his last supper in presence of his Apostles So S. Augustin doubteth not to vnderstand it and to teach as wel in his duble expositioÌ of this Psalme as in his 120. Epistle c. 27. The poore that is the humble and poore in spirite shal eate befilled the fatte ones or the rich being proud do also adore and eate but are not filled They also are brought to the table of Christ and participate his bodie bloud but they adore only are not also filled because they do not imitate Christs humilitie they disdaine to be humble VVhere it is clere this holie father by Christs bodie and bloud meaneth not bread and wine as signes of his bodie and bloud for bread and wine can not be lawfully adored neither doth he meane our Lords bodie as it was on the crosse or is in heauen for so it is not eaten but as it is in formes of bread and wine on Christs table the Altar PASLME XXII A forme of thankesgeuing for al spiritual benefites described vnder the metaphor of temporal prosperitie euen from a sinners first conuersion to final perseuerance and eternal beatitude â The Psalme of Dauid OVR Lord ruleth me and nothing shal be wanting to me â in place of pasture there he hath placed me Vpon the water of refection he hath brought me vp â he hath conuerted my soule He hath conducted me vpon the pathes of iustice for his name â For although I shal walke in the middes of the shadow of death I wil not feare euils because thou
â 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 â 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 â Whiles the harmeful approch vpon me to eate my flesh Mine enemies that truble me them selues are weakened and are fallen â If campes stand together against me my hart shal not feare If battel rise vp against me in this wil I hope â 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 â Because he hath hid me in his tabernacle in the day of euils he hath protected me âin the secrete of his tabernacle â 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. â Heare ô Lord my voice wherwith I haue cried to thee haue mercie on me and heare me â My hart hath sayd to thee my face hath sought thee out thy face ô Lord I wil seeke â 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 â Geue me a law ô Lord in thy way and direct me in the right path because of mine enemies â 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 â I beleue to see the good things of our Lord in the land of the liuing â 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 â Heare ô Lord the voice of my petition whiles I pray to thee whiles I lift vp my handes to thy holie temple â 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 â 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 â 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 â Blessed be our Lord because he hath heard the voice of my petition â 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 â Our Lord is the strength of his people and he is the protector of the saluations of his annoynted â 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 â The Psalme of Dauid â 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 â 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 â The voice of our Lord in powre the voice of our Lord in magnificence â The voice of our Lord breaking ceders and our Lord shal breake the ceders of Libanus â 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 â 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 â 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 â 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 â O Lord my God I haue cried to thee and thou hast healed me â Lord thou hast brought forth my soule out of hel thou hast saued
Caluin and his complices gether poyson of these holie wordes denying that sinnes are truly taken away but only couered and stil remayne say they in the iustest VVhich sense would make this Scripture contrarie to other places Isaie 6. thyn iniquitie shal be taken away and thy sinne shal be cleansed Ioan. 1. The lambe of God which taketh away the sinne of the world Act. 3. Be penitent and conuert that your sinnes may be put out 1. Cor. 6 you are washed you are sanctified you are iustified the like which shew the true real taking away of sinnes true sanctification and iustification As S. Ierom or some other ancient authentical autor explicateth this place saying Sinnes are so couered by baptisme penance that they are not to be reueled in the day of iudgement not imputed in him that diligently purgeth him selfe in this world or by martyrdom S. Augustin teacheth the same saying Sinnes are couered are wholly couered are abolished Neither must you vnderstand saith he that sinnes are couered as though stil they were and liued VVhy then did the prophet say sinnes are couered they are not to be punished More clerly li. 1. c 13. cont duas Epist Pelag. The Pelagians calumniating Catholiques as if they taught that sinnes are not taken away but shauen as heares are cut with a rasor the rootes remaining in he flesh vvhich he answereth none affirmeth but an infidel Likewise S. Gregorie teacheth that a sinner couereth his sinnes wel when with contrarie vertues he ouerwhelmeth former vices and with good deedes blotteth out former euil deedes He couereth them euil when either for shame or feare or obstinacie or desperation he concealeth his sinnes omitting to confesse them God couereth sinnes as a phisition couereth woundes by applying medicinal plaster which in deede cureth them Thus ancient lerned holie Fathers expound this text Further explicating that albeit thinges couered and only therby hidde from men do remaine as they were before they were hid yet whatsoeuer is hid to God is in dede vtterly taken away for nothing that is can be hid from God And the contrarie doctrin of Protestants is iniurious either to Gods powre if they say he can not quite take away sinnes or to his mercie if he wil not or to his iustice if he neuer punish sinnes euer remayning and to his truth if he repute otherwise then in deede the thing is It is also iniurious to Christ to say his bloud and death is not effectual to take away sinnes iniurious to innumerable places of holie Scripture which affirme plainly that sinnes by Gods grace are vtterly taken away Finally it is iniurious to Sainctes in heauen arguing them as stil infected with sinnes if in dede sinnes yet remaine in them which is most absurde and blasphemie to speake And yet foloweth by necessarie consequence For if the iustest liued died in sinne they should remaine eternally in sinne 2. Neither is there guile in his spirite In remission of sinnes the penitent necessarily must so cooperate that he haue no guile in his spirite or hart for if he haue then he faileth of the forsaide blessednes and his iniquities are not forgeuen nor his sinnes couered to God but to be imputed and punished Yet the repentance of a sinner be it neuer so sincere hartie and without guile doth not merite remission of sinne but only disposeth therto But after remission it is satisfactorie for the paine due for sinnes and meritorious of glorie According as S. Augustin here teacheth saying Good or meritorious workes goe not before faith and remission but folow the same PSALME XXXII The prophet exhorteth to praise God 4. describing his powre prouidence mercie and wisdom 16. no saluation but by him 20. and therfore prayeth for his helpe The Psalme of Dauid REIOYCE ye iust in our Lord praysing becometh the righteous â Confesse ye to our Lord on the harpe on a psalter of ten strings sing to him â Sing ye to him a new song sing wel to him in iubilation â Because the word of our Lord is right and al his workes are in faith â He loueth mercie and iudgement the earth is ful of the mercie of our Lord. â By the word of our Lord the heauens are established and by the spirit of his mouth al the power of them â Gathering together the waters of the sea as it were in a bottel putting the depthes in treasures â Let al the earth feare our Lord and let al the inhabitantes of the world be moued at him â Because he said and they were made he commanded and they were created â Our Lord l dissipateth the counsels of nations and he reproueth the cogitations of people and he reproueth the counsels of princes â But the counsel of our Lord abydeth for euer the cogitations of his hart in generation and generation â Blessed is the nation whose God is our Lord the people whom he hath chosen for his inheritance â Our Lord hath looked from heauen he hath sene al the children of men â From his prepared habitation he hath looked vpon al that inhabite the earth â Who made their hartes seuerally who vnderstandeth al their workes â The king is not saued by much powre and the gyant shal not be saued in the multitude of his strength â The horse fayleth to safetie and in the abundance of his force he shal not be saued â Behold the eies of our Lord be vpon them that feare him and on them that hope vpon his mercie â That he may deliuer their soules from death and nourish them in famine â Our soule expecteth our Lord because he is our helper and protector Because in him our hart shal reioyce and we haue trusted in his holie name Let thy mercie ô Lord be made vpon vs as we haue hoped in thee PSALME XXXIII King Dauid by his owne example being deliuered from danger exhorteth al men to render thankes for Gods benefites 12. shewing wherin iustice consisteth 16. and Gods special prouidence towards the iust To Dauid when â he changed his countenance before Abimelech and he dismist him and he went away 1. Reg. 21. I WIL blesâe our Lord at al time his prayse alwayes in my mouth â In our Lord my soule shal be praised let the milde heare and reioyce â Magnifie ye our Lord with me and let vs exalt his name for euer â I haue sought out our Lord and he hath heard me and from al my tribulations he hath deliuered me â Come ye to him and be illuminated and your faces shal not be confounded â This poore man hath cried and our Lord hath heard him and from al his tribulations he hath saued him â The Angel of our Lord shal put in him selfe about them that feare him and shal deliuer them â Tast
alwaies corporally with vs Could anie of them tarie here til this time could they tarie to the time yet to come But vvas therfore the Church leaft desolate by their departure God forbid For thy fathers sonnes are borne to thee VVhat is this for thy fathers sonnes are borne to thee The Apostles were sent fathers in place of the Apostles sonnes are borne to thee Byshops are appointed For whence were the Bishops borne that are at this day through the vvorld the Church herselfe calleth them fathers âhe begate them and appointed them in the seates of the fathers Do not therfore thinke thy self desolate o christian Church because thou seest not Peter seest not Paul for thou seest not them by vvhom thou wast borne but of thyne issue fatherhood is sprong to thee For thy fathers sonnes are borne to thee thou shalt make them princes ouer al the earth This is the Catholique Church Her children are made princes ouer al the earth her sonnes are constituted for fathers Let them acknowlege this that are cut of let them come to the vnitie be they brought into the temple of the king Thus S. Augustin PSALME XLV The Church in persecution acknowledgeth Gods perpetual defence 5. making her therby more glorious 10. sometimes granting rest 11. God himself ckecking the persecuters and euer protecting her â Vnto the end to the sonnes of Core for the secretes OVR God is a refuge and strength an helper in tribulations which haue found vs excedingly â Therfore wil we not feare when the earth shal be trubled and mountaines transported into the hart of the sea â Their waters haue sounded and were trubled the mountaines were trubled in his strength â The violence of the riuer maketh the citie of God ioyful the Highest hath sanctified his tabernacle â God is in the middes therof it shal not be moued God wil helpe it in the morning early â Nations are trubled and kingdomes are inclined he gaue his voice the earth was moued â The Lord of hostes is with vs the God of Iacob is our defender â Come ye and see the workes of our Lord what wonders he hath put vpon the earth â taking away warres euen vnto the end of the earth He shal destroy bow breake weapons and shields he shal burne with fire â Be quiet and see that I am God I shal be exalted among the gentiles and I shal be exalted in the earth â The Lord of hostes is with vs the God of Iacob is our defender PSALME XLVI Gentiles are called and inuited to praise God for his magnificence 6. for Christs Ascension and powre â Vnto the end for the sonnes of Core ALYE Nations clappe handes make iubilation to God in the voyce of exultation â Because our Lord is high terrible a great king ouer al the earth â He hath made peoples subiect to vs gentiles vnder our feete â He hath chosen his inheritance in vs the beautie of Iacob which he loued â God is ascended in iubilation and our Lord in the voice of trumpet â Sing ye to our God sing ye Sing ye to our king sing ye â Because God is king of al the earth sing ye wisely â God shal reigne ouer the gentiles God sitteth vpon his holie seate â Princes of peoples are gathered together with the God of Abraham because the strong goddes of the earth are excedingly aduanced PSALME XLVII God most and euerie where laudable is especially praised in the Church of Christ prefigured by Sion and there begunne 9. Al thinges being fulfilled in the Church euen as they were prophecied and promised 12. the faithful are exhorted to consider and congratulate the same A Psalme of Canticle to the sonnes of Core the second of the Sabbath GREAT is our Lord and to be praysed excedingly in the citie of our God in his holie mount â Mount Sion is founded with the exultation of the whole earth the sides of the North the citie of the great king â God shal be knowen in the houses therof when he shal receiue it â For behold the kings of the earth were gathered together they assembled in one â They seing it so were in admiration were trubled were moued â trembling tooke them Their sorowes as a woman traueling â In a vehement spirit thou shalt breake the shippes of Tharsis â As we haue heard so haue we seene in the citie of the Lord of hostes in the citie of our God God hath founded it for euer â We haue receiued thy mercie ô God in the middes of thy temple â According to thy name ô God so also is thy prayse vnto the endes of the earth thy right hand is ful of iustice â Let mount Sion be glad and the daughters of Iuda reioyce because of thy iudgementes ô Lord â Compasse Sion and embrace ye her tel ye in her towers â Set your hartes on her strength and distribute ye her houses that you may declare it in an other generation â Because this is God our God for euer and for euer and euer he shal rule vs euermore PSALME XLVIII The royal prophet inuiting al states and sortes of men to heare him attentiuely 6 sheweth that al ought to feare eternal damnation that liue wickedly 9. vainly and foolishly seeking 13. euen like brute beastes carnal pleasures which they can not long enioy nor long escape hel 16. confidently animating him selfe and al good men that trust not in this world â Vnto the end to the sonnes of Core a Psalme HEARE these thinges al ye Gentiles receiue with your eares al ye that inhabite the earth â Al ye earthly persons and children of men together in one the rich and the poore â My mouth shal speake wisedom and the meditation of my hart prudence â I wil incline mine eare vnto a parable I wil open my proposition on a Psalter â Why shal I feare in the euil day the iniquitie of my heele shal compasse me â They that trust in their strength and glorie in the multitude of their riches â A brother doth not redeme man shal redeme he shal not geue vnto God his reconciliation â And the price of the redemption of his owne soule and he shal labour for euer â and shal liue yet vnto the end â He shal not see death when he shal see the wise dying the vnwise and the foole shal perish together And they shal leaue their riches to strangers â and their sepulchers their houses for euer Their Tabernacles in generation and generation they haue renowmed their names in their landes â And man when he was
geue ioy and gladnes and the bones humbled shal reioyce â Turne away thy face from my sinnes and wipe away al mine iniquities â Create a cleane hart in me ô God and renew a right spirit in my u bowels â Cast me not away from thy face and thy Holie spirit take not from me â Render vnto me the ioy of thy saluation and confirme me with the principal spirit â I Wil teach the vniust thy waies and the impious shal be conuerted to thee â Deliuer me from bloudes ô God the God of my saluation and my tongue shal exult for thy iustice â Lord thou ãâ¦ã lt open my lippes my mouth shal shew forth thy prayse â Because if thou wouldest haue had sacrifice I had verily giuen it with holocaustes thou wilt not be delighted A â 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 ââriueth 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 â 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 â Al the day hath thy tongue thought iniustice as a sharp rasor thou hast done guile â Thou hast loued malice more then benignitie iniquitie rather then to speake equitie â Thou hast loued al wordes of precipitation a deceitful tongue â 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 â 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 â 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 â 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 Maâleth vnderstandings of Dauid THE foole hath said in his hart There is no God â They are corrupte and become abominable in iniquities there is not that doth good â God hath looked forth from heauen vpon the children of men to see if there be that vnderstaÌdeth or seeketh after God â 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 â Vnto the end in songs vnderstanding for Dauid â 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 â O God heare my prayer with thine eares receiue the words of my mouth â Because straÌgers haue risen vp against me the strong haue sought my soule and they haue not set God before their eies â For behold God helpeth me and our Lord is the receiuer of my soule â Turne away the euils to mine enimies and in thy truth destroy them â I wil voluntarily sacrifice to thee and wil confesse to thy name ô Lord because it is good â 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 â Attend to me and heare me â I am made sorowful in my exercise and am trubled at the voice of the enimie
thee because thou art terribly magnified thy workes are meruelous my soule knoweth excedingly â My bone is not hid from thee which thou madest in secrete and my substance in the lower pattes of the earth â Mine imperfection thine eies haue sene in thy booke al shal be written daies shal be formed no man in them â But to me thy frendes ô God are become honorable excedingly their principalitie is excedingly strengthned â I wil number them and they shal be multiplied aboue the sand I rose vp and I am yet with thee â If thou shalt kil sinners ô God ye men of blood depart from me â Because you say in thought they shal receiue thy cities in vayne â Did not I hate them that hate thee ô Lord and pyned away because of thine enemies â with perfect hatred did I hate them they are become enemies to me â Proue me ô God and know my hart examine me and know my pathes And see if the way of iniquitie be in me and conduct me in the euerlasting way PSALME CXXXIX The iust diuersly afflicted by the wicked pray to be defended 7. repose their confidence in God 10. who wil adiudge the reprobate to eternal punishment 13. and reward the good with the fruition of himself Vnto the end a Psalme of Dauid DELIVER me ô Lord from the euil man from the vniust man rescue me â Which haue deuised iniquitie in their hart al the day they did appoint battels They haue whet their tongues as that of a serpent â the venome of aspes is vnder their lippes â Kepe me ô Lord from the hand of the sinner and from vniust men deliuer me â Who haue deuised to supplant my steppes â the proude haue hid a snare for me And they haue streched out ropes for a snare they haue layd a stumbling blocke for me nere the way â I sayd to our Lord Thou art my God heare ô Lord the voice of my petition â O Lord Lord the strength of my saluation thou hast ouershadowed my head in the day of battel â Yeld me not ô Lord from my desire to the sinner they haue deuised against me forsake me not lest they perhaps be proude â The head of their compase the labour of their lippes shal couer them â Coales shal fal vpon them thou shalt cast them downe into fyre in miseries they shal not stand vp â A man ful of tongue shal not be directed in the earth euils shal take the vniust man into destruction â I haue knowne that our Lord wil do the iudgement of the needie and the reuenge of the poore â But as for the iust they shal confesse to thy name and the righteous shal dwel with thy countenance PSALME CXL The Church prayeth that her children may auoide sinful wordes 4. not make excuses of sinnes committed not communicate with others in sinne nor to harken to slatterers 6 but to pray that they may amend the Psalmist by the way prophecieth that manie shal be conuerted 8. though sometimes persecution be great the Church faileth not A Psalme of Dauid LORD I haue cried to thee heare me attend to my voice when I shal crie to thee â Let my prayer be directed as incense in thy sight the eleuation of my handes as euening sacrifice â Set ô Lord a watch to my mouth and a doore round about to my lippes â Decline not my hart into wordes of malice to make excuses in sinnes With men that worke iniquitie and I wil not communicate with the chiefe of them â The iust shal rebuke me in mercie and shal reprehend me but let not the oyle of a sinner fatte my head Because yet also my prayer is in their good pleasures â their iudges are swalowed vp ioyned to the rocke They shal heare my wordes because they haue preuailed â as the grossenes of the earth is broken out vpon the earth Our bones are dissipated nere to hel â for to thee ô Lord Lord are mine eies in thee haue I hoped take not away my soule â Keepe me from the snare which they haue set for me and from the scandals of them that worke iniquitie â Sinners shal fal in his net I am alone vntil I passe PSALME CXLI Holie Dauid being fled into a caue and beseeged round about by Sauls armie explicating his distresse 6. prayeth to be deliuered Of vnderstanding to Dauid when he was in the caue a prayer 1. Reg. 24. VVITH my voice I haue cried to our Lord with my voice I haue prayed to our Lord â I powre out my prayer in his sight and I pronounce my tribulation before him â When my spirit faileth of myself and thou hast knowne my pathes In this way which I walked they hid a snare for me â I looked toward the right hand and saw and there was none that would know me Flight hath failed me and there is none to require my soule â I haue cried to thee ô Lord I haue sayd Thou art my hope my portion in the land of the liuing â Attend to my petition because I am humbled excedingly Deliuer me from them that persecute me because they are made strong ouer me â Bring forth my soule out of prison to confesse vnto thy name the iust expect me til thou reward me Al this happened in figure of Christ of vvhom prophetically S. Augustin S. Hilarie Cassiams Cassiodorus and others expound the vvhole Psalme Amongst others S Beda briefly in these vvordes VVheras in the title Vnderstanding is premised to Prayer therby as signified that Dauid in his distresses and in the denne whither he fled vnderstood vvhat our Lord should suffer of the Ievves and hovv he vvould pray to his Father In the first part our Lord crieth to his Father complaining of the detestable deceiptes of Iudas the persecutor In the second he prayeth to be deliuered from the prison of hel Limbus vvhere he vvas free because the faith of al the Sainctes depended on his Resurrection PSALME CXLII King Dauid or anie other in spiritual or temporal tribulation not trusting in his owne iustice layeth open his calamitie 5. considering Gods benignitie 6. prayeth to be spedely deliuered 11. and confidently assureth himselfe therof A Psalme of Dauid when Absalom his sonne persecuted him LORD heare my prayer with thine eares receiue my petition in thy truth heare me in thy iustice â And enter not into iudgement with thy seruant because no man liuing shal be iustified in thy sight â Because the enemie hath persecuted
The impious man diggeth euil and in his lippes fire burneth â A peruerse man raiseth contentions and one ful of wordes separateth princes An vniust man allureth his frende and leadeth him by a way not good â He that with astoinied eies thinketh wicked thinges byting his lippes bringeth euil to passe â A crowne of dignitie old age which shal be found in the wayes of iustice â Better is the patient then a strong man and he that ruleth his minde then the ouerthrower of cities â Lottes are cast into the bosome but they are ordered of our Lord. ANNOTATIONS CHAP. XVI 1. It perteineth to man to prepare the hart For the better vnderstanding of this and other hard places of holie Scripture this general rule euer approued by al Christians is most necessarie that al holie Scripture is true and certaine as being al indited by the Holie Ghost the Spirite of truth and so one place is neuer contrarie to an other though at first sight they may so seme to mans vnderstanding For by this place the Pelagians would proue that man can of himself without the helpe of Gods grace beginne a good thing though without this helpe he cannot performe it because it is here sayd that it petteyneth to man to prepare the hart that is âo beginne a good thing But S. Augustin sheweth that it may not be so vnderstood the cause so it should be contrarie to that saying of our Sauiour VVithout me you can do nothing and that of S. Paul VVe are not sufficient to thinke anie thing of our selues as of our selues but our sufficiencie is of God VVhich tvvo euident places vvith otherlike do shevv that this place hath an other different sense from that vvhich the Pelagians gather Anâ so S. Augustin and other Fathers teach that the vvisman here affirmeth not that man of himself can prepare his hart or beginne a good vvorke but that it perteineth to man to prepare his hart presupposing helpe of Gods grace and hauing so begunne God also gouerneth the tongue and by more grace directeth it âo speake those thinges vvel vvhich the hart purposed and disposed to be vttered vvithout vvhich helpe none is able neither to beginne anie meritorious vvorke nor to prosecute nor perfect that is vvel begunne The like sentence foloweth in the 9. verse The hart of man disposeth his vvay but it perteyneth to our Lord to direct his progresse signifying in both places that after a thing is vvel begunne vvhich can not be vvithout the helpe of Gods grace yet it can not procede vvel vvithout more grace stil directing and streingthning mans freevvil CHAP. XVII BEtter is a drie morsel with ioy then a house ful of victimes with brawling â A wise seruant shal rule ouer foolish children and diuide inheritance among bretheren â As siluer is tried by fyre and gold in the fournace so our Lord proueth the the harts â The euil man obeyeth an vniust tongue and the deceitful obeyeth lying lippes â He that despiseth the poore vpbraydeth his maker and he that reioyceth at an other mans ruine shal not be vnpunished â The crowne of oldmen the childrens children and the glorie of children their fathers â Eloquent wordes become not a foole nor lying lippes a prince â A most gratful pearle the expectation of him that expecteth whither soeuer he turneth himself he vnderstandeth wisely â He that concealeth offence seeketh frendshipes he that in other word repeteth it seperateth the confederate â Reprehension doth more profit with a wiseman then an hundred stripes with a foole â An euil man alwayes seeketh brawles but a cruel angel shal be sent against him â It is better to meete a beare when her yong are taken away then a foole trusting to himselfe in his owne follie â He that rendereth euil thinges for good euil shal not depart from his house â He that letteth water goe is the head of brawles before he suffer contumelie he forsaketh iudgement â He that iustifieth the impious and he that condemneth the iust both are abominable before God â What doth it profit a foole to haue riches wheras he can not buy wisdom He that maketh his house high seeketh ruine and he that refuseth to learne shal fal into euils â He loueth at al time that is a frend and a brother is proued in distresses â A foolish man wil clappe the handes when he is suretie for his freind â He that meditateth discordes loueth brawles and he that exalteth the doore seeketh ruine â He that is of a peruerse hart shal not finde good and he that turneth his tongue shal fal into euil â A foole is borne to his owne ignominie but neither shal the father reioyce in a foole â A ioyful minde maketh a florishing age a sorowful spirit dryeth vp the bones â The impious receiueth giftes out of the bosome that he may peruert the pathes of iudgement â In the face of the prudent wisdom shineth the eies of fooles are in the endes of the earth â A foolish sonne is the anger of the father and the sorow of the mother that bare him â It is not good to doe hurt to the iust nor to strike the prince which iudgeth right â He that moderateth his wordes is lerned and prudent and the lerned man is of a precious spirit â The foole also if he hold his peace shal be reputed wise and if he close his lippes a man of vnderstanding CHAP. XVIII HE seeketh occasions that wil depart from a frend he shal euer be subiect to reproch â A foole receiueth not the wordes of prudence vnlesse thou say those thinges which are in his hart â The impious when he shal come into the depth of sinnes contemneth but ignominie and reproch folow him â Deepe water wordes from the mouth of a man and a streame ouer flowing the fountaine of wisdom â To accept the person of the impious in iudgement is not good that thou decline from the truth of iudgement â The lippes of a foole mingle him with strife and his mouth prouoketh brawles â The mouth of a foole is his destruction and his lippes are the ruine of his soule â The wordes of the duble tongued as it were simple and the same come euen to the inner part of the bellie Feare casteth downe the slothful and the soules of the effeminate shal be hungrie â He that is soft and dissolute in his worke is the brother of him that destroyeth his owne workes â A most strong towre the name of our Lord the iust runneth to it and shal be exalted â The substance of the rich man a citie of his strength and as a strong wal compassing him
that neither running is of the swift nor warre of the strong nor bread of the wise nor riches of the lerned nor grace of the artificers but time and chance in al. â Man knoweth not his owne end but as fishes are taken with the hooke and as birdes are caught with the snare so men are taken in the euil time when it shal sudenly come vpon them â This wisdom also I haue sene vnder the sunne and haue proued it to be very great â A litle citie and few men in it there came against it a great king and compassed it and builded fortes round about and the siege was perfired â And there was found in it a man poore and wise and he deliuered the citie by his wisdom and no man afterward remembred that pooreman â And I sayd that wisdom is better then streingth how then was the wisdom of the pooreman contemned his wordes were not heard â The wordes of the wise are heard in silence more then the crie of a prince among fooles â Better is wisdom then weapons of warre and he that shal offend in one point shal lose manie good thinges CHAP. X. Considering the great difference betwen wisdom and follie 4. it behoueth to resist vehement tentations diligently 5. As when euil ignorant men haue auctoritie ouer the wise 8. The wicked often fal into their owne snares 10. are hard yet not vnpossible to be corrected 11. Detracters are like serpents 12. wise graue princes are profitable childish are hurtful to the commonwealth 18. which by their negligence tendeth to ruine 20. yet subiectes ought not to iudge euil of them FLIES dying marre the sweetnes of ointment Wisdom and glorie is more precious then a litle and temporal follie â The hart of a wiseman is in his righthand and the hart of a foole is in his lefthand â Yea and the foole walking in the way wheras himself is vnwise estemeth al men fooles â If the spirite of him that hath powre ascend vpon thee leaue not thy place because carefulnes wil make the greatest sinnes to cease â There is an euil that I haue sene vnder the sunne as it were by errour proceding from the face of the prince â a foole set in high dignitie and the rich to sitte beneth â I haue sene seruants vpon horses and princes walking on the ground as seruants â He that diggeth a pitte shal fal into it and he that breaketh the hedge a serpent shal bite him â He that remoueth stones shal be afflicted in them and he that cutteth trees shal be wounded of them â If the iron shal be blunt and that not as before but shal be made blunt it shal be sharpened by great labour and after industrie shal wisdom solow â If a serpent bite in silence nothing lesse then it hath he that detracteth seoâetly â The wordes of the mouth of a wiseman grace and the lippes of the vnwise shal throw him downe headlong â The beginning of his wordes is follie and the later end of his mouth is most wicked errour â A foole multiplieth wordes A man is ignorant what hath bene before him and what shal be after him who can tel him â The labour of fooles shal afflict them that know not to goe into the cittie â â Woe to thee ô land whose king is a childe and whose princes eate in the morning â Blessed is the land whose king is noble whose princes eate in their time to refection and not to riotousnes â In slouthfulnes the roofe of the house shal goe to ruine in the infirmitie of the handes the house shal droppe through â They make bread for laughter and wine that liuing they may make merie and to money al thinges obey â In thy cogitation detract not from the king and in the secret of thy chamber curse not the richman because euen the birdes of the ayre wil carie thy voice and he that hath winges wil declare the sentence ANNOTATIONS CHAP. X. 16 VVoe to thee o land vvhose king is a childe S. Ierom as in most part of his commentaries vpon this booke expoundeth this passage in two senses simply according to the first apparance of the letter and mystically concerning the Church The wiseman semeth in dede sayth he to reproue the principalitie of yongmen and to condemne luxurious iudges for that in the one by want of age is infirme wisdom in the other mature age is weakened by delicacies And contrary wise he approueth a prince of good partes liberal education commendeth those Iudges which do not preferre voluptuousnes before publique affayres but after great labour and administration of the commonwealth are constrained as by necessitie to take meate Yet to me saith this great Doctor something more sacred semeth to lye hidde in the letter that in Scripture they are called yongmen who forsake old auctoritie and contemne ancient precepts of forefathers who neglecting Gods commandment desire to establish traditions of men Touching which points our Lord threatneth Israel by Isaias for that this people hath refused the water of Siloe that runneth with silence and hath turned away the old fishpond choosing the streames of Samaria and gulfes of Damascus I wil geue yongmen to be their princes and deluders shal rule ouer them Read Daniel Thou shalt finde God ancient of dayes Read the Apocalips of S. Iosu Thou shalt finde the head of our Sauiour white as snow and as white wool Ieremie also because he was wise and grauitie was reputed in his wisdom was forbid to cal himself a childe VVoe therfore to the land whose king is the diuel who alwayes couering nouelties rebelled in Absalom against the father VVoe to that land whose Iudges and Princes loue the pleasures of this vvorld VVho vntil the day of death come say Let vs eate and drinke for to morow we shal dye Contrarivvise blessed is the land of the Church vvhose King is Christ the Sonne of the freeborne descending from Abraham Isaac and Iacob the stock of Prophetes and of al Saintes ouer vvhom sinne ruled not and for that cause they vvere truly free of vvhom vvas borne the holie Virgin Marie more free hauing no shrubbe nor branch out of the side but her vvhole fruite sprungforth into a floure saying in the Canticles I am the floure of the filde the lillie of the valles The princes also of this land are the Apostles and al sainctes vvho haue their king the sonne of the freeborne the sonne of the freevvoman not of the bondvvoman Agar but borne of the freedom of Sara Neither do they eate in the morning nor quickly For they seke not pleasure in this present vvorld but shal eate in their due time vvhen the time of revvard shal come and they shal eate in fortitude and not in confusion Al the good of this present vvorld is confusion but of the future vvorld is perpetual fortitude Thus farre
or Ecclesiastae c. but stil Lectio libri Sapientiae The solution therfore is very probable that this booke of wisdom was written by Philo Iudeus not he that liued after Christ but an other of the same name nere two hundred yeares before And Ecclesiasticus by Iesus the sonne of Sirach Who not only imitated Salomon but also compiled their bookes for most part of Salomons sentences conserued til their times by tradition or in separated scrolles of papers yea they so vtter some sentences in his person as if himself had written them As touching the auctoritie of these two bookes and some others it is euident that the Iewes refuse them And therfore manie ancient Fathers writing against them spared sometimes to vrge such bookes as they knew would be reiected Especially hauing abundant testimonies of other holie Scriptures for deciding matters of faith against them Euen as our Sauiour himself proued the Resurrection of the dead against the Sadduces out of the bookes of Moyses which they confessed for Canonical Scripture denying other partes where the same point might otherwise haue bene more euidently shewed And so S. Ierom in respect of the Iewes saide these bookes were not Canonical Neuertheles he did often alleage testimonies of them as of other diuine Scriptures sometimes with this parenthesis si cui tamen placet librum recipere in cap. 8. 12. Zachariae other times especially in his last writinges absolutly without such restriction as in cap. 1. 56. Isaiae in 18. Ieremiae Where he professeth to alleage none but Canonical Scripture As for al the other ancient fathers here aboue mentioned ascribing this booke to Salomon and manie others cited by Doctor Iodocus Coccius To. 1. Thesauri li. 6. art 9. they make no doubt at al but that it is Canonical Scripture as appeareth by their expresse termes Diuine Scripture Diuine word Sacred letters Prophetical saying the Holie Ghost saith the like Finally aswel ancient General counsels namely that of Charthage an D. 419. With others as the later of Florence and Trent haue declared this booke to be Canonical And that conformably to the most ancient and lerned Fathers as S. Augustin not only iudgeth himself but also plainly testifieth li. de Pradestinat Sanct. c. 14. saying The sentence of the booke of wisdom ought not to be reiected by certaine inclining to Pelagianisme Which hath bene so long publiquely read in the Church of Christ and receiued of al Christians Byshops and others euen to the last of the Laitie Penitents and Catecumes cum veneratione diuinae auctoritatis With veneration of diuine auctoritie Which also the excellent writers next to the Apostles times alleaging for witnes nihil se adâibere nisi diuinum testimonium crediderunt thought they alleaged nothing but diuine testimonie The summe and contents of this booke is an Instruction and Exhortation to Kinges and al Magistrates to minister iustice in the comonwealth teaching al sortes of vertues vnder the general names of iustice Wisdom With frequent Prophecies of Christs Coming Passion Resurrection other Christian Mysteries Al may be commodiously diuided into three partes In the six first chapters the auctor admonisheth al Superiors to loue and exercise iustice and wisdom In the next three he teacheth that Wisdom procedeth only from God is procured by prayer good life In the other tenne chapters he sheweth the excellent effects and vtilitie of wisdom and Iustice THE BOOKE OF WISDOM CHAP. I. Superiors are admonished to do iustice sincerely seking God 7. Who being euery where seeth al thinges 11. Murmuration detraction and lying bring to perdition 13. God created men to liue but they brought death vpon themselues LOVE iustice you that iudge the earth Thincke of our Lord in goodnes and in simplicitie of hart seeke him â because he is found of them that tempt him not and he appeareth to them that haue saith in him â For peruerse cogitations seperate from God and proued powre chasteneth the vnwise â because wisdom wil not enter into a malicious soule nor dwel in a bodie subiect to sinnes â For the Holie Ghost of discipline wil flie from him that feyneth and wil withdraw himselfe from the cogitations that are without vnderstanding and he shal be chastened of iniquitie âniâ wing â For the spirite of wisdom is gentle and wil no ãâ¦ã the ââ for from his lippes because God is witnes of ãâ¦ã is a true searcher of his hart and an hâarâr ãâ¦ã cause the Spirite of our Lord âath ãâ¦ã who le world and that which contayneth al ãâ¦ã âudge of voice â For this cause he that speaketh ââââst thinges can not be hid neither shal the chastising iudgment passe him â For in the cogitations of the impâouâ there shal be examination and the hearing of his workes shal come to God to the chastising of his iniquities â Because the eare of ielousie heareth al thinges and the tumult of murmurings shal not be hid â Kepe your selues therfore from murmuring which profiteth nothing and refraine your tongue from detraction because an obscure speache shal not passe in vaine and the mouth that lyeth killeth the soule â Zeale not death in the errour of your life neither procure ye perdition by the workes of your handes â Because God made not death neither doth he reioyce in the perdition of the liuing â For he created al thinges to be and he made the nations of the earth to health and there is no medicine of destruction in them nor kingdome of hel in the earth â For iustice is pârpetual and immortal â But the impious with handes wordes haue prouoked it and esteming it a freind haue fallen to decay and haue made couenances with it because they are worthie to be of the part therof CHAP. II. Such as hope not of life to come 6. addict themselues to ãâ¦ã ââ and persecute the iust especially our Sauioââ ãâ¦ã their wickednes 23. Death came vpon man by the ãâ¦ã FOR they haue said thinking with the ãâ¦ã Little and with tediousnes is the time of ãâ¦ã the end of a man there is no recouââââ and ãâ¦ã knowne that hath returned from hel â because oe of ãâ¦ã were we borne and after this we shal be as if ãâ¦ã bene because the breath is a smoke in our nosthrels ââââch a sparke to moue our hart â Which being extinguished our bodie shal be ashes and the spirit shal be powred abrode as soft ayre and our life shal passe as the trace of a cloude and shal be dissolued as a mist which is driuen away by the beames of the sunne and oppressed with the heate therof â and our name in time shal be forgotten and no man shal haue remembrance of our workes â For our time is the passing of a shadow and there is no returne of our end because it is sealed and no man returneth â Come therfore
shal see the end of the wise and shal not vnderstand what God hath thought of him and why our Lord hath fensed him â For they shal see and shal contemne him but our Lord shal laugh them to scorne â and they shal fal after this without honour and in contumelie among the dead for euer because he shal breake them puffed vp without voice and shal remoue them from the fundations and they shal be made desolate vnto the highest degree and shal be moorning and the memorie of them shal perish â They shal come feareful in cogitation of their sinnes and their iniquities on the contrarie shal conuince them ANNOTATIONS CHAP. IIII. 11. He vvas taken avvay By this place S. Augustin proueth that such as died in good state might haue fallen into wickednes if they had liued longer and therefore it was a benefite to them to dye sooner And that it is neuertheles certaine that God both knew the possibilitie that such might yea would haue sinned if they had liued longer and also knew that they should dâe sooner and so escape that danger VVhich assured foreknowlege of al thinges that shal be or may be standeth wel with mans freewil against certaine that inclined to Pelagianisme attributing too much to mans freewil and detracting from Gods foreknowlege and prouidence VVhich he prouing by this place his aduersaries excepted against the auctoritie of this booke and therfore he also proueth that it is Canonical Scripture li. de Predest Sanct. c. 14. CHAP. V. In the general iudgement the wicked seing the iust whom they had contemned to be in great honour shal bewaile their owne miserie 9. considering that their pleasure was short 16. and the ioy of the blessed shal be for euer 18. God wil arme himself and al creatures to punish the impious THEN shal the iust stand in great constancie against those that haue afflicted them and taken away their labours â They seing shal be trubled with horrible feare and shal meruel at the sodennes of vnexpected saluation â saying within themselues repenting and sighing for anguish of spirit These are they whom we had sometime in derision and in a parable of reproch â We senslesse estemed their life madnes and their end without honour â Behold how they are counted among the children of God and their lot is among the saints â We therfore haue erred from the way of truth and the light of iustice hath not shined to vs and the sunne of vnderstanding rose not to vs. â We are weried in the way of iniquitie and perdition and haue walked hard wayes but the way of our Lord we haue not knowen â What hath pride profited vs or what commoditie hath the vaunting of riches brought to vs â Al those thinges are passed away as a shadow and as a messenger running before â and as a shippe that passeth through the surging waters wherof when it is past the trace can not be found nor the path of that shippes keele in the waues â or as a bird that flyeth through in the ayre of which there is no token can be found of her passage but only a sound of the winges beating the light winde and by vehemence of going cutting the ayre mouing the winges she is flowen through and afterward there is no signe found of her way â or as when an arrow is shotte forth to a sette marke the diuided ayre is forthwith closed in itself againe so that the passage therof is not knowen â so we also being borne forthwith ceased to be and of vertue certes haue bene able to shew no signe but in our naughtines we are consumed â Such thinges sayd they in hel which sinned â because the hope of the impious is as dust which is taken away with the winde and as a thinne froth which is dispersed by the storme and as smoke that is scatered abrode by the winde and as the memorie of a ghest of one day that passeth â But the iust shal liue for euer and their reward is with our Lord and cogitation of them with the Highest â Therfore shal they receiue a kingdom of honour a crowne of beautie at the hand of our Lord because with his right hand he wil couer them and with in his holie arme he wil defend them â And his zele wil take armour and he wil arme the creature to the reuenge of the enemies â He wil put on iustice for a brestplate wil take sincere iudgement for an helmet â he wil take equitie for an inuicible shilde â and he wil sharpen fierce wrath for a speare and the round world shal fight with him against the senslesse â The shottes of lightenings shal goe directly as it were from a bow of the clouds wel bent they shal be cast forth and shal light on a certaine place â And from rocked wrath shal thicke haile stones be cast the water of the sea shal rage against them and the riuers shal runne together roughly â A spirit of powre shal stand against them and as a hurle winde shal diuide them and their iniquitie shal bring al the land to a desert and naughtines shal ouerthrow the seates of the mightie CHAP. VI. Kinges and al Magistrates are againe admonished to exercise iustice 7. otherwise they shal be more greuously punished 13. wisdom may easely be found 18. by those that sincerely desire it 22. And is very profitable 25. excepting the enuious or il disposed 26. both to prince and people VVISEDOM is better then strength and a wiseman then a strong â Heare therfore ye kinges vnderstand lerne ye iudges of the endes of the earth â Geue eare ye that rule multitudes and that please yourselues in multitudes of nations â because the powre is geuen you of our Lord and strength by the Highest who wil examine your workes and search your cogitations â because when you were the ministers of his kingdom you iudged not rightly nor kept the law of iustice nor haue walked according to the wil of God â Horribly and quickly wil he appeare to you because most seuere iudgement shal be done on them that beare rule â For to the litle one mercie is granted but the mightie shal mightely suffer torments â For God wil not except any mans person neither wil feare the greatnes of any man because he made the litle and the great he hath equally care of al. â But to the stronger more strong torment is imminent â To you therfore ô kings are these my wordes that you may lerne wisdom and not fal â For they that haue kept iust thinges iustly shal be iustified and they that haue lerned these thinges shal find what they may answer â Couet ye therfore my wordes and loue them and you shal haue discipline â Wisdom is cleere and such as neuer fadeth and is easely sene of them that loue her and is
bring her to me to liue together knowing that she wil communicate vnto me of good thinges and wil be a comfort of my cogitation tediousnes â I shal haue for her sake glorie with the multitudes and honour with the ancient being yong â and I shââ be ââând sharpe in iudgement and in the sight of the mightie I shal be meruelous and the faces of princes wil meruel at me â Holding my peace they shal expect me and whiles I speake manie wordes they shallay their hands on their mouth â Moreouer by her I shal haue immortalitie and I shal leaue an eternal memorie to them that shal be after me â I shal dispose peoples and nations shal be subiect to me â Horrible kings hearing shal feare me in the multitude I shal seme good and in battel strong â Entring into my house I shal rest with her for her conuersation hath no bitternes nor her companie tediousnes but ioy and gladnesse â Thinking these thinges with myselfe and recording in my hart that immortalitie is in the kindred of wisedom â and good delectation in her frendship and in the workes of her handes honestie without defect and wisdom in the disputation of her talke and glorie in the communication of her wordes I went about seeking that I might take her to me â And I was a wittie childe and had gotten a good soule â And wheras I was more good I came to a bodie vndefield â And as I knew that I could not otherwise be continent vnlesse God gaue it this verie thing also was wisdom to know whose this gift was I went to our Lord and besought him and said from my whole hart CHAP. IX A prayer made by Salomon for wisdom 9. wherby Superiors are able to gouerne 13. Which by only humane wisdom they can not rightly performe GOD of my fathers and Lord of mercie which madest al thinges with thy word â and by thy wisdom didst appoint man that he should haue dominion of the creature that was made by thee â that he should dispose the round-world in equitie and iustice and execute iudgement in direction of hart â geue me wisdom the assistant of thy seates and repel me not from thy children â because I am thy seruant and the sonne of thy handmaide a weake man and of smal time and lesse to the vnderstanding of iudgement and lawes â And if one be perfect among the children of men and thy wisdom be absent from him he shal be counted for nothing â Thou hast chosen me king to thy people and iudge of thy sonnes and daughters â and badst me build a temple in thy holie mount and an altar in the citie of thy habitation a similitude of thy holie tabernacle which thou didst prepare from the beginning â and thy wisdom with thee which knew thy workes which then also was present when thou madest the roundworld and knew what was pleasing to thyne eyes and what was direct in thy precepts â Send her from thy holy heauens and from the seate of thy greatnes that she may be with me and may labour with me that I may know what is acceptable with thee â for she knoweth al thinges vnderstandeth and shal conduct me in my workes soberly shal keepe me with her might â And my workes shal be acceptable and I shal gouerne thy people iustly and shal be worthie of the seates of my father â For who of men is able to know the counsel of God or who can thinke what God wil â For the cogitations of mortal men be fearful and our prouidences vncertaine â For the bodie that is corrupted burdeneth the soule and the earthlie habitation presseth downe the vnderstanding that thinketh manie thinges â And we doe hardly coniecture the thinges that are in the earth and the thinges that are in sight we finde with labour But the thinges that are in the heauens who shal search out â And thy sense who shal know vnles thou geue wisdom and send thy holie spirit from on high â and so the pathes of them that are on the earth may be corrected and men lerne the thinges that please thee â For by wisdom they were healed whoseouer haue pleased thee ô Lord from the begynning CHAP. X. The benefites of wisdom are declared by examples in Adam 4. Noe 5. Abraham 6. Lot 10. Iacob 13. Ioseph 15. And the people of Israel SHE kept him that was first made of God father of the world when he was created alone â and she brought him out of his sinne and gaue him powre to conteyne al thinges â After the vniust departed in his anger from her by the furie of brothers man slaughter perished â For whose cause when water destroyed the earth wisdom healed it againe gouerning the iust by contemptible wood â She euen in the consent of wickednes when the nations had confederated themselues knewe the iust and preserued him without blame to God and in his sonnes mercie kept the strong â She deliuered the iust fleing from the impious that perished when the fyre came downe vpon Pentapolis â to whom for a witnes of their wickednes the desert land standeth smoking and trees hauing fruites at vncertain season and the memorie of an incredulous soule a standing piller of salt â For pretermitting wisdom they did not only slippe in this that they were ignorant of good thinges but they left also vnto men a memorie of their foolishnes that in those thinges in which they sinned in they could not be hid neither â But wisdom hath deliuered them that obserue her from sorowes â And the iust fleing his brothers wrath she conducted by the right wayes and shewed him the kingdom of God and gaue him the knowlege of the holie did honest him in labours and accomplised his labours â In the fraude of the circumuenters of him she was present with him and made him honorable â She kept him from the enemies and from seducers she defended him and from seducers she defended him and gaue him a strong fight thas he might ouercome and know that wisdom is mightier then al. â She forsooke not the iust being sold but deliuered him from sinners and she went downe with him into the pitte â and in bands leaft him not til she brought him the scepter of a kingdome and might against them that oppressed him and shewed them to be lyers that spotted him and gaue him eternal glorie â The iust people and seede without blame she deliuered from the nations that oppressed them â She entered into the soule of the seruant of God and stood against dreadful kinges in wonders and signes â And she rendred to the iust the hope of their labours and conducted them in a meruelous way and she was vnto them for a couerr in the day and for the
light of starres by night â and she transported them through the Redsea and caried them ouer through a great water â 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 â and they sang thy holie name ô Lord and thy victorious hand they praised together â 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 â They made a iourney through the deserts that were not inhabited and in desert places they pitched cottages â They stood against the aduersaries and reuenged themselues of the enemies â 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 â 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 â by these thinges when others lacked the same it went wel with them â For in steede of the fountaine of an euerlasting riuer thou gauest mans bloud to the vniust â Who when they were diminished in the destruction of the murdered infants thou gauest them abundant vnlooked for â shewing by the thirst that then was how thou didst exalt thine didst kil their aduersaries â For when they were tempted and in deede with mercie taking discipline they knew how the impious being iudged with wrath did suffer torments â These certes admonishing as a father thou didst proue but them examining as a hard king thou didst condemne â For the absent and the present were tormented alike â For duble tediousnes had taken them and sighing with the memorie of good thinges past â For when they vnderstood by their punishement that it went wel with them they remembred our Lord merueling at the end of the euent â 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 â 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 â that they might know that by what thinges a man sinneth by the same also he is tormented â 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 â 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 â of which not onlie their hurt was able to destroy them but also their sight to kil them for feare â 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 â For to be of great force rested alwaies in thee onlie who shal resist the powre of thyne arme â 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 â But thou hast mercie on al because thou canst do al thinges and dissemblest the sinnes of men for repentance â 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 â And how could any thing continew vnles thou wouldest or be preserued which was not called of thee â 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 â 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. â For those old inhabitantes of thy holie land whom thou didst abhorre â because they did workes odious to thee by sorceries and vniust sacrifices â and the murderers of their owne children without mercie and eaters of mens bowels and deuourers of bloud from the middes of thy sacrament â and the parents authors of aydelesse soules thou wouldst destroy by the handes of our parents â that they might receiue a peregrination worthie of the children of God which is a land of al most deare to thee â 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 â 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 â 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 â For it was a cursed seede from the begynning neither fearing any didst thou geue pardon to their sinnes â 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 â For there is no other God but thou who hast care of al that thou mayst shew that thou doest not geue iudgement vniustly â Neither king nor tyrant in thy sight shal enquire of them whom thou hast destroyed â 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 â For thy powre is the begynning of iustice and for this that thou art Lord of al thou makest thyself to spare al. â For thou shewest powre which art not thought to be absolute in powre and thou conuincest the boldnes of them that know thee not â 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 â And thou hast taught thy people by such workes
they shal not inhabite nor walke therein and they shal not leape high into the congregation â Vpon the iudges seate they shal not sitte and the ordinance of iudgement they shal not vnderstand neither shal they declare discipline and iudgement and in parables they shal not be found â but they shal confirme the creature of the world and their prayer shal be in the worke of their art applying their soule searching in the law of the Highest CHAP. XXXIX Goldie knowlege 16. puritie of soule 20. humble conceipt of our selues 27. and consideration of eternal reward are good dispositions to spiritual contemplation THE wise man wil search out the wisdom of al the ancientes and wil be occupied in the prophetes â He wil keepe the narration of famous men and wil enter withal into the subtilities of parables â He wil search out the hidden senses of prouerbes and wil conuerse in the secretes of parables â In the middes of great men he wil minister and in the sight of the president he shal appeare â He shal passe into the land of strange nations for he shal trie good and euil in men â He wil geue his hart to watch early vnto our Lord that made him and he wil pray in the sight of the Highest â He Wil open his mouth in prayer and wil entreate for his sinnes â For if it shal please our great Lord he wil fil him with the spirit of vnderstanding â and he wil power forth the wordes of his wisdom as showres and in prayer wil confesse to our Lord. â And he wil direct his counsel and discipline and in his secretes he wil consult â He wil open the discipline of his doctrine and wil glorie in the law of the testament of our Lord. â Manie wil praise his wisdom and it shal not be abolished for euer â The memorie of him shal not depart and his name shal be required from generation to generation â Nations shal declare his wisdom and the church wil shew forth his praise â If he continew he shal leaue a name more then a thousand and if he rest it shal profite him â I wil yet consult that I may declare For as with furie I am replenished â In voice he saith Heare me ye diuine fruites and as the rose planted vpon the riuers of waters fructifie ye â As Libanus haue ye the odours of sweetnes â Florish ye flowres as the lilie and geue forth an odour and bring forth leaues in grace and praise with songue and blesse our Lord in his workes â Geue magnificence to his name and confesse vnto him in the voice of your lippes and in songues of the lippes and harpes thus shal ye say in confession â Al the workes of our Lord are exceeding good â At this word the water stood as an heape and at the word of his mouth as it were receptacles of waters â because in his commandment placabilitie is made and there is no diminishing of his saluation â The workes of al flesh are before him and there is nothing hid from his eyes â From world to world he beholdeth and nothing is meruelous in his sight â It is not to be saied What is this or what is that for al thinges shal be sought in their time â His blessing hath ouerflowed as a streame â And as a flood hath watered the drie land so his wrath shal inherite the nations that haue not sought him â euen as he turned waters into drught and the earth was made drie and his waies are direct to the waies of them so to sinners stumbling blockes in his wrath â Good thinges were created for the good from the beginning so for the wicked good thinges and euil â The beginning of the thing necessarie for the life of men water fire and yron salt milke and bread of flower and honie and the cluster of grape and oyle clothing â Al these shal be conuerted to saintes into good so also to the impious and to sinners into euil â There are spirites that were created for vengeance and in their furie they haue confirmed their tormentes â in the time of consummation they shal power our strength and they shal accomplish the furie of him that made them â Fire haile famine and death al these were created for vengeance â the teeth of beastes and scorpions and serpentes and sword reuenging the impious vnto destruction â In his commandmentes they shal make merrie and on the earth they shal be prepared when nede is and in their times they shal not pretermitte a word â Therefore from the beginning I was confirmed and I haue consulted and thought and leaft written â Al the workes of our Lord are good he wil geue euerie worke in his houre â It is not to be said This is worse then that for al shal be approued in their time â And now with al hart and mouth praise ye and blesse the name of our Lord. CHAP. XL. The first matter of spiritual meditation may be mans miserie contracted by original sinne 4. and increased by actual 17. reliued by God grace 22. which geueth manie benefites 27. man adding his voluntarie cooperation GREAT trauel is created to al men and an heauie yoke vpon the children of Adam from the day of their coming forth of their mothers wombe vntil the day of their burying into the mother of al. â Their cogitations and feares of the hart imagination of thinges to come and the day of their ending â from him that sitteth vpon the glorious seate vnto him that is humbled in earth ashes â From him that weareth hyacinth and beareth the crowne euen to him that is couered with rude linen furie enuie tumult wauering and the feare of death anger perseuering and contention â and in the time of repose in bed the sleepe of night changeth his knowlege â A litle is as nothing in rest and afterward in sleepe as in the day of watchâ â He is trubled in the vision of his hart as he that hath escaped in the day of battel In the time of his safetie he rose vp and merueleth at noe feare â With al flesh from man euen to beast and vpon sinners seuenfold â Beside these thinges death bloud contention and sword oppressions famine and contrition and scourges â for the wicked al these were created and for them the floud was made â Al thinges that are of the earth shal turne into the earth and al waters shal returne into the sea â Al bribing and iniquitie shal be cleane taken away and fidelitie shal stand for euer â The riches of the vniust shal be dried vp as a riuer and they shal sound as great thunder in rayne â In opening his handes he shal reioyce so transgressors shal pine away in consumption â The nephewes of the impious shal not multiplie boughes nor vncleane
tayle â And they that cal this people blessed seducing them and that are called blessed shal be throwen headlong â For this cause our Lord shal not reioyce vpon their yong men and on their pupilles and widowes he shal not haue mercie because euerie one is an hypocrite wicked and euerie mouth hath spoken follie In al these thinges his furie is not turned away but his hand is yet stretched forth â For impietie is kindled as a fyre it shal deuoure bryer and thorne and it shal be kindled in the thicket of the forest and it shal be wrapped vp together in the pride of smoke â In the wrath of the Lord of hostes the earth is trubled and the people shal be foode for the fyre man shal not spare his brother â And he shal decline to the right hand and shal be hungrie and shal eate on the left hand and shal not be filled euerie one shal eate the flesh of his arme Manasses Ephraim and Ephraim Manasses they together against Iuda â In al these thinges his furie is not turned away but his hand is yet stretched forth CHAP. X. Makers of wicked lawes are cursed 3. For which the Israelites shal be afflicted by the Assirians 5. The Assirians ouerthrowne by extraordinarie meanes sent from God 21. and the Iewes deliuered from imminent danger with diuers mysteries of Christ intermixed VVOE to them that make wicked lawes and writing haue written iniustice â That they might oppresse the poore in iudgement doe violence to the cause of the humble of my people that widowes might be their praye and they might spoile pupilles â What wil you doe in the day of visitation and of calamitie coming from farre to whose helpe wil ye flee and where wil ye leaue your glorie â That you be not bowed vnder the bond and fal with the slaine In al these thinges his furie is not turned away but his hand is yet stretched forth â Woe to Assur he is the rod of my furie and the staffe myne indignation is in their handes â I wil send him to a deceitful nation I wil geue him commandment against the people of my furie that he take away spoiles and catche the praye and put them to be troden vpon as the mire of the streates â But he shal not so thinke and his hart shal not esteme it so but his hart shal be set to destroy and to the destruction of no few nations â For he shal say â Are not my princes with al kinges Is not as Charcamis so Calano and as Arphad so Emath Is not as Damascus so Samaria â Euen as my hand hath found the kingdomes of the idol so also their idols of Ierusalem of Samaria â Shal I not as I haue done to Samaria and her idols so do to Ierusalem and her idols â And it shal be when the Lord shal haue accomplished al his workes in mount Sion and in Ierusalem I wil visite ouer the fruite of the magnifical hart of the king of Assur and ouer the glorie of the hautines of his eyes â For he hath said In the strength of mine owne hand haue I done it and in mine owne wisdome haue I vnderstood and I haue taken away the borders of peoples and haue spoiled their princes and haue pulled downe as a mightie man them that sate on high â And my hand hath found the strength of peoples as a nest and as egges be gathered that are leaft so haue I gathered together al the earth and there was none that moued wing and opened mouth and once muttered â Shal the axe glorie against him that cutteth with it or shal the saw exalt itselfe against him by whom it is drawen As if a rod should lift vp itself agaynst him that lifteth it vp and a staffe exalt itself which is certes but wood â For this cause the Dominatour the Lord of hostes shal send leannes in his fat ones and vnder his glorie shal burne as it were the burning of fyre kindled â And the light of Israel shal be in fyre and the Holie one therof in flame and his thorne shal be kindled and be deuoured and the briars in one day â And the glorie of his forest and of his carmelus shal be consumed from the soule euen to the flesh and he shal be a fugitiue for feare â And the remaynes of the woode of his forest for the fewnes shal be numbred and a child shal write them â And it shal be in that day the residue of Israel and they that shal escape of the house of Iacob shal not adde to leane vpon him that striketh them but they shal leane vpon our Lord the holie one of Israel in truth â The remnant shal be conuerted the remnant I say of Iacob to the strong God â For if thy people ô Israel shal be as the sand of the sea the remnant therof shal be conuerted consumnation abbridged shal make iustice ouerflow â For our Lord the God of hostes shal make consummation and abbridgement in the middes of al the earth â For this cause thus sayth our Lord the God of hostes O my people inhatiter of Sion be not afrayd of Assur he shal strike thee with his rod and shal lift vp his staffe ouer thee in the way of Aegypt â For yet a litle and a very litle and mine indignation and furie vpon their wickednes shal be consummate â And the Lord of hostes shal rayse vp a scourge vpon him according to the plague of Madian in the Rocke Oreb and his rod vpon the sea and he shal lift it vp in the way of Aegypt â And it shal be in that day his burden shal be taken away from of thy shoulder and his yoke from of thy necke and the yoke shal putrifie at the face of oile â He shal come into Aiath he shal passe into Magron at Machmas he shal commend his vessels â They haue passed in hast Gaba is our seate Rama was astonied Gabaath of Saul fled â Neay with thy voice ô daughter of Gallim attend Laisa seelie poore Anathoth â Medemena is remoued ye inhabitants of Gabin take courege â Yet there is day to stand in Nobe he shal shake his hand ouer the mountaine of the daughter of Sion the litle hil of Ierusalem â Behold the dominatour the Lord of hostes shal breake the litle flagon in terrour and the high of stature shal be cut downe and the loftie shal be humbled â And the thicke places of the forest shal be ouerthrowen with iron and Libanus with the high ones shal fal CHAP. XI Christ borne of the stock of Iesse replenished with seuen giftes of the Holie Ghost 4. shal haue a spiritual kindom most iust and potent 10. wherto al nations wil repayre AND a rod shal come forth of the roote of Iesse and a flowre shal rise vp out of his roote â And the Spirite
shal perish from their wise men and the vnderstanding of their prudent shal be hid â Woe vnto you that are deepe of hart to hide your counsel from our Lord whose workes are in darkenes and they say Who seeth vs and who knoweth vs â This your cogitation is peruerse as if the clay should thinke against the potter and the worke should say to the maker therof Thou madest me not or the thing formed should say to the fashioner therof Thou vnderstandest not â Shal not yet within a litle while and in a short time Libanus be turned into Charmel Charmel reputed for a forest â And in that day the deafe shal heare the wordes of the booke and out of the darkenes and mist the eies of the blinde shal see â And the meeke shal adde ioyfulnesse in our Lord and the poore men shal reioyce in the holie one of Israel â Because he hath fayled that did preuaile the scorner is consumed and they are al cut downe that watched vpon iniquitie â that made men sinne in word and supplanted him that reproued them in the gate and declined in vayne from the iust â For this cause thus sayth our Lord to the house of Iacob he that redemed Abraham Iacob shal not now be confounded neither shal now his countenance be ashamed â but when he shal see his children the workes of mine handes in the middes of him sanctifying my name and they shal sanctifie the holie one of Iacob and shal preach the God of Israel â and they that erre in spirit shal know vnderstanding and the mutteters shal learne the law CHAP. XXX The Iewes are blamed for seeking counsel and helpe of the Aegyptians 18. but if they repent they shal find releefe and spiritual riches of the soule 27. Gods iudgement wil be strict 33. and hel is most horrible VVOE vnto renegate children sayth our Lord that you would take counsel and not of me would beginne a webbe and not by my spirite that you might adde sinne vpon sinne â which walke to goe downe into Aegypt haue not asked my mouth hoping for helpe in the strength of Pharao and hauing confidence in the shadow of Aegypt â And the strength of Pharao shal be a confusion to you and the confidence of the shadow of Aegypt an ignominie â For thy princes were in Tanis and thy messengers came euen to Hanes â Al were confounded vpon the people that could not profite them they were no helpe nor to any profite but to confusion and to reproch â The burden of the beastes of the South In a land of tribulation and distresse the lionesse and the lion of them the viper the flying basiliscus carying their riches vpon the shoulders of beasts and their treasures vpon the bunch of camels to a people that can not be able to profite them â For Aegypt shal helpe in vaine and to no purpose therfore haue I cried vpon this It is pride onlie cease â Now therfore going in write to her vpon boxe and drawe it diligently in a booke and it shal be in the latter day for a testimonie for euer â For it is a people prouoking to wrath and lying children children that wil not heare the law of God â Which say to the seers See not and to them that behold Behold vs not those thinges that are right Speake vnto vs pleasant thinges see errours vnto vs. â Take from me the way turne away the path from me let the holie one of Israel cease from our face â Therfore thus sayth the holie one of Israel For that you haue reiected this word haue hoped in calumnie and tumult and haue leaned therevpon â therfore shal this iniquitie be vnto you as a breach that falleth and is found lacking in an high wal because sodenly whiles it is not hoped shal come the destruction therof â And it shal be broken smal as the potters vessel is broken with mightie breaking there shal not a shread be found of the fragments therof wherein a litle fyre may be caried from the burning or a litle water be drawen out of the pitte â Because thus sayth our Lord the God of Israel If you returne and be quiet you shal be saued in silence and in hope shal your strength be And you would not â and you haue sayd No but we wil flee to horses therfore shal you flee And we wil mount vpon swift ones therfore shal they be fwifter that shal persecute you â A thousand men at the face of the terrour of one and at the face of the terrour of fiue shal you flee til you be leaft as the mast of a shippe in the toppe of a mountaine and as a signe vpon a litle hil â Therfore our Lord expecteth that he may haue mercie on you and therfore shal he be exalted sparing you because our Lord is the God of iudgment blessed are al they that expect him â For the people of Sion shal dwel in Ierusalem weeping thou shalt not weepe pitying he wil pitie thee at the voice of thy crie as soone as he shal heare he wil answer thee â And our Lord wil geue you straite bread and short water and wil not make thy doctor to flee away from thee any more and thine eies shal see thy master â And thine eares shal heare the word of him that behinde thy backe admonisheth thee This is the way walke in it and decline ye not neither to the right hand nor to the left â And thou shalt contaminate the plates of the sculptils of thy siluer and the garment of the molten of thy gold and shalt scatter them as the vncleannes of a menstruous woman Thou shalt say to it Get thee hence â And rayne shal be geuen to thy seede wheresoeuer thou shalt sow in the land and the bread of the corne of the land shal be most plentiful and fatte The lambe in that day shal feede at large in thy possession â and thyne oxen as the asse coltes that til the ground shal eate mingled prouender as it was fanned in the floore â And there shal be vpon euerie high mountayne and vpon euerie litle hil eleuated riuers of running waters in the day of the killing of manie when the towres shal fal â And the light of the moone shal be as the light of the sunne and the light of the sunne shal be seuenfold as the light of seuen daies in the day when our Lord shal bind vp the wound of his people shal heale the stroke of their wound â Behold the name of our Lord commeth from farre his burning furie and heauie to beare his lippes are filled with indignation and his tongue as a deuouring fire â His spirite as a torrent ouerflowing euen to the middes of the necke to destroy the nations to nothing and the bridle of errour that was in the iawes of peoples â There shal be a song vnto
Lord of hostes is his name thy redemer the holie one of Israel shal be called the God of al the earth â For as a woman forsaken mourning in spirit hath our Lord called thee and as a wife cast of from her youth hath thy God sayd â For a moment a litle while haue I forsaken thee in great mercies wil I gather thee â In a moment of indignation haue I hid my face a litle while from thee and in mercie euerlasting haue I had mercie on thee sayd thy redeemer our Lord. â As in the daies of Noe is this thing to me to whom I sware that I would no more bring in the waters of Noe vpon the earth so haue I sworne not to be angrie with thee and not to rebuke thee â For the mountaines shal be moued and the little hilles shal tremble but my mercie shal not depart from thee and the couenant of my peace shal not be moued sayd our Lord thy miseratour â Poore litle one shaken with tempest without al comfort behold I wil lay thy stones in order and wil found thee in sapphires â and I wil put the iasper stone for thy munitions and thy gates into grauen stones and al thy borders into stones worthie to be desired â Al thy children taught of our Lord a multitude of peace to thy children â And in iustice thou shalt be founded depart far from calumnie because thou shalt not feare and from dread because it shal not approch to thee â Behold the borderer shal come which was not with me thy stranger sometime shal be ioyned to thee â Behold I haue created the smith that bloweth the coles in the fire and bringeth forth a vessel for his worke I created the killer to destroy â Euerie vessel that is made agaynst thee shal not prosper and euerie tongue resisting thee in iudgement thou shalt iudge â This is the inheritance of the seruants of our Lord and their iustice with me sayth our Lord. CHAP. LV. God promiseth abundance of spiritual graces to the faithful 4. that shal beleue in Christ of al nations 7. and sincerely serue him ALYE that thirst come to the waters and you that haue no siluer make hast bye eate come bye without siluer and without any exchange wine and milke â Why bestow you siluer not for bread your labour not for saciety Hearing heare ye me and eate that which is ââd and your soule shal be delighted in fatnes â Incline your eare come to me heare and your soule shal liue and I wil make an euerlasting couenant with you the faythful mercies of Dauid â Behold I haue geuen him for a witnes to the peoples for a prince and master to the Gentiles â Behold thou shalt cal the nation which thou knowest not and the nations that knew not thee shal runne to thee because of the Lord thy God and the holie one of Israel because he hath glorified thee â Seeke ye our Lord whiles he may be found inuocate him whiles he is neere â Let the impious forsake his way and the vniust man his cogitations and returne to our Lord and he wil haue mercie on him and to our God because he is bountiful to forgeue â For my cogitations are not your cogitations nor your wayes my wayes sayth our Lord. â For as the heauens are exalted aboue the earth so are my wayes exalted aboue your wayes and my cogitations aboue your cogitations â And as the showre cometh downe and the snow from heauen and returneth no more thither but inebriateth the earth and watereth it and maketh it to spring and geueth seede to the sower and bread to him that eateth â so shal my word be which shal proceede from my mouth it shal not returne to me voyde but it shal doe what thinges soeuer I would and shal prosper in these thinges for which I sent it â Because you shal goe forth in ioy and in peace shal you be conducted the mountaines and the litle hilles shal sing prayse before you and al the wood of the countrie shal clap the hand â For the shrubbe shal come vp the firre tree and for the nettle shal grow the myrtle tree and our Lord shal be named for an euerlasting signe that shal not be taken away CHAP. LVI God inuiteth al men in thought and dede to kepe his law 4. promiseth blessing and reward to those that professe and kepe perpetual chastitie 9. and reproueth euil pastors THYS sayth our Lord Keepe ye iudgement and doe iustice because my saluation is nere to come and my iustice to be reueled â Blessed is the man that doth this thing and the sonne of man that shal apprehend this keping the Sabbath that he pollute it not keping his handes that he doe no euil â And let not the sonne of the stranger that cleaueth to our Lord say By seperation the Lord wil diuide me from his people â And â let not the eunuch say Behold I am a drie tree Because thus sayth our Lord to the eunuches They that shal kepe my Sabbathes and shal choose the thinges that I would and shal hold my couenant â I wil geue vnto them in my house and within my walles a place and a name better then sonnes and daughters an euerlasting name wil I geue them which shal not perish â And the children of the stranger that cleaue to the Lord to worshipe him to loue his name to be his seruants euerie one that kepeth the Sabbath not to pollute it and that holdeth my couenant â I wil bring them into my holie mount and wil make them ioyful in the house of my prayer their holocaustes and their victims shal please me vpon mine altar because my house shal be called the house of prayer to al peoples â Sayth our Lord God that gathereth the dispersed of Israelâ As yet wil I gather vnto it the gathered together therof â Al ye beasts of the fielde come to deuoure al ye beastes of the forest â His watchmen al blind haue bene ignorant dume dogges not able to barke seing vaine thinges sleeping and louing dreames â And most inpudent dogges they haue knowne no sacieâie the pastors themselues haue bene ignorant of vnderstanding al haue declined into their owne way euerie one to his owne auarice from the highest euen to the last â Come let vs take wine and be filled with drunkennes and it shal be as today so also to morow and much more ANNOTATIONS CHAP. LVI 4. âââ not the Eunuch say I am a drie tree To be barren vvithout children vvas ignominious amongst the Iewes in the old testament because God hauing then chosen that only nation for his peculiar people the conseruation and increase of his Church depended much vpon their multiplication But seing the Church of Christ in the nevv testament should be gathered
and consist of al Nations the Prophet here forsheweth that Christian Eunuches liuing virgins or continent should not be ignoble or inglorious but more glorious and haue a better name then Gods other seruants sonnes and daughters an euerlasting name vvhich shal not perish because keping Gods precepts such as vvas the Sabbath they also of their free election choose this state of life to kepe perpetual chastitie more then is commanded Against vvhich plaine sense of the text Protestants oppose their ovvne glosses Peter Martyr li de calibatu votis Monasticis saith God preferreth not Eunuches before others that kepe the lavv but only before them that transgresse the lavv VVhich commentarie is faultie in tvvo respectes For God here calleth them not transgressors but his sonnes and daughters before vvhom he preferreth holie Eunuches neither speaketh of such as shal be excluded from good place or good name but of such as shal enioy both and sayth these Eunuches shal haue a better place better name that is more renovvme and greater revvard Other Protestants expound this better name to signifie that such Eunuches shal be called after or according to Gods people and be of the same religion vvhich importeth no excellencie at al in place or name as the text expresseth nay scarse equalitie with other seruantes of God Lastly they adde lest perhaps this former sense satisfie not the reader yea vnder Christ say they the dignitie of the faithful shal be greater then the Ievves vvere at that time As though the comparison made in this place vvere to signifie the general difference betvven Gods seruants before and since Christ and not particularly betvven Eunuches and such as haue children Hovv much more meete therfore is it to see and embrace the explications of the ancient holie Fathers VVho vniformely vnderstand expound this prophecie of such as vovv perpetual chastitie in the Church of Christ preferring that state before Mariage S. Basil li. de virginitate amongst other reasons and testimonies bringeth this place in proofe of the excellencie of virginitie that the revvard therof shal be that for a humane name God wil geue to virgins the name of immortal Angels vvhich shal not faile that they shal possesse a special place in heauen not only the glorie of Angels but an excellent dignitie amongst Angels S. Cyril of Alexandria in his commentaries vpon Isaie shevveth by this doctrine that the revvardes of continencie are eximia excellent and exceeding great so that such as be continent in bodie do also kepe al Gods commandments S. Ierom in his commentaries proueth that virginitie or perpetual chastitie is a singular good vvorke of supererogation not of precept but of Euangelical counsel by the vvord elegerit shal choose the thinges vvhich God vvould rather then vvhich he condescending to mans vveakenes allovveth Such an Eunuch saith he elegit quae Dominus voluit vt plus offerat quam praeceptum est hath chosen the thinges vvhich our Lord vvould to offer more then is commanded And such an Eunuch keping also Gods commandments shal haue locum optimum a chief good place in Gods house vvhere be manie mansions he shal be made a tovvre of our Lord be placed in Sacerdotali gradu Priestlie degree in stead of carnal chrildren shal haue manie spiritual children Thus S. Ierom. The like vve might cite of S. Ambrose in exhort ad Virg. S. Augustini lâde sancta virginitate c. 24. 25. S. Gregorie 3. p. Pastorali c. 29. c. others so expounding this prophecie CHAP. LVII The prophet lamenteth that men regard not when the iust dye 3. reprehendeth those that scorne the godlie 5. and committe horrible idolatrie 11. for getting God 14. who vseth al benignitie to recal them 20. but they contemne him THE iust perisheth and there is none that considereth in his hart men of mercie are gathered away because there is none that vnderstandeth for at the face of malice is the iust gathered away â Let peace come let him rest in his bed that hath walked in his direction â But come you hither ye children of the witch the seede of the aduouterer and of the harlot â Vpon whom haue you iested vpon whom haue you opened your mouth awide and thrust out the tongue Are not you wicked children a lying seede â Which take comforte in the goddes vnder euerie thicke greenetree immolating your litle ones in the torrents vnder the high rockes â In the partes of the torrent is thy part this is thy lot and thou hast powred out libament to them thou hast offered sacrifice shal I not take indignation of these thinges â Vpon an high and loftie mountaine thou hast layd thy bed and hast gone vp thither to immolate hostes â And behind the doore and behind the post thou hast ser thy memorial because thou hast discouered thyself neere me and hast receiued an aduouterer thou hast enlarged thy bed and made a couenant with them thou hast loued their couche with open hand â And thou hast adorned thyself with royal oyntment and hast multiplied the gay payntings Thou didst send thy legates far of wast humbled euen to hel â In the multitude of thy way thou hast laboured thou saydst not I wil rest thou hast found life of thine owne hand therfore thou hast not asked â For whom with careful reuerence hast thou feared wheras thou hast lied hast not bene mindful of me nor thought on me in thy hart because I am holding my peace and as it were not seing and thou hast forgotten me â I wil declare thy iustice and thy workes shal not profite thee â When thou shalt crie let thy gathered together deliuer thee and the winde shal take them al away a soft blast shal beare them away But he that hath confidence in me shal inherite the land and shal possesse my holie mount â And I wil say Make a way geue passage turne out of the path take away stumbling blockes out of the way of my people â Because thus saith the High eminent that inhabiteth eternitie and his name is holie dwelling in the high and holie place and with a contrite humble spirit that he may reuiue the spirit of the humble and reuine the hart of the contrite â For I wil not contend for euer neither wil I be wrath vnto the end because the spitit shal proceede from my face and breathinges I wil make â For the iniquitie of his auarice I was angrie and haue striken him I haue hid my face from thee and haue taken indignation and he hath gone wandering in the way of his owne hart â I saw his wayes and haue healed him and reduced him and haue restored consolations vnto him and to them that mourne for him â I haue created the fruite of the lippes peace peace to him that is far of and that is nere said our Lord and I haue healed him
desolation among al peoples into which our Lord hath dispersed vs. â And we are made vnderneath and not aboue because we haue sinned to the Lord our God in not obeying his voice â To the Lord our God iustice but to vs and to our fathers confusion of face as is this day â Because our Lord hath spoken vpon vs al these euils that are come vpon vs â and we haue not besought the face of the Lord our God to returne euerie one of vs from our most wicked waies â And our Lord hath watched in euils and hath brought them vpon vs because our Lord is iust in al his workes which he hath commanded vs â and we haue not heard his voice to walke in the precepts of our Lord which he hath geuen before our face â And now ô Lord God of Israel which brought out thy people out of the Land of Aegypt in a strong hand and in signes and in wonders and in thy great strength and in a mightie arme and madest thee a name as is this day â we haue sinned we haue done impiously we haue dealt vniustly ô Lord our God in al thy iustices â Let thy wrath be turned away from vs because we are left a few among the nations where thou hast dispersed vs. â Heare ô Lord our prayers and our petitions and bring vs our for thine owne sake and grant vs to fynde grace before their face that haue led vs away â that al the earth may know that thou art the Lord our God and that thy name is inuocated vpon Israel and vpon his stocke â Looke ô Lord from thy holie house vpon vs and incline thine eare and heare vs. â Open thine eies see because the dead that are in hel whose spirite is taken from their bowels shal not geue honour and iustification to our Lord â but the soule that is sorowful for the greatnes of euil and goeth crooked and weake and the eyes fayling and the hungrie soule geueth glorie and iustice to thee their Lord. â For not according to the iustices of our fathers doe we powre out prayers and aske mercie before thy sight ô Lord our God â but because thou hast sent thy wrath and thy furie vpon vs as thou hast spoken by the hande of thy seruants the prophets saying â Thus sayth our Lord Bowe downe your shoulder your necke and doe workes for the king of Babylon and you shal sitte in the land which I haue geuen to your fathers â But if you wil not heare the voice of the Lord your God to worke for the king of Babylon I wil make you to faile out of the cities of Iuda and from without Ierusalem â and I wil take from you the voice of mirth and the voice of ioy and the voice of the bridegrome and the voice of the bride and al the land shal be without foote steppe that inhabite it â And they heard not thy voice to worke for the king of Babylon and thou hast established thy wordes which thou spakest by the handes of thy seruants the prophets that the bones of our kinges and of our fathers should be transported out of their place â and behold they are cast forth in the heare of the sunne and in the frost of the night and they are dead in verie sore paines in famine and by sword and by casting forth â And hast made the temple in which thy name was there inuocated as it is this day for the iniquitie of the house of Israel and of the house of Iuda â And thou hast done in vs ô Lord our God according to al thy goodnes and according to al that thy great compassion â as thou spakest by the hand of thy seruant Moyses in the day that thou didst command him to write thy law before the children of Israel â saying If you wil not heare my voice this great multitude shal be turned into a verie litle one among the Gentiles whither I wil disperse them â because I know that the people wil not heare me for it is a people of a stiffe necke and they shal be conuerted to their hart in the land of their captiuitie â and they shal knowe that I am the Lord their God and I wil geue them a hart and they shal vnderstand and eares and they shal heare â And they shal praise me in the land of their captiuitie and shal be mindful of my name â And they shal turne away them selues from their hard backe and from their malignant workes because they shal remember the way of their fathers that sinned against me â And I wil recal them backe into the land which I sware to their fathers Abraham Isaac and Iacob and they shal haue the dominion therof and I wil multiplie them and they shal not be lesned â And I wil establish vnto them an other testament euerlasting that I be their God and they shal be my people and I wil no more moue my people the children of Israel from the land that I haue geuen them CHAP. III. VVith further confession of their sinnes 8. they acknowledge their iust captiuitie 12. because they haue left true wisdome 16. which was geuen to their fathers 23. not to rich men or mightie giants 29. but to those that serue God 34. whom the starres obey 36. with a cleare prophecie of Christ. AND now ô Lord omnipotent God of Israel the soule in distresses the pensiue spirite cryeth to thee â heare Lord and haue mercie because thou art a merciful God and haue mercie vpon vs because we haue sinned before thee â Because thou sittest for euer and shal we perish euerlastingly â O Lord omnipotent God of Israel heare now the prayer of the dead of Israel and of their children that haue sinned before thee and haue not heard the voice of the Lord their God and euils haue stoocke fast to vs. â Remember not the iniquities of our fathers but remember thy hand and thy name in this time â because thou art the Lord our God and we wil praise thee ô Lord â because for this end thou hast geuen thy feare in our hartes and that we may inuocate thy name and may praise thee in our captiuitie because we are conuerted from the iniquitie of our fathers which haue sinned before thee â And behold we are in our captiuitie this day wherby thou hast dispersed vs into reproch and into malediction and into sinne according to al the iniquities of our fathers which haue reuolted from thee ô Lord our God â Heare Israel the commandments of life harken with your eares that you may know prudence â What is the matter Israel that thou art in the land of the enemies â Thou art waxen old in a strange land thou art defiled with the dead thou art reputed with them that goe downe into hel â Thou hast forsaken the fountaine of wisdom â for if thou
Blesse our Lord ye fountaines prayse and superexalt him for euer â Seas and riuers blesse ye our Lord prayse and superexalt him for euer â Whales and al things that moue in the waters blesse ye our Lord prayse and superexalt him for euer â Blesse our Lord al ye foules of heauen prayse and superexalt him for euer â Al beasts and cattel blesse ye our Lord prayse and superexalt him for euer â Sonnes of men blesse ye our Lord prayse and superexalt him for euer â Let Israel blesse our Lord prayse and superexalte him for euer â Priests of our Lord blesse ye our Lord prayse and superexalt him for euer â Seruants of our Lord blesse ye our Lord prayse and superexalt him for euer â Spirits and soules of the iust blesse ye our Lord prayse and superexalt him for euer â Holie and humble of hart blesse ye our Lord prayse and superexalt him for euer â 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. â Confesse ye to our Lord because he is good because his mercie is for euer â 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 â 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 â 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 â 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 â 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 â 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 â 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 â Then did the king promote Sidrach Misach and Abdenago in the prouince of Babylon â Nabuchodonosor the king to al peoples nations and tongues that dwel in the whole earth peace be multiplied vnto you â The high God hath wrought signes and meruelous thinges with me It hath pleased me therfore to publish â 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 â I saw a dreame that made me sore afrayd and my cogitations in my bed and the visions of my head disturbed me â 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 â Then came in the southsayers magicians Chaldees and diuiners and I told the dreame in their sight the solution therof they shewed me not â 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 â 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 â 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 â A great tree and strong and the height therof touching the heauen the sight therof was euen to the endes of al the earth â 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 â I saw in the vision of my head vpon my bed behold a watchman and an holie one descended from heauen â 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 â 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 â â 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 â 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 â 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 â 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 â 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 â They dranke wine and praysed their goddes of gold and of siluer of brasse of yron and of wood and of stone â 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 â 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 â 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 â Then al the kings wisemen going in could not neither read the writing nor declare the interpretation to the king â Wherewith king Baltassar was much trubled and his countenance was changed yea and his nobles were trubled â 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 â 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 â 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 â 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 â 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 â 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 â 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 â 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 â O king God the most high gaue to Nabuchodonosor thy father kingdom and magnificence glorie and honour â 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 â 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 â 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 â Thou also his sonne Baltassar hast not humbled thy hart wheras thou knowest al these thinges â 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 â Therfore from him is the ioynt of the hand sent which hath written this that is drawen â And this is the writing which is ordered MANE THECEL PHARES â And this the interpretation of the word MANE God hath numbred thy kingdom and hath finished it â THECEL thou art weighed in the balance and art found hauing lesse â PHARES thy kingdom is diuided and is geuen to the Medes and Persians â 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 â The same night was Baltassar the king of Chaldee slaine â 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 â And ouer them three princes of whom Daniel was one that the gouerners might render account to them the king might susteyne no truble â Daniel therfore passed al the princes and gouerners because there was the spirit of God more ample in him â 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 â Those men therfore said We shal not finde against this same Daniel any occasion vnles perhaps in the law of his God â Then the princes and the
her hart had confidence in our Lord. â And the ancients sayd When we walked alone in the orchard this woman came in with two maydes shut the doores of the orchard and she sent away the maydes from her â And a yongman that was hid came to her and lay with her â But we being in a corner of the orchard seeing the iniquitie ranne to them and saw them lie together â And him in deed we could not take because he was stronger then we and opening the doores he lept out â but her when we apprehended we asked what yongman it was and she would not tel vs of this thing we are witnesses â The multitude beleued them as the ancients and the iudges of the people and they condemned her to death But Susanna cried out with a lowd voice and sayd Eternal God which art the knower of hidden things before they come to passe â thou knowest that they haue borne false witnes against me and loe I dye wheras I haue done none of these thinges which these men haue maliciousely forged against me â And our Lord heard her voice â and when she was led to death our Lord raysed vp the holie spirit of a yong boy whose name was Daniel â and he cried out with alowd voice I am cleane from the bloud of this woman â And al the people turning to him sayd What is this word that thou hast spoken â Who when he stood in the middes of them sayd So folish ye children of Israel not iudgeing nor discerning that which is the truth haue you condemned the daughter of Israel â Returne ye to iudgement because they haue spoken false testimonie against her â The people therfore returned with speede and the ancients sayd to him Come and sitte in the middes of vs and tel vs because God hath geuen thee the honour of old age â And Daniel sayd to the people Separate them far one from an other and I wil discouer them â When they were therfore diuided one from the other he called one of them and said to him O thou inueterated of euil dayes now are thy sinnes come which thou didst committe before iudging vniust iudgements oppressing innocents and dismissing offenders our Lord saying The innocent and the iust thou shalt not kil â Now then if thou sawest her tel vnder what tree thou sawest them talking together Who sayd Vnder a schine tree â And Daniel sayd Wel hast thou lyed agaynst thine owne head for behold the Angel of God taking the sentence of him shal cut thee in the middes â And remouing him away he commanded that the other should come and he sayd to him Seede of Chanaan and not of Iuda beautie hath deceiued thee and concupiscence hath subuerted thy hart â so did you to the daughters of Israel and they fearing spake to you but the daughter of Iuda did not abide your iniquitie â Now therfore tel me vnder what tree thou tookest them speaking one to an other Who said Vnder a prine tree â And Daniel said to him Wel hast thou also lyed against thine owne head for the Angel of our Lord tarieth hauing a sword that he may cut thee in the middes and kil you â Therfore al the assemblie cried out with a lowd voice and they blessed God which saueth them that hope in him â And they rose vp against the two elders for Daniel had conuinced them by their owne mouth to haue geuen false testimonie and they did to them as they had dealt naughtely against their neighbour â to doe according to the law of Moyses they killed them and innocent bloud was saued in that day â But Helcias and his wyfe praysed God for their daughter Susanna with Ioakim her husband and al her kinne because there was no vnhonest thing found in her â And Daniel became great in the sight of the people from that day thence forward â And king Astyages was layd to his fathers Cyrus the Persian receiued his kingdom CHAP. XIIII Daniel detecteth the fraud of Bels priestes who pretend that Bel eateth much meate 21. for which they are slaine and the idol destroyed 22. Likewise he destroyeth a dragon which the Babylonians held for a god 27. He is cast into the lake of seuen lions 32. whithet Habacuc miraculously bringeth him meate 39. the lions hurt him not his accusers are deuoured AND Daniel was the kings ghest and honoured aboue al his freindes â There was also an idol among the Babylonians named Bel and there were bestowed on him euerie day of floure twelue aâctabaes and fourtie sheepe and of wine six great pottes â The king also did worshipe him and went euery day to adore him But Daniel adored his God the king sayd to him Why dost thou not adore Bel. â Who answering sayd to him Because I worshipe not idols made with hand but the liuing God that created heauen and earth and hath powre ouer al flesh â And the king sayd to him Doeth not Bel some vnto thee to be a liuing God Seest thou not how much he eateth and drinketh euerie day â And Daniel smiling sayd Be not deceiued ô king For this same is within of clay and without of brasse neither hath he eaten at any time â And the king being wrath called his priests sayd to them Vnlesse you tel me who it is that eateth these expenses you shal dye â But if you shew that Bel eateth these things Daniel shal dye because he hath blasphemed against Bel. And Daniel sayd to the king Be it done according to thy woord â And the priests of Bel were seuentie beside their wiues and litle ones children And the king came with Daniel into the temple of Bel. â And the priestes of Bel sayd Behold we goe forth thou ô king set the meates mingle the wine shut the doore seale it with thy ring â and when thou shalt come in the morning vnles thou finde al eaten of Bel dying we wil dye or Daniel that hath lyed against vs. â And they contemned because they had made vnder the table a secrete entrance by it they came in alwayes and deuoured those thinges â It came to passe therfore after they were gone out the king set the meates before Bel Daniel commanded his seruants and they brought ashes and he sifted them ouer al the temple before the king and going forth they shut the doore and sealing it with the kings ring they departed â But the priestes went in by night according to their custome and their wiues and their children and they did eate and drinke al. â And the king arose in the first breake of day and Daniel with him â And the king sayd Are the seales safe Daniel Who answered Safe ô king â And forth with when he had opened the doore the king looking on the table cried out with a lowd
voice Great art thou ô Bel and there is not any deceite with thee â And Daniel laughed and he held the king that he should not goe in and he sayd Behold the pauement marke whose steppes these are â And the king sayd I see the steppes of men wemen and of infantes And the king was angrie â Then apprehended he the priests their wiues their children and they shewed him secrete litle doores by which they came in consumed the thinges that were on the table â The king therfore them he deliuered Bel into the powre of Daniel who ouerthrewe him his temple â And there was a great dragon in that place the Babylonians worshipped him â And the king sayd to Daniel Loe now thou canst not say that this same is not a liuing god adore him therfore â And Daniel sayd The Lord my God I doe adore because he is the liuing God â but thou ô king geue me licence and I wil kil the Dragon without sword and clubbe And the king sayd I geue thee licence â Daniel therfore tooke pitch fatte and heares and sod them together he made lumpes and gaue into the Dragons mouth the Dragon burst in sunder And he sayd Loe whom you worshipped â Which when the Babylonians had heard they were wrath excedingly and being gathered together against the king they said The king is become a Iewe. Bel he hath destroyed the Dragon he hath killed he hath slaine the priests â And they sayd when they were come to the king Deliuer vs Daniel otherwise we wil kil thee thy house â The king therfore saw that they pressed vpon him vehemently and compelled by necessity he deliuered Daniel to them â Who cast him into the lake of lions and he was there six dayes â Moreouer in the lake were seuen lions there were geuen to them two bodies euerie day two sheepe and they were not geuen vnto them that they might deuoure Daniel â And there was d Habacuc a prophete in Iewrie he had boyled broth had broken bread in a bowle and he went into the field to carie it to the reapers â And the Angel of our Lord sayd to Habacuc Carie the dinner which thou hast into Babylon to Daniel who is in the lake of lions â And Habacuc sayd Lord Babylon I haue not sene and the lake I know not â And the Angel of our Lord tooke him by the toppe of his head and caried him by the heare of his head put him into Babylon ouer the lake in the force of his spirit â And Habacuc cried saying Daniel take the dinner that God hath sent to thee â And Daniel sayd Thou hast remembred me ô God and hast not forsaken them that loue thee â And Daniel rysing vp did eate Moreouer the Angel of our Lord restored Habacuc forth with in his place â The king therfore came the seuenth day to lament Daniel and he came to the lake and looked in and behold Daniel sitting in the middes of the lions â And the king cried out with a lowd voice saying Great art thou ô Lord the God of Daniel And he drew him out of the lake of lions â But those that had bene the cause of his perdition he cast into the lake and they were deuoured in a moment before him â Then the king sayd Let al inhabitants in the whole earth feare the God of Daniel because he is the Sauiour doing signes meruels in the earth who hath deliuered Daniel out of the lions denne THE ARGVMENT OF THE TWELVE LESSE PROPHECLES VVHY Isai Ieremie Ezechiel and Daniel are called the foure greater Prophetes and these twelue the lesse there semeth no other certaine and proper reason but because they writte more largely and these more brifely For otherwise without essential difference al the sixtene as also Baruch whose booke is inserted with Ieremies and Moyses Samuel the Royal Psalmist Dauid Nathan Elias Elizeus Esdras Nehemias and manie others some writing bookes some not were absolutly true Prophetes of God indued with the holie spirite of prophecie had the like reuelations with the same assurance of truth in great part of the same Mysteries as wel perteyning to the old Testament as to the New And so these twelue contracted into the straitnes of one volume sayth S. Ierom multò aliud quam sonant in litera praefigurant Prefigurate a farre other thing then they sound in the letter Sygnifying as he elswhere explicateth that they do foreshew manie important thinges not only perteyning no the Iewes and some other peoples of those former times but also of al nations to be conuerted to Christ They were not al at one time but O see Ioel Amos Abdias Ionas and Micheas prophecied before the captiuitie of the tenne Tribes Nahum Habacuc and Sophonias after that captiuitie and before the captiuitie of the two Tribes And the other three Aggaeus Zacharias and Malachie after the relaxation from captiuitie Neither did they al prophecie in the same places nor concerning the same people and so haue their particular arguments as we shal briefly note of euerie one as they folow in order Here vve may note for instruction of the vulgar reader that the Prophetes commonly vse one of these names when they direct their speach of the kingdom of two Tribes Iuda Beniamin Ierusalem or The house of Dauid Because Iuda vvas the chiefe and most vvorthie tribe Beniamin the other only tribe besides Leui that ioyned vvith Iuda Ierusalem the Metropolitan and Royal citie vvhere both the Temple and Kinges palace vvere situated The House of Dauid is the familie vvherof succeded al the kinges of that kingdom so long as it stood and of vvhich some remayned in more estimation then anie other euen to Christ Likevvise they vse some of these other names vvhen they speake of the kingdom of tenne Tribes Ephraim Ioseph Samaria Iezrahel Bethel or Bethauen For that their first king Ieroboam vvas of the tribe of Ephraim and so descended from Ioseph Samaria and Iezrahel vvere the chifest cities of that kingdom Bethel vvas one of the places Dan the other vvhere Ieroboam set vp the tvvo calues VVhich place vvas othervvise more truly called Bethauen the house of the idol or of vanitie or iniquitie The names also of Israel and Iacob were more commonly vsed for the tenne tribes who being more in number vsurped and appropriated to themselues the names of their general Progenitor and Patriarch Yet sometimes these names importe al the tvvelue tribes including also Leui. And sometimes especially after the captiuitie of the tenne tribes these names signifie the tvvo tribes only vvhich more imitated Iacobs steppes and vertues then the tenne THE PROPHECIE OF OSEE OSEE borne in Belomoth as writeth S. Epiphanius of the tribe of Issachar prophecied in the reigne of Ozias otherwise called Azarias Ioathan Achaz Ezechias kinges
your beds in the morning light they doe it because their hand is against God â And they haue couered fildes and violently taken and houses forcibly taken away and oppressed the man and his house the man and his inheritance â Therfore thus saith our Lord Behold I purpose euil vpon this familie whence you shal not take away your neckes and you shal not walke prowd because it is a very euil time â In that day a parable shal be taken vp vpon you and a songue shal be sung with sweetnes of them that say With depopulation we are wasted part of my people is changed how shal he depart from me wheras he returneth that wil diuide our regions â For this cause thou shalt haue none casting the cord of lot in the assemblie of our Lord. â Speake ye not speaking It shal not droppe vpon these confusion shal not apprehend them â The house of Iacob saith Way is the spirit of our Lord abridged or are his cogitations such Are not my wordes good with him that walketh rightly â And on the contrarie my people is risen vp as an aduersarie from aboue the cote you haue taken away the cloke them that passed simply you turned into battel â The wemen of my people you haue cast out of the house of their delicacies from their litle ones you haue taken my praise for euer â Arise and goe because you haue no rest here For the vncleannes therof it shal be corrupted with a sore putrefaction â Would God I were not a man hauing the spirit and that I did rather speake a lie I wil distil to thee into wine and into drunkennes and it shal be this people vpon whom it is distilled â Gathering I wil gather thee wholly together ô Iacob I wil bring together the remnant of Israel into one I wil put them together as a flocke in the fold as cattel in the middes of sheepcotes they shal make a tumult by reason of the multitude of men â For he shal ascend opening the way before them they shal diuide and passe through the gate and shal enter by it and their king shal passe before them and our Lord in the head of them CHAP. III. For the sinnes of the rich opressing the poore 5. of falfe prophets flatering for lucre 9. and of Iudges peruerting iustice 12. Ierusalem and the temple shal be destroyed AND I sayd Heare ye princes of Iacob ye dukes of the house of Israel Why is it not your part to know iudgement â which hate good and loue euil which violently take away their skinnes from them and their flesh from their bones â Which haue eaten the flesh of my people and haue stead their skinne from them and haue broken and cut their bones as in a kettle as it were flesh in the middes of a potte shal they crie to our Lord and he wil not heare them and he wil hide his face from them at that time as they haue done wickedly in their inuentions â Thus sayth our Lord vpon the prophets that seduce my people that bite with their teeth nnd preach peace and if a man geue not something in their mouth they sanctifie battel vpon him â Therfore there shal be nigt to you for vision and darkenes to you for diuination and the sunne shal goe downe vpon the prophets the day shal be darkened ouer them â And they shal be confounded that see visions and the diuiners shal be confounded and al shal couer their faces because there is no answer of God â But yet I am replenished with the strenght of the spirit of our Lord with iudgement and power to declare vnto Iacob his wickednes and to Israel his sinne â Heare this ye princes of the house of Iacob and ye iudges of the house of Israel which abhorre iudgement peruert al right thinges â Which build Sion in bloud and Ierusalem in iniquitie â Her princes iudged for gifts and her priests taught for wages and her prophets diuined for money they rested vpon our Lord saying Why is not our Lord in the middes of vs euils shal not come vpon vs. â For this because of you Sion shal be ploughed as a filde and Ierusalem shal be as an heape of stones and the mount of the temple as the high places of forests CHAP. IIII. Manie Gentiles shal beleue in Christ 6. and lastly the multitude of Iewes 8. In the meane time the two tribes shal be caried into captiuitie and be deliuered againe AND it shal be In the later end of dayes there shal be the mount of the house of our Lord prepared in the toppe of mountaines and high about the hilles and peoples shal flow to it â And manie nations shal hasten shal say Come let vs goe vp to the mountaine of our Lord to the house of the God of Iacob he wil teach vs of his wayes and we shal goe in this pathes because out of Sion shal the law goe forth and the word of our Lord out of Ierusalem â And he shal iudge betwen manie peoples and he shal rebuke strong nations vnto a far of and they shal cut their swordes into culters and their speares into spades nation shal not take sword against nation and they shal no more learne to make battel â And euerie man shal sitte vnder his vine vnder his figtree and there shal be none to make them afrayd because the mouth of the Lord of hosts hath spoken it â Because al peoples wil walke euerie one in the name of his God but we shal walke in the name of the Lord our God for euer and euer â In that day saith our Lord I wil gather her that halteth and her that I had cast out I wil gather vp her whom I had afflicted â And I wil make her that halted into a remnant and her that had laboured into a mightie nation and our Lord wil reigne ouer them in mount Sion from this time now and for euer â And thou the towre of flocke clowdie of the daughter of Sion shal come to thee and the first powre shal come the kingdom to the daughter of Ierusalem â Now why art thou drawne together with pensifnes why is there not a king to thee or is thy counselor perished because sorow hath apprehended thee as a woman in trauel â Sorow thou labour ô daughter of Sion as a woman in trauel because now shalt thou goe out of the citie and shalt dwel in the countrie and shalt come euen to Babylon there thou shalt be deliuered there our Lord wil redeme thee out of the hand of thine enemies â And now manie nations are gathered together vpon thee which say Let her be stoned and let our eye looke vpon Sion â But they haue not knowne the cogitations of our Lord and haue not vnderstood his counsel
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 conueâsant 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. Malaâh 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 Paâriarches 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
not counting the tribe of Leui nor wemen nor anie vnder 20. yeares nor old men vnable to goe to warre :: Al other tribes were in respect of seruing about the tabernacle called strangers 3. Aug. q. 3. in Num. :: As none but Leuites might serue in the tabernacle so none but of Aarons stock might do the office of Priest hood :: One chiefe Monarch in the Church to whom al other Superiors are subordinate Moyses is stil counted and hath chiefe place and office among the Priestes which were absurde saieth S. Augustin in Psal 98. if he were not a priest :: The sonnes of Moyses were with him so long as he liued but after his death they serued the Priests as other Leuites did and were numbred with the Caathites 1. Paral. 23. v. 12. This number exceedeth the ãâ¦ã the ãâ¦ã the ãâ¦ã âhy 300 are ãâ¦ã in the ãâ¦ã summe oâ the Leuites Perfect numbers signifie perfection :: In this case it was necessarie for the priests to enter in where otherwise none entered but the high Priest and that but once in the yeare And al being foulded vp others also entered to carie it away v. 15. :: See that by your negligence those that are next vnto you incurre not offence for so none shal be excused :: Stil by the lesse saieth Theodoret God instructeth in the greatter q 8. in NuÌ If therfore lepers were cast out of the campe how much more iustly are heretiques cast out of the Church :: God ordained this law and miraculously concurred therin to auoid wiuesslaughter vpoÌ vehement âelosie Theod. q. 10. in Num. * about the eight part of our peâk :: VVater sanctified by special rites is called holie water and serueth to holie vse chap. 8. v. 7. c. 19. v. 9. :: The water wheron the priest laide curses to light on the woman if she were guiltie Particular confession of sinnes satisfaction required by the law of God :: VVhen Samson was depriued of these haires he lost his streingth ââdâc 16. :: A special and determinate forme of blessing :: VVhen the priest vttereth the wordes God geueth the effect God prescribed the rule of Nazareites the rites of their consecration â Aug. q. 52. in lib. Iudic. The same was a figure of vowes both temporal and perpetual :: Of great reuerence they cariod the arke and propitiatorie and the holie vessel ordinarily vpon their shoulders yet the same were sometimes caried on waines 2. Reg. 6. :: This water was mixed with ashes of a redde ow sacrificed without the campe chap. â9 :: Aaron hauing receiued the Leuites preseÌted them to God and so addicted them to their designed offices :: By touching the dead â ââ q. 15. in Num. :: God answered by a voice framed by an Angel from the propitiatorie chap. 7. â 89. The second part Of diuers impediments which happened to the Israelites and renouation of sundrie precepts in their iorney from the desert of Sinai to the campe of Moab :: Before the whole multitude plaine and necessarie pointes of doctrine must only be vttered but before the lerned and wiser sorte ââgheâ mysteries may be treated and taught Theod. â ãâã in Num. :: Either this Hobab was otherwise called Raguel ãâã 2. and also Iââââo Exo. 3. and was father in law to Moyses or els he was sonne of the same Raguel and brother in law to Moyses * cognatâ vel affânâ :: Moyses meaneth that wheÌ by the cloud and piller of fire their special guides the people should come to new places this Madianite his allied might direct them where to finde best pasture water and like commodities nere to them :: Besides general prayers for al purposes some are composed and applied for special times and occasions :: These were Aegyptians that parted out of their countrie with the Israelites and now murmuring drawe others by example to the same sinne :: Prayers of holie men are with submission of their willes to Gods wil either expressed or implied :: God imperted of the same spirite to these Ancientes wherof he had geueÌ to Moyses that they might haue so much helpe of grace as pleased God and Moyses haue neuer thelesse S. Aug. q. 1â in Num. :: Gods grace sometimes preuenteth the ordinarie meanes Theodoret. q. 21. in Num. :: By this example and figure S. Paul sheweth that al shal not be saued which are baptised communicate in the same faith Sacraments but those only which also please God in their workes 1. Cor. 10. Exod. 2. :: Madianites were also called Aethiopipians S. Aug. q. 20. in Num. :: The Holie Ghost forced Moyses to vtter his owne praise which of him self he desired not :: Aaron was not publikly punished lest therby he had bene made coÌâemptible to the people but was otherwise chatised :: Changing of his name literally imported the great office of chiefe Duke vnto which he was designed mystically prefigured our Lord IESVS for it is the same name in Hebrew and signifieth SAVIOVR Theod. q. 25. in Num. :: Pretending falsly that the Land had an vnwholsome ayre deuouring the inhabitaÌtes not possible to be obtained by reasoÌ of the gyants couertly they detracted froÌ Gods powre or his good wil towards them who had promised the same And therfore he gaue it to their children but not to these seducers and murmurers chap. 14. v. 23 29. :: These murmurers had their wish to their owne punishmeÌt chap. 14. v. 29. 26. v. 64. :: It is so absolutly necessarie in euerie communitie to haue one Superiorâ fal that verie âuââeâs themselues do euer choose such a one cal him the Electo :: After the sinne is forgeuen yet punishment remaineth to be inflicted :: Although grace be first geueÌ without desert yet good workes done by grace do merite reward S. Aug. de ââat lib. arb c. 6. :: Temporal punishment laid vpon the children for their fathers sinnes is for their owne spiritual good S. Aug. Epist ãâã ad Aââtum :: Though sinnes wittingly committed procediÌg of pride and contempt of Gods commandment could not be pardoned by the law yet such may also be remitted through true repentance S. Aug. q. 25. in Num. :: Seueritie is vsed towardes those that knowiÌg Gods wil do contrarie Luc. 12. v. â7 :: The Iewes in Christs time hypochritically enlarged these fringes for vaine shew of holines Mat. 23. :: So Luther li. de abrog Missa and other enimies of Ecclesiastical Hiererchy wil haue no proper Priesthood in the Church of Christ because al Christians are called a holie priestbood 1 Pet. 2 and Priestes Apoc. 1. :: Those that touch things perteining to impietie or depart not from the tabernacles of schismatikes are inwrapped in their sinnes much more to goe vnto bcretical Synagogues is condemned See â Cyprian li. de laâââs âa ag â :: Moyses proâed before by miracles Exod. 4. that he was sent of God and now he proueth againe by miracle that he and Aaron
persons Tit. â The thinges demanded differ much D. ââistous Motiuo 23. Personal presence at heretical seruice in England a distinctiue signe of conformity to heresie A case very like to ours 2. Machab â 7. :: His grief was gââ it because he haâ not meanes to recompence the losse to the owneâ :: A husband man in yorkshire called Ketle had the gift to see euil spirites wherby he often detected ãâ¦ã red their âad purposes âââ brig li. â c. ãâã Rer. Anglic. :: By bread and water is vnderstood ordinarie meate and drinck v. 2â :: Discourse of mans reason can not reach to the powre of God who can do al that he wil and wil doe al that he saith therfore the incredulous are iustly punished v. 20. :: This was true in some sense sicknes ending when death came :: Athalia v. 26. is called the daughter of Amri VVherfore it semeth that either she was the adopted daughter of her brother Achab or is there called the daughter of her grandfather VVhen Naboth was falsly accused vniustly stoned to death as if he had blaâphe med God and cursed the king for his pretended crimes his sonnes were also slaine and his landes and goodes conââââate which appeaâeth by the kings present going to posieââe the vinyard 3. Regâ 21. :: This Ionadab instituted a peculiar rule of religious abstinence which his posterity duly ob serued Iâââm 35. :: Iehu sinned in feaning and causing others to sacrifice to Baal his zele wanting both diseretion and equitie for euil must not be done that good may come therof Rom. 3. :: âoral good vvorkes done in state of mortal sinne not meriting eternal life aâe often rewarded temporally S. Aug. cont âenâ c. 2. :: Ambition cause of much crueltie :: Our Sauiour calleth this high priest Zacharias which signifieth blessed of our Lord for the iustice which he did towards Athalia and Ioas. S. ââârom li. 4. in Math. c. 23. :: Great respect is to be had of holie places VVherof cometh the priuilege of Sanctuaries :: That is the ordinarie ob lation for ech particular person Exod. 30. * a chest or almâs boxâ :: Dedicated to helie vse :: He was buried in the citie but not in the sepulcher of the kinges 2 Paral. 24. for his impietie in the latter part of his life :: It was reueiled to the prophet that so often as the king should strike the earth so often he should haue victories against the Syrians but not how often he would strike on the earth Deut. ãâã :: Amongst kinges being at variance Seing one an other importeth as much as to fight a battle ââââ 1. :: Otherwise called Ozias 2. Paral. 26. Mat. 1. :: This punishment was inflicted vpon him for his presumption to offer inceÌse on the altar 2. Paralip 26. :: He was buried honorably in the citie of Dauid that is nere to the walles but in the filde because he was a leper euen to his death 2. Paral. 26. :: Some men of Ruben Gad Manasses and Nepthali were caried captiues into Assyria :: Otherwise called Azarias â 1. * the great vessel * the place vvhere the king offered :: That is consequently they did prouoke him as 3. Râg 14. v. 9. :: Not truly worshipped but made shew to worshippe For true worship of God admitteth not worship of anie false god â 34. The second part Actes of other kinges til the captiuitie of Iuda :: This image of a serpent not only when it wrought miraculous health but also long after was worthely reserued in memorie of the benefite but when the people offered sacrifice vnto it which is proper to God only good Ezechias did laudably breake it And to shew that there was no deitie in it called it Nohestan that is a peece of brasse And so in the Catholique Church when anie holie Relique or Image is abused it is taken away or theerrour otherwise corrected See S. Aug. li. 10. â 8. ciuit Ser. 4 de verb. Apost 101. de temp * a peece of brasse * or recorder :: He sasly addeth of his owne that he should destroy it For Isaias prophecied the contrarie that the Assyrians campe should be destroyed Isaâe 37. and so it came to passe ch 19. v. 35. 2. Pharal 32. :: Paganes and Heretikes are foolish impudent to compare their false goddes and phancies with God almightie and Cathelique Religion :: Before the Arke Propitiatorie being the special place of prayer :: Though manie in the kingdom of Iuda sel to ido lattie yet in respect of the rest publikly professing true faith and religion the Church is stil called a virgin and despiceth and idolaters blasphemers and false goddes :: A pleasant hill in the forrest :: If these tenne lines importe so manie houses then the dial going forwardes againe by like degrees this day was increased by twentie houres and soe was longer then that in which Iosue procured stay of the sunne the space of one day to witte of twelue houres Iosue 10. as S. Dyonise thinketh Epist ad Polâcarp See Glossa erd in Iosue :: the Iewes sinned more greuously reuolting from the Law of God and contemning the admonitions of holie prophetes then the nations that had neither law nor prophetes to instruct them :: God stil preserued some in true religion though they also suffered tribulations with the wicked for the general sinnes of the king and people Psâl 88. v. 35. Yea this king Manasses in captiuitie became vertuous and recouered his kingdom 2 Pacalip 33. :: VVithin the second wall the citie hauing three wals 3. Reg. 3. :: Because they had offered sacrific to false goddes and in vnlawful places they were suspended from offering anie more sacrifice at al. â Reg. ãâã 3. Reg 13. :: Iosephus writeth that this godlie king gaue thirtie thousand lambes and kiddes to the poore people for their Pasch three thousand oxen for Holocaustes The priestes also Leuites added more of their owne li. 10. Antiq. c. 5. :: Albeit Manasses repented and was restored to Gods fauour to his kingdome 2. Paral 3. Yet his sinnes were temporally punished both in himself and his posteritie :: Not dying in peace for he was slaine by Nabuchodonosor Iosephus li. 10. c. 8. Ant. And his bodie was cast out of the citie according as Ieremie prophecied c. 22. vvith the burial of an asse shal he be buried c. :: In this he greuosly offended hauing sworne to serue him And therfore Ezechiel c. 1â fortelleth the miserie that wil fal vpon him shal he that broke couenant escape c. :: Certaine falsprophetes perswaded the king and the people not to beleue the prophetes which forwarned them of these calamites because sayd they they contradicte one an other Ieremie saying âh 32. 34. the eyes of Sedecias should see the eyes of Nabuchodonosor and should be led into Babylon and Ezechiel saying c. 12. v. 13. that he should not see Babylon :: Both saying most
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 suppâater was afterward called Israel that is Sââng 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 Calâbi 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 yeâd to tentatious nor sinne of malice :: Chiefloâd of the vaââây where the ãâ¦ã dwelt that maâe 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. :: ââââcheth Regiaa Queene :: Ishod Vâram decorum that is A comelic personable or goodlie maa So we leaue the hebrew ãâã 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 ãâ¦ã oâ ãâ¦ã is ãâ¦ã to âs ââSoanââ ãâã :: 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 vâuââing whithoât warrant that to them perteyneth âot For it is ââie 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 Malâs 2. Psal â 104. Psal 95. Psal â05 :: 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 âeguard 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
reproches v God semed to be wel pleased with Christ as with his owne Sonne if it be so let him deliuer him from these afflictions say these blasphemers w diuine powre without man formed me in the wombe of my mother a virgin x As I haue no father but thee O God so without intermission from myn incarnation to this time I haue had thee my protector y leaue me not now without comforte seing I must dye as thou hast determined and I freely consented yet leaue me not in death but raise me againe to life Psal 15. v. 9. 10. z Almost al are become myn enemies and those few that would can not helpe me a Delicate lasciuious yougmen b and the scribes Pharises and elders of the people haue al conspired against me c condemning me and perswading the people to crie Crucifie crucifie him d So weakned with paines of torments as fluide water not able to consist e My bones and strongest partes of my bodie are weakned verified when our Sauiour fel downe vnder his crosse f the part that first and last liueth is weakened as soft waxe by heat of the fire and ready to faile g al my powres and radical humiditie is dried vp as a potters vessel is baked in the furnace h Through exceding great drught which our Sauiour professed on the crosse saying I thirst i thus thou O God hast suffered me to come to the last breath of life next to death Yet finally ouâ Seuiour gaue vp his spirite before he should haue died v. 21. k Agane this royal Prophet recounteth by whom and how our B. Sauiour should suffer euen as clere as tho Euangelistes afterwards haue written the historie âââ 19. l Our Sauiours body was so racked on the crosse that his bones might be seene and counted m The persecuters vvittingly determined al tiââ crueltie beheld it vvith their eyes and vvithout al compassion persisted in malice reioyced and blasphemed n the souldiars that crucified our Sauiour taking his garments for their praye o yet in mysterie of his Church diuided not his coate p He prophecieth Christs speedy resurrection q Christs saul vvas not seperated from his bodie by force of the torments but he preuenting death freely yelded vp his spirite Ioan. 10. v. 9. 10. r the most pure and sanctified soule of vvhose fulnes al other iust soules are sanctified Å¿ that it stay not in hel vvhich deuoured al other soules in the old Testament t The propagation of the Church of Christ in al nations v not the carnal but spiritual children of Iacob Isaac and Abraham Rom. 9. v. 8. w the Church gethered both of Ievves and Gentiles is very great and vniuersal x Our Sauiour promised to geue his ovvne bodie the bread of life Ioan. 6 and performed the same at his last supper y those that be faithful humble and poore in spirit participat the sruict of this most excellent Sacrament z The effect of this B. Sacrament is the resurrection in glorie and life euerlasting a Gentiles which haue bene idolaters shal recollect themselues when they heare Christ preached and shal turne to true Religion b Although men can neither deserue to be conuerted nor to perseuere in iustice yet Christ meriteth to haue a continual kingdom which is the perpetual visible Catholique Church c Not only the poore sorte but also the mightie ones of the world shal be conuerted to Christ participate his B. Bodie in the Sacrament d and religiously adore the same e Al that adore God shad adore him in this Sacraments f Death being once ouercome it shal haue no more powre g Againe the prophet inculcateth the continuance of the Catholique Church h Apostles and other preachers of Christ Christs Resurrection The Passion of Christ according to Dauid Christs conditional prayer was not heard His absolute prayers were alwaies heard Christs suffered for our example â Pet. 2. The Hebrew text corrupted by the Iewes This Psalme is of Christ Prophecie of the visible and vniuersal Church in huââ Psal S. Agustin proueth the Church to be alwaies visible and great by this Psalme The Eucharist prophecied in this place Real presence of Christ in the Eucharist ThaÌksgeuing for Gods protection The 7. key a Christ the good pastor gouerneth protecteth Isa 40. Iere. 23. Ezech. 34. Ioan. 10. 1. Pet. 2. 5. b and feedeth his faithful flocke c Baptisme of regeneration d which is the first iustification e Gods precepts which the baptised must obserue Mat. 28. v. 20. f Saluation is in the name and powre of Christ not in mans owne merites g in great dangers of tentations to mortal sinne h yet by Gods grace we may resist i Gods direction and law is streight k and strong l Christ hath prepared for our spiritual foode the B. Sacrament of the Eucharist S. Cyprian Epist 63. Eutim in hunc Psal m against al spiritual enemies the world the flesh and the diuel n Christian soules are also streingthned by the Sacraments of Confirmation Penance holie-Orders Matrimonie and Extreme Vnction o The B. Sacrament and Sacrifice of Christs bodie and bloud p continual and final peseuerance is by Gods special grace q in eternal life Christ Lord of al the world The 5. key a Christ rising from death the first day of the weeke had al powre geuen him in heauen and in earth Mat. 28. b Not only the soile it selfe but al the fruict and al that dwel therin are Gods c Though Christ created and redeemed al yet only the iust shal inherite heauen d not occupied himselfe in vaine and vnprofitable thinges but in commendable workes e Gods mercy goeth before iustifications iust workes folow and so glorie is the reward of al. f This sorte of people thus seruing God shal receiue euerlasting blisse g The prophet contemplating in spirite Christs Ascension inuiteth Angels to receiue him and by prosopopeia speaketh also to the gates of heauen by which he is to enter h Angels answer admiring demanding as in a dialogue how Christ is become so glorious i The Prophet answereth that Christ by his powre hath ouercome al enemies in battel k Againe he willeth Angels to open the gates and biddeth the gates to enlarge them selues l the Angels demand as before m the prophet answereth that Christ is Lord also of Angels and al heauenlie powres vnder God A prayer of the faithful The 7. key a This Psalme perteyneth more properly to the new testament And is artificially composed the verses beginniÌg with distinct letters in order of the Hebrew Alphabet to the last verse b my minâ to be atteÌtiue c not be frustrate of my petition d that patiently expect the time when God wil assist e This maner of praying is frequent in the Psalmes signifying as a prophecie that so it wil come to passe and the conformitie of the iust to Gods iustice f in true faith and religion g al our
spirite the perfections which he wisheth in Christ in maner of congratulating describeth his fortitude fighting against the diuel for the Church n purposing o prosecuting p and perfecting the conquest and so establishing thy spiritual kingdome q Not vvith warlike armour of this world but by assaulting the aduersarie with truth r defending thyseâfe and thy souldiers with the shield of mildnes Å¿ and striking the enemie with the sword of iustice VVhich right force of spiritual fight hath meruelous good successe t Preaching of Christs Gospel his grace mouing the hartes of the hearers is liuelie and forcible more pearcing then anie two edged sword v The example of people conuerted shal moue the hartes of the aduersaries to come also vnto the truth w Christs kingdom shal haue no end Luc 1. v. 33. x Thou defendest and rewardest the good finally forsakest and punishest the wicked y more peculiarly the God of Christ by hypostatical vnion z Diuers kinges as Dauid him selfe Iosaphat Ezechias and Iosias were as godlie as Salomon and perseuered good to the end which is doubted Salomon did not but Christ incomparably was annointed indued with al graces aboue al kinges a Mortification which conserueth from putrifying b humilitie aswaging pride c being smal in the first spring grovveth great d humanitie assumpted and sanctified persons in vvhom Christ dwelleth as in cleane shining odoriferous houses e sincere faithful soules more deare to their spouse Christ then daughters of temporal kinges f The Catholique Church in faith purified as gold g vvith varietie of states as Clergie Laity and diuers sortes of religious Orders and other professions al vnited in the same faith hope and charitie h carifully al that Christ thy spouse speaketh to thee by his Spirite i diligently put the same in practise k vvith al obedience and readines and returne not to former infidelitie noâ to corrupt life l Christ loueth the Church adoined with his giftes m and mutually his true children loue and serue him n Manie of al nations submitle themselues and al that they haue to Christ o Internal vertues are most especial ornaments p exterior are required to edifie others in diuers sortes of vertues q By this meanes manie more are conuerted to christianitie r and one countrie inuiteth and draweth another Å¿ As Apostles came in place of Patriarches and Prophetes so stil Bishops and Priestes succede in the Church pastors and gouernours therof t These pastores shal stil teach the true Christian doctrin v and stil there shal be Christian people that wil folow and professe the same Caluin expoundeth this Psalme contratie to S. âaul No saluation out of the Church Perpetual succession of Byshops in place of the Apostles The Church prospereth also in persecution The 6. key a Belonging to the Church of Christ b As wel the cause vvhy God suffereth his Church to be persecuted at his assured protection in difficulties are hidden secretes to the world c Al refuge is not secure for one man is not able alwayes to defend an other but God is a sure and strong refuge d euer able and in conuenient time vvilling to helpe e This whole vvorld is ful of tribulations but the Church suffered the greatest in the first persecutions shal suffer as great in the time of Antichrist English Catholiques suffer most of al nations in this age and can not be suppressed but stil increase in number and fortitude f Therfore al Catholiques may assuredly know that the whole Church can not faile g though very manie as now in England h and very eminent persons as some noblemen and some Priestes haue reuolted yet al vvil not i Such bad examples make the good to recollect themselues more diligently and to reiâycâ in Gods grace by which they stand fast k before the heate of persecution shal inuade al for the elect the dayes of tribulation are shortned l Sometimes one nation or kingdome rebelleth against the Church but can not destroy it m by the spirite of Christ Antichrist and al his members shal be destroyed n The Church sometimes hath great peace and tranquilitie o God himselfe restrayneth the wicked suddainly abating their furie or cutting of their forces Vocation of Gentiles The 6. key a For Christians that leaue the sinnes of their fathers and reioyce in Christ crucified See Annotation Psal 41. b True ioy of the hart sheweth it selâe both in voice of exultation and also in gesture of body by clapping of handes dancing as king Dauid did before the Arke 2 Reg â likevvise vvith instruments c To al the wicked d not only of one or few kingdoms but of al the earth e VVhen kinges and countries become Christians they are made subiectes to the Church that vvas before not heades and rulers therfore f Christ God man after his Passion rose from death and ascended g not leauing his Church desolate but making her ioyful by an other comforter the Holie Ghost h The same Christ is our God by his Diuinitie i and our king by his Humanitie k Doe your endeuour to vnderstand vvhat you sing read or heare in Gods word At least to know the principal Mysteries and pointes of Christian doctrin euerie one according to their capacitie and state or profession l The faithful of the old and nevv Testament are vnited in the seruice of one and the same eternal God m In respect of the Blessed Trinitie holie Scripture here and in manie places vseth names of the plural number as Eloim Goddes not diuiding Gods substance vvhich is one but insinuating distinction of Diuine Persons The Father the Sonne and the Holie Ghost VVhich Mysterie is more expresly mentioned in Baptisme and professed by Christian gentils then it was by the people of the Ievves The Church founded and protected by God The 6. key a Voices beginning the musike instruments prosecuted b especially for the second day of the weke the day after the sabbath which is our Sunday called Dominica our Lords day c Ierusalem and mount Sion were most obliged to praise God for greatest benefites receiued so the Catholique Church therby prefigured and hauing receiued farre greatter is most of al bonden to be gratful d This can not be affirmed of Sion or Ierusalem but is only verified of the Catholique Christian Church e whose coastes do extend to the North and to al quarters of the round earth f The same one God one Christ one Faith and one Religion in al particular Churches of the vvhole militant Church g And this Vniuersalitie and Vnitie shal be after that Christ taking mans nature shal be ascended and shal send the Holie Ghost to found beginne this Church h For the assured certaintie of that is foreshewed the Prophet speaketh in the preteââence as if it vvere already done in his time which he then savv in spirite i Nothing more moueth he hart affecteth al the bodie and soule
dignitie vvisdome or other like qualitie but their iust merites :: A prayer of iust zele e Shal most wicked men stil be suffered to speake so insolently :: A description of heathnish and heretical crueltie :: Scarse anie Atheistes are so blind as thus to thinke but manie sinners so behaue them selues as if God saw not knew not or at least cared not vvhat they do f So vnpossible is it that God should be ignorant or careles vvhat men do that he also knovveth and obserueth most secret thoughtes g Mitigate and temper his afflictions that by patience and fortitude the iust may perseuere and not be ouerwhelmed h The whole Church shal neuer be reiected nor forsaken i Iustice is conuerted into iudgement vvhen iust meaning is put in vvorke and practise that it may appeare in iudgement Also God vvho doth suffereth al iustly vvil conserue his inheritance the Church euen vnto the day of iudgement k The sense is easie by transposing the vvordes al that are right of hart are nere it that is shal like and approue Gods iustice vvhen the vvicked shal repine and blaspheme it l when I felt and complained that I was in danger thou didst assist me m Onlie faith sufficeth not but careful laboure in keping Gods commandmnts is required n The iust do hope for eternal saluation to which God wil bring them o And God the reuenger of wronges wil at last cast the wicked into eternal torments Christ our Lord and king the 5. key a Praise songue with voices b inspired to Dauid written by him This Inuitation is most fitly ordayned by the Church for the proeme or beginning of Mattins c VVith great and solemne exultation d God our Creator is also our Protector Sauiour e Let vs be more diligent and preuent our accustomed time For no man can preuent Gods grace with anie good worke who first preuenteth vs els we can neither doe nor thincke anie good thing f not only in singing his praise with voice but also with musical instruments g So also Isaias c. 45. v. 23. and S. Paul Philip. 2. teach that kneeling or bowing the knees as an external religious ceremonie is acceptable to God h It is most iust and necessarie that we adore God because he made vs and al this world for vs hath also redemed vs and made vs his people as shepe of his pasture and as a Pastor feedeth and gouerneth vs. i of his making k Though some haue often repelled and resisted Gods grace yet if they receiue it being offered againe it wil auaile them to remission of sinnes l The Israelites in the desert tempted God by desiring water and flesh of voluptuous concupiscence without necessitie For Manna did both extinguish their thirst and tasted vnto them whatsoeuer they desired Exo. 16. That also which was left vngathered when the sunne waxed hotte melted v. 21. and serued their cattel for drincke So this tentation was a figure of those which require to communicate vnder both kindes as if one did not conteine as much as both m By this mention of the offence of fourtie yeares as long before passed is conuinced that Moyses writte not this Psalme who died in the very fourtith yeare of their abode in the desert And S Paul citing the wordes of this Psalme Heb. 4. manifestly acknowlegeth Dauid the writter therof and that it was written long after Moyses time in these wordes v 7 Againe he limiteth a certaine day To day in Dauid saying after so long time as is aboue saide To day if you shal heare his voice do not obdurate your hartes For if Iesus that is Iosue had geuen them rest he would neuer speake of an other day afterward n Being greatly offended I approched nere vnto them in punishing the offenders o Those that murmured died in the desert and entered not into the promised land euen so those that finally offend Christ shal not enter into euerlasting rest Heb. 3. 4. It is in mans freewil to resist good motions Concil Triden Sess 6. c. 5 Christs diuine powre the 5. key a Inspired to Dauid and written by him b prophecying the restauration of the temple after the future captiuitie And that in figure of the vniuersal redemption of mankind by Christ from the captiuitie of the diuel â 1. Par. 16. v. 23. c For a new benefite farre greater then the deliuerie of Israel from Aegypt d The same wordes Sing to our Lord thrise repeted signifie the Blessed Trinitie as some Fathers note Likewise v. 7. and 8. Bring ye to our Lord c. in both places concluding in the singular number blesse his name bring to his name importing one God e VVhat creatures soeuer spiritual or corporal visible or inuisible the paganes serue for goddes stil they âe diuels that deceiue them and diuers wayes vsurpe diuine honour making such idolaters to thinke that there is diuine powre where none is f He only is true God who is Creator of heauen and of al creatures For no creature can create anie thing at al that is make anie thing of nothing but only God g Diuers ancient Doctors read more in this place Our Lord hath reigned from the wood to witte Christ by his death on the crosse conquered the diuel sinne and death and thence begane to reigne S. Iustinus Martyr dialogo aduers Triphonem Tertullian li. aduers Iudaeos c. 9. 13 aduers Marcionem li. 3 c. 19. 21. S Augustin in this place according to the old Roman Psalter Before him Arnobius and after him Cassiadorus and others wherby it is probable that it was sometimes in the Hebrew text and blotted out by the Iewes h The Psalmist in abundance of spirite inuiteth al creatures to praise God as Daniel in his Canticle c. 3. i Christ iudgeth now in the world by his ministers discerning and deciding causes rewarding and punishing but especially he wil iudge al in the last day The last iudgement the 9. key a In figure of Christ b whose bodie rose the third day after his death to whom manie returned beleuing in him after his resurrection which fel from him in his passion and to whom al thinges shal be subdued as to their true Lord in the day of iudgement c Holie Dauid and other Prophetes hauing great ioy to see long before in spirite only Christs kingdom extended in the whole earth yea to the Ilandes we Ilanders haue great cause to be gladde that God hath not only so blessed vs long since but as yet conserueth seede wherby we trust the whole Iland shal be againe restored vnto him d As in a cloud with terror God gaue his law to the Iewes so in a cloud with greater terror and maiestie he wil iudge the world e not as manie corrupted seates of iudgement in this world but as a corrected tribunal where iustice and right iudgement shal be practised :: These thinges are denounced as if they were alredy donne
for the assured certaintie therof f As wel the worshippers of grauen or painted images of Iupiter Mars Bacchus and the like as the worshippers of the same imagined false goddes shal be confounded g The Catholique Church h And al particular Churches members of the vniuersal i Praise our Lord Christ who is sanctitie it selfe and sanctifieth others The Church in al nations The 6. key a Prefiguring Christ who hath made his saluation knowen in al nations b A new benefite of grace making men new in spirite requireth a new songue of gratitude c Raised vp himselfe from death d Made his grace effectually knowen by raising men from sinne and deliuering them from the powre of the diuel e Some of the Iewes conuerted to Christianitie Rom. 11. f In voice Cantate exultate psallite g In hart h In instruments i Christ directeth and disposeth al thinges rightly in this world k And wil accordingly geue iust sentence in the end Christ our Messias the 5. key a Though manie enimies do rage and impugne Christ b though the whole earth be trubled thervvith yet Christ vvho sitteth Lord ouer the highest Angels Cherubins and Seraphins obteyneth the victorie reigneth and doth his vvil in al the earth c Requireth discretion d in fauour of thyn elect people e Hebrevv Doctors expound this of the Arke in the old testament but the Doctors of the Church vnderstand Christs humanitie in the holie Eucharist f Here it is euident and S. Augustin sayth this place taketh avvay al doubt that Moyses vvas a Priest against those that for maintaining the heresie of Laiheadshippe denie it â 23. in Leuit. g By example of their praying and obtaining the Psalmist confirmeth his prophecie that Priestes of the new Testament shal pray and obtaine mercie of Christ for the Church h God reuenged the machinations made against them punishing the rebellion of chore Dathan and Abyron Num. 16. Christs humanitie is his footestoole adored in the Eucharist S. Ambrose S. Augustin The receiuers of the B. Sacrament do sinne if they do not adore it One Creator of al thinges The 1. key a of praise b Not only Iewes but also al Gentiles c God eueryvvhere present yet more peculiarly heareth his suppliants praying in the temple or place dedicated to his seruice d He only whom we serue as our Lord is the only God and there is no other e Peculiar dedicated place as v. 2. f As God is alwayes merciful in geuing and promising g so he is euer faithful in performing Instruction to gouerne the 7. key a These tvvo capital diuine vertues are euer ioyned in al Gods vvorkes for both vvhich experienced tovvards him selfe the Psalmist rendereth thankes and praises b I wil do myn endeuoure to knovv the immaculate vvay c vvhich I can not do but by thy grace coming vnto me For by helpe therof I did as folovveth d That is al and euerie one thus wickedly disposed I abhorred e I kept such vnder as a seruant or slaue f Prospered not gotte no benefite by me g Speedely and without delay I cutte of al disordered people h that others might not be corrupted by them The fift penitential Psalme the 7. key a Euerie petition is a prayer b and that which procedeth from more feruent affection is called a crie though it burst not out into clamoure nor perhaps into anie voice at al. For God saide to Moyses praying in mere silence but vvith vehemencie of spirite Exod. 14 VVhy criest thou to me c Though sinne prouoke Gods wrath because we by sinning turne from him and not he first from vs yet we pray God not so to leaue vs but to geue vs new grace that by humilitie and penance we may returne to him and not dye in sinne d Mans dayes and al his workes are nothing worth but vanish like smoke so long as he is in mortal sinne e yea his best workes as if he geue almose fast pray and dye for the truth yet al those auaile nothing 1. Cor. 13. but are f like dryed stickes or chippes fitte to kindle the fire g My soule separated by sinne from God withereth as grasse that is cutte from the roote h because I haue lost al sauour and appetite to spiritual meate i In this miserable state k I am as bones and flesh cleauing together without moysture or radical humour l I fled from conuersation of men for sorow and shame of my sinnes m as a crow that only flieth by night or as an owle or batte n Also as a sparow hauing lost her mate remaineth mourning and solitarie in the accustomed nest ornere vnto it o Those that were wont to praise or flatter me now are as sworne enimies against me p Bread sauoured to me no better then ashes q and drinke gaue me no comfort but stil I wept r I am most especially aflicted because thou art angrie Å¿ In that thou didst sometime aduance me in prosperitie t my fall is so much greater and more grieuous v As a shadow declineth to nothing and al becometh darknes when the sunne and other light departeth euen so I that am but a shadow decline to mere darknes when thy fauoure parteth from me w and I lose my beautie as grasse cutte from the ground withereth x But I am meruelously comforted considering that thou our Messias the Sonne of God art immutable for euer y and thy memorable promise of redeeming mankind wil haue effect in al generations z Thou rising to helpe who semedst to haue forgote wilt protect the Church and euerie faithful soule a because thou hast differred long b and because the time by thee designed semeth to approch c Men that shal heare thyn Apostles preach shal proue good and fitte matter for the building of thy Church d and the simplest poore people as it were the earth or dust e shal participate of this mercie f Besides those Iewes that shal beleue in Christ much more the Gentiles shal feare and serue him g His glorie is so euident that al kinges know it though al be not conuerted h Of holie Patriarches Priestes Prophetes and of al true penitents i That shal be made a new creature in Christ k The faithful people of the Church according to their habilitie endeuour to serue Christ l Grant me time and meanes to be mature in vertue in this life m Be changed in qualitie Heb. 1. n The Church of Christ perpetual Gratitude for Gods benefits The 7. key a Inspired to Dauid and written by him b Shew forth praises and thankes c al my cogitations affections senses and powres d The first benefite of grace is remission of sinnes e the second is curing euil habites or dispositions f The third to conserue from falling againe g the fourth to geue victorie and reward in abundant measure h The fifth to grant al lawful petitions temporal and spiritual which are good for the soule i
are immaculate that walke in the law of God VVhere the holie Psalmist presupposeth that some can and do kepe the law of God and so are immaculate and blessed in the vvay of this life d Those that are immaculate are againe blessed by searching Gods testimonies that is his lavv testifying that the good shal be revvarded and the vvicked punished but searching these testimonies vvhiles one is contaminate vvith sinnes against Gods lavv maketh not blessed e neither doth euerie superficial careles search bring this blessing but searching vvith true affection of the hart f Contrarivvise they that vvorke iniquitie are not blessed g because they haue not vvalked in the vvayes of God to witte not kept his conmamdments and lavv vvhich are the vvay to happines h For mans ovvne good that he may come to true happines God hath most seriously commanded vs to kepe his commandments that is to obserue his Lavv commanded by most sufferaine diuine authoritie i Therfore the faithful seruant of God knovving his ovvne insufficiencie desireth that God by his grace vvil direct and streing then him k to kepe his lavv called Iustifications because therby man is made iust l They shal be safe from eternal confusion when they shal kepe not only part but al thy commandments because breach of ânâe bringeth confusion m So shal I praise thee and render thankes n with sincere not fayned affection o for this great benefite that I haue lerned that thy law is according to most iust iudgement p I haue therfore a firme purpose do faithfully promise to kepe thy law which maketh the keper therof iust q Albeit thou suffer me sometimes to be in tribulation or in tentation yet forsake me not wholy The Psalmist knew wel saith S. Gregorie that he might be profitably leift a while who prayed that he should not be wholy forsaken li. 20. c. 21. Mer. a In this second Octonarie as also in al the rest the Holie Ghost by the prophets penne teacheth the meanes how to come to perfection happines Here by way of interrogation as it were demanding how a youngman that is euerie man prone to worldlie pleasure slow in Gods seruice shal beginne to correct his course b VVherto the same Holie Ghost answereth that he must kepe Gods law called here his wordes For al the wordes which God vttereth are lawes to his seruants * sermones c The Psalmist now speaketh in the person of perfect iust men or of the whole Church in general VVhose common spirite seeketh God intyrely d And considering that this perfect good wil is the gift of God prayeth that he wil conserue the same and not suffer it to be altered or to erre from his commandments e An other sincere profession of a resolute good purpose not to sinne * eloquia f A gratful aspiration praising God g Againe the iust prayeth to be more and more instructed in iustifications that which S. Iohn exhorteth vnto He that is iust let him yet be iustified Apoc. 22. h Gods law is also called his Iudgements because sitting in iudgement he geueth sentence according to his Law i As the iust professeth by mouth so he delighteth in hart k practiseth in worke l and diligently meditateth Gods law * sermones a O Lord liberally geue me that which I here craue b quicken me with spiritual life thy grace c so I shal kepe thy law which otherwise I can not * sermones d Illuminate myn vnderstanding by thy grace e that I may be able to see the meruelous great and iust reasons of thy law instructing al threatning the peruerse encoreging the wel disposed punishing the wicked rewarding the good doing right to al. f I that haue but a smal time in this world g desire to be instructed in thy law what is therein commanded h I consider that thou ô God dost sharply reproue the prowd contemners of thy commandments i laying curses vpon them for declining from thyn obedience k Though persecutors were very potent l yet the faithful seruant of God perseuered in his seruice m In time of persecution and tentation we must thincke and meditate that Gods law testifieth eternal revvard or punishment n and in our deliberation or consultation we must consider that keping Gods law maketh iust and consequently meriteth reward a This also is vttered in the person of the just who is often brought to great distresse as it were euen nere to death b in which case he confidently prayeth to be reliued according to Gods word law and promise c Being in so great anxietie that my minde is almost distracted or ouercome d I cal to thee ô God that thou wilt conserue me that I stil kepe thy law vttered by thy vvordes e Protect me that I fal not to iniquitie f And of thy'mercie conserue me in state of grace g Suffer me not to be confounded h Man is able and doth runne in the right vvay of Gods commandments i yet not of himselfe but vvhen God replenisheth his hart vvith grace a Impresse ô God thy lavv in myn affection make me to loue it and to desire to be iustified b so shal I hartely and alvvayes seeke it c After thou hast geuen me a desire to kepe thy lavv geue me also vnderstanding d then shal I fruictfully search it For this is the right order as before in the first and second verses first to loue Gods lavve to be iustified and to become immaculate and then to search to knovv the lavve and so it is more eâsily lerned e Gods grace first dravveth and leadeth f then freevvil inflamed vvith desire effectually concurreth g Stil the Prophet inculcateth the necessitie of Gods grace as vvel to make vs desire that is good h as to flee from euil i It is necessarie also to pray that God vvil take avvay occasions vvhich might moue to sinne k and stil to grant his helping grace in progresse of vertue l Againe the iust prayeth for confirmation in grace to be established in the feare of God * eloquiuÌ m To be deliuered also from al the effectes of former sinnes n for sinne is therfore reprochful and odious because it is contrarie to Gods lavv and true iudgements vvhich are most pleasant o Being thus affected vvith desire to kepe the commandments the soule prayeth to be stil quickned more and more vvith good spirite and so to perseuere to the end a Againe considering that vvithout Gods grace preuenting man can not do anie good thing the prophet renevveth his prayer requesting Gods mercie b and his helpe freely promised to al that aske it * eloquiuÌ c VVhervvith being assisted and streingthned he that before vvas vveake vvil boldly ansvver al calumniators that reprochfully say God wil not helpe him d that in dede he hath not in vaine trusted in Gods promised helpe * sermoâibus e He also prayeth though he be sometimes fearful that God vvil not
and tentations then those by vvhich the damned vvere ouercome Thirdly certaine more excellent Sainctes namely the Apostles and al those that forsaking proprietie of temporal In Psal 121. v. 5. li. 3. in Mat. 19. ho. in Nat. S. âened goodes geue that they haue to the poore as some religious Orders doe or into a Communitie as the Apostles and manie primitiue Christians did Mat. 4. v 20. cap. 19. v 27. Act. 4. v. 34. 1. Cor. 6. v. 3. shal sitte in iudgement seates assessorie iudges with Christ and iudge those that render account of wel or euil spending the temporal landes or goodes which they possessed in this vvorld So teach S. Augustin S. Ierom. S. Beda and others God most excellent and most laudable the first key a Al ye Angels and men that are in the holie and highest heauen praise our Lord. b Al ye creatures that are in and vnder the first moueable firmament praise our Lord. c And you especially Gods peculiar people amongst whom and for whom diuine miracles haue bene wrought praise our Lord d with al your possible endeuoure for though his infinite Excellencie excedeth the powre of al creatures to praise him sufficiently yet it resteth that you may infinitly extend your wil and desire to praise our Lord according to the multitude of his greatnes e Out of this your great and infinite desire let your tongues sound and sing diuine praises as wel vvith voice as musical instruments f VVherof six most vsual in the Tabernacle and Temple vvere these Trumpet Psalter Harpe Timbrel Organ and Cymbal g By the vvay the Psalmist interposeth agane tvvo especial thinges vvhich make perfect harmonie vvithout vvhich no instrument is gratful to God Vnitie amongst his seruants signified by the Quire of consonant voices h and mortification of passions signified by Stringes vvhich are made of dead beastes bovvels i Man created of corruptible bodie and immortal soule is finally admonished to praise our Lord ouer and aboue the praises of al other corporal creatures vvho also is more especially bond therto then Angels because God hath voutsaffed to make himselfe Man to redeme man that vvas lost by sinne and to endew him vvith nevv grace and so bring him to euerlasting glorie vvhere vvith holie Angels men also for euer euer shal praise our Lord vvith hart voice and iubilation of spirite singing as the Psalmist concludeth Alleluia The number of Psalmes signifieth the agrement of the old and nevv â estament Three fifeties sign âââ Pânaâce Mercie vvith âustice and Praises of God ãâã â ãâã An. Dâ 380. Gloria Patri added by tradition The coherence of this part with the rest The contents of Sapiential bookes Preface before Iosue Why they are so called They are al Canonical Scripture Salomon is auctor of the three first Proem Annot. Prefac Tobiae Other bookes of Salomon not extant S. Iero in proem S. Aug. li. 17. c. 20. âiuii A brief summe of these three Prologo galeato a Prouerbs b Ecclesiastes c Canticles VVhy this booke is called Prouerbes and Parables The contents Diuided into foure parts The first part An inuitation to seeke vvisdom vvith some general precepts a By these sentencious similitudes the studious may better conceiue and vnderstand true vvisdom and the vertues belonging therto b profound solide vvitte c Not only yongmen and inexperienced but also the vvise may lerne more vvisdom by these patables d shal be fitte to gouerne others e Feare of our Lord that is reuerence of his diuine Maiestie vvith desire duly to serue him and neuer to offend him is the first degree in ascending to perfect vvisdom vvhich consisteth not only in the vnderstanding but also in action g The second to resist euil suggestions h The proper remedie against such alurements is to be vvatchful and to âee from them Three kindes of vvisdom Diuine Attributes are not qualiries in God but his substance VVisdom increated is God himselfe VVisdom the gifte of Holie Ghost Humane vvisdom Four benefites of God Vocation Helpe Instruction Repreheasion Reward of workes a This frequent maner of proposing the vvay and meanes to vvisdom If thou vvilt receiue my vvordes c. shevveth most cuidently the povvre of mans free vvil b Not euerie desire or sleight seeking of vviâdom sufficieth but such laborious seeking is required as a couetous man sâekerbâreâsure vvhich he knoweth to be hid in the ground Sap. 3. v. 32. 10. v. â c A description of peruers sinners especially of heretikes Foure markes of an heretike 1. He forsaketh the knowen faith Isaiae 35. v. â 2. He glorieth in his ovvne invention 3 Teacheth pleasing thinges Rom. 1â v. 18. 4. Admitteth no iudge but himself âit â v. 11. a It auaileth litle to heare good instructions except we ãâ¦ã them in memorie b not ân books only but in the hart c and âut them in execution d knovv also that al thy streingth is in Goâ in whom thââ mââst ãâã ââust not in thââ o ãâ¦ã ãâ¦ã e e ãâã and ãâ¦ã ãâ¦ã those that endeuour ãâã God is a ãâã of his sâuâur tovvards them and therfore his other promises vvhich seme to be temporal are to be vnderstood of the next life f God revvardeth as it vvere vvith both handes promising eternal life g and competent meanes in this life h M ãâ¦ã for the wordes of thy mouth i Almes in season ãâã vvorth to that vvhich is differred long :: As Salomon was instructed by his father king Dauid so he teacheth others the right order hovve to lerne vvisdom :: The first part of wisdom is to desire it For nothing hinde resâ from being âust but that âustice is not desired S. Aug in Psal 118. v. 20. :: As the hart is the principal part of the bodie so the vvil is the chiefest powre of the soule from vvhich good or euil procedeth a To auoide al impietie it is first of al necessarie not to thinke speake nor heare vnlawful thinges b By woman is generally vnderstood concupiscence of vvhat sinne soeuer as ch 1. v. 10. ch 3. v. 33 chap 4. v. 14. c The vvorld the flesh and the diuel are strangers d And cruel enemies that render for revvard eternal damnation e Good doctrine is to be imperted to men of sincere intention f no to contemners and obstinate inâidels The vvisman doth not absolutly disvvade from al maner of suretishippe but from rashly or vnaduisedly ansvvering for others And especially exhorteth to vse al diligence in performing or causing others to performe that vvhich is promised or couenanted :: Euerie one that sinneth vvittingly and of malice refusing to obey God imployeth his mouth eyes feete handes and al partes vvith a vvicked hart and intention to peruerte others most proper to heretikes apostates from the faith :: The formeâ six are al damnable but this seuenth is most detestable because it is opposite to the chief vertue charitie it breaketh vnitie is the proper sinne
Pharises made deuising wicked traditions contrarie to Gods commandments Mat. 15. v. 5. :: The Iewes are called a deceiptful nation because they broke their promise made to God that they would serue him and kepe his commandments Exo. 19. v. 8. 4 Reg. ââ :: Senacharib not by his owne powre but as Gods instrument minister afflicted the Israelites Neuertheles he persecuted them of his owne free wil which God vsed for the punishment of his people In general therfore euil men are like to instruments without sense but differ in that mens actions are voluntarie vnreasonable and sensles creatures haue no wil at al but only natural apânes and inclination Iudi. 7. :: By these places Senacherib passed with his armie from Aegypt to Ierusalem :: The blessed virgin Act. 13. :: Christ our Sauiour replenished with the seuen giftes of the Holie Ghost of whose infinite plenitude his seruantes participate as it pleaseth his diuine spirite to impert 2. Thes 2. Rom. 15. :: Christ after his death which to the vvorld was ignominious vvould be gloriously buried by very honorable persons Ioseph and Nicodemus with abundance of most precious spices vvrapped in finne linnen and laide in a nevv monument to shew that the glorie of the iust beginneth from their death where the glorie of the vvicked endeth Christs sepulchre stil also remaineth glorious honored euen by the Turkes much more by Catholique Christians Exâ 15. Psal 117. The 2 part Tenne prophetical comminations against so manie people 's The 1. against Babylon :: The Iewes gaue thankes for their deliuerie from captiuitie of Babylon much more the Church of Christ rendereth thankes for her deliuerie from al sinnes :: Nemrod began the kingdom of Babylon Gen. 10. his sonne Belus did much augment it and his sonne Ninus brought it to be a very great Empire Monarchie But at last after 1240. yeares it was ouercome by Cyrus king of Persia Ezech. 32. Ioel. 3. Mat. 24. Mar. 13. âuc 2â :: Medes and Persians were called sanctified in that they were the ministers of Gods iustice in the ruine of Babylon which the Prophet foretelling calleth it The burden of Babylon :: After the slaughter there shal be so few Babylonians or Chaldeans left aliue that one man shal be more rare and precious then much fine gold Psal 1â6 Gen. 1â :: An other citie was built by the same name but much lesse in an other place of Chaldea :: Isaie prophecied the destruction of Babylon aboue 100. yeares before the Iewes were caried thither captiue and their captiuitie indured 70. yeares VVhich was released by Cyrus after he had ouercome the Babylonians Yet this space of nere 200. yeares is counted a short time in respect of so great a Monarchie as this was which had now continued aboue a thousand yeares from the time of Ninus yea was begunne by Nemrod Gen. 10. v. v. :: As Lucifer the greatest diuel so Nabuchodonosor king of Babylon fel through pride into extreme miserie :: The miraculous destruction of the Assiriansarmie beseging Ierusalem is recorded 4. Reg. 19. :: The second commination is against the Philistians 4 Reg 1â :: Though Achaz was dead whom the Philistims feared yet Ezechias a better king did afflict them more then the other had done 4. Reg. 18. v 8. Much more Ozias 2. Par. 26 :: From Ierusalem which is situated on the north of Philistea :: The third commination was against the Moabites :: Destruction made in the night preuented that they feared not the imminent danger but so much the more they were afflicted being sodainly oppressed vvith extreme myserie Iere. 4â EEâch 7. :: Miscrie euen of ââmiâs moueth a charitable hart to compassion So the Prophet lamenteth the Moabites afflictioÌ :: In the great miserie of he Moabites the Prophet saw one special cause of consolation that Christ the lambe of God which taketh away the sinnes of the world should be borne of their lineage by one of thâer progenie :: Of Ruth a Moabite who was maried to Booz and so was Dauids great grandmother Ruth 4. See the argument of Ruth :: The vvarres against Moab continued three yeares :: In vvhich it was brought into seruitude The fourth prophetical commination vvas against the Syrians Iosue 10. 11. c. :: After that the Assirians had afflicted the Israelites and their confederates them selues were also afflicted The fift was against the Aethiopians and Aegyptians * Or paper boates :: The Aegyptians bid their messengers goe swiftly tel the Iewes that they shal haue present helpe according as they require expect :: But the prophet shevveth that the Aegyptians them selues shal be ouerthrowne by the Assirians :: VVhen our B. Sauiour was caried in his infancie by his mother into Aegypt the idoles of that countrie lost their powre And the inhabitantes vvere specially blessed afterwards very manie beleued in Christ and sincerely serued him :: Both Iewes and Christians vnderstand this prophecie of the conuersion of the Aegyptians to Christ But the Ievves expect it as yet to come vve know that it is already fulfilled At least in part For there vvere sometimes manie Christians in that countrie yea manie most excellent Sainctes S. Paul S. Antonie S. Hilarion and innumerable others :: The holie prophet of noble bloud vvas not disobedient nor ashamed to goe naked because nothing is more honest then to obey Gods commandment S. Ierom. in âunâ locum Gods prouidence in punishing al that trust in men not in him Examples of mutations in kingdomes The sixt commination was against the Assirians specially the Babylonians :: Cyrus king of the Persians a people of smal powre of the Medes of great streingth Iere. 51. Apoc. 14. :: The seuenth prophetical commination was against the Idumeans :: The eight against the Ismaelites Arabiam :: The ninth against the cheefe rulers of Ierusalem :: Sion situated on a hil and often called a montaine is here called a vale for the afflicted state wherin it was in the captiuitie :: This Sobna had some of fiâe about the Temple but by craftie intrusion and vniust vsurpation rather then by lawful induction was very couetous ambicious so by Gods iudgement fel into miserie The tenth commination was against the Tyrians :: Tyrus was an iland as Ezechiel also describeth it ch 27. in the entrance yea situated in the hart of the sea but not farre distant for king Alexander filled vp that passage of water and made it continent :: The Tyrians reioyced in the Iewes captiuitie therfore God punished them with like captiuitie of 70. yeares The third part Prophecies perteyning to the whole world Osee 4. :: Diuersitie of states which is now in the world shal cease at the general iudgement and al men shal receiue according to their delertes :: Nere the end of the world manie forgetting the law of God nature wil rage in extreme furie against others persecuting murthering one an
a. 28. by the tabernacle a 259. by the Israelites in the desert a. 465. 467. by the coming of the Quene of Saba to Salomon a. 718. by Iudith Esther many other persons and thinges a. 1051 b. 872. It is the proper inheritance of Christ b. 16. 166. 281. 870. 873. 882. The Church is perpetual and visible from the beginning of the world a. 19. 35. 48. 203. 649. 714. 937. b. 17. 88. 119. 125. 163. 337. 455. 497. 528. 539. 555. 556. 601. 604. 607. 608. 687. 692. 704. 709. 768. 775. 801 839. 868. 884. 997. See the Historical table b. 1073. c. The Church of Christ is vniuersal consisting of al nations a 65. 206. 317. 576. 716. 728. b 42. 50. 90. 121. 161. 211. 537. in manie other places of Isai other prophetes It is more conspicuous and more glorious then the Church of the old testament a 205. 943. b 336. 432. 485. 999. It cannot erre a. 74. 434. 715. 803. 943. b. 163. 335. 340. 456. 515. 536. 573. 1001. It is the onlie fold of Christs shepe b. 744. Out of the Church is no saluation a. 28. b. 536. 698. 882. Circumcision instituted a 65. 198. renewed a. 477. Circumstances doe aggrauate sinnes b. 717. 815. Cleane and vncleane a ceremonial distinction before Moyses law a. 26. more distinguished by the law a. 281. 283. c. Clergie men must be orderly called to their function a. 274. c. b. 588. and for their vertues b 546. They ought not to serue for temporal reward a 502. v. 7. b 36. 737. 885. They ought aboue others to haue compassion on the poore b. 8â5 Their office is to water the whole world with true doctrine a. 709. Commandments of God are possible to be kept a 458. 604. b 15. and in manie Psalmes especially the 118. and in al the Sapiential bookes and Prophetes See Grace Communion of Protestantes is no Sacrament neither hath any miracle in it a 210. See Eucharist Communities and al common wealthes require vnity obseruation of lawes and eminent vertue of the superiors b 951. Concubines in the old Testament were lawful wiues a 62. 534. 557. 664. Concupiscence without consent is not sinne a 12. Confession of sinnes a 32. 333. b 400. Confidence in God most necessarie a 106. 605. b 20. 53. and in manie Psalmes item 478. 491. 493. 858. 900. Conscience guiltie of wickednes tormenteth the sinner a. 1046. Consideration directeth good workes b 319. 420. Constancie in good shal reape reward b 381. In freindshipe is most necessarie b 386. Consuls in Rome gouerned by entercours of dayes b 918. Contempt of admonition aggrauateth sinne b 807. Contrition a part of penance a 32. 722. b 21. 32. 101. 735. 827. Conuersation requireth honest discrete and profitable speach b 403. Couenant betwen God and man a 214. 449. 515. Couenant with men must also be kept b 814. Crosse of Christ prefigured a 47. 145. 146. 195. 211. 279. 364. b 546. 687. 996. Crueltie not mercie to spare an obstinate or impenitent sinner b 390. Curses for enormious sinnes a 450. 452. He that maliciously curseth is cursed of God b 345. Custome in sinne is hardly cured b 17. 101. 577. 822. 836. D. Daies dedicated to Gods seruice a 7. see Fastes and Feastes Damnation after this life is extreme miserie b 349. and remediles ibid. Daniels whole booke is Canonical b 769 Daniel with other three children of the royal bloud of Iuda were caried into Babylon b 772. 997. He discouered the false accusation of SusaÌna at the age of twelue yeares b 803. And continued to prophecie to his old age b 806. He was of singular wisdome b 725. He was also most holie b 697. 772. He and the other three were aduanced b 776. 998. He was zelous and with al diserete in Gods seruice b 789. was defended by an Angel from the lions b 790. Prophecied of foure Monarchies b 791. He was called the Man of desires b 796. He had the vision of Christs comming within seuentie weekes of yeares b 796. Darknes other priuations are to the beautie and profite of the vniuersal state of creatures b 780. Dauid the youngest sonne of Iesse was called from keeping shepe and annointed to be king a 604. b 148. By playing on his harpe king saul was refreshed a 604. He killed Goliath a 608. He was singularly protected by God a 610. 612. b 38. 54. c. He had amitie with Ionathas a 609. 611. 613. He would not drinke the water that was procured with danger a 683. His zele deuotion great a 648. 848. 855. 865. b 55. 115. 441. He danced before the Arke a 647. He wisely feaned him self to be mad a 617. b 69. Spared Sauls life a 621. 627. He was the second time annointed king a 639. the third time a 645. He sometimes sinned a 654. 684. 853. Manie of his issue slaine a 656. His posteritie conserued til Christ a 740. 849. 904. b 244. 408. 440. 442. 462. 464. 579. 880. 1004. He was in manie respectes a figure of Christ a 606. c. b 18. 19. 59. He made al the Psalmes b 3. 4. 19. 34. Of him is vvritten al the second booke of kinges part of the first and third from the eleuenth chapter to the end of the first of Paralipomenon Debora a prophetesse and figure of the Church a 523. Deceipt sometimes lawful a 92. 483. Dedication of thinges to God a 787. 850. 862. 969. See Altar Temple c. Delta the Greke letter representeth the forme of the musical instrument called the Psalter b 14. Detraction is as bad in the hearer as speaker b 415. Diueles were created in grace b 431. They require sacrifice a 371. b 992. They tempt men euen to the end of this life a 10. b 992. They delude their seruantes a 554. Doctrine doth fructifie in the wel disposed a 461. It is bread of the minde b 419. Dreames of diuets kindes and often from God a 116. 124 301. 530. 1052. b 422. 773. 985. Drunkennes detestable b 303. dangerous deceiptful beastlie hurtful to others sensles vnfatiable b 304. E Ecclesiastes signifieth eminently The Preacher b 373. Ecclesiasticus signifieth a Preacher ib. The booke of Ecclesiasticus is Canonical Scripture a 989. b 343. 372. 398 It is a storehouse of al vertues b 373. Ecclesiastical auctoritie a 332. 433. See Supreme head of the Church Eleazar a valiant souldiar offered himself to present death b 913. Elias had a distinct habite and rule of life a 761. His zele in religion a 747. 761. His miracles a 939. He is yet huing a 19. 33. 762. b 444. His letters to king Ioram after his translation a 903. 935. He shal returne preach before the day of Iudgement b 888. 996. Eliu an arrogant disputer a 1096. preferred his priuate spirite aboue al others a 1097. peruerted the state of the controuersie a 1099. 1100. 1113. Elizeus had the two spirites of prophecie and of working miracles as
Elias had before a 763. His particular miracles a 940. Enchanters are sometimes suffered to doe meruelous thinges but not true miracles nor al they desire a 176. 177. 180. They sometimes confesse the power of God 178. 371. Enoch yet liueth a 19. b 437. Epicures beleue not eternal punishment nor reward b 346. Equiuocation is sometimes lawful a 52. 71. 89. 91. 777. 1026. b 964. Esther most humble and prudent a 10â7 b 998 a figure of our B. Ladie and of the Church a 1051. The whole booke of Esther is Canonical Scripture a 1035. 1036. 1052. Eucharist a Sacrament and Sacrifice a 190. b 885. Prefigured by bloud a 228. by the loaues of proposition a 229. by al old sacrifices a 239. 264. 288. b 609. Christs real presence in the Eucharist a 150. 188. 210. b 50. 69. 181. See Paschal lambe and Manna Transubstantiation coÌfessed by Hebrew Rabbins b 993. Euangelistes signified by foure liuing creatures and by foure wheles b 676. 690. Eue was not borne but built of Adams ribbe a 7. She was a figure of the B. virgin a 11. Example in gouerners is of great importance b 387. 848. Examples ought to moue b 628. 818. Excommunication prefigured a 332. Exequies for the dead a 77. 202. 637. 711. 931. 936. b 978. Ezechias mortally sicke recouered miraculously a 805. b 504. Ezechiel a Priest a Prophet and a Martyr b 674. He prophecied in Chaldea b 998. the beginning and end of his prophecie is very hard 674. 711. He is often called the sonne of man b 677. His last vision perteyneth in some part to the Iewes but more principally to the Church of Christ b 749. 763. It can not be expouÌded of the Iewes and their Temple b 753. 765. 767. F. Faith is aboue reason a 775. without faith none can be saued b 289. 348. Faith is the grouÌd of al true vertues a 60. b 411. there is no true faith but the Catholique faith of the whole Church b 536. Faith alone doth not iustifie a 61. 900. b. 70. Faith and good workes gaine heauen a 393. 410. b 34. 338. Fastes instituted and obserued a 382. 706. 899. 934. 957. 1006. 1029. 1045. b 534. 615. 795. 825. 827. 874. 895. 994 It is an act of religion b 514 great effectes therof ibidem Fathers and the holie Doctors doe build adorne the Church b 537. Faultes must be reueled or concealed with discretion b 400. 402. Feare of God is the first degree of wisdom b 269. It is the seede of al other vertues and of eternal glorie b 375. Feare of Superiors because they are Gods ministers is necessarie a 594. b 412. Feare not men commanding contraie to God b 313. Feare of God with the obseruation of his commandments is the summe of al godlie doctrine b 333. Feastes instituted and obserued a 7. 225. 307. 380. 430. 707. 934. 1050. 1059. b 153. 947. 972. 994. Fire sent miraculously a 15. 279. 528. 748. 761. 855. b 948. Fire perpetually kept in the tabernacle a 271. 279. Fire shal burne the world immediatly before the general iudgement b 97. 545. Foure miracles in the fire which Ieremie hidde b 948. 949. FirmameÌt signifieth the space from the highest starres to the earth a 1. Flaterie is ful of guile b 401. Fortitude consisteth more in suffering patiently then in repelling forces a 88. Fortitude contemneth imagined feare b 301. Fortitude required in Iudges b 383. Free consent is required in euerie couenant a 214. and in mans iustification b 323. Freewil is in man a 13. 15. 33. 191. 200. 207. 458. 459. 596. 703. 978. b 177. 217. 271. 323. 349. 418. 466. 526. 543. 567. 821. No sinne can be coÌmitted without consent of freewil a 11. 32. Luther abhorred the name of freewil Caluin disliked it a 16. Freindshipe is a strong band a 609. b 405 426 False freindshipe fayleth in aduersitie a 1046. G Gard of the outward senses a 972. Gedeon was confirmed by miracles a 528. encoraged by a dreame a 530. By a stratageme with a few he ouerthrew manie a 531. Genealogies are recited from Adam to Noe. a 18. 818. From Noe to Abraham a 44. 50. 819. From Abraham by Isaac and Iacob to Dauid a 821. From Dauid to Iosias a 823. and to his sonnes a 939. Also from his sonne Iechonias to Christ b 1004. Genealogies of Leui to Aaron and Moyses a 168. 828. 939. b 1004. Gentiles shal be conuerted to Christ a 51. 85. 146. 453. 463. 529. 681. 716. b 16. 119. 425. 484. 498. 521. 543. 544. 558. 636. 702. 743. 812. 813. 839. 872. Giantes before Noes floud a 22. 1033. 1090. others after the floud a 402. Gloria Patri c. added after euerie Psalme by Eclesiastical tradition b 266. Glorie eternal a 35. 712. b 34. 83. 156. 492. God is one in substance a 30. 47. 160. 196. 702. 934. b 41. 182. 362. 988. Knowne by his workes a 162. 178. 464. 1105. b 435. 436. 508. Onlie God knoweth al thinges a 1103 b 251. God calleth the whole world his Beautie and his peculiar people his Corde b 879. He would haue al to be saued b 706. 714. 735. 816. 822. 835. 847. His threates are conditional b 579. 844. He rewardeth al that kepe his law and punisheth the transgressors a 216. 401. 451. 1101. b 21. 22. 830. 831. Gods especial protection in distresses a 804. 924. 1019. 1044. 1051. 1090. 1107. b 27. 30. 37. 51. 56. 57. 61. 67. 255. 262. 487. 512. God figheth for his seruantes three wayes a 512. God tempteth not to euil a 76. He is neuer the cause of sinne a 153. 535. 666. 684. 758. 1024. 1061. b 23. 192. 541. 612. 822. His permission is sometimes called his fact b 653. 654. He made man right a 5. b 327. 550. He is ielous a 216. 1018. b 726. He speaketh by his Priestes Prophetes and Preachers a 194. b 861. God vseth his creatures to supernatural effectes a 163. 764. 998. 1005. And suspendeth their natural operation at his wil. b 781. Gods foreknowlege what wil happen or may happen doth not preiudice mans freewil b 349. Gog and Magog signifie Antichrist and his adherentes b 746. Goliath prouoking the Israelites was slaine by Dauid a 605. 608. Gospel is kowen by the Church a 989. Grace is necessarie otherwise none can merite a 245. b 65. 217. 293. 405. 512. 513. 520. 549. 667. 995. It requireth mans cooperation a 401. 422. 463. 603. 704. 892. b 33. 43. 217. 323. 394. 408. 528. 536. 603. 811. 869. 995. Grace is also necessarie to perseuere a 422. b 129. 293. 679. Grace sufficient is geuen to euery one effectual of Gods especial mercie to some b 678. Al grace is from the fulnes of Christ b 538. 881. It enableth man to kepe the commandments a 458. 704. b 584. 742. 865. Gradual Psalmes are prayers and prophecies b 234. Gratitude acknowlegeth benefites receiued b 447. H Habacuc prophecied before the captiuitie of Iuda b 857. An other Habacuc